from Short-Title Catalogue 13675.
Renaissance Electronic Texts 1.2.
© 1994, 1997 Ian Lancashire
University of Toronto

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saluation of mankinde, by only Christ our Sauiour
from sinne and death euerlasting.

[I.3.1-1]  BEcause all men bee sinners and offenders
[I.3.1-2]  against GOD, and breakers of his law
[I.3.1-3]  and commandements, therefore can no
[I.3.1-4]  man by his owne acts, workes, & deeds
[I.3.1-5]  (seeme they neuer so good) bee iustified,
[I.3.1-6]  and made righteous before GOD: but
[I.3.1-7]  euery man of necessity is constrayned to
[I.3.1-8]  seeke for another righteousnesse or iusti­
[I.3.1-9]  fication, to be receiued at GODS owne
[I.3.1-10]  hands, that is to say, the forgiuenesse of
[I.3.1-11]  his sinnes and trespasses, in such things
[I.3.1-12]  as he hath offended. And this iustificati­
[I.3.1-13]  on or righteousnesse, which we so receiue
[I.3.1-14]  of GODS mercy and Christs merits. embraced by fayth, is taken, ac­
[I.3.1-15]  cepted and allowed of GOD, for our perfect and full iustification. For
[I.3.1-16]  the more full vnderstanding heereof, it is our parts and duties euer to re­
[I.3.1-17]  member the great mercy of GOD, how that (all the world being wrap­
[I.3.1-18]  ped in sinne by breaking of the Law) GOD sent his onely sonne our
[I.3.1-19]  Sauiour Christ into this world, to fulfill the Law for vs, and by shed­
[I.3.1-20]  ding of his most precious blood, to make a sacrifice and satisfaction, or (as
[I.3.1-21]  it may be called) amends to his Father for our sinnes, to asswage his
[I.3.1-22]  wrath and indignation conceiued against vs for the same.

[I.3.1-23]  In so much that infants, being baptized and dying in their infancy,

The effi­
cacy of
passion &

[I.3.1-24]  are by this sacrifice washed from their sinnes, brought to GODS fa­
[I.3.1-25]  uour, and made his children, and inheritors of his kingdome of heauen.
[I.3.1-26]  And they which in act or deed do sinne after their baptisme, when they
[I.3.1-27]  turne againe to GOD vnfaynedly, they are likewise washed by this sa­
[I.3.1-28]  crifice from their sinnes, in such sort, that there remayneth not any spot
[I.3.1-29]  of sin, that shall be imputed to their damnation. This is that iustificati­
[I.3.1-30]  on or righteousnesse which S. Paul speaketh of, when hee sayth, No man
[I.3.1-31]  is iustified by the workes of the Law, but freely by fayth in Iesus Christ.
[I.3.1-32]  And againe he sayth, We beleeue in Iesu Christ, that we be iustified freely

Gala. 2.

[I.3.1-33]  by the fayth of Christ, and not by the workes of the Law, because that no
[I.3.1-34]  man shalbe iustified by the workes of the Law. And although this iusti­
[I.3.1-35]  fication be free vnto vs, yet it commeth not so freely vnto vs, that there is
[I.3.1-36]  no ransome paid therefore at all. But here may mans reason be astonied,


[I.3.1-37]  reasoning after this fashion. If a ransome be paid for our redemption,
[I.3.1-38]  then is it not giuen vs freely. For a prisoner that paied his ransome, is
[I.3.1-39]  not let go freely, for if he go freely, then he goeth without ransome: for
[I.3.1-40]  what is it els to go freely, then to be set at libertie without paying of


[I.3.1-41]  ransome? This reason is satisfied by the great wisedome of GOD in
[I.3.1-42]  this mysterie of our redemption, who hath so tempered his iustice & mer­
[I.3.1-43]  cie together, that he would neither by his iustice condemne vs vnto the e­
[I.3.1-44]  uerlasting captiuitie of the deuill, & his prison of Hell, remedilesse for euer
[I.3.1-45]  without mercie, nor by his mercie deliuer vs clearely, without iustice or
[I.3.1-46]  paiment of a iust ransome: but with his endlesse mercie he ioyned his
[I.3.1-47]  most vpright and equall iustice. His great mercy he shewed vnto vs in de­
[I.3.1-48]  liuering vs from our former captiuitie, without requiring of any ran­
[I.3.1-49]  some to be paid, or amends to be made vpon our parts, which thing by
[I.3.1-50]  vs had bin impossible to be done. And where as it lay not in vs that to
[I.3.1-51]  do, he prouided a ransome for vs, that was, the most pretious body and
[I.3.1-52]  blood of his owne most deare and best beloued Sonne Iesu Christ, who
[I.3.1-53]  besides this ransome, fulfilled the law for vs perfectly. And so the iustice
[I.3.1-54]  of GOD & his mercy did imbrace together, & fulfilled the mystery of our
[I.3.1-55]  redemption. And of this iustice and mercy of GOD knit together, spea­

Rom. 3.

[I.3.1-56]  keth S. Paul in the third Chap. to the Romans, All haue offended, & haue
[I.3.1-57]  need of the glory of GOD, but are iustified freely by his grace, by redemp­
[I.3.1-58]  tion which is in Iesu Christ, whom GOD hath sent forth to vs for a re­
[I.3.1-59]  conciler & peace maker, through faith in his blood, to shew his righteous­

Rom. 10.

[I.3.1-60]  nes. And in the tenth Chap. Christ is the end of the law vnto righteous­

Rom. 8.

[I.3.1-61]  nes, to euery man that beleeueth. And in the 8. Chap. That which was
[I.3.1-62]  impossible by the law, in as much as it was weake by the flesh, GOD
[I.3.1-63]  sending his owne Sonne, in the similitude of sinfull flesh, by sin damned
[I.3.1-64]  sin in the flesh, that the righteousnesse of the law might be fulfilled in vs,
[I.3.1-65]  which walke not after the flesh, but after the spirit. In these foresaid pla­

Three things
must goe
together in
our iustifica­

[I.3.1-66]  ces, the Apostle toucheth specially three things, which must go together in
[I.3.1-67]  our iustification. Vpon GODS part, his great mercie and grace: vpon
[I.3.1-68]  Christs part, iustice, that is, the satisfaction of GODS iustice, or the price
[I.3.1-69]  of our redemption, by the offering of his body, and shedding of his blood,
[I.3.1-70]  with fulfilling of the law perfectly & throughly; and vpon our part true &
[I.3.1-71]  liuely faith in the merits of Iesus Christ, which yet is not ours, but by
[I.3.1-72]  GODS working in vs: so that in our iustification, is not onely Gods
[I.3.1-73]  mercy & grace, but also his iustice, which the Apostle calleth the iustice of
[I.3.1-74]  GOD, & it consisteth in paying our ransome, & fulfilling of the law: & so
[I.3.1-75]  the grace of God doth not shut out the iustice of God in our iustification, but
[I.3.1-76]  only shutteth out the iustice of man, that is to say, the iustice of our works,
[I.3.1-77]  as to be merits of deseruing our iustification. And therfore S. Paul decla­
[I.3.1-78]  reth here nothing vpon the behalfe of man, concerning his iustification,
[I.3.1-79]  but onely a true & liuely faith, which neuerthelesse is the gift of GOD,
[I.3.1-80]  and not mans onely worke, without GOD: And yet that faith doth
[I.3.1-81]  not shut out repentance, hope, loue, dread, & the feare of God, to be ioyned
[I.3.1-82]  with faith in euery man that is iustified, but it shutteth them out fro the
[I.3.1-83]  office of iustifying. So that although they be all present together in him

How it is to
be vnder­
stood, iustifieth

[I.3.1-84]  that is iustified, yet they iustifie not all together: Nor the faith also doeth
[I.3.1-85]  not shut out the iustice of our good workes, necessarily to bee done after­
[I.3.1-86]  wardes of duty towardes GOD (for wee are most bounden to serue
[I.3.1-87]  GOD, in doing good deeds, commanded by him in his holy Scripture,
[I.3.1-88]  all the dayes of our life:) But it excludeth them, so that wee may not doe
[I.3.1-89]  them to this intent, to be made good by doing of them. For all the good
[I.3.1-90]  workes that we can doe, bee vnperfect, and therefore not able to deserue
[I.3.1-91]  our iustification: but our iustification doth come freely by the meere mer­
[I.3.1-92]  cy of GOD, and of so great and free mercy, that whereas all the world
[I.3.1-93]  was not able of their selues to pay any part towards their ransome, it
[I.3.1-94]  pleased our heauenly Father of his infinit mercy, without any our desert
[I.3.1-95]  or deseruing, to prepare for vs the most precious iewels of Christs body
[I.3.1-96]  and blood, whereby our ransome might be fully payd, the law fulfilled,
[I.3.1-97]  and his iustice fully satisfied. So that Christ is now the righteousnesse
[I.3.1-98]  of all them that truely doe beleeue in him. Hee for them payd their ran­
[I.3.1-99]  some by his death. Hee for them fulfilled the Law in his life. So that
[I.3.1-100]  now in him, and by him, euery true Christian man may be called a fulfil­
[I.3.1-101]  ler of the Law, forasmuch as that which their infirmity lacked, Christs
[I.3.1-102]  iustice hath supplied.

The second part of the Sermon of

[I.3.2-103]  YE haue heard of whom all me ought to seeke their iusti­
[I.3.2-104]  fication and righteousnesse, and how also this righteous­
[I.3.2-105]  nesse commeth vnto men by Christs death and merits: ye
[I.3.2-106]  heard also how that three things are required to the ob­
[I.3.2-107]  tayning of our righteousnesse, that is, GODS mercy,
[I.3.2-108]  Christs iustice, and a true and a liuely fayth, out of the
[I.3.2-109]  which fayth springeth good workes. Also before was de­
[I.3.2-110]  clared at large, that no man can bee iustified by his owne good workes,
[I.3.2-111]  that no man fulfilleth the Law, according to the full request of the
[I.3.2-112]  Law.

[I.3.2-113]  And S. Paul in his Episttdv4e to the Galathians prooueth the same, say­

Gal. 2.

[I.3.2-114]  ing thus, If there had beene any law giuen which could haue iustified,
[I.3.2-115]  verily righteousnesse should haue beene by the law. And againe he sayth,
[I.3.2-116]  If righteousnesse be by the Law, then Christ died in vaine. And again he
[I.3.2-117]  sayth, You that are iustified by the law, are fallen away from grace. And
[I.3.2-118]  furthermore he writeth to the Ephesians on this wise, By grace are ye sa­

Ephes. 3.

[I.3.2-119]  ued through fayth, and that not of your selues, for it is the gift of GOD,
[I.3.2-120]  and not of works, lest any man should glory. And to be short, the summe of
[I.3.2-121]  all Pauls disputation is this: that if iustice come of workes, then it com­
[I.3.2-122]  meth not of grace: and if it come of grace, then it commeth not of works.
[I.3.2-123]  And to this ende tendeth all the Prophets, as Saint Peter sayth

Act. 10.

[I.3.2-124]  in the tenth of the Acts. Of Christ al the Prophets (faith S. Peter) do wit­
[I.3.2-125]  nesse that through his name, all they that beleeue in him, shall receiue
[I.3.2-126]  the remission of sins. And after this wise to be iustified onely by this true

Faith only iu­
stifieth, is the
doctrine of
old Doctours.

[I.3.2-127]  and liuely faith in Christ, speaketh all the old and ancient Authors, both
[I.3.2-128]  Greekes and Latines. Of whom I will specially rehearse three, Hilary,
[I.3.2-129]  Basil, and Ambrose. Saint Hilary saith these wordes plainely in the ix.
[I.3.2-130]  Canon vpon Matthew, Faith onely iustifieth. And Saint Basil a Greek
[I.3.2-131]  authour writeth thus, This is a perfect and whole reioycing in GOD
[I.3.2-132]  when a man aduanceth not himselfe for his owne righteousnesse, but
[I.3.2-133]  knowledgeth himselfe to lacke true iustice and righteousnesse, and to be

Philip 3.

[I.3.2-134]  iustified by the onely faith in Christ. And Paul (saith hee) doth glorie in
[I.3.2-135]  the contempt of his owne righteousnesse, and that he looketh for the righ­
[I.3.2-136]  teousnesse of GOD, by faith.

[I.3.2-137]  These bee the verie wordes of Saint Basil. And Saint Ambrose, a
[I.3.2-138]  Latine Authour, saith these wordes, This is the ordinance of GOD,
[I.3.2-139]  that they which beleeue in Christ, should bee saued without workes, by
[I.3.2-140]  faith onely, freely receiuing remission of their sinnes. Consider diligent­
[I.3.2-141]  ly these wordes, Without workes by faith onely, freely wee receiue
[I.3.2-142]  remission of our sins. What can be spoken more plainely, then to say, That
[I.3.2-143]  freely without workes, by faith onely wee obtaine remission of our sins?
[I.3.2-144]  These and other like sentences, that wee bee iustified by faith onely, free­
[I.3.2-145]  ly, and without workes, wee doe read oft times in the most best and an­
[I.3.2-146]  cient writers. As beside Hilarie, Basil, and Saint Ambrose before rehear­
[I.3.2-147]  sed, wee read the same in Origen, Saint Chrisostome, Saint Cyprian,
[I.3.2-148]  Saint Augustine, Prosper, Oecumenius, Phocius, Bernardus, Anselme, and
[I.3.2-149]  many other Authours, Greeke, and Latine. Neuerthelesse, this sen­
[I.3.2-150]  tence, that wee bee iustified by faith onely, is not so meant of them, that
[I.3.2-151]  the sayd iustifying faith is alone in man, without true repentance, hope,

Faith alone,
how it is to be

[I.3.2-152]  charitie, dreade, and the feare of GOD, at any time and season. Nor
[I.3.2-153]  when they say, That wee bee iustified freely, they meane not that wee
[I.3.2-154]  should or might afterward bee idle, and that nothing should bee required
[I.3.2-155]  on our parts afterward: Neither they meane not so to bee iustified with­
[I.3.2-156]  out good workes, that wee should doe no good workes at all, like as
[I.3.2-157]  shall bee more expressed at large heereafter. But this saying, That wee
[I.3.2-158]  bee iustified by faith onely, freely and without workes, is spoken for to
[I.3.2-159]  take away cleerely all merite of our workes, as being vnable to deserue
[I.3.2-160]  our iustification at GODS hands, and therby most plainely to expresse
[I.3.2-161]  the weaknesse of man, and the goodnesse of GOD, the great infirmi­
[I.3.2-162]  tie of our selues, and the might and power of GOD, the imperfectnesse
[I.3.2-163]  of our own works, and the most abundant grace of our Sauiour Christ,
[I.3.2-164]  and therfore wholly to ascribe the merite and deseruing of our iustificati­

The profit of
the doctrine
of faith onely

[I.3.2-165]  on vnto Christ onely, and his most precious bloodshedding. This faith
[I.3.2-166]  the holy Scripture teacheth vs, this is the strong Rocke and founda­
[I.3.2-167]  tion of Christian Religion, this doctrine all olde and ancient Authours
[I.3.2-168]  of Christs Church doe approoue, this doctrine aduanceth and setteth
[I.3.2-169]  foorth the true glory of Christ, and beateth downe the vaine glory of man,
[I.3.2-170]  this whosoeuer denyeth, is not bee accounted for a christian man, nor
[I.3.2-171]  for a setter foorth of Christs glorie, but for an aduersarie to Christ and his
[I.3.2-172]  Gospell, and for a setter foorth of mens vaine glory. And although this

What they be
that impugne
the doctrine
of Faith only

[I.3.2-173]  doctrine be neuer so true (as it is most true indeede) that wee bee iustified
[I.3.2-174]  freely without all merite of our owne good workes (as Saint Paul doth
[I.3.2-175]  expresse it) and freely by this liuely and perfect faith in Christ onely (as
[I.3.2-176]  the ancient authors vse to speak it) yet this true doctrine must be also tru­
[I.3.2-177]  ly vnderstood and most plainely declared, lest carnall men should take vn­
[I.3.2-178]  iustly occasion thereby to liue carnally, after the appetite and will of the

A declarati­
on of this do­
ctrine of faith
without works

[I.3.2-179]  world, the flesh and the deuill. And because no man should erre by mis­
[I.3.2-180]  taking of this doctrine, I shall plainely and shortly so declare the right
[I.3.2-181]  vnderstanding of the same, that no man shall iustly thinke that hee may
[I.3.2-182]  thereby take any occasion of carnall libertie, to follow the desires of the
[I.3.2-183]  flesh, or that thereby any kinde of sinne shall be committed, or any vngod­
[I.3.2-184]  ly liuing the more vsed.

[I.3.2-185]  First, you shall vnderstand, that in our iustification by Christ, it is not
[I.3.2-186]  all one thing, the office of GOD vnto man, and the office of man vnto
[I.3.2-187]  GOD. Iustification is not the office of man, but of GOD, or man
[I.3.2-188]  cannot make himselfe righteous by his owne workes, neither in part,
[I.3.2-189]  nor in the whole, for that were the greatest arrogancy and presumption
[I.3.2-190]  of man, that Antichrist could set vp against GOD, to affirme that a man
[I.3.2-191]  might by his owne workes, take away and purge his owne sinnes, and
[I.3.2-192]  so iustifie himselfe. But iustification is the office of GOD only, and is not

is the office of
God only.

[I.3.2-193]  a thing which wee render vnto him, but which wee receiue of him: not
[I.3.2-194]  which we giue to him, but which we take of him, by his free mercy, and
[I.3.2-195]  by the onely merits of his most dearely beloued Sonne, our onely Redee-
[I.3.2-196]  mer, Sauiour, and Iustifier Iesus Christ: so that the true vnderstanding
[I.3.2-197]  of this doctrine, We be iustified freely by faith without works, or that we
[I.3.2-198]  be iustified by faith in Christ onely, is not, that this our owne act, to be­
[I.3.2-199]  leeue in Christ, or this our faith in Christ, which is within vs, doth iusti­
[I.3.2-200]  fie vs, and deserue our iustification vnto vs (for that were to count our
[I.3.2-201]  selues to be iustified by some act or vertue that is within our selues) but
[I.3.2-202]  the true vnderstanding and meaning thereof is, that although wee heare
[I.3.2-203]  GODS word, and beleeue it, although we haue faith, hope, charity, re­
[I.3.2-204]  pentance, dread, and feare of GOD within vs, and doe neuer so many
[I.3.2-205]  workes therunto: yet we must renounce the merit of all our said vertues,
[I.3.2-206]  of faith, hope, charity, and all other vertues and good deeds, which we ei­
[I.3.2-207]  ther haue done, shall doe, or can doe, as things that be farre too weake and
[I.3.2-208]  insufficient, and vnperfect, to deserue remission of our sinnes, and our
[I.3.2-209]  iustification, and therefore wee must trust only in GODS mercy, and
[I.3.2-210]  that sacrifice which our high Priest and Sauiour Christ Iesus the son of
[I.3.2-211]  GOD once offered for vs vpon the Crosse, to obtaine thereby GODS
[I.3.2-212]  grace, and remission, aswell of our originall sinne in Baptisme, as of all
[I.3.2-213]  actuall sinne committed by vs after our Baptisme, if we truly repent, and
[I.3.2-214]  turne vnfeynedly to him againe. So that as S. Iohn Baptist, although
[I.3.2-215]  he were neuer so vertuous and godly a man, yet in this matter of forgi­
[I.3.2-216]  uing of sin, he did put the people from him, & appointed them vnto Christ,
[I.3.2-217]  saying thus vnto them, Behold, yonder is the lambe of GOD, which
[I.3.2-218]  taketh away the sinnes of the world: euen so, as great and as godly a ver­
[I.3.2-219]  tue as the liuely fayth is, yet it putteth vs from it selfe, and remitteth or
[I.3.2-220]  appointeth vs vnto Christ, for to haue only by him remission of our sins,

Iohn 1

[I.3.2-221]  or iustification. So that our faith in Christ (as it were) sayth vnto vs
[I.3.2-222]  thus, It is not I that take away your sinnes, but it is Christ onely, and
[I.3.2-223]  to him onely I send your for that purpose, forsaking therein all your good
[I.3.2-224]  vertues, words, thoughts, and workes, and onely putting your trust in
[I.3.2-225]  Christ.

The third part of the Sermon of

[I.3.3-226]  IT hath beene manifestly declared vnto you, that no man
[I.3.3-227]  can fulfill the Law of GOD, and therefore by the law
[I.3.3-228]  all men are condemned: whereupon it followeth necessa­
[I.3.3-229]  rily, that some other thing should bee required for our sal­
[I.3.3-230]  uation then the law: and that is, a true and a liuely faith
[I.3.3-231]  in Christ: bringing foorth good workes, and a life accor­
[I.3.3-232]  ding to GODS commandements. And also you heard
[I.3.3-233]  the ancient authours mindes of this saying, Faith in Christ onely iustifi­
[I.3.3-234]  eth man, so plainely declared, that you see, that the very true meaning
[I.3.3-235]  of this proposition or saying, Wee be iustified by faith in Christ onely, (ac­
[I.3.3-236]  cording to the meaning of the old ancient authours) is this: Wee put our
[I.3.3-237]  faith in Christ, that wee bee iustified by him onely, that wee be iustified by
[I.3.3-238]  GODS free mercy, and the merits of our Sauiour Christ onely, and
[I.3.3-239]  by no vertue or good workes of our owne, that is in vs, or that wee can
[I.3.3-240]  bee able to haue or to doe, for to deserue the same: Christ himselfe only
[I.3.3-241]  being the cause meritorious thereof.

[I.3.3-242]  Heere you perceiue many words to bee vsed to auoyde contention in
[I.3.3-243]  words with them that delight to brawle about words, and also to shewe
[I.3.3-244]  the true meaning to auoyd euill taking and misunderstanding, and yet
[I.3.3-245]  peraduenture all will not serue with them that be contentious: but con­
[I.3.3-246]  tenders will euer forge matters of contention, euen when they haue none
[I.3.3-247]  occasion thereto. Not withstanding, such be the lesse to be passed vpon, so
[I.3.3-248]  that the rest may profit, which will be the most desirous to know the truth,
[I.3.3-249]  then (when it is plaine enough) to contend about it, and with contenti­
[I.3.3-250]  ous and captious cauillation, to obscure and darken it. Trueth it is,
[I.3.3-251]  that our owne workes doe not iustifie vs, to speake properly of our iustifi­
[I.3.3-252]  cation, (that is to say) our workes doe not merit or deserue remission of
[I.3.3-253]  our sinnes, and make vs of vniust, iust before GOD: but GOD of his
[I.3.3-254]  owne mercy, through the onely merits and deseruings of his sonne Ie­
[I.3.3-255]  sus Christ, doeth iustifie vs. Neuerthelesse, because fayth doeth directly
[I.3.3-256]  send vs to Christ for remission of our sinnes, and that by fayth giuen vs
[I.3.3-257]  of GOD, we embrace the promise of GODS mercy, and of the re­
[I.3.3-258]  mission of our sinnes, (which thing none other of our vertues or workes
[I.3.3-259]  properly doeth) therefore Scripture vseth to say, that fayth without
[I.3.3-260]  workes doth iustifie. And forasmuch that it is all one sentence in effect, to
[I.3.3-261]  say, faith without workes, and onely faith doth iustifie vs, therefore the
[I.3.3-262]  old ancient Fathers of the Church from time to time, haue vttered our
[I.3.3-263]  iustification with this speech, Onely faith iustifieth vs: meaning none o­
[I.3.3-264]  ther thing then Saint Paul meant, when he sayd, Fayth without works
[I.3.3-265]  iustifieth vs. And because all this brought to passe through the onely me­
[I.3.3-266]  rits and deseruings of our Sauiour Christ, and not through our merits,
[I.3.3-267]  or through the merit of any vertue that wee haue within vs, or of any
[I.3.3-268]  worke that commeth from vs: therefore in that respect of merit and de­
[I.3.3-269]  seruing, wee forsake (as it were) altogether againe, fayth, workes, and
[I.3.3-270]  all other vertues. For our owne imperfection is so great, through the
[I.3.3-271]  corruption of originall sinne, that all is vnperfect that is within vs,
[I.3.3-272]  faith, charity, hope, dread, thoughts, words, and workes, and therefore
[I.3.3-273]  not apt to merit and discerne any part of our instification for vs. And this
[I.3.3-274]  forme of speaking vse wee, in the humbling of our selues to GOD,
[I.3.3-275]  and to giue all the glory to our Sauiour Christ, which is best worthy to
[I.3.3-276]  haue it.

[I.3.3-277]  Here you haue heard the office of GOD in our iustification, and how
[I.3.3-278]  we receiue it of him freely, by his mercie, without our deserts, through
[I.3.3-279]  true and liuely faith. Now you shall heare the office and duety of a Chri­

They that
preach faith
only iustifi­
eth, doe not
teach carnall
libertie, or
that wee
should do
no good

[I.3.3-280]  stian man vnto GOD, what wee ought on our part to render vnto
[I.3.3-281]  GOD againe, for his great mercy and goodnes. Our office is, not to
[I.3.3-282]  passe the time of this present life vnfruitfully, and idlely, after that wee
[I.3.3-283]  are baptised or iustified, not caring how few good workes wee doe, to the
[I.3.3-284]  glorie of GOD, and profit of our neighbours: Much lesse is it our office,
[I.3.3-285]  after that wee bee once made Christs members, to liue contrarie to the
[I.3.3-286]  same, making our selues members of the diuell, walking after his intice­
[I.3.3-287]  ments, and after the suggestions of the world and the flesh, whereby wee
[I.3.3-288]  know that wee doe serue the world and the diuell, and not GOD. For
[I.3.3-289]  that faith which bringeth foorth (without repentance) either euill

The diuels
haue faith,
but not the
true faith.

[I.3.3-290]  workes, or no good workes, is not a right, pure, and liuely faith, but a
[I.3.3-291]  dead, diuelish, counterfaite and feigned faith, as Saint Paul and Saint
[I.3.3-292]  Iames call it. For euen the diuels know and beleeue that Christ was borne
[I.3.3-293]  of a virgin, that he fasted forty dayes and forty nights without meat and
[I.3.3-294]  drinke, that he wrought all kinde of myracles, declaring himselfe verie
[I.3.3-295]  GOD: They beleeue also, that Christ for our sakes suffered most paine­
[I.3.3-296]  full death, to redeeme from euerlasting death, and that hee rose againe
[I.3.3-297]  from death the third day: They beleeue that hee ascended into heauen,
[I.3.3-298]  and that he sitteth on the right hand of the Father, and at the last end of
[I.3.3-299]  this world shall come againe, and iudge both the quicke and the dead.
[I.3.3-300]  These articles of our faith the Diuells beleeue, and so they beleeue all
[I.3.3-301]  things that be written in the new and old Testament to be true: and yet
[I.3.3-302]  for all this faith, they bee but Diuells, remaining still in their damnable
[I.3.3-303]  estate, lacking the verie true Christian faith. For the right and true

What is the
true and iu­
stifying faith.

[I.3.3-304]  Christian faith is, not onely to beleeue that holy Scripture, and all the
[I.3.3-305]  foresayd articles of our faith are true, but also to haue a sure trust and
[I.3.3-306]  confidence in GODS mercifull promises, to be saued from euerlasting
[I.3.3-307]  damnation by Christ: whereof doth follow a louing heart to obey his
[I.3.3-308]  commandements. And this true Christian faith neither any diuell hath,
[I.3.3-309]  nor yet any man, which in the outward profession of his mouth, and in
[I.3.3-310]  his outward receyuing of the Sacraments, in comming to the Church,
[I.3.3-311]  and in all other outward appearances, seemeth to be a Christian man,
[I.3.3-312]  and yet in his liuing and deedes sheweth the contrary. For how can a
[I.3.3-313]  man haue this true faith, this sure trust and confidence in GOD, that

They that
continue in
euill liuing,
haue not
true faith.

[I.3.3-314]  by the merits of Christ, his sinnes be forgiuen, and be reconciled to the fa­
[I.3.3-315]  uour of GOD, and to be partaker of the kingdome of heauen by Christ,
[I.3.3-316]  when he liueth vngodly, and denieth Christ in his deedes? Surely no
[I.3.3-317]  such vngodly man can haue this faith and trust in GOD. For as they
[I.3.3-318]  know Christ to be the onely sauiour of the world: so they know also that
[I.3.3-319]  wicked men shall not enioy the kingdome of GOD. They know that

Psal. 25.

[I.3.3-320]  GOD hateth vnrighteousnes, that he will destroy all those that speake
[I.3.3-321]  vntruely, that those which haue done good works (which cannot be done
[I.3.3-322]  without a liuely faith in Christ) shall come foorth into the resurrection of
[I.3.3-323]  life, and those that haue done euill, shall come vnto the resurrection of
[I.3.3-324]  iudgement: very well they know also, that to them that be contentious,
[I.3.3-325]  and to them that will not be obedient vnto the trueth, but will obey vn­
[I.3.3-326]  righteousnes, shall come indignation, wrath, and affliction, &c. Therefore
[I.3.3-327]  to conclude, considering the infinite benifites of GOD, shewed and giuen
[I.3.3-328]  vnto vs, mercifully without our deserts, who hath not onely created vs
[I.3.3-329]  of nothing; and from a peece of vile clay, of his infinite goodnes, hath ex­
[I.3.3-330]  alted vs (as touching our soule) vnto his owne similitude and likenes:
[I.3.3-331]  but also whereas wee were condemned to hell, and death euerlasting,
[I.3.3-332]  hath giuen his owne naturall Sonne, being GOD eternall, immor­
[I.3.3-333]  tall, and equall vnto himselfe, in power and glorie, to be incarnated, and
[I.3.3-334]  to take our mortall nature vpon him, with the infirmities of the same,
[I.3.3-335]  and in the same nature to suffer most shamefull and painefull death for
[I.3.3-336]  our offences, to the intent to iustifie vs, and to restore vs to life euerla­
[I.3.3-337]  sting: so making vs also his deare children, brethren vnto his onely sonne
[I.3.3-338]  our Sauiour Christ, and inheritours for euer with him of his eternall
[I.3.3-339]  kingdome of heauen.

[I.3.3-340]  These great and mercifull benefites of GOD (if they be well conside­
[I.3.3-341]  red) doe neither minister vnto vs occasion to be idle, and to liue without
[I.3.3-342]  doing any good works, neither yet stirreth vs vp by any meanes to doe
[I.3.3-343]  euill things: but contrariwise, if we be not desperate persons, and our
[I.3.3-344]  hearts harder then stones, they mooue vs to render our selues vnto
[I.3.3-345]  GOD wholly with all our will, hearts, might, and power, to serue him
[I.3.3-346]  in all good deeds, obeying his commandements during our liues, to seeke
[I.3.3-347]  in all things his glorie and honour, not our sensuall pleasures and vaine
[I.3.3-348]  glory, euermore dreading willingly to offend such a mercifull GOD, and
[I.3.3-349]  louing redeemer, in word, thought, or deede. And the said benefites of
[I.3.3-350]  GOD deepely considered, mooue vs for his sake also to be euer readie to
[I.3.3-351]  giue our selues to our neighbours, and as much as lieth in vs, to studie
[I.3.3-352]  with all our indeuour, to doe good to euery man. These be the fruites of
[I.3.3-353]  true faith, to doe good as much as lieth in vs to euery man, and aboue all
[I.3.3-354]  things, and in all things to aduance the glory of GOD, of whom onely
[I.3.3-355]  we haue our sanctification, iustification, saluation, and redemption: to
[I.3.3-356]  whom be euer glory, prayse, and honour, world without end. Amen.