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ble to him on their own account ; but are such for the Sake of him in whom God is well pleased with us, even Cbrift, by whom God has reconciled us to himself.

The Fourth Proposition is in effect the same with the former Branch of the First.

The THIRTEENTH ARTICLE.

Of Works before Justification. W O RKS done before the grace of Christ, and the

V inspiration of his Spirit, are not pleasant to God, forasmuch as they Spring not of Faith in Jesu Chrift, neither do they make men meet to receive grace, or (as the School-authors Say) deserve grace of congruity : yea rather, for that they are not done as God bas willed, and commanded them to be done, we doubt not but they have the nature of sin.

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This Article contains Three Propofitions.
1. Works done before the Grace of Christ, and

the Inspiration of his Spirit, are not pleasant
to God, forasmuch as they spring not of Faith

in Jesu Christ. 2. Works done before the Grace of Christ, and

the Inspiration of his Spirit, do not make Men meet to receive Grace, or (as the Scool-Authors say) deserve Grace of Con

gruity. 3. Works done before the Grace of Christ, and

the Inspiration of his Spirit, for that they are not done as God hath willed and commanded them to be done, have the Nature of Sin.

For

For the Words yea rather, the Latin Copy reads Immo ; so that the Word rather is not comparative, but the Church directly affirms, that such Works have the Nature of Sin, as the Latin necessarily imports, and the following Expression, we doubt not, manifestly implies. And indeed, yea, or but rather does both here, and in the Twenty second Article, mean the same as yea, on the contrary. This is evi. dent from the Context of both Places.

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The First Proposition. Since Works done before the Grace of Christ, and the Inspiration of his Spirit, are neither stri&tly nor imputatively good (the Meaning of which Expressions I explained under the Tenth Article) they cannot be pleasant to God; forasmuch as they spring not of Faith in Fefu Chrift. For if they did spring of Faith in Jesu Christ, they would be done by his Grace, and through the Inspiration of his Spirit ; and consequently they would be imputatively good, and for that Reason pleasant to God. See also Turretin's Fourth Question of his Locus Decimus septimus.

The Second Proposition. That which is sinful, needs Pardon, but can deserve Nothing. See also the Fifth Question of the same Locus of Turretin.

The Third Proposition. Since Works done before the Grace of Christ, and the Inspiration of his Spirit, are neither strictly nor imputatively good ; they must needs be finful, or have the Nature of Sin. And that for this Reason, viz. Because they are not done as God hath willed and commanded them to be done. For had they been done, as God hath willed and commanded, that is, according to the Gospel Rule ; they would have been imputatively good throʻ Faith in Christ, and consequently not

finful;

sinful ; since tho they are strietly sinful in themselves, yet their Imperfe&ion is removed thro' Faith.

The FOURTEENTH ARTICLE.

Of Works of Supererogation.

V OLUNTARY works besides, over and above God's

commandments, which they call works of Supererogation, cannot be taught without arrogancy 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 ge bave done all that are commanded to you, Say, We are unprofitable servants.

This Article, properly speaking, contains but One Proposition, the latter Part being only à Con. firmation or Proof of what is afferred in the former. See Limborch's System, Book the Fifth, Chapter the Seventy seventh, Sect. 17, 18. and the Fourth Question of Turretin's Locus Undecimus.

The FIFTEENTH ARTICLE.

Of Christ alone without Sin. CHRIST in the truth of our nature was made like

U unto us in all things (fin only excepted) from which be was clearly void, both in his flesh and in his fpirit. He came

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to be a Lamb without spot, who by Sacrifice of him. Self once made, should take away the fins of the world, and sin (as St. John saith) was not in him. But all we the reft (altho baptized and born again in Christ) yet o;fend in many things; and if we say we have no fin, we deceive our felves, and the truth is not in us.

This Article contains Four Propositions.
1. Christ in the Truth of our Nature was made

like unto us in all things (Sin only excepted)
from which he was clearly void, both in his

Flesh and in his Spirit. 2. He came to be à Lamb without a Spot, who

by Sacrifice of himself once made, should take

away the Sins of the World. 3. Sin (as St. John saith) was not in Christ. 4. All we the rest (altho' baptized and born

again in Christ) yet offend in many things, and if we say we have no Sin, we deceive our selves, and the Truth is not in us.

The First Proposition. See Bishop Pearson on the Third Article, from the Beginning down to Born of the Virgin Mary.

The Second Proposition. That Christ was a Lamb without Spot, and consequently that he came to be such, St. Peter expresly assures us, 1 Pet. 1. 19. That he came to be a Lamb without Spot, who should take away the sins of the world, is evident from 1 John 3.5. where we are told, that Christ was manifested to take away our sins. That he took away the Sins of the World by the Sacrifice of himself, is evident from the Author to the Hebrews, who saies, Chapter 13. V. 12. that our Savior suffered without the Gare, that he might fanétify the people with his own bloud. And that Christ's Sacrifice of himself was

but

but once made, will appear in the Second and Third Propositions of the Thirty first Article.

The Third Proposition. St. John faies, 1. Epist. Chap. 3. Ver. s. in bim is no fin.

The Fourth Proposition. The former Branch of it is evident from the latter, which is the express Assertion of St. John, 1 Epist. Chap. 1. Ver. 8.

The SIXTEENTH ARTICLE.

Of Sin after Baptism. M TOT every deadly sin willingly committed after Bap

I tism is sin again the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into fin after Baptism. After we have receiv'd the Holy Ghost, we may depart from grace given, and fall into fin, and by the Grace of God, we may arise again, and amend our lives. And therefore they are to be condemned which say, they can no more sin as long as they live bere, or deny the place of forgiveness to such as truly repent.

This Article contains Four Propositions.
1. Not every deadly Sin willingly committed

after Baptism, is Sin against the Holy Ghost,
and unpardonable.
2. The Grant of Repentance is not to be denied

to such as fall into Sin after Baptism. 3. After we have receiv'd the Holy Ghost, we

may depart from Grace given, and fall into Sin, and by the Grace of God we may arise again, and amend our Lives. 4. They are to be condemn’d which say, they can no more sin as long as they live here, or

deny

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