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was not able to effect, Christ's justice hath performed. And thus the justice and mercy of God do embrace each other: the grace of God not shutting out the justice of God in the matter of our justification, but only shutting out the justice of man (that is to say, the justice of our own works) from being any cause of deserving our justification.

36. When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man without true repentance, hope, charity, and the fear of God (for such a faith is dead, and can not justify); neither do we mean that this, our act, to believe in Christ, or this, our faith in Christ, which is within ns, doth of itself justify us or deserve our justification ‘unto us (for that were to account ourselves to be justified by the virtue or dignity of something that is within ourselves); but the true understanding and meaning thereof is, that although we hear God's Word, and believe it-although we have faith, hope, charity, repentance, and the fear of God within us, and add never so many good works thereunto-yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues and good deeds which we either have done, shall do, or can do, as things that be far too weak and imperfect and insufficient to deserve remission of our sins and our justification, and therefore we must trust only in God's mercy and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because faith doth directly send us to Christ for our juistification, and that by faith given us of God we embrace the promise of God's mercy and the remission of our sins (which thing none other of our virtues or works properly doth), therefore the Scripture useth to say that faith without works—and the ancient fathers of the Church to the same purpose—that only faith doth justify us.

37. By justifying faith we understand not only the common belief of the articles of Christian religion, and the persuasion of the truth of God's Word in general, but also a particular application of the gracious promises of the gospel to the comfort of our own souls, whereby we lay hold on Christ, with all his benefits; having an earnest trust and confidence in God, that he will be merciful unto us for his only Son's

Comp. Homily Of Salvation, Part II. p. 24, ed. Camb.

19. The principal creatures are angels and men.

20. Of angels, some continued in that holy state wherein they were created, and are by God's grace forever established therein; others fell from the same, and are reserved in chains of darkness unto the judgment of the great day.

21. Man being at the beginning created according to the image of God (which consisted especially in the wisdom of his mind and the true holiness of his free will), had the covenant of the law ingrafted in his heart, whereby God did promise unto him everlasting life upon condition that he performed entire and perfect obedience unto his Commandments, according to that measure of strength wherewith he was endued in his creation, and threatened death unto him if he did not perform the same.

OF THE FALL OF MAN, ORIGINAL SIN, AND THE STATE OF MAN BEFORE

JUSTIFICATION. 22. By one man sin entered into the world, and death by sin; and so death went over all men, forasmuch as all have sinned.

23. Original sin standeth not in the imitation of Adam (as the Pelagians dream), but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God's wrath and damnation.

24. This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and can not be made subject to the law of God. And howsoever, for Christ's sake, there be no condemnation to such as are regenerate and do believe, yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.

25. The condition of man after the fall of Adam is such that he can not 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 good works, pleasing and acceptable unto God, without the grace of God preventing us, that we may have a good will, and working with is when we have that good will.

26. Works done before the grace of Christ and the inspiration of love him with all our heart, with all our mind, and with all our soul, and with all our strength; to worship him, and to give him thanks; to put our whole trust in him, to call upon him, to honor his holy name and his Word, and to serve him truly all the days of our life.

47. In all our necessities we ought to have recourse unto God by prayer: assuring ourselves that whatsoever we ask of the Father, in the name of his Son (our only Mediator and Intercessor) Christ Jesus, and according to his will, he will undoubtedly grant it.

48. We ought to prepare our hearts before we pray, and understand the things that we ask when we pray: that both our hearts and voices may together sound in the ears of God's majesty.

49. When almighty God smiteth us with affliction, or some great calamity hangeth over us, or any other weighty cause so requireth, it is our duty to humble ourselves in fasting, to bewail our sins with a sorrowful heart, and to addict ourselves to earnest prayer, that it might please God to turn his wrath froin us, or supply us with such graces as we greatly stand in need of.

50. 2 Fasting is a withholding of meat, drink, and all natural food, with other outward delights, from the body, for the determined time of fasting. As for those abstinences which are appointed by public order of our State, for eating of fish and forbearing of flesh at certain times and days appointed, they are noways meant to be religious fasts, nor intended for the maintenance of any superstition in the choice of meats, but are grounded merely upon politic considerations, for provision of things tending to the better preservation of the commonwealth.

51. We must not fast with this persuasion of mind, that our fasting can bring us to heaven, or ascribe holiness to the outward work wrought; for God alloweth not our fast for the work sake (which of itself is a thing merely indifferent), but simply respecteth the heart, how it is affected therein. It is, therefore, requisite that first, before all things, we cleanse our hearts from sin, and then direct onr fast to such ends as God will allow to be good : that the flesh may thereby be chastised, the spirit may be more fervent in prayer, and that our fasting may be a testimony of our humble submission to God's majesty, when we ac

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knowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies.

52. All worship devised by man's phantasy besides or contrary to the Scriptures (as wandering on pilgrimages, setting up of candles, stations, and jubilees, Pharisaical sects and feigned religions, praying upon beads, and such like superstition) hath not only no promise of reward in Scripture, but contrariwise threatenings and maledictions.

53. All manner of expressing God the Father, the Son, and the Holy Ghost in an outward form is utterly unlawful; as also all other images devised or made by man to the use of religion.

54. All religious worship ought to be given to God alone: from whom all goodness, health, and grace ought to be both asked and looked for, as from the very author and giver of the same, and froin none other.

55. The name of God is to be used with all reverence and holy respect, and therefore all vain and rash swearing is utterly to be condemned. Yet, notwithstanding, upon lawful occasions, an oath may be given and taken, according to the Word of God: justice, judgment, and truth.

56. The first day of the week, which is the Lord's day, is wholly to be dedicated unto the service of God; and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure upon holy exercises, both public and private.

OF THE CIVIL MAGISTRATE.

57. The King's majesty under God hath the sovereign and chief power within his realms and dominions, over all manner of persons, of what estate, either ecclesiastical or civil, soever they be; so as no other foreign power hath, or ought to have, any superiority over them.

58. We do profess that the supreme government of all estates within the said realms and dominions, in all cases, as well ecclesiastical as temporal, doth of right appertain to the King's highness. Neither do we give unto him hereby the administration of the Word and Sacraments, or the power of the Keys, but that prerogative only which we see to have been always given unto all godly princes in holy Scripture by God himself; that is, that he should contain all estates and degree was not able to effect, Christ's justice hath performed. And thus the justice and mercy of God do embrace each other: the grace of God not shutting out the justice of God in the matter of our justification, but only shutting out the justice of man (that is to say, the justice of our own works) from being any cause of deserving our justification.

36. 'When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man without true repentance, hope, charity, and the fear of God (for such a faith is dead, and can not justify); neither do we mean that this, onr act, to believe in Christ, or this, our faith in Christ, which is within us, doth of itself justify us or deserve our justification unto us (for that were to account ourselves to be justified by the virtue or dignity of something that is within ourselves); but the true understanding and meaning thereof is, that although we hear God's Word, and believe it-althongh we have faith, hope, charity, repentance, and the fear of God within us, and add never so many good works thereunto-yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues and good deeds which we either have done, shall do, or can do, as things that be far too weak and imperfect and insufficient to deserve remission of our sins and our justification, and therefore we must trust only in God's mercy and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because faith doth directly send us to Christ for our justification, and that by faith given us of God we embrace the promise of God's mercy and the remission of our sins (which thing none other of our virtues or works properly doth), therefore the Scripture useth to say that faith without works—and the ancient fathers of the Church to the same purpose—that only faith doth justify us.

37. By justifying faith we understand not only the common belief of the articles of Christian religion, and the persuasion of the truth of God's Word in general, but also a particular application of the gracious promises of the gospel to the comfort of our own souls, whereby we lay hold on Christ, with all his benefits; having an earnest trust and confidence in God, that he will be merciful unto us for his only Son's

· Comp. Homily Of Salvation, Part II. p. 24, ed. Camb.

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