doctrine is grounded upon Scripture. See proofs, ref. d and f. The Roman Catholics likewise maintain, that original sin is entirely taken away by Baptism. But St. Paul's language to the Galatian converts, (see proofs, d,) and St. Peter's admonition to the Christians to whom he writes, (see 1 Pet. ii. 11.) and the affirmation of St. James, (i. 14.) and, in short, the whole tenor of Scripture, is against it. The Epistles of those three Apostles were all written to baptized persons, and the Apostles evidently consider them as still liable to the infection of nature," contracted by the fall 66 of man. ARTICLE X. Of Free Will. a THE condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God: wherefore we have no power to do 4 Rom. viii. 8. They that are in the flesh cannot please God-2 Cor. iii. 5. We are not sufficient of Ourselves to think any thing as of ourselves, but our sufficiency is of God.-John xv. 5. Without me ye can do nothing.Rom. v. 6. b Eph. ii. 1. You hath he quickened who were dead in trespasses and sins.-John vi. 44. No man can come good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will. unto me, except the Father which hath sent me draw him. Cant. i. 4. Draw me, we will run after thee.Phil. ii. 13. It is God which worketh in you both to will and to do, of his own good pleasure. < Preventing us, that is, going before us. Man was created perfect in his kind, and with a will to choose either good or evil; but by his fall he ceased to be free with relation to good, and became the servant of sin: so that when left to himself, he is hurried on by the blindness of his understanding, and the impetuousness of his passions and appetites, to choose the evil in preference to the good. See texts, a. Hence we have need of the assistance of the Holy Spirit, to enable us to choose and perform whatever is good, which as it is the most excellent gift of God, and is freely given, is by way of eminence called grace. Grace is of two kinds, preventing and cooperating. See the Article. God is said to work in us both "to will and to do." See texts, b. The one seems to import the first beginning, and the other the progress, of a Christian course of life. That he cannot turn and prepare, &c. These words were added in opposition to the opinion of those, who denied God's preventing grace, though they owned his concurring or assisting grace: the latter being denied only by the Pelagians-the former by those who were called Semi-Pelagians. The doctrine of this Article has been the subject of much dispute among Christians: some sects contend for the irresistible impulses of grace, while others reject the idea of any influence of the divine Spirit upon the human mind. The best way is to steer a middle course between these two extremes, so as to make the doctrine of divine grace, and the doctrine of free-will or human liberty, unite and conspire to our everlasting good. The first is adapted to excite in us gratitude, faith, and humility; the second to awaken our caution and quicken our diligence. ARTICLE XI. Of the Justification of Man. a WE are accounted righteous before God only for the merit of our Lord and Saviour a Rom. iii. 20-25. Therefore by the deeds of the law shall no flesh be justified in his sight: for by the law is the knowledge of sin. Put now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ, unto all, and upon Jesus Christ by faith, and not for our own works, or deservings. Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification. all them that believe; for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus, &c.-Rom. v. 1. Therefore being justified by faith, we have peace with God.-Phil. iii. 9. Eph. ii. 8, 9. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.-Rom. iii. 27, 28. There is no Homily with this title. The Homily entitled, Of the Salvation of all Mankind, is generally supposed to be here meant. Justification, in the language of Scripture, signifies the being accounted just or righteous in the sight of God, or the being placed in a state of salvation. When God justifies a man, it is by forgiving him his trespasses, and accepting him as a righteous person, although he is not really and strictly such. To justify, in the common spiritual notion of it, is to absolve from guilt, to discharge from punishment. The word justification*, or justify, in the * Sanctification is the purifying of our souls by the influence of the Holy Ghost. This follows after justification, and is what we are commanded to pray for, as being necessary for our admission into the mansions of bliss. D New Testament, always refers to the present life, as in this passage, Being now justified by his blood, we shall be saved from wrath through him." Rom. v. 9. See also texts, a. Here justification is spoken of as having already taken place; but salvation is mentioned as being future. Justification is the remission of sin here on earth: salvation is the attainment of happiness in heaven. In this Article, the words "we are accounted righteous," and "we are justified," are used as synonymous expressions, both in the present tense, and referring to our state in the present life; which state we commence at our baptism. And the following Article speaks of works which follow after justification, which still more clearly shews that justification refers to the present life. At the same time it should be noted, that we are justified by faith, not because of faith, (πίσει ἐκ πίσεως, διὰ πίσεως, οι διὰ τῆς πίσεως, not διὰ πίσιν, οι διὰ τὴν πίσιν,) for there is no more "merit" in our faith than in our works. Faith, therefore, is not the cause, but the condition, of our justification, which is to be ascribed solely to the merits of Christ. Also it is to be noted, that by "faith only" is not meant faith as it is separated from the other evangelical graces and virtues, but faith as it is opposed to the rites of the Mosaical law; for that was the great question that gave occasion to St. Paul's writing so fully upon this head; since many Judaizing Chris |