"But the great error of the generality of professed Christians lies in not making a right distinction between the works that men do in their own will, and by the leadings of their own carnal wisdom, and those works that the true believer does, in the will and wisdom of God. For although the former, let them consist in what they will, whether in prayers, or preaching, or any other devotional exercises, are altogether evil; so on the contrary those of the latter, let them consist in what they may, whether in ploughing, in reaping, or in any handicraft labor, or in any other service, temporal or spiritual, as they will in all be accompanied with the peace and presence of their heavenly Father, so all they do will be righteous, and will be imputed to them as such."[80]
[80] Journal, p. 218.
His contention regarding this matter is possibly more clearly stated in the following paragraph:
"The meeting was large, wherein I had to expose the danger of self-righteousness, or a trust in natural religion, or mere morality; showing that it was no more than the religion of Atheists, and was generally the product of pride and self-will; and, however good it may appear to the natural unregenerate man, is as offensive in the divine sight as those more open evils which appear so very reproachful to the eyes of men. I was favored by the spirit of truth, in a large, searching testimony, to the convicting and humbling many hearts, and comfort of the faithful."[81]
[81] Meeting at Uwchlan, Pa., Tenth month 22, 1798. Journal, p. 76.
This is not unlike statements often made in modern revivals, touching the absolute uselessness of good works, without the operation of divine grace, in bringing salvation.
A broader view of goodness and its sources seems to have been taken by Clement, of Alexandria[82] who said: "For God is the cause of all good things; but of some primarily, as of the Old and New Testament; and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks. For this was a schoolmaster to bring 'the Hellenic mind,' as the law, the Hebrews 'to Christ.'"[83]
[82] Titus Flavius Clemens, called sometimes St. Clement, and Clement of Alexandria in Church history, was born either at Athens or Alexandria about A. D. 153, and died about A. D. 220. He early embraced Christianity, and was among the most learned and philosophical of the Christian fathers.
[83] "Ante-Nicene Fathers," Vol. II, p. 305.