The question proposed in the Article might be stated thus: ‘Is it possible for the natural man, who is under the domination of ‘the world‑rulers of this darkness’,^[1] to do anything that is pleasing to God or render himself worthy of receiving grace?  And the answer given is a clear negative.  To be ‘in Christ’ is the pre‑requisite of all conduct acceptable to God, so that ‘works done before the grace of Christ, and the Inspiration of His Spirit, are not pleasant to God’, since they do not spring from faith in Christ, ‘neither do they make man meet to receive grace, or deserve grace of congruity’.  The Article was composed by the English Reformers in 1552 with the object of repudiating the teaching of the Schoolmen^[2] that men may merit God’s favour by actions done in their own strength without prevenient grace.^[3]  The Schoolmen distinguished between two forms of merit: (i) Arguing from the case of Cornelius, they said that men may turn towards God of their own unaided strength, and although such actions do not deserve a reward, yet it is fitting that God out of generosity should reward them: they earn merit de congruo (‘of fitness’).  (ii) But good works done with the help of God’s grace deserve a reward: they earn merit de condigno (‘as a matter of debt’).  Article XII repudiates the idea of merit de condigno by saying that good works, far from earning merit, deserve ‘the severity of God’s judgement’ because of their imperfections.^[4]  Article XIII condemns the doctrine of merit de congruo.  The scholastic theory is semi‑Pelagian, for it suggests that we earn God’s grace by ‘making a good start’ on our own.  Such an idea is contradicted by the teaching of St. Paul,^[5] and is not supported by the case of Cornelius.^[6]

The Article is relevant to the current opinion, so oft repeated, that ‘it doesn't matter what a man believes so long as he leads a decent life’  – the inference being that actions are more important than beliefs.  But Scripture and experience alike teach us that motives are most important of all.^[7]  Deeds of mercy may be done from selfish motives, pride, self‑righteousness, or a desire to win the praise of men.  Only good motives can produce good deeds, and only spiritual motives can produce deeds of spiritual force.  Though a man may give away all that he has, he may even sacrifice his life, yet unless his action springs from a Christian motive it is worthless;^[8] and a Christian motive cannot exist apart from ‘the grace of Christ’.^[9]  Good works, in the full Christian meaning, can only be done by those who are in Christ and share His mind; all other actions are defective in motive and fall short of this, and hence ‘have the nature of sin’.^[10]