B. This Article is intended against merit of congruity in the works of wicked men. And it is certain, that all their works are sin, in that they are in defectiveness of ends and manner, and in perverseness, the violations of the Law of God, (as to pray to God only to be saved from Hell, without love to God, and Holiness, or hatred of Sin; to give Alms for the same ends, &c.) where the love of God, the true end is left out, the action must needs be sin. But we say not that it is only sin, or totally sin. It is good and pleasing to God secundum quid, though not simpliciter: And such Actions as are sin by deficiency, may have a tendency ⟨p. 134⟩to better Actions, and so to Salvation, by that good that is in them. He that in mere love to his own Soul, will pray, hear, meditate, avoid sin, &c. is in a likelier way to Grace and Life, than he that will do none of this.
And 2. The Authors of the Article, by merit of congruity, meant somewhat more than preparation for Conversion; For no English▪ Divines, I think, have denied that.
3. And by [Works done] they meant such as the Papists taught men too much to trust in, as giving Alms, building Hospitals, going on Pilgrimages, &c. which went under the notion of Sacrifices and Oblations under the old Law, when God said, He abhorred the Sacrifice of the Wicked, and bid them be readier to hear, than to offer the Sacrifice of Fools. But it is not, I think, Soul-humbling Repentance, Confession; begging for Grace, considering their Ways, hearing the Word, &c. though but such as preparatory Grace may do, which they meant by Works.
4. And that is not done without Grace and the Spirit of Christ, which is done but by his common Grace; And yet I could wish the Article had been better worded.
But if you will see the consent of an hundred and twenty ancient Writers, and sixty three Protestant Synods, Churches and Divines, for Universal Grace, read Dallaei, Apolog. part. 4.
B. This Article is intended against merit of congruity in the works of wicked men. And it is certain, that all their works are sin, in that they are in defectiveness of ends and manner, and in perverseness, the violations of the Law of God, (as to pray to God only to be saved from Hell, without love to God, and Holiness, or hatred of Sin; to give Alms for the same ends, &c.) where the love of God, the true end is left out, the action must needs be sin. But we say not that it is only sin, or totally sin. It is good and pleasing to God secundum quid, though not simpliciter: And such Actions as are sin by deficiency, may have a tendeney ⟨p. 134⟩to better Actions, and so to Salvation, by that good that is in them. He that in meer love to his own Soul, will pray, hear, meditate, avoid sin, &c. is in a likelier way to Grace and Life, than he that will do none of this.
And 2. The Authors of the Arti•le, by merit of congruity, meant somewhat more than preparation for Conversion; For no English▪ Divines, I think, have denied that.
3. And by [Works done] they meant such as the Papists taught men too much to trust in, as giving Alms, building Hospitals, going on Pilgrimages, &c. which went under the notion of Sacrifices and Oblations under the old Law, when God said, He abhor•d the Sacrifice of the Wicked, and bid them be readier to hear, than to offer the Sacrifice of Fools. But it is not, I think, Soul-humbling Repentance, Confession; begging for Grace, considering their Ways, hearing the Word, &c. though but such as preparatory Grace may do, which they meant by Works.
4. And that is not done without Grace and the Spirit of Christ, which is done but by his common Grace; And yet I could wish the Article had been better worded.
But if you will see the consent of an hundred and twenty ancient Writers, and sixty three Protestant Synods, Churches and Divines, for Universal Grace, read Dallaei, Apolog. part. 4.
