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DOUBT NOT BUT THEY HAVE THE NATURE

OF SIN.

It is the will of God that we should act upon the motives which Christianity proposes to our actions, and no others; and every resistance to his will and command hath surely "the nature of sin." It is a principle of morals and legislation universally admitted, that actions are as their motives, and upon this principle the article now under consideration chiefly turns. Besides, it is not likely that if our motives be wrong, our actions should continue right, though they may incidentally be so. Actions are of a transitory, motives of a permanent, nature.

It is evident that this article, which is founded upon the general doctrine of original sin, explained in the ninth article, applies also to all persons who have not lived under the Gospel dispensation. But though their works, as being DONE BEFORE THE GRACE OF CHRIST, AND THE INSPIRATION OF HIS SPIRIT, could not have been perfectly pleasing to God, and could not have risen to the standard of merit, yet as men, even in their natural condition, may, in some measure, resist the lusts of the flesh, withstand temptations to evil, and do things good and laudable when compared with their powers and faculties, we may rest assured that such

conduct

conduct will be favourably accepted by a just and merciful God, who will judge mankind according to the degrees of instruction, and opportunities of improvement, which have been respectively afforded them; "If there be a willing mind, it is accepted according to that a man hath, and not according to that a man hath not (e)." And, therefore, though all the actions of all persons, who have not been brought to the know. ledge of Christ, are here pronounced to have the nature of sin, it by no means follows that these actions will, in all cases, exclude men from pardon and salvation. Christ offered himself as a sacrifice for the sins of the whole world, and not solely for that small portion of it, which has been favoured with the light of his religion. Millions who never heard the name of Jesus, but who have been "a law unto themselves (f);" will be redeemed and blessed for ever through the merits of his death, while those who have professed themselves his disciples, but "have held the truth in unrighteousness (g)," will suffer "indignation and wrath, - tribulation and anguish, denounced against every soul of man that doeth evil (h)," whether he be Jew, Gentile, or Christian;

(e) 2 Cor. c. 8. v. 12. (g) Rom. c. 1. v. 18.

(f) Rom. c. 2. v. 14. (h) Rom. c. 2. v. 8 and 9.

[PART III tian; and all this is consistent with the opinion, that the true church of Christ will hereafter be rewarded with appropriate blessings. But we must ever bear in mind, that to whom much is given, of him much will be required: a more exalted virtue, and a greater purity of heart, will be expected from Christians, in proportion to the advantages which they have enjoyed. We are to be" a peculiar people, zealous of good works;" we are to "sanctify ourselves as the temples of God;" we are to depart from all iniquity;" and to aim at being "perfect, even as our Father which is in heaven is perfect." And this degree of superiority, which requires incessant watchfulness and constant energy, will be rewarded by "the prize of our high calling in Christ."

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ARTICLE THE FOURTEENTH.

Of Works of Supererogation.

VOLUNTARY WORKS, BESIDES, OVER AND ABOVE GOD'S COMMANDMENTS, WHICH THEY CALL WORKS OF SUPEREROGATION, CANNOT BE TAUGHT WITHOUT ARROGANCE AND IMPIETY; FOR BY THEM MEN DO DECLARE THAT THEY DO NOT ONLY RENDER UNTO GOD AS MUCH AS THEY ARE BOUND TO DO, BUT THAT THEY DO MORE FOR HIS SAKE THAN OF BOUNDEN DUTY IS REQUIRED; WHEREAS CHRIST SAITH PLAINLY, WHEN YE HAVE DONE ALL THAT ARE COMMANDED YOU, SAY, WE ARE UN

PROFITABLE SERVANTS.

THE

HE precepts contained in the Gospel for the regulation of our lives, are so full and comprehensive, that they include every good work which men are capable of performing. It is impossible to imagine any action acceptable to God, which does not fall within the precepts, "to love God with all our hearts (a);"-" to love our neighbour as ourselves (b);"—and to cleanse ourselves from all filthiness both of the flesh and spirit,

(a) Matt. c. 22. v. 37.

(b) Matt. c. 22. v. 39.

spirit, perfecting holiness in the fear of God (c)." And besides these general precepts, there are particular ones directed to persons in every condition and relation of life, and extending to every point and circumstance which can possibly promote the honour of God, contribute to the happiness of our fellow-creatures, or tend to purify our own minds: and all these things are enjoined as duties of perfect and universal obligation; as indispensably necessary wherever they are practicable. Since, therefore, God requires of us the entire exertion of all our powers, and not a single good action can be specified, which is not commanded in the New Testament, it follows, that no room is left for VOLUNTARY WORKS, BESIDES, OVER AND ABOVE GOD'S COMMANDMENTS, WHICH THEY CALL WORKS OF SUPEREROGA

TION; nor can such works BE TAUGHT WITHOUT ARROGANCE AND IMPIETY, since they imply a degree of merit, which man, in his present imperfect and corrupt state, is incapable of attaining, and are directly opposite to the plain and infallible word of God; or, as the article expresses it, FOR BY THEM MEN DO DECLARE, THAT THEY DO NOT ONLY RENDER UNTO GOD AS MUCH AS THEY ARE BOUND TO DO, BUT THAT THEY DO MORE FOR HIS SAKE, THAN OF BOUNDEN DUTY

(c) 2 Cor. c. 7. v. 1:

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