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THE
THIRTY-NINE ARTICLES

OF THE

CHURCH OF ENGLAND,

ILLUSTRATED BY

COPIOUS EXTRACTS

FROM THE

LITURGY, HOMILIES, NOWELL'S CATECHISM,
AND JEWELL'S APOLOGY :

CONFIRMED BY NUMEROUS PASSAGES OF SCRIPTURE.

BY THE
REV. WILLIAM WILSON, B.D.
fellow of queen's college, oxford.

When the sense of the Church of England was the question, one would
have expected to hear what the Church says; what the Homilies; what
Nowell's Catechism; books allowed and published by the Church's
authority, and authentic witnesses of her judgment. Dean Aldrich. 1687.
Hold fast the form of sound words. 2 Tim. i. 15.
Comparing spiritual things with spiritual. 2 Cor. ii. 13.

OXFORD,
PRINTED EY W. BAXTER,
FOR T. HAMILTON, 33, PATERNOSTER-ROW, LONDON.
1821.

PREFACE.

THAT the Articles of our Church were
never intended to be mere Articles of peace,
within which, as a kind of outward fence, the
straying of human opinion should be circum
scribed, may easily be inferred from a very
slight examination of their structure and
arrangement- and still more so from their
close connection, in expression as well as
doctrine, with the public' formularies of the
Church ; with the common standards she has
provided for public worship, and for the in
struction of her members, in private as well as
from the pulpit. In short, the " true and
Christian faith," so fully explained in our
Homilies, is the principle upon which she
claims " assent and consent to all and every
thing contained" in those Articles; that so a
foundation may be laid for the edification of
all her members, according to the solemn
injunction she lays upon those to whom the
care of souls is committed : ** See that you
never cease your labour, your care and dili-
b

VI

gence, until you have done all that lieth in
you, according to your bounden duty, to bring
all such as are or shall be committed to your
charge unto that agreement in faith and
knowledge of God, and to that ripeness and
perfectness of age in Christ, that there be no
place left among you either of error in religion,
or for viciousness of life a."
There are some particulars connected with
the history of the Articles, which it may be of
importance to adduce, with reference to these
observations, and to the general object of the
present publication.
It is well known, that the Articles were first
'* devised" in the reign of Edward VI. and
further altered and amended in the reign of
Elizabeth. In the conflict of opposing parties, each
anticipating on the death of Henry VIII. fur
ther exertions in the cause of the Reformation,
the concerns of true religion were suffering
materially from the violence of papistical ad
vocates on the one hand, or the too forward
zeal of protestants on the other; and this
combined with a boldness of speculation, such
as might be expected to shew itself in the
enjoyment or the prospect of emancipation
• Ordination Service.

Vll

from Romish tyranny. The young King had
repeated occasion to stay the eagerness of the
latter, and enjoin them to wait the measures
of those, from whose authority all changes
must proceed. It was one of the first acts of
this Monarch with regard to religion, to lay
an inhibition on preaching, till some standard
of doctrine was provided, restricting all Bishops
and Clergy to their own cathedrals and cures,
and requiring them to admit no preacher that
was not duly licensed \ To supply the " lack
of preachers," the first book of Homilies was
" set forth by authority ;" with a particular
injunction to the Bishops, that " they should
not at any time or place preach or set forth
unto the people any doctrine contrary or re
pugnant to the effect contained or set forth in
the King's Highness' Homilies; neither yet
should admit or give license to preach to any
within their diocese, but to such as they should
know, or at least assuredly trust, would do the
same c."
Cranmer however, and the other friends of
the Reformation, made it their particular care
to select proper men, who, being licensed to
preach, might by their sermons promote the

b Burnet's Hist, of the Reformation, part IT. book 1.
c Wilkins's Concilia Magnae Britawnite, vol. iv. p. 9.
b2

Vill

cause of the Reformation. In a letter*1 ad
dressed to such as had received this license, it
is stated, " that the King had thought good to
inhibit all manner of preachers who have not
such license to preach, or stir the people in
open or common preachings of sermons, by
any means, that the devout and godly Homi
lies might the better in the meanwhile sink
into his subjects' hearts, and be learned the

sooner."

In a few months, however, a proclamation6
was issued for the inhibition of all preachers,
on the ground that many, so licensed as we
have stated above, " had abused the authority
of preaching, and behaved themselves irreve
rently, and without good order in the said
preachings. Wherefore His Highness, mind
ing to see very shortly one uniform order
throughout this his realm, and to put an end
to all controversies in religion, so far as God
should give grace, (for which cause at this
time certain Bishops and notable learned men,
by His Highness' commandment, are congre
gate,) hath thought good, although certain
and many of the said preachers, so before
licensed, have behaved themselves very dis-
d Burnet's Hist. Ref. part II. book i. App. No. 24.
' Fuller's Ch. Hist. lib. vii. p. 388. &c,. Wilkins's Concilia, vol. iv.
p. 30.

IX

creetly and wisely, and to the honour of God,
and to His Highness' contentation ; yet at
this present, and until such time as the said
order shall be set forth generally, throughout
His Majesty's realm, to inhibit, and by these
presents do inhibit generally, as well the said
preachers so before licensed, as all manner of
persons whosoever they be, to preach in open
audience, in the pulpit or otherwise, by any
sought colour or fraud, to the disobeying of
this commandment, to the intent that the
whole clergy in this mean space might apply
themselves to prayer to Almighty God for the
better achieving of the same most godly in
tent and purpose, not doubting but that also
his loving subjects in the meantime will oc
cupy themselves to God's honour, with due
prayer in the church, and patient hearing of
the godly Homilies, heretofore set forth by
His Highness' injunctions to them ; and so
endeavour themselves that they may be the
more ready with thankful obedience to receive
a most quiet, godly, and uniform order, to be
had throughout all his said realms and do
minions." We see then that the framing of the Arti
cles had a particular reference to pulpit
instruction ; that all preaching was suspended
till they were prepared ; that the object in-

tended by them was to establish " one uniform
order," and " to take away all controversies
in religion." The same intent is fully recog
nized in the declaration prefixed to the Arti
cles as we now have them.
The important use to which the Homilies
were assigned in the period above alluded to,
is a sufficient recognition of their agreement
with the principles and doctrines of the Re
formation, and of the propriety of their being
considered one of the sources of an illustration
of the Articles.
With respect to Nowell's Catechism, its
authority for the purpose to which it also is
here employed f rests, if not on the recorded
sanction of Convocation, yet on the circum
stance of its having been enjoined as an au
thorized Catechism of instruction, to be used
by all schoolmasters exclusively.
The history of this work is as follows s.
Near the end of the reign of Edward VI. a
Catechism had been published by authority,
supposed to have been composed by Poinet,
Bishop of Winchester. Previously to the
fThe translation used is the one made by T. Norton, and
printed- by John Day, cum privilegio Regise Majestatis per
Decennium An. 1571 ; but the references are to the pages of a
Latin edition by the present Editor.
5 See Archdeacon Churton's interesting Life of Dean Nowell,
sect. vii. and also Strype's Annals of the Reformation, p. 313.

XI

Convocation of 1562, at the suggestion of
Secretary Cecil, Nowell undertook a similar
work on a larger scale, making much use
however of the one just mentioned.
In the minutes of this Convocation, as
quoted by Strype, is the following passage11 :
" First, a Catechism is to be set forth in Latin :
which is already done by Mr. Dean of Paul's,
and wanteth only viewing. Secondly, certain
Articles, containing the principal grounds of
Christian religion, are to be set forth — much
like to such Articles as were set forth a little
before the death of King Edward. Of which
Articles the most part may be used, with ad
dition and correction, as shall be thought con
venient. Thirdly, to these also may be ad-'
joined the Apology (of Bishop Jewell), lately
set forth, after it hath been once again revised,
and so augmented or corrected as occasion
serveth. These to be joined in one book, and
by common consent to be authorized, as con
taining true doctrine, and enjoined to be taught
to the youth in the Universities and Grammar
Schools throughout the realm." To which
the Archbishop added, " and in Cathedral
Churches and Collegiate, and in Private
Houses." So much, as Archdeacon Churton
h Strype's Annals of the Reformation, vol. i. p. 317.

Xll

observes, had he at heart the advancement of
true religion, and so much did he approve of
those means of advancing it. iWik| obifttr <; oJ
In what manner the Convocation gave their i
sanction to this Catechism and Apology, does
not*appear by any public document ; but in a r
letter written by the Dean to the Secretary, i
dated June, 1563, a little after the rising of
the Synod, there is the following statement ¦•?
'•Whereas the copy of the Catechism, which
he caused to be written out for his Honour;,
came to the hands of the Bishops and Clergy
assembled in the late ^Convocation^ and byi
reason that certain places were by their judg
ments altered, and that it was interlined, and
somewhat blotted; he* had caused it to* be
copied out again ; and had sent it him now,:
not in his own name as afore, but in the name
of the Clergy of the Convocation, as their
book, seeing it was by them approved and
allowed. That he would have sent it sooner,
but that he thought his Honour to be occupied
with certain most weighty public $ affairs ;tt-
which seeing they did not so speedily as he
trusted draw toward an end, but continued
and augmented still, he thought it meet that
the copy of tbe book, at the beginning ap-;
pointed and dedicated to his" Honour, should
remain with the same ; that when. opportunity

xm

should serve, he might at leisure have it, and
judge whether it were not worthy, by his help,
to be made public by the Queen's Majesty's
authority. For how expedient it were that
some treaty of religion should be set forth
publicly in the name of our country, his Ho
nour did well understand, seeing the opinion
beyond the seas was, that nothing religious
was, with any authority or consent of any
number of the learned here in our country,
taught and set forth : but that a few private
persons taught and wrote their opinions, with
out the approbation of any authority at all.
That for his part he had taken pains, as well
about the matter of the book, that it might be
consonant unto the true doctrine ofthe Scrip
tures, as also that the style might agree with
the purity of the Latin tongue. And that as
the book had not misliked their judgments,
whom he did both most allow, and also reve
rence ; so if it might likewise be approved to
him, to whose patrocinii in his purpose he
appointed it, when he first began it, he should
think his pains most happily bestowed1."
After remaining in Cecil's hands above a
year, and then with the author till 1570, re
ceiving as it appears some corrections, it was
1 Strype's Annals of the Reformation, vol. i. p. 353.
C

xiv

called for again by both Archbishops, in order
that it might be published.
Accordingly in the Canons, agreed upon by
the Archbishop Parker and the Bishops ofhis
province^ in 1571, it was enjoinedk, that school
masters should teach no other Latin Catechism
but that which was published in the year 1570*
(plainly meaning Nowell's Catechism,) and
that such children as did not understand
Latin should learn the English transiatioiti
Again, in the Canons 6f the Church drawn up
and agreed upon in the year 1603j it was or--
dered1, that " all schoolmasters shall teach in
English or Latin, as the children are able to
bear, the larger or shorter Catechism, hereto
fore by public authority set forth."
h Our notice of this important Work shall be
concluded by an extract from the preface to
the Enchiridion Theblogicum, published by
Bishop Randolph, which will include also all
that need yet be said on the propriety of
uniting Jewell's Apology m to the other author^
ized documents.
&dt tm
k Sparrow's Canons, &c. .„,. » . , , .
1 *bid-
m The translation of this work used in this publication is the
one found in Bp. Jewell's Defence of the Apology, in answer b
Harding. The Apology, as well as Nowell's Catechism, it is well
known was published originally in Latin: both remarkable for
their classical elegance, and the former for a strain of animated

XV

** It is another object of the present plan
to shew the genuine sense of»«the Church of
England in her earliest days, both as to the
grounds of separation from the Church of
Rome, and the doctrines which, after a long
struggle, having entirely emancipated herself
from that yoke, she at length finally adopted
and ratified. For this purpose my choice has
been principally directed to such 'works as had
the sanction of public authority, and which
may therefore be relied on as containing the
final and decided opinions of our Reformers,
approved of in the general by the Church
at large; whereas in other cases they may
have delivered opinions which they after ^
wards changed, or private opinions which
they did not venture to propose on the part
ofthe Church. Of this kind, that is, thus
publicly received, were Jewell's Apology, and
Nowell's Catechism, the former of which is
said to have been published with consent of
the bishops, and was always understood to
speak the sense of the whole Church, in whose
name it was written ; the latter had the ex
press sanction of Convocation.— Both these
works have also a claim to the attention of
the reader, both for clearness of argument,
¦;: u. .»"Sn.' "^'fa ¦'.« fa' ' "" dfff ¦***¦ •¦'« •»*'*-
eloquence, advocating the cause of truth, of soberness, and of ge
nuine religion.
c2

XVI
and for elegance of language ;" that is, in the
Latin, in which they were both first pub
lished. When with these works is united the- vene
rable Liturgy of our Church, it is due to an
authority so sacred to make a tight distinction
with respect to the confirmation thus received
in behalf of the Articles of our Church. It is
indeed second only to the warrant of Scrip
ture itself. Having then received the mate
rials of that Liturgy, as we now possess it,
recovered from the worse than superstitious
additions forced into it by popish presump
tion, and restored to the original purpose for
which they were first intended by the primi
tive Church ; we shall do well to compare, with
devout and close attention, this summary of
our faith, with the language of those prayers
which the devotion of early Christians has
dictated for the use of succeeding generations.
Perhaps in none will the accordance of the
Liturgy with the Articles, and of the Articles
with the Liturgy, appear more interesting or
more important, than in the Seventeenth.
Nor is this observation made with a view to
mere controversial points, but with a reference
to the cause of true piety: of which a more
just summary was never made by human wis
dom ; nor could Christian experience more

XVII
faithfully transfer the testimony of. Scripture
to the delineation of its own character. The
Church, which demands our attention to this
portion of her creed, may well make but little
account of the attachment; of that member of
her society, who cannot rise from the dis
cussions of which it has been the occasion '*,
and contemplate, with kindred feelings, the de
cisive testimony this Article bears to personal
religion, and acknowledge how interesting ah.
agreement there is between the several por-

" It would be well if the following observation were always
borne in mind by those who undertake the discussion of a subject
so closely connected with personal religion as the Seventeenth
Article :
" Is it possible that any sincere believer should so far' belie his
profession,, as to scoiF at this notion of conscious fellowship with
the Holy Spirit ? When the voice of our Church expressly pro
claims " that the godly consideration of predestination^ and our
election in Christ, is full of sweet, -pleasant, and unspeakable
comfort to godly persons, and such as feel in themselves the work
ing of the Spirit of Christ, mortifying the works of the flesh, and
their earthly members, and- drawing up their mind to high and
heavenly things," can any man who has declared his assent to
that Article venture to make the very object it describes a theme
of scorn and derision ?  It is possible the individual against
whom the ridicule is aimed may be a hypocrite, or he may be an
enthusiast-^-let; God be his :judge : to his own Master let him
stand or fall. But whatever. the case may be, he cannot be a
greater hypocrite than that man who professes to believe all
that our Church believes, and yet vilifies arid derides one of her
most solemn and explicit declarations.". Dr; Copies ton's Four
Discourses, on Necessity and Predestination. 1821,

XV1U
tions of it, and some of thej^est forms j of
prayer among our Collects, A >iow
The Editor is bound to confess, that in pre-
paring the present publication, the time nerj
cessarily spent in collecting and arranging;
the materials has not been without that
profit to himself, which^ he would hope the
perusal of it may be to others. If the present ¦-;
attempt shall in any measure prove, how ju
diciously concise, and yet how fully appro
priate to the subject, is the expressive lan
guage of our Articles — how nicely our Church
has adjusted the balance of those doctrines,
which, as the test of her communion, she re
quires to be received with a "pure heart, with a
good conscience, and with faith unfeigned0" —
how intimately and necessarily the doctrines
so proposed are interwoven in her prayers; —
how faithfully they are recorded and main
tained in her authorized forms of instruction —
how profitably they are enlarged upon ** in
the spirit of a sound mind" in the Homilies :
and, lastly, if it may appear, that a real mem
ber of the Church is one, who has been in
structed by her, who believes to the saving of
the soul, who prays with the understanding,
who walks religiously in good works, and who,
° See Reformatio Legum Eccles. Tit. I. cap. 2.

xix
in the knowledge and obedience of God's holy
word, is more and more established and con
firmed in the faith of eternal salvation to be
enjoyed through Christ — the object which the
Editor had in view shall be answered ; and,
however humble the claims of this publication,
they will be allowed by all who seek the peace
aiid welfare of our Zion.
Queen's College,
March 19, 1821.

THE. Homilies are standing discourses, still of great use, and
necessary for these times, and for the times that may succeed
ours. For they are standing discourses to examine the principles
of our Church by, and ought to be preserved as her undoubted
monuments and sense, to be consulted upon all emergencies,
and produced as her undoubted principles  to shew how uni
form and agreeable her principles in all her public exercises, in
her Articles and Homilies, Prayers and Offices;; for they do not
contradict one another, or establish contrary principles, but har
monize or agree as they should. Our Articles are the same in
doctrine with our Catechism, our Homilies with our Articles ;
and were the ministry as advised as it should be, there would be
no diversity of doctrine, or variation of principle amongst us ;
but they might preach the same truths which the Church pro
fesses, and in her language set forward the salvation of souls.
Our Church hath been very cautious in her reformation, and
prudent in providing for her instruction and edification of her
people ; her wariness hath been so great, that she hath not
only kept the word of God, and the explication of it which the
primitive times have afforded, but hath caused her Articles and
Homilies, her Catechism and Offices, to agree with great exact
ness, and to contain the same doctrine, and explain the same
faith. Boys on the Articles. 1716.

ARTICLES,
Agreed upon by the Archbishops and
Bishops of both Provinces, and the whole
Clergy, in the Convocation holden at
London in the year 1562, for avoiding
of diversities of opinions, and for the esta
blishing of consent, touching true Reli
gion. Reprinted by His Majesty's com
mandment, with his Royal Declaration
prefixed thereunto.

HIS MAJESTY'S DECLARATION.
TOEING by God's ordinance, according to our just
-*-* title, Defender of the Faith, and Supreme Governor
ofthe Church, within these our Dominions, We hold it
most agreeable to this our Kingly office, and our own
Religious zeal, to conserve and maintain the Church
committed to our charge, *in unity of true Religion, and
in *ihe bond of peace/ and not to suffer unnecessary
• St. Paul could not abide to hear among the Corinthians
these words of discord or dissension, " I hold of Paul, I of
Cephas, and I of Apollos :" (LCor. iii. 4.) what would he then
say if he heard these words of contention, which be now almost
in every man's mouth ? He is a Pharisee — he is a Gospeller —
he is of the new sort — he is of the old faith— he is a new-
broached brother — he is a good catholic father — he is a papist
— he is an heretic; O how the church is divided ! 0 how the
cities be cut and mangled ! O how the coat of Christ, that was
without seam, is all rent and torn ! O body mystical of Christ,
where is that holy and happy unity, out of the which whosoever
is, he is not in Christ ? If one member be pulled from another,
where is the body ? If the body be drawn from the head, where
is the life of the body ? We cannot be joined to Christ our
Head, except we be glued with concord and charity one to
another. For he that is not in this unity is npt of the Church
of Christ, which is a congregation or unity together, and not a
division. St. Paul saith, " That as long as emulation or envying, con
tention, and factions or sects be among us, we be carnal, and
B

disputations, altercations, or questions to be raised,
which may nourish faction both in the Church and
Commonwealth. We have therefore, upon mature deli-

walk according tp the fleshly man." (1 Cor. iii. 3.) And St.
James saith; "If .ye have bitter emulation or envying, and
contention in your hearts, glory not of it : for where c6ntention
is, there is unstedfastness, and all evil deeds." (James iii.
14—16.) And why do we not hear St. Paul, which prayeth us, whereas
he might command us, saying, " 1 beseech you in the name of
our Lord Jesus Christ, that you will speak all one thing, and
that there be no dissension among you ; but that you will be
one whole body, of one mind, and of one opinion in the truth ?"
(1 Cor. i. 10.) If his desire be reasonable arid honest, why do
we not grant it ? If his request be for our profit, why do we
refuse it ?
And if we list not to hear his petition or prayer, yet let us
hear his exhortation ; where he saith, " I exhort you, that you
walk as it becometh the vocation in which you be called, with
all submission and meekness, with lenity and softness of mind,
bearing with one another in charity ; studying to keep the
unity of the Spirit by the bond of peace; for there is one
body, one Spirit, one faith, one baptism." (Ephes. iv. 1—5.)
There is, saith he, but one body, of the which he can be no
lively member, that is at variance with the other members.
There is one Spirit, which joineth and knittefh all things in
one. And how can this one Spirit reign in us, when we among
ourselves be divided ? There is but one faith ; and.how can we
then say, he is of the old faith, and he is of the new faith ?
There is but one baptism ; aud then shall not all they which be
baptized be one ? Contention causeth division : wherefore it
ought not to be aniong Christians, whom one faith and baptism
joineth in an unity.
But if we contemn St. Paul's request and exhortation, yet at
the least let us regard his earnest entreating : in the which he
doth very earnestly, charge us, and (as I may so speak) conjure
us in this form and manner: (Phil. ii. 1 — 3.) " If there be any
consolation in Christ, if there be any comfort of love, if you
have any fellowship of the Spirit, if you have any bowels of
pity and compassion, fulfil my joy : being all alike affected,
having one charity, being of one mind, of one .opinion, that
nothing be done by contention, or vain-glory." Wr)o is he, that
hath any bowels of pity, that will: not be moved with these
words so pithy ? Whose heart is s,o stony, that the sword of
these words, which be more sharp than any two-edged sword,
may not cut aud break asunder ? Wherefore, let us endeavour
ourselves to fulfil St. Paul's joy here in this place, which shall
be at length to our great joy in another place. Horn. xii. 1.

8
beration, and with the advice of so many of our Bishops
as might conveniently be called together, thought' fit to
make this Declaration following.
That the Articles of the Church of England, (which
hare been allowed and authorized heretofore, and which
our Clergy generally have subscribed unto,) do' contain
the true doctrine of the Church of England, agreeable
to God's word : which We do therefore ratify and con
firm, requiring all our loving Subjects to continue in
the uniform profession thereof, and prohibiting the least
difference from the said Articles ; which to that end we
command to be new printed, and this Our Declaration
to be published therewith.
That We are Supreme Governor of thei Church of
England: and that if any difference arise about the
external policy, concerning the Injunctions, Canons, and
other Constitutions whatsoever thereto belonging, the
Clergy in their Convocation is to order and settle them,
having first obtained leave under our Broad Seal so to
do ; and We approving their said Ordinances and Con
stitutions ; providing that none be made contrary to the
Laws and Customs ofthe land.
That out of our Princely care that the Churchmen
may do the work which is proper unto them, the Bishops
and Clergy, from time tQ time in Convocation, upon their
humble desire, shall have licence under oiir Broad Seal
to deliberate of, and to do, all such things, as being
made plain by them, and assented unto by Us, shall
concern the settled continuance of the Doctrine and
Discipline of' the Church of England, now established ;
from which We will not endure any varying or departing
in the least degree.
That for the present, though some differences have
been ill raised, yet We take comfort in this, that all
Clergymen within our Realm have always most willingly
subscribed to the Articles established ; which is an ar
gument to us, that they all agree in the trite, usual, li
teral meaning of the said Articles; and that even in
those curious points, in which the present differences lie,
men of all sorts take the Articles of the Church of
England to be for them ; which is an argument again,
that none of them intend any desertion of the Articles
established. That therefore in these both curious and unhappy
differences, which have for so many hundred years, in
different times and places, exercised the Church of
b 2

4
Christb, We will that all further curious search be laid
aside, and these disputes shut up in God's promises, as
they be generally set forth to us in the Holy Scriptures,
and the general meaning of' the Articles of the Church
of England, according to them. And that no man
hereafter shall either print, or preach, to draw the Ar
ticle aside any way, but shall submit to it in the plain
and full meaning thereof; and shall not put his own
sense or comment to be the meaning of the Article, but
shall take it in the literal and grammatical sense.
That if any public Reader in either of our Universi
ties, or any Head or Master of a College, or any other
person respectively in either of them, shall affix any
new sense to any Article, or shall publicly read, deter
mine, or hold any public disputation, or suffer any such
to be held either way, in either the Universities or Col
leges respectively ; or if any Divine in the Universities
shall preach or print any thing either way, other than
is already established in Convocation with our Royal
assent; he or they the offenders shall be liable to our
displeasure, and the Church's censure in our Commission
Ecclesiastical, as well as any other: and We will see
there shall be due execution upon them.
b See Article XVII. 1. m.

ARTICLES OF RELIGION.

I. Of Faith in the Holy Trinity.
-I HERE is abut one "living and ctrue God, dever-
a There is one nature, or substance, or soul, or mind, or
rather Divine Spirit, (for diversely have wise men, both heathen
and Christian, termed God, where indeed by no words he can
be properly termed,) eternal, without beginning and end, un-
measurable, uncorporal, invisible with the eyes of men, of most
excellent majesty, which we call God, whom all people of the
world must reverence and worship with highest honour ; and in
him, as the best and greatest, to settle their hope and affiance.
Nowell, p. 34.

• Thou shalt have no other Gods
before me. Exod. xx. 3. The Lord
(Jehovah) our God (our Elohim) is
one Lord (one Jehovah.) Deut. vi.
4. Who is God save the Lord? Ps.
xviii. 31-. Hath not one God created
us? Mai. ii. 10. There is none
other God but one. 1 Cor. viii. 4, 6.
God is one. Gal. iii. 20. Thus saith
the Lord, the King- of Israel, and
his Redeemer the Lord of hosts ;
I am the first, and I am the last ;
and beside me there is no God. I
know not any. Isa. xliv. 6, 8. Rev.
i. 8. One God and Father, who is
above all, and through all. Eph.
iv. 6. There is one God and one
Mediator. 1 Tim. ii. 5. Thou be
lievest there is one God, thou doest
well. James ii. 19. Thou art God
alone. 2 Kings xix. 15. Thou art
Lord alone. Neh. ix. 6. Whose
name alone is Jehovah. Ps. Ixxxiii.
18. I am God; there is no God
¦with me. Deut. xxxii. 39. Before
me there was no God formed. Isa.
xliii. 10. ,
"• My heart and my flesh crieth
out for the living- God. Ps. lxxxiv.
2. Ye are the temple of the living
God. 2 Cor. vi. 16. He liveth for
ever, whose dominion is an ever
lasting dominion, and his kingdom

is from generation to generation.
Dan. iv. 34. He is the living God,
and stedfast for ever. Dan. vi. 26.
c The Lord is the true God, he
is the living God, and an everlast
ing King. The Gods that have not
made the heavens and the earth,
shall perish from the earth, and
from under the heavens. Jer. x. 10,
11. This is life eternal, that they
might know thee the only true God,
and Jesus Christ whom thou hast
sent. John xvii. 3. Turned to God
from idols to serve the living and
true God. 1 Thess. i. 9. We know
that the Son of God is come, and
hath given us an understanding,
that we may know him that is true,
and we are in him that is true,
even in his Son Jesus Christ. This
is the true God, and eternal life.
1 John v. 20.
d Before the mountains were
brought forth, or ever thou hadst
formed the earth and the world,
even from everlasting to everlast
ing, thou art God. Ps. xc. 2. They
shall perish, but thou shalt endure :
yea all of them shall wax old like
a garment ; as a vesture shalt thou
change them, and they shall be
changed: but thou art the same,
and thy years shall have no end.

6

lasting, "without body, parts, or passions ; fof
infinite power," wisdom, andb goodness, the ' Maker
1 God, the most good and mighty Father, at the beginning,
and of nothing, by the power Pf his word, that is, of Jesus
Christ his Son, framed and made this whole visible world, and
all things, whatsoever they be, that are contained therein, and
also the uncorporal spirits, whom we call angels. Nowell,
p. 37.

Thou, O Lord, shalt endure for
ever; and thy remembrance unto
all generations. Ps. cii. 26, 27, 12.
The everlasting God, the Lord,
the Creator of the ends of the
earth, fainteth not, neither is wea
ry; there is no searching of his
understanding. Isa. xl. 28.
, ' God is a Spirit. John iv. 24.
What likeness will ye compare to
him ? Isa. xl. 18. We ought not to
think that the Godhead is like to
gold, or silver, or stone, graven by
art or man's device. Acts xvii. 29.
The invisible things of him are
clearly seen, being understood by
the things that are made, even his
eternal power and Godhead. Rom.
i. 20. Changed the glory of the in
corruptible God into an image. Rom.
i. 23. God is not a man, that he
should lie ; neither the son of man,
that he should repent. Numb, xxiii.
19. f With God all things are possi
ble. Mark x.27. Luke i. 37. He
hath made the earth by his power,
he hath established the world by
his wisdom, he hath stretched out
the heavens by his discretion. Jer.
x. 12. Ii. 15. His divine power
hath given to us all things that
pertain to life and godliness. 2 Pet.
i.3. We are kept by the power
of God through faith unto salva
tion. 1 Pet. i. 5.
* He is perfect in knowledge.
Job xxxvii. 16. His understanding
is infinite. Ps. cxlvii. 5. O the
depth of the riches, both of the
wisdom and knowledge of God!
how unsearchable are his judg
ments, and his ways past finding
out ! Rom. xi. 33. Now unto the
King eternal, immortal, invisible,
the only Wise God, be- honour and

glory for ever and ever. Amen.
1 Tim. i. 17.
>» The Lord, the Lord God, mer
ciful and gracious, long-suffering,
and abundant in goodness and
truth. Exod. xxxiv. 6. The good
ness of God endureth continually.
Ps. Hi. 1. Thou preventest with
the blessings of th^ goodness. Ps.
xxi. 3. The goodness of Gpd lead
eth to repentance. Rom.ii.4. Good
and upright is the Lord, therefore
will he teach sinners in the way.
Ps. xxv. 8. Thou, Lord, art good,
and ready to forgive, and plenteous
in mercy to all that call upon thee.
Ps. lxxxvi. 5. The earth is full of
the goodness of the Lord. Ps.
xxxiii. 5. Truly God is good to
Israel, to such as are of a clean
heart. Ps. lxxiii. 1. My people
shall be satisfied with my goodness,
saith the Lord. Jer. xxxi.. 14. O
taste and see that the Lord is
good; blessed is the man that
trusteth in him. Ps. xxxiv. 8. The
hand of our God is upon all them
for good that seek him; but his
power and his wrath is against all
them that forsake him. Ezra viii.
22. • He that built all things is God.
Heb. iii. 4. In the beginning God
created the heavens and the earth.
Gen. i. 1. Thou hast made heaven
and the heaven of heavens, with
all their hosts; the earth and all
things that are therein; the sea,
and all that is therein : and thou pre-
servest them all, and the host of
heaven worshippeth thee. Neh. ix.
6. Thou art worthy, O Lord, to
receive glory, and honour, and
power; for thou hast created all
things, and for thy pleasure, they
are and were created. Rev. iv. 11.

and "Preserver of all things, both visible and
k Whereas it is much more excellent to maintain and preserve
things created, than to have once created them ; we must cer
tainly believe, that when he had so framed the world and all
creatures, he from thenceforth hath preserved and yet preserveth
them. For all things would run to ruin, and fall to nothing,
unless by his virtue, and, as it were, by his hand, they were
upholden. We also assuredly believe, that the whole order of
nature, aud changes of things, which are falsely reputed the
alterations of fortune, do hang all upon God : that God guideth
the course of the heaven, upholdeth the earth, tempereth the
seas, and ruleth this whole world, and that all things obey his
divine power, and by his divine power all things are governed :
that he is the author of fair weather and of tempest, of rain and
of drought, of fruitfulness and of barrenness, of health and of
sickness : that of all things that belong to the sustentation and
preserving of our life, and which are desired either for neces
sary use or honest pleasure : finally of all things that nature
needeth, he hath ever given, and yet most largely giveth abun
dance and plenty with most liberal hand : to this end verily
that we should so use them as becometh mindful and kind
children. Nowell, p. 37.
If his especial goodness were not every where present, every
creature should be out of order, and no creature should have his
property, wherein he was first created. He is therefore invisi
ble every where, and in every creature, and filleth both heaven
and earth with his presence: in the fire to give heat; in the
water to give moisture ; in the earth, to give fruit; in the heart,
to give his strength ; yea in our bread and drink is he, to give
us nourishment, where without him the bread and drink cannot
give sustenance, nor the herb health : Wisd. xvi. 26, Deut. Viii.
k The Lord, the most high God, made the worlds. Heb. i. 2. By
the possessor of heaven and earth, the word of the Lord were the •
Gen. xiv. 22. To the end thou heavens made, and all the' host of
mayest know that I am the Lord them by the breath of his mouth.
in the midst of the earth. Exod. In the beginning was the Word,
viii. 22. The pillars of the earth and the Word was with God, and
are the Lord's, and he hath set the the Word was God. The same was
world upon them. He will keep in the beginning with God. All
the feet of his saints. 1 Sam. ii. thing's were made by him, and With-
8, 9. In whose hand is the sojil of out him was not any thing made
every living thing, and the breath that was maide. John i. 1 — 3.
of all mankind. Job xii. 10. Up- Jesus, when he was baptized, went
holding all things by the word of up straightway out of the water:
his power. Heb. i. 3. In tbe ber and, lo, tbe heavens were opened
ginning God (Eloihi) created the unto him, and he saw the Spirit of
heavens and the earth. Gen. i. 1. God descending like a dove and
God said, Let us make man in our lighting upon him ; and, lo, a voice
image, after our likeness. Gen. i. from heaveta, saying^ This is my
26, 27. Hath not one God created beloved Son, in whom I am well
us? Mai. ii. 10. God by his Son pleased. Matt. iii. 16, 17.

8
invisible. 'And in unity of this Godhead there
3. Wisd. xvi. 12. It is not therefore the power of the creatures,
which worketh their effects, but the goodness of God which
worketh in them. In his word truly do all things consist. Horn.
xxix. 1.
1 We believe that there is one certain nature and divine power,
which we call God : and that the same is divided into three
equal persons, into the Father, into the Sbn, and into the Holy
Ghost ; and that they be all of one power, of one majesty, of
one eternity, of one Godhead, and of one substance. And al
though these three persons be so divided, that neither the Father
is the Son, nor the Son is the Holy Ghost, or the Father : yet
nevertheless we believe that there is but one very God : and
that the same one God hath created heaven and earth, and all
things contained under heaven. Jewell.
In one substance of God we must consider, the Father which
of himself begat the Son even from eternity, the beginning and
first author of all things ; the Son, even from eternity begotten
of the Father, which is the eternal wisdom of God the Father ;
the Holy Ghost, proceeding from them both, as the power of
God spread abroad through all things, but yet so as it conti
nually abideth in itself : and yet that God is not therefore di
vided. For of these three persons, none goeth before the other
in time, in greatness, or in dignity ; but the Father, the Son,
and the Holy Ghost, three distinct Persons, in eternity of like
continuance in power, even in dignity equal, and in Godhead
one. There is therefore one eternal, immortal, almighty, glo
rious, the best, the greatest God, the Father, the Son, and the
Holy Ghost. For so hath the universal number of Christians,
which is called the Catholic Church, taught us by the holy
Scriptures concerning God the Father, the Son, and the Holy
Ghost ; where otherwise the infinite depth of this mystery is so
great that it cannot with mind be conceived, much less with
words be expressed, wherein therefore is required a simplicity of
Christian faith ready to believe, rather than sharpness of wit to
search, or the office of the tongue to express so secret and
hidden a mystery. Nowell, p. 35.
In these Books we shall find the Father from whom, the Son
by whom, and the Holy Ghost in whom, all things have their
being and keeping up ; and these three persons to be but one
God, and one substance. Horn. i. 1.
For as there are three several and sundry Persons in the Deity;
so have they three several and sundry offices proper unto each of
them ; the Father to create, the Son to redeem, the Holy Ghost
to sanctify and regenerate. Horn, xxviii. 1,
1 I will pray the Father, and he ever, even the Spirit of truth. John
shall give you another Comforter, xiv. 16, 17. Through him (Christ)
that he may abide with you for we both have access by one Spirit

9
be three Persons, of one substance, power, and
And the Catholic Faith is this, That we worship one God in
Trinity, and Trinity in Unity ; neither confounding the Persons,
nor dividing the Substance. For there is one Person of the
Father, another of the Son, and another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the Holy
Ghost is all one, tlje Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy
Ghost. The Father uncreate, the Son uncreate, and the Holy
Ghost uncreate. The Father incomprehensible, the Son incom
prehensible, and the Holy Ghost incomprehensible. The Father
eternal, the Son eternal, and the Holy Ghost eternal : and yet
they are not three eternals, but one eternal. As also there are
not three incomprehensibles, nor three uncreated ; but one un
created, and one incomprehensible. So likewise the Father is
Almighty, the Son Almighty, and the Holy Ghost Almighty :
and yet they are not three Almighties, but one Almighty. So
the Father is God, the Son is God, and the Holy Ghost is God ;
and yet they are not three Gods, but one God. So likewise
the Father is Lord, the Son Lord, and the Holy Ghost Lord :
and yet not three Lords, but one Lord. For like as we are
compelled by the Christian verity to acknowledge every Person
by himself to be God and Lord ; so are we forbidden by the
Catholic Religion to say, There be three Gods, or three Lords.
And in this Trinity none is afore or after other, none is greater
or less than another ; but the whole three Persons are co-eternal
together, and co-equal. So that in all things, as is aforesaid,
the Unity in Trinity, and the Trinity in Unity, is to be wor
shipped. He therefore that will be saved, must thus think of
the Trinity. Athan. Creed.
0 God the Father, of heaven, have mercy upon us miserable
sinners. O God the Son, Redeemer of the world, have mercy
upon us miserable sinners. 0 God the Holy Ghost, proceeding
from the Father and the Son, have mercy upon us miserable
sinners^ O holy, blessed, and glorious Trinity, three persons,
and one God, have mercy upon us miserable sinners. Litany.
Who art one God, one Lord ; not one only person, but three
persons in one substance. For that which we believe of the
glory of the Father, the same we believe of the Son, and of the
Holy Ghost, without any difference or inequality. Therefore
with Angels and Archangels, and with all the company of hea
ven, we laud and magnify thy glorious name ; evermore praising
thee, and saying, Holy, holy, holy, Lord God of hosts, heaven
unto the Father. Eph. ii. 18. Be- hearts, crying Abba, Father. Gal.
cause ye are sons, God hath sent iv. 6. There are three that bear
forth the Spirit ofhis Son into your record in heaven, the Father, the
c

10
eternity ; the Father, the Son, and the Holy
Ghost. and earth are full of thy glory. Glory be to thee, O Lord most
High. Amen. Com. Service.
Almighty and everlasting God, who hast given unto us thy
servants grace, by the confession of a true Faith, to acknow
ledge the glory of the eternal Trinity, and in the power of the
Divine Majesty to worship the Unity; We beseech thee, that
thou wouldest keep us stedfast in this Faith, and evermore
defend us from all adversities ; who livest and reignest one
God, world without end. Amen. Collect for Trinity Sunday.
Unto God's gracious mercy and protection we commit thee.
The Lord bless thee, and keep thee. The Lord make his face
to shine upon thee, and be gracious unto thee. The Lord lift
up his countenance upon thee, and give thee peace both now
and evermore. Amen. Visitation of the Sick. <
God the Father, God the Son, God the Holy Ghost, bless,
preserve, and keep you ; the Lord mercifully with his favour
look upon you; and so fill you with all spiritual benediction
and grace, that ye may so live together in this life, that in the
world to come ye may have life everlasting. Amen. Marriage
Service. The peace of God, which passeth all understanding, keep
your hearts and minds in the knowledge and love of God, and
of his Son Jesus Christ our Lord : and the blessing of God
Almighty, the Father, the Son, and the Holy Ghost, be amongst
you, and remain with you always. Amen. Com. Service.
Word, and the Holy Ghost : and and the love of God, and the fel-
these three are one. 1 John v. 7. lowship of the Holy Ghost, be with
The grace of the Lord Jesus Christ, you all. 1 Cor. xiii. 14.

11

II. Of the Word, or "Son of God, which was
made very Man.
'THE Son, which is the "Word of the Father,
'begotten from everlasting ofthe Father, the d very
and eternal God, and "of one substance with the

• I believe in God, the Father, &c. and in Jesus Christ,
his only Son, our Lord. Apost. Creed. The Godhead of the
Father, of the Son, and of the Holy Ghost is all one ; the glory
equal, the majesty co-eternal. Such as the Father is, such is the
Son. The Father uncreate, the Son uncreate. The Father in
comprehensible, the Son incomprehensible. The Father eterhal,
the Son eternal. The Father is Almighty, the Son Almighty.
The Father is God, the Son is God. The Father is Lord, the
Son is Lord. Athan. Creed.
c I believe in God, the Father Almighty, &c. and in one Lord
Jesus Christ, the only-begotten Son of God, begotten of his
Father before all worlds, God of God, Light of Light, very God
of very God, begotten, not made ; being of one substance with
the Father. Nicene Creed.
The Son is of the Pather alone, not made, nor created, but
begotten. Athan. Creed.
Thou art the King of glory, O Christ. Thou art the ever
lasting Son of the Father. Morn. Prayer.
e O Lord, the only-begotten Son Jesu Christ ; O Lord God,
Lamb of God, Son of the Father, that takest away the sins of
the world, have mercy upon us. — For thou only art holy, thou
only art the Lord, thou only, 0 Christ, with the Holy Ghost, art
most high in the glory of God the Father. Com. Service.

h The Word was with God, and the fulness of the Godhead bodily.
the Word was God. John i. 1.. Col.ii.9. They shall call his name
His name is called the Word of Emmanuel, which being inter-
God. Rev. xix. 13. preted is, God with us. Matt. i. 23.
c The Word was made flesh, and Isa. vii. 14. His name shall be
dwelt among us (and we beheld called tbe Mighty God. Isa. ix. 6.
his glory, tbe glory as of the only- Mighty to save. Isa. lxiii. 1. Christ,
begotten of the Father) full of who is over all, God blessed for
grace and truth. John i. 14. Being ever. Rom. ix. 5. Feed the church
the brightness of his glory, and of God, which he hath purchased
the express image of his person, with his own blood. Acts xx. 23.
Heb.i.3. Whose goings forth have e I and my Father are one. John
been from of old, from everlasting, x. 30. The Father is in me, and
Micah v. 2. Before Abraham was, I in him. John x. 38. Who being
I am. John iii. 16. in the form of God, thought it not
d The Word was God. John i. 1. robbery to be equal with God.
God was manifested in the flesh. Phil.ii.9. He that seeth me, seeth
1 Tim. iii. 16. In him dwelleth all him that sent me. John xii. 45.
c2

12
Father, 'took Man's nature in the womb of the
blessed Virgin, of her 6ubstance : so that "two
whole and perfect Natures, that is to say, the
' Jesus Christ, being true and natural God, equal and of one
substance with the Father, did at the time appointed take
upon him our frail nature, in the blessed Virgin's womb ; and
that of her undefiled substance, that so he might be a mediator
between God and us, and pacify his wrath. Horn, xxxii. 1.
Jesus Christ, the Son of God, very God, and the son of the
Virgin, very man — which was conceived of the Holy Ghost, and
born of the nature of the holy, chaste, and undefiled Virgin
MaTy ; and of the same mother he was so born and nourished
as other infants be, saving that he was altogether pure, and free
from all contagion of sin. Nowell, p. 41.
When thou tookest upon thee to deliver man, thou didst not
abhor the Virgin's womb. Morn. Prayer.
The right faith is, that we believe and confess, that our Lord
Jesus Christ, the Son of God, is God and Man ; God of the
substance of the Father, begotten before the worlds : and Man
of the substance of his mother, born in the ivorld ; perfect God,
and perfect Man, of a reasonable soul, and human flesh sub
sisting ; equal to the Father as touching his Godhead, and
inferior to the Father as touching his manhood. Who although
he be God and Man, yet he is not two, but one Christ. One not
by conversion of the Godhead into the flesh, but by taking of
the manhood into God : one altogether, not by confusion of sub
stance, but by unity of Person. For as the reasonable soul and
flesh is one man, so God and man is one Christ. Athan. Creed.
s We are evidently taught in the Scripture, that our Lord
and Saviour Christ consisteth of two several natures ; of his
manhood, being thereby perfect man ; of his Godhead, being
thereby perfect God. In that he did hunger and thirst, eat and
drink, sleep and wake; in that he preached his Gospel to the
people ; in that he wept and sorrowed for Jerusalem ; in that he
payed tribute for himself and Peter; in that he died and suffered
death : what other thing did he else declare, but only this, that
he was perfect man as we are ? For which cause he is called in
holy Scripture sometime the Son of David, sometime the Son of
man, sometime the Son of Mary, sometime the Son of Joseph,
and so forth. Now in that he forgave sins ; in that he wrought
miracles ; in that he did cast out devils ; in that he healed men
f Behold a virgin shal I conceive forth his Son made of a woman.
and bear a son, and shall call his Gal. iv. 4. It behoved him to be
name Immanuel, which being in- made like unto his brethren. Heb.
terpreted is, God with us. Isa. vii. ii. 17.
14. and Matt. i. 22, 23. When the s Unto us a Child is born, unto
fulness of time was come, God sent us a Son is given. Isa. ix, 6. God

13
Godhead and Manhood, were j oined together in one
Person, never to be divided, whereof is one "Christ,
with his only word; in that he knew the thpughts of men's
hearts ; in that he had the seas at his commandment ; in that he
walked on the water ; in that he rose from death to life ; in that
he ascended into heaven, and so forth ; what other thing did he
shew therein, but only that he was perfect God ? But because
no creature, in that he is only a creature, hath or may have
power to destroy death, and give life ; to overcome hell, and
purchase heaven ; to remit sins, and give righteousness : there
fore it was needful that our Messias, whose proper duty and
office that was, should be not only full and perfect man, but also
full and perfect God ; to the intent he might more fully and
perfectly make satisfaction for mankind. God saith, " This is
my well-beloved Son, in whom I am well pleased." (Matt. iii. 17.)
By which place we learn, that Christ appeased and quenched
the wrath of his Father, not in that he was only the Son of man,
but much more in that he was the Son of God. Horn. xxiv.
The end of his coming was to save and deliver his people —
to fulfil the Law for us — to bear witness unto the truth — to
teach and preach the words of his Father — to give light unto
the world — to call sinners to repentance — to refresh them that
labour and be heavy laden — to cast out the prince of this world —
to reconcile us in the body of his flesh — to dissolve the works of
the Devil : last of all, to become a propitiation for our sins ; and
not for ours only, but also for the sins of the whole world. (Matt.
i. 21. v. 17. John xviii. 37. Luke iv. 18, 19. John viii. 12.
Matt. ix. 13. xi. 28. John xii. 31. Col. i. 21, 22. Heb. x. 13.
Rom. iii. 25.) Horn. xxiv.
Necessary it was that what man had offended against God,
man should atone and satisfy it ; which heavy burden none but
the man Jesus Christ was able to take up and bear. And
other mediator could there not be to set man at one with God,
and to make peace between them, but Jesus Christ, both God
and man. Therefore being made man, he did, as it were, put
upon him our person, that he might therein take upon him,
bear, perform, and fulfil the parts of our salvation. Nowell,
p. 45.
h Q. What meaneth the name of Christ? A. It is as much
as to say Anointed ; whereby is meant that he is the Sovereign
King, Priest, and Prophet. — In the name of Christ are contained
was in Christ. 2 Cor. v. 19. In God, thought it not robbery to be
him dwelleth all the fulness of the equal with God : but made himself
Godhead bodily. Col. ii. 9. God of no reputation, and took upon
was manifest in the flesh . 1 Tim. him the form of a servant, and was
iii. 16. The second man is the made in the likeness of men. Phil.
Lord from heaven. 1 Cor. xv. 47. ii. 6, 7.
Jesus Christ being in the form of

14
lvery God, and "very man ; who 'truly suffered,
those three offices which the Son of God received of his Father,
and fulfilled to make us partners with him of all the fruit
thereof. Nowell, p. 43, 44.
1 He of his own accord and willingly suffered, to the intent
with this most sweet sacrifice to appease his Father toward
mankind, and to pay and suffer the pains due to us, and by this
means to deliver us from the same. Neither is it unused among
men one to promise, and be surety, yea sometime to suffer, for
another. But with Christ, as our surety so suffering for us,
God dealt, as it were, with extremity of law : but to us whose
sins, deservings, punishments, and due pains he laid upon
Christ, he used singular lenity, gentleness, clemency, and mercy.
Nowell, p. 47.
Q. Sith he had the power to choose his own death, why
should he be crucified rather than suffer any other kind of
death ? A. First for his Father's will, whereunto he conformed
himself, and which had been long afore in old time uttered and
declared by God, by so many prophecies and oracles, signs and
tokens. Moreover, his will was to suffer extremity, for that had
deserved all extremity ; for that kind of death was of all other
most accursed and abominable, which death yet he chiefly chose
to die for us, to the intent to take upon himself the grievous
curse, wherein our sins had bound us, and thereby to deliver us
from the same curse. Nowell, p. 50.
Christ suffered not only a common death in the sight of men,
but also was touched with the horror of eternal death : he fought
and wrestled, as it were, hand to hand, with the whole army of
> Adorn the doctrine of God our day, to-day, and for ever. Heb.
Saviour. Tit. ii. 10. Looking for xiii. 8.
the blessed hope, and the glorious k The birth of Jesus Christ was
appearing of the great God, and on this wise : When as his mother
our Saviour Jesus Christ. Tit.ii. 13. Mary was espoused to Joseph, be-
They stoned Stephen, calling upon fore they came together, she was
God, and saying, Lord Jesus, re- found with child of the Holy Ghost.
ceive my spirit. Acts vii. 59. Thy — She brought forth her first-born
throne, O God, is for ever and Son. Matt. i. 18, 25. The child
ever. Heb. i. 8. By him were all grew, and waxed strong in spirit.
things created, that ape in heaven, Luke ii. 40. When he had fasted
and that are in earth. He is before forty days and forty nights, he was
all things, and by him all things afterward an hungred. Matt. iv. 2.
consist. Col. ii. 16, 17. He that Jesus saith, I thirst. John xix. 28.
built all things is God. Heb. iii. 4. Jesus wept. John xi. 35. Luke xix.
Hereby perceive we the love of 41. He was in the hinder part of
God, because he laid down his life the ship, asleep on a pillow, and
for us. 1 John iii. 16. This is the they awake him. Mark iv. 38.
true God, and eternal life. 1 John Jesus bowed his head, and gave up
v. 20. That eternal life, which the ghost. — And when they came
was with the Father, and was to Jesus, and saw that he was dead
manifested unto us. 1 John i. 2. already, they brake not his legs.
Jesus Christ, the same yester- John xix. 30, 33.

"was crucified, "dead, and "buried, ""to reconcile
hell : before the judgment seat of God he put himself under the
heavy judgment and grievous severity of God's punishment: he
was driven into most hard distress : he for us suffered and went
through most horrible fears, and most bitter griefs of mind, to sa
tisfy God's just judgment in all things, and to appease his wrath.
For to sinners, whose person Christ did here bear, not only the
sorrows and pains of present death are due, but also of death to
come and everlasting : so when he did take upon him and bear
both the guiltiness and just judgment of mankind, which was
undone, and was already condemned, he was tormented with so
great trouble and sorrow of mind, that he cried out, My God,
my God, -why hast thou forsaken me ? Nowell, p. 50.
This came to pass according to the state of his human nature,
his Godhead in the mean time not putting forth the force of his
power. Nowell, p. 51.
° His dead and spiritless body was laid in the grave, that his
death should be more evident, and that all men might certainly
know it. For if he had by and by revived, many would have
brought his death in debate and question, and so might it seem
that it was likely to prove doubtful. Nowell, p. 52.
p Whose mediation was so acceptable to God the Father,
through his absolute and perfect obedience, that he took his act

"> They crucified him, and with
him two thieves : and the Scripture
was fulfilled which saith, And he
was numbered with the transgres
sors. Mark xv. 25,27, 28. Isa. liii. 12.
i See above, John xix. 33.
° When the even was come, there
came a rich man of Arimathea,
named Joseph, who also was Jesus'
disciple : he went to Pilate, and
begged the body of Jesus. Then
Pilate commanded the body to be
delivered. And when Joseph had
taken the body, he wrapped it in a
clean linen cloth, and laid it in his
own new tomb, which he had hewn
out in the rock, and he rolled a
great stone to the door of the se
pulchre, and departed. Matt, xxvii.
57  60. He made his grave with
the wicked, and with the rich in
his death. Isa. liii. 9.
p It pleased the Father that in
him should all fulness dwell; and
having made peace through the
blood of his cross, by him to recon
cile all things to himself. And you,
that were sometime alienated and
enemies in your mind by wicked

works, yet now hath he reconciled.
Col. i. 19 — 21. That he might be
a merciful and faithful High Priest
in things pertaining to God, to
make reconciliation for the sins of
the people. Heb. ii. 17. We were
reconciled to God by the death of
his Son. Rom. v. 10. All things
are of God, who hath reconciled us
to himself by Jesus Christ, and
hath given to us the ministry of
reconciliation; to wit, that God
was in Christ reconciling the world
unto himself, not imputing their
trespasses unto them; and hath
committed unto us the word of re
conciliation. 2 Cor. v. 18, 19. This
is my beloved Son, in whom I am
well pleased. Matt. iii. 17. He was
wounded for our transgressions, he
was bruised for our iniquities: the
chastisement of our peace was upon
him, and by his stripes we are
healed. The Lord hath laid on
him the iniquity of us all. Isa. liii.
5, 6. He made him to be sin for
us, who knew no sin, that we might
be made the righteousness of God
in him. 2 Cor. v. 21.

16
his Father to us, and to be 9a sacrifice, not
only for original guilt, but also for actual sins
of men.
for a full satisfaction of all our disobedience and rebellion,
whose righteousness he took to weigh against our sins, whose
redemption he would have stand against our damnation. Horn:
xxix. 3.
q We must trust only in God's mercy, and that sacrifice which
our High Priest and Saviour Christ Jesus the Son of God once
offered for us upon the cross, to obtain thereby God's grace and
remission, as well of our original sin in baptism, as of all actual
sin committed by us after our baptism, if we truly repent, and
turn unfeignedly to him again. Horn. iii. 2.
I believe the forgiveness of sins. Apost. Creed. 9
He suffered for our salvation. Athan. Creed.
For us men and for our salvation he came down from heaven.
Nicene Creed.
Almighty God, our heavenly Father, who of thy tender mercy
didst give thine only Son Jesus Christ to suffer death upon the
cross for our redemption : who made there (by his one oblation
of himself once offered) a full, perfect, and sufficient sacrifice,
oblation, and satisfaction for the sins of the whole world.
Com. Service.
i Thou shalt make his soul an his blood, even the forgiveness
offering for sin. Isa. liii. 10. Christ of sins. Col. i. 14. Behold the
was once offered to bear the sins Lamb of God, which taketh away
of many. Heb. ix. 28. Christ died the sin of the world. John i. 29.
for our sins. 1 Cor.xv. 3. He ap- The blood of Jesus Christ cleanseth
peared to put away sin by the from all sin. 1 John i. 7. If any
sacrifice of himself. Heb. ix. 26. man sin,"we have an Advocate with
Christ hath loved us, and hath the Father, Jesus Christ the right-
given himself for us an offering eous : and he is the propitiation for
and a sacrifice to God for a sweet our sins : and not for ours only,
smelling savour. Eph. v. 2. In but also for the sins of the whole
whom we have redemption through world. 1 John ii. 1, 2.

17

III. Ofthe going down of Christ into Hell.
-A.S Christ died for us, and was buried ; so also
is it to be believed, that he awent down into
Hell.

* As Christ by his body descended into the bowels of the
earth, so, his soul severed from his body, he descended into
hell : and therewith also the virtue and efficacy of his
death so pierced through^ to the dead, and to very hell itself,
that both the souls of the unbelieving felt their most painful
and just damnation for infidelity, and Satan himself, the prince
of hell, felt that all the power of his tyranny and darkness was
weakened, vanquished, and fallen to ruin. On the other side,
the dead, which, while they lived, believed in Christ, understood
that the work of their redemption was now finished, and under
stood and perceived the effect and strength thereof with most
sweet and assured comfort. John v. 25. xi. 25, 26. Rom. xiv. 9.
Col. i. 19, 20. Nowell, p. 52.
He descended into hell. Apost. Creed.

a Now that he ascended, what is
it but that he also descended first
into the lower parts of the earth ?
He that descended is the same also
that ascended up far above all
heavens, that he might fill all
things. Eph. iv. 9, 10. By which
he went and preached unto the
spirits in prison. 1 Pet. iii. 19.
My flesh shall rest in hope. For
thou wilt not leave my soul in
hell; neither wilt thou suffer thy
Holy One to see corruption. Ps.

xvi. 10, 11. Acts ii. 26. To this
end Christ both died and rose and
revived, that he might be the Lord
both of the dead and the living,
Rom. xiv. 9. That through death he
might destroy him that had the
power of death, that is, the devil ;
and deliver them, who through
fear of death were all their life
time subject to bondage. Heb. ii.
14, 15. O death, where is thy
sting ? O grave, where is thy vie.
tory? 1 Cor. xv. 55. ,

18

IV. Of the Resurrection of Christ.
CHRIST "did truly rise again from death,
* It is declared very apparently and manifestly, by his oft
appearance to sundry persons at sundry times.
First, he sent his angels to the sepulchre, who did shew unto
certain women the empty grave ; saving that the burial linen
remained therein. (Matt, xxviii. 5, 6.) And by these signs
were these women fully instructed that he was risen again ; and
so did they testify it openly. After this Jesus himself appeared
to Mary Magdalen; (John xx. 16.) ; and after that to certain
other women, and straight afterward he appeared to Peter;
(1 Cor. xv. 5.) ; then to the two disciples which were going to
Emmaus. He appeared to the disciples also, as they were
gathered together, for fear of the Jews, the door shut. (Luke
xxiv. 36.) At another time he was seen at the sea of Tiberias,
of Peter and Thomas, and of other disciples, when they were
fishing. (John xxi. 1, 2.) He was seen of more than five hun
dred brethren in the mount of Galilee ; where Jesus appointed
thei.i to be by his angel, when he said, " Behold, he shall go
before you into Galilee ; there shall ye see him, as he hath said
unto you." After this he appeared unto James ; and last of all
he was visibly seen of all the Apostles, at such time as he
was taken up into heaven. ( Acts i. 9.) Horn. xxvi.
So great is the matter of this Article — which is the ground
and foundation of our whole religion — and of so great weight
and importance, that it was thought worthy to keep our Saviour
still on earth, forty days after he was risen from death to life.
to the confirmation and establishment thereof in the hearts of
his disciples. — Assuredly so highly comfortable is this Article
to our consciences, that it is even the very lock and key of all
our Christian religion and faith. Horn. xxvi.
* I delivered unto you first of all him openly, not to all the people,
that which I also received, how but unto witnesses chosen before of
that Christ died for our sins ac- God, even to us, who did eat and
cording to the Scriptures : and that drink with him after he rose from
he was buried, and that he rose the dead. Acts x. 40. To whom
again the third day, according to (the Apostles) he shewed himself
the Scriptures : and that he was alive after his passion by many in-
seen of Cephas, then of the twelve : fallible proofs, being seen of them
after that he was seen of above forty days, and speaking of the
five hundred brethren at once ; of things pertaining to the kingdom
whom the greater part remain unto of God. Acts i. 3. The Son of man
this present, but some are fallen must suffer many things, and be
asleep. After that he was seen of rejected of the elders and chief
James ; then of all the Apostles, priests and scribes, and be slain,
And last of all he was seen of me and be raised the third day. Luke
also, as of one born out of due ix. 22. Declared to be the Son of
time. 1 Cor. xv. 3 — 8. Him God God with power, according to the
raised up the third day, and shewed Spirit of holiness, by tbe resurrec-

19
band took again his body, with flesh, bones, and
all things appertaining to the perfection of
If he had not risen he could not be thought to be the Son of
God : but now rising from the dead to eternity of life, he de
clared a greater power of his Godhead, than if, in descending
from the cross, he had fled from the terrors of death. To die
certainly is common to all ; and though some for a time have
avoided death intended against them, yet to loose or break the
bonds of death once suffered, and by his own power to rise alive
again, that is the proper doing of the only Son of God, Jesus
Christ, the Author of life, by which he hath shewed himself the
conqueror of sin and death, yea, and of the devil himself.
Nowell, p. 52.
Q. What profits bringeth it unto us that Christ rose again ?
A. Manifold and divers. For thereof cometh to us righteousness,
which before we lacked : thence cometh to us endeavour of in
nocency, which we call newness of life : thence cometh to us
power, virtue, and strength to live well and holily : thence have
we hope that our mortal bodies also shall one day be restored
from death, and rise whole again. For if Christ himself had
been destroyed by death, he had not been our deliverer ; for what
hope of safety should we have had left by him that had not
saved himself? It was therefore meet for the person which the
Lord did bear, and a necessary help for us to salvation, that
Christ should first deliver himself from death, and afterwards
that he should break and pull in sunder the bands of death for
us, and so that we might set the hope of our salvation in his
resurrection. For it cannot be that Christ our head, rising again,
should suffer us the members of his body to be consumed and
utterly destroyed by death. Nowell, p. 53.
He died to destroy the rule of the devil in us ; and he rose -
again to send down his Holy Spirit to rule in our hearts, to en
dow us with perfect righteousness. Horn. xxvi.
tion from the dead. Rom. i. 4. saved. Rom. x. 9. If we believe
Jesus Christ the first begotten of on him that raised up Jesus our
the dead. Rev. i. 5. Thou wilt not Lord from the dead; who was de-
suffer thine Holy One to see cor- livered for our offences, and was
ruption. Ps. xvi. 10. After that he raised again for our justification.
is killed, he shall rise the third Rom. iv. 24, 25.
dsry. Mark ix. 31. Blessed be "¦ Then saith he to Thomas,
the God and Father of our Lord Reach hither thy finger, and be-
Jesus Christ, which according to hold my hands ; and reach hither
his abundant mercy hath begotten thy hand, and thrust it into my
us again unto a lively hope by the side : and be not faithless, but be-
resurrection of Jesus Christ from lieving. John xx. 27. Behold my
the dead. 1 Pet. i. 3. If thou shalt hands and my feet, that it is I my-
confess with thy mouth the Lord self; handle me, and see; for a
Jesus Christ, and shalt believe in spirit hath not flesh and bones as
thine heart that God hath raised ye see me have. Luke xxiv. 39.

him from the dead, thou shalt be

D2

20
man's nature, u wherewith he ascended into hea*
c To this our Saviour and Mediator hath God the Father given
the power of heaven and earth, and the whole jurisdiction and
authority, to distribute his goods and gifts committed to him :
for so writeth the Apostle, " To every pne is grace given, ac
cording to the measure of Christ's giving." And thereupon to
execute his authority committed, after that he had brought sin
and the devil to captivity, to be no more hurtful to his members,
he ascended up to his Father again, and from thence sent liberal
gifts to his well-beloved servants, and hath still the power to the
world's end to distribute his Father's gifts continually in his
church, to the establishment and comfort thereof; And by him
hath Almighty God decreed to dissolve the world, to call all be
fore him, to judge both the quick and the dead, and finally by
him shall he condemn the wicked to eternal fire in hell, and give
the good eternal life, and set them assuredly in presence with
him in heaven for evermore. Horn. xxix. 3.
Christ sitting on the right hand of God doth with his power,
wisdom, and providence, rule and dispose the world, move,
govern, and order all things, and so shall do till the frame of
the world be dissolved. Nowell, p. 56.
It was meet that Christ, which from the highest degree of
honour and dignity had descended to the basest estate of a ser
vant, and to the reproach of condemnation and shameful death,
should on the other side obtain most noble glory and excellent
estate, even the same which he had before, that his glory and
majesty might in proportion answer to his baseness and shame.
Phil. ii. 8, 9, 10. Nowell, p. 55.
Christ by ascending and sitting on the right hand of his Fa
ther, hath removed and thoroughly rooted out of men's hearts
that false opinion, which sometime his Apostles themselves had
' Christ being raised from the him from the dead, and set him
dead dieth no more, death hath no at his own right hand, in the hea-
more dominion over him. Rom. vi. 9. venly places. Eph. i. 20. Who is
This man, after he had offered he that condemneth ? It is Christ
one sacrifice for sins, for ever sat that died, yea rather that is risen
down on the right hand of God. again, who is even at the right
Heb. x. 12. Wherefore God also hand of God, who also maketh in-
hath highly exalted him, and given tercession for us. Rom. viii. 34.
him a name which is above every Go to my brethren, and say unto
name: that at the name of Jesus them, I ascend unto my Father,
every knee should bow, &c. Phil, and your Father; and to my God,
ii. 9, 10. While he blessed them, and your God. John xx. 17. The '
he was parted from them, and car- Lord said unto my Lord, Sit thou
ried up into heaven. Luke xxiv. 51. at my right hand, until 1 make
So then after the Lord had spoken thine enemies thy footstool. Ps.
unto them, he was received up into ex. 1. Whom the heavens must
heaven, and sat on the right hand receive until the times of restitu-
of God. Mark xvi. 19. He raised tion of all things. Acts iii. 21.

21
ven, and there sitteth, until he d return to judge
all men at the last day.
conceived, namely, that Christ should reign visible here in earth,
as other kings and worldly princes do. Nowell, p. 57.
Q. What profit take we of his ascending into heaven, and
sitting on the right hand of his Father ? 1. First, Christ, as he
had descended to the earth, as into banishment for our sake: so
when he went up into heaven, his Father's inheritance, he en
tered in our name, making us a way and entry thither, and
opening us the gate of heaven, which was before shut against us
for sin : for sith Christ, our head hath carried with him our flesh
into heaven, so mighty and loving a head will not leave us for
ever in earth, that are members of his body. Moreover he being
present in the" sight of God, and commending us unto him, and
making intercession for us, is the patron of our cause, who being
our advocate, our matter shall not quail. Nowell, p. 55.
d Christ shall come in the clouds of heaven with high glory,
and at the sound of the trumpet, all the dead that have lived
from the creation of the world to that day, shall rise again with
their souls and bodies whole and perfect, and shall appear before
his throne to be judged, every one for himself, to give account
of their life, which shall be examined by the uncorrupted and
severe Judge according to the truth. Nowell, p. 60.
Q. Ought the godly at thinking upon this judgment to be
strickened and abashed with fear, and to dread it, and shrink
from it? A. No. For He shall give the sentence, which was
once by the judge's sentence condemned for us, to the end that
we, coming under the grievous judgment of God, should not be
condemned but acquitted in judgment. He, I say, shall pro
nounce the judgment, in whose faith and protection we are, and
which hath taken upon him the defence of our cause. Nowell, p. 61.
Moreover, he came in flesh, and in the self-same flesh
ascended into heaven, to declare and testify unto us, that all
faithful people which stedfastly believe in him, shall likewise
come unto the same mansion-place, whereunto he, being our
Chief Captain, is gone before. Horn. xxiv.
Whatsoever things he hath done, he hath done them all for
our benefit, even so far that they be as much our own, (so that
with stedfast and lively faith we cleave unto them) as if we our
selves had done them. He was crucified, and we also are cru
cified with him, and our sins punished in him. He died, and
' When the Son of man shall ment-seat of Christ; that every
come in his glory, and all the holy one may receive the things done in
angels with him, then shall he sit his body. 2 Cor. v. 10. He com-
upon the throne of his glory : and manded us to preach unto the
before him shall be gathered all people, and to testify that it is He
nations. Matt. xxv. 31, 32. We which was ordained of God to be
must all appear before the judg- the Judge of quick and dead. Acts

22
was buried. We also, together with our sins, are dead and
buried, and that so as all the remembrance of our sins is for
ever forgotten. He rose from death, and we also are risen again
with him, being so made partakers of his resurrection and life,
that from thenceforth death hath no more dominion over us.
For in us is the same Spirit which raised Jesus Christ from the
dead. Finally, beside that since his ascension we have most
abundantly received the gifts of the Holy Ghost, he hath also
lifted and carried us up into heaven with him, that we jnight as
it were with our head take possession thereof. These things
indeed are not yet seen, but then shall they be brought abroad
into light, when Christ, which is the light of the world, in whom
all our hope and wealth is set and settled, shining with immortal
glory, shall shew himself openly to all men. Nowell, p. 58.
When thou hadst overcome the sharpness of death, thou didst
open the kingdom of heaven to all believers. Thou sittest at
the right hand of God in the glory of the Father. We believe
that thou shalt come to be our Judge. Liturgy.
x. 42. The Father hath committed he will judge the world in right-
all judgment unto the Son. He eousness by that man whom he
hath given him authority to exe- hath ordained, whereof he hath
cute judgment, because he is the given assurance unto all men, in
Son of man. John v. 22, 27. He that he hath raised him from the
hath appointed a day, in the which dead. Acts xvii. 31.

23

V. Of the Holy Ghost.
-I HE Holy Ghost, "proceeding from the Father
* Q. What believest thou of the Holy Ghost ? A. I confess
that he is the third Person of the most holy Trinity, proceeding
from the Father and the Son before all beginning, equal with
them both, and of the very same substance, and together with
them both to be honoured and called upon. Nowell, p. 62.
The Holy Ghost is a spiritual and divine substance, the third
Person in the Deity, distinct from the Father and the Son, and
yet proceeding from them both. Which thing to be true, both
the Creed of Athanasius beareth -witness, and may be also
easily proved by most plain testimonies of God's holy word.
When Christ was baptized of John in the river Jordan, we read
that the Holy Ghost came down in form of a dove ; and that the
Father thundered from heaven, saying, " This is my dear and
well-beloved Son, in whom I am well pleased." (Matt. iii. 17.)
Where note three divers and distinct Persons, the Father, the
Son, and the Holy Ghost : which all notwithstanding are not
three Gods, but one God. Likewise, when Christ did first in
stitute and ordain the sacrament of Baptism, he sent his disci
ples into the whole world, willing them to baptize all nations,
" in the name of the Father, the Son, and the Holy Ghost."
(Matt, xxviii. 19.) And in another place he saith, " I will pray
unto my Father, and he shall give you another Comforter."
(John xiv. 16.) Again, " When the Comforter shall come,
whom I will send from my Father," &c. (John xv. 26.) These
and such other places of the New Testament do so plainly and
evidently confirm the distinction of the Holy Ghost from the
other Persons in the Trinity, that no man possibly can doubt
thereof; unless he will blaspheme the everlasting truth of God's
Word. Horn, xxviii. 1.
Q. Why is he called holy ? A. Not only for his own holiness,
which yet is the highest holiness, but also for that by him the
elect of God and the members of Christ are made holy. For
which cause the holy Scriptures have called him the " Spirit of
sanctification." Q. In what things dost thou think that this sanctification
consisteth ? A. First, we are by his divine instinct and inspi
ration newly begotten, and therefore Christ said that we must
be born again of water and the Spirit. Also by his heavenly
breathing on us, God the Father doth adopt us his children, and
» Teach all nations, baptizing Ghost. 1 John v. 7. The Holy
them in the name of the Father, Ghost desoended in a bodily shape
and of the Son, and of the Holy like a dove upon him. Luke iii. 22.
Ghost. Matt, xxviii. 19. There are •• Jesus said, If a man love me,
three that bear record in heaven, he will keep my words: and my
the Father, the Word, and the Holy Father will love him, and we will

24
and the Son, cis of one substance, majesty, and
therefore he is worthily called the Spirit of adoption. By his
expounding, the divine mysteries are opened unto us ; by his
light, the eyes of our souls are made clear to understand them ;
by his judgment sins are either pardoned or reserved; by his
strength, sinful flesh is subdued and tamed, and corrupt desires
are bridled and restrained. At his will manifold gifts are dis
tributed among the godly, in the manifold and divers discom
modities, molestations, and miseries of this life, the Holy Ghost
with his secret consolations, and with good hope, doth assuage,
ease, and comfort the griefs and mourning of the godly, which
commonly are in this world most afflicted, and whose sorrows
do pass all human consolation : whereof he hath the true and
propeT name of Paraclete, or the Comforter. Finally by his ,
power our mortal bodies shall rise alive again. Briefly whatso
ever benefits are given us in Christ, all these we understand,
feel, and receive by the work of the Holy Ghost. Nowell, p. 63.
It is he which inwardly worketh the regeneration and new
birth of mankind. Horn, xxviii. 1.
b He proceedeth from the Father and the Son. Nicene Creed*
The Holy Ghost is of the Father and of the Son, neither made
nor created, but proceeding. Athan. Creed.
Our Saviour Christ, departing out of the world unto his Fa
ther, promised his disciples to send down another Comforter,
that should continue with them for ever, and direct them into all
truth. (John xiv. 16; xv. 26.) Which thing to be faithfully
and truly performed, the Scriptures do sufficiently bear witness.
Neither must we think that this Comforter was either pro
mised, or else given, only to the Apostles ; but also to the uni
versal Church of Christ, dispersed through the whole world.
For, unless the Holy Ghost had been always present, governing
and preserving the Church from the beginning, it could never
have sustained so many and great brunts of affliction and per
secution, with so little damage and harm as it hath. Horn.
xxviii. 2.
come unto him, and make our into all truth : for he shall not
abode with him. The Comforter, speak of himself; but whatsoever
which is the Holy Ghost, whom he shall hear, that shall he speak :
the Father will send in my name, and he will shew you things to
he shall teach you all things, and come. He shall glorify me, for he
bring all things to your remem- shall receive of mine, and shall
brance, whatsoever I have said shew it unto you. All things that
unto you. John xiv. 23, 26. When the Father hath are mine : there-
the Comforter is come, whom I will fore said I, that he shall take of
send unto you from the Father, mine, and shew it unto you. John
even the Spirit of truth which pro- xvi. 13, 14, 15. Because ye are
ceedeth from the Father, he shall sons, God hath sent forth the Spirit
testify of me. John xv. 26. When of his Son into your hearts. Gal.
he (ixiivos to Tlnufta.) the Spirit of iv. 6.
truth is come-, he will guide you c God hath revealed them unto

25
glory with the Father and the Son, ''very and
eternal God.
As he promised he sendeth down his Holy Spirit from heaven
into our hearts, as a most sure pledge of his good will, by which
Spirit he brings us out of darkness and mist into open light ; he
giveth sight to the blindness of our minds ; he chaseth sorrow
out of our hearts, and healeth the wounds thereof; and with the
divine motion of his Spirit he causeth, that looking up to heaven,
we raise up our minds and hearts from the ground, from corrupt
affections and from earthly things, upward to the place where
Christ is at the right hand of his Father, that we, thinking upon
and beholding things above and heavenly, and so raised up and
of upright mind, contemn these our base things, life, death,
riches, poverty, and with lofty and high courage despise all
worldly things. Nowell, p. 56.
Let us, as we are most bound, give hearty thanks to God the
Father, and his Son Jesus Christ, for sending down this Com
forter into the world ; humbly beseeching him so to_ work in
our hearts by the power of his Holy Spirit, that we being rege
nerate, and newly born again in all goodness, righteousness,
sobriety, and truth, may in the end be made partakers of ever
lasting life in his heavenly kingdom, through Jesus Christ our
Lord and Saviour. Amen. Horn, xxviii. 1 .
c Who art one God, one Lord : not one only person, but three
persons in one substance. For that which we believe of the
glory of the Father, the same we believe of the Son, and
of the Holy Ghost, without any difference or inequality. Com.
Service. As for his proper nature and substance, it is altogether one
with God the Father, and God the Son ; that is to say, spiritual,
eternal, uncreated, incomprehensible, almighty : to be short, he
is even God and Lord everlasting. Therefore he is called- the
Spirit of the Father ; therefore he is said to proceed from the
Father and the Son; and therefore he was equally joined with
them in the commission that the Apostles had to baptize all
nations. Horn, xxviii. 1.
* I believe in the Holy Ghost. Apost. Creed. I believe in
the Holy Ghost, the Lord and Giver of life. Nicene Creed.
us by his Spirit : for the Spirit as in a glass the glory of the Lord,
searcheth all things, yea, the deep are changed into the same image
things of God. For what man from glory to glory, even as by
knoweth the things of a man, save the Spirit of the Lord. 2 Cor. iii.
the spirit .of man which is in him? 17, 18. The grace of the Lord
even so the things of God knoweth Jesus Christ, and the love of God,
no man, but the Spirit of God. and the communion of the Holy
1 Cor. ii. 10, 11. Now the Lord is Ghost, be with you all. 2 Cor. xiii.
that Spirit : and where the Spirit of 14.
the Lord is, there is liberty. But d As many as are led by the Spirit
we all, with open face, beholding of God, they are the sons of God.
E

26

The Catholic Faith is this, That we worship one. God in Trinity,
and Trinity in Unity. The Father is God, the Son is God, and
the Holy Ghost is God. And yet they are not three Gods,
but one God. Athan. Creed.
I believe in the Holy Ghost ': — who with the Father and the
Son together is worshipped and glorified, who spake by the
Prophets. Nicene Creed. The Godhead of the Father, of the
Son, and of the Holy Ghost, is all one, the Glory equal, the
Majesty co-eternal. Such as the Father is, such is the Son, and
such is the Holy Ghost. And in this Trinity none is afore or
after other : none is greater or less than another ; but the
whole three Persons are co-eternal together and co-equal.
Athan. Creed.

Rom. viii. 14. Through him we
both have access by one Spirit
unto the Father. — In whom ye are
also builded together for an habi
tation of God through the Spirit.
Eph-ii. 18, 22. Christ through the
eternal Spirit offered himself, &c.
Heb. ix. 14. God created man.
Gen. i. 27. The Spirit of God hath
made me. Job xxxiii. 4. Thou
sendest forth thy Spirit, they are
created. Ps. civ. 30. Peter said,
Ananias, why hath Satan filled
thine heart to lie to the Holy
Ghost. — Thou hast not lied unto
men, but unto God ? How is it
that ye have agreed together to
tempt the Spirit of the Lord ? Acts
v. 3, 4, 9. As they ministered to
the Lord, and fasted, the Holy
Ghost said, Separate me Barnabas
and Saul for the work whereunto I
have called them. — They, being

sent forth by the Holy Ghost, de
parted. Acts xiii. 2, 4. It is written
in the prophets, And they shall be all
taught of God. John vi. 45. Isa. liv.
13. Jer. xxxi. 34. The Holy Ghost
shall teach you all things. John
xiv. 26. Ye are the temple of the
living God : God hath said, I will
dwell in them and walk in them.
2 Cor. vi. 11. Know ye not that
ye are the temple of God, and that
the Spirit of God dwelleth in you.
1 Cor. iii, 16 God raiseth the
dead. 2 Cor. i. 9. As the Father
raiseth up the dead, and quickeneth
them, even so the Son quickeneth
whom he will. John v. 21. Jesus
Christ was quickened by the Spirit.
1 Pet. iii. 18. All Scripture is
given by inspiration of God. 2 Tim.
iii. 16. Holy men of God spake as
they were moved by the Holy
Ghost. 2 Pet. i. 21.

27

VI. Of the Sufficiency of the Holy Scriptures
for salvation.
-H.OLY Scripture "containeth all things ne-
¦ Unto a Christian man there can be nothing either more ne
cessary or profitable, than the knowledge of holy Scripture,
forasmuch as in it is contained God's true word, setting forth
his glory, and also man's duty. And there is no truth nor
doctrine necessary for our justification and everlasting salvation,
but that is or may be drawn out of that fountain and well of
truth. Horn. i. 1.
In holy Scripture is fully contained what we ought to do, and
what to eschew, what to believe, what to love, and what to look
for at God's hands at length. Horn. i. 1.
The holy Scriptures are God's treasure house, wherein are
found all things needful for us to see, to hear, to learn, and to
believe, necessary for the attaining to eternal life. Horn.
xxii. 1.
As the great clerk and godly preacher St. John Chrysostom
saith, whatsoever is required to the salvation of man, is fully
contained in the Scripture of God. He that is ignorant may
there learn and have knowledge. He that is hard-hearted, and
an obstinate sinner, shall there find everlasting torments, pre
pared of God's justice, to make him afraid, and to mollify or
soften him. He that is oppressed with misery in this world
shall there find relief in the promises of everlasting life, to his
great consolation and comfort. He that is wounded by the
Devil unto death shall find there medicine whereby he may
be restored again unto health. If it shall be requisite to teach
any truth, or reprove any false doctrine, to rebuke any vice, to
commend any virtue, to give good counsel, to comfort or ex
hort, or to do any other thing requisite for our salvation, all
those things, says St. Chrysostom, we may learn plentifully of
the Scripture. Horn. i. 1.
St. Chrysostom saith, that man's human or worldly wisdom or
science is not needful to the understanding of Scripture, but the
revelation of the Holy Ghost, who inspireth the true meaning
a The law of the Lord is perfect, there is no light in them. Isa. viii.
converting the soul : the testimony 20. Preach the word; — for the
of the Lord is sure, making wise time will come when they will not
the simple. The statutes of the endure sound doctrine.— And they
Lord are right, rejoicing the heart : shall turn away their ears from the
the commandment of the Lord is truth. 2 Tim. iv. 2, 3, 4. We have
pure, enlightening the eyes. Ps. a more sure word of prophecy;
xix. 7, 8. To the law and to the whereunto ye do well that ye takt
testimony : if they speak not ac- heed ; — knowing this first, that no
cording to this word, it is because prophecy of Scripture is of any pri-
E 2

28
cessary to salvation : "so that whatsoever is not
read therein, nor may be proved thereby, is not
to be required of any man, that it should be
believed as an article of the Faith, or be thought

unto them, that with humility and diffidence do search therefore.
Horn. i. 2.
And briefly to conclude, as St. Augustin saith, by the Scrip
ture all men be amended, weak men be strengthened, and strong
men be comforted. So that surely none be enemies to the read
ing of God's word, but such as either be so ignorant, that they
know not how wholesome a thing it is ; or else be so sick, that
they hate the most comfortable medicine that should heal them ;
or so ungodly, that they would wish the people still to continue
in blindness and ignorance of God. Horn. i.l. See Article XX. 6.
b Sith by the name of testament is signified not .only a will,
but also a last and unchangeable will, we are hereby admonished
that in religion we follow nothing, nor seek for any thing fur
ther, than we are therein taught by God ; but as there is one
only true God, so there be but one godly worshipping aud pure
religion of one only God. Nowell, p. 2.
Q. Dost thou then affirm that all things necessary to godliness
and salvation are contained in the written word of God ? A.
Yea; for it were a point of intolerable ungodliness and mad
ness, to think either that God had left an imperfect doctrine, or
that man were able to make that perfect which God left imper
fect. Nowell, p. 3. See also Article XX. c, d, e.
vate interpretation. For the pro- turn aside to the right hand or to
phecy came not in old time by the the left. Deut. ». 32. Every word
will of man : but holy men of God of God is pure. Add thou not unto
spake as they were moved by the his words, lest he reprove thee, and
Holy Ghost. 2 Pet. i. 19, 20, 21. thou be found a liar. Prov. xxx. 5,
Whosoever transgresseth, and abid- 6. All Scripture is given by inspi-
eth not in the doctrine of Christ, ration of God, and is profitable for
hath not God. 2 John 9. From a doctrine, for reproof,-for correction,
child thou hast known the holy for instruction in righteousness:
Scriptures, which are able to make that the man of God may be pef-
thee wise unto salvation, through feet, throughly furnished unto all
faith which is in Christ Jesus, good works. 2 Tim. iii. 16, 17. If
2 Tim. iii. 15. These are written, any man shall add unto these
that ye might believe that Jesus is things, God shall add unto him the
the Christ, the Son of God: and plagues that are written in this
that believing ye might have life book : and if any shall take away
through his name. John xx. 21. from the words of the book of this
b Ye shall not add unto the word prophecy, God shall take away his
which I command you, neither part out of the book of life, and
shall ye diminish ought from it. out of the holy city, and from the
Deut.iv.2. Ye shall observe to do things which are written in this
therefore as the Lord your God book. Rev. xxiii 18. There are
hath commanded you : ye shall not some that trouble you, and would

29

requisite or necessary to salvation. In the name
of the c Holy Scripture we do understand those
Canonical Books of the Old and New Testament,
of whose authority was never any doubt in the
Church.

% Of the Names and Number of the Canonical
Books.

f^tENESIS,*-* Exodus,
Leviticus,Numbers,Deuteronomy, Joshua,
Judges,Ruth, The 1 Book of Samuel,
The 2 Book of Samuel,
The 1 Book of Kings,
The 2 Book of Kings,
The 1 Book of Chronicles,

The 2 Book of Chronicles,
The 1 Book of Esdras,
The 2 Book of Esdras,
The Book of Esther,
The Book of Job,
The Psalms,
The Proverbs,
Ecclesiastes or Preacher,
Cantica, or Songs of So
lomon,
4 Prophets the greater,
12 Prophets the less.

And the other Books (as Hierome saith) the
Church doth read for example of life, and in-
' struction of manners ; but yet doth it not apply

c Blessed Lord, who hast caused all holy Scriptures to be writ
ten for our learning; Grant that we may in such wise hear
them, read, mark, learn, and inwardly digest them ; that by
patience and comfort of thy holy word, we may embrace and
eve-r hold fast the blessed hope of everlasting life, which thou
hast given us in our Saviour Jesus Christ. Amen. Coll. for
the second Sunday in Advent.
pervert the Gospel of Christ. But we said before, so say I now again,
though we or an angel from heaven If any man preach any other gospel
preach any other gospel unto you unto you than that ye have re-
than that which we have preached ceived, let him be accursed. Gal. i.
unto you, let him be accursed. As 8, 9.

30

them to establish any doctrine ; such are these
following :

The 3 Book of Esdras,
The 4 Book of Esdras,
The Book of Tobias,
The Book of Judith,
The rest of the Book
Esther,
The Book of Wisdom,
Jesus the Son of Sirach,

of

Baruch the Prophet,
The Song of the Three
Children,
The Story of Susanna,
Of Bell and the Dragon,
The Prayer of Manasses,
The 1 Book of Maccabees,
The 2 Book of Maccabees.

All the Books of the New Testament, as they
are commonly received, we do receive and ac
count them Canonical.

31

VII. Ofthe Old Testament.
1 HE a Old Testament is not contrary to the
New ; "for both in the Old and New Testament,
» If we be the people of God, how can the word and law of
God not appertain to us ? St. Paul, alleging one text out of the
Old Testament, concludeth generally for other Scriptures of the
Old Testament as well as that, saying, " Whatsoever is written
before" (meaning in the Old Testament) "is written for our
instruction :" which sentence is most specially true of such
writings of the Old Testament, as contain the immutable law
and ordinances of God, in no age or time to be altered, nor of
any persons of any nations or age to be disobeyed. Horn.
xiv. 1.
Although many did take Christ to have swerved from Abra
ham and the old Fathers, and to have brought in a certain new
religion in his own name, yet answered he them directly, " If
ye believed Moses, ye would believe me also. For my doc
trine is not so new as ye make it. For Moses, an author of
great antiquity, and one to whom ye give all honour, hath
spoken of me." St. Paul likewise, though the Gospel of Jesus
Christ be of many counted to be but new, yet hath it, saith
he, a testimony most old, both of the Law and of the Prophets.
Jewell.
* Let us reverently hear and read holy Scripture, which is the
food of the soul. Matt. iv. 4. Let us diligently search for the
well of life in the books of the New and Old Testaments. Horn.
Behold the great goodness and tender mercy of God in his
behalf: albeit that man's wickedness and sinful behaviour was
such, that it deserved not in any part to be forgiven ; yet to the
intent he might not be clean destitute of all hope and comfort in
time to come, he ordained a new covenant, and made a sure pro
mise thereof ; namely, that he would send a Messias or Mediator
into the world, which should make intercession, and put himself
as a stay between both parties ; to pacify the wrath and indig
nation conceived against sin, and to deliver man out of the mi-
* Think not that I am come to in divers manners spake in time
destroy the law or the prophets : past unto the fathers by the pro-
l am not come to destroy, but to phets, hath in these last days
fulfil. For verily I say unto you, spoken unto us by his Son. Heb.
Till heaven and earth pass, one i. 1. Search the Scriptures ; for in
jot or one tittle shall in no wise them ye think ye have eternal life :
pass from the law, till all be ful- and they are they which testify of
filled. Matt. v. 17, 18. Which are me. John v. 39. These are the
a shadow of things to come, but words which I spake unto you,
the body is of Christ. Col. ii. 17. while I was yet with you, that all
h God, who at -sundry times and things might be fulfilled, which

32

everlasting life is offered to mankind by Christ,
serable curse and cursed misery whereunto he was fallen head
long, by disobeying the will and commandment of his only Lord
and Maker.
This covenant and promise was first made unto Adam himself
immediately after his fall, we read in the third of Genesis,
where God said to the serpent on this wise ; " I will put enmity
between thee and the woman, between thy seed and her seed.
He shall break thine head, and thou shalt bruise his heel."
Afterward the self-same covenant was also more amply and
plainly reserved unto Abraham, where God promised him, that
" in his seed all nations and families of the earth should be
blessed." Again it was continued and confirmed unto Isaac in
the same form of words as it was before unto his father. Gen.
xii. 3. xxvi. 4.
And to the intent that mankind might not despair, but always
live in hope, Almighty God never ceased to publish, repeat,
confirm, and continue the same by divers and sundry testimonies
of his prophets: who for the better persuasion of the thing,
prophesied the time, the place, the manner, and circumstance of
his birth, the afflictions of his life, the kind of his death, the
glory of his resurrection, the receiving of his kingdom, the de
liverance of his people, with all other circumstances belonging
thereto. Horn. xxiv. 1.

were written in the law of Moses,
and in the prophets, and in the
Psalms, concerning me. Luke xxiv.
44. The Scripture foreseeing that
God would justify the heathen
through faith, preached before the
Gospel unto Abraham, saying, In
thee shall all nations be blessed.
So then they which be of faith are
blessed with faithful Abraham.
Gal. iii. 8, 9. For unto us was the
Gospel preached, as well as unto
them. Heb. iv. 2. That the blessing
of Abraham might come on the
Gentiles through Jesus Christ ; that
we might receive the promise of
the Spirit through faith. Gal. iii. 14.
To Abraham and his seed were the
promises made. He saith not, And
to seeds, as of many, but as of one,
And to thy Beed, which is Christ.
Gal. iii. 16. Ye are the children
of the prophets, and of the cove
nant which God made with our fa
thers, saying unto Abraham, And
in thy seed shall all the kindreds
ofthe earth be blessed. Acts iii. 25.
To whom he expounded and testi
fied the kingdom of God, persuad

ing them concerning Jesus, both
out of the law of Moses, and out of
the prophets, from morning till
evening. Acts xxviii. 23. A cer
tain lawyer stood up and tempted
him, saying, Master, what shall I
do to inherit eternal life? He said
unto him, What is written in the
law ? how readest thou ? Luke x. 25,
26. For there (Zion) the Lord com
manded the blessing, even life for
evermore. Ps. cxxxiii. 3. For had
ye believed Moses, ye would have
believed me; for he wrote of me.
John v. 46. Of which salvation the
prophets have enquired and search
ed diligently. 1 Pet. i. 10. The
testimony of Jesus is the spirit of
prophecy. Rev. xix. 10. It is
written in the prophets, And they
shall be all taught of God. Every
man therefore that hath heard,
and hath learned of the Father,
cometh unto me. John v. 45. To
him give all the prophets witness,
that through his name whosoever
believeth in him shall receive re
mission of sins. Acts x. 43.

33
who is the only "Mediator between God and
man, i being both God and^man. e Wherefore
c See Article XVIII.
i See Article II.
" All these fathers, martyrs, and other holy men, whom St.
Paul spake of, had their faith surely fixed in God, when all
the world was against them. They did not only know God
to be the Lord, Maker, and Governor of all men in the world ;
but also they had a special confidence and trust, that he was
and would be their God, their comforter, aider, helper, main-
tainer, and defender. This is the Christian faith, which these
holy men had, and we also ought to have. And although they
were not named Christian men, yet was it a Christian faith that
they had ; for they looked for all benefits of God the Father,
through the merits of his Son Jesus Christ, as we now do.
This difference is between them and us, that they looked when
Christ should come, and we be in the time when he is come.
Therefore, saith St. Augustine, the time is altered and changed,
but npt the faith. For we have both one faith in one Christ.
" The same Holy Ghost, also that we have, had they," saith
St. Paul, (1 Cor. xii. 4, 13.) For as the Holy Ghost doth teach
us to trust in God, and call upon him as our Father, so did he
teach them to say, as it is written, " Thou, Lord, art our Father
and Redeemer; and thy name is without beginning and ever
lasting." (Isa. lxiii. 16.) God gave them then grace to be his
children, as he doth us now. But now, by the coming of our
Saviour Christ we have received more abundantly the Spirit of
God in our hearts, whereby we may conceive a greater faith,
c There is one God, and one me- in a voluntary humility, and wor-
diator between God and men, the shipping of angels, intruding into
man Christ Jesus. 1 Tim. ii. 15. things which he hath not seen,
For though there be that are called vainly puffed up by his fleshly
gods, whether in heaven or in earth, mind, and not holdingjthe head, &c.
(as there be gods many, and lords Col. ii. 18, 19. There is one body,
many ;) but to us there is but one and one Spirit, even as ye, are
God, the Father, of whom are all called in one hope of your calling ;
things, and we in him; and one one Lord, one faith, &c. Eph.'iv. 6.
Lord Jesus Christ, by whom are all But now the righteousness of God
things, and we by him. 1 Cor. viii. without the law is manifested,
5, 6. That in all things he might being witnessed by the law and the
have the pre-eminence. For it prophets; even the righteousness
pleased the Father that in him of God which is by faith of Jesus
should all fulness dwell. Col. i. 18, Christ unto all and upon all them
19. He ever liveth to make inter- that believe. Rom. iii. 21, 22.
cession for them. Heb. vii. 25. He « For verily I say unto you, that
is the mediator of a better cove- many prophets and righteous men
nant. Heb. viii. 6. He is the me- have desired to see those things
diator of the New Testament. Heb. which ye see, andhavenotseen them;
ix. 15. Jesus the Mediator of the and to hear those things which ye
new covenant. Heb. xii. 24. Let hear, and have not heard them.
no man beguile you of your reward Matt. xiii. 17. Jacob said, I have
F

34

they are not to be heard, which feign that the
old fathers did. look only for transitory pro
mises. Although the Law given from God by
Moses, as touching Ceremonies and Rites, fdo
not bind Christian men, nor the civil precepts
thereof ought of necessity to be received in any
common-wealth ; yet notwithstanding, ?no Chris-

and a surer trust than many of them had. But in effect they
and we be all one : we have the same faith that they had in
God, and they the same that we have. Horn. xiv. 1.
Even at those days there was the very same God that is now,
the same Spirit, the same Christ, the same faith, the same doc
trine, the same hope, the same inheritance, the same covenant,
and the same efficacy and virtue of God's word : Eusebius also
saith, All the faithful, even from Adam until Christ, were in
deed very Christians, though they were not so termed. Jewell.
1 The law, as the highest reason, was by God grafted in the

waited for thy salvation, O Lord.
Gen. xlix. 18. Your father Abra
ham rejoiced to see my day; and
he saw it, and was glad. John viii.
56. By faith Noah became heir of
the righteousness which is by faith.
By faith Moses, when he was come
to years, refused to be called the
son of Pharaoh's daughter ; choos
ing rather to suffer affliction with
the people of God, than to enjoy
the pleasures of sin for a season ;
esteeming the reproach of Christ
greater riches than the treasures of
Egypt : for he had respect unto the
recompence ofthe reward. Heb.xi.
7, 24 — 26. And did all drink the
same spiritual drink : for they
drank of that spiritual Rock that
followed them: and that Rock was
Christ. 1 Cor. x. 4. These all died
in faith, not having received the
promises, but having seen them
afar off, and were persuaded of
them, and embraced them, and con
fessed that they were strangers
and pilgrims on the earth. For
they that say such things declare
plainly that they seek a country.
And truly, if they had been mind
ful of that country from whence
hey came out, they might have

had opportunity to have returned.
But now they desire a better coun
try, that is, an heavenly: wherefore
God is not ashamed to be called
their God : for he hath prepared
for them a city. Others were tor
tured, not accepting deliverance,
that they might obtain a better re
surrection. Heb. xi. 13 — 16, 35.
f Stand fast in the liberty where
with Christ hath made us free, and
be not entangled again with the
yoke of bondage. Gal. v. 1 . For the
priesthood being changed, there is
made of necessity a change also of
the law (ceremonial.) Heb. vii. 12.
Blotting out the hand-writing of
ordinances that was against us,
which was contrary to us, and took
it out of the way, nailing it to his
cross. — Let no man therefore judge
you in meat, or in drink, or in re
spect of an holy-day, or of the
new-moon, or of the sabbath-days:
which are a shadow of things to
come ; but the body is of Christ.
Col.ii. 14, 16, 17. Having abolished
in his flesh the enmity, even the
law of commandments contained in
ordinances. Eph. ii. 15.
g Do we then make void the law
through faith ? God forbid : yea,

35
tian man whatsoever is free from the obedience
ofthe Commandments which are called Moral.
nature of man, while man's nature was yet sound, and un
corrupted, being created after the image of God ; so this law is
indeed, and is called, the law of nature. Nowell, p. 28.
Merciful God, minding to renew the same image in us, hath
by his law written in tables, set forth the rule of perfect right
eousness, and that so lively and fully, that God requireth no
more of us but to follow the same rule. For he accepteth no
other sacrifice but obedience, and therefore he hateth all,
whatsoever it be, that we admit in religion, or in the case of
worshipping without his prescribed ordainance. Nowell, p. 29.
See also Article XIV. b.
In these tables the Lord hath briefly and summarily compre
hended all those things which in the Scriptures are each where
most largely set out concerning the several commandments and
duties of every several man. Nowell, p. 29.
Q. Seeing then the law doth shew a perfect manner of wor
shipping God aright, ought we not wholly to live according to
the rule thereof? A. Yea, and so much, that God promiseth life
to them that live according to the rule of the law ; and, on the
other side, threateneth death to them that break his law.
Nowell, p. 29.
In making the law, God respected not so much what we were
able to perform, which by our fault are very weak, as what was
meet for his own righteousness. — Moreover the law requireth
-nothing of us, but what we are bound to perform. Nowell,
p. 30.
The law in requiring so precise perfectness of life, doth shew
to the godly, as it were, a mark fer them to level at, and a goal
to run unto, that, daily profiting, they may with earnest endea
vour travel toward the highest uprightness. This purpose and
desire the godly by the guiding of God do conceive. But prin
cipally they take heed, so much as they are able to do and to
attain to, that it may not be said there is any notorious fault in
them. Secondly, whereas the law requireth things far above
men's power, and where they find themselves too weak for so
great a burden, the law doth raise them up to crave strength
at the Lord's hand. Moreover, when the law doth continually
accuse them, it striketh their heart with a wholesome sorrow,
and driveth them to repentance, and to beg and obtain pardon
we establish the law (moral.) Rom. neighbour as thyself, ye do well :
iii. 31. Circumcision is nothing, but if ye have respect to persons,
and uncircumcision is nothing, but ye commit sin, and are convinced
the keeping of the commandments of the law as transgressors. For
of God. 1 Cor. vii. 19. If ye whosoever shall keep the whole
fulfil the royal law according to law, and yet offend in one point, he
the Scripture, Thou shalt love thy is guilty of all. James ii. 8—10.
F 2

36
of God through Christ, and therewithal restraineth them, that
they trust not upon their own innocency, or presume to be proud
in the sight of God, and is always to them as a bridle to with
hold them in the fear of God. -Finally, when beholding by the
law, as it were in a glass, the spots and uncleanness of their
souls, they learn thereby that they are not able to attain perfect
righteousness by their works : by this mean they are trained to
humility, and so the law prepareth them, and sendeth them to
seek righteousness in Christ. The law is, as it were, a certain
schoolmaster to Christ, to lead us the right way to Christ, by
knowing of ourselves, and by repentance and faith. Nowell,
p. 31.
The law is holy, and the command- from heaven against all ungodli-
ment holy, and just, and good. Rom. ness and unrighteousness of men,
vii. 12. Fear God, and keep his who hold the truth in unrighteous-
commandments ; for this is the ness. Rom. i. 18. The wages of sin
whole duty of man. Eccles. xii. 13. is death. Rom. vi. 23.
For the wrath of God is revealed

37

VIII. Ofthe Three Creeds.
J. HE Three Creeds, Nicene Creed, Athanasius's
Creed, and that which is commonly called the
"Apostles' Creed, h ought thoroughly to be re
ceived and believed : for they may be proved by
most certain warrants of holy Scripture.
• Q. Why is the sum of our faith called a symbol ? A. A
symbol by interpretation is a badge-mark, watch -word, or
token, whereby the soldiers of one side are known from their
enemies. For which cause the short sum of our faith, by which
Christians are severally known from them that be not Christians,
is rightly called a symbol. Q. But why is it called the symbol
of the apostles ? A. Because it was first received from the
apostles' own mouth, or most faithfully gathered out of their
writings, and allowed from the very beginning of the Church,
and so hath continually remained among all the godly, firm,
stedfast, and unmoved, as a sure and staid rule of Christian
faith. Nowell, p. 31.
6 Whosoever will be saved, before all things it is necessary
that he hpld the Catholic faith. Which faith, except every
one do keep whole and undefiled, without doubt he shall perish
everlastingly. Athan. Creed.
Q. What dost thou chiefly learn in these Articles of thy be
lief? A. First, I learn to believe in God the Father, who hath
made me and all the world. Secondly, in God the Son, who hath
redeemed me and all mankind. Thirdly, in God the Holy
Ghost, who sanctifieth me, and all the elect people of God.
Catechism. Q. What meanest thou by this word believe ? A. I mean
thereby that I have a true and a lively faith, that is to say, a
Christian man's faith in God the Father, the Son, and the Holy
Ghost, and that I do by this form of confession testify and ap
prove the same faith. Q. Is there any faith which is not a true
and lively faith ? A. There is indeed a certain general faith,
as I may so call it ; and there is a dead faith. Nowell, p. 32.
See on Article XII.

38

The Apostles' Creed.
I Believe in aGod, the b Father Almighty, "Maker of
heaven and earth: And din Jesus Christ his only eSon
our Lord, who was 'conceived by the Holy Ghost,
b born of the Virgin Mary, h suffered under Pontius
Pilate, was 'crucified, "dead, and buried; he descended
into 'hell; the third day he "rose again from the dead;
he "ascended into heaven, and sitteth on the right hand
of God the Father Almighty; "from thence he shall
come to pjudge the quick and the dead. I believe in
the iHoly Ghost; the 'holy Catholic Church; the
"communion of saints; the 'forgiveness of sins; the
"resurrection ofthe body, and "the life everlasting.

a He that cometh to God must
believe that he is. Heb. xi. 6. See
Article I.
"• I am the Almighty God. Gen.
xvii. 1.
c In the beginning God created
the heaven and the earth. Gen.
i. 1. ' That all men should honour the
Son even as they honour the Father.
John v. 23. See Article II.
c No man hath seen God at any
time ; the only-begotten Son, which
is in the bosom of the Father, he
hath declared him. John i. 18.
f The Holy Ghost shall come
upon thee, and the power of the
Highest shall overshadow thee.
Lnke i. 35.
s And she brought forth her first
born Son. Luke ii. 7.
h They delivered him to Pontius
Pilate. And when he had scourged
Jesus, he delivered him to be cru
cified. Matt, xxvii. 2, 26.
¦ And they crucified him. Matt.
xxvii. 35.
k Christ died for our sins— and
he was buried. 1 Cor. xv. 3, 4.
1 Thou wilt not leave my soul in
hell. Psalm xvi. 10. Acts ii. 27.
See Article III.
m He rose again the third day.
1 Cor. xv. 4. From the dead. ver. 12.
° He was received up into hea
ven, and sat on the right hand of
God. Mark xvi. 9. See Article IV.
• This same Jesus, which is
taken up from you into heaven,
shall come in like manner as ye

have seen him go into heaven. Acts
i. 11. p Ordained ofGod,tobe the Judge
of quick and dead. Acts x. 42.
i Teach all nations, baptizing
them in the name of the Father, and
of the Son, and of the Holy Ghost.
Matt, xxviii. 19. See Article V.
1 Christ loved the church, and
gave himself for it : that he might
present it to himself a glorious
church, not having spot, or wrinkle,
or any such thing ; but that it
should be holy and without blemish.
Ephes. v. 25—27. See Article XIX.
o. XVII. a, g, m.
8 But ye are come unto mount
Zion, and unto the city of the
living God, the heavenly Jerusa
lem, and to an innumerable com
pany of angels, to the general
assembly of the first-born, which
are written in heaven, and to God
the Judge of all, and to the spirits
of just men made perfect. Heb.
xii. 22, 23. Then they that feared
the Lord spake often one to an
other. Mai. iii. 16. We have fel
lowship one with another. 1 John
i. 7. See Article XVII. d.
1 Through this man is preached
unto you the forgiveness of sins.
Acts xiii. 38. See Article II. p, q.
XVI. h. XXVII. e. XXXI.
" It is sown a natural body : it is
raised a spiritual body. 1 Cor.xv.44.
1 And these shall go away into
everlasting punishment; but the
righteous into life eternal. Matt.
xxv. 46. See Article XVII. A, to.

ay

The Athanasian Creed.
"Whosoever will be saved, before all things it is
necessary that, he hold the Catholic faith. " Which
faith except every one do keep whole and undefiled,
without doubt he shall perish everlastingly. And the
Catholic faith is this, cThat we worship one God in
Trinity, and Trinity in Unity. Neither confounding the
persons, nor dividing the substance. dFor there is one
person of the Father, another of the Son, and another of
the Holy Ghost. But the Godhead of the Father, of the
Son, and ofthe Holy Ghost, eis all one ; the 'glory equal,
the majesty co-eternal. *Such as the Father is, such is
the Son, and such is the Holy Ghost. The Father ''un
create, the Son uncreate, and the Holy Ghost uncreate.
The Father 'incomprehensible, the Son incomprehensible,
and the Holy Ghost incomprehensible. The Father "eter
nal, the Son eternal, and the Holy Ghost eternal. And
yet they are not three eternals, but 'one eternal. As also
there are not three incomprehensibles, nor three un
created; but one uncreated, and one incomprehensible.

¦ He that believeth, and is bap
tized, shall be saved ; but he that
believeth not shall be damned.
Mark xvi. 16. With the heart man
believeth unto righteousness; and
with the mouth confession is made
unto salvation. Rom. x. 10. On the
Catholic Church, see Article XVII.
a. f If ye continue in the faith
grounded and settled, and be not
moved away from the hope of the
Gospel. Col. i. 23. The unlearned
and unstable wrest the Scriptures
to their own destruction. 2 Pet. iii.
16. On Faith, see Article XII. e.
« That all men should honour
the Son even as they honour the
Father. John vi. 23. Go ye there
fore and teach all . nations, bap
tizing them in the name of the
Father, and of the Son, and of the
Holy Ghost. .Matt, xxviii, 19.
d The grace of our Lord Jesus
Christ, and the love of God, and
the communion of the Holy Ghost,
be with you all. Amen. Matt.
xxviii. 19. See Article I.
e The Lord (Jehovah) our God

(our Elohim) is one Lord (one Je
hovah.) Deut. vi. 4. God is one.
Gal. iii. 20.
f Who being ih the form of
God, thought it not robbery to be
equal with God. Phil. ii. 6.
S He that hath seen me hath
seen the Father. John xiv. 8.
h To us there is but one God, the
Father, of whom are all things,
and we in him ; and one Lord
Jesus Christ, by whom are all
things, and we by him. 1 Cor. viii.
6. ' Canst thou by searching find
out God ? Canst thou find out the
Almighty to perfection ? Job xi. 7.
The unsearchable riches of Christ.
Eph. iii. 8. The Spirit searcheth all
things, yea the deep things of God.
1 Cor. ii. 10.
k The eternal God is thy refuge.
Deut. xxxiii. 27. Jesus Christ the
same yesterday, and to-day, and for
ever. Heb. xiii. 8. The eternal
Spirit. Heb. ix. 14.
1 There is but one God. 1 Cor.
viii. 6. These three are one. 1 John
v. 7.

40
So likewise the Father is "Almighty, the Son Almighty,
and the Holy Ghost Almighty. And yet they are not
three Almighties, but one Almighty. So the Father is
0 God, the Son is God, and the Holy Ghost is God. And
yet they are not three Gods, but one God. So likewise
the Father is "Lord, the Son Lord, and the Holy Ghost
Lord. And yet not three Lords, but one Lord. For like
as we are compelled by the Christian verity to acknow
ledge every person by himself to be God and Lord ; so
are we forbidden by the Catholic religion to say, There be
three Gods, or three Lords. The Father is pmade of none,
neither created, nor begotten. The Son is of the Father
alone, not made, nor created, but i begotten. The Holy
Ghost is of the Father and of the Son, neither made, nor
created, nor begotten, but 'proceeding. Sb there is one
Father, not three Fathers ; one Son, not three Sons ; one
Holy Ghost, not three Holy Ghosts. And in this Trinity
none is afore or after other, none is greater or less than
another ; but the whole three persons are co-eternal to
gether, and co-equal. So that in all things, as is aforesaid,
the Unity in Trinity, and the Trinity in Unity, is to be
worshipped. He therefore that will be saved, must thus
think of the Trinity. Furthermore it is necessary to ever
lasting salvation, that he also believe rightly the Incar
nation of our Lord Jesus Christ. For the right faith is,
that we 'believe and confess, that our Lord Jesus

m O Lord God Almighty, which P The Father hath life in himself.
art, and wast, and art to come. John v. 26.
Rev. xi. 17. 1 am Alpha and Ome- 1 God gave his only-begotten
ga, the beginning and the ending, Son, &c. John iii. 16.
saith the Lord, which is, and which r When the Comforter is come
was, and which is to come, the Al- whom I will send unto you from the
mighty. Rev. i. 4. Father, even the Spirit of Truth
n The Lord God omnipotent which proceedeth from the Father,
reigneth. Rev. xix. 6. His name he shall testify of me. John xv.
shall be called, The Mighty God. 26. The Spirit of Christ. 1 Pet.
Isa. ix. 6. The things of God i. 2.
knoweth no man, but the Spirit of ' Every spirit that confesseth
God. 1 Cor. ii. 11. not that Jesus Christ is come in
0 The kingdoms of this world the flesh, is not of God : and this
are become the kingdoms of our is that spirit of Antichrist, &c.
Lord and of his Christ. Rev. xi. 1 John iv. 3. See Article II. XV.
15. And this is his name whereby XVIII.
he shall be called, The lord ' With the heart man believeth
our Righteousness. Jer. xxiii. unto righteousness, and with the
6. Now the Lord is that Spirit ; mouth confession is made unto sal-
and where the Spirit of the Lord is vation. Rom. x. 10.
there is liberty. 2 Cor. iii. 17.

Christ, the Son of God, is "God and Man. "God 'of the
substance of the Father, 'begotten before the worlds;
and "Man of the substance of his mother, born in the
world. bPerfect God, and 'perfect man; dof a reasonable
soul and human flesh subsisting: "equal to the Father
as touching his Godhead, and Inferior to the Father as
touching his manhood. Who although he be God and
Man; yet he is not two, but Bone Christ: one, not by
conversion of the Godhead into flesh ; but by h taking of
the manhood into God : one altogether, ' not by confusion
of substance, but by unity of "Person. For as the rea
sonable soul and flesh is one man, so God and man is one
Christ; 'who suffered for our salvation, descended into
hell, rose again the third day from the dead. He
ascended into heaven, he sitteth on the right hand of the
Father, God Almighty; from whence he shall come to
judge the quick and the dead. At whose coming mall
men shall rise again with their bodies, and "shall give
account of their own works. "And they that have done

u God was manifest in the flesh.
1 Tim. iii. 16. The second man is
the Lord from heaven. 1 Cor. xv. 47.
x Christ, who is over all, God
blessed for ever. Rom. ix. 5. This
is the true God. 1 John v. 20.
y I and my Father are one. John
x. 30.
z We beheld his glory, the glory
as of the only-begotten of the Fa
ther. John i. 14.
a Behold, thou shalt conceive in
thy womb, and bring forth a Son,
and shalt call his name Jesus.
Luke L 31.
"> In him dwelleth all the fulness
ofthe Godhead bodily. Col. ii. 9.
c Wherefore in all things it be
hoved him to be made like unto his
brethren. Heb. ii. 17.
d My soul is exceeding sorrow
ful, even unto death. Matt. xxvi.
38. e He thought it not robbery to
be equal with God. Phil. ii. 6.
f My Father is greater than I.
John xiv. 28.
s To us there is but one Lord
Jesus Christ. 1 Cor. viii. 6.
h Forasmuch as the children are
partakers of flesh and blood, he
also himself took part {jz.in<rx,i) of
the same. He took on him («sj«-
Xa.fi.ia.nrai) the seed of Abraham.
-Heb. ii. 14, 16.

i Of whom (the fathers) as con
cerning the flesh Christ came, who
is over all God blessed for ever.
Rom. ix. 5.
k Behold a virgin shall be with
child, and shall bring forth a Son,
and they shall call his name Em
manuel, which being interpreted
is, God with us. Matt. i. 23. Isa.
vii. 14.
1 He was wounded for our trans
gressions, he was bruised for our
iniquities; the chastisement of our
peace was upon him, and with his
stripes we are healed. All we like
sheep have gone astray ; we have
turned every one to his own way,
and the Lord hath laid on him the
iniquities of us all. Isa. liii. 5. 6.
m And the sea gave up the dead,
which was in it; and death and
hell delivered the dead, which
were in them; and they were
judged every man according to
their works. Rev. xx. 13.
» We must all appear before the
judgment seat of Christ; that
every man may receive the things
done in his body according to that
he hath done, whether it be good
or bad. 2 Cor. v. 10.
0 And these shall go away' into
everlasting punishment, but the
righteous into life eternal. Matt.
xxv. 46.

42

good shall go into life everlasting, and they that have
done evil into everlasting fire. This is the Catholic
faith; which except a man believe faithfully he cannot
be saved. Glory be, &c. As it was, &c.

The Nicene Creed.
1 Believe in "one God, the Father Almighty, Maker
of heaven and earth, band of all things visible and invi
sible. And in cone Lord Jesus Christ, the only begotten
Son of God: a begotten of his Father before all worlds:
"God of God ; 'Light of Light; svery God of very God;
begotten, h not made; -being 'of one substance with the
Father; "by whom all things were made: 'who for us
men and for our salvation came down from heaven, and
was m incarnate by the Holy Ghost of the Virgin Mary,
and was "made man, and was crucified also for us under
Pontius Pilate ; he "suffered and was buried, and the
third day he rose again p according to the Scriptures,
and ascended into heaven, and sitteth on the right hand

» To us there is but one God, the
Father, of whom are all things,
and we in him ; and one Lord Jesus
Christ, by whom are all things,
and we by him. 1 Cor. viii. 6.
b By him were all things created
that are in heaven, and that are in
earth, visible and invisible, whe
ther they be thrones, or dominions,
or principalities or powers; all
things are created by him and for
him. Col. i. 16.
c See 1 Cor. viii. 6. above.
' In the beginning was the Word,
and the Word was with God, and
the Word was God. — And the Word
was made flesh, and dwelt among
us (and we beheld his glory, the
glory as ofthe only-begotten ofthe
the Father) full of grace and truth.
John i. 1, 14.
* Being the brightness of his
glory, and the express image of
. his person. Heb. i. 3.
f The Father of lights. James i.
17. That was the true light, which
lighteth every man that cometh
into the world. John i. 9.
s Unto the Son he paith, Thy

throne, O God, is for ever and
ever. Heb. i. 8. This is the true
God. 1 John v. 20.
h He is before all things, and by
him all things consist. Col. i. 17.
'The Father is in me, and I in
him. John x. 38.
k By whom also he made the
worlds. Heb. i. 2.
1 Christ Jesus came into the
world to save sinners. 1 Tim. i.
15. m The Word was made flesh.
John i. 14.
" God sent forth his Son, made
of a woman. Gal. iv. 4.
° Christ hath once suffered for
sins, that he might bring us to
God. 1 Pet. iii. 18.
p Then he said unto them, O
fools, and slow of heart to believe
all that the prophets have spoken !
Ought not Christ to have suffered
these things, aud to enter into his
glory? And beginning at Moses
and all the prophets, he expounded
to them in all the scriptures the
things concerning himself. Luke
xxiv. 25 — 27.

43

ofthe Father: and he shall come again-'with glory to
judge both the quick and the dead; 'whose kingdom
shall have no end. And I believe in the Holy Ghost, the
'Lord and Giver of life, who proceedeth from the Father
and the Son, who with the Father and the Son 'together
is worshipped and glorified, who "spake by the Prophets.
And I believe one * Catholic and Apostolic church; I
acknowledge one baptism for the 'remission of sins; and
I look for the resurrection of the dead, and the life of the
world to come. Amen.

« The Son of man shall come in
his glory, and all the holy angels
with him; then shall he sit upon
the throne of his glory. Matt. xxv.
31. * His dominion is au everlasting
dominion, which shall not pass
away, and his kingdom that which
shall not be destroyed. Dan. vii.
14. • The law of the Spirit of life in
Christ Jesus hath made me free
from the law of sin and death.
Rom. viii. 2. See Article V.
' Teach all nations, baptizing
them in the name of the Father,
and of the Son, and of the Holy
Ghost. Matt, xxviii. 19.

" For the prophecy came not in
old time by the will of man, but
holy men of God spake as they
were moved by the Holy Ghost.
2 Pet. i. 21.
* Ye are built upon the founda
tion of the apostles and prophets,
Jesus Christ himself, being the
chief corner-stone ; in whom all
the building, fitly framed together,
groweth unto an holy temple in
the Lord. Ephes. ii. 20, 21.
y Repent and be baptized every
one of you in the name of Jesus
Christ for the remission of sins, and
ye shall receive the gift of the
Holy Ghost. Acts ii. 38. See Arti
cle XXVII. e.

a 2

44

IX. Of Original or Birth-Sin.
"ORIGINAL sin standeth not in the following
» Among all the creatures that God made in the beginning of
the world most excellent and wonderful in their kind, there was
none, as the Scripture beareth witness, to be compared almost
in any point unto man ; who as well in body as in soul exceeded
all other, no less than the sun, in brightness and light, exceedeth
every small and little star in the firmament. He was made ac
cording to the image and similitude of God ; he was endued
with all kind of heavenly gifts ; he had no spot of uncleanness
in him ; he was sound and perfect in all parts, both outwardly
and inwardly ; his reason was uncorrupt, his understanding was
pure and good, his will was obedient and godly ; he was made
altogether like unto God in righteousness, in holiness, in wis
dom, in truth ; to be short, in all kind of perfection.
But as the common nature of all men is in time of prosperity
and wealth to forget not only themselves, but also God; even so
did this first man Adam : who having but one commandment at
God's hand, namely, that he should not eat of the fruit of know
ledge of good and ill, did notwithstanding most unmindfully; or
rather most wilfully, break it ; in forgetting the strait charge of
his Maker, and giving ear to the crafty suggestion of that
wicked serpent the devil.
Whereby it came to pass, that as before he was blessed, so
now he was accursed ; as before he was loved, so now he was
abhorred ; as before he was most beautiful and precious, so now
he was most vile and wretched in the sight of his Lord and
Maker: instead of the image of God, he was now become the
image of the devil ; instead of the citizen of heaven, he was
become the bond-slave of hell ; having in himself no one part
of his former purity and cleanness, but being altogether spotted
and defiled ; insomuch that now he seemed to be nothing else
but a lump of sin, and therefore by the just judgment of God
was condemned to everlasting death.
This1 so great and miserable a plague, if it had only rested on
Adam, who first offended, it had been so much the easier, and
might the better have been borne. But it fell not only on him,
but also on his posterity and children for ever ; so that the
whole brood of Adam's flesh should sustain the self-same fall
and punishment, which their forefather by his offence most
justly had deserved. St. Paul, in the fifth chapter to the
Romans, saith, " By the offence of only Adam, the fault came
• By one man sin entered into have sinned. — Death reigned even
the world, and death by sin; and over them that had. not sinned after
so death passed upon all men, the similitude of Adam's transgres-
for that (margin, in whom) all sion. — By one man's offence death

45
of Adam, (as the Pelagians do vainly talk,) but
At is the fault and corruption of the nature of
upon all men to condemnation, and by one man's disobedience
many were made sinners." By which words we are taught,
that as in Adam all men universally sinned, so in Adam all men
universally received the reward of sin ; that is to say, became
mortal and subject unto death, having in themselves nothing but
everlasting damnation both of body and soul. " They became,"
as David saith, " corrupt and abominable ; they went all out of
the way ; there was none that did good ; no, not one."
0 what a miserable and woeful state was this, that the sin of
one man should destroy and condemn all men — that nothing in
all the world might be looked for but only pangs of death and
pains of hell ! Horn. xxiv. 1.
That heavenly image according to which he was first created,
being defaced, in place of wisdom, strength, holiness, truth, and
righteousness, the jewels wherewith God had adorned him,
there succeeded the most horrible plagues, blindness, weakness,
vain-lying, and unrighteousness, in which evils and miseries he
also wrapped and overwhelmed his issue and all his posterity.
Nowell, p. 39.
Adam was the first parent of mankind : therefore God endued
him with those ornaments, to have them or lose them, for him
and his, that is for all mankind. So soon as he therefore was
spoiled of them, his whole nature was left naked, in penury, and
destitute of all good things. So soon as he was defiled with that
spot of sin, out of the root and stock corrupted there sprung
forth corrupted branches, that conveyed also their corruption
into the other twigs springing out of them. — Thence came the
horrible blindness of our minds and perverseness of our hearts.
Thence came that crookedness and corruptness of all our affec
tions and desires. Thence came that seed-plot, as it were, a
sink of all sins, with the faults whereof mankind is affected and
tormented. Of which evil, learned Christians that have sought
the proper and true name have called it original sin. Nowell,
p. 40.
11 Thus we have heard how evil we be of ourselves, how of
ourselves, and by ourselves, we have no goodness, help, or sal
vation, but contrariwise sin, damnation, and death everlasting.
Horn. ii. 2.
reigned by one. — By the offence of all under sin ; as it is written,
one man judgment came upon all There is none righteous, no, not
men to condemnation. — By one one : there is none that under-
man's disobedience many were made standeth, there is none that seeketh
sinners. Rom. v. 12, 14, 17 — 19. In after God. They are all gone out of
Adam all die. JVCor. xv. 22. the way, they are together become
b We have before proved, both unprofitable; there is none that
Jews and Gentiles, that they are doeth good, no, not one, &c. &c.

46
every man, that naturally is engendered of the
offspring of Adam, c whereby man is very far
St. Paul in many places painteth us out in our colours, calling
us " the children of the wrath of God," when we be born:
saying also, that we " cannot think a good thought of our
selves." Horn. ii. 1.
All men of their evilness, and natural proneness, be so uni
versally given to sin, that, as the Scripture saith, God repented
that ever he made man. Horn. ii. 1.
Dearly beloved, forasmuch as all men are conceived and born
in sin; and that which is born of the flesh is flesh, and they
that are in the flesh cannot please God, but live iu sin, commit
ting many actual transgressions, &c. Liturgy.
" Thatwhich is born of the flesh," saith Christ, " is flesh;
and that which is born of the Spirit is spirit." (John iii. 6.)
As who should say, Man of his own nature is fleshly and
carnal, corrupt and naught, sinful and disobedient to God,
without any spark of goodness in him, without any virtuous or
godly motion, only given to evil thoughts and wicked deeds.
Horn, xxviii. 1.
In ourselves therefore may we not glory, which of ourselves,
are nothing but sinful. Horn. ii. 2.
Our pride shall be thereby abated ; perceiving nought to
come of ourselves but sin and vice, Horn. xxix. ii.
Now we know that what things dwelleth no good thing. Rom. vii.
soever the law saith, it saith to 18. The wicked is" estranged from
them who are under the law, that the womb : they go astray as soon
every mouth may be stopped, and as they be born, speaking lies. Ps.
all the world may become guilty lviii. 3. Every man is tempted,
before God. Rom. iii. S — 12, 19. when he is drawn away of his own
As in water face answereth to face, lust and enticed. Then when lust
so the heart of man to man. Prov. hath conceived,, it bringeth forth
xxvii. 19. There is no man that sin : and sin when it is finished,
sinneth not. 1 Kings viii. 46. The bringeth forth death. James i. 14,
whole world lieth in wickedness. 15. We ourselves also were some-
1 John v. 19. The natural man re- time foolish, disobedient, deceived,
ceiveth not the things of the Spirit serving divers lusts and pleasures,
of God, for they are foolishness living in malice and envy, hateful,
unto him: neither can he know and hating one another. Tit. iii. 3.
them, because they are spiritually Put off concerning the former con-
discerned. 1 Cor. ii. 14. Pro- versation the old man, which is
fessing themselves to be wise, they corrupt according to the deceitful
became fools. Rom. i. 22. From lusts. Eph. iv. 22. Except a man
within out of the heart of men pro- be born again, he cannot see the
ceed evil thoughts, adulteries, for- kingdom of God. John iii. 3. Mor-
nications, murders, &c. Mark vii. 21. tify your members which are upon
Who can bring a clean thing out of the earth. Col iii. 5. How can he
an unclean ? not one. Job xiv. 4. be clean that is born of a woman ?
Behold, 1 was shapen in wicked- Job xxv. 4.
ness, and in sin did my mother con- c God hath made man upright ;
teive me. Ps. Ii. 5. In my flesh but they have sought out many in-

HV

gone from original righteousness, and is of his
own nature inclined to evil, dso that the flesh
lusteth always contrary to the Spirit ; "and there-
' For carnal reason, being alway an enemy to God, and not
perceiving the things of God's Spirit, doth abhor such precepts,
&c. Horn. xxii. I.
e Being by nature born in sin and the children of wrath.
Bap. Service.
By nature we are all subject to dpannation, in which state if
God do leave us, we have no cause to complain of him. Nowell,
p. 14.
ventions. Eccl. vi. 29. All we, like
sheep, have gone astray, we have
turned every one to his own way.
Isa. liii. 6. All have sinned, and
come short of the glory of God.
Rom. iii. 23. God saw that the
wickedness of man was great in
the earth, and that every imagina
tion of the thoughts of his heart
was only evil continually. And it
repented the Lord that he had
made man on the earth, and it
grieved him at his heart. Gen. vi.
5, 6. The Lord looked down from
heaven upon the children of men,
to see if there were any that did
understand, and seek God. They
are all gone aside, they are alto
gether become filthy; there is none
that doeth good, no, not one. Ps.
xiv. 2, 3. Rom. iii. 10, &c. The
imagination of man's heart is evil
from his youth. Gen. viii. 21. The
heart is deceitful above all things,
and desperately wicked : who can
know it? Jer. xvii. 9. Having the
understanding darkened, being alie
nated from the life of God through
the ignorance that is in them, be
cause of the blindness of their
heart. Ephes. iv. 18. If any man
among you seemeth to be wise in
this world, let him become a fool,
that he may be wise. For the wis
dom of this world is foolishness
with God. 1 Cor. iii. 18, 19. They
are wise to do evil, but to do good
they have no understanding. Jer.
iv. 22. Among whom we all had
our conversation in times past in
the lusts of our flesh, fulfilling the
desires of the flesh and of the
mind ; and were by nature the chil

dren of wrath even as others. Eph.
v. 3. The works of the flesh are
manifest, which are these : adul
tery, fornication, &c. &c. Gal. v. 19 —
21. When we were in the flesh,
the motions of sins, which were by
the law, did work in our members
to bring forth fruit unto death. —
Sin taking occasion by the com
mandment, wrought in me all man
ner of concupiscence. Rom. vii. 5,
8. When ye were the servants of
sin, ye were free from righteous
ness. Rom. vi. 20.
" The flesh lusteth against the
Spirit, and the Spirit against the
flesh: and these are contrary the
one to the other : so that ye cannot
do the things that ye would. Gal.
v. 17. Sin taking occasion by the
commandment, wrought in me all
manner ¦ of concupiscence. For
without the law sin was dead. Sin,
that it might appear sin, working
death in me by that which is good,
that sin by the commandment might
become exceeding sinful. Rom. vii.
8, 13. Do ye think that the scrip
ture saith in vain, The spirit that

dwelleth in us lusteth to

envy .'

But he giveth more grace. James
iv. 5, 6. Abstain from fleshly lusts
which war against the soul. 1 Pet.
ii. 2. Make not provision for the
flesh to fulfil tbe lusts thereof.
Rom. xiii. 14. Every man is
tempted, wheu he is drawn away
of his own lust, and enticed. James
i. 15. The old man is corrupt ac
cording to the deceitful lusts.
Eph. iv. 22.
e If ye live after the flesh ye
shall die : but if ye through the

48
fore in every person born into this world, it de-
serveth God's wrath and damnation. "And this

We were all miserable persons, sinful persons, damnable per
sons, justly driven out of Paradise, justly excluded from heaven,
justly condemned to hell-fire: and yet, see a wonderful token of
God's love, he gave us his only-begotten Son — us, I say, that
were his extreme and deadly enemies. Horn. xxv. 2.
Before the coming of Christ into the world, all men univer
sally were nothing else but a wicked and crooked generation —
rotten and corrupt trees — stony ground full of brambles and
briers — lost sheep — prodigal sons — naughty and unprofitable
servants — unrighteous stewards — workers of iniquity — the brood
of adders — blind guides — sitting in darkness and in the shadow
of death : to be short, nothing else but children of perdition,
and inheritors of hell-fire. To this doth St. Paul bear witness
in divers places of his Epistles, and Christ also himself in sun
dry places of his Gospel. But after he was once come down
from heaven, and had taken our frail nature upon him, he made
all them that would receive him truly, and believe his word,
good trees, and good ground — fruitful and pleasant branches —
children of light — citizens of heaven — sheep of his fold — mem
bers of his body — heirs of his kingdom — his true friends and
brethren — sweet and lively bread — the elect and chosen people
of God. Horn. xxiv. 1.
1 And there is no health in us. Confession.
We do daily and hourly, by our wickedness and stubborn dis
obedience, horribly fall away from God. Horn, xxxii. 1.
We have erred and strayed from thy ways like lost sheep;
we have followed too much the devices and desires of our own
hearts ; we have offended against thy holy laws ; we have left
undone those things which we ought to have done; aud we
have done those things which we ought not to have done. Con
fession. Have mercy upon us, miserable sinners. Confession.
We acknowledge and bewail our manifold sins and wicked
ness, which we from time to time most grievously have com
mitted by thought, word, and deed. Com. Service.
Spirit do mortify the deeds of the Rom. viii. 6. He that soweth to
body, ye shall live. Rom. viii. 13. his flesh, shall of the flesh reap
That every mouth may be stopped, corruption. Gal. vi. 8. If ye be-
and all the world may become lieve not that I am he, ye shall die
guilty before God. Rom. iii. 19. in your sins. John viii. 24.
By the offence of one, j udgment r For I know that in me, that is
came upon all men to condemnation, in my flesh, dwelleth no good thing :
Rom. v. 18. The wages of sin is for to will is present with me ; but
death. Rom. vi. 20. To be carnally- how to perform that which is good
minded is death; but to be spi- I find not. For I delight in the
ritually minded is life and peace, law of God after the inward man.

-iy
infection of nature doth remain, yea, in them
that are regenerated, whereby the lust of the
flesh, called in Greek, sphronema sarkos, which
some do expound the wisdom, some sensuality,
some the affection, some the desire of the flesh,
is not subject to the law of God. "And although
We are letted by the natural corruption of our own flesh, and
the wicked affections of the same. Horn, xxxii. 1. See also
Article XV. e,f.
O Lord, raise up, we pray thee, thy power, and come among
us, and with great might succour us ; that whereas through our
sins and wickedness we are sore let and hindered in running the
race that is set before us, thy bountiful grace and mercy may
speedily help and deliver us, through the satisfaction of thy Son
our Lord ; to whom, with thee and the Holy Ghost, be honour
and glory, world without end. Amen. Coll. for the fourth
Sunday in Advent.
t But what booteth it now to bewail ? Sin is come, and so
come that itcannot be avoided. " There is no man living, no, not

But I see another law in my mem
bers warring against the law of my
mind, and bringing me into capti
vity to the law of sin, which is in
my members. Rom. vi. 18, 22, 23.
The carnal mind is enmity against
God: for it is not subject to the
law of God, neither indeed can be.
So then they that are in the flesh
cannot please God. Rom. viii. 7, 8.
I find a law, that when I would do
good, evil is present with me. I see
another law in my members war
ring against the law of my mind,
and bringing me into captivity to
the law of sin which is in my mem
bers. Rom. viii. 21, 23. So then
with the mind I myself serve the
law of God, but with the flesh the
law of sin. Rom. vii. 25. That he
no longer should live the rest of
his time in the flesh to the lusts of
men, but to the will of God. 1 Pet.
iv. 2. There is not a just man
upon earth, who doeth good and
sinneth not. Eccles. vii. 20. For a
just man falleth seven times, and
riseth up again. Prov. xxiv. 16.
Who can say, I have made my
c art clean, I am pure from my

sin. Prov. xx. 9. If we say that
we have no sin, we deceive our
selves, and the truth is not inus.
If we say that we have not sinned,
we make him a liar, and his word
is not in us. 1 John i. 8, 10. We
are all as an unclean thing', and
all our righteousnesses are as filthy
rags. Isa. lxiv. 6. In many things
we offend all. James iii. 2.
B To be carnally minded (tpgitti/ia
dvis aa.£xis) is death ; but to be spiri
tually minded is life and peace. Be
cause the carnal mind (jp^ivtifuz rtis
ragxls) is enmity against God : for
it is not subject to the law of God,
neither indeed can be. Rom. viii .
6, 7. Peter took him, and began
to rebuke him, saying, Be it far
from thee, Lord ; this shall not be
unto thee. But he turned and said
unto Peter, Get thee behind me,
Satan, thou art an offence unto
me: for thou savourest not (»i
<P(hkTs) the things that be of God,
but those that be of men. Matt.
xvi. 22, 23.
h Verily, verily, I say unto you,
He that heareth my word, and be
lieveth on him that sent me, hath
H

50
there is no condemnation for them that believe
and are baptized, 'yet the Apostle doth confess,
that concupiscence and lust hath of itself the
nature of sin.
the justest man on the earth, but he falleth seven times a day,"
as Solomon saith. (Prov. xxiv. 16.) And our Saviour Christ,
although he hath delivered us from sin, yet not so that we shall
be free from committing sin ; but so that it shall not be imputed
to our condemnation. Horn. xxv. 2.
1 Q. Dost thou say that unadvised and sudden desires, and
short thoughts that come upon the very godly, are sins, although
they strive against such, rather than yield to them ? A. Surely
it is plain that all corrupt thoughts, although our consent be not
added to them, do proceed of our corrupt nature. And it is no
doubt that sudden desires that tempt the hearts of men, although
they prevail not so far as to win a stedfast assent of mind and
allowance, are in this commandment (the seventh) condemned
by God as sins. Nowell, p. 26.
everlasting life, and shall not come with her already in his heart.
into condemnation; but is passed Matt. v. 28. The thought of fool-
from death unto life. John v. 24. ishness is sin. Prov. xxiv. 9. The
He that believeth on him is not Lord knoweth the thoughts of man,
condemned. John iii. 18. He that that they are vanity. Ps. xciv. 11.
believeth and is baptized shall be 1 hate vain thoughts. Ps. cxix. 113.
saved. Mark xv. 16. Being jus- Let the wicked forsake his way,
titled by faith, We have peace with and the unrighteous man his
God, through our Lord Jesus thoughts. Isa. liv. 7. O Jerusalem,
Christ. Rom. v. 1. There is there- wash thyself from wickedness, that
fore now no condemnation to them thou mayest be saved. How long
which are in Christ Jesus, who shall thy vain thoughts lodge
walk not after the flesh, but after within thee! Jer. iv. 14. The
.tlie Spirit. Rom. viii. 1. Christ wicked boasteth of his heart's de-
hath redeemed us from the curse sire, and blesseth the covetous,
of the law, being made a curse whom God abhorreth. Ps. x. 3.
for us. Gal. iii. 21. The backslider in heart shall be
1 I had not known sin but by filled with his own ways, and a
the law : for I had not known lust good man shall be satisfied from
except the law had said, Thou himself. Prov. xiv. 14. Bringing
shalt not covet. Rom. vii. 7. Who- into captivity every thought to the
soever looketh on a' woman to lust obedience of Christ. 2 Cor. x. 5-.
after her hath committed adultery

51

X. Of Free-Will.
1 HE condition of man after the fall of Adam
is such, bthat he cannot turn and prepare him-
* Adam took upon him to eat thereof, and in so doing he died
the death ; that is to say, he became mortal, he lost the favour
of God, he was cast out of Paradise, he was no longer a citizen
of heaven, but a fire-brand of hell, and a bond-slave to the
devil. So that now neither he, nor any of his, had any right or
interest at all in the kingdom of heaven ; but were become plain
reprobates and castaways, being perpetually damned to the ever
lasting pains of hell-fire. Horn. xxv. 2.
As transgressors of God's commandment, they and their pos
terity are brought to a perpetual shame and confusion. Horn.
xvii. 1.
In this so great misery and wretchedness, if mankind could
have recovered himself again, and obtained forgiveness at God's
hands, then had his case been somewhat tolerable ; because he
might have attempted some way how to deliver himself from
eternal death. But there was no way left unto him ; he could
do nothing that might pacify God's wrath ; he was altogether
unprofitable in that behalf. Horn. xxv. 2.
Man's nature hath been so corrupted and destroyed with this
active mischief, that if the goodness and mercy of Almighty
God had not with applying a remedy holpen and relieved us in
affliction, like as we fell in our wealth into all calamities, and in
our bodies into all miseries of diseases, and of death, so should
we of necessity fall headlong into darkness and everlasting night,
and into fire unquenchable, there, with all kind of punishment,
to be perpetually tormented. — Oh deadly and horrible plague and
calamity by sin ! Nowell, p. 40.
b We are tied and bound with the chain of our sins. Occas,
Prayers. 0 Almighty God, who alone canst order the unruly wills and
affections of sinful men, &c. Fourth Sunday after Easter.
The image of God in man is, since the fall of Adam, by ori
ginal sin and by evil custom, so darkened, and natural judgment
so corrupted, that natural man doth not sufficiently understand
what difference is between honest and dishonest, right and
wrong. Nowell, p. 29.
*• A deceived heart hath turned out strengh, Christ died for the
him aside, that he cannot deliver ungodly. Rom. v. 6. God having
his soul, nor say, Is there not a lie raised up his Son Jesus, sent him
in my right band? Isa. xliv. 20. to bless you, in turning' away
O Israel, thou hast destroyed thy- every one of you from his iniqui-
self, but in me is thy help. Hosea ties. Acts iii. 26. As the Father
xiii 9 When we were yet with- raiseth up the dead and quickeneth
h2

52
self, cby his own natural strength and good
For in ourselves (as of ourselves) we find nothing, whereby
we may be delivered from this miserable captivity, into the
which we were cast, through the envy of the devil, by breaking
God's commandment in our first parent Adam. We are all " be
come unclean :" Ps, xiv. 3. but we all are not able to cleanse
ourselves, nor make one another of us clean. We are by nature
" the children of God's wrath :" Eph. ii. 3. but we are not able
to make ourselves the children and inheritors of God's glory.
We are " sheep that run astray :" 1 Pet. ii. 25. but we cannot of
our own power come again to the sheepfold, so great is our im
perfection and weakness. Horn. ii. 2.
We must beware and take heed, that we do in no wise think
in our hearts, imagine or believe, that we are able to repent
aright, or to turn effectually unto the Lord by our own might
and strength. For this must be verified in all men, " Without me
ye can do nothing." (John xv. 5.) Again, " Of ourselves we are
not able as much as to think a good thought." (2 Cor. iii. 5.) And
in another place, " It is God that worketh in us both the will
and the deed. (Phil. iii. 13.) And therefore that holy writer and
ancient father Ambrose doth plainly affirm, " that the turning
of the heart unto God is of God," as the Lord himself doth tes
tify by his prophet, saying, " And I will give thee an heart to
know me, that I am the Lord ; and they shall be my people, and
I will be their God ; for they shall return unto me with their
whole heart." Horn, xxxii. 1 .
Create and make in us new and contrite hearts. Coll. for
Ash- Wednesday.
Cleanse the thoughts of our hearts by the inspiration of thy
Holy Spirit, that we may perfectly love thee, &c. Com. Service.
0 God, make clean our hearts within us ; and take not thy
Holy Spirit from us. Morn. Prayer.
0 Lord, from whom all good things do come ; grant to us thy
humble servants, that by thy holy inspiration we may think
those things that be good, and by thy merciful guiding may
perform the same. Fifth Sunday after Easter.
them, even so the Son quickeneth to the Gentiles granted repentance
whom he will. John v. 21. And you, unto life. Acts xi. 18. The pre-
being dead in your, sins, and the parations of the heart in man, and
uncircumcision of your flesh, hath the answer of the tongue, is from
he quickened together with him. the Lord. Prov. xvi. 1. Turn us,
Col. ii. 13. Whose heart the Lord O God of our salvation, and cause
opened, that she attended unto the thine anger toward us to cease.
things which were spoken of Paul. Ps. Ixxxv. 4. Turn thou me, and
Acts xvi. 14. Him hath God ex- I shall be turned; for thou art the
alted with his right hand to be a Lord my God. Surely after that I
Prince and a Saviour, for to give was turned I repented. Heal me,
repentance to Israel, and remission O Lord, and I shall be healed;
of sins. Acts v. 31. They glorified save me, and I shall be saved; for
God, saying, Then hath God also thou art my praise. Jer. xvii. 14.

an
works, Ho faith and calling upon God ; wherc-

0 Hitherto we have heard what we are of ourselves ; very sin
ful, wretched, and damnable. Again, we have "heard how that
of ourselves, and by ourselves, we are not able either to think a
good thought, or work a good deed, so that we can find in our
selves no hope of salvation, but rather whatsoever maketh unto
our destruction. Horn. ii. 2.
It is the Holy Ghost, and no other thing that doth quicken
the minds of men ; stirring up good and godly motions in their
hearts, which are agreeable to the will and commandment of
God ; such as otherwise of their own crooked and perverse
nature they should never have. Horn, xxviii. 1.
Almighty God, who seest that we have no power of our
selves to help ourselves, &c. Coll. for the second Sunday in
Lent. Grant to us, Lord, we beseech thee, the Spirit to think and
do always such things as be rightful ; that we, who cannot do
any thing that is good without thee, may by thee be enabled to
live according to thy will, through Jesus Christ our Lord.
Amen. Coll. for the ninth Sunday after Trinity.
d The first coming unto God is through faith. Horn. iv. 1.
The spring head of justification is the mercy of God, which
is conveyed to us by Christ, and is offered to us by the Gospel,
and received of us by faith as with a hand. Nowell, p. 73.
Q . Dost thou think that this faith is a quality of nature, or
the gift of God ? A. Faith is the gift of God, and a singular
and excellent gift. For both our wits are too gross and dull to
conceive and understand the wisdom of God, whose fountains
are opened by faith, and our hearts are more apt either to dis-
c Not by works of righteousness righteousness. Wherefore ? because
which we have done, but accord- they sought it not by faith, but as
ing to his mercy he saved us, by it were by the works of the law.
the washing of regeneration and Rom. ix. 31, 32.
renewing of the Holy Ghost. Tit. d A man can receive nothing,
iii. 5. Except a man be born of except it be given him from hea-
water and of the Spirit, he cannot ven. John iii. 27. How then shall
enter into the kingdom of God. they call on him in whom they
John iii. 5. For many, I say unto have not believed? and how shall
you, will seek to enter in, and they believe in him of whom they
shall not be able. Luke xiii. 24. It have not heard? and how shall
is not of him that willeth, nor of they hear without a preacher ? and
him that runneth, but of God that how shall they preach, except they
sheweth mercy. Rom. ix. 16. Who be sent? Rom. x. 14, 15. The
maketh thee to differ from another ? grace of God that bringeth salva-
and what hast thou that thou didst tion hath appeared to all men.
not receive? 1 Cor. iv. 7. If by Tit. ii. 11. If our Gospel be hid,
grace then it is no more of works, it is hid to them that are lost ; in
Rom. xi. 6. Israel, which followed whom the God of this world hath
after the law of righteousness, blinded the minds of them that be-
hath not attained to the law of lieve not, lest the light of th© glo-

54

fore we ehave no power to do good works, plea"
trust, or to wrongful and corrupt trust in ourselves, or in other
creatures, than to true trust in God. But God instructing us
with his word and lightening our minds with his Holy Spirit,
maketh us apt to learn those things that otherwise would be far
from entering into the dull capacity of our wits ; and sealing the
promises of salvation on our souls, he so informeth us that we
are most surely persuaded of the truth of them. These things
the apostles understanding, do pray to the Lord to increase their
faith. Nowell, p. 76.
By faith given us of God we embrace the promise of God's
mercy, and of the remission of our sins. Horn. iii. 3.
True and lively faith in the merits of Jesus Christ is not ours,
but by God's working in us. Horn. iii. 1.
e Such was the frailty of mankind after his fall, such was his
weakness and imbecility ; that he could not walk uprightly in
God's commandments, though he would never so fain, but daily
and hourly fell from his bounden duty, offending the Lord his
God diveTS ways, to the great increase of his condemnation.
Horn. xxv. 2.

rious gospel of Christ, who is the
image of God, should shine unto
them. God who commanded the
light to shine out of darkness, hath
shined in our hearts, to give the
light ofthe knowledge of the glory
of God in the face of Jesus Christ.
2 Cor. iv. 3, 4, 6. I am the way,
and the truth, and the life : no man
cometh unto the Father but by me.
John xiv. 6. Every good gift and
every perfect gift is from above,
and cometh down from the Father
of lights. Of his own will begat
he us with the word of truth.
James i. 17, 18. Who then is Paul,
and who is Apollos, but ministers
by whom ye believed, even as
God gave to every man. I have
planted, Apollos watered, but God
gave the increase^ 1 Cor. iii. 5, 6.
Then opened he their understand
ing, that they might understand
the scriptures. Luke xxiv. 45.
And the hand of the Lord was
with them: and a great number
believed and turned unto tbe Lord.
Acts xi. 21. Whosoever believeth
that Jesus is the Christ is born of
God. 1 John v. 1. We are labour
ers together with God: ye are
God's husbandry, ye are God's
building. 1 Cor. iii. 9. This is the

work of God, that ye believe on
him whom he hath sent. John vi.
29. Blessed art thou, Simon Bar-
jona ; for flesh and blood hath not
revealed it unto thee, but my Fa
ther which is in heaven. Matt. xvi.
17. It is given unto you to know
the mysteries of the kingdom of
heaven, but to them it . is not
given. For whosoever hath, to him
shall be given, and he shall have
more abundance. Matt. xiii. 11, 12.
Unto you it is given in the behalf
of Christ, not only to believe on
him, but also to suffer for his sake.
Phil. i. 29. God, who is rich in
mercy, for his great love wherewith
he loved us, even when we were
dead in sins, hath quickened us to
gether with Christ. For by grace
are ye saved through faith;' and
that not of yourselves : it is the gift
of God. Eph. ii. 4, 5, 8. It is of
faith that it might be by grace.
Rom. iv. 16. Through the faith of
the operation of God. Col. ii. 12.
' Can the Ethiopian change his
skin, or the leopard his spots? then
may ye also do good that are ac
customed to do evil. Jer. xiii. 23.
They that are in the flesh cannot
please God. Rom. viii. 8. O Lord,
I know that the way of man is not

tJtl
sant and acceptable to God, 'without the grace
Of ourselves we be crab-trees, that can bring forth no apples.
We he of ourselves of such earth, as can but bring forth weeds,
Our fruits be declared in the fifth chapter to the Galatians. We
have neither faith, charity, hope, patience, chastity, nor any
thing else that good'is, but of God ; and therefore these virtues
be called there, " the fruits of the Holy Ghost," and not the
fruits of man. Horn. ii. 2.
O God, the strength of all them that put their trust in thee,
mercifully accept our prayers ; and because, through the weak
ness of our mortal nature, we can do no good thing without
thee, grant us the help of thy grace, that in keeping of thy
commandments, we may please thee both in will and deed,
through Jesus Christ our Lord. Amen. Coll. for the first
Sunday after Trinity.
1 All good things come down unto us from above, from the
Father of light. Jesus Christ, his Son and our Saviour, is the
mean by whom we receive his liberal goodness. In the power
and virtue of the Holy Ghost we be made meet and able to
receive his gifts and graces. Horn. xxix. 1.
In the power and virtue of the Holy Ghost, resteth all wisdom
and all ability to know God and to please him. In his power
shall we have sufficient ability to know our duty to God; in him
shall we be comforted and encouraged to walk in our duty ; in
him shall we 'be meet vessels to receive the grace of Almighty
God: for it is he that purgeth and purifieth the mind by his
secret working. He only is present every where by his in
visible power and containeth all things in his dominion. He
lighteneth the heart to conceive worthy thoughts to Almighty
God. He only ministereth spiritual strength to the powers
of pur soul and body. To hold the way, which God hath
prepared for us to walk rightly in our journey, we must ac-
knowlege that it is in the power of his Spirit, which helpeth
our infirmity. If any gift we have wherewith we may work to
the glory of God, and profit of our neighbour ; all is wrought
by his own and self-same Spirit. If any wisdom we have it is
in himself: it is not in man that No man can come unto me, except
walketh to direct his steps. Jer. x. the Father which hath sent me
23. Without me ye can do nothing, draw him — except it were given
John xv. 5. They that are after unto him of my Father. John vi. 44,
the flesh do mind the things of the 65. The Lord hath appeared of
flesh. To be carnally-minded is old unto me, saying, Yea, I have
death. Rom. viii. 5, 6. Without loved thee with an everlasting love-:
faith it is impossible to please him. therefore with loving kindness
Heb. xi. 6. have I drawn thee. Jer. xxxi. 3.
f To ns there is but one God, I drew them with cords of a man,
the Father, of whom are all things, with bands of love. Hosea xi. 4.
and we in him; and one Lord Jesus Not by might, nor by power, but
Christ, by whom are all things, by my Spirit, saith th« Lord of
and we by him. 1 Cor. viii. 6. hosts. Zech. iv. 6. From me is

56
of God by Christ preventing us, ?that we may
not of ourselves ; we cannot glory therein, as begun of ourselves ;
but we ought to glory in God, from whom it came to us. Horn.
xxix. 3.
O God, from whom all holy desires, all good counsels, and
all just works do proceed. Second Coll. for Evening Service..
My good child, know this, thou art not able to do these
things of thyself, nor to walk in the commandments of God,
and to serve him, without his special grace, which thou must
learn at all times to call for by diligent prayer. Catechism.
0 God, our refuge and strength, who art the author of all
godliness. Twenty-third Sunday after Trinity.
g Stir up, we beseech thee, 0 Lord, the wills of thy faithful
people ; that they plenteously bringing forth the fruit of good
works, may of thee be plenteously rewarded, through Jesus
Christ our Lord. Amen. Coll. for the twenty-fifth Sunday
after Trinity:
For it is the Holy Ghost, and no other thing, that doth
quicken the minds of men ; stirring up good and godly motions
in their hearts, which are agreeable to the will and commandment
of God ; such as otherwise of their own crooked and perverse
nature they should never have. — As for the works of the Spirit,
the fruits of faith, charitable and godly motions, if he have any
at all in him, they proceed only of the Holy Ghost ; who is the
only worker of our sanctification, and maketh us new men in
Christ Jesus. — Such is the power of the Holy Ghost to regene
rate men, and as it were to bring them forth anew, so that they
shall be nothing like the men that they were before. Neither
doth he think it sufficient inwardly to work the spiritual and
new birth of man, unless he do also dwell and abide in him.
Horn, xxviii. 1.
thy fruit found. Hosea xiv. 8. The Lord thy God will circumcise
Ye are dead, and your life is hid thine heart, and the, heart of thy
with Christ in God. Col. iii. 3. For seed, to love the Lord thy God
it is God which worketh in you, with all thine heart, and with all
both to will and to do of his good thy soul, that thou mayest live.
pleasure. Phil. ii. 13. We are his Deut. xxx. 6. And I will give
workmanship, created in Christ them one heart, and I will put a
Jesus unto good works, which God new spirit within you ; and I will-
hath before ordained that we should take the stony heart out of their
walk in them. Eph. ii. 10. This flesh, and will give them a heart of
people have I formed for myself, flesh. That they may walk in my
Isa. xliii. 21. In Christ Jesus nei- statutes, &c. Ezra xi. 19, 20. xxxvi.
ther circumcision availeth ay 25 — 29. I will put my law in their
thing nor uncircumcision, but a inward parts, and write it in their
new creature. Gal. vi. 15. And hearts ; and will be their God, and
that ye put on the new man, which they shall be my people. ' And I
after God is created in righteousness will give them one heart, and one
and true holiness. Eph. iv. 24. way, that they may fear me for
I Thy people shall be willing in ever, for the good of them, and of
the day of thy power. Ps. ex. 4. their children after them: and I

57

have a good will, and "working with us when we
have that good will.
Do you trust that you are inwardly moved by the Holy Ghost
to take upon you this office and administration, to serve God
for the promoting of his glory, and the edifying of his people ?
Ordination Service.
Ye cannot have a mind and will thereto of yourselves ; for
that will and ability is given of God alone, therefore ye ought,
and have need, to pray earnestly for his Holy Spirit. Ordina
tion Service.
h Let us throughout our whole lives confess all good things to
come from God, of what name or nature soever they be, not of
corruptible things only, but much more of all spiritual graces
behoveable for our soul, without whose goodness no man is
called to faith, or staid therein. Horn. xxix. 2.
St. Paul confesseth faith plainly to be God's gift, saying,
" Faith is the gift of God." Eph. ii. 8. And again St. Peter
saith, " It is of God's power that ye be kept through faith to
salvation." 1 Pet. i. 5. It is of the goodness of God that we
falter not in our hope unto him. It is verily God's work in us,
the charity wherewith we love our brethren. If after our fall we
repent, it is by him that we repent, which reacheth forth his
merciful hand to raise.us up. If we have any will to rise, it is
he that preventeth our will, and disposeth us thereto. If after
contrition we feel our consciences at peace with God through

will make an everlasting covenant
with them, that I will not turn
away from them to do them good";
but I will put my fear in their
hearts, that they shall not depart
from me. Jer. xxxi. 33. xxxii. 39, 40.
The law of the Spirit of life in
Christ Jesus hath made me free
from the law of sin and death.
Rom. viii. 2. Who gave himself
for ns, that he might redeem us
from all iniquity, and purify Unto
himself a peculiar people zealous
of good works. Tit. ii. 14. The
last Adam was made a quickening
Spirit. 2 Cor. xv. 45. Create in
me a clean heart, O God, and re
new a right spirit within me. Ps.
Ii. 10. It is, the Spirit that quick
eneth. John vi. 63. The Spirit
giveth life. 2 Cor. iii. 6. The
manifestation of the Spirit is given
to every man to profit withal.
1 Cor. xii. 7.
* I am come that they might
have life, and that they might have

it more abundantly. John x. 10.
As sin hath reigned unto death,
even so might' grace reign through
righteousness unto .eternal life,
through Jesus Christ. Rom. v.
21 . By whom we have access by
faith into this grace wherein we
stand. Where sin abounded, grace
did much more abound, Rom. v. 2,
20. Lord, thou wilt ordain peace
for us : for thou also hast wrought
all our works in us. Isa. xxvi. 12.
He that doeth truth cometh to the
light, that his deeds may be made
manifest, that they are wrought in
God. John iii. 21. Not that we are
sufficient to think any thing as of
ourselves, but our sufficiency is of
God. 2 Cor. iii. 5. And he said
unto me, My grace is sufficient for
thee : for my strength is made
perfect in weakness. Most gladly
therefore will I rather glory in my
infirmities, that the power of
Christ may rest upon me. 2 Cor.
xii. 9. Looking unto Jesus, the
I

58
remission of our sin, and so be reconciled again to his favour, and
hope to be his children and inheritors of everlasting life ; who
worketh these great miracles in us ? Our worthiness, our de-
servings and endeavours, our wits, and virtue ? Nay verily,
St. Paul will not suffer flesh and clay to presume to such ar-
rogancy, and therefore saith, " All is of God, &c." 2 Cor.
v. 18. Horn. xxix. 3.
And to uphold the truth of this matter against all justiciaries
and hypocrites, which rob Almighty God of his honour and
ascribe it to themselves, St. Paul bringeth in his belief; "We
be not," saith he, "sufficient of ourselves," as of ourselves,
" once to think any thing, but all our ableness is of God's
goodness." Horn. xxix. 1.
The frailty of man without thee cannot but fall. Fifteenth
Sunday after Trinity.
And so replenish him with the grace of thy Holy Spirit, that
he may alway incline to thy will, aud walk in thy way. Prayer
for the King.
Grant that we being regenerate, and made thy children by
adoption and grace, may daily be renewed by thy Holy Spirit.
Coll. for Christmas Day.
We humbly beseech thee, that as by thy special grace pre
venting us thou dost put into our minds good desires ; so by
thy continual help we may bring the same to good effect. Colt.
for Easter Day.
Almighty and everlasting God, by whose Spirit the whole
body of the Church is governed and sanctified. Coll. for Good
Friday. Lord, we pray thee, that thy grace may always prevent and
follow us, and make us continually to be given to all good works.
Seventeenth Sunday after Trinity.
Prevent us, O Lord, in all our doings, with thy most gracious
favour, and further us with thy continual help ; that in all our
works begun, continued, and ended in thee, we may glorify thy
holy name, and finally by thy mercy obtain everlasting life ;
though Jesus Christ our Lord* Amen. Occasional Coll.
author and finisher of our faith. 24. O Lord, I know that the way
Heb. xii. 2. By the grace of God I of man is not in himself: it is not
am what I am, and his grace which in man that walketh to direct his
was bestowed upon me was not in steps. Jer. x. 23. Abide in me,
vainjbutllabouredmoreabundantly and I in you. As the branch can-
than they all: yet not I, but the not bear fruit of itself, except it
grace of God which was with me. abide in the vine; no more can ye
1 Cor. xv. 10. I can do all things except ye abide in me. I am the
through Christ which strengthen- vine, ye are the branches : he that
eth me. Phil. iv. 13. The steps of abideth in me, and I in him, the
a good man are ordered by the same bringeth forth much fruit:
Lord, and he delighteth in his way. for without me ye can do nothing.
Ps. xxxvii. 23. Man's goings are John xv. 4, 5. Make you perfect
of the Lord ; how can a man then in every good work to do his will,
understand his own way, Prov. xx. working in you that which is well-

59
Almighty God, our heavenly Father, who hath given you a
goodwill to do all these things, grant also unto you strength and
power to perform the same ; that he accomplishing in you the
good work which he hath begun, you may be found perfect and
irreprehensible at the latter day. Ordination Service.
We must needs agree, that whatsoever good thing is in us,
of grace, of nature, or of fortune, is of God only, as the only
author and worker. Horn. xxix. 1.
pleasing in his sight, through Jesus of Jesus Christ. Phil. i. 6. For of
Christ. Heb. xiii. 21. Being con- him, and through him, and to him,
fident of this very thing, that he are all things: to whom be glory
which hath begun a good work in for ever. Amen. Rom. xi. 36.
you will perform it until the day

12

60

XI. Of the Justification of Man.
WE are "accounted righteous before God,
only for the merit of our Lord and Saviour
1 Because all men be sinners and offenders against God, and
breakers of his law and commandments : therefore can no man
by his own acts, words, and deeds, seem they never so good, be
justified, and made righteous before God: but every man of
necessity is constrained to seek for another righteousness of
justification, to be received at God's own hands ; that is to say,
the forgiveness of his sins and trespasses, in such things as he
hath offended. And this justification or righteousness, which
we so receive of God's mercy and Christ's merits, embraced by
faith, is taken, accepted, and allowed of God for our perfect and
full justification. Horn. iii. 1.
We put our faith in Christ, that we be justified by him only ;
that we be justified by God's free mercy, and the merits of our
Saviour Christ only ; aud by no virtue or good work of our
own that is in us, or that we can be able to have, or to do, for
to deserve the same ; Christ himself only being the cause meri
torious thereof. Horn. iii. 3.
So that Christ is now the righteousness of all them that truly
do believe in him. He for them paid their ransom by his death.
He for them fulfilled the law in his life. So that now, in hiin,
a Therefore by the deeds of the law of faith. Therefore we con-
law there shall no flesh be justified elude that a man is justified by
in bis sight : for by the law is the faith, without the deeds of the law.
knowledge of sin. But now the Rom. iii. 20 — 28. I will raise unto
righteousness of God without the David a righteous branch. And
law is manifested, being witnessed this is his name whereby he shall
by the law and the prophets ; even be called, The Lord our Right-
the righteousness of God, which is eousness. Jer. xxii. 5, 6. To make
by faith of Jesus Christ unto all reconciliation for iniquity, and to
and upon all them that believe ; for bring in everlasting righteousness.
there is no difference, for all have Dan. ix. 24. He made him to be
sinned, and come short of the glory sin for us, who knew no sin ; that .
of God; being justified freely by we might be made the righteous-
his grace, through the redemption ness of God in him. 2 Cor. v. 20.
that is in Christ Jesus : whom God Through this mau is preached unto
hath set" forth to be a propitiation you the forgiveness of sins : and
through faith in his blood, to de- by him all that believe are justified
clare his righteousness for the re- from all things, from which ye
mission of sins that are past, could not be justified by the law
through the forbearance of God ; of Moses. Acts xiii. 38, 39. Of him
to declare, I say, aHhis time his are ye in Christ Jesus, who of God
righteousness ; that he might be is made unto us wisdom, and right-
just, and the justifier of him that eousness, and sanctification, and
believeth in Jesus. Where is boast- redemption : that according as it
ing then ? It is excluded. By what is written, He that glorieth, let him
law? of works? Nay, but by the glory in the Lord. 1 Cor. i. 30.

(>1
Jesus Christ '•by faith, 'and not for our own
and by him, every true Christian man may be called a fulfiller of
the law : forasmuch as that which their infirmity lacketh, Christ's
justice hath supplied. Horn. iii. 1.
b The only mean and instrument of salvation required of our
parts is faith : that is to say, a true trust and confidence in the
mercies of God; whereby we persuade ourselves, that God both
hath and will forgive our sins ; that he hath accepted us again
into his favour; that he hath released us from the bonds of
damnation, and received us again into the number of his elect
people, not for our merits or deserts, but only and solely for
ihe merits of Christ's death and passion ; who became man for
our sakes, and humbled himself to sustain the reproach of the
cross ; that we thereby might be saved, and made inheritors of
the kingdom of heaven. This faith is required at our hands.
Horn. xxv. 2.
Q. What profit get we of this faith ? A. Righteousness
before God, by which we are made heirs of eternal life. Nowell,
p. 72.We must flee to the mercy of God, whereby he freely em-
braceth us with love and good will in Christ, without any our
deserving, or respect of works, both forgiving us our sins, and so
giving us the righteousness of Christ by faith in him, that for
the same Christ's righteousness he so accepteth us, as if it were
our own. To God's mercy therefore through Christ we ought to
impute all our justification. Q. How do we know it to be thus ?
A. By the Gospel, which containeth the promises of God by
Christ, to the which when we adjoin faith, that is to say, an
assured persuasion of mind and stedfast confidence of God's
good will, we do, as it were, take state and possession of this
justification. Nowell, p. 72, 73.
c St. Ambrose, a Latin author, saith these words ; This is the
ordinance of God, that they which believe in Christ should be
*> Surely shall one say, In the Lord of the law shall no flesh be justi-
have I righteousness and strength, fled. Gal. ii. 16. That no man is
\ In the Lord shall all the seed of justified by the law in the sight of
Israel be justified and shall glory. God, it is evident ; for the just
Isa. xiv. 24, 25. And be found in shall live by faith; and the law
him, not having mine own righte- is not of faith. Gal. iii. 11, 12.
ousness, which is of the law, but Therein is the righteousness of God
that which is through the faith of revealed from faith to faith ; as it
Christ, the righteousness which is is written, The just shall live by
of God by faith. Phil. iii. 9. faith. Rom. i. 17. To them that
<= Knowing that a man is not jus- have obtained like precious faith,
titled by the works of the law, but through the righteousness of God
by the faith of Jesus Christ, even and our Saviour Jesus Christ.
we have believed in Jesus Christ, 2Pet.i.l. Being justified by faith,
that we might be justified by the we have peace with God, through
faith of Christ, and not by the our Lord Jesus Christ. Rom. v. 1.
works of the law : for by the works He staggered not at the promise of-

62
works or adeservings : wherefore that we are
saved without works — by faith only — freely receiving remission
of their sins. Consider diligently these words, without works —
by faith only — freely — we receive remission of our sins. What
can be spoken more plainly, than to say, that freely — without
works— "-by faith only — we obtain remission of our sins ? Horn.
iii. 2.
Q. Doth not then our own godliness toward God, and leading
of our life honestly and holily among men, justify us before
God. A. If any man were able to live uprightly according to
the precise rule of the law of God, he should worthily be counted
justified by his good works. But seeing we are all most far
from that perfection of life, yea, and be so oppressed with con
science of our sins, we must take another course, and find
another way, how God may receive us into favour, than by our
own deserving. Nowell, p. 72. On the moral law, see Article
vii. If any were able to perform it, they should be justified by the
law ; but we are all of such weakness, that no man in all points
fulfilleth his duty. For though we put case, that there be one
found that performeth the law in some point, yet shall he not
thereby be justified before God ; for he pronounceth them all to
be accursed and abominable that do not fulfil all things that are
contained in the law. Q. Dost thou then determine that no
mortal man is justified before God by the law ? A. No
man. For the Scriptures do also pronounce the same. Nowell,
p. 30.
God through unbelief : but was all things which are written in the
strong in faith, giving glory to God; -book of the law to do them. Gal.
and being fully persuaded, that iii. 10. We know that the law is
what he had promised he was able good, if a man use it lawfully ;
also to perform. And therefore it knowing this, that the law is not
was imputed to him for righteous- made for a righteous man. 1 Tim.
ness. Rom. iv. 20 — 22. They being i. 8, 9. If Abraham were justified
ignorant of God's righteousness, by works, he hath whereof to glory,
and going about to establish their but not before God. For what saith
own righteousness, have not suu- the Scripture? Abraham believed'
mitted themselves unto the righte- God, and it was counted unto him
ousness of God. For Christ is the for righteousness. To him that
end of the law for righteousness to worketh not, but believeth on him
every one that believeth. Rom. x. that justifieth the ungodly, his faith
3, 4. By grace are ye saved is counted for righteousness. Rom,
through faith; not of works, lest iv. 2, 3, 5. Not by works of right-
any man should boast. Gal.'ii. 3. eousness which we have done, but
Christ is become of no effect unto according to his mercy he saved us
you : whosoever of you are justified — that being justified by his grace,
by the law, ye are fallen from we should be made heirs according
jgrace. Gal. v. 4. As many as are to the hope of eternal life. Tit. iii.
of the works of the law are under 5, 7. Who hath first given to him,
a curse ; for it is written, Cursed and it shall be recompensed to him
is every one whocontinueth not in again? Rom. xi. 35. Who hath

63
justified by • faith only is a most 'wholesome
Behold, the law bringeth a curse with it, and maketh us
guilty, not because it is of itself naught or unholy ;r-~God for
bid we should so think ; — but because the frailty of our sinful
flesh is such, that we can never fulfil it, according to the per
fection that the Lord requireth. Could Adam then, think you,.
hope or trust to be saved by the law ? No, he could not. But
the more he looked on the law, the more he saw his own damna
tion set before his eyes, as it were in a most clear glass. So
that now of himself he was most wretched and miserable, desti
tute of all hope, and never able to pacify God's heavy displea
sure, nor yet to escape the terrible judgment of God, whereinto
he and all his posterity were fallen, by disobeying God's holy
law. Horn. xxv. 2. See also Article XIV. e.
To fast then with this persuasion of mind, that our fasting
and other good works can make us good, perfect, and just men,
and finally bring us to heaven, is a devilish persuasion : and that
fast is so far off from pleasing of God, that it refuseth his mercy,
and is altogether derogatory to the merits of Christ's death,
and his precious blood-shedding. — The Publican having no
good works at all to trust unto, yielded up himself unto God,
confessing his sins ; and hoped certainly to be saved by God's
free mercy only. The Pharisee gloried and trusted so much to
his works, that he thought himself sure enough without mercy,
and that he should come to heaven by his fasting and other
deeds. To this end serveth that parable ; for it is spoken to
them that trusted in themselves that they were righteous, and
despised others. — Now, because the Pharisee directed his works
to an evil end, seeking by them justification, which indeed is
the proper work of God without our merits ; his fasting twice
in the week, and all his other works, though they were never so
many, and seemed to the world never so good and holy, yet in
very deed before God they are altogether evil and abominable,
Horn. xvi. 1.
d To have any affiance, or to put any confidence in our works,
as by the merit and deserving of them to purchase to ourselves
and others remission of sin, and so consequently everlasting life,
were mere blasphemy against God's mercy, and great deroga
tion to the blood-shedding of our Saviour Jesus Christ. For it
is of the free grace and mercy of God, by the mediation of the
Hood of his Son Jesus Christ, Without merit or deserving on
our part, that our sins are forgiven us ; that we are reconciled
prevented me, that I should re- eous ? or is it gain to him that thou
pay him' Job xii. 11. Can a makest thy ways perfect? If thou
man be profitable unto God, as he be righteous, what givest thou him ?
that is wise may be profitable br what receiveth he of thine hand ?
unto himself? Is it any pleasure to Job xxii. 2y 3. xxxv. 7.
the Almighty that thou art right- " What shall we say then ? Shall

64
doctrine, and very g full of comfort; as more
and brought again into his favour, and are made heirs of his
heavenly kingdom. Horn. xvi. 1.
Let us know our own works, of what imperfection they be,
and then we shall not staud foolishly and arrogantly in our own
conceits, nor challenge any part of justification by our merits or
works. Horn. ii. 2.
There is no mercy due to our merits. By Christ alone we
have access to the grace of God. Nowell, p. 69.
Yea, " there is none other thing that can be named under hea
ven to save our souls, but this only work of Christ's precious
offering of his body upon the altar of the cross." (Acts iv, 12.)
Certainly there can be no work of any mortal man, be he never
so holy, that shall be coupled in merits with Christ's most holy
act. Horn. xxv. 1.
Q. Dost not thou then say, that faith is the principle cause of
this justification, so as by the merit of faith we are counted
righteous before God ? A. No : for that were to set faith in
the place of Christ. But the spring-head of this justification is
the mercy of God, which is conveyed to us by Christ, and is
offered to us by the Gospel, and received of us by faith as with
a hand. Nowell, p. 73.
Justification is not the office of man, but of. God ; for man
cannot make himself righteous by his own works, neither in
part, nor in the whole, for that were the greatest arrogancy and
presumption of man that Antichrist could set up against God, to
affirm that a man might by his own works take away and purge
his own sins, and so justify himself. But justification is the
office of God only, and is not a thing which we render unto
him, but which we receive of him ; not which we give to him,
but which we take of him, by his free mercy, and by the only
merits of his most dearly beloved Son, our only Redeemer,
Saviour, and Justifier, Jesus Christ : so that the true under
standing of this doctrine, we be justified freely by faith without
works; or that we be justified by faith in Christ only, is not
that this our own act to believe in Christ, or this our faith in
Christ which is within us, doth justify us, and deserve our
justification unto us, (for that were to count ourselves to be
justified by some act or virtue that is within ourselves;) but the
we continue in sin that grace may * Comfort ye, comfort ye, my
abound? God forbid. How shall people, saith your God. Speak ye
we that are dead to sin live any comfortably to Jerusalem, and cry
longer therein ? Rom. vi. 1, 2. Do unto her that her warfare is accom-
we then make void the law through plished, that her iniquity is par-
faith ? God forbid : yea we esta- doned : for she hath received of the
blish the law. Rom. iii. 31. The Lord's hand double for all her sins.
Lord is well pleased for his right- Isa. xl. 1, 2. I will greatly rejoice in
eousness sake ; he will magnify the the Lord, my soul shall be joyful
law, and make it honourable. Isa. in my God : for he hath clothed me
xiv. 21. with the garments of salvation, he

65
largely is expressed in the Homily of Justifi
cation.

true understanding and meaning thereof is, that although we
hear God's word and believe it ; although we have faith, hope,
charity, repentance, dread, and fear of God within us, and do
never so many works thereunto ; yet we must renounce the
merit of all our said virtues, of faith, hope, charity, and all
other virtues and good deeds, which we either have done, shall
do, or can do, as things that be far too weak and insufficient,
and imperfect to deserve remission of our sins, and our justifi
cation. Horn. iii. 2. See Article XVII. r.
e I can shew a man that by faith without works lived, and
came to heaven ; but without faith never man had life. The
thief that was hanged when Christ suffered did believe only, and
the most merciful God justified him. And because no man
shall say again that he lacked time to do good works, for else
he would have done them, truth it is, and I will not contend
therein : but this I will surely affirm, that faith only saved him.
If he had lived, and not regarded faith and the works thereof,
he should have lost his salvation again. But this is the effect
that I say, that faith by itself saved ; but works by themselves
never justified any man. Horn. v. 1.
' That (true and lively) faith doth not shut out repentance,
hope, love, dread, and the fear of God, to be joined with faith
in every man that is justified ; but it shutteth them out from
the office of justifying. Horn. iii. 1.
Q. Then this doctrine of faith doth not withdraw men's minds
from godly works and duties ? A. Nothing less. For good works
do stand upon faith as upon their root. So far therefore is faith
from withdrawing our hearts from living uprightly, that contra
riwise it doth most vehemently stir us up to the endeavour of a
good life, yea and so far, that he is not truly faithful that doth
not also to his power shun vices and embrace virtues, so living
always as one that looketh to give an account. Nowell, p. 74.
For how can a man have this true faith, this sure trust and
confidence in God, that by the merits of Christ his sins be for
given, and he reconciled to the favour of God, and to be partaker
of the kingdom of heaven by Christ, when he liveth ungodly,
and denieth Christ in his deeds ? Surely no such ungodly man
can have this faith and trust in God. Horn. iii. 2.
e This faith the holy Scripture teacheth us ; this is the
strong rock and foundation of Christian religion ; this doctrine
all old and ancient authors of Christ's Church do approve ; this
hath covered me with the robe of jewels. Isa. lxi. 10. The Scripture
righteousness, as a bridegroom foreseeing that God would justify
decketh himself with ornaments, and the heathen through faith, preached
as a bride adorneth herself with her before the Gospel unto Abraham,
K

66
doctrine advanceth and setteth forth the true glory of Christ,
and beateth down the vain glory of man ; this whosoever denieth
is not to be accounted for a Christian man, nor for a setter-forth
of Christ's glory ; but for an adversary to Christ and his Gospel,
and for a setter-forth of men's vain glory. Horn. iii. 2. See
Article XVII. r.
No tongue surely is able to express the worthiness of this so
precious a death. For in this standeth the continual pardon of
our daily offences ; in this resteth our justification ; in this we
be allowed ; in this is purchased the everlasting health of all our
souls. Horn. xxv. 1.
saying, In thee shall all nations be ham. For as many as are of the
blessed.- So then they which be of works of the law are under the
faith are blessed with faithful Abra- curse. Gal. iii. 8 — 10.

67

XII. Of Good Works.
ALBEIT that Good Works, "which are the
fruits of Faith, and "follow after Justification,
a Q. What thinkest thou of those works, which we, after that
we be reconciled to God's favour, do by the instinct of the Holy
Ghost ? A. The dutiful works of godliness, which proceed out
of faith, working by charity, are indeed acceptable to God, yet
not by their own deserving ; but that he, of his liberality, vouch-
safeth his favour. For though they be derived of the Spirit of
God, as little streams from the spring-head, yet of our flesh that
mingleth itself with them in the doing by the way, they receive
corruption, as it were by infection, like as a river, otherwise
pure and clear, is troubled and mudded with mire and slime,
wherethrough it runneth. Nowell, p. 74.
b Q. But can this justification be so severed from good works,
that he that hath it can want them ? A. No : for by faith we re-

» The grace of God, that bring
eth salvation, hath appeared to all
men, teaching us, that, denying un
godliness and worldly lusts, we
should live soberly, righteously,
and godly, in this present world.
Tit. ii. 11. The Gospel, which is
come unto you, as it is in all the
world ; and bringeth forth fruit, as
it doth also in you, since the day
ye heard of it, and knew the grace
of God in truth. Col. i. 6. This is
a faithful saying, and these things
I will that thou affirm constantly,
that they which have believed in
God might be careful to maintain
good works. Tit. iii. 8. Giving all
diligence, add to your faith virtue ;
and to virtue knowledge; and to
knowledge temperance; and to
temperance patience ; and to pa
tience godliness ; and to godliness
brotherly kindness ; and to bro
therly kindness charity. For if
these things be in you and abound,
they make you that ye shall nei
ther be barren nor unfruitful in
the knowledge of our Lord Jesus
Christ. 2 Pet. i. 5 — 8. Being filled
with the fruits of righteousness,
which are by Jesus Christ, unto
the glory and praise of God. Phil.
i. 11. The fruit of the Spirit is in
all goodness, and righteousness,

and truth. Eph. v. 9. The fruit of
the Spirit is love, joy, peace, long-
suffering, gentleness, goodness,
faith, meekness, temperance. Gal.
v. 22. Herein is my Father glori
fied, that ye bear much fruit. John
xv. 8. Their righteousness is of
me, saith the Lord. Isa. liv. 17.
From me is thy fruit found. Hosea
xiv. 8. Thou hast wrought all our
works in us. Isa. xxvi. \% He
that abideth in me, and I in him,
the same bringeth forth much fruit.
I have chosen you, and ordained
you, that ye should go and bring
forth fruit. John xv. 5, 16. With
out faith it is impossible to please
God. Heb. xi. 6. Now the end of
the commandment is charity out
of a pure heart, and of a good
conscience, and of faith unfeigned.
1 Tim. i. 5. Faith, if it have not
works, is .dead, being alone. Yea,
a man may say, Thou hast faith,
and I have works; shew me thy
faith without thy works, and I will
shew thee my faith by my works.
By works was faith made perfect.
As the body without the spirit is
dead, so faith without works is
dead. James ii. 17, 18, 22, 26.
b Sin shall not have dominion
over you, for ye are not under the
law, hut under grace. Rom. vi. 14.
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68
""cannot put away our sins, and endure the seve-
ceive Christ such as he delivereth himself unto us. But he doth
not only set us at liberty from sins and death, and make us at
one with God, but also with the divine inspiration and virtue of
the Holy Ghost doth regenerate and newly form us to the endea
vour of innocency and holiness, which we call newness of life.
Nowell, p. 73.
c Q. Cannot we then, with godly, dutiful doings and works,
satisfy God, and by ourselves merit pardon of our sins ?
A. There is no mercy due to Our merits, but God doth yield
and remit to Christ his correction and punishment that he would
have done upon us. For Christ alone hath satisfied God. By
Christ alone we have access to the grace of God. Nowell,
p. 69.
All our thoughts and deeds were of no value, if they were not
allowed in the merits of Christ's death. Horn. xxv. 1.
Neither may we rejoice in any works that We do, all which be
so imperfect and impure, that they are not able to stand before
the righteous judgment-seat of God. Horn. ii. 2.
For our imperfection is so great, through the corruption of
original sin, that all is imperfect that is within us ; faith,
charity, hope, dread, thoughts, words, and works : and therefore
not apt to merit and deserve any part of our justification for us.
Horn. iii. 3.
Q. Then thou standest still in this, that we cannot by merit
of works obtain to be justified before God, seeing thou thinkest
that all doings of men, even the perfectest, do need pardon?
A. God himself hath so decreed in his word ; and his Holy
Spirit doth teach us to pray that he bring us not into judgment.
For where righteousness, such as God the judge shall allow
ought to be thoroughly perfect, such as to be directed and tried
Who gave himself for us, that he lusts in your ignorance. 1 Pet. i.
might redeem us from all iniquity, 14. If a man purge himself from
and purify unto himself a peculiar these, he shall be a vessel unto
people, zealous of good works. Tit. honour, sanctified, and meet for
ii. 14. Being then made free from the master's use, and prepared
sin, ye became the servants of unto every good work. 2 Tim. ii.
righteousness. Rom. vi. 18. Being 21. That the man of God may be
made free from sin, and become perfect, throughly furnished unto
servants to God, ye have your fruit all good works. 2 Tim. iii. 17. (The
unto holiness, and the end ever- jailor having heard the way of
lasting life. Rom. vi. 22. Which salvation) took (Paul and Silas) the
in time past was to thee unprofita- same hour of the night, and washed
ble, but now profitable to' thee their stripes. And when he had
and to me. Philem. 11. Let your brought them into his house, he
light so shine before men, that set meat before them. Acts xvi. 33,
they may see your good works, 34.
and glorify your Father which is c How should man be just with
in heaven. Matt. v. 16. As obe- God ? If he will contend with him,
dient children, not fashioning your- he cannot answer him one of a
selves according to the former thousand. Job ix. 2, 3'. If thou,

69
rity of God's judgment ; ayet are they pleasing
and acceptable to God in Christ, and do spring
out necessarily of a "true and lively Faith ; inso-
by the most precise rule, and, as it were, by the plumb-line of
God's law and judgment; and sith our works, even the best of
them, for that they swerve and differ most far from the rule and
prescription of God's law and justice, are many ways to be
blamed and condemned, we can by no means be justified before
God by works. Nowell, p. 75.
d Q. How then dost thou say that they please God ? A. It is
faith that procureth God's favour to our works, while it is
assured that he will not deal with us after extremity of law, nor
call our doings to exact account, nor try them as it were by the
square ; that is, he will not, in valuing and weighing them, use
severity, but remitting and pardoning all their corruptness, for
Christ's sake and his deservings will account them for fully
perfect. Nowell, p. 75.
e The first coming unto God, good Christian people, is
through faith, whereby (as it is declared in the last Sermon) we
be justified before God. And lest any man should be deceived,
for lack of right understanding thereof, it is diligently to be
noted, that faith is taken in the Scripture two manner of ways.
There is one faith which in Scripture is called a dead faith,
which bringeth forth no good works ; but is idle, barren, and

Lord, shouldest mark iniquities, O
Lord, who shall stand ? But there
is forgiveness with thee, that thou
mayest be feared. Ps. cXxx. 3.
Enter not into judgment with thy
servant ; for in thy sight shall no
man living be justified. Ps. cxliii.
2. When ye shall have done all
these things that are commanded
you, say, We are unprofitable ser
vants ; we have done that which
was our duty to do. Luke xvii. 10.
My goodness extendeth not to thee.
Ps. xvi. 2- We are all as an unclean
thing, and all our righteousnesses
are as filthy rags; and we all do
fade as a leaf, and our iniquities,
like the wind, have taken us away.
Isa. lxiv. 6.
d The kingdom of God is not
meat and drink, but righteousness,
and peace, and joy in the Holy
Ghost. For he that in these things
serveth Christ, is acceptable to
God, and approved of men. Rom.
xiv. 17, 18. I beseech you there
fore, brethren, by the mercies of

God, that ye present your bodies a
living sacrifice, holy, acceptable to
God, which is your reasonable ser
vice. Rom. xii. 1. That ye might
walk worthy of the Lord unto all
pleasing, being fruitful in every
good work. Col. i. 10. To do good,
and to communicate, forget not;
for with such sacrifices God is well
pleased. Heb. xiii. 16. I know
also, my God, that thou triest the
heart, and hast pleasure in upright
ness. 1 Chron. xxix. 17. Enoch
had this testimony, that he pleased,
God. Heb. xi. 5. In every nation
he that feareth him and worketh
righteousness, is accepted with
him. Acts x. 35. Now the God of
peace that brought again from the
dead our Lord Jesus, that great
Shepherd of the sheep, through
the blood of the everlasting cove
nant, make you perfect in every
good work, to do his will, working
in you that which is well-pleasing
in his sight, through Jesus Christ.
Heb. xiii. 20, 21,

70
much that fby them a lively faith may be as
unfruitful. — And this faith is a persuasion and belief in man's
heart, whereby he knoweth that there is a God, and agreeth
unto all truths of God's most holy word, contained in the holy.
Scripture. So that it consisteth only in believing in the word of
God, that it is true. And' this is not properly called faith. —
Another faith there is in Scripture, which is not, as the afore
said faith, idle, unfruitful, and dead, but " worketh by charity,"
(as St. Paul declareth, Gal. v. 6.) which as the other vain faith
is called a dead faith, so may this be called a quick or lively
faith. And this is not only the common belief of the Articles
of our faith, but it is also a true trust and confidence of the
mercy of God through our Lord Jesus Christ, and a stedfast
hope of all good things to be received at God's hand. — For the
very sure and lively Christian faith is, not only to believe all
things of God which are contained in holy Scripture, but also is
an earnest trust and confidence in God, that he doth regard us,
and that he is careful over us, as the father is over the child
whom he doth love,, and that he will be merciful unto us for his
only Son's sake, and that we have our Saviour Christ our per
petual Advocate and Priest, in whose only merits, oblation, and
suffering we do trust that our offences be continually washed and
purged, whensoever we, repenting truly, do return to him with
our whole heart, stedfastly determining with ourselves, through
his grace, to obey and serve him in keeping his commandments,
and never to turn back again to sin. — And this faith is not with
out hope and trust in God, nor without the love of God and of
our neighbours, nor without the fear of God, hor without the
desire to hear God's word, and to follow the same in eschewing
evil, and doing gladly all good works. Horn. iv. 1.
That faith which bringeth forth1 (without repentance) either
evil works, or no good works, is not a right, pure, and lively
faith, but a dead, devilish, counterfeit, and feigned faith, as
St. Paul and St. James call it. — The right and true Christian
faith is, not only to believe that holy Scripture, and all the
foresaid articles of our faith are true ; but also to have a sure
trust and- confidence in God's merciful promises, to be saved
from everlasting damnation by Christ : whejeof doth follow a
loving heart to obey his commandments.. Horn. iii. 2.
Q. Give me a definition of lively, true, and Christian faith ?
A. Faith is an assured knowledge of the fatherly good-will of
God toward us through Christ, and an affiance, in the same
goodness, as it is witnessed in the Gospel; which faith hath
coupled with it an endeavour of godly life, that is, to obey the
will of God the Father. Nowell, p. 34.
The general faith is that which crediteth the word of God. —
But the true faith, as it nothing doubteth that all things taught in
the word of God are most certainly true, so doth it also embrace

71
evidently known, as a tree discerned by the
fruit.the promises made concerning the mercy of God the Father,
and the forgiveness of sins to the faithful through Jesus Christ,
which promises are properly called the Gospel : which faith
whosoever have, they do not only fear God as the most mighty
Lord of all, and the most righteous Judge, (which the most part
of the ungodly and the devils themselves do,) but also they love
him as their most bountiful and merciful Father, whom as they
travail in all things to please (as becometh obedient children)
with godly endeavours and works, which are called the fruits of
faith, so have they a good and a sure hope of obtaining pardon
through Christ, when as men they swerve from his will. For
they know that Christ (whom they trust upon) ^appeasing the
wrath of his Father, their sins shall never be imputed any more
unto them, than if the same had never been' committed. And
though themselves have not satisfied the law, and their duty to
wards God and men, yet believe they that Christ, with his
most full observing of the. law, hath abundantly satisfied God
for them, and are persuaded that by this his righteousness and
observing of the law of God, themselves are accounted in the
number and state of the righteous, and that they are beloved of
God, even as if themselves had fulfilled the law. And this is
the justification which the holy Scriptures do declare that we
obtain by faith. Nowell, p. 33.
Neither doth faith shut out the justice of our good works,
necessarily to be done afterwards of duty towards God. Horn.
iii. 1. •
f Thy deeds and works must be an open testimonial of thy
faith : otherwise thy faith, being without good works, is but the
devils' faith, the faith of the wicked, a fantasy of faith, and not
a true Christian faith. Horn. iv. 3.
Faith may not be naked without good works, for then it is
no true faith : and when it is adjoined to works, yet it is above
the works. For as men, that be very men indeed, first have
life, and after be nourished; so must our faith in Christ go
before, and after be nourished with good works. And life may
be without nourishment, but nourishment cannot be without
life. A man must needs be nourished by good works, but first
he must have faith. He that doth good deeds, yet without faith,
he hath no life. Horn. v. 1.
f Either make the tree good, and He that received seed into the
his fruit good; or else make the good ground is he that heareth
tree corrupt, and his fruit corrupt : the word and understandeth it ;
for the tree is known by his fruit, which also beareth fruit and bring-
A good man out of the good trea- eth forth, some an hundred fold,
sure of his heart bringeth forth some sixty, some thirty. Matt.
good things. Matt. xii. 33, 34. xiii. 23. Who in an honest and

72
Q. Thou sayest then that justice, faith, and good works do
naturally cleave together, and therefore ought no more to be
severed, than Christ, the author of them in us, can be severed
from himself. A. It is true. Nowell, p. 73.
There is one work, in the which be all good works, that is
faith, which worketh by charity : if thou have it, thou hast the
ground of all good works ; for the virtues of strength, wisdom,
temperance, and justice, be all referred unto this same faith.
Horn. v. 1.
As St. Augustine saith, Good living cannot be separated from
true faith, which worketh by love. And St. Chrysostom saith,
Faith of itself is full of good works : as soon as a man doth
believe, he shall be garnished with them. How plentiful this
faith is of good works, and how it maketh the work of one man
more acceptable to God than of another, St. Paul teacheth at
large in the eleventh chapter to the Hebrews. "Horn. iv. 2.
For the first, that as the light cannot be hid, but will shew
forth itself at one place or other ; so a true faith cannot be kept
secret, but when occasion is offered it will break out, and shew
itself by good works. And as the living body of a man ever
exerciseth such things as belong to a natural and living body,
for nourishment and preservation of the same, as it hath need,
opportunity, and occasion ; even so the soul that hath a lively
faith in it will be doing always some good work, which shall
declare that it is living, and will not be unoccupied. Horn.
iv. 1.
Q. Doth not this doctrine withdraw men's minds from the
duties of godliness and make them slacker and slower to good
works, or at least less cheerful and ready to godly endeavours ?
A. No : for we may not therefore say that good works are unpro
fitable or done in vain and without cause, for that we obtain not
justification by them. For they serve both to the profit of our
neighbour and to the glory of God ; and they do as by certain
testimonies assure us of God's good will toward us, and of our
love again to God-ward, and of our faith, and so consequently of
our salvation. And reason it is, that we being redeemed with
the blood of Christ, the Son of God, and having beside received
innumerable and infinite benefits of God, should live and wholly
frame ourselves after the will and appointment of our Redeemer,
and so shew ourselves mindful and thankful to the Author of our
salvation, and by our example, procure and win other unto him.
The man that calleth these thoughts to mind may sufficiently
rejoice in his good endeavours and works.
good heart, having heard the word, Every good tree bringeth forth
keep it, and bring forth fruit with good fruit. Wherefore by their
patience. Luke viii. 15. We are fruits ye shall know them. Matt.
his workmanship, created in Christ vii. 17, 20. He shall be like a
Jesus unto good works, which God tree planted by the rivers of wa-
hath before ordained, that we ter, that bringeth forth his fruit in
should walk in them. Eph. ii. 10. his season; his leaf also shall not

73
Thus much is said generally of all good works : first, to re
move out of the way of the simple and unlearned this danger
ous stumbling-block ; that any man should go about to purchase
or buy heaven with his works. Secondly, to take away, so much
as may be, from envious minds and slanderous tongues, all just
occasion of slanderous speaking, as though good works were re
jected. St. Paul therefore teacheth, that we must do good works
for divers respects : first, to shew ourselves obedient children
unto our heavenly Father, who hath ordained them, that we
should walk in them. Secondly, for that they are good declara
tions and testimonies of our justification. Thirdly, that others,
seeing our good works, may the rather by them be stirred up
and excited to glorify our Father which is in heaven. Let us
not therefore be slack to do good works, seeing it is the will of
God that we should walk in them ; assuring ourselves that at the
last day every man shall receive of God for his labour done in
true faith, a greater reward than his works have deserved. Horn.
xvi. 1.
wither; and whatsoever he doeth another. John xiii. 35. I will shew
shall prosper. Ps. i. 3. In this the thee my faith by my works. James
children of God are manifest, and ii. 18. Faith, which worketh by
the children of the devil : whoso- love. Gal. v. 6. Every man that
ever doeth not righteousness is not hath this hope in him purifieth
of God. 1 John iii. 10. By this himself even as he is pure. 1 John
shall all men know that ye are my iii. 3.
disciples, if ye have love one to

74

XIII. Of Works before Justification.
VV ORKS done before the grace of Christ, and
the Inspiration of his Spirit, are not pleasant to
God, b forasmuch as they spring not of faith ia
1 They are greatly deceived that preach repentance without
Christ; and teach the simple and ignorant that it consisteth
only in the works of men. They may indeed speak many
things of good works, and of amendment of life and man
ners : but without Christ they be all vain and unprofitable.
They that think they have done much of themselves towards
repentance, are so much more the farther from God ; because
they do seek those things in their own works and merits, which
ought only to be sought in our Saviour Jesus Christ, and in
the merits of his death, and passion, and blood-shedding.
Horn, xxxii. 1.
-b The third part ,of repentance is faith ; whereby we do ap
prehend and take hold upon the promises of God, touching the
free pardon and forgiveness of our sins : which promises are

» They that are in the flesh can
not please God. Rom. viii, 8. The
natural man receiveth not the
things of the Spirit of God: for
they are foolishness unto him.
1 Cor. ii. 14. There is none that
doeth good, no, not one. Rom. iii.
12. As saith the proverb of the
ancients: Wickedness proceedeth
from the wicked. 1 Sam. xxiv. 13.
When we were in the flesh, the
motions of sin, which were by the
law,. did work in our members to
bring forth fruit unto death. Rom.
vii. 5. Either make the tree good,
and his fruit good; or else make
the tree corrupt, and his fruit cor
rupt. Matt. xii. 33. Do men gather
grapes of thorns, or figs of thistles ?
Even so every good tree bringeth
forth good fruit ; but a corrupt tree
bringeth forth evil fruit. A good
tree cannot bring forth evil fruit,
neither cah a corrupt tree bring-
forth good fruit. Matt. vii. 16—19.
Doth a fountain send forth at the
same place sweet water and bitter ?
Can the fig-tree, my brethren, bear
olive berries? either a vine, figs?
so can no fountain yield both salt
water and fresh. James iii. 12. You
hath he quickened, who were dead

in trespasses and sins: — We all
had our conversation in times past
in the lusts of our flesh, fulfilling
the desires of the flesh and of the
mind ; and were by nature the chil
dren of wrath, even as others. Eph.
ii. 1, 3. These be sensual, having
not the Spirit. Jude 19. If any
man have not the Spirit of Christ,
he is none of his. Rom. viii. 9.
Jesus Christ is in you, except ye
be reprobates. 2 Cor. xiii. 5. Ye
are not in the flesh, but in the
Spirit, if so be that the Spirit of
God dwell in you. Rom. viii. 9,
The fruit of the Spirit is in all
goodness, and righteousness, and
truth. Eph. v. 9. If the first fruit
be holy, the lump also is holy : and
if the root be holy, so are the
branches. Rom. xi. 16. As the
branch cannot bear fruit of itself,
except it abide in the vine; no
more can ye, except ye abide in
me. I am the vine, ye are the
branches : without me (severed
from me) ye can do nothing. John
xv. 4, 5. From me is thy fruit
found. Hosea xiv. 8.
*> Without faith it is impossible
to please God. Heb. xi. 6. If ye
will not believe, surely ye shall not

75
Jesus Christ, 'neither do they make men meet
sealed up unto us, with the death and blood-shedding of his Son
Jesus Christ. For what should avail and profit us to be sorry
for our sins, to lament and bewail that we have offended our
most bounteous and merciful Father, or to confess and acknow
ledge our offences and trespasses, though it be done never so
earnestly, unless we do stedfastly believe, and be fully per
suaded, that God, for his Son Jesus Christ's sake, will forgive
us all our sins, and put them out of remembrance, and from his
sight. — Therefore they that teach repentance, without a lively
faith in our Saviour Jesus Christ, do teach none other but Judas's ,
repentance. — But how chance that the one (Peter) was received
into favour again with God, and the other (Judas) cast away ;
but because that the one did by a lively faith, in him whom he
had denied, take hold upon the mercy of God ; and the other
wanted faith, whereby he did despair of the goodness and mer
cy of God. — It is evident and plain then, that although we be
never so earnestly sorry for our sins, acknowledge and confess
them ; yet all these things shall be but means to bring us to
utter 'desperation, except we do stedfastly believe that God our
heavenly Father will for his Son Jesus Christ's sake pardon and
forgive us our offences and trespasses, and utterly put them out
of remembrance in his sight. Therefore, as we said before, they
that teach repentance without Christ, and a lively faith in the
mercy of God, do only teach Cain's or Judas's repentance. Horn.
xxxii. 2.
Faith giveth life to the soul ; and they be as much dead
to God that lack faith, as they be to the world whose bodies
lack souls. Without faith, all that is done of us is but dead
before God, although the work seem never so gay and glorious
before man. Even as the picture graven or painted is but a
dead representation of the thing itself, and is without life, or
any manner of moving ; so be the works of all unfaithful per
sons before God : they do appear to be lively works, and indeed
they be but dead, not availing to the everlasting life : they be
but shadows and shews of lively and good things, and not good
and lively things indeed : for true faith doth give life to the
works, and out of such faith come good works, that be very
good works indeed ; and without faith no work is good before
God, as saith St. Augustine. We must set no good works be
fore faith, nor think that before faith a man may do any good
works ; for such works, although they seem unto men to be
praiseworthy, yet indeed they be but vain, and not allowed
before God." Horn. v. 1.
<• Q. Can we not therefore prevent God with any works or
be established. Isa. vii. 9. He that he, ye shall die in your sins. John
believeth not is condemned. John' viii. 24.
iii. 18. If ye believe not that I am • God, who is rich in mercy, for
h 2

76
to receive grace, or (as the School-authors say)
deserve grace or congruity : dyea, rather for that
deservings, whereby we may first provoke him to love us and
be good unto us ? A. Surely, with none. For God loved and
chose us in Christ, not only when we were his enemies, that is,
sinners, but also before the foundations of the world were laid.
And this is the same spring, head, and original of our justifica
tion, whereof I spake before. Nowell, p. 74.
Grace, saith St. Augustine, belongeth to God, who doth call
us; and. then hath he good works, whosoever receiveth grace.
Good works then bring not forth grace ; but are brought forth
by grace. The wheel, saith he, turneth round, not to the end
that it may be made round ; but because it is first made round,
therefore it turneth round. So, no man doth good works, to
receive grace by his good works ; but because he hath first
received grace, therefore consequently he doth good works. —
And in another place he saith, Good works go not before in
him which shall afterward be justified ; but good works do
follow after, when a man is first justified. Horn. xvi. 1.
For as the good fruit is not the cause that the tree is good,
but the tree must first be good before it can bring forth good
fruit ; so the good deeds of man are not the cause that maketh
man good, but he is first made good by the Spirit and grace of
God, that effectually worketh in him, and afterward he bringeth
forth good fruits. And then, as the good fruit doth argue the
goodness of the tree, so doth the good and merciful deed of the
man argue and certainly prove the goodness of him that doth it.
Horn, xxiii. 2.
d He that by nature would withstand vice, either by natural
will or reason, he doth in vain garnish the time of this life, and
attaineth not the very true virtues ; for without the worshipping
of the true God, that which seemeth to be virtue is vice. Horn.
v. 1.
his great love wherewith he loved be righteous, what givest thou
us, even when we were dead in him ? or what receiveth he of thine
sins, hath quickened us together hand? Job xxx v. 7. What hast thou
with Christ (by grace ye are saved), that thou didst not receive ? 1 Cor.
Eph. ii. 4, 5. Not by works of iv. 7. Not of works, lest any man
righteousness which we have done, should boast. Eph. ii. 9. Now to
but according to his mercy he saved him that worketh, is the reward
us, by the washing of regeneration, not reckoned of grace, but of debt.
and renewing of the Holy Ghost. Rom.iv. 4. To him that worketh
Tit. iii. 5. It is not of him that not, but believeth on him that jus-
willeth, nor of him that runneth, tifieth the ungodly, his faith is
but of God that sheweth mercy, counted for righteousness. Rom.iv.
Rom. ix. 16. Who hath prevented 5. They being ignorant of God's
me, that I should repay him? Job righteousness, and going about to
xii. 11. Who bath first given to establish their own righteousness,
him, and it shall be recompensed have not submitted themselves unto
to him again? Rom. xi. 35. Iftjjou the righteousness of God. Rom. x. 3.

77
they are not done as God hath willed and com
manded them to be done, we doubt not but
they have the nature of sin.

In gopd works, two things are principally required. First,
that we do those works that are prescribed by the law of God ;
secondly, that they be done with that mind and faith which
God requireth. — It is evident therefore that all works whatsoever
we do, before that we are born again and renewed by the Spirit
of God, such as may properly be called our own works, are
faulty (vitiosa) . For whatsoever shew of gayness or worthiness
they represent and give to the eyes of men, sith they spring
and proceed from a faulty and corrupted heart, which God
chiefly considereth, they cannot but be defiled and corrupted,
and so, grievously offend God. Such works therefore, as evil
fruits, growing out of an evil tree, God despiseth and rejecteth
from him. Nowell, p. 74.

If the inheritance be of the law, it
is no more of promise. Gal. iii. 18.
A man is justified by faith without
the deeds of the law. Rom. iii. 28.
The law is spiritual, but I am car
nal, sold under sin. Rom. vii. 14.
The carnal mind is enmity against
God : for it is not subject to the
law of God, neither indeed can be.
Rom. viii. 7. For the flesh lusteth
against the Spirit, and the Spirit
against the flesh: and these are
contrary the one to the other. Gal.
v. 17. If ye live after the flesh, ye
shall die ; but if ye through the
Spirit do mortify the deeds of the
body, ye shall live. Rom. viii. 13.
He that soweth to the flesh, shall of
the flesh reap corruption. Gal. vi. 8.
d Whatsoever ye do, in word or
deed, do all in the name of the
Lord Jesus, giving thanks to God

and the Father by him. Col. iii. 17.
Whether therefore ye eat, or drink,
or whatsoever ye do, do all to the
glory of God. 1 Cor. x. 31. What
soever is not of faith is sin. Rom.
xiv. 23. Unto them that are de
filed and unbelieving is nothing
pure ; but even their mind and
conscience is defiled. Tit. i. 15.
The plowing of the wicked is sin.
Prov. xxi. 4. He that turneth
away his ear from hearing the law,
even his prayer shall be abomina
tion. Prov. xxviii. 9. Many will
say to me in that day, Lord, Lord,
have we not prophesied in thy name,
and in thy name have cast out devils,
and in thy name done many wonder
ful works ? and then will I profess
unto them, I never knew you : de
part from me ye that work iniquity.
Matt. vii. 22, 23.

78

XIV. Of Works of Supererogation.
? OLUNTARY Works, besides, over and above
God's commandments, which they call Works
of Supererogation, cannot be taught without
a That all men might rightly judge of good works,. it hath
been declared in the second part of this Sermon, what kind of
good works they be that God would have his people walk in,
namely, such as he hath commanded in his holy Scripture, and
not such works as men have studied out of their own brain, of
a blind zeal and devotion, without the word of God: and by
mistaking the nature of good works, man hath most highly dis
pleased God, and hath gone from his will and commandments. —
Sects and feigned religions were neither the fortieth part so
many among the Jews, nor more superstitiously and ungodlily
abused, than of late days they have been among us : which
sects and religions had so many hypocritical and feigned works
in their state of religion, as they arrogantly named it, that their
lamps, as they said, ran always over, able to satisfy not only
for their own sins, but also for all other their benefactors, bro
thers, and sisters of religion, as most ungodlily and craftily they
had persuaded the multitude of ignorant people; keeping in
divers places, as it were, marts or markets of merit, being full
of their holy relics, images, shrines, and works of overflowing
abundance ready to be sold — yea also vain inventions, unfruitful
ceremonies, and ungodly laws, decrees, and councils of Rome,
were in such wise advanced, that nothing was thought compara
ble in authority, wisdom, learning, and godliness, unto them;
so that the laws of Rome, as they said, were to be received of
all men as the four Evangelists, to the which all laws of princes
must give place : and the laws of God also partly were left off
and less esteemed, that the said laws, decrees, and councils,
with their traditions and ceremonies, might be more duly kept,
and had in greater reverence. Thus was the people through
ignorance so blinded with the godly shew and appearance of
those things, that they thought the keeping of them to be a
more holiness, a more perfect service and honouring of God, and
" Now the Spirit speaketh ex- iv. 1. 3. Beware lest any man spoil
pressly, that in the latter times you through philosophy and vain
some should depart from the faith, deceit, after the tradition of men,
giving heed to seducing spirits, after the rudiments of the world,
and doctrines of devils ; — forbid- and not after Christ. Col. ii. 8. Let
ding to marry, and commanding to no man beguile you of your reward
abstain from meats, which God in a voluntary humility and wor-
hath created to be received with shipping of angels — not holding
thanksgiving of them which be- the head. — Wherefore if ye be dead
licve and know the truth. 1 Tim. with Christ from the rudiments of

79
arrogancy and impiety : "for by them men do
more pleasing to God, than the keeping of God's command
ments. Such hath been the corrupt inclination of" man, ever
superstitiously given to make new honouring of God of his own
head, and then to have more affection ?nd devotion to keep that,
than to search out God's holy commandments, and to keep
them. And furthermore, to take God's commandments for men's
commandments, and men's commandments for God's command
ments, yea, and for the highest and most perfect and holiest of
all God's commandments. And so was all confused, that scant
well learned men, aud but a small number of them knew7, or at
the least would know, and durst affirm the truth, to separate or
sever God's commandments from the commandments of men.
Whereupon did grow much error, superstition, idolatry, vain
religion, overthwart judgment, great contention, with all un^
godly living. Horn. v. 3.
b The law of God is the full and, in all points, perfect rule of
the righteousness which is required of man, which commandeth
those things that are to be done, and forbiddeth the contraries.
In this law God hath restrained all things ¦ to his own will and
judgment, so as no godliness toward him, nor dutifulness toward
men, can be allowed of him, but that only which doth in all
things agree with the straitness of this rule. Vainly therefore
do mortal men invent to themselves forms of godliness and duty
after their own fancy : for God hath set forth to us his law
written in two tables, as a most sure rule both of our worship
ping of God, and of our duties to men, and therewith also hath
declared that there is nothing on earth more pleasant and accept
able to him than our obedience. Nowell, p. 8.
" What works shall I do," said a prince, " to come to ever
lasting life ?" (Matt, xiv.) To whom Jesus answered, " If thou
wilt come to everlasting life, keep the commandments." But
the prince, not satisfied herewith, asked farther, " Which com
mandments ?" The Scribes and Pharisees had made so many of
their own laws and traditions, to bring men to heaven, besides
God's commandments, that this man was in doubt whether he
the world, why, as though living in vers and strange doctrines. For it
the world, are ye subject to ordi- is a good thing that the heart be
nances, (touch not ; taste not ; ban- established with grace ; not with
die not ; which all are to perish meats, which have not profited
with the using;) after the com- them that have been occupied
mandments and doctrines of men? therein. Heb. xiii. 9. Their fear
Which things have indeed a shew toward me is taught By the precept
of will-worship, and humility, and of men. Isa. xxix. 13. Not giving
neglecting of the body ; not in any heed to Jewish fables, and com-
honour to the satisfying of the -mandments of men, which turn
flesh. Col. ii. 18— 23. from the truth. Tit. i. 14. Ye shall
¦> Be not carried about with di- not add unto ther word which I

80
declare, that they do not only render unto God
as much aS they are bound to do, but that they
do more for his sake, than of bounden duty is
required : cwhereas Christ saith plainly, When
should come to heaven by those laws and traditions, or by the
law of God; and therefore he asked Christ which command
ments he meant. Whereunto Christ made him a plain answer,
rehearsing the commandments of God, saying, " Thou shalt not
kill, Thou shalt not commit adultery, Thou shalt not steal, Thou
shalt not bear false witness, Honour thy father and thy mother,
and Love thy neighbour as thyself." (Matt, xix.) By which
words Christ declared, that the laws of God be the very way
that doth lead to everlasting life, and not the traditions and laws
of men. So that this is to be taken for a most true lesson
taught by Christ's own mouth, that the works of the moral
commandments of God be the very true works of faith which
lead to the blessed life to come. Horn. v. 2.
" We say also that every person is born in sin, and leadeth
his life in sin : that nobody is able truly to say, his heart is
clean : that the most righteous person is but an unprofitable
servant : that the law of God is perfect, and requireth of us
perfect and full obedience : that we are able by no means to
fulfil that law in this worldly life : that there is no one mortal
creature, which can be justified by his own deserts in God's
sight : and therefore that our only succour and refuge is to fly
to the mercy of our Father by Jesus Christ, and assuredly to
persuade our minds, that he is the obtainer of forgiveness for
our sins. Jewell.
For truly there be imperfections in our best works : we do
not love God so much as we are bound to do, with all our heart,
command you, neither shall ye di- commanded him ? I trow not. So
minish ought from it, that ye may likewise ye, when ye shall have
keep the commandments of the Lord done all these things which are
your God which I command you. commanded you, say, We are un-
Deut. iv. 2. Every word of God profitable servants: we have done
is pure ; add thou not unto his that which was our duty to do.
words, lest he reprove thee, and Luke xvii. 9, 10. Can a man be
thou be found a liar. Prov. xxx. 5, profitable unto God, as he that
6. Whatsoever thing I command is wise may be profitable unto
you, observe to do it : thou shalt himself? Job xxii. 2. If thou
not add thereto, nor diminish he righteous, what givest thou
from it. Deut. xii. 32. In vain hiin? or what receiveth he of
they do worship me, teaching for thine hand ? Job xxxv. 7. All
doctrines tbe commandments of things come of thee, and of thine
men. Matt. xv. 9. own have we given thee. 1 Chron.
« Doth he thank that servaut be- xxix. 14.
cause he did the things that were

81
ye have done all that are commanded you, say,
We are unprofitable servants.
mind, and power : we do not fear God so much as we ought to
do : we do not pray to God, but with great and many imperfec
tions : we give, forgive, believe, live, and hope imperfectly :
we speak, think, and do imperfectly : we fight against the devil,
the world, and the flesh imperfectly. Horn. ii. 2.

82

XV. Of Christ alone without sin.
aCHRIST in the truth of our nature was made
like unto us in all things, bsin only except ;
from which he was clearly void, both in his
flesh, and in his spirit. cHe came to be the
* Necessary it was that what man had offended against God,
man should atone and satisfy it. Being made man, he did, as
it were, put upon him our person, that he might therein take
upon him, bear, perform, and fulfil the parts of our salvation.
Nowell, p. 45. See also Article II.
b It behoved that he who should and could satisfy for sins,
and entirely restore, wicked and damned persons, should not him
self be defiled or blemished with any stain or spot of sin, but be
endued with singular and perfect uprightness and innocency.
Therefore when the seed of man was wholly corrupt and defiled,
it behoved that in the conception of the Son of God there
' should be the marvellous and secret working of the Holy Ghost,
whereby he might be fashioned in the womb of the most chaste
and pure Virgin, and of her substance, that he should not be defiled
with the common stain and infection of mankind. Christ there
fore, that most pure Lamb, was begotten and born by the Holy
Ghost and the conception of the Virgin without sin, that he
might cleanse, wash, and put away our spots, who, as we were
first conceived and born iu sin and uncleanness, so do still from
thenceforth continue in unclean life. Nowell, p. 45.
0 He is the pure and undefiled " Lamb of God, which taketh
¦ God was manifest in the flesh, points tempted like as we are, yet
1 Tim. iii. 16. The Word was made without sin. Heb. iv. 15. Every
flesh. John i. 14. In the likeness spirit that confesseth that Jesus
of sinful flesh. Rom. viii. 3. When Christ is come in the flesh is of God.
he cometh into the world, he saith, 1 John iv. 2.
A body hast thou prepared me. b Which of you convinceth me
Heb. x. 5. A Virgin shall conceive of sin? John viii. 46. Such an
and bear a son. Is. vii. 14. Unto High Priest became us, who is
us a child is born. ix. 6. God sent holy, harmless, undefiled, separate
forth his Son, made of a woman, from sinners. Heb. vii. 26. He
Gal. iv. 4. Made of the seed of did no violence, neither was any
David according to the flesh. Rom. deceit in his mouth. Is. liii. 9.
i. 3. Made in the likeness of men ; Who did no sin, neither was guile
and being found in fashion as a man, found in his mouth. 1 Pet. ii. 22.
he humbled himself. Phil. ii. 7, 8. In him is no sin. 1 John iii. 5. He
Forasmuch as the children are par- made him to be sin for us, who
takers of flesh and blood, he also knew no sin. 2 Cor. v. 21. The
himself likewise took part of the prince of this world cometh, and
same. In all things it behoved him' hath nothing in me. John xiv. 30,
to be made like unto his brethren. » Whatsoever hath a blemish,
Heb. ii. 14. 17. He was in alf that shall ye not offer : for it shall

83

Lamb without spot, wlio by 'sacrifice of himself
away the sins of the world;" of whom only it may be truly
spoken, that he did all " things well, and in his mouth was
found no craft nor subtilty." None but he alone may say,
" The prince of the world came, and in me he hath nothing."
And he alone may also say, " Which of you shall reprove me
of any fault ?" Horn. ii. 2.
He being guiltless was condemned by the judge's sentence,
that he might before the heavenly judgment-seat acquit and
entirely restore us that were guilty, whose cause was convicted
and condemned by the judgment of God. For if he had been
murdered by thieves, or slain with sword by private men in ;:n
uproar or sedition, such death could have had no form of satis
faction and recompense. Nowell, p. 48.
d Sb pleasant was this sacrifice and oblation of his Son's
death, which he so obediently and innocently suffered, that he
would take it for the only and full amends for all the sins of the
world. And such favour did he purchase by his death, of his
heavenly Father, for us, that for the merit thereof, if we be
true Christians indeed, and not in word only, we be now fully in
God's grace again, and clearly discharged from our sin. Horn,
xxv. 1.

not be acceptable for you. Lev.
xxii. 20. Behold the Lamb of God,
which taketh away the sin of the
world. John i. 29. Redeemed
with the precious blood of Christ,
as of a lamb without blemish and
without spot. 1 Pet. i. 19. Judas
said, I have sinned in that I
have betrayed the innocent blood.
Matt, xxvii. 4. Pilate took water,
and washed his hands before the
multitude, saying, I am innocent of
the blood of this just person : see
ye to it. Matt, xxvii. 24. Pilate
said unto them the third time,
Why, what evil hath he done? I
have found no cause of death in
him. — One of the malefactors said,
This man hath done nothing amiss.
The centurion said, Certainly this
was a righteous man. Luke xxiii.
22, 41, 47.
* He was manifested to take
away our sins; and in him is no
sin. 1 John iii. 5. God sending his
Son in the likeness of sinful flesh,
and for sin, condemned sin in the
flesh. Rom. viii. 3. To finish the
transgression, and to make an end
of sins, and to make reconciliation

for iniquity. Dan. ix. 24. Now
once in the end of the world hath
he appeared to put away sin by
the sacrifice of himself. — Christ
was once offered to bear the sins
of many. Heb. ix. 26, 28. Christ
hath once suffered for sins, the just
for the unjust, that he might bring
us to God, being put to death in
the flesh. 1 Pet. iii. 18. You hath
he reconciled in the body of his
flesh through death. Col. i. 21, 22.
Christ gave himself for us an offer
ing and a sacrifice to God. Eph.
v. 2. Who his own self bare our
sins in his own body on the tree.
1 Pet. ii. 24. He is the propitiation
for our sins ; and not for ours only,
but also for the sins of the whole
world. 1 John ii. 2. The Son of
man gave his life a ransom for
many. Matt. xx. 28. This man,
after he had offered one sacrifice for
sius, for ever sat down on the right
hand of God. Heb. x. 12. When
he had by himself purged our sins.
Heb. i. 3. In whom we have re
demption through his blood, the
forgiveness of sins. Eph. i. 7. Col.
i. 14. The blood of Jesus Christ
M 2

84
once made, should take away the sins of the
world : and sin, as Saint John saith, was not in
him. eBut all we the rest, although baptized,
They know that Christ (whom they trust upon) appeasing the
wrath of his Father, their sins shall never be imputed any more
unto them than if the same had never been committed. ISowell,
p. 33.
O Lord, the only-begotten Son Jesu Christ; 0 Lord God,
Lamb of God, Son of the Father, that takest away the sins of
the world, have mercy upon us. Thou that takest away the sins
of the world, have mercy upon us. Thou that takest away the
sins of the world, receive our prayer. Com. Service.
e Q. Is this holiness which thou dost attribute to the Church,
already upright and in all points perfect ? A. Not yet : for so
long as we live a mortal life in this world, such is the feebleness
and frailty of mankind, we are of too weak strength wholly to
shun all kinds of vices. Therefore the holiness of the Church
is not yet full and perfectly finished, but yet very well begun.
But when it shall be fully joined to Christ, from whom she hath
all her cleanness and pureness, then shall she be clothed with
innocency and holiness in all points full and perfectly finished,
as with a certain snowy white and most pure garment. Nowell,
p. 65.
So long as we live in this world, we are far from the perfec
tion and full attaining of spiritual rest ; and here is given us but
a certain taste of that rest which we shall enjoy perfectly, fully^
and most blessedly in the kingdom of God. Nowell, p. 19.
There liveth no mortal man that doth not oft slip in doing his
duty, and that doth not oft and grievously offend God. Nowell,
p. 94.
In very deed the life of all men, even of the devoutest and
most Christian, both is, and evermore hath been, such, as one
may always find some lack, even in the very best and purest
conversation. Jewell.
We do daily and hourly, by our wickedness and stubborn
disobedience, horribly fall away from God ; thereby purchasing
unto ourselves — if he should deal with us according to his
justice — eternal damnation. Horn, xxxii. 1. See also Article
XIV. c.
cleanseth us from all sin. 1 John xxvi. 28.
i. 7. How much more shall the • The Scripture hath concluded
blood of Christ, who through the all under sin. Gal. iii. 22. There
eternal Spirit offered himself with- is no man that sinneth not. 1 Kings
out spot to God, purge your con- viii. 46 . There is not a just man
science from dead works. Heb. ix. upon earth that doeth good and
14. This is my blood of the new sinneth not. Eccles. vii. 20. IA
testament, which is shed for many, many things we offend all. James
for the remission of sins. Matt. iii. 2.

85
and fborn again in Christ; yet offend in many
things; and if gwe say we have no sin, we de
ceive ourselves, and the truth is not in us.

' See Article XVII. s. XXVII. g.
s Under the name of sin, not only those gross words and
deeds, which by the common judgment of men are counted to
be filthy and unlawful, and so consequently abominable sins ;
but also the filthy lusts and inward concupiscences of the flesh ;
which, as St. Paul testifieth, do resist the will and Spirit of
God, and therefore ought earnestly to be bridled and kept
under. (Gal. v. 17.) Horn, xxxii. 1. See also Article IX.
Truth it is that sin is strong and affections unruly. (Psalm
xxxvi. 1.) Hard it is to subdue and resist our nature, so cor
rupt and leavened with the sour bitterness of the poison, which
we receive by the inheritance of our old father Adam. " But
yet take good courage," saith our Saviour Christ, " for I have
overcome the world, and all other enemies for you." (John
xvi. 33.) " Sin shall not have power over you, for ye be now
under grace," saith St. Paul. (Rom. vi. 14.) Horn. xxvi.
As for them that do not confess that they have sinned, nor
do crave pardon of their defaults, but with that Pharisee do
glory in their innocency and righteousness before God, or rather
against God, they exclude themselves from the fellowship of the
faithful, to whom this form of prayer (the Lord's prayer) is ap
pointed for them to follow, and from the haven and refuge of
safety. For this is it that Christ saith, " That he came into
this world, not to call the righteous, but sinners to repentance."
Nowell, p. 94.
Dearly beloved brethren, the Scripture moveth us in sundry
places to acknowledge and confess our manifold sins and wick
edness ; and that we should not dissemble nor cloke them before
the face of Almighty God, our heavenly Father; but confess
them with an humble, lowly, penitent, and obedient heart; to
the end that we may obtain forgiveness of the same, by his in
finite goodness and mercy. Exhortation.
Almighty and most merciful Father, we have erred and
strayed from thy ways like lost sheep. ( We have followed too
much the devices and desires of our own hearts. We have
offended against thy holy laws. We have left undone those
things which we ought to have done; and we have done those
f There is none righteous, no, Ps. xix. 12. The flesh lusteth
not one. Rom. iii. 10. Who can against the Spirit, and the Spirit
say I have made my heart clean, I against the flesh ; and these are
am 'pure from my sin. ProV, xx. 9. contrary the one to the other, so
Who can understand his errors? that ye cannot do the things tliat
Cleanse thou me from secret faults, ye would. Gal. v. 17. We are all

86

things which we ought not to have done ; and there is no
health in us. Confession.
Remember not, Lord, our offences, nor the offences of our
forefathers; neither take thou vengeance of our sins : spare us,
good Lord, spare thy people, whom thou hast redeemed with
thy most precious blood, and be not angry with us for ever.
Litany. O God, whose nature and property is ever to have mercy and
to forgive, receive our humble petitions ; and though we he tied
and bound with the chain of our sins, yet let the pitifulness of
thy great mercy loose us, for the honour of Jesus Christ our
Mediator and Advocate. Amen. Occasional Prayer.
Grant, we beseech thee, merciful Lord, to thy faithful people
pardon and peace ; that they may be cleansed from all their
sins, and serve thee with a quiet mind, through Jesus Christ
our Lord. Amen. Coll. for the twenty-first Sunday after
Trinity. O Lord, we beseech thee, absolve thy people from their of
fences ; that through thy bountiful goodness we may all be
delivered from the bands of those sins, which by our frailty we
have committed. Grant this, O heavenly Father, for Jesus
Christ's sake, our blessed Lord and Saviour. Amen. Coll. for
the twenty-fourth Sunday after Trinity.
Wash it, we pray thee, in the blood of that immaculate Lamb,
that was slain to take away the sins of the world ; that whatso
ever defilements it may have contracted in the midst of this mi
serable and naughty world, through the lusts of the flesh, or the
wiles of Satan, being purged and done away, it may be pre
sented pure and without spot before thee. Visitation of the
Sick.as an unclean thing, and all our say that we have no sin, we deceive
righteousnesses are as filthy rags, ourselves, and the truth is not in
Isa. lxiv. 6. I find a law, that, us. — If we say that we have not
when I would do good, evil is pre- sinned, we make him a liar, and his
"sent with me. Rom. vii. 21. If we word is not in us. 1 John i, 8, 10.

87

XVI. Of Sin after Baptism.
i-^OT every deadly sin willingly committed
after Baptism, is ksin against the Holy Ghost,
" They which in act or deed do sin after their baptism, when
they turn again to God unfeignedly, they are likewise washed
by this sacrifice (of Christ) from their sins, in such sort, that
there remaineth not any spot of sin, that shall be imputed to
their damnation. Horn. iii. 1. See Article XXXI.
Wherefore we do not without a just cause, detest and abhor
the damnable opinion of them, (Novatians,) which do most
wickedly go about to persuade the simple and ignorant people,
that if we chance, after we be once come to God, and grafted in
his Son Jesus Christ, to fall into some horrible sin, repentance
shall be unprofitable unto us ; there is no more hope of recon
ciliation, or to be received again into the favour and mercy of
God. And that they may give the better colour unto their
pestilent and pernicious error, they do commonly bring in the
sixth and tenth chapters of the Epistle to the Hebrews, and the
second chapter of the second Epistle of Peter ; not considering
that iu those places the holy apostles do not speak of the daily
falls that we, as long as we carry about this body of sin, are
subject unto; (Matt. xii. 31. Mark iii. 28.) but of the filial
falling away from Christ and his Gospel, which is a sin against
the Holy Ghost, that shall never be forgiven ; because that they
do utterly forsake the known truth, do hate Christ and his word,
they do crucify and mock him, but to their utter destruction,
and therefore fall into desperation, and cannot repent. And
this is the true meaning of the Holy Spirit of God, it appeareth
by many other places of the Scriptures ; which promise unto all
true repentant sinners, and to them that with their whole heart
do turn unto the Lord their God, free pardon and remission of
their sins. (Jer. iv. 1. Isa. Iv. 7. Hos. vi. 1.) Horn, xxxii. 1.
b For it is impossible for those Heb. x. 26. If after they have
who were once enlightened, and escaped the pollutions of the world
have tasted of the heavenly gift, through the knowledge of the Lord
and were made partakers of the and Saviour Jesus. Christ, they are
Holy Ghost, and have tasted the again entangled therein, and over-
good word of God, and the powers come, the latter end is worse with
of the world to come, if they shall them than the beginning. For it
fall away, to renew them again had been better for them not to
unto repentance ; seeing they cru- have known the way of righteous-
cify to themselves the Son of God ness, than, after they have known
afresh, and put him to an open it, to turn from the holy command-
shame. Heb. vi. 4 — 6. If we sin ment delivered unto them. But it
wilfully after we have received the is happened unto them according
knowledge of the truth, there re- to the true proverb, The dog is
maineth no more sacrifice for sins, turned to his own vomit again ;

88
°and unpardonable. Wherefore the grant of
repentance is not to be denied to such as fall
into sin after Baptism. ' After we have received

e It is most evident and plain that these things (see below
Jer. iv. 1. Isa. Iv. 7. Hos. vi. 1.) ought to be understood of them
that were with the Lord before, and by their sins and wicked
ness were gone away from him. Horn, xxxii. 1.
Of Peter no man can doubt but that he was grafted in our
Saviour Jesus Christ, long before his denial. (John vi. 67, 68.
Matt. xvi. 17.) These words are sufficient to prove that Peter
was already justified, through this his lively faith in the only-
begotten Son of God, whereof he made so notable and so solemn
a confession. But did not he most cowardly deny his Master ?
Horn, xxxii. 1.
But as these examples are not brought in, to the end that we
should thereby take a boldness to sin, presuming on the mercy

and the sow that was washed to
her wallowing in the mire. 2 Pet.
ii. 20—22.
c All manner of sin and blas
phemy shall be forgiven unto men :
bnt the blasphemy against the Holy
Ghost shall not be forgiven unto
men. And whosoever speaketh a
word against the Son of man, it
shall be forgiven him; but whoso
ever speaketh against the Holy
Ghost, it shall not be forgiven him,
neither in this world, neither in
the world to come. Matt. xii. 31,
32. Mark iii. 28. Luke xii. 10.
* There is a sin unto death : —
and there is a sin not unto death.
1 John v. 16, 17. If any man see
his brother sin a sin which is not
unto death, he shall ask, and he
shall give him life for them that
sin not unto death. There is a sin
unto death : I do not say that he
shall pray for it. All unrighteous
ness is sin : and there is a sin not
unto death. 1 John v. 16, 17. If
we confess our sins, he is faithful
and just to forgive us our sins, and
to cleanse us from all unrighteous
ness. 1 John i. 9. Come now, and
let us reason together, saith the
Lord : though your sins be as scar
let, they shall be as white as snow;
though they be red like crimson,
they shall be as wool. Isa. i. 18.
Sufficient te such a man is this

punishment, which was inflicted of
many. So that contrariwise ye
ought rather to forgive him, and
comfort him, lest perhaps such, a
one should be swallowed up of
overmuch sorrow. Wherefore I
beseech you that ye would confirm
your love to him. 2 Cor. ii. 6 — 8.
' If thou wilt return, O Israel,,
saith the Lord, return unto me :
and if thou wilt, put away thine
abominations out of my sight, then
shalt thou not remove. Jer. iv. 1.
Let the wicked forsake his way,
and the unrighteous man bis
thonghts : and let him return unto the
Lord, and he will have mercy upon
him ; and to our God, for he will
abundantly pardon. Isa. Iv. 7.
Come, and let us return unto the
Lord ; for he hath torn, and he will
heal us ; for he hath smitten, and
he will bind us up. Hosea yi. 1.
Peter denied (Christ) before them
all, saying, I know not what thou
sayest. — Again he denied with an
oath, I know not the man. — Then be
gan he to curse and to swear, say
ing, I know not the man. Matt. xxvi.
70, 72, 74. When Solomon was old, ,
his wives turned away his heart
after other gods, and his heart was
not perfect with the Lord his God.
1 Kings xi. 4. His disciples said,
Lord, teach us to pray: and he
said unto them, When ye pray,

89
the Holy Ghost, we may depart from grace
given, and ffall into sin ; "and by the grace of

and goodness of God ; but to the end that if, through the frail
ness of our own flesh and the temptation of the devil, we fall
into like sins, we should in no wise despair of the mercy and
goodness of God ; even so must we beware and take heed, that
we do in no wise think in our hearts, imagine, or believe, that
we are able to repent aright, or to turn effectually unto the
Lord by our own might or strength. Horn, xxxii. 1. See
Article X.
f From all evil and mischief, from sin, from the crafts and
assaults of the devil, from thy wrath, and from everlasting dam
nation, Good Lord, deliver us. From all blindness of heart,
from pride, vain-glory, and hypocrisy, from envy, hatred, and
malice, and all uncharitableness, Good Lord, deliver us. From
fornication, and all other deadly sin, and from all the deceits
of the world, the flesh, and the devil, Good Lord, deliver us.
Litany. s We ought to learn by them (Noah and Lot) this profitable
lesson, that if so godly men as they were, which otherwise felt
inwardly God's holy Spirit inflaming their hearts with the fear
and love of God, could not by their own strength keep them
selves from committing horrible sin, but did so grievously fall,
that without God's great mercy they had perished everlastingly;
how much more ought we then, miserable wretches, which have
no feeling of God within us at all, continually to fear, not only
that we may fall as they did, but also be overcome and drowned
in sin, which they were not ; and so by considering their fall,
take the better occasion to acknowledge our own infirmity and
weakness, and therefore more earnestly to call unto Almighty
God with hearty prayer incessantly, for his grace to strengthen
us, and to defend us from all evil. And though through infirmity
we chance sometime to fall, yet we may by hearty repentance,
and true faith, speedily rise again, and not sleep and continue in
sin, as the wicked doth. Horn. xxii. 1.
For when good men feel in themselves the heavy burthen of
sin, see damnation to be the reward of it, and behold with the
eye of their mind the horror of hell ; they tremble, they quake,
and are inwardly touched with sorrowfulness of heart for their

say, — Lead us not into temptation, ing from the living God. Heb. ii:.
Luke xi. 1, 2, 4. Many saints 12.
(being) compelled (did) blaspheme. s I have somewhat against thee,
Acts xxvi. 10, 11. Take heed, bre- because thou hast left thy first
thren, lest there be in any of you love. Remember therefore from
an evil heart of unbelief, in depart- whence thou art fallen, and repent,
N

90
God we may rise again, and amend our lives :
and therefore ''they are to be condemned, which

offences, and cannot but accuse themselves, and open this their
grief unto Almighty God, and call unto him for mercy. Horn.
xvi. 1.
Almighty and everlasting God, who hatest nothing that thou
hast made, and dost forgive the sins of all them that are peni
tent ; Create and make in us new and contrite hearts ; that we
worthily lamenting our sins, and acknowledging our wretched
ness, may obtain of thee, the God of all mercy, perfect remis
sion and forgiveness, through Jesus Christ our Lord. Amen.
Coll. for Ash-Wednesday .
Thou, 0 Lord, have mercy upon us, miserable offenders.
Spare thou them, 0 God, which confess their faults. Restore
thou them that are penitent ; according to thy promises declared
unto mankind in Christ Jesu our Lord. Confession.
Though the godly do fall, yet they walk not on purposely in
sin, they stand not still to continue and tarry in sin; they sit
not down like careless men, without all fear of God's just pu
nishment for sin ; but defying sin, through God's great grace
and infinite mercy, they rise again and fight against sin. Horn.
xvi. 2.
11 Therefore, dearly beloved, if we chance at any time through
frailty of the flesh to fall into sin — as it cannot be chosen, but
we must needs fall often — and if we feel the heavy burden
thereof to press our souls, tormenting us with the fear of death,
hell, and damnation ; let us then use that mean which God hath
appointed in his word, to wit, the mean of faith ; which is the
only instrument of salvation. Horn. xxv. 2.
Unto all them that will return unf'eignedly unto the Lord their
God, the favour and mercy of God unto forgiveness of sins is
liberally offered. Whereby it followeth necessarily, that al
though we do, after we be once come to God, and grafted in his
Son Jesus Christ, fall into great sins — yet if we rise again by
repentance, and with a full purpose of amendment of life do
flee unto the mercy of God, taking sure hold thereupon, through
faith in his Son Jesus Christ, there is an assured and infallible
hope of pardon and remission of the same ; and that we shall be
received again into the favour of our heavenly Father. Horn.
xxxii. 1.

and do the first works. Rev. ii.4, 5. Christ. Acts ii. 23, &c. iii. 13, &c
The cock crew, and Peter remem- iv. 10, &c.
bered the words of Jesus ; and he h Brethren, if a man be over
went out and wept bitterly. Matt, taken in a fault, ye which are spi-
xxvii. 19. Peter's confession of ritual restore such an one in the

91
say, they can no more sin as long as they live
t i
And if we turn to him with an humble and very penitent
heart, he will receive us to his favour and grace for his holy
name's sake, for his promise sake, for his truth and mercies
sake, promised to all faithful believers in Jesus' Christ, his only
natural Sou. Horn. viii. 2. ' ":
Hear what comfortable words our Saviour Christ saith unto
all that truly turn to him : Come unto me, all that travail
and are heavy laden, and I will refresh you. Matt. xi. 28. So
God loved the world, that he gave his only-begotten Son, to
the end that all that believe in him should not perish, but have
everlasting life. John iii. 16. Hear also what St. Paul saith :
This is a true saying, and worthy of all men to be received,
That Christ Jesus came into the world to save sinners. 1 Tim.
i. 15. Hear also what Saint John saith : If any man sin, we
have an Advocate with the Father, Jesus Christ the righteous :
and he is the propitiation for our sins. 1 John ii. 1, 2.
Priest. Lift up your hearts. Answer. We lift thein up unto the
Lord. Priest. Let us give thanks unto our Lord God. Answer.
It is meet and right so to do. Communion Service.
When the wicked man turneth away from his wickedness that
he hath committed, and doeth that which is lawful and right,
he shall save his soul alive. Ezekiel xviii. 27. I acknowledge
my transgressions, and my sin is ever before me. Psalm li. 3.
Hide thy face from my sins, and blot out all mine iniquities.
Psalm li. 9. The sacrifices of God are a broken spirit : a
broken and a contrite heart, O God, thou wilt not despise.
Psalm li. 17. Rend your heart, and not your garments, and
turn unto the Lord your God ; for he is gracious and merciful,
slow to anger, and of great kindness, aud repenteth him of
the evil. Joel ii. 13. To the Lord our God belong mercies and
forgivenesses, though we have rebelled against him : neither
have we obeyed the voice of the Lord our God, to walk in his
laws which he set before us. Daniel ix. 9, 10. O Lord, correct
me, but with judgment; not in thine anger, lest thou bring me
to nothing. Jer. x. 24. Psalm vi. 1. Repent ye; for the king
dom of heaven is at hand. Matt. iii. 2. I will arise and go
to my father, and will say unto him, Father, I have sinned
against heaven, and before thee, and am no more worthy to be
called thy son. Luke xv. 18, 19. Enter not into judgment with
thy servant, O Lord ; for in thy sight shall no man living be

spirit of meekness; considering pure from my sin? Prov. xx. 9.
thyself, lest thou be tempted. Gal. There is not a just man upon earth
vi. 1. In many things we offend that doeth good, and sinneth not.
all. James iii. 2. Who can say, I Eccl. vii. 20.
have made my heart clean, I am
N 2

92
here, or deny the place of forgiveness to such as
truly repent.
justified. Psalm- cxliii. 2. If we say that we have no sin, we
deceive ourselves, and the truth is not in us : but if we con
fess our sins, he is faithful .and just to forgive us our sins,
and to cleanse us from all unrighteousness. 1 John i. 8, 9,
Introductory Sentences to the Morning Service.

93

XVII. Of Predestination and Election.
-•Predestination to life is the everlasting
a Before that the Lord God made heaven and earth, he deter
mined to have to himself a certain most beautiful kingdom, and
most holy commonweal. This the Apostles that wrote in Greek
called 'Exxtoirix, which by interpreting the word may fitly be
called a Congregation. Into this as into his own city, God did
incorporate an infinite multitude of men, which must all be sub
ject, seviceable, and obedient to Christ their only King, and
which have all committed themselves to his protection, and of
whom he hath taken upon him to be defender, and doth conti
nually maintain and preserve them. To this commonweal do all
they properly belong, as many as truly fear, honour, and call
upon God, altogether applying their minds to live holily and
godly, and which putting all their trust and hope in God do
most assuredly look for (certissime expectant) the blessedness of
eternal life. They that be stedfast, stable, and constant in this
faith, were chosen and appointed, and (as we term it) predesti
nated to this so great felicity, before the foundations of the
world were laid, whereof they have a witness within them in
their souls, the Spirit of Christ the author, and therewith also
the most sure pledge of this confidence. By the instinct of
» God hath not appointed us to and shall he not do it ? or hath he
wrath, but to obtain salvation by spoken, and shall be not make it
our Lord Jesus Christ. 1 Thess. v. good? Numb. xxiii. 19. Declaring
9. Having made known unto us the end from the beginning, and
the mystery of his will, according from ancient times the things that
to his good pleasure, which he hath are not yet done, saying, My coun-
purposed in himself. — Being pre- sel shall stand, and I will do all
destinated according to the purpose my pleasure : — I have spoken it, I
of him who worketh all things will also bring it to pass : I have
after the counsel of his own will, purposed it, I will also do it. Isa.
Eph. i. 9, 11. For whom he did xlvi. 10, 11. The Lord of hosts
foreknow, he also did predestinate hath purposed it, and who shall
to be conformed to the image of disannul it ? Isa. xiv. 27. He is in
his Son, that he might be the first- one mind, and who can turn him ?
born among many brethren. Rom. and what his soul desireth, even
viii. 29. Who hath saved us, and that he doeth. For he performeth
called us with an holy calling, not the thing that is appointed for me :
according to our works, but ac- and many such things are with
cording to his own purpose and him. Job xxiii. 13, 14. I know
grace, which was given us in Christ that whatsoever God doeth, it shall
Jesus before the world began, be for ever : nothing can be put to
2 Tim. i. 9. According to the eter- it, nor any thing taken from it:
nal purpose which he purposed in and God doeth it, that men should
Christ Jesus our Lord. Eph. iii. 11. fear before him. Eccl. iii. 14,
God is not a man, that he should There are many devices in a man's
lie; neither the son of man, that heart; nevertheless the counsel of
he should repent : hath he said, the Lord that shall stand. Prov.

94

purpose of God, whereby, b before the foundations
of the world were laid, he hath c constantly de
creed by his counsel, d secret to us, cto deliver

which divine Spirit, I do also most assuredly persuade myself
that I am also, by God's good gift through Christ,, freely made
one of this blessed city. — M. It is sure a godly and most neces
sary persuasion. Nowell, p. 63.
b Q. Can we not therefore prevent God with any works or
deservings, whereby we may first provoke him to love us and be
good unto us ? A. Surely with none. For God loved us and
chose us in Christ, not only when we were his enemies, that is,
sinners, but also before the foundations of the world were laid.
Nowell, p. 74.
d This communion of saints cannot be perceived by our
senses, nor by any natural kind of knowledge, or force of un
derstanding, as other civil communities and fellowships of men
may be. — The congregation of those whom God by his secret
election hath adopted to himself through Christ, can neither be
seen with eyes, nor can continually be known by signs. Nowellj
p. 67.

xix. 21. The counsel of the Lord
standeth for ever, the thoughts of
his heart to all generations. Bless
ed is the nation whose God is the
Lord: and the people whom he
hath, chosen for his own inherit
ance. Ps. xxxiii. 11, 12. Every
good gift and every perfect gift is
from above, and cometh down from
the Father of lights, with whom is
no variableness, neither shadow of
turning. James i. 17. The founda-!
tion of God standeth sure, having
this seal, The Lord knoweth them
that are his. 2 Tim. ii. 19. Fear-
not, little flock : for it is your Fa
ther's good pleasure to give you
the kingdom. Luke xii. 32.
. >> Known unto God are all his
works, from the beginning of the
world. Acts xv. 18. Blessed be the
God and Father of our Lord Jesus
Christ, who hath blessed us with
all. spiritual blessings in heavenly
places, in Christ Jesus; according
as he hath chosen us in him before
the foundation of the world, that we
should be holy and without blame
before him in love, having predes
tinated us to the adoption of chil
dren by Jesus Christ to himself,

according to the good pleasure of
his will. Eph. i. ,3 — 5. Names;
written in the book of life of the
Lamb slain from the foundation of
the world. Rev. xiii. 8.
° God, willing more abundantly
to shew unto the heirs of promise
the immutability of his counsel,
confirmed it by an oath. Heb. vi.
17. He giveth not account of any
of his matters. Job xxxiii. 13. Who
hath stood in the counsel of the
Lord, and hath perceived and heard
his word? who hath marked his
word, and heard it? Jer. xxiii. 18.
d Canst thou by searching find
out God? canst thou find out the
Almighty to perfection ? Job xi. 7.
It is not for you to know the times
or the seasons which the Father
hath put in his own power. Acts i.
7. The secret things belong unto
the Lord our God. Deut. xxix. 29.
O the depth of the riches both of
the wisdom and knowledge of God !
how unsearchable are his judg^
ments, and, his ways past finding
out ! For who hath known the mind
of the Lord ? or who hath been his
counsellor? Rom. xi. 33, 34.
o I will ransom them from the

95
from curse and damnation those whom he hath
f chosen sin Christ out of mankind, ''and to
" Q, Give me the definition of the church that thou speakest
of. A. I may most briefly and truly say, that the church is the
body of Christ. Q. Yea; but I would have it somewhat more
plainly and at large. A. The church is the body of the Chris
tian commonweal, that is, the universal number and fellowship
of all the faithful, whom God through Christ hath before all
beginning of time appointed to everlasting life. Q. Why is
this point put into the Creed ? A. Because if the Church were
not, both Christ had died without cause, and all the things
which have been hitherto spoken of should be in vain, and
come to nought. Q. How so? A. Because hitherto we have
spoken of the causes of salvation, and have considered the foun
dation thereof, namely, how God by the deserving of Christ
loveth us and dearly esteemeth us ; how also by the work of the
Holy Ghost we receive this grace of God, whereunto we are
restored. But of these this is the only effect, that there be a
church, that is, a company of the godly, upon whom these
benefits of God may be bestowed ; that there be a certain city
and commonweal, in which we ought to lay up, and as it were
to consecrate all we have, and to give ourselves wholly unto it,
and for which we ought not to stick to die. Nowell, p. 64.
See Article XIX. a.
h Beseeching thee, that it may please thee, of thy gracious
power of the grave; I will redeem not thy peace : for I am with thee,
them from death : 0 death, 1 will and no man shall set on thee to
be thy plagues ; O grave, I will be hurt thee : for I have much people
thy destruction : repentance shall in this city. Acts xviii. 10. Paul,
be hid from mine eyes. Hos. xiii. a servant of God, and an apostle
14. Christ hath redeemed us from of Jesus Christ, according to the
the curse of the law, being made a faith of God's elect, and the ac-
curse for us. Gal. iii. 13. Giving knowledging of the truth which is
thanks unto the Father, who hath after godliness : in hope of eternal
delivered us from the power of life, which God, that cannot lie,
darkness, and hath translated us promised before the world began.
into the kingdom of his dear Son. Tit. i. 1,2. Even so at this pre-
Col. i. 12. sent time also there is a remnant
f Elect according to the fore- according to the election of grace.
knowledge of God the Father. 1 Rom. xi. 5.
Pet. i. 2. We are bound to give e This is the record that God
thanks alway to God for you, bre- hath given to us eternal life, and
thren, beloved of the Lord, be- this life is in his Son. He that
cause God hath from the beginning hath the Son hath life ; and he that
chosen you to salvation through hath not the Son of God hath not
sanctification of the Spirit, and be- life. 1 John v. II, 12. That in the
lief of the truth: whereunto he dispensation of the fulness of times,
called you by our Gospel. 2 Thess. he might gather together in one
ii. 13, 14. Then spake the Lord all things in Christ, both which are
to Paul in the night by a vision, in heaven, and which are on earth,
Be not afraid, but speak, and hold even in him. Eph. i. 10. Our fel-

96

bring them 'by Christ "to everlasting salvation,
goodness, shortly to accomplish the number of thine elect, and
to hasten thy kingdom ; that we, with all those that are de
parted in the true faith of thy holy name, may have our perfect
consummation and bliss, both in body and soul, in thy eternal
and everlasting glory, through Jesus Christ our Lord. Amen .
Burial Service.
1 He shall pronounce the judgment, in whose faith and pro-

lowship is with the Father, and
with his Son Jesus Christ. 1 John i.
3. As in Adam all die, even so in
Christ shall » all be made alive.
1 Cor. xv. 22. We* are made par
takers of Christ if we hold the be
ginning of our confidence stedfast
unto the end. Heb. iii. 14. But of
him are ye in Christ Jesus, who of
God is made unto us wisdom, and
righteousness, and sanctification,
and redemption. 1 Cor. i. 30.
There-is therefore now no condemn
ation to them which are in Christ
Jesus. Rom. viii. 1. Ye are the
body of Christ, and members in
particular. 1 Cor. xii. 27. If any
man be in Christ, he is a new
creature. 2 Cor. v. 17.
' As ye have received Christ
Jesus the Lord, so walk ye in him :
rooted and built up -in him, and
established in the faith. Col.ii.6, 7.
Abide in me and 1 in you : as the
branch cannot bear fruit of itself;
except it abide in the vine ; no
more can ye except ye abide in me.
John xv. 4. Abide in him : that,
when he shall appear, we may
have confidence, and not be asham
ed before him at his coming.
1 John ii. 28. They are not of the
world, even as I am not of the
world. John xvii. 16. Ifyewereof
the world, the world would love
his own : but because ye are not of
the world, but I have chosen you
out of the world, therefore the
world hateth you. John xv. 19.
We know that we are of God, and
the whole world lieth in wicked
ness. And we know that the Son
of God is come, and hath given us
an understanding, that we may
know him that is true ; and we are
in him that is true, even in his Son
Jesus Christ. 1 John v. 19, 20.

Christ hath once suffered for sins,
the just for the unjust, that he
might bring us to God. 1 Pet. iii.
18. Jesus saith unto him, I am the
way, and the truth, and the life :
no man cometh unto the Father but
by me. John xiv. 6. I am the door;
by me if any man enter in, he shall
be saved, and shall go in and
out, and find pasture. John x. 9.
Through him we both have access
by one Spirit unto the Father. Eph.
ii. 18. By whom also we have ac
cess by faith into this grace wherein
we stand, and rejoice in hope of the
glory of God. Rom. v. 2. Ye are
dead, and your life is hid with
Christ in God. When Christ, who
is our life, shall appear, then shall
ye also appear with him in glory.
Col. iii. 3, 4. As the Father hath
life in himself, so hath he given to
the Son to have life in himself.
John v. 26. Wherefore he is able
to save them to the uttermost who
come unto God by him, seeing he
ever liveth to make intercession
for them. Heb. vii. 25. Who ve
rily was foreordained before the
foundation of the world, but was
manifest in these last times for you,
who by him do believe in God,
that raised him up from the dead,
and gave him glory ; that your faith
and hope might be in God. 1 Pet.
i. 20, 21.
k Being confident of this very
thing, that he which hath begun a
good work in you will perform it
until the day of Jesus Christ. Phil.
i. 6. In whom also after that ye
believed, ye were sealed with that
holy Spirit of promise, which is the
earnest of our inheritance until the
redemption of the purchased pos
session unto the praise of his glory.
Eph. i. 13, 14. Who are kept by

97
¦as vessels made to honour. Wherefore they
which be endued with so excellent a benefit
of God, "be called according to God's pur-
tection we are, and which hath taken upon him the defence of
our cause. Yea, our consciences are cheerfully stayed with a
most singular comfort, and, in the midst of the miseries and
woes of this life, do leap for joy that Christ shall one day be the
Judge of the world ; for upon this hope we chiefly rest our
selves, that then at last we shall with unchangeable eternity
possess that same kingdom of immortality and everlasting life,
in all parts fully and abundantly perfect, which hitherto hath
been but begun, and which was ordained and appointed for the
children of God before the foundations of the world were laid.
Nowell, p. 61. See also Article V. a.
m The Christian faith professeth that a great number and in
finite multitude of godly persons, gathered together out of all
-countries, of the world, out of all parts of all nations every where,
and all ages of alPHimes, by the strength and power of his holy
word and voice, and by the divine motion of his heavenly Spirit,

the power of God through faith
unto salvation, ready to be revealed
in the last time. 1 Pet. i. 5. Israel
shall be saved in the Lord with an
everlasting salvation : ye shall not
be ashamed nor confounded world
without end. Is. xiv. 17. Thanks
be to God which giveth us the vic
tory through our Lord Jesus Christ.
Therefore, my beloved brethren,
be ye stedfast, unmoveable, always
abounding in the work of the Lord,
forasmuch as ye know that your
labour is not in vain in the Lord.
1 Cor. xv. 57, 58.
1 Hath not the potter power over
the clay, of the same lump to make
one vessel unto honour and another
unto dishonour? Rom. ix. 21. And
that he might make known the
riches of his glory on the vessels
of mercy, which he had afore pre
pared unto glory, even us whom he
hath called. Rom. ix. 23, 24. In a
great house there are not only ves
sels of gold and of silver, but also
of wood and of earth ; and some to
honour, and some to dishonour. If
a man therefore purge himself from
these, he shall be a vessel unto
honour, sanctified, and meet for the
master's use, and prepared unto

every good work. 2 Tim. ii. 20,
21. m Moreover whom he did pre
destinate, them he also called. Rom.
viii. 30. It is written in the prophets,
And they shall be all .taught of
God. Every man therefore that
hath heard, and hath learned of
the Father, cometh unto me.
Therefore said I unto you, that
no man can come unto me except
it were given unto him of my
Father. John vii. 45, 65. No man
can come to me except the Father
which hath sent me draw him. John
vi. 44. I have loved thee with an ,
everlasting love: therefore with
loving kindness have I drawn thee.
Jer. xxxi. 3. Thou hast hid these
things from the wise and prudent,
and hast revealed them unto babes;
even so, Father, for so it seemed
good in thy sight. Matt. xi. 25, 26.
That the purpose of God according
to election might stand, not of
works, but of him that calleth. — For
he saith to Moses, I will have mer
cy on whom I will have mercy, and
I will have compassion on whom I
will have compassion. So then it
is not of him that willeth, nor of
him that runneth, but of God that
O

98

pose, "by his Spirit "working in due season.
is by God incorporated into this church as into his own city ;
which all agreeing together in one true faith, one mind and
voice, may be in all things obedient to Christ their only King,
as members to their head. Nowell, p. 65.
Almighty and everlasting God, heavenly Father, we give thee
humble thanks, that thou hast vouchsafed to call us to the
knowledge of thy grace, and faith in thee : increase this know
ledge, and confirm this faith in us evermore. Bapt. Service.
And I heartily thank our heavenly Father, that he hath called
me to this state of salvation, through Jesus Christ our Saviour.
And I pray unto God to give me his grace, that I may continue
in the same unto my life's end. Catechism. See also Article
XIX. b. XXVI. a.
° It is the Holy Ghost which inwardly worketh the regenera
tion and new-birth of, mankind. — The more it (to regenerate) is

sheweth mercy.— Therefore hath
he mercy on whom he will have
mercy, and whom he will he hard-
eneth. Rom. ix. 11, 15, 16, 18.
We know that all things work to
gether for good to them that love
God, to them who are called accord
ing to his purpose. Rom. viii. 28.
We are bound to give thanks al
way to God for you, brethren, be
loved of the Lord, because God
hath from the beginning chosen
you to salvation, through sanctifi
cation of the Spirit and belief of
the truth : whereunto he called you
by our Gospel to the obtaining of
the glory of our Lord Jesus Christ.
2 Thess. ii. 13, 14. Holy brethren,
partakers of the heavenly calling.
Heb. iii. 1. Ye are a chosen gene
ration, a royal priesthood, an holy
nation, a peculiar people ; that ye
should shew forth the praises of
him who hath called you out of
darkness into his marvellous light.
1 Pet. ii. 9. God, who commanded
the light to shine out of darkness,
hath shined in our hearts, to give
the light of the knowledge ofthe
glory of God in the face of Jesus
Christ. 2 Cor. iv. 6. That the God
of our Lord Jesus Christ, the Fa
ther of glory, may give unto you
the Spirit of wisdom and revelation
in the knowledge of him : the eyes
of your understanding being en
lightened ; that ye may know what
is the hope of his calling, and what

the riches of the glory of his inhe
ritance in the saints. Eph. i. 17, 18.
Ye are called in one hope of your
calling. Eph. iv. 4. Who hatti
saved us, and called us with an holy
calling, not according to our works,
but according to his own purpose
and grace, &c. 2 Tim. i. 9. Ye see
your calling, brethren, how that
not many wise men after the flesh,
not many mighty, not many noble,
are called. 1 Cor. i. 26. The God
of all grace, who hath called us
unto his eternal glory. 1 Pet. v, 10.
God, who hath called you unto his
kingdom and glory. 1 Thess. ii.
12. Ye are thereunto called that
ye should inherit a blessing. 1 Pet.
iii. 9. Give diligence to make
your calling and election sure. 2
Pet. i. 10. The gifts and calling
of God are without repentance.
Rom- xi. 29. God is faithful, by
whom ye were called unto the fel-,.
lowship of his Son Jesus Christ.
1 Cor. i. 9. They that are with
him are called, and chosen, and
faithful. Rev. xvii. 14.
u Not by might, nor by power,
but by my Spirit, saith the Lord of
hosts. Zech. iv. 6. As the rain
cometh down, and the snow from
heaven, and returneth not thither,
but watereth the earth, and maketh
it bring forth and bud, that it may
give seed to the sower, and bread
to the eater: so shall my wold be
that goeth forth out of my mouth ;

99

"They through grace
hid from our understanding, the more it ought to move all men
to wonder at the secret and mighty working of God's Holy Spirit,
which is within us. For it is the Holy Ghost and no other thing
that doth quicken the minds of men, stirring up good and godly
motions in their hearts, which are agreeable to the will and com
mandment of God. Horn, xxviii. 1. See Art. X.f, g.
p Forasmuch as the word is the wisdom of God, men should
vainly labour in either teaching or learning it, unless God would
vouchsafe with the teaching of his Spirit to instruct our hearts,
as Paul teacheth, that in vain is the planting and the watering,
unless God give the increase. Nowell, p. 6.
The words of holy Scripture be called words of everlasting
life : for they be God's instrument, ordained for the same pur
pose. They have power to turn through God's promise, and
they be effectual through God's assistance, and (being re
ceived in a faithful heart) they have ever an heavenly spiritual -
working in them. Horn. i. 1.

it shall not return unto me void,
but it shall accomplish that which f
please, and it shall prosper in the
thing whereto 1 sent it. Isa. Iv.
10, 11.
0 The wind bloweth where it list-
eth, and thou hearest the sound
thereof, but canst not tell whence it
cometh, and whither it goeth : so is
every one that is born ofthe Spirit.
John iii. 8. It is God that worketh
in you both to will and to do of
his good pleasure. Phil. ii. 13.
God, who is rich in mercy for his
great love wherewith he loved us,
even when we were dead in sins,
hath quickened us together with
Christ, (by grace ye are saved.)
Eph. ii. 4, 5. Of his own will be
gat he us with the word of truth,
that we should be a kind of first-
fruits of his creatures. James i. 18.
According to his mercy he saved
us by the washing of regeneration,
and renewing of the Holy Ghost.
Tit. iii. 5. Being born again, not of
corruptible seed, but of incorrup
tible, by the word of God, which
liveth and abideth for ever. This
is the word which by the Gospel is
preached unto you. 1 Pet. i. 23,
25. In demonstration of the Spirit
and of power; that your faith
should not stand in the wisdom of
men, but in the power of God. 1
Cor. ii. 4, 5. The kingdom of God

is not in word but in power. 1 Cor.
iv. 20. Unto them which are call
ed, Christ the power of God, and
the wisdom of God. 1 Cor. i. 24.
The last Adam was made a quick
ening Spirit. 1 Cor. xv. 45. The
words that I speak unto you they
are spirit and they are life. John
vi. 63. The word of God effec
tually worketh in you that believe.
1 Thess. ii. 13. Faith cometh by
hearing, and hearing by the word
of God. Rom. x. 17. The preach
ing of the cross is to them that
perish foolishness; but unto us
which are saved it is the power of
God. 1 Cor. i. 18. Our Gospel
came not unto you in word only,
but also in power, and in the Holy
Ghost, and in much assurance. 1
Thess. i. 5. The entrance of thy
words giveth light. Ps. cxix. 130.
Sanctify then! through thy truth :
thy word is truth. John xvii. 17.
The law of the Spirit of life in
Christ Jesus hath made me free
from the law of sin and death.
Rom. viii. 2. If so be that ye
have heard him, and have been
taught by him, as the truth is in
Jesus. Eph. iv. 21. Whose heart
the Lord opened, that she attended
to the things which were spoken of
Paul. Acts xvi. 14.
P All that the Father giveth to
me, shall come unto me. John vi.
O 2

100
''obey the calling :
By faith given us of God we embrace the promise of God's
mercy, and of the remission of our sins. Horn. iii. 3. Art. X. d.
God instructing us with his word, and lightening our minds
with his holy Spirit, maketh us apt to learn those things that
otherwise would be far from entering into the dull capacity of
our wits; and sealing the promises of salvation in our souls,
he so informeth us that we are most surely persuaded of the
truth of them. Nowell, p. 77.
q Almighty God, who didst give such grace unto thy holy
apostle Saint Andrew, that he readily obeyed the calling of thy
Son Jesus Christ, and followed him without delay ; Grant unto
us all, that we being called by thy holy word, may forthwith

37. Blessed is the man whom
thou choosest, and causest to ap
proach unto thee, that he may
dwell in thy courts. Ps. Ixv. 4. I
have given unto them the words
which thou gavest me; and they
have received them, and have
known surely that I came out from
thee, and they have believed that
thou didst send me. John xvii. 8.
Other sheep I have which are not
of this fold: them also I must
bring, and they shall hear my
voice. Ye believe not, because ye
are not of my sheep. My sheep
hear my voice, and I know them,
and they follow me : and I give
unto them eternal life; and they
shall never perish, neither shall
any pluck them out of my hand.
John x. 16, 26, 28. For this cause
also thank we God without ceas
ing, because when ye received the
word of God which ye heard of us,
ye received it not as the word of
men, but as it is in truth the word
of God, which effectually worketh
also in you that believe. 1 Thess.
ii. 13. I am not ashamed of the
Gospel of Christ : for it is the
power of God to every one that
believeth. Rom. i. 16. Bringing
into captivity every thought to the
obedience of Christ. 2 Cor. x. 5.
By grace are ye saved through
faith ; and that not of yourselves ;
it is the gift of God. Eph. ii. 8.
According as God hath dealt to
every man the measure of faith.
Roin. xii. 3. Faithful is he that
calleth you, who also will do it.

1 Thess. v. 24. A man can receive
nothing, except it be given him
from heaven. John iii. 27. If God
peradventure will give them re
pentance to the acknowledging of
the truth. 2 Tim. ii. 25. To day,
if ye will hear his voice, harden
not your hearts. Heb. iii. 7. Faith
cometh by hearing, and hearing by
the word of God. Rom. x. 17.
Who then is Paul, and who is
Apollos, but ministers by whom
ye believed, even as the Lord gave
to every man ? Neither is he that
planteth any thing, neither he that
watereth ; but God that giveth the
increase. For we are labourers
together with God : ye are God's
husbandry, ye are God's building.
1 Cor. iii. 5, 7, 9. The hand of the
Lord was with them : and a great
number believed, and turned unto
the Lord. Acts xi. 21. When the
Gentiles heard they were glad,
and glorified the word of the Lord,
and as many as were ordained to
eternal life believed. Acts xiii.
48. 5 Elect according to the fore
knowledge of God the Father,
through sanctification of the Spirit
unto obedience and sprinkling of the
blood of JesusChrist. 1 Pet. i.2. By
whom we have received grace and
apostleship for obedience to the faith
(or the obedience of faith) among all
nations. Rom. i. 5. Mystery — by
the Scriptures of the prophets, ac
cording to the commandment of the
everlasting God, made known to
all nations for the obedience of

101
r they be justified freely :
give up ourselves obediently to fulfil thy holy commandments,
through the same Jesus Christ our Lord. Amen. Coll. for
St. Andrew's Day.
O Almighty God, who by thy blessed Son didst call Matthew
from the receipt of custom to be an Apostle and Evangelist ;
Grant us grace to forsake all covetous desires and inordinate
love of riches, and to follow the same thy Son Jesus Christ, who
liveth and reigneth, with thee and the Holy Ghost, one God,
world without end. Amen. Coll. for St. Matthew's Day.
Grant, 0 merciful God, that as thine holy apostle St. James,
leaving his father and all that he had, without delay was obe
dient unto the calling of thy Son Jesus Christ, and followed
him ; so we, forsaking all worldly and carnal affections, may be
evermore ready to follow thy holy commandments, through
Jesus Christ our Lord. Amen. Coll. for St. James's Day.
1 Justification is the office of God only, and is not a thing,
which we render unto him, but which we receive of him ; not
which we give to him, but which we take of him, by his free
mercy, and by the only merits of his most dearly beloved Son,
our only Redeemer, Saviour, and Justifier, Jesus Christ. Horn.
iii. 2.

faith. Rom. xvi. 26. As soon as
they hear of me, they shall obey
me. Ps. xviii. 44. Thy people
shall be willing in the day of thy
power. Ps. ex. 3. Ye have obeyed
from the heart that form of doc
trine which was delivered you.
Rom. vi. 17. He became the au
thor of eternal salvation to all that
obey him. Heb. v. 9. Ye hav*
purified your souls in obeying the
truth through the Spirit. 1 Pet. i.
22. In whom ye trusted after that
ye heard the word of truth, the
gospel of your salvation. Eph. i.
13. By faith Abraham, when he
was called to go out into a place
which he should after receive for
an inheritance, obeyed; and he
went out, not knowing whither he
went. Heb. xi. 8. We are of them
that believe to the saving of the
soul. Heb. x. 39. We through the
Spirit wait for the hope of right
eousness by faith. Gal. v. 5. Ye
are a chosen generation, a royal
priesthood, an holy nation, a pecu
liar people; that ye should shew
forth the praises of him who hath
called us out of darkness into his
marvellous light. 2 Pet. ii. 9. We

pray always for you, that our
God would count you worthy of
this calling, and fulfil all the good
pleasure of his goodness, and the
work of faith with power. That
the name of our Lord Jesus Christ
may be glorified in you, and ye in
him, according to the grace of our
God and the Lord Jesus Christ.
2 Thess. i. 11.
r And whom he called, them be
also justified. Rom. viii. 30. We
have believed in Jesus Christ, that
we might be justified by the faith
of Christ, and not by the works of
the law. Gal. ii. 16. The right
eousness of God is by faith of Jesus
Christ unto all and upon all them
that believe : being justified freely
by his grace through the redemp
tion that is in Christ Jesus. Rom,
iii. 22, 24. If by grace, then it is
no more of works : otherwise grace
is no more grace. But if it be of
works, then is it no more graces
otherwise work is no more work.
Rom. x. 6. The free gift is of
many offences unto justification.
That as sin hath reigned unto
death, even so might grace reign
through righteousness unto eternal

102
5 they be made sons of God by adoption :
Justification doth God give us as a gift of his own dear love
toward us, and of his liberality through Christ. When I speak
of God's gift and liberality, I mean it free and bountiful, without
any our desert or merit : that it be God's mere sincere liberality
which he applieth to our salvation only, whom he loveth and
which trust in him, not hired nor procured for wages, as it were
a merchandize of his commodities and benefits, used by him for
some profit to himself, requiring a gain of us, some recompense
or price, which once to think, were to abate both the liberality
and majesty of God. Nowell, p. 76. See also Article XI.
We flee to the mercy of God, whereby he freely embraceth
us with love and good will in Christ, without any our deserving
or respect of works, both forgiving us our sins, and so giving
us the righteousness of Christ by faith in him, that for the same
Christ's righteousness he so accepteth us as if it were our own.
To God's mercy therefore through Christ we ought to impute all
our justification. Nowell, p. 72.
Q. Thou sayest then that faith is not the cause, but the in
strument of justification, for that it embraceth Christ, which is
our justification, coupling us with so straight a bond to him,
that it maketh us partakers of all his good things. A. Yea for
sooth. Nowell, p. 73.
8 We are by the Spirit's divine instinct and inspiration newly
life by Jesus Christ our Lord, to them that believe on his name :
Rom. v. 16, 21. To bring in ever- whiGh were born not of blood, nor
lasting righteousness. Dan. ix. 24. of the will of the flesh, nor of the
That being justified by his grace will of man, but of God. John i.
we should be made heirs according 12, 13. Behold, what manner of
to the hope of eternal life. Tit. iii. love the Father hath bestowed
7. Therefore being justified by upon us, that we should be called
faith, we have peace with God, the sons of God. 1 John iii. 1.
through our Lord Jesus Christ. To redeem them that were under
Rom. v. 1. Every tongue that the law, that we might receive the
shall rise in judgment thou shalt adoption of sons: and because ye
condemn. This is the heritage of are sons, God hath sent forth the
the servants of the Lord, and their Spirit of his Son into your hearts,
righteousness is of me, saith the crying, Abba, Father; — and if a
Lord. Isa. liv. 17. Who shall lay son, then an heir of God through
any thing to the charge of God's Christ. Gal. iv. 5—7. He that over-
elect ? It is God that justifieth. cometh shall inherit all things, and
Rom. viii. 33. In the Lord shall I will be his God, and he shall be
all the seed of Israel be justified, my son. Rev. xxi. 7. As many as
afhd shall glory. Isa. xiv. 25. are led by the Spirit of God they
s Having predestinated us to the are the sons of God. For ye have
adoption of children by Jesus not received the spirit of bondage
Christ to himself. Eph. i. 5. Ye again to fear; but ye have re-
are all the children of God by ceived the Spirit of adoption,
faith in Christ Jesus. Gal. iii. 26. whereby we cry Abba, Father.
As many as received him, to them The Spirit itself beareth witness
gave he power (right or privilege) with our spirit, that we are the
to become the sons of God, even children of God: and if children

103
* they be made like the image
begotten, and therefore Christ said that we must be -born again
of water and the Spirit. Also by his heavenly breathing on us,
God the Father doth adopt us his children, and therefore he is
worthily called the Spirit of adoption. Nowell, p. 63»
God hath freely through Christ made and adopted us his
children. The name of children by right of adoption is freely
imparted to us through Christ. Nowell, p. 44.
' Christ hath set himself for an exemplar for us to follow, to
frame our life according thereunto. Where Christ died for sin
and was buried, he but once suffered the same. Where he once
rose again and ascended into heaven, he but once rose again,
and but once ascended ; he now dieth no more, but enjoyeth
eternal life, and reigneth in most high and everlasting glory.
So if we be once dead and buried to sin, how shall we here-
after live in the same ? If we be risen again with Christ, if
by assured faith and stedfast hope we be conversant with him
in heaven, then ought we from henceforth to bend all our cares
and thoughts upon heavenly, divine, and eternal things, not
earthly, worldly, and transitory. And as we have heretofore
borne the image of the earthly man, we ought from henceforth
to put on the image of the heavenly man, quietly and patiently
bearing, after his example, all sorrows and wrongs, and following
and expressing his other divine virtues so far as mortal man be
able. And whereas Christ our Lord never ceaseth to do us good,
continually to intreat for and to crave his Father's mercy for us,
to give us his holy Spirit, and wonderfully and continually to
then heirs : heirs of God, and joint- thou in me, that they may be made
heirs with Christ; if so be that we perfect in one ; and that the world
suffer with him, that we may be may know that thou hast sent me,
also glorified together. Rom. viii. and hast loved them, as thou hast
14 — 17. It shall come to pass, that loved me. I have declared unto
in the place where it was said them thy name, and will declare it ;
unto them, Ye are not my people, that the love wherewith thou hast
there it shall be said unto them, Ye loved me may be in them, and I in
are the sons of the living God. them. John xvii. 16, 19, 22, 23, 26.
Hos. i. 10. It pleased God, who separated me
* Whom he did foreknow, he from my mother's womb, and called
also aid predestinate to be con- me by his grace, to reveal his Son
formed to the image of his Son, in me. Gal. i. 15, 16. Yea doubt-
that he might be the first-born less, and I count all things but loss
among many brethren. Rom. viii. for the excellency of the know-
29. They are not of the world, ledge of Christ Jesus my Lord : for
even as 1 am not of the world. — '• whom I have suffered the loss of
For their sakes I sanctify myself, all things, and do count them but
that they also might be sanctified dung, that I may win Christ, and
through the truth.— And the glory be found in him:— that I may
which thou hast given me I have know him, and the power of his
given them ; that they may be one, resurrection, and the fellowship of
even as we are one : I in them, and his sufferings, being made con-

104

of his only-begotten Son Jesus Christ :
garnish his church with most liberal gifts ; it is meet that we in
like manner, with our whole endeavour, should help our neigh
bour, and that we be bound to all men in most straight bonds
of love, concord, and most near friendship, so much as shall lie
in us, and so to be wholly framed after the manners of Christ as
our only exemplar. Nowell, p. 59.
And there should be no greater comfort to Christian persons,
than to be made like unto Christ, by suffering patiently adver
sities, troubles, and sicknesses. For he himself went not up to
joy, but first he suffered pain ; he entered not into his glory be
fore he was crucified. So truly our way to eternal joy is to
suffer here with Christ ; and our door to enter into eternal life
is gladly to die with Christ ; that we may rise again from
death, and dwell with him in everlasting life. Visitation of
the Sick.
Almighty God, who hast given thine only Son to be unto us
both a sacrifice for sin, and also an ensample of godly life ;
Give us >grace that we may always most thankfully receive that
his inestimable benefit, and also daily endeavour ourselves to
follow the blessed steps of his most holy life, through the same
Jesus Christ our Lord. Amen. Coll. for the second Sunday
after Easter.

formable unto his death ; if by any
means I might attain unto the re
surrection of the dead. Phil. iii.
8 — 11. So many of us as were
baptized into Jesus Christ were
baptized into his death. Therefore
we are buried with him by bap
tism into death : that like as Christ
was raised up from the dead by
the glory of the Father, even so
we also should walk in newness of
life. If we have been planted to
gether in the likeness of his death,
we shall be also in the likeness of
his resurrection : knowing this that
our old man is crucified with him,
that the body of sin might be de
stroyed, that henceforth we should
not serve sin. For be that is dead
is freed from sin. Now if we be
dead with Christ we believe that
we shall also live with him:
knowing that Christ being raised
from the dead, dieth no more;
death hath no more dominion over
him. For in that he died, he died
unto sin once ; but in that he liv
eth, he liveth unto God. Likewise
reckon ye also yourselves to be

dead indeed unto sin, but alive
unto God, through Jesus Christ our
Lord. Rom. vi. 3—11. Col. ii. 10—
13. If any man be in Christ, he is a
new creature : old things are pass
ed away; behold all things are
become new. 2 Cor. v. 17. As
many of you as have been baptized
into Christ, have put on Christ.
Gal. iii. 27^ He that saith he
abideth in him, ought himself also
so to walk even as he walked.
1 John ii. 6. If we walk in the
light, as he is in the light, we have
fellowship one with another, and
the blood of Jesus Christ his Son
cleanseth us from all sin. 1 John i.
7. Righteousness shall go before
him, and shall set us in the way of
his steps. Ps. lxxxv. 13. Hereunto
were ye called : because Christ
also suffered for us, leaving us an
example, that ye should follow his
steps. 1 Pet. ii. 21. Let this mind
be in you which was also in Christ
Jesus. Phil. ii. 5. Forasmuch as
Christ hath suffered for us in the
flesh, arm yourselves likewise with
the same mind : for he that hath

105

u they walk religiously
Grant, O Lord, that as we are baptized into the death df thy
blessed Son onr Saviour Jesus Christ ; sd by continual mortifyi
ing our corrupt affections, we may be buried With hirri; and
that through the grave and gate oif death we may pass to out
joyfttl resurrection, for his merits, who died and was buried) and
rose again for us, thy Soft Jefsus Christ our Lord. Amen. Cdlh
for Easter Evert.
O God, whose blessed Son' was manifested, that he might de
stroy tbe works of the def il, and make ns the sons of God, and
heirs of eternal life 5 Grant us* we beseech thee, that having this
trope, we may purify ourselves even as he is pure ; that when he
shall appear again with power and great glory, we may be made
like unto him in his eternal and glorious kingdom, where with
thee, O' Father, and thee, 0 Holy Ghost, he liveth and reigneJh/
ever one God, world without end. Amen. Coll. far the. sixtlt
Sunday after the Epiphany.
" God of his mercy and special favour towards theniy whom
he hath appointed to ev6i'rasti fig salvation, hath so 6ffered his!
grace; especiairy, and they have' so received it fruitfully, that al-

suffer'ed in the fleshf hath eeased
from sin ; that he no longer should
live the rest of his time in the flesh
to the lusts of men, but fo the wiTf
of Gdd. t Pet.fv. 1, 2. Always
bearing about fn the body the
dying 6f the Lord Jesus, that the
life also of Jesus might be made
manifest in our body. 2 Cor. iv. 10.
Be ye therefore followers of God,
as dear children ; an'rf walk ift love,
as Christ also hath' loved ns, and
fidffi given himself for us an offer
ing1 and a' sacrifice fo God for a
Swfeef-smeOTng' savour. EpB. v. 1,
2. Take mf yoke upon ydu', and
learn of me; for I am meek and
16wfy in heart : and ye shall find
rest iritd your sbulS. Matt. xi. 29.
A new commandment I give unto
you, that ye' love one another ; as
I hav& roved yoii, that ye love one
attofllei-. By this shall all men
know that ye are my disciples, if
ye have love one to aiiothei'. John
xiii. 34. Put on therefore, as the
elect of God, holf arid beldvedi
bowels' of mercies, kindness,' hum
bleness of milid, meekness, long-
suffering ; — even aS Christ forgave
ydu; sOr also do ye. Col. iii. 12.
Atsfe have borile the image of the
We shall also bear the

image of the heavenly. 1 Cor. xv.
49. We all, with open face be
holding as in a glass the glory pf
the Lord, are changed into the'
Same image from glory to glory,
even as by the Spirit of the Lord,
2 Cor. iii. 18. Beloved, now are
we the sons of God', and it doth
not yet appear what we shall be ;
but we know that when he shall
atpjpear, We shall he like him, for we
shall see him aB he is. 1 John' iii. 2-
As for me, I will behold thy face
in righte'ousness ; 1 shall be satis
fied Wheh I awake With thy li'lsfe-
ness. Pk. xvii. 15.
" The' Lord knoweth the way
of the righteous. Ps. i. 6. He
hath chosen us in him that wie
should be holy arid without blairie
before him in love. EpK. i. 4. Ye
have not choseri me, but f have
chosen you, arid ordained you, that
ye should go, and bring forth frui'f;
add that your fruit should remain'.
John iv. 16. Purify unto himself
a pecuiiai4 people iealoiis of good
Wrirks. Tit. ii. 14. We are his
Workrrianship, created in Christ' Je
sus unto good works, which God
hath before ordained that we should
walk iri therh. Eph. ii. l'O. That
the than of God may be perfect,
P

106
in good works,
though, by reason of their sinful living outwardly, they seemed
before to have been the children of wrath and perdition ; yet
now, the Spirit of God mightily working in them, unto obe
dience to God's will -and commandments, they declare by their
outward deeds and life, in the shewing of mercy and charity —
which cannot come but of the Spirit of God, and his especial
grace — that they are the undoubted children of God, appointed
to everlasting life. And so, as by their wickedness and ungodly
living they shewed themselves, according to the judgment of
men, which follow the outward appearance, to be reprobates
and cast-aways ; so now, by their obedience unto God's holy
will, and by their mercifulness and tender pity — wherein they
shew themselves to be like unto God, who is the fountain and
spring of all mercy — they declare openly and manifestly unto
the sight of men, that they are the sons of God, and elect of him
unto salvation. Horn, xxiii. 2.
By faith we receive Christ such as he delivereth himself unto
us. But he doth not only set us at liberty from sins and death,
and make us at one with God, but also with the divine inspira
tion and virtue of the Holy Ghost doth regenerate and newly
form us, to the endeavour of innocency and holiness, which we
call newness of life.  Good works do stand upon faith as upon
their root. It doth most vehemently stir us up to the endeavour
of a good life ; yea, and so far, that he is not truly faithful that
doth not also to his power shun vices and embrace virtues, so
living always as one that looketh to give an account. Nowell,
p. 73, 74.
throughly furnished unto every the Lord unto all pleasing, being
good work. 2 Tim. iii. 17. This is fruitful in every good work. Col. i.
a faithful saying, and these things 10. This woman was full of good
(see ver. 4 — 7.) I will, that thou works, and almsdeeds, which she
affirm constantly (i'»a, in order) did. Acts ix. 36. Let your light so
that they which have believed in shine before men, that they may see
God might be careful to maintain your good works, and glorify your
good works. Tit. iii. 8. Adorn the Father which is in heaven. Matt. v.
doctrine of God our Saviour in all 16. Charge them that are rich in
things. Tit. ii. 10. Teaching us this world — that they do good, that
that, denying ungodliness and they be rich in good works, ready
worldly lusts, we should live so- to distribute, willing to communi-
berly, righteously, and godly, in cate. 1 Tim. vi. 10. Giving all
this present world. Tit. ii. 12. That diligence, add to your faith virtue;
ye would walk worthy of God, who and to virtue knowledge ; and to
hath called you unto his kingdom knowledge temperance ; andtotem-
and glory. 1 Thess. ii. 12. Walk perance patience ; and to patience
worthy of the vocation wherewith godliness ; and to godliness bro-
ye are called. Eph.iv.l-. Let your therly kindness ; and to brotherly
conversation be as it becometh the kindness charity. 2 Pet. i. 5—7.
Gospel of Christ. Phil. i. 27. Our Finally, brethren,whatsoever things
conversation is in heaven. Phil. iii. are true, whatsoever things are ho-
20. That ye might walk worthy of neBt, whatsoever things are just,

107
w and at length,
And reason it is that we being redeemed with the blood of
Christ the Son of God, and having beside received innumerable
and infinite benefits of God, should live and wholly frame our
selves after the will and appointment of our Redeemer, and so
shew ourselves mindful and thankful to the Author of our sal
vation, and by our example procure and win other unto him.
Nowell, p. 76.
Almighty and merciful God, of whose only gift it cometh that
thy faithful people do unto thee true and laudable service ; Grant,
we beseech thee, that we may so faithfully serve thee in this life,
that we fail not finally to attain thy heavenly promises, through
the merits of Jesus Christ our Lord. Amen. Coll. for the thir
teenth Sunday after Trinity.
Merciful Lord, we beseech thee to cast thy bright beams of
light upon thy Church ; that it being enlightened by the doc
trine of thy blessed Apostle and Evangelist Saint John, may so
walk in the light of thy truth, that it may at length attain to
the light of everlasting life, through Jesus Christ our Lord.
Amen. Coll. for St. John the Evangelist's Day.
O Almighty God, who hast knit together thine elect in one
communion and fellowship, in the mystical body of thy Son
Christ our Lord ; Grant us grace so to follow thy blessed Saints
in all virtuous and godly living, that we may come to those un
speakable joys, which thou hast prepared for them that unfeign-
edly love thee, through Jesus Christ our Lord. Amen. Coll.
for All Saints' Day.
w And, as while God reigneth by his Spirit in us, men have a
certain community with God in this world, so we pray and wish
that he will also by Christ communicate with us in heaven the
joy ofthe most blessed kingdom, and the glory that in everlast
ing ages of worlds shall never be changed, that we may be not
only children but also heirs of our heavenly Father ; which desire
also we verily nothing distrust or doubt, that our heavenly Father
will one day grant us to enjoy. Nowell, p. 90.
He rose from death, and we also are risen again with him,
being so made partakers of his resurrection and life, that from
henceforth death hath no more dominion over us. For in us is
the same Spirit which raised Jesus Christ from the dead. Be
side that, since the ascension, we have most abundantly received
the gifts of the holy Ghost, he hath also lifted and carried us up
into heaven with him, that we might, as it were with our head,
take possession thereof. These things indeed are not yet seen ;
but then shall they be brought abroad into light, when Christ
whatsoever things are pure, what- praise, think on these things. PhiL
soever things are lovely, whatsoever iv. 8.
things are of good report ; if there w In due season we shall reap, if
be any virtue, and if there be any we faint not. Gal. vi. 9.

108
"by God's mercy, ^they attain to everlasting
felicity.
which is the light of the world, in whom all our hope and wealth
k set and settled, shining with immortal glory, shall shew him
self openly to all men. Nowell, p. 58.
God hath delivered all men that be his, by his Son Jesus
Christ, from the spiritual thraldom of sin and the tyranny of the
devil, wherein else they had lain pressed and oppressed. This
kind of deliverance pertaineth indifferently to all men which put
their trust in God their deliverer, and, to their power, obey his
laws. Nowell, p. 10.
AH they which behold Christ crucified with a true and lively
faith, shall undoubtedly be delivered from the grievous wounds
of the soul, be they never so deadly or many in number. Horn.
xxv. 1.
* 0 God, who declarest thy almighty power most chiefly in
shewing mercy and pity; Mercifully gi;ant unto us such a mea
sure, of thy grace, that we running the way of thy command
ments, may obtain thy gracious promises, and be niade partakers
of thy heavenly treasure, through Jesus Christ our Lord. Ainen.
Coll. for the eleventh Sunday after Trinity.
Keep, we beseech thee, O Lord, thy Church with thy perpe
tual mercy : and because the frailty of man without thee cannot
but fall, keep us ever by thy help from all things hurtful, and
lead us to all things profitable to our salvation, through Jesus
Christ our Lord. Amen. Coll. for the fifteenth Sunday after
Trinity. 1 O God, the protector of all that trust in thee, without whom
nothing is strong, nothing is holy ; increase and multiply upon
* With great mercies will I ga- house of Onesiphorus.. The Lord
ther thee. With everlayting kind- grant uptor him, that he miry find
ness will I have mercy on thee, mercy of the Lord in that day.
saith the Lord thy Redeemer. Is. 2 Tim. i. J 6, 18. Jude— to them
liv. 7, 8. I will make an everlast- th%t are sanctified by God the Fa,
ing covenant with, you, even the ther, and preserved in Jesus Christ.
sure mercies of David. Is. Iv. 3. Jude 1. My, sheep hear my voice,-
The mercy of the Lord is from and I know them, and they follow
everlasting to everlasting upon me : and I give unto them eternal
them that fear him. Ps. ciii. 17. It life ; and they shall never perish,
is of ike Lord's mercies that we are neither shall any man pluck them
not co,us,v.med, because his Compaq out of my hand, Jobn *. 27, 38,
sions fail not. They are new every y They whic^ are called receive
morning : great is thy faithfulness, the promise of eternal Inheritance.
Lam. iii^ 22, 23. For I am the Lord, Heb. ix. 15. And this is the Fa-
I change not ; therefore ye sons of ther?s will which hath sent me, that
Jacob are not consumed. Mai. iii. 6. of all which he hath given me I
So then it is not of him that willeth, shpul.d lose nothing, but. should
nor of him that runneth, but of God raise i' up. *lgaw at the la?t dilj.
that sheweth mercy. Ronj. ix. 16. And this is the will of b,im that sent
The Lord give mercy uijto the me, that every one which, seeth thie

109
As the godly consideration of predesti-
us thy mercy, that thou being our ruler and guide, we may so
pass through things temporal, that we finally lose not the things
eternal : grant this, O heavenly Father, for Jesus Christ's sake
our Lord. Amen. Coll. for the fourth Sunday after Trinity.
Lord of all power and might, who art the author and giver of
all good things ; Graft in our hearts the love of thy Name,
increase in us true religion, nourish us with all goodness, and of
thy great mercy keep us in the same, through Jesus Christ our
Lord. Amen. Coll. for the seventh Sunday after Trinity .
Assist us mercifully, 0 Lord, in these our supplications and
prayers, and dispose the way of thy servants towards the attain
ment of everlasting salvation; that among all the changes and
chances of this mortal life, they may ever be defended by thy
most gracious and ready help, through Jesus Christ our Lord.
Amen. Communion Service.

Son, and believeth on him, may
have everlasting life; and I will
raise him up at the last day. John
vi. 39, 40. Wherefore he is able also
to save them to the uttermost that
come unto God by him, seeing he
ever liveth to make intercession for
them. Heb. vii. 25. Much more
being reconciled, we shall be saved
hy his life. Rom. v. 10. Verily,
verily, I say unto you, He that be
lieveth on me hath everlasting life.
John vi. 47. And shall not come
into, condemnation; but is passed
from death unto life. Ver. 24. Even
so might grace reign through righ
teousness unto eternal life. Rom. v.
21. The gift of God is eternal life,
through Jesus Christ our Lord. Rom.
vi. 23. This is the record, that God
hath given to us eternal life. 1 John
v.ll. My salvation shall be for ever,
and my righteousness shall not be
abolished. Is. li. 6. Israel shall be
saved in the Lord with an ever
lasting salvation: ye shall not be
ashamed nor confounded world
without end. Is. xiv. 17. .In whom
also \.e have obtained an inherit
ance, being predestinated according
to the purpose of him, who worketh
all things after the counsel of his
own wil". Eph. i. 11 . An inherit
ance reserved in heaven for you,
who are kept by the power of God
through faith unto salvation, ready
to be revealed in tbe last time.

1 Pet. i. 4, 5. The Lord knoweth
the days of the upright, and their
inheritance shall be for ever. Ps.
xxxvii. 18. Thou wilt shew me the
path of life : in thy presence is ful
ness of joy; at thy right hand there
are pleasures for evermore. Ps. xvi.
11. The God of all grace hath
called us unto his eternal glory.
1 Pet, v. 10. He called you by our
Gospel to the obtaining of the glory
of our Lord Jesus Christ. 2 Thess.
ii. 14. And whom he justified, them
he also glorified. Rom. viii. 30, A
partaker of the glory that shall bg
revealed. 1 Pet. v. 1. I reckon that
the sufferings of this present time
are not worthy to be compared
with the glory which shall be re
vealed in us. Rom. viii, 18. 0«r
light affliction worketh for us a far
more exceeding and eternal weight
of glory. 2 Cor. iv. 17. Father, I
will that they also, whom thou hast
given me, be with me where I am ;
that they may behold my glory,
which thou hast given me : for thou
lovedst me before the foundation of
the world. John xvii. 24. Holy
Father, keep through thine own
name those whom thou hast given
me. John xvii. 11. I will make an
everlasting coven antwith them, that
I will not turn away from them to
do them good; but I will put my
fear in their hearts, that they shall
not depart from me. Jer. xxxii, 40.

110
nation z, and our election in Christ, is full of
sweet, pleasant, and unspeakable comfort to
" See reference a above.

My grace is sufficient for thee.
2 Cor. xii. 9. The Lord will per
fect that which .concerneth me :
thy mercy, O Lord, endureth for
ever : forsake not the works of
thine own hands. Ps. cxxxviii. 8.
Being confident of this very thing,
that he which hath begun a good
work in you will perform it until
the day of Jesus Christ. Phil. i. 6.
The path of the j ast is as the shin
ing light, that shineth more and
more unto the perfect day. Prov. i v.
18. He preserveth the way of his
saints. Prov. ii. 8. He will keep
the feet of his saints. 1 Sam. ii. 9.
Their righteousness is of me, saith
the Lord. Is. liv. 17. Whatsoever
is born qf God overcometh the
world. 1 John v. 4. The righteous
shall hold on his way, and he that
hath clean hands shall be stronger
and stronger. Job xvii. 9. The steps
of a good man are ordered by the
Lord : and he delighteth in his way.
Though he fall, he shall not be ut
terly cast down : for the Lord up-
holdeth him with his hand. Depart
from evil, and do good ; and dwell
for evermore. Ps. xxxvii.23,24,27.
I am continually with thee : thou
hast holden me by my right hand.
Thou shalt guide me with thy
counsel, and afterward receive me
to glory. Ps. lxxiii. 23, 24. Then
shall the King say unto them on
his right hand, Come, ye blessed of
my Father, inherit the kingdom
prepared for you from the founda
tion of the world. Matt. xxv. 34.
Now unto him that is able to keep
you from falling, and to present
you faultless before the presence
of his glory, with exceeding joy,
to the only wise God our Saviour,
be glory and majesty, dominion and
power, both now and ever. Amen.
Jude 24, 25.
• What shall we say then to these
things : If God be for us, who shall
be against us ? Rom. viii. 31. The
Lord is my light, and my salvation ;
whom shall I fear '. the Lord is the

strength of my life ; of whom shall
I be afraid ? Ps. xxvii. 1. Know that
the Lord hath set apart him that is
godly for himself: the Lord will
hear when I call unto him. Ps. iv. 3.
Behold, God is my salvation ; I will
trust and not be afraid : for the
Lord Jehovah is my strength and
my song ; he also is become my
salvation. Therefore with joy shall
ye draw water out of the wells of
salvation. Is. xii. 2, 3. God, willing'
more abundantly to shew unto the
heirs of promise the immutability
of his counsel, confirmed it by an
oath: that by two immutable things,
in which it was impossible for God
to lie, we might have a strong con
solation, who have fled for refuge
to lay hold upon the hope set before
us : which hope we have as an an
chor of the soul, both sure and
stedfast, and which entereth into
that within the veil. Heb. vi. 17—
19. Kept by the power of God
through faith unto salvation.
Wherein ye greatly rejoice. 1 Pet.
i. 5, 6. For to me to live is Christ,
and to die is gain. Phil. i. 21. Happy
art thou, O Israel ; who is like unto
thee, O people, saved by the Lord,-
the shield of thy help, and who is
the sword of thy excellency? Deut.
xxxiii. 29. We joy in God, through
our Lord Jesus Christ, by whom we
have now received the atonement.
Rom. v. 11. In whom believing, ye
rejoice with joy unspeakable and
full of glory: receiving the end of
your faith, even the salvation of
your souls. 1 Pet. i. 8, 9. Rejoice,'
because your names are written in
heaven. Luke x. 20. That their
hearts might be comforted, being
knit together in love, and unto all
riches of the full assurance of un
derstanding, to the acknowledg
ment of the mystery of God, and of
the Father, and of Christ. Col. ii. 2.
Blessed be the God and Father of
our Lord Jesus Christ, who hath
blessed us with all spiritual bless
ings in heavenly places in Christ :

Ill
godly persons, « and such as feel in them
selves the working of the Spirit of Christ,
* In them that through faith are of one body with Christ,
crooked affections and corrupt desires, which we call the lusts
of the flesh, are, as it were crucified with him, and die, so as
they have no more dominion in our souls. Nowell, p. 48.
Almighty and everlasting God, by whose Spirit the whole
body of the Church is governed and sanctified ; Receive our
supplications and prayers, which we offer before thee for all
estates of men in thy holy Church ; that every member of the
same, in his vocation and ministry, may truly and godly serve
thee, through our Lord and Saviour Jesus Christ. Amen.
Almighty God, who madest thy blessed Son to be circumcised,
and obedient to the law for man ; Grant us tbe true circumcision
ofthe Spirit; that our hearts and all our members being mor
tified from all worldly and carnal lusts, we may in all things
obey thy blessed will, through the same thy Son Jesus Christ
our Lord. Ameu. Coll. for the Circumcision of Christ.

according as he hath chosen us in
him, &c. Eph. i. 2. Now our Lord
Jesus Christ himself, and God, even
our Father, which hath lovedus, and
given us everlasting consolation and
good hope through grace, comfort
your hearts, and stablish you in
every good word and work. 2 Thess.
ii. 16, 17. Now the God of hope
fill yon with all joy and peace in
believing, that ye may abound in
hope, through the power of the
Holy Ghost. Rom. xv. 13.
" Prove your own selves. Know
ye not your own selves, how that
Jesus Christ is in you, except ye be
reprobates? 2 Cor. xiii. 5. Christ
in you the hope of glory. Christ
formedinyou. Col. i. 27. Gal.iv.19.
If any man have not the Spirit of
Christ, he is none of his. And if
Christ be in you, the body is dead
because of sin, but the spirit is life
because of righteousness. Rom. vii.
9, 10. According to his working,
which worketh in me mightily. Col.
i. 29. I am crucified with Christ:
nevertheless I live; yet not I, but
Christ liveth in me : and the life
which I now live in the flesh, I live
by the faith ofthe Son of God, who
loved me, and gave himself for me.
Gal. ii. 20. Every man that hath
this hope in him purifieth himself

even as he is pure. 1 John iii. 3.
Put ye on the Lord Jesus Christ,
and make not provision for the flesh,
to fulfil the lusts thereof. Rom. xiii.
14. The flesh lusteth against the
Spirit, and the Spirit against the
flesh; and these are contrary the
one to the other. Gal. v. 17. Mor
tify your members which are upon
the earth. Col. iii. 5. That Christ
may dwell in your hearts by faith.
Eph. iii. 17. The water that I shall
give him shall be in him a well of
water springing up into everlasting
life. John iv. 14. Who shall change
our vile body, that it may be fa
shioned like unto his glorious body,
according to the working whereby
he is able even to subdue all things
unto himself. Phil. iii. 21. Now he
which stablisheth us with you in
Christ, and hath anointed us, is
God ; who hath also sealed us, and
given the earnest of the Spirit in
our hearts. 2 Cor. i. 21, 22. Grieve
not the Holy Spirit, whereby ye are
sealed unto the day of redemption.
Eph. iv. 30. As many as are led
by the Spirit of God, they are the
sons of God. The Spirit itself bear
eth witness with our spirit, that we
are the children of God. Rom. viii.
14, 15.

112
b mortifying the works of the flesh, and their
earthly members, c and drawing up their mind to
b The mortifying of the old man is unfeigned and sincere ac
knowledging and confession of sin, and these with a shame and
sorrow of mind, with the feeling whereof a person is sore grieved
for that he hath swerved from righteousness, and not been obe
dient to the will of God. For every man ought, in remembering
the sins of his life past, wholly to mislike himself, to be angry
with himself, and to be a severe judge ofhis own faults, and to
give sentence and to pronounce judgment of himself, to the in
tent he abide not the grievous judgment of God in his wrath.
This sorrow some have called contrition, whereunto are joined
in nearness and nature an earnest hatred of sin, and a love and
desire of righteousness lost. Nowell, p. 70.
c The renewing of the Spirit or quickening of the new man
is when faith cometh, and refresheth and lifteth up the mind
so troubled, assuageth sorrow, and comfortefh the person, and
doth revoke and raise him up again from desperation, to hope of
obtaining pardon of God through Christ, and from the gate of
death, yea, from hell itself, unto life. Nowell, p. 56.
He sendeth down his Holy Spirit into our hearts, as a most
sure pledge ofhis good-will, by which Spirit he bringeth us out
of darkness and mist into open light ; he giveth sight to the
blindness of our minds ; he chaseth sorrow out of our hearts,
and healeth the wounds thereof; and with the divine motion of
his Spirit he eauseth that looking up to heaven, we raise up our
minds and hearts frem the ground, from corrupt affections and
"¦ Every man that striveth for the c The way of life is above to the
mastery is temperate in all things, wise, that he may depart from hell
Now they do it to obtain a corrup- beneath. Prov. xv. 24. Hath raised
tible crown; but we an incorrup- us up together, and made us sit to-
tible. 1 Cor. ix. 25. I keep under gether in heavenly places in Christ
my body, and bring it into subjec- Jesus. Eph. ii. 6. If ye then be
tion; lest that by any means, when risen with Christ, seek those things
I have preached to others, I myself which are above, where Christ sit-
should be a cast-away. 1 Cor. ix. teth at the right hand of God. Set
27. They that are Christ's have your affections on things above, not
crucified the flesh with the affec- on things on the earth. Col. iii. 1,2.
tions and lusts. Gal. v. 24. Teach- For to be carnally minded is death,
ing us that denying ungodliness but to be spiritually minded is life
and worldly lusts, we should live and peace. Rom. viii. 6. Fear not,
soberly, righteously, and godly, in little flock ; fbr it is your Father's
this present world. Tit. ii. 12. If good pleasure to give you the king-
ye through the Spirit do mortify dom. Sell that ye have, and give
the deeds of tbe body, ye shall live, alms ; provide yourselves bags
Rom. viii. 12. It is a faithful say- which wax not old, a treasure in
ing: for if we be dead with him, the heaieus, that faileth not. Luke
we shall also live with him : if we xii. 32, 33. Lay up for yonrselves
suffer with him, we shall also reign treasures in heaveri  For where
with him. 2Tim.ii.ll,12. Rom.vi.8. your treasure is, there will y'tfuT

113
high arid heavenly things; as well because it
d doth greatly establish and confirm their faith of
froth earthly things, upward t6 the place where Christ is at the right
hand of his Father, that we, thinking upon and beholding things
above and heavenly, and so raised up and of upright mind, con
temn these our base things, life, death, riches^ poverty, and
with lofty and high courage despise all worldly things. Nowell,
p. 56. See also Art. V. b.
Grant, we beseech thee, Almighty God, that like as we do'
believe thy only-begotten Son our lord Jesus Christ to have
ascended into the heavens ; so we may also in heart and mind
thither ascend, and with him continually dwell, who liveth and
reigneth, with thee and the Holy Ghost, one God, wOfld without
end. Amen. Coll. for the Ascension-day.
* Knowing that we be, by this benefit of his resurrection,
risen with him by our faith unto life everlasting ; being in full'
surety of our hope, that we shall have our bodies likewise raised
again from death, to have them glorified in inlriiOrtalit'y, and
joined to his glorious body; having in the mean while his Holy
Spirit within our hearts, as a seal and pledge of our everlasting
inheritance — by whose assistance we be replenished with afl
righteousness, by whose power we shall be able to subdue alt
our evil affections, rising against the pleasure of God — these
things, I say, well considered, let us now, in the rest of our life
declare our faith that we have in this most fruitful article, by

heart be also. Matt. vi. 20,21. Our <* What shall we say then to these
conversation is in heaven, from things ? If God be for us, who can
whence also we look for the Sa- be against us ? Who shall lay any
viour, the Lord Jesus Christ. Phi), thing to the charge of God's elect?
iii. 20. We walk by faith, not by It is God that justifieth. Who is
sight. 2 Cor. v. 7. Our affliction he that condemneth ? It is Christ
worketh for us a far more exceed- that died, yea, rather that is risen
ing and eternal weight of glory ; again, who is even at the right hand
while we look not at the things of God, who also maketh interces-
whjph are seen, but at the things sion for us. Who shall separate iis
which are not seen; for the things from the love of Christ? I am per-
which are seen are temporal; but suaded that neither death, nor life,
the things which are not seen are nor angels, nor principalities, nor
eternal. For we know that if our1 powers, nor things present, noi*
earthly house of this tabernacle things to come, nor height, nor
were dissolved, we have a building depth, nor any other creatureyshail
of God, an house not made with be able to separate us from the
hands, eternal in the heavens. — We love of God, which is in Christ
are confident, I say, and willing Jesus our Lord. Rom. viii. 31$ 33"
rather to be absent from the body, 35, 38, 39. The Lord' is faithful,
and to be present with the Lord, who shall stablish you;, and keep
2 Cor. iv. 17, 18. v. 1, 8. Whom you from evil. 2 Thess. ih\ 3. He
have I in heaven but thee, and which stablisheth us with you in?
there,, is none upon earth that I Christ, and hath anointed us, is
desire beside thee ? Ps. lxxiii. 25. God. 2 Cor. i- 21. Who shall also

114
eternal salvation, to be enjoyed through Christ ;
framing ourselves thereunto, in rising daily from sin to righ
teousness and holiness of life. If these and such other heavenly
virtues ye ensue in the residue of your life, ye shall shew plainly
that ye be risen with Christ, and that ye be the heavenly
children of your Father in heaven ; from whom, as from the
Giver, cometh these graces and gifts. (James i. 5.) Apply
yourselves, good friends, to live in Christ, that Christ may still
live in you ; whose favour and assistance if ye have, then have
ye everlasting life already within you ; then can nothing hurt
you. (John v. 24.) Thus shall we declare that Christ's gifts and
graces have their effect in us, and that we have the right belief
and knowledge of his holy resurrection : where truly, if we apply
our faith to the virtue thereof, and in our life conform us to the
example and signification meant thereby, we shall be sure to
rise hereafter to everlasting glory, by the goodness and mercy
of our Lord Jesus Christ : to whom with the Father and the
Holy Ghost be all glory, thanksgiving, and praise, in infinita
seculorum secula. Amen. Horn. xxvi.
A quick or lively faith is a true trust, and confidence of the
mercy of God through our Lord Jesus Christ, and a stedfast
hope of all good things to be received at God's hand : and that
although we, through infirmity, or temptation of our ghostly
enemy, do fall from him by sin ; yet if we return again unto

confirm you unto the end, that ye thing is God, who also hath given
may be blameless in the day of our unto us the earnest of the Spirit.
Lord Jesus Christ. 1 Cor. i. 8. The 2 Cor. v. 1, 4, 5. Fear not, little
work of righteousness shall be flock ; for it is your Father's good
peace ; and the effect of righteous- pleasure to give you the kingdom.
ness quietness and assurance for Luke xii. 32. I give unto them
ever. Is. xxxii. 17. We desire that eternal life ; and they shall never
every one of you do shew the same perish, neither shall any pluck
diligence to the full assurance of them out of my hand. My Father
hope unto the end. Heb. vi. 11. which gave them me is greater
Give diligence to make your calling than all ; and none is able to pluck
and election sure. 2 Pet. i. 10. If them out of my Father's hand.
children, then heirs, heirs of God, John x. 28, 29. Henceforth there
and joint heirs with Christ ; if so is laid up for me a crown of righ-
be that we suffer with him, that teousness, which the Lord the
we may be also glorified together, righteous Judge shall give me at
Rom. viii. 17. We know that if that day; and not to me only, but
our earthly house of this tabernacle unto all them that love his appear-
were dissolved, we have a building ing. 2 Tim. iv. 8. Hereby we know
of God, an house not made with that we are of the truth, and shall
hands, eternal in the heavens. We assure our hearts before him.
that are in this tabernacle do groan, 1 John iii. 19. Wherefore gird up
being burdened: not for that we the loins of your mind, be sober,
would be unclothed, but clothed and hope to the end for the grace
upon, that mortality might be swal- that is to be brought unto you at
lowed up of life. Now he that the revelation of Jesus <5hrist.
hath wrought us for tho self-same 1 Pet. i. 13. Seeing it ft a righ-

115
as because it e doth fervently kindle their love
him by true repentance, that he will forgive and forget our of
fences for his Son's sake, our Saviour Jesus Christ, and will
make us inheritors with him of his everlasting-kingdom ; and that
in the mean time, until that kingdom come, he will be our pro
tector and defender in all perils and dangers, whatsoever do
chance : and that though sometimes he doth send us sharp ad
versity, yet that evermore he will be a loving Father unto us,
correcting us for our sins, but not withdrawing his mercy finally
from u,s, if we trust in him, and commit ourselves wholly unto
him, hang only upon him, and call upon him, ready to obey and
serve him. This is the true, lively, and unfeigned Christian
faith. Horn. iv. 1.
All those therefore have great cause to be full of joy that be
joined to Christ with true faith, stedfast hope, and perfect cha
rity; and not to fear death, nor everlasting damnation. For
death cannot deprive thein of Jesus Christ, nor can any sin con
demn them that are grafted surely in him, which is their only
joy, treasure, and life. Let us repent of our sins, amend our
lives, trust in his mercy and satisfaction ; and death can neither
take him from us, nor us from him. Horn. x. 2.
Therefore if we have Christ, then have we with him, and by
him, all good things whatsoever we can in our hearts wish or
desire; as victory over death, sin, and hell : we have the favour
of God, peace with him, holiness, wisdom, justice, power, life,
and redemption ; we have by him perpetual health, wealth, joy,
and bliss everlasting. Horn. ix. 1.
e And seeing he hath so greatly loved thee, endeavour thyself
to love him again, with all thy heart, with all thy soul, and with
all thy strength, that therein thou mayest appear not to be un
worthy of his love.
teous thing with God to recom- or Cephas, or the world, or life, or
pense  to you who are troubled death, or things present, or things
rest with us, when the Lord Jesus to come, all are yours; and ye are1
shall be revealed from heaven. Christ's, and Christ is God's.
2 Thess. ii. 6, 7. Father, I will 1 Cor. iii. 21 — 23. Beloved, now
that they also, whom thou hast are we the sons of God, and it doth
given me, be with me where I am ; not yet appear what we shall be :
that they may behold my glory, but we know that, when he shall
which thou hast given me: for appear, we shall be like him ; for we
thou lovedst me before the founda- shall see him as he is. 1 Johniii. 2.
tion of the world. John xvii. 24. , ' We love him, because he first
If by ope man's offence death loved us. 1 John iv. 19. If any
reigned by one ; much more they man love God, the same is known
which receive abundance of grace of him. 1 Cor. viii. 3. Let us not
and of the gift of righteousness love in word, neither in tongue;
shall reign in life by one, Jesus but in deed, and in truth. And
Christ. Rom. v. 17. Let no man hereby we know that we are of the
glory in nien : for all things are truth, and shall assure our hearts
yours, whether Paul, or Apollos, before him. 1 John iii. 18, 19. We
o. 2

116
towards God ; so f for curious and s carnal per
sons, h lacking the Spirit of Christ, to have

O Almighty God, who alone canst order the unruly wills and
affections, of sinful men ; Grant unto thy people that they may
love the thing which thou commandest, and desire that which
thou dost promise ; that so among the sundry and manifold
changes of the world, our hearts may surely there be fixed,
where true joys are to be found, through Jesus Christ our Lord.
Amen. Coll. for the fourth Sunday after Easter.
' 0 Lord, who never failest to help and govern them whom thou
dost bring up in thy stedfast fear and love ; keep us, we beseech
thee, under the protection of thy good providence ; and make us
to have a perpetual fear and love of thy holy Name, through
Jesus Christ our Lord. Amen. Coll. for the second Sunday after
Trinity. 0 God, who hast prepared for them that love thee such good
things as pass man's understanding ; pour into our hearts such
love toward thee, that we loving thee above all things, may ob
tain thy promises, which exceed all that we can desire, through
Jesus Christ our Lord. Amen. Coll. for the sixth Sunday after
Trinity.

have known and believed the love
that God hath to us. God is love ;
and he that dwelleth in love
dwelleth in God, and God in him.
Herein is our love made perfect,
that we may have boldness in the
day of judgment : because as he is,
so are we' in this world. There is
no fear in love : but perfect love
casteth out fear : because fear hath
torment. He that feareth is not
made perfect in love. 1 John iv.
16 — 18. Hope maketh not ashamed,
because the love of God is shed
abroad in our hearts by the Holy
Ghost which is given unto us.
Rom. v. 5. The Lord direct your
hearts into the love of God, and
into tlie patient waiting for Christ.
2 Thess, iii. 5. We know that all
things work together for good to
them that love God. Rom. viii. 28.
Ye, beloved, building up yourselves
on your most holy faith, praying in
the Hojy Ghost, keep yourselves in
the love of God, lookiog for the
mercy of our Lord Jesus Christ
unto eternal life. Jude 20, . 2,1.
Blessed is the man that endureth
temptation: for when he is tried,
he shall receive tbe crown of life,

which the Lord hath promised to
them that love him. James i. 12.
' Intruding into those things
which he hath not seen, vainly
puffed up by his fleshly mind, and
not holding, the head, from which
all the body, by joints and bands,
having nourishment ministered, and
knit together, increaseth with the
increase of God. Col. ii. 18, 19.
Beware lest any man spoil you
through philosophy and vain deceit,
after the traditions of men, after
the rudiments of the world, and
not after Christ. Col. ii. 8.
S Because the carnal mind is en
mity against God : for it is not sub
ject to the law of God, neither
indeed can be, Rom. viii. 7. The
natural man receiveth not the things
of the Spirit of God : for they are
foolishness to him, neither can he-
know them,, because they are spiri
tually discerned. 1 Cor. ii. 14.
"• These be sensual, having not
the Spirit. Jude 19. That which
is bom of the flesh is flesh; that
which is born of the Spirit is spirit.
John iii, 6, If any man have not
the Spirit, of Christ, he is none of
his. Rom. viii. 9. Lord, my heart

117

continually before their eyes the sentence of God's
predestination, is a most dangerous downfall,
whereby the devil doth thrust them ' either into
1 They therefore that have no mind at all neither to read nor
yet to hear God's word, there is but small hope of them that
they will as much as once, set their feet, or take hold upon the
first staff or step of this ladder ; but rather will sink deeper and
deeper into the bottomless pit of perdition. For if at any time,
through the remorse of their conscience, which accuseth them,
they feel any inward grief, sorrow, or heaviness for their sins,
forasmuch as they want the salve and comfort of God's word,
which they do despise, it will be unto them rather a mean to
bring them to utter desperation, than otherwise. Horn, xxxii. 2.
" He is set forth for the fall and rising again of many in
Israel." As Christ Jesus is a fall tO' the reprobate, which yet
perish through their own default; so is his word, yea the whole
book of God, a cause of damnation uuto them through their in
credulity. And as he is a rising up to none other than those
which are God's children by adoption ; so is his word, yea, the

is not haughty, nor mine eyes
lofty : neither do 1 exercise myself
in great matters, or in things too
high for me. Surely I have be
haved and quieted myself, as a
child that is weaned ofhis mother:
my soul is even as a weaned child.
Let Israel hope in the Lord from
henceforth and for ever. Ps.
exxxi. 1 Thou saidst, There is no hope :
No; for I have loved strangers,
and after them will I go. Jer. ii.
25. And they said, There is no
hope ; but we will walk every one
after our own devices, and we will
every one do the imagination ofhis
evil heart, Jer. xviii. 12. Will ye
come and stand before me in this
house, which is called by my name,
and say, We are delivered to do all
these abominations. Jer. vii. 10.
Despisest thou the riches of his
goodness, and forbearance, and long-
suffering; not knowing that the
goodness of God leadeth thee to
repentance. Rom. ii. 5. Account
that the long-suffering of our Lord
is salvation; even as our beloved
brother Paul also, according to the
wisdom given unto8 him, hath writ
ten unto you: as also in all his
epistles, speaking in them of these

things; in which are some things
hard to be understood, which they
that are unlearned and unstable
wrest, as they do also the other
Scriptures, unto their own destruc
tion. 2 Pet. iii. 15, 16. God our
Saviour will have all men to be
saved, and to come unto the know
ledge of the truth. 1 Tim. ii. 4.
Not willing that any should perish ;
but that all should come to repent
ance. 2 Pet. iii. 9. Have I any
pleasure at all that the wicked
should die ? saith the Lord God :
and not that he should turn from
his ways and live ? I have no
pleasure in the death of him that
dieth, saith the Lord God ; where
fore turn yourselves and live. Ezek.
xviii. 23, 32. Therefore, O thou
son of man, speak unto the house
of Israel. Thus ye speak, saying,
If our transgressions and our sins
be upon us, and we pine away in
them, how should we then live?
Say unto them, As I live, saith the
Lord God, I have no pleasure in
the death of the wicked ; but that
the wicked turn from his way and
live : turn ye, turn ye from your
evil ways; for why will ye die,
O house of Israel ! Ezek. xxxiii.
10, 11.

118
desperation, or kinto wretchlessness of unclean
living, no less perilous than desperation.
Furthermore ' we must receive God's promises
whole Scripture, the power of God to salvation to them only who
do believe it. Christ himself, the Prophets before him, the
Apostles after him, all the true ministers of God's holy word,
yea every word in God's book, is unto the reprobate the savour
of death unto death.  Christ Jesus, the Prophets, the Apostles,
and all the true ministers of his word, yea every jot and tittle in
the holy Scripture, hath been, is, and shall be for evermore, the
savour of life unto eternal life, unto all those whose hearts God
hath purified by true faith. Horn. xxii. 2.
1 St. Augustin saith, Although many things in the Scripture
be spoken in obscure mysteries, yet there is nothing spoken
under dark mysteries in one place, but the self-same thing in
other places is spoken more familiarly and plainly, to the capa
city both of learned and unlearned. And those things in the

k The earth, which drinketh in
the rain that cometh oft upon it,
and bringeth forth herbs meet for
them by whom it is dressed, re
ceiveth blessing from God ; but
that which beareth thorns and bri
ars is rejected, and is nigh unto
cursing; whose end is to be burned.
Heb. vi. 7, 8. There are certain
men crept in unawares, who were
before of old ordained to this con
demnation, ungodly men, turning
the grace of our God into lascivious
ness, and denying the only Lord
God, and our Lord Jesus Christ.
Jude 4. A stone of stumbling, and
a rock of offence, even to them
which stumble at the word, being
disobedient: whereunto also they
were appointed. 1 Pet. ii. 8. If
after tbey have escaped the pol
lutions of the world through the
knowledge of the Lord and Sa
viour Jesus Christ, they are again
entangled therein, and overcome,
the latter end is worse with them
than the beginning. For it had
been better for them not to have
known the way of righteousness,
than after they have known it, to
turn from the holy commandment
delivered unto them. But it is
happened unto them according to
the true proverb, The dog has
turned to his own vomit again;

and the sow that was washed to
her wallowing in the mire. 1 Pet.
ii. 20—22. Ye have been called
unto liberty, only use not liberty
for an occasion to the flesh. Gal.
v. 13. Looking diligently lest any
man fail of the grace of God ; lest
any root of bitterness springing up
trouble you, and thereby many be
defiled. Heb. xii. 15.
1 The secret things belong unto
the Lord our God, but those things
which are revealed belong unto
us, and to our children for ever,
that we may do all the words of
this law. Deut. xxix. 29. The
grace of God which bringeth sal
vation hath appeared to all men.
Tit. ii. 11. Go ye into all the
world, and preach the Gospel to
every creature. Mark xvi. 15.
Look unto me, and be ye saved, all
the ends of the earth. Is-xlv. 22.
Come unto me, all ye that labour
and are heavy laden, and I will
give you rest. Matt, xi, 28. Let
him that is athirst come : and who
soever will, let him take the water
of life freely. Rev. xxii. 17' Let
the wicked forsake his way, and
the unrighteous man his thoughts,
and let him return unto the Lord,
and he will have mercy upon him,
and to our God, for he will abun
dantly pardon. Is. ly. 7. I gave

119
in such wise as they be generally set forth to us
in holy Scripture. mAnd in our doings, that
Scripture that be plain to understand, and necessary for salvation,
every man's duty is to learn them, to print them in memory, and
effectually to exercise them. And as for the dark mysteries, to
be contented to be ignorant in them, until such time as it shall
please God to open those things unto him. Horn. i. 2.
That we may attain the wisdom of God, hidden in his word,
we must with fervent prayer crave of God that with his Spirit
he lighten our minds, being darkened with extreme darkness.
Nowell, p. 6.
Let us beware therefore, good Christian people, lest that we,
rejecting or casting away God's word, (by the which we obtain
and retain true faith in God,) be not at length cast off so far,
that we become as the children of unbelief, which be of two
sorts, far diverse, yea almost clean contrary, and yet both be
very far from returning to God : the one sort only weighing their
sinful and detestable living with the right judgment and strait-

her space to repent of her fornica
tions, and she repented not. Rev. ii.
4. For the time is come that judg
ment must begin at the house of
God: and if it first begin at us,
what shall the end be of them that
obey not the Gospel of God. 1 Pet.
iv. 17. Now to him that is of
power to stablish you according to
my Gospel, and the preaching of
Jesus Christ, according to the re
velation of the mystery, which was
kept secret since the world began,
but now is made manifest, and by
the Scriptures of the prophets, ac
cording to the commandment of the
everlasting God, made known to all
nations for the obedience of faith ;
to God only wise be glory, through
Jesus Christ, for ever. Amen. Rom.
xvi. 25, 26.
m Not every one that saith unto
me Lord, Lord, shall enter into the
kingdom of heaven, but he that
doeth the will of my Father. Matt.
vi. 21. He hath shewed thee, O
man, what is good ; and what doth
the Lord require of thee, but to do
justly, and to love mercy, and to
walk humbly with thy God ? Mic.
vi. 8. If any man will do his will,
he shall know of the doctrine
whether it be of God. John vii. 17.
His secret is with the righteous.

Prov. iii. 32. The secret of the
Lord is with them that fear him;
and he will shew them his cove
nant. Ps. xxv. 14. What man is
he that feareth the Lord? him
shall he teach in the way that he
shall choose. Ps. xxv. 12. The
mercy of the Lord is from everlast
ing to everlasting upon them that
fear him, and his righteousness
unto children's children ; to such
as keep his covenant, and to those
that remember his commandments
to do them. Ps. ciii. 17, 18. And
unto man he said, Behold, the fear
ofthe Lord that is wisdom; and to
depart from evil is understanding.
Job xxviii. 28. Then shall we
know, if we follow on to know the
Lord. Hos. vi. 3. He that followeth
me, shall not walk in darkness.
John viii. 12. Unto you that fear
my name shall the Sun of righ
teousness arise with healing in bis
wings. Mai. iv. 2. Let us there
fore as many as be perfect be thus
minded : but if in any thing ye" be
otherwise minded, God shall reveal
even this unto you. Nevertheless,
whereto we have already attained,
let us walk by the same rule, let us
mind the same thing. Phil. iii. 15,
16.' Be ye doers of the word, apd
not hearers only; deceiving your

120
will of God is to be followed, which we have
ness of God's righteousness, be so without counsel, and be so
comfortless, (as they all must needs be, from whom the spirit of
counsel and comfort is gone,} that they will not be persuaded in
theiT hearts, but that either God cannot, or else that he will not,
take them again to his favour and mercy. The other, hearing
the loving and large promises of God's mercy, and so not con
ceiving a right faith thereof, make those promises larger than
ever God did, trusting, that although they continue in their sin
ful and detestable living never so long, yet that God, at the end
of their life, will shew his mercy upon them, and that then they
will return. And both these two sorts of men be in a damnable
state, and yet nevertheless, God (who willeth not the death of
the wicked) hath shewed means, whereby both the same (if they
take heed in season) may escape. The first, as they do dread
God's rightful justice in puuishing sinners, (whereby they should
be dismayed, and should despair indeed, as touching any hope
that may be in themselves,) so if they would constantly or sted
fastly believe that God's mercy is the remedy appointed against
such despair and distrust, not only for them, but generally for
alii that be sorry and truly repentant, and will therewithal stick
U> God's mercy, tbey may be sure they shall obtain mercy, and
enter into the port or haven of safeguard, into the which whoso
ever doth come, be they beforetime never so wicked, they shall
be out of danger of everlasting damnation, as God by Ezekiel
saith, " What time soever a sinner doth return, and take earnest
and true repentance, I will forget all his wickedness." Ezek.
xxxiii. 19. Horn. viii. 2.
ffl For whereas God hath shewed to all them that truly beheve
his Gospel, his face of mercy in Jesus Christ, which doth so
lighten their hearts, that they (if they behold it as they ought to
do) be transformed to his image, be made partakers ofthe hea
venly light, and of his holy Spirit, and be fashioned to him in
all goodness requisite to the children of God ; so, if they after do
neglect the same, if they be unthankful unto him, if tbey order
not their lives according to his example and doctrine, and to the
setting foTth of his glory, he will take away from them his king
dom,, his holy word, whereby he should reign in them, because
own selves. James i. 22. He that 28. If ye continue in my wofd,
is of God heareth God's words, then are ye my disciples indeed;
John viii. 47. These were more and ye shall know the truth, arid
noble than those in Thessalonica, in the truth shall make youfree. John
that they received the word with viii. 31, 32. Depart from evil, and
all readiness of mind, and searched do good; and dwell for evermore.
the Scriptures daily, whether these Ps. xxxvii. 27. Blessed are they
things were so. Therefore many that do his commandments, that
of them believed. Acts xvii. 11, 12. they may have right to the tree of
Blessed are they that hear the life, and may enter in through the
word of God and keep it. Luke xi. gates into the city. Rev. xxii. 14.

121
expressly declared unto us in the word of
God.
they bring not forth the fruit thereof that he looketh for. Horn.
viii. 1.
God at length doth so forsake his unfruitful vineyard, that he
will not only suffer it to bring forth weeds, briars, and thorns,
but also further punish the unfruitfulness of it. He saith he will
not cut it, he will not delve it, and he will command the clouds
that they shall not rain upon it : whereby is signified the teach
ing of his holy word, which St. Paul, after a like manner, ex
pressed by planting and watering ; meaning that he will take
that away from them, so that they shall be no longer of his
kingdom, they shall be no longer governed by his holy Spirit,
they shall be put from the grace and benefits that they had, and
ever might have enjoyed through Christ; they shall be deprived
of the heavenly light and life, which they had in Christ, whilst
they abode in him ; they shall be (as they were once) as men
without God in this world, or rather, in worse taking. And, to
be short, they shall be given into the power of the devil, which
beareth the rule in all them that be cast away from God, as he
did in Saul and Judas, and generally in all such as work after
their own wills, the children of mistrust and unbelief. 1 Sam.
xv. 23. Horn. viii. 2.

122
XVIII. Of obtaining eternal Salvation only by
the Name of Christ.
a I HEY also are to be had accursed, that pre
sume to say, that every man shall be saved by
a Because all men be sinners and offenders against God, and
breakers of his law and commandments, therefore can no man
by his own acts, works, and deeds (seem they never so good)
be justified, and made righteous before God : but every man of
necessity is constrained to seek for another righteousness or
justification, to be received at God's own hands, that is to say,
the forgiveness of his sins and trespasses, in such things as he
hath offended. And this justification, or righteousness, which
we so receive of God's mercy and Christ's merits, embraced by
faith, is taken, accepted, and allowed of God, for our perfect
and full justification. Horn. iii. 1.
This doctrine (that we be justified freely, without all merit of
our own good works) whosoever, denieth, is not to be accounted
for a Christian man, nor for a setter-forth of Christ's glory ; but
for an adversary to Christ and his Gospel, and for a setter-forth
of men's vain glory. Horn. iii. 2. See also Art. XIII.
The inclination of man to have his own holy devotions, de
vised new sects and religious, called Pharisees, Sadducees, and
* There be some that would per- lieve not every spirit; but try the
vert the gospel of Christ. But spirits, whether they be of God :
though we or an angel from heaven, because many false prophets are
preach any other gospel unto you gone out into the world. Hereby
than that which we have preached know ye the Spirit of God : Every
unto you, let him be accursed As spirit that confesseth that Jesus
we said before, so say 1 now again; Christ is come in the flesh, is of
If any man preach any other gospel God: and every spirit that con-
unto you than that ve have re- fesseth not that Jesus Christ is
ceived, let him be accursed. Gal. come in the flesh, is not of God:
i. 7, 8, 9. Cursed be he that and this is that spirit of antichrist,
maketh the blind to wander out of whereof ye have heard that it
the way. And all the people shall should come, aud even now already
say, Amen. Cursed be he that is it in the world. 1 John iv. 1 — 3.
confirmeth not all the words of this Many deceivers are entered into
law to do them. And all the people the world, who confess not that
shall say, Amen. Deut. xxvii. 18, Jesus Christ is come in the flesh.
26. A man that is an heretic This is a deceiver and an antichrist.
(sectary) after the first aud second Whosoever transgresseth, and abid-
admonition reject; knowing that eth not in the doctrine of Christ,
he that is such is subverted, and hath not God. He that abideth in
sinneth, being condemned of him- the doctrine of Christ, he hath both
self. Tit. iii. 10, 11. Having the the Father and the Son. If there
form of godliness, but denying the come any unto you, and bring not
power thereof: from such turn this doctrine, receive him not into
away. 2 Tim. iii. 5. Beloved, be- your house, neither bid him God

123
the law or sect which he professeth, so that he
be diligent to frame his life according to that
Scribes, with many holy and godly traditions and ordinances,
(as it seemed by the outward appearance and goodly glistering
of the works,) but in very deed all tending to idolatry, super
stition and hypocrisy ; their hearts within being full of malice,
pride, covetousness, and all wickedness. Against which sects,
and their pretended holiness, Christ cried out more vehemently
than he did against.any other persons, saying, and often re
hearsing these words, Woe be to you, Scribes and Pharisees, hy
pocrites ! for you go about by sea and by land to make more
novices, and new brethren ; and when they be let in, or received
of your sect, you make them the children of hell, worse
than yourselves be. (Matt, xxiii.) For although they seemed to
the world to be most perfect men, both in living and teaching,
yet was their life but hypocrisy, and their doctrine but sour
leaven, mingled with superstition, idolatry, and overthwart
judgment, setting up the traditions and ordinances of man,
instead of God's commandments. Horn. v. 2.
The law, as the highest reason, was by God grafted in the
nature of man, while man's nature was yet sound and uncor
rupted, being created after the image of God ; so this law is

speed. 2 John 7, 9, 10. We are
not as many who corrupt the word
of God : but as of sincerity, but
as of God, in the sight of God
speak we in Christ. 2 Cor. ii. 17.
We are the circumcision, which
worship God in the spirit, and re
joice in Christ Jesus, and have no
confidence in the flesh : though I
might also have confidence in the
flesh. If any other man thinketh
that he hath whereof he might trust
in the flesh, I more : circumcised
the eighth day, of the stock of
Israel, of the tribe of Benjamin, an
Hebrew of the Hebrews ; as touch
ing the law, a Pharisee ; concerning
zeal, persecuting the church; touch
ing the righteousness which is in
the law, blameless. But what
things were gain to me, those I
counted loss for Christ. Phil. iii.
3 — 7. After the most straitest sect
of our religion I lived a Pharisee.
Acts xxvi. 5. If there had been a
law given, which could have given
life, verily righteousness should
have been by the law. But the
Scripture hath concluded all under

sin, that the promise by faith of
Jesus Christ might be given to them
that believe. Gal. iii. 21, 22. We
have before proved both Jews and
Gentiles, that they are all under
sin. For all have sinned, and come
short of the glory of God. Rom. iii.
9, 23. If righteousness come by
the law, then Christ is dead in vain.
Gal. ii. 21. Israel hath not attained
to the law of righteousness. Where
fore? Because they sought it not
by faith, but as it were by the
works of the law. Rom. ix. 31, 32.
Ry the works of the law shall no
flesh be justified. Gal. ii. 16. If
by grace, then it is no more of
works; otherwise grace is no more
grace. But if it be of works, then
it (is no more of grace ; otherwise
work is no more work. Rom. xi. 6.
As many as desire to make a fair
shew in the flesh, they constrain
you to be circumcised ; only lest
they should suffer persecution for
the cross of Christ. Gal. vi. 12. If
ye be circumcised, Christ shall
profit you nothing. Christ is be
come of no effect unto yon ; who-
r2

124
law, and the light of nature. bFor holy Scrip-
ndeed, and is called tbe law of nature. But since the nature of
man became stained with sin, although the minds of wise men
have been in some sort lightened with the brightness of this
natural light, 'yet in the most part of men this light is so put
out, that scarce any sparkles thereof are to be seen ; and in many
men's minds is deeply grafted a sharp hatred of God and men,
against the ordinances of God and his commandments. Nowell,
p. 28.
b Our justification doth come freely by the mere mercy of
God, and of so great and free mercy, that whereas all the world
was not able of themselves to pay any part towards their ransom,
it pleased our heavenly Father of his infinite mercy, without
any our desert or deserving, to prepare for us the most precious
jewels of Christ's body and blood, whereby our ransom might
be fully paid, the law fulfilled, and his justice fully satisfied.
So that Christ is now the righteousness of all them that truly do
believe in him. He for them paid their ransom by his death.
He for them fulfilled the law in his life. So that now in him,
and by him, every true Christian man may be called a fulfiller
of the law : forasmuch as that which their infirmity lacked,
Christ's justice [or righteousness] hath supplied. Horn. iii. 1.
He came his Father's ambassador and messenger to men,
that by his declaration they might be brought into the right
knowledge of God, and into all truth. Nowell, p. 44.
Jesus Christ is the Deliverer and Saviour of us which were
holden bond, and fast tied with impiety and wickedness, and
wrapped in the snares of eternal death, and holden thrall in the
foul bondage of the serpent the devil.  He alone hath delivered
and saved them that be his from eternal damnation, whereunto
otherwise they were appointed. Nowell, p. 42. See also Article
VII. 0 Almighty God, whom truly to know is everlasting life ;
grant us perfectly to know thy Son Jesus Christ to be the way,
the truth, and the life ; that following the steps of thy holy
soever of you are justified by the there is none other name under
law, ye are fallen from grace, heaven given among men, whereby
Gal. v. 2, 4. And I, brethren, if we must be saved. Acts iv. 12.
I yet preach circumcision, why do Other foundation can no man lay
1 yet suffer persecution? then is than that is laid, which is Jesus
the offence of the cross ceased. I Christ. 1 Cor. iii. 11. To him give
would they were even cut off which all the prophets witness, that
trouble you. Gal. v. 11, 12. The through his name whosoever be-
just shall live by faith ; but if any lieveth in him shall receive rerais-
man draw back, my soul shall have sion of sins. Acts x. 43. There is
no pleasure in him. Heb. x. 38. one God, and one mediator between
"> Thon shalt call his name Jesus: God and men, the man Christ
for he shall save his people from Jesus. 1 Tim. ii. 5. No man
their sins. Matt. i. 21. Neither cometh unto the Father but by me.
is there salvation in any other ; for John xiv. 6. This is the record

125
ture doth set out unto us only the Name of Jesus
Christ, whereby men must be saved.
apostles Saint Philip and Saint James, we may stedfastly walk
in the way that leadeth to eternal life, through the same thy
Son Jesus Christ our Lord. Amen. Coll. for Saint Philip and
Saint James' Day.
The Almighty Lord, who is a most strong tower to all them
that put their trust in him ; to whom all things in heaven, in
earth, and under the earth, do bow and obey ; be now and ever
more thy defence, and make thee know and feel that there is
none other name under heaven given to man, in whom and
through whom thou mayest receive health and salvation, but
only the name of our Lord Jesus Christ. Amen. Visitation of
the Sick.
The marks of the visible Church are, the sincere preaching
of the Gospel, that is to say, of the benefits of Christ, invoca
tion, and administration of the sacraments. Q.. Is there then
no hope of salvation out of the church ? A. Out of it can be
nothing but damnation, death, and destruction. Nowell, p. 68,
69. Paynims, clean void from God, and the hope of everlasting
life. Horn. xxix. 1.
Let us confess him with our mouths, praise him with our
tongues, believe on him with our hearts, and glorify him with
our good works. Christ is the light ; let us receive the light.
Christ is the truth ; let us believe the truth. Christ is the way;
let us follow the way. And because he is our only Master, our
only Teacher, our only Shepherd and Chief Captain ; therefore
let us become his servants, his scholars, his sheep. — Let us re
ceive Christ, not for a time, but for ever: let us believe his
word, not for a time, but for ever : let us become his servants,
not for a time, but for ever ; in consideration that he hath
redeemed and saved us, not for a time, but for ever ; and will
receive us into his heavenly kingdom, " there- to reign with
him," not for a time, but for ever. To him therefore, with the
Father and the Holy Ghost, be all honour, praise, and glory, for
ever and ever. Amen. Horn. xxiv.
that God hath given to us eternal He said, Go ye into all the world,
life, and this life is in his Son. He and preach the Gospel to every
that hath the Son hath life ; he that creature : He that believeth and is
hath not the Son of God, hath not baptized shall be saved; but he
life. These things have I written that believeth not, shall be damn-
unto you that believe on the name ed. Mark xvi. 15, 16. He that
of the Son of God ; that ye may believeth not the Son shall not see
know that ye have eternal life, and life ; but the wrath of God abideth
that ye may believe on the name of on him. John iii. 36.
the Son of God. 1 John v. 11—13.

126
XIX. Of the Church.
"THE visible church of Christ is a congregation
of faithful men, bin the which the pure word of
a We believe that there is one Church of God, and that the
same is not shut up (as in times past among the Jews) into some
one corner or kingdom, but that it is catholic and universal, and
dispersed throughout the whole world. So that there is now no
nation which may truly complain that they be shut forth, and
may not be one of the Church and people of God : and that this
Church is the kingdom, the body, the spouse of Christ : that
Christ alone is the Prince of this kingdom : that Christ alone is
the Head of this body : that Christ alone is the Bridegroom of
this spouse. Jewell.
In the Creed is properly entreated of the congregation of
those whom God by his secret election hath adopted to himself
through Christ : which Church can neither be seen with eyes,
nor can continually be known by signs. (See Art. XVII. as g.)
Yet there is a Church of God visible, or that may be seen, the
tokens or marks whereof he doth shew and open unto us. — The
visible Church is nothing else but a certain multitude of men,
which in what place soever they be, do profess the doctrine of
Christ pure and sincere, even the same which the Evangelists
and Apostles have, in the everlasting monuments of holy Scrip
tures, faithfully disclosed to memory, and which do truly call
upon God the Father in the name of Christ ; and moreover do
use his mysteries, commonly called sacraments, with the same
pureness and simplicity (as touching their substance) which the
Apostles of Christ used, and have put in writing. Nowell, "
p. 67.
b Q.. Are not then all that be in this visible Church, of the
number of the elect to everlasting life ? A. Many by hypocrisy
and counterfeiting of godliness, do join themselves to this fellow-
a Unto the church of God which church the manifold wisdom of God.
is at Corinth, to them that are Eph. iii. 10. Unto God be glory
sanctified in Christ Jesus, called in the church by Christ Jesus
to be saints, with all that in every throughout all ages, world without
place call upon the name of Jesus end. Amen. Eph. iii. 21.
Christ our Lord, both theirs and "> How shall they call on him in
ours. .1 Cor. i. 2. The house of whom they have not believed ' and
God, which is the church of the how shall they believe in him of
living God, the pillar and ground whom they have not heard ? and
of the truth. 1 Tim. iii. 15. To how shall they hear without a
the saints and faithful brethren preacher? and how shall they
in Christ, which are at Colosse. preach except they be sent ? as it
Col. i. 2. The Lord added to the is written, flow beautiful are the
church daily such as should be feet of them that preach the gos-
saved. Acts ii. 47. To the intent pel of peace, and bring glad tidings
that now might be known by the of good things ? So then faith com-

127
God is preached, and the sacraments be duly
ministered according to Christ's ordinance, in all
those things that of necessity are requisite to
ship, which are nothing less than true members of the Church.
But forasmuch as wheresoever the word of God is sincerely
taught, and his sacraments rightly administered, there are ever
some appointed to salvation by Christ, we count all that whole
company to be the Church of God, seeing that Christ also pro-
miseth that himself will be present with two or three that be'
gathered together in his name. Nowell, p. 68.
The sincere preaching of the Gospel, that is to say, of the
benefits of Christ, invocation, and administration of the sacra
ments, are the chief and the necessary marks of the visible
Church, such as without which it cannot be indeed, nor rightly
called the Church of Christ.  In whatever assembly these are
purely and sincerely retained, it is no doubt that there is also
the Church of Christ. Nowell, p. 67, 68.
They (the Scriptures) be the foundation of the Prophets and
Apostles, whereupon is built the Church of God : that they be
the very sure and infallible rule, whereby may be tried whether
the Church do swerve or err, and whereunto all ecclesiastical
doctrine ought to be called to account : and that against these
Scriptures neither law, nor ordinance, nor any custom ought to
be heard : not though Paul himself, or an angel from heaven,
should come and teach the contrary. Jewell.
0 Almighty God, who by thy Son Jesus Christ didst give to
thy Apostle Saint Peter many excellent gifts, and commandedst
him earnestly to feed thy flock ; make, we beseech thee, all
bishops and pastors diligently to preach thy holy word, and the
people obediently to follow the same ; that they may receive the
crown of everlasting glory, through Jesus Christ our Lord. Amen.
Coll. for Saint Peter's Day.
eth by hearing and hearing by the Moreover it is required in stew-
word of God. Rom. x. 14, 15, 17. ards, that a man be found faithful.
He gave some, apostles; and some, 1 Cor. iv. 1, 2. It pleased God by
prophets; and some, evangelists; the foolishness of preaching to save
and some, pastors and teachers; for them that believe. 1 Cor. i. 21. A
the perfecting of the saints, for the bishop must be blameless, as the
work of the ministry, for the edify- steward of God;  holding fast
ing ofthe body of Christ. Eph. iv. the faithful word as he hath been
11,12. If any man speak, let him taught, that he may be able by
speak as the oracles of God. 1 Pet. sound doctrine both to exhort and
iv. 11. He that prophesieth speak- to convince gainsayers. Tit. i. 7, 9.
eth unto men to edification, and I have sent unto you Timotheiis,
exhortation, and comfort  he who is my beloved son, and faith-
edifieth the church. 1 Cor. xiv. 3, ful in the Lord, who shall bring
4. Let a man so account of us, as you into remembrance of my ways
of the ministers of Christ, and which be in Christ, as I teach every
stewards of the mysteries of God. where in every church. 1 Cor. iv.

128
the same. As the Church of Jerusalem, Alex
andria, and Antioch, have erred ; K so also the
O Almighty and everlasting God, who didst give to thine
ApOstle Bartholomew grace truly to believe and to preach thy
word : Grant, we beseech thee, unto thy Church to love that
word which he believed, and both to preach and receive the
same, through Jesus Christ our Lord. Amen. Coll. for Saint
Bartholomew's Day.
O Almighty God, who hast built thy Church upon the found
ation of the Apostles and Prophets, Jesus Christ himself being
the head corner-stone; Grant us so to be joined together in
unity of spirit by their doctrine, that we may be made an holy
temple, acceptable unto thee, through Jesus Christ our Lord.
Amen. Coll. for Saint Simon and Saint Jude's Day.
The church, or house of God, is a place appointed by the
holy Scriptures, where the lively word of God ought to be read,
taught, and heard, the Lord's holy name called upon by public
prayer, hearty thanks given to his Majesty for his infinite and
unspeakable benefits bestowed upon us, his holy sacraments
duly and reverently administered ; and that therefore all that be
godly indeed ought both with diligence, as appointed, to repair
together to the said church, and there with all reverence to use
and behave themselves before the Lord. The said church thus
godly used by the servants of the Lord, in the Lord's true ser
vice, for the effectual presence of God's grace, wherewith he
doth by his holy word and promises endue his people there pre
sent and assembled, to the attainment as well of commodities
worldly, necessary for us, as also of all heavenly gifts, and life
everlasting, is called by the word of God (as it is indeed) the
temple of the Lord, and the house of God. Horn. xiv. 1.
c Neither is the Church of God such as it may not be dusked
with some spot, or asketh not sometime reparation. Jewell.
The true Church is an universal congregation or fellowship of
God's faithful and elect people, built upon the foundation of the
Apostles and Prophets, Jesus Christ himself being the head
17. Blessed is the man that hear- Apostles' doctrine and fellowship,
eth me, watching daily at my gates, and in breaking of bread, and in
waiting at the posts of my doors, prayers. Acts ii. 42. Now I praise
Prov. viii. 34. Go ye therefore, you, brethren, that ye remember
and teach all nations, baptizing me in all things, and keep the or-
them  teaching them to observe dinances as I delivered them to you.
all things whatsoever I have com- For I have received of the Lord
manded you. Matt, xxviii. 19, 20. that which also I delivered unto
When they believed, Philip preach- you. 1 Cor. xi. 2, 23.
ing the things concerning the king- « Now the Spirit speaketh ex-
dom of God, and the name of Jesus pressly, that in the latter times
Christ, they were baptized, both some shall depart from the faith,
men and women. Acts viii. 12. giving heed to seducing1 spirits,
They continued stedfastly in the and doctrines of devils; speaking

129
Church of Rome hath erred ; not only in their
corner-stone. (Eph. ii. 19, 20.) And it hath always three notes
or marks, whereby it is known : pure and sound doctrine ; the
sacraments ministered according to Christ's holy institution;
and the. right use of ecclesiastical discipline. This description
of the Church is agreeable both to the Scriptures of God, and
also to the doctrine of the ancient Fathers ; so that none may
justly find fault therewith. — Now if you will compare this with
the Church of Rome — not as it was in the beginning, but as it
is at present, and hath been for the space of nine hundred years
and odd — you shall well perceive the state thereof to be so far
wide from the nature of the true Church, that nothing can be
more. For neither are they built upon the foundation of the
Apostles and Prophets, retaining the sound and pure doctrine of
Christ Jesus ; neither yet do they order the sacraments, or else
the ecclesiastical keys, in such sort as he did first institute and
ordain them : but have so intermingled their own traditions and
inventions, by chopping and changing, by adding and plucking
away, that now they may seem to be converted into a new guise.
Whereof it followeth that the Popes, in not hearing Christ's
voice, as they ought tp do, but preferring their own decrees
before the express word of God, do plainly argue to the world
that they are not of Christ, nor yet possessed with his Spirit.
Horn, xxviii. 2.
Let them compare our Churches and theirs together, and they
shall see, that themselves have most shamefully gone from the
Apostles, and we most justly have gone from them. For we,
following the example of Christ, of the Apostles, and the holy
Fathers, give the people the holy communion whole and perfect :
but these men, contrary to all the Fathers, to all the Apostles,
and contrary to Christ himself, do sever the sacraments, and
pluck away one part from the people, and that with most noto
rious sacrilege, as Gelasius termeth it.  We have brought
again the Lord's supper unto Christ's institution, and have made
it a communion in very deed, common and indifferent to a great
number according to the name ; for of that it is called a com-
lies in hypocrisy, &e. 1 Tim. iv. 1. ing himself that he is God  Whose
&c. Many false prophets shall coming is after the working of
rise, and shall deceive many. And Satan , with all power and signs and
because iniquity shall abound, the lying wonders, and with all deceiv-
love of many shall wax cold. Matt, ableness of unrighteousness in them
xxiv. 11, 12. That day shall not that perish ; because they received
come, except there come a falling not the love of the truth that they
away first, and that man of sin be might be saved. 2 Thess. ii. 3, 4,
revealed, the son of perdition : who 9, 10. I charge thee before God
opposeth and exalteth himself above and the Lord Jesus Christ ; preach
all that is called God, or that is the word; be instant in season,
-worshipped; so that he as God out of season; reprove, rebuke, ex -
jiitteth in the temple of God, shew- hort with all long-suffering and
s

130
living and manner of Ceremonies, but also in
matters of Faith.
munion. But these men have changed all things contrary to
Christ's institution, and have made a private mass of a holy
communion : and so it cometh to pass, that we give the Lord's
supper unto the people, and they give them a vain pageant to
gaze upon.  We affirm, together with the ancient Fathers,
that the body of Christ is not eaten but of the good and faithful,
and of those that are endued with the Spirit of Christ. Their
doctrine is, that Christ's very body effectually, and as they speak
really and substantially, may not only be eaten of the wicked
and unfaithful men, but also, which is monstrous and horrible
to be spoken, of mice and dogs.  We use to pray in our
churches after that fashion, as according to Paul's lesson the
people may know what we pray, and may answer Amen with a
general consent. These men, like sounding metal, yell out in
the churches unknown and strange words without understanding,
without knowledge, and without devotion : yea, and do it of
purpose, because the people should understand nothing at all.
 But not to tarry about rehearsing all points, wherein we
and they differ, for they have well nigh no end, we turn the
Scriptures into all tongues : they scant suffer them to be had
abroad in any tongue.  We allure the people to read and to
hear God's word ; they drive the people from it.  We desire
to have our cause known to all the world ; they flee to come to
any trial.  We lean unto knowledge ; they unto ignorance :
we trust unto light ; they unto darkness.  We reverence, as it
becometh us, the writings of the Apostles and Prophets ; and
they burn them.  Finally, we in God's cause desire to stand
to God's only judgments ; they will stand only to their own.
Wherefore if they will weigh all these things with a quiet mind,
and fully bent to hear and to learn, they will not only allow this
determination of ours, who have forsaken errors and followed
Christ and his Apostles, but themselves also will forsake their
own selves, and join of their own accord to our side, to go with
us. Jewell.
doctrine. For the time will come from the truth, and shall be turned
when they will not endure sound unto fables. 2 Tim. iv. 1 — i. Of
doctrine; but after their own lusts your own selves shall men arise
shall they heap to themselves speaking perverse things, to draw
teachers having itching ears ; and away disciples after them. Acts xx .
they shall turn away their ears 30.

131

XX. Ofthe Authority ofthe Church.
a 1 HE Church hath power to decree Rites or
Ceremonies, band authority in Controversies of
a We do not read that Moses ordained, by order of law, any
days of public fast throughout the whole year, more than that
one day. The Jews notwithstanding had more times of common
fasting ; which the prophet Zachary (viii. 19,) reciteth to be
the fast of the fourth, the fast of the fifth, the fast of the seventh,
and the fast of the tenth month. But for that it appeareth not
in the Levitical law when they were instituted ; it is to be
judged, that those other times of fasting, more than the fast of
the seventh month, were ordained among the Jews by the
appointment of their governors ; rather of devotion, than by an
express commandment given from God. Horn. xvi. 1.
b We know well enough, that the same word which was opened
by Christ, and spread abroad by the Apostles, is sufficient both
to our salvation, and also to upold and maintain all truth, and to
confound all manner of heresy. By that word only do we con
demn all sorts of old heretics. As for the Arians, the Euty-
chians, the Marcionites, the Ebionites, the Valentinians, the
Carpocratians, the Tatians, the Novatians, and shortly all them

a Let all things be done decently
and in order  unto edifying. For
God is not the author of confusion,
but of peace, as in all churches of
the saints. 1 Cor. xiv. 40, 26, 33.
For this cause I left thee in Crete,
that thou shouldest set in order the
things that are wanting. Tit. i. 5.
The rest will I set in order when
I come. 1 Cor. xi. 34.
b Obey them that have the rule
over you, and submit yourselves.
Heb. xiii. 17. There rose up cer
tain of the sect of the Pharisees
which believed, saying, That it was
needful to circumcise them, and to
command them to keep the law of
Moses. And the apostles and
elders came together for to consider
of this matter.  Then pleased it
the apostles and elders, with the
whole church, to send chosen men
of their own company to Antioch
with Paul and Barnabas.  And
they wrote letters by them after
this manner: The apostles, and
elders, and brethren, send greeting
unto the brethren which are of the

Gentiles in Antioch, and Syria, and
Cilicia. Forasmuch as we have
heard, that certain which went out
from us have, troubled you with
words, subverting your souls, say
ing, Ye must be circumcised, and
keep the law; to whom we gave no
such commandment : it seemed good
unto us, being assembled with one
accord, to send chosen men unto
you.  For it seemed to the Holy
Ghost and to us, to lay upon you
no greater burden than these ne
cessary things : That ye abstain
from meats offered to idols, and
from blood, and from things stran
gled, and from fornication: from
which if ye keep yourselves, ye
shall do well. Fare ye well. Acts
xv. 5, 6, 22—25, 28, 29. And as
they went through the cities, they
delivered them the decrees for to
keep that were ordained of the
apostles and elders which were
at Jerusalem. And so were the
churches established in the faith,
and increased in number daily.
Acts xvi. 4, 5.
s2

132
Faith: cand yet it is not lawful for the Church
to ordain any thing that is contrary to God's
words written, neither may it so expound one
place of Scripture, that it be repugnant to an
other. Wherefore, d although the Church be a

which have a wicked opinion, either of God the Father, or of
Christ, or of the Holy Ghost, or of any other point of Christian
religion, for so much as they be confuted by the Gospel of Christ,
we plainly pronounce them for detestable and damned persons,
and defy them even unto the devil. Neither do we leave them
so, but we also severely and straitly hold them in by lawful and
politic punishments if they fortune to break out any where, and
bewray themselves. Jewell.
c They be the foundation of the Prophets and Apostles, where
upon is built the Church of God : they be the very sure and
infallible rule, whereby may be tried whether the Church do
swerve or err, and whereunto all ecclesiastical doctrine ought to
be called to account : and that against these Scriptures neither
law nor ordinance nor any custom ought to be heard : no, though
Paul himself, or an angel from heaven, should come and teach
the contrary. Jewell. See Art. VI.
d Our Saviour taketh not and needeth not any testimony of
man ; and that which is once confirmed by the certainty of his
eternal word, hath no more need of the confirmation of man's
doctrine and writings, than the bright sun at noon-tide hath
need of the light of a little candle to put away darkness, and in
crease his light. Horn. xiv. 1.
e In vain do they worship me, none effect through your traditions,
teaching for doctrines the com- which ye have delivered: and many
mandments of men. For laying such like things ye do. Mark vii.
aside the commandment of God, ye 7—13. Stand fast in the liberty
hold the traditions of men as the wherewith Christ hath made us
washing of pots and cups : and free, and be not entangled again
many other such like things ye do. with the yoke of bondage. Gal.
And he said unto them, Full well v. 1.
ye reject the commandment of God, d If any man speak, let him speak
that ye may keep your own tra- as the oracles of God. 1 Pet. iv.ll.
dition. For Moses said, Honour To the law and to the testimony:
thy father and thy mother; and if they speak not according to this
whoso curseth father or mother, let word, it is because there is no light
him die the death. But ye say, if a in them. Is. viii. 20. Let us pro-
man shall say to his father or phesy (expound) according to the
mother, It is Corban, that is to say, proportion (analogy) of faith. Rom.
a gift, by whatsoever thou mightest xii. 6. It is. given unto you to
be profited by me ; he shall be know the mysteries of the kingdom
free. And ye suffer him no more of heaven, but to them it is not
to do ought for his father or mo- given. Matt. xiii. 11. Ye have an
ther; making the word of God of unction from the Holy One, and ye

133
witness and a keeper of holy Writ, yet as it ought
not to decree any thing against the same; «so
besides the same ought it not to enforce any
e But here they will allege for themselves, that there are
divers necessary points not expressed in holy Scripture, which
were left to the revelation of the Holy Ghost ; who being given
to the Church, according to Christ's promise, hath taught many
things from time to time, which the Apostles could not then
bear. (John xvi. 12.) To this we may easily answer by the
plain words of Christ, teaching us, that the proper office of the
Holy Ghost is, not to institute and bring in new ordinances,
contrary to his doctrine before taught; but to expound and
declare those things which he had before taught ; so that they
might be well and truly taught. " When the Holy Ghost,"
saith he, " shall come, he shall lead you into all truth." (John
xv. 13.) What truth doth he mean ? Any other than he him
self had before expressed in his word? No. For he saith, " He
shall take of mine, and shew it unto you." (John xvi. 14.)
Again, he shall bring you in remembrance of all things that I
have told you. It is not then the duty and part of any Christian,
under pretence of the Holy Ghost, to bring in his own dreams
and fantasies into the Church ; but he must diligently provide
that his doctrine and decrees be agreeable to Christ's holy tes
tament : otherwise, in making the Holy Ghost the author
thereof, he doth blaspheme and belie the Holy Ghost to his own
condemnation. Horn, xxviii. 2.
It were a point of intolerable ungodliness and madness to think
either that God had left an imperfect doctrine, or that men were

know all things. I have not writ- of the Spirit is given to every man
ten unto you because ye knew not to profit withal. For to one is
the truth, but because ye know it, given by the Spirit the word of
and that no lie is of the truth.  wisdom; to another the word of
The anointing which ye have re- knowledge by the same Spirit; to
ceived of him abideth in you, and another prophecy. 1 Cor. xii. 7, 8,
ye need not that any man teach 10.
you. 1 John ii. 20, 21, 27. Prove e Though we or an angel from
all things, hold fast that which is heaven preach any other gospel
good. 1 Thess. v. 21. Hold fast unto you than that we have preached
the form of sound words which thou unto you, let him be accursed. As
hast heard of me, in faith and love we said before, so say I now again,
which is in Christ Jesus. 2 Tim . i. If any man preach any other gospel
13. The things which thou hast unto you, than that ye have re
heard of me among many witnesses, ceived, let him be accursed. Gal.
the same commit thou to faithful i. 8, 9. Beware of false prophets.
men, who shall be able to teach Matt. vii. 15. Be not carried about
others also. 2 Tim. ii. 2. The with divers and strange doctrines.
church of the living God, the For it is a good thing that the
ground and pillar of the truth, heart be established with grace;
1 Tim. iii. 15. The manifestation not with meats, which have not

134
thing to be believed for necessity of salva
tion.
able to make that perfect which God left imperfect. Therefore
the Lord hath most straitly forbidden men, that they neither add
any thing to, nor take any thing from, his word, nor turn any
way from it, either to the right hand or to the left.
Q. If this be true that thou sayest, to what purpose then are
so many things so oft in councils, ecclesiastical assemblies, and
by learned men, taught in preaching, or left in writing ? A. All
these things serve either to expounding of dark places of the
word of God, and to take away controversies that arise among
men, or to the orderly stablishing of the outward governance
of the Church, and not to make new articles of religion. For
all things necessary to salvation, that is to say, how godliness,
holiness, and religion are to be purely and uncorruptedly yielded
to God ; what obedience is to be given to God, by which alone
the order of a godly life is to be framed ; what affiance we ought
to put in God ; how God is to be called upon, and all good
things to be imputed to him ; what form is to be kept in cele
brating the divine mysteries : all things, I say, are to be learned
of the word of God, without the knowledge whereof all these
things are either utterly unknown, or most absurdly done ; so
that it were far better they were not done at all. Nowell, p. 3.
profited them that have been occu- old wives' fables. 1 Tim. iv. 7, I
pied therein. Heb. xiii. 9. O Ti- beleech you, brethren, mark them
mothy, keep that which is com- which cause divisions and offences;
mitted to thy trust, avoiding pro- contrary to the doctrine ye have
fane and vain babblings, and oppo- learned ; and avoid them. Rom,
sitions of science falsely so called, xvi. 17.
1 Tim. vi. 20. Refuse profane and

135
XXI. Ofthe Authority of General Councils.
"GENERAL Councils may not be gathered to
gether without the commandment and will of
Princes. And when they be gathered together
b (forasmuch as they be an assembly of men,
1 The Christian emperors in the old time appointed the coun
cils of the bishops. Constantine called the council at Nice:
Theodosius the First called the council at Constantinople : Theo-
dosius the Second called the council at Ephesus : Marxian called
the council at Chalcedon. And when Ruffinus the heretic had
alleged for his authority a council, which as he thought should
make for him, St. Jerome his adversary, to confute him, " Tel}
us," quoth he, " what emperor commanded this council to be
called?" The same St. Jerome again, in his epitaph uppn
Paula, maketh mention of the emperor's letters, which'gave com
mandment to call the bishops of Italy and Greece to Rome to ^
council. Continually for the space of five hundred years the
emperor alone appointed the ecclesiastical assemblies, and called
the councils of the bishops together. Jewell.
b I put case, these abbots and bishops have no knowledge :
what if they understand nothing, what religion is, nor how we
ought to think of God ? I put case, the pronouncing and minis
tering of the law be decayed"in priests, and good counsel fail in
the elders, as the prophet Micah saith, " The night be unto
them instead of a vision, and darkness instead of prophesying,"
Or, as Esaias saith, " What if all the watchmen of the city be
become blind ?" " What if the salt have lost his proper strength
and savouriness, and," as Christ saith, " be good for no use,
scant worth the casting on the dunghill?" Jewell.
• David gathered all Israel to- 2 Chron. xv. 9 — 12. Hezekiah
gether to bring the ark of God brought in the priests and the Le-
from Kirjathjearim. 1 Chron. xiii. vites, and gathered them together
1— -5. Solomon assembled the elders into the east street, and said unto
of Israel, &c. that they might bring them, Hear me, ye Levites, &c.
up the ark of the covenant of the 2 Chron. xxix. 4. Josiah sent and
Lord out of the city of David, gathered together all the elders of
which is Zion. And all the men of Judah and Jerusalem. And the
Israel assembled themselves unto king went up into the house of the
King Solomon. 1 Kings viii. 1, 2. Lord.  And he read in their ears
Asa gathered all Judah, and Ben- all the words of the -book of the
jamin, and the strangers with them covenant that was found in the
out of Ephraim and Manasseh, and house of the Lord. And the king
out of Simeon-^— and they entered stood in his place, and made a co-
into a covenant to seek the Lord tenant before the Lord  and he
God of their fathers with all their caused all that were present to
heart and with all their soul, stand to it. 2 Chron. xxxiv.. 29.

136
whereof all be not governed with the Spirit and
Word of God) they may err, and c sometimes
have erred, even in things pertaining unto God.
d Wherefore things ordained by them as necessary
When Nazianzen saw in his days how men in such assemblies
were so blind and wilful, that they were carried with affections,
and laboured more to get the victory than the truth, he pro
nounced openly, that he never had seen any good end of any
council. Jewell.
c Indeed Peter Asotus and his companion Hosius stick not to
affirm, that the same council, wherein our Saviour Jesus Christ
was condemned to die, had both the spirit of prophesying, and
the Holy Ghost, and the Spirit of truth : and that it was neither
a false nor a trifling saying, when those bishops said, We have
the law, and by our law he ought to die : and that they so say
ing did light upon the truth of judgment ; (for so be Hosius's
words ;) and that the same plainly was a just decree, whereby
they pronounced that Christ was worthy to die. This, methink-
eth, is strange, that these men are not able to speak for them
selves, and to defend their own cause, but they must also take
part with Annas and Caiaphas against Christ. For if they will
call that a lawful and a good council, wherein the Son of God
was most shamefully condemned to die the death, what council
will they then allow for false and naught. And yet (as all their
councils, to say truth, commonly be) necessity compelled them
to pronounce these things of the council holden by Annas and
Caiaphas. Jewell.
d The Emperor Constantine not only sat together with them
in the council of Nice, but gave also advice to the bishops, how-
it was best to try out the Apostles' and Prophets' writings, as
c Then gathered the chief priests and beaten them, they commanded
and the Pharisees a council.  that they should not speak in the
Then from that day forth they name of Jesus, and let them go.
took counsel together for to put And they departed from the pre
lum to death. John xi. 47, 53. sence of the council, rejoicing that
Then assembled together the chief they were counted worthy to suffer
priests, and the scribes, and the shame for his name. Acts v. 40, 41.
elders of the people, unto the palace ' What thing soever I command
of the high priest who was called you, observe to do it : thou shalt
Caiaphas, and consulted that they not add thereto, nor diminish from
might take Jesus by subtilty, and it. Deut. xii. 32. Walk ye not in
kill him. Matt. xxvi. 3, 4. The the statutes of your fathers, neither
chief priests held a consultation observe their judgments: I am the
with the elders and scribes and the Lord your God : walk in my
whole council, and bound Jesus, statutes, and keep my judgments,
and carried him away, and deli- and do them. Ezekiel xx. 18, 19.
vered him to Pilate. Mark xv. 1. See Art. VI. and Art. XX.
When they had called the apostles

137
to salvation, have neither strength nor authority,,
unless it may be declared that they be taken
out of holy Scripture.
appeareth by these his own words : " In disputations of matters
of divinity, we have set before us to follow the doctrine of the
Holy Ghost. For the Evangelists' and the Apostles' works, and
the Prophets' sayings, shew us sufficiently what opinion we
ought to have of the will of God." Jewell.

138
XXII. Of Purgatory.
THE Romish Doctrine concerning "Purgatory,
1 For the Scripture doth acknowledge but two places after
this life : the one proper to the elect and blessed of God, the
other to the reprobate and damned souls ; as may be well ga
thered by the parable of Lazarus and the rich man, (Luke xvi.
22, 23.) — These words, as they confound the opinion of helping
the dead by prayer, so they do clean confute and take away the
vain error of Purgatory, which is grounded upon this saying of
the Gospel, (Matt. v. 26.) " Thou shalt not depart thence, until
thou hast paid the uttermost farthing." Now doth St. Augus
tine say, that those men which are cast into prison after this
life, on that condition, may in no wise be holpen, though he
would help them never so much. And why ? Because the sen
tence of God is unchangeable, and cannot be revoked again. —
Therefore let us not deceive ourselves, thinking that either we
may help other, or other may help us by their good and chari
table prayers in time to come. For, as the Preacher saith,
(Eccles. xi. 3.) " When the tree falleth, whether it be toward
the south, or toward the north, in what place soever the tree
falleth, there it lieth :" meaning thereby, that every mortal man
dieth either in the state of salvation or damnation ; according as
the words of the Evangelist John do also plainly import, saying,
(John iii. 36.) "He that believeth on the Son of God hath
eternal life : but he that believeth not on the Son shall never see
life, but the wrath of God abideth upon him." — As the Scrip
ture teacheth us, let us think that the soul of man, passing out
of the body, goeth straightways either to heaven, or else to hell ;
whereof the one needeth no prayer, and the other is without re
demption. — The only Purgatory, wherein we must trust to be
a Behold the Lamb of God, which your conscience from dead works.
taketh away the sin of the world! Heb. ix. 14. When he had by
John i. 29. Christ loved the himself purged our sins, sat down,
Church, and gave himself for it; &c. Heb. i. 3. Worshippers once
that he might sanctify and cleanse purged, should have had no more
it with the washing of water, by conscience of sins. Heb. x. 2. By
the word. Eph. v. 25, 26. The one offering he hath perfected for
blood of Jesus Christ cleanseth us ever them that are sanctified. Heb.
from all sin. 1 John i. 7. Ye are x. 14. To-day shalt thou be with
clean through the word which 1 me in paradise. John xxiii. 43. I
have spoken unto you. John xv. 3. heard a voice from heaven saying
Ye are washed, ye are sanctified, unto me, Write, Blessed are the
ye are justified, in the name of the dead which die in the Lord from
Lord Jesus, and by the Spirit of our henceforth : Yea, saith the Spirit,
God. 1 Cor. vi. 11. How much that they may rest from their la-
more shall the blood of Christ, who bours : and their works do follow
through the eternal Spirit offered them. Rev. xiv. 13.
himself without spot to God, purge

139
b Pardons, 'Worshipping and Adoration, as well
saved, is the death and blood of Christ ; which if we apprehend
with a true and stedfast faith, it purgeth and cleanseth us from
all our sins, even as well as if he were now hanging upon the
cross. — This then is that Purgatory, wherein all Christian men
must put their whole trust and confidence ; nothing doubting,
but if they truly repent them of their sins, and die in perfect
faith, that then they shall forthwith pass from death to life.
Horn. xix. 3.
5 Christ's disciples did receive this authority, (of the keys,)
not that they should hear the private confessions of the people
 but to the end they should go, they should teach, they
should publish abroad, the Gospel, and be unto the believing a
sweet savour of life unto life ; and unto the unbelieving and un
faithful a savour of death unto death : and that the minds of
godly persons being brought low by the remorse of their former
life and errors, after they once began to look up unto the light
of the Gospel, and believe in Christ, might be opened with the
word of God, even as a door is epened with a key : contrariwise
that the wicked and wilful, and such as would not believe, nor
leturn into the right way, should be left still as fast locked and
shut up, and, as St. Paul saith, wax worse and worse. This
take we to be the meaning of the keys, and that after this sort
men's consciences be either opened or shut. Jewell. See also
Art. XXXIII.
c As in the first commandment he commandeth lhat himself
alone be honoured and worshipped, so in the second he restrain-
b To the Lord our God belong soever believeth on him shall not
mercies and forgivenesses, though be ashamed. Rom. x. 11. Come
we have rebelled against him. Dan. unto me, all ye that labour and are
ix. 9. Who shall lay any thing to heavy laden, and I will give you
the charge of God's elect ' It is rest. Matt. xi. 28. He breathed on
God that justifieth. Roiri. viii. 33. them, and saith unto them, Receive
There is forgiveness with thee that ye the Holy Ghost : Whosesoever
thou mayest be feared. Ps. cxxx. 4. sins ye remit, they are remitted
Who is a God like unto thee, that unto them ; and whosesoever sins
pardoneth iniquity, and passeth by ye retain, they are retained. Matt.
the transgression of the remnant of xx. 22, 23. (See the interpretation
his heritage? He retaineth not his ofthisonArt.XXXIII.) The Scribes
anger for ever, because he delight- and the Pharisees began to reason,
eth in mercy. He will turn again, saying, Who is this which speaketh
he will have compassion upon us; blasphemies? Who can forgive sins
he will subdue our iniquities, and but God alone? Luke v. 21.
thou wilt cast all their sins into the c Thou shalt not make unto thee
depths of the sea. Mic. vii. 18, 19. any graven image, or any likeness
I even I am he that blotteth out of any thing that is in heaven
thy transgressions for mine own above, or that is in the earth be^
sake, and will not remember thy neath, or that is in the water under
sins. Is. xliii. 25. He that believ- the earth: thou shalt not bow down
eth on him is not condemned. John thyself to them ; for I the Lord thy
iii. 18. The Scripture saith, Who- God am a jealous God. Ex. xx. 4.
t2

140
of Images as of Reliques, and also d invocation

eth us from all superstition, and from all wrongful and bodily
inventions, forasmuch as the worshipping of him ought to be
spiritual and pure ; and chiefly he frayeth us from the most
gross fault of idolatry. Nowell, p. 12.
Q. Why is it not lawful to express God with a bodily and
visible form ? A. Because there can be no likeness or agree
ment between God, which is a Spirit eternal, unmeasurable, in
finite, incomprehensible, severed from all mortal composition,
and a frail, bodily, spiritless, and vain shape. Therefore they
do most injuriously abate the majesty of the most good and most
great God, when they go about in such sort to make resemblance
of him. Nowell, p. 12.
Q. Have they not then said well, which affirm that images
are unlearned men's books ? A. I know not what manner of
books they be ; but surely, concerning God, they can teach us
mothing but errors. Nowell, p. 13.
Q. What manner of worshipping is that which is here (in the
second commandment) condemned ? A. When we, intending to
pray, do turn ourselves to portraitures or images ; when we do
fall down and kneel before them with uncovering our heads, or
with other signs shewing any honour unto them, as if God were
represented unto us by them ; briefly, we are in this law for
bidden, that we neither seek nor worship God in images, or,
which is all one, that we worship not the images themselves in
honour of God, nor in any wise by idolatry or superstition abuse
them with injury to his majesty. Otherwise the lawful use of
making portraitures and of paintings is not forbidden. Nowell,
p. 12.
It is very perilous to set any images or pictures in churches,

Ye shall make you no idols nor incense to it ; and he called it Ne,
graven image, neither rear ye up a hash/tan. 2 Kings xviii. 4. I am
standing image, neither shall ye set the Lord: that is my name: and
up any image of stone in your land my glory will I not give to another,
to bow down unto it ; for I am, the neither my praise to graven images.
Lord your God. Lev. xxvi. 1. Is. xiii. 8. The s'pck is a doctrine
Cursed be the man that maketh of vanities. They are vanity and
any graven or molten, image, an the work of errors : in the time of
abomination unto the Lord, the their visitation they shall perish.
work of the hands of the crafts- Jer. x. 8, 15. The idols he. shall
man, and putteth it in a secret utterly abolish. Is. ii. 18. He feed-
place. And all the people shall eth on ashes; a deceived heart
answer and say, Amen, Deut. xxvii. hath turned him aside, that he ean-
15. Hezekiah removed the high not deliver his soul, nor say, Is
places, and brake the images, and there not a lie in my right hand.
cut down the groves, and brake in Is. xliv. 20. Wherefore, my dearly
pieces the brazen serpent that beloved, flee frpm idolatry. I speak
Moses had made: for unto those as to wise men, judge ye what I
days the children of Israel did burn say. 1 Cor. *. 22. Little children,

141
of Saints, is a fond thing, vainly invented, and
which are properly appointed for the only worshipping of God.
Nowell, p. 13.
To desire an image of God, cometh of infidelity, thinking not
God to be present, except they might see some sign or image of
him. — No image can be made of Christ, but a lying image, (as
the Scripture peculiarly calleth images lies,) for Christ is God
and man. Seeing therefore that for the Godhead, which is the
most excellent part, no images can be made, it is falsely called
the image of Christ. Which reason also serveth for the images
of saints, whose souls the most excellent part of them can by
no images be represented and expressed. Wherefore they be no
images of saints, whose souls reign in joy with God, but of the
bodies of saints, which as yet lie putrified in the grave. Fur
thermore no true image can be made of Christ's body, for it is
unknown now of what form and countenance he was. Horn.
xiv. 3.
6 Thus then it is plain, by the infallible word of truth and life,
that in all our necessities we must flee unto God ; direct our
prayers unto him, call upon his holy Name, desire help at his
hands, and at none other's : whereof if ye will yet have a further
Teason, mark that which followeth. — There are certain conditions
most requisite to be found in every such a one that must be
called upon, which if they be not found in him, unto whom we
pray, then doth our prayer avail us nothing, but is altogether in
vain. The first is this, that he, to whom we make our prayers,
be able to help us. The second is, that he will help us. The
third is, that he be such a one as may hear our prayers. The
fourth is, that he understand better than we ourselves what we
lack, and how far we have need of help. If these things be to
be found in any other saving only God, then may we lawfully
call upon some other besides God. But what man is so gross,
but he well understandeth that these things are only proper to
keep yourselves from idols, (images, deliver thee, and thou shalt glorify
see Horn, xiv.) 1 John v. 21. God me. Ps. 1. 15. It shall come to
is a Spirit; and they that worship pass, that whosoever shall call on
him must worship him in spirit the name of the Lord shall be de-
and in truth. John iv. 24. livered. Acts ii. 21. Thou, when
' Do not err, my beloved bre- thou prayest, enter into thy closet,
thren. Every good gift and every and when thou hast shut thy door,
perfect gift is from above, and pray to thy Father which is in
cometh down from the Father of secret ; and thy Father which seeth
lights, with whom is no variable- in secret, shall reward thee openly.
ness, neither shadow of turning. Matt. vi. 6. Verily, verily, I say
James i. 17. It is better to trust in unto you, Whatsoever ye shall ask
the Lord, than to put confidence the Father in my name, he will
in man. It is better to trust in the give it you. John xvi. 23. After
Lord, than to put confidence in this manner pray ye  when ye
princes. Ps. cxviii. 8, 9. Call upon pray, say, Our Father, &c. Matt.
me in the day of trouble, I will vi, 9. Luke xi. 2. Come unto me,

142
grounded upon no warranty of Scripture, but
rather repugnant to the Word of God.
him which is omnipotent, and knoweth all things, even the very
secrets of the heart? that is to say, only and to God alone:
whereof it followeth, that we must call neither upon angel, nor
yet upon saint, but only and solely upon God, as St. Paul .doth
write : (Rom. x. 14.) " How shall men call upon him, in whom
they have not believed ?" So that invocation or prayer may not
be made without faith in him on whom they call ; but that we
must first believe in him, before we can make our prayer unto
him ; whereupon we must only and solely pray unto God. For
to say that we should believe either in angel or saint, or in any
other living creature, were most horrible blasphemy against God
and his holy word : neither ought this fancy to enter into the
heart of any Christian man, because we are expressly taught, in
the word of the Lord, only to repose our faith in the blessed
Trinity ; in whose only name we are also baptized, according to
the express commandment of our Saviour Jesus Christ, in the
last of St. Matthew. — But that the truth hereof may the better
appear even to them that be most simple and unlearned, let us
consider what prayer is. St. Augustine calleth it a lifting up of
the mind to God ; that is to say, an humble and lowly pouring
out of the heart to God. Isidorus saith, that it is an affection
of the heart, and not a labour of the lips. So that, by these
places, true prayer doth consist not so much in the outward
sound and voice of words, as in the inward groaning and crying
of the heart to God. — Now then, is there any angel, any virgin,
any patriarch or prophet among the dead, that can understand
or know the meaning of the heart ? The Scripture saith, (Psal.
vii. 9. Rev. ii. >3. Jer. xvii. 10. 2 Chron. vi. 30.) It is God
thatsearcheth the heart and the reins, and that he only knoweth
the hearts of the children of men. As for the saints, they have
so little knowledge of the secrets of the heart, that many of the
ancient Fathers greatly doubt whether they know any thing at
all lhat is commonly done on earth. Horn. xix. 2.
He that cannot be saved by faith in Christ's blood, how shall
all ye that are weary and heavy 26. I fell at his feet to worship
laden, and 1 will give you rest  him, and he saith unto me, See
and ye shall find rest unto your thou do it not: I am thy fellow-
souls. Matt.xi. 28. Unto the church servant, and of thy brethren that
of God, which is at Corinth  with have the testimony of Jesus : wor-
all that in every place call upon ship God. Rev. xix. 10. Unto him
the name of Jesus Christ our Lord : that is able to do exceeding abun-
Grace be unto you, &c. 1 Cor. i.2. dantly above all that we ask or
As Peter was coming in, Cornelius think, according to the power that
met him, and fell down at his feet, worketh in us, unto him be glory
and worshipped him. And Peter in the church by Christ Jesus
took him up, saying, Stand up, I throughout all ages, world without
myself also am a man. Acts x. 25, end- Amen. Eph. iii. 20, 21.

143
he look to be delivered by man's intercessions ? Hath God more
respect to man on earth, than he hath to Christ in heaven ? " If
any man sin," saith St. John, (1 John ii. 1, 2.) " we have an
advocate with the Father, even Jesus Christ the righteous, and
he is the propitiation for our sins." Horn. xix. 3.
Q. But God doth to our salvation use the service of angels,
that wait upon us, and therefore do hear us ? A. That is true.
But yet it appeareth no where in the word of God, that God
would have us pray to angels, or to godly men deceased. And
sith faith resteth upon the word of God, and what is not of
faith is sin, I said rightly it is a sure token of infidelity to for
sake God, to whom alone the Scriptures do send us, and to pray
to, and crave help of angels, or godly men departed this life, for
calling upon whom there is not one' word in the holy Scrip
tures.  Q. But seeing charity never falleth out ofthe hearts of
the godly, even while they be in heaven they are careful for us,
and do desire our salvation ? A. That cannot be denied ; yet it
doth not follow that we must therefore call upon them, unless we
think that we must call for the help and succour of our friends, be
they never so far from us, only because they bear us good-will. —
That were to give to them an infiniteness to be present every
where, or to give them, being absent, an understanding of our
secret meanings, that is, as much as a certain Godhead, and
therewithal partly to convey to them our confidence and trust,
that ought to be set wholly in God alone, and so to slide into
idolatry. But forasmuch as God calleth us to himself alone, and
doth also, with adding an oath, promise that he will both hear
and help us ; to flee to the help of other were an evident token
of distrust and infidelity. And as touching the holy men that
are departed out of this life, what manner of thing, I pray you,
were this, forsaking the living God, that heareth our prayers,
that is most mighty, most ready to help us, that calleth us unto
him, that in the word of truth promiseth and sweareth, that
with his divine power and succour he will defend us ; forsaking
him, I say, to flee to men dead, deaf, and weak, which neither
have promised help, nor are able to relieve us, to whom God
never gave the office to help us, to whom we are by no Scrip
tures directed, whereupon our faith may surely rest, but are un
advisedly carried away, trusting upon the dreams, or rather
dotages, of our own head. Nowell, p. 78, 79.

144
XXIII. Of Ministering in the Congregation.
alT is not lawful for any man to take upon him
the office of public preaching, or ministering the
Sacraments in the Congregation, before he be
lawfully called, and sent to execute the same.
bAnd those we ought to judge lawfully called
* We believe that there be divers degrees of ministers in the
Church : whereof some be deacons, some priests, some bishops :
to whom is committed the office to instruct the people, and the
whole charge and setting forth of religion. Jewell.
Sith the duties and offices of feeding the Lord's flock with
God's word, and the ministering the sacraments, are most nearly
joined together, there is no doubt that the ministration thereof
(of the latter) properly belongeth to them to whom the office of
public teaching is committed. For as the Lord himself at his
supper, exercising the office of the public minister, did set forth
his own example to be followed, so did he commit the offices of
baptizing and teaching peculiarly to the Apostle^. Nowell,
p. 113.
b Further we say, that the minister ought lawfully, duly, and
orderly to be preferred to that office of the Church of God, and
that no man hath power to wrest himself into the holy ministry
at his own pleasure. Jewell.
Almighty God, our heavenly Father, who hast purchased to
thyself an universal Church by the precious blood of thy dear
Son ; mercifully look upon the same ; and at this time so guide -
b No man taketh this honour to doings. Jer. xxiii. 22. How shall
himself, but he that is called of they preach except they be sent?
God, as was Aaron. So also Christ Rom. x. 15. Pray ye therefore the
glorified not himself to be made an Lord of the harvest, that he will
High Priest; but he that said unto send forth labourers into his har-
him, Thou art my Son, to-day have vest. Matt. x. 38. Then said Jesus
I begotten thee. Heb. v. 4, 5. to them again, Peace be unto you :
Aaron was separated, that he should as my Father hath sent me, even
sanctify the most holy things he so send I you. Johfi xx. 21. Jesus
and his sons for ever, to burn in- came and spake unto them, saying,
cense before the Lord, to minister All power is given unto me in hea-
nnto him, and to bless in his name ven and in earth. Go ye therefore,
for ever. Numb, xxiii. 13. I have and teach all nations, baptizing
not sent these prophets, yet they them in the name of the Father, and
ran; I have not spoken to them, yet of the Son, and of the Holy Ghost.
they prophesied. But if they had Teaching them to observe all things
stood in my counsel, and caused my whatsoever I have commanded you :
people to hear my words, then they and, lo, I am with you alway, even
should have turned them from their unto the end ofthe world. Amen.
evil ways and from the evil of their Matt, xxviii. 18 — 20. God hath set

145
and sent, which be chosen and called to this
work, who have public authority, given unto
them in the congregation, to call and send mi
nisters into the Lord's vineyard.
and govern the minds of thy servants, the Bishops and Pastors
of thy flock, that they may lay hands suddenly on no man, but
faithfully and wisely make choice of fit persons to serve in the
sacred ministry of thy Church. And to those which shall be
ordained to any holy function, give thy grace and heavenly
benediction ; that both by their life aud doctrine they may set
forth thy glory, and set forward the salvation of all men, through
Jesus Christ our Lord. Amen. Occasional Prayers.
Almighty God, the giver of all good gifts, who of thy divine
providence hast appointed divers orders in thy Church ; Give
thy grace, we humbly beseech thee, to all those who are to be
called to any Office and Administration in the same; and so
replenish them with the truth of thy doctrine, and endue them
with innocency of life, that they may faithfully serve before
thee, to the glory of thy great name, and the benefit of thy
holy Church, through Jesus Christ our Lord. Amen. Occasional
Prayers. See also Art. XXXVI.
some in the Church, first Apo- Holy Ghost said, Separate me Bar-
sties, secondarily Prophets, thirdly nabas and Saul for the work where-
Teachers. 1 Cor. xii. 28. He gave unto I have called them. And
some, Apostles ; and some, Pro- when they had fasted and prayed,
phets; and some Evangelists; and and laid their hands on them, they
some, Pastors and Teachers; for sent them away. So they, being
the perfecting of the saints, for the sent forth by the Holy Ghost, de-
work ofthe ministry, for the edify- parted unto Seleucia. Acts xiii. 2 —
ing of the body of Christ. Eph. iv. 4. When they had ordained them
11, 12. Unto me, who am less than elders in every church, and had
the least of all saints, is this grace prayed with fasting, they com-
given, that 1 should preach among mended them to the Lord, on whom
the Gentiles the unsearchable riches they believed. Acts xiv. 23. Lay
of Christ. Eph. iii. 8. He is a hands suddenly on no man, neither
chosen vessel unto me to bear my be partaker of other men's sins :
name before the Gentiles, and keep thyself pure. 1 Tim. v. 22.
kings, and the children of Israel. Neglect not the gift that is in thee
Acts ix. 15. God hatb committed which was given thee by prophecy,
unto us the word of reconciliation, with the laying on of tHe hands of
Now then we are ambassadors for the presbytery. 1 Tim. iv. 14. And
Christ, as though God did beseech the things that thou hast heard of
you by. us : we pray you in Christ's me among many witnesses, the
stead, be ye reconciled to God. same commit thou to faithful men,
2 Cor. v. 19, 20. As they minis- who shall be able to teach others
tered to the Lord, and fasted, the also. 2 Tim. ii. 2.

146

XXIV. Of speaking in the Congregation in such
a tongue as the people under standeth.
alT is a thing plainly repugnant to the word of
God, and the custom of the primitive church, to
*M. Dost thou think that the word of God is to be read in a
strange tongue, and such as the people understandeth not?
S. That were grossly to mock God and his people, and shame
lessly to abuse them both . For whereas God commandeth that
his word be plainly read to young and old, men and women,
namely, to the intent that all may understand and learn to fear
the Lord their God, as he himself in his own word expressly
witnesseth, it were a very mockery that the word of God, which
is appointed by God himself to teach his people, should be read
to the people in a tongue unknown to them, and whereof they
can learn nothing. Nowell, p. 5.
We make our prayers in that tongue which all our people, as
meet is, may understand, to the end they may (as St. Paul coun-
selleth us) take common commodity by common prayer, even as
all the holy fathers and catholic bishops, both in the Old and
New Testament, did use to pray themselves, and taught the
people to pray too. Jewell.
It is sufficiently proved of our part, that the fourteenth chapter
to the Corinthians must of necessity belong to the use of com
mon prayers ; and that in the primitive church the service was
every where ministered in the vulgar tongue ; and that the
priest and the people prayed altogether. I have proved, not
only that the nations that understood Greek or Latin had their
service in the Greek or Latin tongue, but by Theodoretus, Sozo-
menus, St. Ambrose, and St. Jerome, that the Syrians had their
service in the Syrian tongue ; but by St. Basil, that the Egyp
tians had their service in the Egyptian tongue : the Lybians,
the Thebans, the Palestines, the Arabians, and the Phoenicians,
each of them in their own tongue : by Origen, that all barbarous
» Except ye utter by the tongue understanding also : I will sing
words easy to be understood, how with the spirit, and I will sing with
shall it be known what is spoken? the understanding also. Else when
for ye shall speak into the air.  thou shalt bless with the spirit,
Therefore if I know not the mean- how shall he that occupieth the
ing of the voice, I shall be unto room of the unlearned say Amen at
him that speaketh a barbarian, and thy giving of thanks, seeing he
he that speaketh shall be a bar- understandeth not what thou say-
barian unto me.  If I pray in an est.  In the church I had rather
unknown tongue, my spirit prayeth, speak five words with my under-
but my understanding is unfruitful, standing, that by my voice I might
What is it then ? I will pray with teach others also, than ten thousand
the spirit, and I will pray with the words in an unknown tongue.

147
have public prayer in the church, or to minister
people had their services in their several barbarous tongues : by
Sulpicius, that the people of France, then called Gallia, had
their service in the French tongue. St. Jerome saith, Vox
quidem dissona, sed una religio. Tot pene psallentium chori,
quot gentium diversitates. To be short, I have proved by St.
Chrysostom, and by Lyra, and others, that there can no manner
of profit redound unto the people of prayers made in a strange
tongue. Jewell's Reply to Harding, Art. III.
Although reason, if it might rule, would soon persuade us to
have our common prayer and administration of the sacraments
in a known tongue — both for that to pray commonly, is for a
multitude to ask one and the self-same thing with one voice,
and one consent of mind ; and to administer a sacrament is, by
the outward word and element to preach to the receiver the
inward and invisible grace of God ; and also for that both
these exercises were first instituted, and are still continued, to
the end that the congregation of Christ might, from time to
time, be put in remembrance of their unity in Christ, and that,
as members all of one body, they ought, both in prayers and
otherwise, to seek and desire one another's commodity, and not
their own without others — yet shall we not need to flee to rea
sons and proofs in this matter, sith we have both the plain and
manifest words of the Scripture, and also the consent of the
most learned and ancient writers, to commend the prayers of the
congregation in a known tongue.
If ever it had been tolerable to use strange tongues in the
congregation, the same might have been in the time of Paul and
the other Apostles, when they were miraculously endued with
gifts of tongues. For it might then have persuaded some to
embrace the Gospel, when they had heard men, that were
Hebrews born and unlearned, speak the Greek, the Latin, and
other languages. But Paul thought it not tolerable then : and
shall we use it now, when no man cometh by that knowledge of
tongues, otherwise than by diligent and earnest study ? God
forbid. For we should by that means bring all our church ex
ercises to frivolous superstition, and make them altogether un
fruitful. As touching the times before the coming of Christ, there was
never man yet that would affirm, that either the people of God,
or other, had their prayers or administrations of the sacraments,
If the whole church be come toge- in an unknown tongue, let it be by
ther into one place, and all speak two, or at the most by three, and
with tongues, and there come in that by course, and let one inter-
those that are unlearned, or un- pret. But if there be no interpreter,
believers, will they not say that let him keep silence in the church.
ye are mad?  Let all things be 1 Cor. xiv. 9, 11, 14—16, 19, 83,
doneunto edifying. If anymanspeak 26 — 28.
u2

148
the sacraments, in a tongue not understanded of
the people.
or sacrifices, in a tongue that they themselves understood not.
As for the time since Christ, till that usurped power of Rome
began to spread itself, and to enforce all the nations of Europe
to have the Romish language in admiration, it appeareth, by
the consent of the most ancient and learned writers, that there
was no strange or unknown tongue used in the congregation of
Christians. But yet, to stop the mouths of the adversaries, which stay
themselves much upon general decrees, it shall be good to add
to these testimonies of Scriptures and doctors one constitution,
made by Justinian the Emperor, who lived five hundred twenty
and seven years after Christ, and was emperor of Rome.
The constitution is this : We command that all Bishops and
Priests do celebrate the holy oblation, and the prayers used in
holy baptism ; not speaking low, but with a clear or loud
voice, which may be heard of the people ; that thereby the
mind of the hearers may be stirred up with great devotion, in
uttering the prayers of the Lord God ; for so the holy Apostle
teacheth: therefore, for these causes it is convenient, that among
other prayers, those things also, which are spoken in the holy
oblation, be uttered and spoken of the most religious Bishops
and Priests, unto our Lord Jesus Christ, our God with the
Father and the Holy Ghost, with a loud voice. And let the
most religious priests know this, that if they neglect any of
these things, that they shall give an account for them in the
dreadful judgment of the great God, and our Saviour Jesus
Christ. Neither will we, when we know it, rest and leave it un-
revenged. Horn. xxi.

149
XXV. Ofthe Sacraments.
"SACRAMENTS ordained of Christ, be not
only b badges or tokens of Christian men's pro
fession ; c but rather they be certain sure wit-

a Sacraments were instituted by our Saviour Christ, and are
to be continued, and received of every Christian in due time
and order, and for such purpose as our Saviour Christ willed
them to be received. Horn. xxi. 1.
We allow the Sacraments of the Church, that is to say, certain
holy signs and ceremonies, which Christ would we should use,
that by them he might set before our eyes the mysteries of our
salvation, and might more strongly confirm the faith which we
have in his blood, and might seal his grace in our hearts.
Jewell. b The Lord did ordain his mysteries to this end, that they
should be certain marks and tokens of our profession : whereby
we should, as it were, bear witness of our faith before men, and
should plainly shew that we are partakers of God's benefits with
the rest of the godly, and that we have all one concord and con
sent of religion with them, and should openly testify that we
aTe not ashamed of the name of Christians, and to be called the
disciples of Christ. Nowell, p. 101. See Art. XXVII. XXVIII.
" Q. What meanest thou by this word Sacrament ? A. I mean
an outward and visible sign of an inward and spiritual grace
given unto us ; ordained by Christ himself as a means whereby
we receive the same, and a pledge to assure us thereof. Cate
chism. See Art. XXVII. XXVIII.

b Then Peter said unto them, been baptized into Christ, have put
Repent, and be baptized every one on Christ. Gal. iii. 27. See more
of you in the name of Jesus Christ, on Art. XXVII, XXVIII.
for the remission of sins.  And cThelong-suffering of God waited
with many other words did he in the days of Noah, while the ark
testify and exhort, saying, Save was a preparing, wherein few, that
yourselves from this untoward ge- is eight souls were saved by water :
iteration. Then they that gladly the like figure whereunto even bap-
received his word were baptized : tism doth also now save us (not the
and the same day there were added putting away of the filth of the
unto them about three thousand flesh, but the answer of a good
souls. And they continued sted- conscience towards God) by the
fastly in the Apostles' doctrine and resurrection of Jesus Christ. 1 Pet.
fellowship,andinbreakingofbread, iii. 20, 21. The cup of blessing
and in prayers. Acts ii. 38, 40 — 42. which we bless, is it not the com-
As often as ye eat this bread, and munion of the blood of Christ ? The
drink this cup, ye do shew the bread which we break is it not the
Lord's death till he come. 1 Cor. coimnunion of the body of Christ ?
xi. 26. As many of you as have 1 Cor. x. 16. Holding the Head,

150
nesses, and effectual signs of grace and God's
good will towards us, by the which he doth
work invisibly in us, and doth not only quicken,
but also strengthen and confirm our faith in
him.
A Sacrament is an outward testifying of God's good will and
bountifulness towards us through Christ, by a visible sign repre
senting an invisible and spiritual grace, by which the promises
of God, touching forgiveness of sins and eternal salvation given
through Christ, are as it were sealed, and the truth of them is
more certainly confirmed in our hearts. Nowell, p. 101 .
If Sacraments had not a certain similitude of those things,
whereof they be Sacraments, they should be no Sacraments at
all. And of this similitude, they do for the most part receive
the names of the self-same things they signify. By these words
of St. Augustine it appeareth, that he alloweth the common de
scription of a Sacrament, which is, that it is a visible sign of an
invisible grace : that is to say, that setteth out to the eyes and
other outward senses the inward working of God's free mercy ;
and doth, as it were, seal in our hearts the promises of God.
And so was circumcision a Sacrament ; which preached unto the
outward senses the inward cutting away of the foreskin of the
heart, and sealed and made sure, in the hearts of the circumcised,
the promise of God touching the promised seed that they looked
for. Horn. xxi. 1.
By this mean God hath provided for our weakness, that we
which are earthly and blind should in outward elements and
figures, as it were in certain glasses, behold the heavenly graces
which otherwise we were not able to see. And greatly for our
behoof it is that God's promises should be so presented to our
senses, that they may be confirmed to our minds without doubt
ing. Nowell, p. 101.
Q. As thou givest to the Sacraments the strength and efficacy
to seal and confirm God's promises in our hearts, thou seemest
to assign to them the proper offices of the Holy Ghost ! A. To
lighten and give bright clearness to men's minds and souls, and
from which all the body by joints of Christ :  may grow up unto
and bands having nourishment mi- him in all things, which is the head,
nistered, and knit together, increas- even Christ : from whom the whole
eth with the increase of God. Col. body fitly joined together and
ii. 19. Pastors and teachers; for compacted by that which every
the perfecting of the saints, for the joint supplieth, according to the
work of the ministry, for the edify- effectual working in the measure
ing of the body of Christ, till we of every part, maketh increase of
all come in the unity of the faith, the body unto the edifying of itself
and of the knowledge of the Son of in love. Eph. iv. 11 — 13, 15, 16.
God, unto a perfect man, unto the See more on Art. XXVII. XXVIII.
measure ofthe stature of tbe fulness

151
(1 There are two Sacraments ordained of Christ
our Lord in the Gospel, that is to say, "Baptism,
f and the Supper of the Lord.
s Those five commonly called Sacraments,
to make their consciences quiet and in security, as they be in
deed, so ought they to be accounted the proper work of the Holy
Ghost alone, and to be. imputed to him, and this praise not to be
transferred to any other. But this is no impediment but that
God may give to his mysteries the second place in quieting and
establishing' our minds and consciences, but yet so that nothing
be abated from the virtue of his Spirit : wherefore we must de
termine that the outward element hath neither of itself nor in
itself inclosed the force and efficacy of a sacrament, but that the
same wholly floweth from the Spirit of God, as out of a spring
head, and is by the divine mysteries, which are ordained by the
Lord for this end, conveyed unto us. Nowell, p. 102.
d Q. How many Sacraments hath God ordained in his church ?
A. Two: Baptism and the holy Supper, which are commonly
used among all the faithful. For by the one we are born again,
and by the other we are nourished to everlasting life. Nowell,
p. 103.
g And as for the number of them, if they should be considered
according to the exact signification of a Sacrament— namely, for
the visible signs, expressly commanded in the New Testament,
whereunto is annexed the promise of free forgiveness of our sins,
and of our holiness and joining in Christ — there be but two ;
namely, Baptism, and the Supper of the Lord. For, although
Absolution hath the promise of forgiveness of sin ; yet by the
express word of the New Testament it hath not this promise
annexed and tied to tbe visible sign, which is imposition of
hands. For this visible sign — I mean, laying on of hands — is
not expressly commanded in the New Testament to be used in
Absolution, as the visible signs in Baptism and the Lord's Sup
per are : and therefore Absolution is no such sacrament as Bap
tism and the Communion are. And though the ordering of
ministers hath this visible sign and promise ; yet it lacks the
promise of remission of sin, as all other sacraments besides the
two above named do. Therefore neither it, nor any other sacra-
« Go ye therefore and teach all Take, eat : this is my body, which
nations, baptizing them. Matt, is broken for you: this do in re-
xSviii. 19. membrance of me. After the same
1 I have received of the Lord, manner also he took the cup, when
that which also I delivered unto he had supped, saying, This cup is
you, that the Lord Jesus the same the new testament in my blood :
night in which he was betrayed this do ye as oft as ye drink it in
took bread: aud when he had remembrance of me. 1 Cor. xi.
given thanks he brake it, and said, 23—25.

152
that is to say, h Confirmation, -Penance, Orders,
Matrimony, and Extreme Unction, are not to be
ment else, be such sacraments as Baptism and the Communion
are. But in a general acception, the name of a sacrament may
be attributed to any thing, whereby an holy thing is signified.
In which understanding of the word, the ancient writers have
given this name, not only to the other five, commonly of late
years taken and used for supplying the number of the seven sa
craments ; but also to divers and sundry other ceremonies, as to
oil, washing of feet, and such like ; not meaning thereby to re
pute them as sacraments, in the same signification that the two
forenamed sacraments are. And therefore St. Augustine, weigh
ing the true signification and the exact meaning of the word,
writing to Januarius, and also in the third Book of Christian
Doctrine, affirmeth, that the sacraments of the Christians, as
they are most excellent in signification, so are they most few in
number ; and in both places maketh mention expressly of two,
the sacrament of Baptism, and the Supper of the Lord. And,
although there are retained by the order of the Church of
England, besides these two, certain other rites and ceremonies
about the institution of Ministers in the Church, Matrimony,
Confirmation of Children, by examining them of their knowledge
in the Articles of the faith, and joining thereto the prayers of
the Church for them, and likewise for the Visitation of the Sick ;
yet no man ought to take these for sacraments, in such signi
fication and meaning as the sacraments of Baptism and the
Lord's Supper are ; but either for godly states of life, necessary
in Christ's Church, and therefore worthy to be set forth by
public action and solemnity, by the ministry of the Church, or
else judged to be such ordinances, as may make for the instruc
tion, comfort, and edification of Christ's Church. Horn. xxi. 1.
11 Instead of this most profitable and ancient Confirmation, they
conveyed a device of their own, that is, that the bishop should
not examine children whether they were skilled in the precepts
of religion or no, but that they should anoint young infants un
able yet to speak, much less to give any account of their faith ;
adjoining also other ceremonies unknown unto the holy Scrip
tures and the primitive Church. This invention of theirs they
would needs have to be a sacrament, and accounted it in manner
equal in dignity with Baptism ; yea, some of them preferred it
also. before Baptism. By all means they would that this their
Confirmation should be taken for a certain supplying of Baptism,
that it should thereby be finished and brought to perfection, as
though Baptism else were imperfect, and as though children
who in Baptism had put upon them Christ with his benefits,
without their Confiimation were but half Christians ;, than whjch
injury no greater could be done against the divine Sacrament,
and against God himself, and Christ our Saviour, the author

153
accounted for Sacraments of the Gospel, being
such ag have grown, partly of the corrupt
following of the Apostles, partly are states
of life allowed in the Scriptures: but yet
have not like nature of Sacraments with Bap
tism and the Lord's Supper, for that they have
not -any visible sign or ceremony ordained of
God. The Sacraments were not ordained of Christ
to be gazed upon, or to be carried about ; ' but
that we should duly use them. ''And in such
only as worthily receive the same, they have a
and founder of the holy sacrament of Baptism. Nowell,
p. 107.
1 To administer a sacrament is, by the outward word and ele
ment, to preach to the receiver the inward and invisible grace of
God; both these exercises (prayer and sacraments) were first
instituted, and are still continued, to the end that the congrega
tion of Christ might, from time to time, be put in remembrance
of their unity in Christ. Ham. xxi.
k Amongst the which means is the public celebration of the
memory of his precious death at the Lord's table. Which, al
though it seem of small virtue to some, yet being rightly done
by the faithful, it doth not only help their weakness— who be
by their poisoned nature readier to remember injuries than be
nefits—but strengtheneth and comforteth their inward man with
peace and gladness, and maketh them thankful to their Re
deemer, with diligent care and godly conversation. Thus much
more the faithful see, hear, and know the favourable mercies of
of God sealed, the satisfaction by Christ towards us confirmed,
and the remission of sin established. Here they may feel
wrought the tranquillity of conscience, the increase of faith, the
k He that believeth and is bap- Lord. But let a man examine
tized, shall be saved; but he that himself, and so let him eat of that
believeth not shall be damned, bread and drink of that cup For
Mark xvi. 16. Whosoever shall he that eateth and drinketh un-
eat this bread and drink this cup worthily, eateth and drinketh dam-
of the Lord unworthily, shall be nation to himself, not discerning
guilty of the body and blood ofthe the Lord's body. 1 Cor. **. 27—29.
X

154
wholesome effect or operation : but they that re
ceive them unworthily, purchase to themselves
damnation, as Saint Paul saith.
strengthening of hope, the large spreading abroad of brotherly
kindness, with many other sundry graces of God. Horn.
xxvii. 1. See Art. XXVII. XXVIII.

155

XXVI. Of the Unworthiness of Ministers, which
hinders not the effect ofthe Sacrament. ,
ALTHOUGH in the visible church the evil be
ever mingled with the good, and b sometime the
evil have chief authority in the ministration of
a See Art. XIX.
Q. Are not then all they that be in this visible Church, of
the number of the elect to everlasting life ? A. Many, by hypo
crisy and counterfeiting of godliness, do join themselves to this
fellowship, which are nothing less than true members of the
Church. But, forasmuch as wheresoever the word of God is
sincerely taught, and his sacraments rightly ministered, there
are ever some appointed to salvation by Christ, we count all that
whole company to be the Church of God, seeing that Christ
also promiseth that himself will be present with two or three
that are gathered together in his name. Nowell, p. 68.
b Sincere preachers ever were and ever shall be, but a few in
respect of the multitude to be taught. For our Saviour Christ
saith, " The harvest is plentiful, but the workmen be but few :"

1 The kingdom of heaven is like
unto a net, which was cast into the
sea, and gathered of every kind.
Which, when it was full, they drew
to shore, and sat down, and gathered
the good into vessels, but cast the
bad away. So shall it be at tbe
end of the world : the angels shall
come forth, and sever the wicked
from among the just. Matt. xiii.
47—49. The kingdom of heaven
is likened unto a man which sowed
good seed in his field : but while
men slept, his enemy came, and
sowed tares among the wheat, and
went his way. But when the blade
was sprung up and brought forth
fruit, then appeared the tares also :
 Let both grow together until
the harvest. Matt. xiii. 24 — 30.
The servants went out into the
high-ways, and gathered together
all, as many as they found, both bad
and good. Matt. xxii. 10. In the
last days perilous times shall come.
For men shall be lovers of their
own selves,covetous, boasters, proud,
blasphemers, disobedient to parents,
unthankful, unholy, without natural

affection, truce-breakers, false ac
cusers, incontinent, fierce, despisers
of those that are good, traitors,
heady, high-minded, lovers of plea
sures more than lovers of God':
having a form of godliness, but
denying the power thereof: from
such turn away. 2 Tim. iii. 1 — 5.
The time will come when they will
not endure sound doctrine; but
after their own lusts shall they
heap to themselves teachers, having
itching ears; and they shall turn
away their ears from the truth, and
shall be turned unto fables. 2 Tim.
iv. 3, 4.
"> Of your own selves shall men
arise, speaking perverse things, to
draw away disciples after them.
Acts XX. 30. For such are false
apostles, deceitful workers, trans
forming themselves into the apostles
of Christ. And no marvel ; for
satan himself is transformed into
an angel of light. Therefore it is
no great thing if his ministers also
be transformed as the ministers of
righteousness ; whose end shall be
according to their works. 2 Cor. xi.
x 2

156
the word and sacraments : c yet forasmuch as
they do not the same in their own name, but in
Christ's, and do minister by his commission and

which hath been hitherto continually true, and will be to the
•world's end.^  It appeareth not by any story of credit, that
true and sincere preaching hath endured in any one place above
one hundred years. Ham. xiv. 3.
0 Almighty God, who into the place of the traitor Judas
didst choose thy faithful servant Matthias to be of the number
of the twelve apostles ; grant that thy Church being alway pre
served from false apostles, may be ordered and guided by faith
ful and true pastors, through Jesus Christ our Lord. Amen.
Coll. for Saint Matthias's Day.
c M. Dost thou think that vre are bound to hear such teachers
and expounders ? S. Even as the Lord himself, if he were pre
sent, so far as they teach only those things which they have
received of the Lord ; which himself witnesseth, saying, "He
that heareth you heareth me ; he that despiseth you, despiseth
tne :" yea, and moreover to those preachers of his word he hath
given the power to bind and loose, that whose sins soever they
by the word of God shall pardon or detain on earth, the same
shall be pardoned or detained in heaven. Nowell, p. 4.

13—15. Jesus answered them, Have
'not I chosen you twelve, and one of
yon is a devil. John vi. 70. There
must be also heresies among you,
that they which are approved may
be made manifest among you. ICor.
xi. 19. Every branch in me that
beareth not fruit he taketh away.
John xv. 2. Some indeed preach
Christ even of envy and strife ; and
some also of good-will : the one
preach Christ of contention, not
sincerely, supposing to add afflic
tion to my bonds. Phil. i. 15, 16.
There shall arise false Christs, and
false prophets, and shall shew great
signs and wonders ; insomuch that
Jf it were possible, they shall de
ceive the very elect,' Matt. xxiv.
24. Many will say to me in that
day, Lord, Lord, have we not pro
phesied in thy name? and in thy
name have cast out devils ? and in
thy name done wonderful works?
And then will I profess unto them,
I never knew you ; depart, frpmme,
'¦jp .that work iniquity. Matt. vii.
*2, 23.

c The Scribes and Pharisees sit
in Moses' seat : all therefore what
soever they bid you observe, that
observe and do ; but do not ye after
their works : for they say, and do
not. Matt, xxiii. 2, 3. Obey them
that have the rule over you, and
submit yourselves. Heb. xiii. 17.
What advantage hath the Jew ? or
what profit is there of circumcision ?
Much every way : chiefly because
that unto them were committed
the oracles of God. For what if
some did not believe? shall their
unbelief make the faith of God
without effect? Rom. iii. 3. Let a
man so account of us as of the
ministers of Christ, and stewards
of the mysteries of God. 1 Cor. iv. 1 .
For we preach not ourselves, but
Christ Jesus the Lord; and our
selves your servants for JeSus'
sake. 2 Cor. iv. 5. Neither is he
that planteth any thing, neither he
that watereth ; but God that giveth
the increase. 1 Cor. iii, 7. Unto
the pure all things are pure. Tit.
i. 5.

157
authority, we may use their ministry, both in
hearing the word of God, and in the receiving of
the sacraments ; d neither is the effect of Christ's
ordinance taken away by their wickedness, nor
the grace of God's gifts diminished from such,
as by faith, and rightly do receive the sacra*
ments ministered unto them, which be effectual,
because of Christ's institution and promise, al
though they be ministered by evil men.
e Nevertheless it appertaineth to the discipline
of the Church, that enquiry be made of evil
ministers, and that they be accused by those
that have knowledge of their Offences; and
finally, being found guilty, by just judgment be
deposed, d See Articles XXV. XXVII. XXVIII.
e See Article XXXIII.

, i They prayed, and said, Thou, gression fell, that he might go to
Lord, which knowest the hearts of his own place.  For it is written
all men, shew whether of these two in the book of Psalms,-  his hi)^
thou hast chosen, that he may take shoppie let another take. Acts i.24,
part of this ministry and apostle- 25, 20,
ship, from which Judas by trans-

158
XXVII. Of Baptism.
BAPTISM is not only aa sign of profession,
and mark of difference, whereby Christian men
are discerned from others that be not christened ;
but it is also b a sign of regeneration, or new birth,
* We receive this person into the congregation of Christ's
flock, and do sign him with the sign of the Cross ; in token
that hereafter he shall not be ashamed to confess the faith of
Christ crucified, and manfully to fight under his banner against
sin, the world, and the devil ; and to continue Christ's faith
ful soldier and servant unto his life's end.' Amen.
And as for you, who have now by Baptism put on Christ, it
is your part and duty also, being made the children of God and
of the light, by faith in Jesus Christ, to walk answerably to your
Christian calling, and as becometh the children of light : re
membering always that Baptism representeth unto us our pror
fession ; which is, to follow the example of our Saviour Christ,
and to be made like unto him ; that as he died, and rose again
for us, so should we, who are baptized, die from sin, and rise
again unto righteousness ; continually mortifying all our evil
and corrupt affections, and daily proceeding in all virtue and
godliness of living. Bapt. Serv.
b We say that Baptism is a sacrament of the remission of sins,
and of that washing which we have in the blood of Christ; and
that no person which will profess Christ's name, ought to be
restrained or kept back therefrom : no not the very babes, of
Christians : for so much as they be born in sin, and do pertain
unto the people of God. Jewell.
Dearly beloved, forasmuch as all men are conceived and born
in sin, (and that which is born of the flesh is flesh,) and they
"• According to his mercy he Therefore we are buried with him
saved us, by the washing of re- by baptism into death : that like as
generation, and renewing of the Christ was raised from the dead
Holy Ghost. Tit. iii. 5. Jesus an- by the glory of the Father, even so
swered, Verily, verily, I say unto we also should walk in newness of
thee, except a man be born of water life. For if we have been planted
and of the Spirit he cannot enter together in the likeness of his
into the kingdom of God. John iii. death, we shall be also in the like-
5. As many of you as have been ness of his resurrection. Rom. vi.
baptized into Christ have put on 3 — 5. Buried with him in baptism,
Christ. If any man be in Christ he wherein also ye are risen with him
is a new creature. Gal. iii. 27. through the faith of the operation
2 Cor. v. 17. So many of us as of God, who hath raised him from
were baptized into Jesus Christ the dead. Col. ii. 12.
were baptized into his death ?

159
whereby as by an instrument, e they that receive
Baptism rightly, " are grafted into the Church ;
that are in the flesh, cannot please God, but live in sin, com
mitting many actual transgressions ; and that our Saviour Christ
saith, None can enter into the kingdom of God, except he be re
generate and born anew of water and of the Holy Ghost ; I be
seech you to call upon God the Father, through our Lord Jesus
Christ, that of his bounteous goodness he will grant to these
persons that which by nature they cannot have ; that they may
be baptized with water and the Holy Ghost, and received into
Christ's holy Church, and be made lively members of the same.
Bapt. Serv.
" Q. Do all generally, and without difference, receive this grace ?
A. The only faithful receive this fruit ; but the unbelieving, in
refusing the promises offered them by God, shut up the entry
against themselves, and go away empty. Yet do they not there
by make that the sacraments lose their force and nature. Nowell,
p. 104.
Q. What is required of persons to be baptized ? A. Repent
ance, whereby they forsake sin ; and faith, whereby they sted
fastly believe the promises of God made to them in that sacra
ment. Catechism.
Q. Tell me then briefly in what things the right use of bap
tism consisteth ? A. In faith and repentance. For first we
must with assured confidence hold it determined in our hearts,
that we are cleansed by the blood of Christ from all filthiness of
sin, and so be acceptable to God, and that his Spirit dwelleth
within us. And then we must continually, with all our power
and endeavour, travail in mortifying our flesh, and obeying the
righteousness of God, and must by godly life declare to all men,
that we have in baptism, as it were, put on Christ, and have his
Spirit given us. Nowell, p. 104.
Doubt ye not therefore, but earnestly believe, that he will
favourably receive these present persons, truly repenting and
coming unto him by faith ; that he will grant them remission of
their sins, and bestow upon them the Holy Ghost; that he will
give them the blessing of eternal life, and make them partakers
ofhis everlasting kingdom. Bapt. Serv.
d Beloved, ye hear in this Gospel the express words of our
Saviour Christ, That except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God. Whereby
ye may perceive the great necessity of this sacrament, where it
may be had. Bapt. Serv.
"dAs the body is one, and hath tized into one body, 1 Cor. xii. 22,
many members, and all the mem- 23. The church is his body. Eph.
bers of that one body, being many, i. 22, 23. As many of you as have
are one body ; so also is Christ, been baptized into Christ have put
For by one spirit we are all bap- on Christ. Gal. iii. 27.

160
- the promises of forgiveness of sin> and of
our adoption to be the sons of God fby the
Holy Ghost, are g visibly signed and sealed ;
Whereas by nature we are the eh'ldren of wrath, that is,
strangers, from the Church, which is God's household, Baptism
is, as it were,, a certain entry, by which we are received into the
Church,, whereof we also receive a most substantial testimony,
that we, are now in the number of the household, and also.o^ the
children of God; yea, and that we are joined and grafted into
the body of Christ, and become his members, and so grow into
one body with him. Nowell, p. 103.
e Q. What is the inward and spiritual gi;ace? A, ,A dieath
unto sin, and a new birth unto righteousness : for being by
nature born in sin, and the children of wrath., we are heveby
made the children, of grace. Catechism.
The secret and spiritual grace is of two sorts : tliat is, forgive
ness of sins, and regeneration, both of which in the same qut-
wardsign have their full and express resemblance. Nomell, p.I$L
f Give thy Holy Spirit to fbis infant ; that he may be born
again, and be made an heir of everlasting salvation, through our
Lord Jesus Christ, who liveth and reigneth with thee and ihe
Holy Spirit, now and for ever. — -—We beseech thee, for thine
infinite mercies, that thou wilt mercifully look upon this child ;
wash him, and sanctify him with the Holy Ghost; that he being
delivered from thy wrath, may be received into the ark °f Christ's
Church ; and being stedfast in faith, joyful through hope, and
rooted in charity, may so pass the wayes of this troublesome
world, that finally he may come to the land of everlasting life ;
there to reign with thee world without end, through Jesus
Christ our Lord. Amen. Bapt. Serv.
8 First, as the uncleannesses of the body are wa^ed away
by water, so the spots of the soul are washed away by the
forgiveness of sins. Secondly, the beginning of regeneration,
that is, the mortifying of our nature, is expressed by dipping in
the water, pr by sprinkling of it. Finally, when we by apd j>y
rise up again out of the water, under which we be for a shqrt.
time, the new life, which is the o^her part, apd the end of pur
regeneration, is thereby represented. Q. Thou seemest to make
the water but a certain figure of divine things ? A. It is a
figure indeed, but not empty or deceitful,, but such as hath • the
• Then Peter said unto them, Spirit of his Son into your hearts;
Repent, and be baptized every one crying Abba, Father. Gal. iv. 6.
of you in the name of Jesus Christ Let us draw near with a true heart,
for the remission of sins, and ye in full assurance of faith, having
shall receive the gift of the Holy our hearts sprinkled from an evil
Ghost. Acts ii. 38. Because ye conscience, and our bodies washed
are sons, God hath sent forth the with pure water. Heb. x. 22,

161
hfaith is confirmed, and 'grace increased ,by
truth of the things themselves joined and knit unto it. For as
in Baptism God truly delivereth us forgiveness of sins and new
ness of life, so do we certainly receive them. For G6d' forbid
we should think that God mocketh and deceiveth us with vafn
figures.-  Q. Do we not then Obtain forgiveness of sins by the
outward Washing or sprinkling of water? A. No. For only
Christ bath with his blood washed and clean washed away
the spots of our souls. This honour, therefore, it is unlawful to
give to the outward element. But the Holy Ghost, as it were,
sprinkling our consciences with that holy blood, wiping aWay'all
the spots of sin, maketh clean before God. Of this cleansing of
our sins we have a seal and pledge in the Sacrament'.-'- —
Q. Whence have we regeneration? A. None other 'ways but
from the death and' resurrection of Christ. For by the force"6f
Christ's death our old man is, after a certain manner, crucified
and mortified, and the corruptness of our riature'i's, as'it wefe,
buried, that it no more Jive aiid be strong in us. And by the
beneficial mean of his resurrection he giveth us grace to be
newly formed unto a' new life, to obey the righteousness of God.
Nowell, p. 104. See Art. XVII. s, t.
* Sanctify this Water to the mystical washing away of sin ; and
grant that this child, now to be baptized therein, may receive
the fulness Of thy grace, and ever remain in the uuniber of thy
faithful arid elect children, through Jesus Christ our Lord.
Amen. Bapt. Serv'.
Almighty'aud everliving God, who hast vouchsafed to regene
rate these thy servants by water and the Holy Ghost, and hast
given unto them forgiveness of all their sins ; strengthen* them,
we beseech 'thee, O Lord, with the Holy Ghost the Comforter,
and daily increase in them thy manifold gifts of grace ; the spirit
of wisdom and understanding ; the' spirit of counsel arid ghostly
strength ; the spirit of knowledge, and true godliness ;' and fill
them,' 0 Lord, with the spirit df thy holy fear, now ahd for' ever.
Amem Confirmation Sefv. !
0 merciful" God, grant that the old Adam in these persons
may be so buried, that the new man may be raised up in them.
Amen. Grant that all carnal' affections may die in them, and'

>> Then they that gladly received and singleness of heart, praising
his word were baptized.-^— And God, and having favour with all
they continued stedfastly in 'the the people. Acts ii. 41, 46, 47.
Apostles' doctrine and fellowship, He that believeth and is baptized
and in breaking of bread, and in shall be saved. Mark xvi. 16.
prayters. And they continuing, daily ' Arise,- and be baptized, and'
With one. accord in the temple, and' wash away thy sins, calling oh the"
breaking bread from house to house, name of tbe Lord. Acts xxii. 16.;
did eat their meat with gladness

162
virtue of prayer unto God. k The Baptism of
young children is in any wise to be retained in
that all things belonging to the Spirit may live and grow in
them. Amen. Grant that they may have power and strength
to have victory, and to triumph against the devil, the world, and
the flesh. Amen. Grant that they being here dedicated to thee
by our office and ministry, may also be endued with heavenly
virtues, and everlastingly rewarded through thy mercy, 0 blessed
Lord God, who dost live and govern all things, world without
end. Amen. Bapt. Serv.
k Q. Why then are infants baptized, when by reason of their
tender age they cannot perform them ? A. Because they pro
mise them both by their sureties ; which promise, when they
come to age, themselves are bound to perform. Catechism.
For our Lord Jesus Christ doth not deny his grace and mercy
unto such infants, but most lovingly doth call them unto him,
as the holy Gospel doth witness to our comfort on this wise.
S. Mark x. 13.
They brought young children to Christ, that he should touch
them ; and his disciples rebuked those that brought them. But
when Jesus saw it, he was much displeased, and said unto them,
Suffer the little children to come unto me, and forbid them not,
for of such is the kingdom of God. Verily I say unto you,
Whosoever shall not receive the kingdom of God as a little
child, he shall not enter therein. And he took them up in his
arms, put his hands upon them, and blessed them.  Beloved,
ye hear in this Gospel the words of our Saviour Christ, that
he commanded the children to be brought unto him ; how he
blamed those that would have kept them from him ; how he
exhorteth all men to follow their innocency. Ye perceive how
by his outward gesture and deed he declared his good will to
ward them ; for he embraced them in his arms, he laid his
hands upon them, and blessed them. Doubt ye not therefore,
but earnestly believe, that he hath likewise favourably received
this present infant ; that he hath embraced him with the arms
of his mercy, and (as he hath promised in his holy word) will
give unto him the blessing of eternal life, and make him par-
faker of his everlasting kingdom. Wherefore we being thus
persuaded of the good will of our heavenly Father, declared by

k God said unto Abraham, Thou yon and your children. Acts ii. 38,
shalt keep my covenant therefore, 39. Lydia was baptized, and her
thou and thy seed after thee in household. Acts xvi. 15. The jailor
their generations. He that is eight was baptized, he and all his. Acts
days old shall be circumcised. Gen. xvi. 33. I baptized the household
xvii. 9, 12. Be baptized every one of Stephanas. 1 Cor. i. 16.
of you, &c. for the promise is unto

163
the Church, as most ' agreeable with the insti
tution of Christ.

his Son Jesus Christ towards this infant, let us faithfully and
devoutly give thanks unto him. Bapt. Serv.
It is certain by God's word, that children which are baptized)
dying before they commit actual sin, are undoubtedly saved.
Rubric to Bapt. Serv.
1 Sith the Lord calleth infants unto him, and commandeth
that no man forbid them to come, embraceth them when they
come to him, and testifieth that to them the kingdom of heaven
" belongeth, whom God vouchsafeth to be in the heavenly palace,
it seemeth a great wrong that men should forbid them the first
entry and door thereof, and after a certain manner to shut them
out of the Christian commonweal. Nowell, p. 106.
Infants being baptized and dying in their infancy, are by this
sacrifice (of Christ) washed from their sins, brought to God's
favour, and made his children, and inheritors of his kingdom of
heaven. Horn. iii. 1.
That faith and repentance go before baptism is required only
in persons so grown in years, that by age they are capable of
both. But to infants the promise made to the Church by Christ,
in whose faith they are baptized, shall for the present time be
sufficient; and then afterward, when they are grown to years;,
they must need themselves acknowledge the truth of their bap
tism, and have the force thereof to be lively in their souls, and
to be represented in their life and behaviour. Q. How shall we
know that infants ought not to be kept from baptism ? A. See
ing God, which never swerveth from truth, nor in any thing
strayeth from the right way, did not exclude infants in the
Jewish church from circumcision, neither ought our infants to
be put back from baptism. Q. Thinkest thou these so like,
and that they both have one cause and order ? A. Altogether.
For as Moses and all the prophets do testify that circumcision
was a sign of repentance, so doth St. Paul teach us that it was a
sacrament of faith. Yet the Jews' children being not yet by age
capable of faith and repentance, were nevertheless circumcised ;
by which visible sign God shewed himself in the Old Testament
to be the Father of young children and of the seed of his people.
Now sith it is certain that the grace of God is more plentifully
poured, and more clearly declared in the Gospel by Christ, than
at any time it was in the Old Testament by Moses, it were a
great indignity if the same grace should now be thought to be
either obscurer, or in any part abated. Sith it is certain that
our infants have the force, and as it were the substance of bap
tism common with us, they should have wrong done them, if the
sign which is inferior to the truth itself should be denied them ;
y2

164
and the same, which greatly availeth to testifying of the mercy
of God and confirming his promises, being taken away, Chris
tians should be defrauded of a singular comfort, which they who
were in old enjoyed, and so should our infants be more hardly
dealt with in the New Testament under Christ, than was dealt
with the, Jews' infants in the Old Testament under Moses. There
fore most great reason it is that by baptism, as by the print of a
seal, it be assured to our infants that they be heirs of God's
grace, and of the salvation promised to the seed of the faithful.
Nowell, p. 106.

1+65
XXVIII. Ofthe Lord's Supper.
THE Supper of the Lord is not only " a sign of
the love that Christians ought to have among
* We say that Eucfearistia, that is to say, the supper of the
Lord, is a sacrament, that is,' an evident representation of the
body and blood of Christ, wherein is set; as it were, before our
eyes', the death of Christ,' and his resurrection, and whatsoever
he did, whilst he was in his mortal body : to fhe end we may
give him thanks for his death, and for our deliverance. And
that, by the often' receiving of this sacrament, we may daily-
renew the remembrance thereof, to the intent we being fed with
the body and blood of Christ, may be brought into the hope of
the resurrection, and of everlasting life, and may most assuredly
believe, that as our bodies are fed with bread and wine, so our
souls be fed with the body and blood of Christ* Jewell.
To this banquet we think the people of God ought to be
earnestly bidden, that they may all communicate among' them
selves, arid openly declare and testify, both the godly society
there is among them, and. also the hope they have in Christ
Jesus; Jewell.
There is here the mystery of peace, and the sacrament of
Christian sdciety, whereby we understand what sincere love
ought to be betwixt the true communicants ; wherefore, O man,
tender thine own salvation ; examine and try thy good-will and
love towards the children of Gbd, the members of Christ, the
heirs of the heavenly heritage ; yea, towards the image of God,
the excellent creature thine own soul. If thou have offended,
how be reconciled: if thou have caused any to stumble -in the
way of God, now set them Tip again : if thoii have disquieted thy
brother, now pacify him : if thou have wronged him, now
relieve him : if thou have defrauded him, now restore to him :
if thou have nourished spite, now embrace friendship. If thou
Have fostered hatred and malice, now openly shew thy love and
charity. Horn, xxvii. 2.
* Iterein is love; not that we are the body of Christ, and mem-
loved God, but that he loved ns, bers in particular. 1 Cor. xii. 17.
and sent his Son to be the propitia- We, being many, are one body in
tion for, our sins. IJeloved, if God Christ, and every one members one
£0 loved us, we ought also to love of another. Rom. xii. 5. From
one another. 1 John iv. 10, 11. By Christ 'the whole body fitly joined
tfijs shall all men know that ye are together— —maketh increase of the
my disciples, if ye have love one to body unto the edifying of itself in
another. John xiii. 35. Tor we love. Eph. iv. 16. Above all these
being inany are one ,bread, and one fhirigs,;put on charity, Which is the
bpijy: for we are allparta'k'ers of bond of perfectness. Col. iii, 14.
that one bread. 1 Cor. x. 17. Ye

166
themselves one to another ; but rather is b a Sacra
ment of our redemption by Christ's death : inso
much that to such as c rightly, d worthily, and
b And to the end that we should alway remember the exceed
ing great love of our Master, and only Saviour, Jesus Christ,
thus dying for us, and the innumerable, benefits which by his
precious blood-shedding he hath obtained to us ; he hath in
stituted and ordained holy mysteries, as pledges, of his love, and
for a continual remembrance of his death, to our great and end
less comfort. Com. Service.
To celebrate and retain continually a thankful remembrance
of the Lord's death, and of that most singular benefit which we
have received thereby; and that as in baptism we were once
born again, so with the Lord's supper we be always fed and sus
tained to spiritual and everlasting life. Nowell, p. 108.
. The holy supper sendeth us to the death of Christ, and to his
sacrifice once done upon the cross, by which alone God is ap
peased toward us. For by bread and wine, the signs, is assured
unto us, that as the body of Christ was once offered a sacrifice
for us to reconcile us to favour with, God, and his blood once
shed, to wash away the spots of our sins, so now also in! his
holy supper both are given to the faithful, that we surely know,
that the reconciliation of favour pertaineth to us, and may take
and receive the fruit of the redemption purchased by his death.
Nowell, p. 111.
c We must certainly know, that three things be requisite, tin
him which would seemly, as becometh such high mysteries,
resort to the Lord's table. That is, first, a right and worthy
estimation and understanding of this mystery. Secondly, to
come in a sure faith. And thirdly, to have newness or pureness
of life to succeed the receiving of the same. But, before, Edl
other things, this we must be sure of especially, that this supper
be in such wise done and ministered, as our Lord and Saviour
did, and commanded to be done; as his holy Apostles used it;
and the good fathers in the primitive church frequented, it.
For, as that worthy man St. Ambrose saith, he is unworthy of
the Lord, that otherwise doth celebrate that mystery, than it
was delivered by him. Neither can he be devout, that otherwise
doth presume than it was given by the author. We must then
b As often as ye eat this bread, is the new testament in my bipod,
and drink this cup, ye do shew the which is shed for you. Luke xxii.
Lord's death till he come. 1 Cor. 19,20. In whom we have redcmrJ-
xi. 26. He took bread, and gave tion through his blood, the forgive-
thanks, and brake it, and gave unto ness of sins, according to the riches
them, saying, This is my body which ofhis grace. Eph. i. 7. Ye were
is given for you : this do in remem- redeemed not with corruptible
brahce of me'. Likewise also the 'things, but with the precious blobd
cnp after supper, saying, This cup of Christ. 1 !Pet. i. 18, 19. ' '

167
e with faith receive the same, the bread which we
take heed, lest, of the memory, it be made a sacrifice ; lest, of
a communion, it be made a private eating ; lest, of two parts,
we have but one ; lest, applying it for the dead, we lose the
fruit that be alive.  Thus much we must be sure to hold,
that in the Supper of the Lord there is no vain ceremony, no
bare sign, no untrue figure of a thing absent : (Matt. xxvi.
17—30.) but, as the Scripture saith, the table of the Lord ; the
bread and cup of the Lord ; the memory of Christ ; the annun
ciation of his death ; yea, the communion of the body and
blood of the Lord, in a marvellous incorporation, which by the
operation of the Holy Ghost, the very bond of our conjunction
with Christ, is through faith wrought in the souls of the faith
ful, whereby not only their souls live to eternal life, but they
surely trust to win to their bodies a resurrection to immortality.
(i Cor. xi. 24—26. 1 Cor. x. 16.) Horn, xxvii. 1.
Judge therefore yourselves, brethren, that ye be not judged of
the Lord ; repent you truly for your sins past ; have a lively and
stedfast faith in Christ our Saviour; amend your lives, and be in
perfect charity with all men ; so shall ye be meet partakers of
those holy mysteries. Com. Serv.
d Furthermore, for newness of life, it is to be noted that St,
Paul writeth, " That we being many, are one bread and one
body ; for all be partakers of one bread:" declaring thereby not
only our communion with Christ, but that unity also, wherein
they that eat at this table should be knit together. As there is
Here the mystery of peace, and the sacrament of Christian society,
whereby we understand what sincere love ought to be betwixt
the true communicants ; so here be the tokens of pureness and
innocency of life, whereby we may perceive that we ought to
purge our own soul from all uncleanness, iniquity, and wicked
ness ; lest, when we receive the mystical bread, as Origin saith,
we eat it in an unclean place ; that is, in a soul defiled and pol
luted with sin. In Moses's law, " the man that did eat of the
sacrifice of thanksgiving, with his uncleanness upon him, should
be destroyed from his people." (Levit. xxiii.) And shall we
tliink that the wicked and sinful person shall be excusable at the
table ofthe Lord? We both read in St. Paul, that the church
of Corinth was scourged of the Lord, for misusing the Lord's
Supper; (1 Cor. xi.) and we may plainly see Christ's church
these many years miserably vexed and oppressed, for the hor
rible profanation of the same. We Christians should take heed
we, resort unto our sacraments, with holiness of life, not f rustipg
in the outward receiving of them, and infected with corrupt and
uncharitable manners. For this sentence of God must always
be justified, " I will have mercy, and not sacrifice." Wherefore,
saith Basil, it behoveth him that cpmeth to the body arid blood
of Christ, in commemoration of him that died and rpse again,

168
break is a 'pa-raking of the body of fGhri$t, and
not only to be pure, from all filthiness of the. flesh and spirit, lest
he eat and drink his own condenination ; but also to shew put
evidently a memory of him,; that died and rose .again for us in
this point ; that he be mortified to sin. Horn, xxvii. 2.
e Now it fpllowefh to have with this knowledge a sure and
constant faith,, not only that the death of Christ is available for
the redemption of all the world, for the remission of sins, and
reconciliation with God the Father; but also that he hath made
upon his cross a full and sufficient sacrifice for thee, a perfect
cleansing of, thy sins, so that thou acknowledges! no pther
Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ
only ; and that thou mayest say with the Apostle, that he
loved thee, and gave himself for thee. For this is to stick fast
to Christ's promise made in his institution, to make Christ thine
own, and to apply his merits unto thyself. Herein thou need-
est no other man's help, no other sacrifice or oblation, no sacri
ficing priest, no mass, no means established by men's invention.
Horn, xxvii. 1.
The mean to receive the body and blood of Christ standeth
upon faith. For when we believe that Christ died to deliver us
from death, and that he rose again to procure us life, we are
partakers of the redemption purchased by his death, and ofhis
life, and all other his good things; and with the same con
joining wherewith the head and members are knit together,
he coupleth us to himself by secret and marvellous virtue of
his Spirit, even so that we be members of his body, and be of
his flesh and bones, and do grow into one body with him.
Nowell, p. 109.
Thus we see, beloved, that resorting to this table we must
pluck up all the roots of infidelity, all distrust in God's pro
mises, that we make ourselves living members of Christ's body.
For the unbelievers and faithless cannot feed upon that precious
body. Whereas the faithful have their life, their abiding, in
him, their union, and as it were their incorporation, with him.
Horn, xxvii. 1.
d Declare then what is our duty* that we may come rightly
to the Lord's supper ? A. Even the same that we are taught
in the holy Scriptures, namely, to examine ourselves, whether
we be true members of Christ, Q. By what marks and tokens
shall we manifestly find it? A. First, if we heartily repent
us of our sins, which drove Christ to death, whose mysteries
are now delivered us : next, if we stay ourselves, and rest upon
a sure hope of Qod's mercy through Christ, with a thankful
remembrance of our redemption purchased by his death.
Moreover, if we conceive an earnest mind and determined pur
pose to lead our life godly hereafter. Finally, if, seeing in the
Lord's supper is contained also a tokening of friendship and
love among men, we bear brotherly love to our neighbours,

\ 69
likewise the cup of blessing is a partaking of the
blood of Christ.
that is, to all men, without any evil will or hatred. — Yet ought
not the imperfection that holdeth us keep us back from coming
to the Lord's Supper, which the Lord willed to be a help to our
imperfection and weakness. — Yea, if we were perfept, tliere
should be no more n^ed of any use of the ford's pup per among
us. But hereto these things that I have spoken of cfo tend,that
every man bring with him to the supper repentance, faith, ^nd
charity, so near as possibly may be, sincere and unfeigned.
Novell,?. 112.
1 Q. What is the outward part or sign of the Lord's Supper '?
A. Bread and wine, which the Lord hath, commanded to qe re
ceived. Q. What is the inward part, or thing signified ?
A. The body and blood of Christ, which are yerily and indeed
taken and received by the faithful in the Lord's Supper ? Cate
chism. There are two parts in this sacrament also, as in baptism.
The one part the bread and wine, the outward signs, which are
seen with our eyes, handled with our hands, and felt wifh our
taste; the pther part, Christ himself, with whom our spuls^ as
with their proper food, ar.e inwardly nourished. ffowefl, p. 108.
He severally gave the signs both of his body and bloo'd, that
it might be the more plain express image of his death which he
suffered, his body being torn, his side pierced, and all his blood
shed, thaf the memory" thereof so printed in our hearts should
stqk'e the deeper. A"d moreover, that the Lprd plight so pro
vide for and help our weakness, and thereby manifestly declare,
that as the bread for nourishment of our bodies, so his bqdjr
hath most singular force and efficacy spiritually to feed our
souls : and as with wine men's hearts are cheered, atjd their
strength confirined, so with his blood pur souls are relieved and
refreshed ; that certainly assuring ourselves that fye is not only
our meat, but also our drink, we dp not any where else but \n
him alone seek any part of our spiritual nourishment and eternal
life. Nowell, p. 109.
'-The cup of blessing which we Verily, verily, I say unto you, Ex.
bless, is it not the communion of cept ye eat the flesh of the Son of
the blood of Christ ? The bread man, and drink his blood, ye have
wMeh we break, is it aot the com- no life in you. Whoso eateth my
muuion of the body of Christ ? flesh and driuketh my blood, hath
1 Cor. x. 16. I am that bread of eternal life ; and I will raise him
life,  that a man may eat thereof up at the last day. For my flesh is
and not die. I am the living bread, meat indeed, and rny blood is drink
which came down from heaven ; if indeed. He that eateth my flesh
any wan eat of this bread he shall and drinketh my Wood, dwelleth in
live for ever : and the bread that me, and I in him. As the living
I will give is my flesh, which I will Father hath sent me, and 1 live by
give for the life of the world.  the father; W*he that eateth me,

170
,s Transubstantiation, (or the change of the

Wherefore it is our duty to render most humble and hearty
thanks to Almighty God our heavenly Father, for that he hath
given his Son our Saviour Jesus Christ not only to die for us,
but also to be our spiritual food and sustenance in that holy
sacrament.  The benefit is great, if with a true penitent heart
and lively faith we receive that holy sacrament ; for then we spi
ritually eat the flesh of Christ, and drink his blood ; then we
dwell in Christ, and Christ in us ; we are one with Christ, and
Christ with us.  Hear us, O merciful Father, we most humbly
beseech thee ; and grant that we, receiving these thy creatures
of bread and wine, according to thy Son our Saviour Jesus
Christ's holy institution, in remembrance of his death and
passion, may be partakers of his most blessed body and blood.
Communion Serv.
Q. Is there then not an only figure, but the truth itself, of
the benefits that thou hast rehearsed, delivered in the Supper ?
A. What else ? For sith Christ is the truth itself, it is no doubt
but that the thing which he testifieth in words, and representeth
in signs, he performeth also in deed, and delivereth it unto us ;
and that he as surely maketh them that believe in him partakers
of his body and blood, as they surely know that they have re
ceived the bread and wine with their mouth and stomach.
Nowell, p. 109.
Thou hast received him — if in true faith and repentance of
heart thou hast received him ; if in purpose of amendment thou
hast received him — for an everlasting gage, or pledge of thy
salvation. Thou hast received his body which was once broken,
and his blood which was shed, for the remission of thy sin.
Thou hast received his body, to have within thee the Father,
the Son, and the Holy Ghost, for to dwell with thee, to endow
thee with grace, to strengthen thee against thine enemies, and
to comfort thee with their presence. Thou hast received his
body, to endow thee with everlasting righteousness, to assure
thee of everlasting bliss, and life of thy soul. " For with Christ
by true faith art thou quickened again," saith Saint Paul, " from
death of sin to life of grace, and in hope translated from cor
poral and everlasting death, to the everlasting life of glory in

even he shall live by me. John vi. his Son Jesus Christ.  If we walk
48  57v That they all may be one ; in the light as he is in the light, we
as thou, Father, art in me, and I in have fellowship one with another ;
thee, that they also may be one in and the blood of Jesus Christ his
us ; that the world may believe Son cleanseth us from all sin.
that thou hast sent me. John xvii. 1 John i. 3, 7. We are made par-
21. Ye were called unto the fellow- takers of Christ, if we hold the be-
ship of his Son Jesus Christ our ginning of our confidence stedfast
Lord. 1 Cor. i. 9. Truly our fellow- unto the end. Heb. iii. 14.
ship is with the Father, and* with

171
substance of bread and wine,) in the Supper of
the Lord, h cannot be proved by holy Writ; but

heaven ; where now thy conversation should be, and thy heart
and desire set." (Ephes. ii. 1 — 5.) Doubt not of the truth of
this matter, how great and high soever these things be. It be
cometh God to do no small deeds, how impossible soever they
seem to thee. Only bring thou faith to God's holy word and
sacrament. Let thy repentance shew thy faith ; (Luke xviii. 14.)
let thy purpose of amendment and obedience of thy heart to
God's law hereafter declare thy true belief. Endeavour thyself
to say with St. Paul, (Phil. iii. 20, 21.) "From henceforth our
conversation is in heaven ; from whence we look for a Saviour,
even the Lord Jesus Christ ; which shall change our vile bodies,
that they may be fashioned like to his glorious body ; which he
shall do by the same power whereby he rose from death, and
whereby he shall be able to subdue all things unto himself."
Horn. xxvi.
6 Q. Dost thou then, that this conjoining may be made, imagine
the bread and wine to be changed into the substance of the flesh
and body of Christ ? A. There is no need to invent any such
change. For both the holy Scriptures, and the best and most
ancient expositors, do teach, that by baptism we are likewise the
members of Christ, and are of his flesh and bones, and do grow
into one body with him, when yet there is no such change made
in the water. Nowell, p. 110.
We affirm that the bread and wine are the holy and heavenly
mysteries of the body and blood of Christ, and that by them
Christ himself being the true bread of eternal life, is so pre
sently given unto us, as that by faith we verily receive his body
and blood. Yet say we not this so as though we thought that
the nature and substance of the bread and wine is clearly
changed, and goeth to nothing ; as many have dreamed in these
latter times, and yet could never agree among themselves upon
their own dreams. For this was not Christ's meaning, that the
wheaten bread should lay aside his own nature, and receive a
certain new divinity ; but that he might rather change us, and
(to use Theophylact's words) might transform us into his body.
Jewell. b Christ himself said, not only after the blessing of the cup,
but also after he had ministered the communion, " I will drink
no more of this fruit of the vine." It is well known that the
fruit of the vine is wine, and not blood. Jewell.

h I will not drink henceforth of shew the Lord's death till he come.
this fruit of the vine, &c. Matt. 1 Cor. xi. 26. Whom the heaven
xxvi. 29. As often as ye eat this must receive till the times of the
bread, and drink this cup, ye do restitution of all things. Acts iii. 21.
z2

172
is repugnant to the plain words of Scripture,
' overthroweth the nature of a sacrament* and
k hath given occasion to many superstitions.
The body of Christ is ' given, m taken, and
1 In both the sacraments the substances of the outward things
are not changed, but the word of God and heavenly grace
coming to them, there is such efficacy, that as by baptism we
arc once regenerate in Christ, and are first, as it were, joined
and grafted into his body ; So when we rightly receive the Lord's
sUppev, with the very divine nourishment of his body and blood,
most full of health and immortality, given us by the work of the
Holy Ghost, and received by us by faith, as the mouth of our
sou!, we are continually fed and sustained to eternal life, growing
together in them both into one body with Christ. Nowell, p. 110.
fc Q. Why dost thou not grant that the body and blood of
Christ are included in the bread and cup, or that the bread and
wine are changed into the substance of his body and blood ?
A. Because that were to bring in doubt the truth of Christ's
body, to do dishonour to Christ himself, and to fill them with
abhorring that receive the Sacrament, if we should imagine his
body either to be inclosed in so narrow a room, or to be in many
places at once ; or his flesh to be chewed in our mouth with our
teeth, and to be bitten small, and eaten as other meat. Nowell,
p. 112.
For the sacramental bread and wine remain still in their very
natural substances, and therefore may not be adored, (for that
were idolatry, to be abhorred of all faithful Christians ;) and the
natural body and blood of our Saviour Christ are in heaven, and
not here ; it being against the truth of Christ's natural body, to
be at one time in more places than one. App. lo Com. Serv.
i We do expressly pronounce, that in the Lord's supper there
is truly given unto the believing the body and blood of our Lord,
the flesh of the Son of God, which quickeneth our souls, the
meat that <senreth from above, the food of immortality, of grace,
truth, and life : and that the same supper is the communion oi
thelDedy and Wood of Christ': by the partaking whereof we be
revived, strengthened, and fed unto immortality; and whereby
we are joined, united, and incorporated unto Christ, that we may
abide in him and he in us. Jewell.
Christ did then principally give himself to us to be the author
of our salvation, when he gave himself to death for us, that we
should not perish with deserved death. By the Gospel also he
giveth himself to the faithful, and plainly teacheth that he is
that lively bread that came down from heaven to nourish their
souls that belieye in him. And also in baptism Christ gave
himself to us effectually for that lie then made us Christians.
Nowdl, p. 111.

17s
eaten in the Supper, only after an n heavenly and
spiritual manner. And the ° mean whereby the
" In the Lord's Supper both that communicating which I
spake of is confirmed unto us, and is also increased, for that
each man is both by the words and mysteries of God ascertained
that the same belongeth to himself, and that Christ is by a cer
tain peculiar manner given to him, that he may most fully and
with most near conjunction enjoy him, insomuch that not only
our souls are nourished with his holy body and blood as with
their proper food, but also our bodies, for that they partake of
the sacraments of eternal life, have, as it were by a pledge given
them, a certain hope assured them of resurrection and immor
tality ; that at length Christ abiding in us, and we again abiding
in Christ, we also, by Christ abiding in us, may obtain not only
everlasting life, but also the glory which (he Father gave him.
In a sum I say thus ; as I imagine not any gross joining, so I
affirm that same secret and marvellous communicating Christ's
body in his supper to be most near and straight, most assured,
most true, and altogether most high and perfect. Nowell,
p. 111.
" Grant us therefore, gracious Lord, so to eat the flesh of thy
- dear Son Jesus Christ, and to drink his blood, that our sinful
bodies may be made clean by his body, and our souls washed
through his most precious blood ; and that we may evermore
dwell in him, and he in us.  Take and eat this in remem
brance that Christ died for thee, and feed on him in thy heart
by faith, with thanksgiving. — —Almighty and everliving God,
We most heartily thank thee, for that thou dost vouchsafe to
feed us, who have duly received these holy mysteries, with the
spiritual food of the most precious body and blood of thy Son
our Saviour Jesus Christ ; and dost assure us thereby of thy
favour and goodness towards us, and that we are very members
incorporate in the mystical body of thy Son, which is the
blessed company of all faithful people, and are also heirs through
hope of thy everlasting kingdom, by the merits of the most
precious death and passion of thy dear Son. Com. Serv.
° Q. When thou saidst afore that the sacraments avail to con-

n Have been all made to drink God is a Spirit : and they that
into one spirit. 1 Cor. xii. 13. It is worship him must worship him ia
the Spirit that quickeneth, the flesh spirit and in truth. John iv. 24.
profiteth nothing. The words (see ° That Christ may dwell in your
above, John xi. 48 — 57.) that I speak hearts by faith. Eph. iii. 17. The
unto you, they are spirit and they end of the commandment is charity,
are life. John vi. 63. Who hath out of a pure heart, and of a good
made us able ministers of the new conscience, and of faith unfeigned.
testament; not ofthe letter, but of 1 Tim. 1. 5. Christ liveth in me}
the spirit : for the letter killeth, but and the life which I now live in the
the spirit giveth 'ife. 2 Cm. iH. fi, Sesh, I live by the faith of the Soo

174
body, of Christ is received and eaten in the Sup
per is faith.
p The Sacrament of the Lord's Supper was not
firmation of faith, how dost thou now say that we must bring
faith to them ? A. These sayings do not disagree. For there
must be faith begun in us, to the nourishing and strengthening
whereof the Lord hath ordained the sacraments, which bring
great effectual helps to the confirming, and, as it were, sealing
the promises of God in our hearts. Nowell, p. 113.
Most humbly beseeching thee to grant, that by the merits and
death of thy Son Jesus Christ, and through faith in his blood,
we and all thy whole Church may obtain remission of our sins,
and all other benefits of his passion. Communion Serv.
That faith is a necessary instrument in all these holy cere
monies, we may thus assure ourselves, for that, as St. Paul saith,
without faith it is impossible to please God. (Heb. xi. 6.)
When a great number of Israelites were overthrown in the
wilderness, Moses, Aaron, and Phineas did eat manna, and
pleased God, for that they understood, saith St. Augustine, the
visible meat spiritually. Spiritually they hungered it, spiritually
they tasted it, that they might be spiritually satisfied. And
truly as the bodily meat cannot feed the outward man, unless it
be let into a stomach to be digested, which is healthful and
sound ; no more can the inward man be fed, except his meat be
received into his soul and heart, sound and whole in faith.
Wherefore let us prove and try ourselves unfeignedly, without
flattering ourselves, whether we be plants of the fruitful olive,
living branches of the true vine, members indeed of Christ's
mystical body ; whether God hath purified our hearts by, faith,
to the sincere acknowledging of his Gospel, and embracing of
his mercies in Christ Jesus, so that at this his table we receive
not only the outward sacrament, but the spiritual thing also ;
not the figure, but the truth ; not the shadow only, but the
body ;. not to death, but to life ; not to destruction, but to sal
vation. Which God grant us to do, through the merits of our
Lord and Saviour : to whom be all honour and glory for ever.
Amen. Horn, xxvii. 1.
p Neither can we away in our churches with these shews and
sales and markets of masses, nor with the carrying about and
worshipping of the bread, nor with such other idolatrous and
blasphemous fondness ; which none of them can prove that
of God, who loved me, and gave Whatsoever is not of faith is sin.
himself for me. Gal. ii. 20. He Rom. xiv. 23. Jesus said unto
that believeth not is condemned, them, I am the bread of life : he
He that believeth not the Son shall that cometh to me shall never hun-
not see life; but the wrath of God ger ; and he that believeth on me
abideth on him. John iii. 18, 36. shall never thirst. John vi. 35.

175
by Christ's ordinance reserved, carried about,
lifted up, or worshipped.
Christ or his apostles ever ordained or left unto us. And we
justly blame the bishops of Rome, who, without the word of
God, without the authority of the holy Fathers, without any ex
ample of antiquity, after a new guise, do not only set before the
people the sacramental bread to be worshipped as God, but do
also carry the same about upon an ambling palfrey, whitherso
ever themselves journey : in such sort, as in old times, the
Persian fire and the reliques of the goddess Isis, were solemnly
carried about in procession : and have brought the sacraments
of Christ to be used now as a stage-play and a solemn sight ; to
the end that men's eyes should be fed with nothing else, but
with mad gazings, and foolish gaudies, in the self-same matter,
wherein the death of Christ ought diligently to be beaten into
our hearts, and wherein also the mysteries of our redemption
ought with all holiness aud reverence to be executed. Jewell.

176
XXIX, Ofthe Wicked, which eat not the body of
Christ in the use ofthe Lords Supper.
THE a wicked, and such as be "void of a lively
faith, although they do carnally and visibly press
with their teeth (as Saint Augustine saith) the
Sacrament of the body and blood of Christ ; yet
qin no wise are they partakers of Christ; but
" We affirm, together with the ancient Fathers, that the hpdy
pf Christ is not eaten but of the good and faithful, and of those
that are endued with the Spirit of Christ. Their doctrine (pf
the Church pf Rome) is, that Christ's very hody effectually, and
as they speak really and substantially, may be eaten of the wicked
and unfaithful men. Jewell.
b Q. Are then the only faithful fed with Christ's body and
blood ? A. They only. For to whom he communicateth his
body, to them he communicateth also everlasting life. Nowell,
p. 112.
It is requisite that no man should come to the holy commu
nion, but with a full trust in God's mercy, and with a quiet
conscience. Communion Serv.

' Ye cannot drink the cup of the together in the church, I hear that
Lord, and the cup of devils : ye there be divisions among you ; and
cannot be partakers of the Lord's I partly believe it.  When ye
table, and of the table of devils, come together therefore into one
Do we provoke the Lord to jea- place, this is not to (or ye cannot)
lousy? are we stronger than be? eat the Lord's supper. 1 Cor. xi.
1 Cor. x. 21, 22. True worshippers 19, 20. When ye did eat, and when
shall worship the Father in spirit ye did drink, did not ye eat for
and in truth. John iv. 23. The yourselves, and drink for your-
natural man receiveth not the things selves. Zech. vii. 6. Without faith
of the Spirit of God; they are it is impossible to please him. Heb.
foolishness unto him: neither can xi. 6. He that doubteth is damned
he know them, because they are if he eat, because he eateth not of
spiritually discerned. 1 Cor. ii. 14. faith: for whatsoever is not of faith
Not discerning the Lord's body, is sin. Rom. xiv. 23. To whom
1 Cor. xi. 29. Purge out the old sware he that they should not enter
leaven, that ye may be a new lump, into his rest, but to them that be-
Let us keep tbe feast ; not with old lieved not ? So we see they could
leaven of malice and wickedness, not enter in because of unbelief.
but with the unleavened bread of Heb. iii. 18, 19. Examine your-
sincerity and truth. 1 Cor. v. 7, 8. selves, whether ye be in the faith ;
Unto them that are denied and prove your own selves. Know ye
unbelieving is nothing pure, but not your own selves, how that Jesus
even their mind and conscience is Christ is in you except ye be re-
defiled. Tit. i. 15. When ye come probates? 2 Cor, xiii. 5.

177
rather d to their condemnation, do eat and drink
the sign or sacrament of so great a thing.

' Q. Why then is the communicating ofthe sacrament damn
able to the wicked? A. Because they come to the holy and
divine mysteries with hypocrisy and counterfeiting, and do
wickedly profanethem, to the greatinjury and dishonour ofthe
Lord himself that ordained them. Nowell, p. 112.
So is the danger great, if we receive the same unworthily :
for then we are guilty of the body and blood of Christ our
Saviour ; we eat and drink our own damnation, not considering
the Lord s body ; we kindle God's wrath against us ; we pro
voke him to plague us with divers diseases, and sundry kinds of
death .—Therefore if any of you be a blasphemer of God, an
hinderer or slanderer of his word, an adulterer, or be in malice,
or envy, or in any other grievous crime, repent you of your sins,
or else come not to that holy table ; lest, after the taking of that
holy sacrament, the devil enter into you, as he entered into
Judas, and fill you full of all iniquities, and bring you to de
struction both of body and soul. Com. Serv.

d After the sop, Satan entered
into Judas. John xiii. 27. Whoso
ever shall eat this bread, and drink
this cup of ^the Lord unworthily,
shall be guilty of tbe body and
blood of the 'Lord. 'But let a man
examine himself, and so let him' eat
of that bread, and drink Of that
cnp. For be that eateth and drink
eth unworthily, eateth and drinketh
damnation to himself, not discern
ing the Lord's body. For this

cause many are weak and sickly
among you, and many sleep. For
if we would judge ourselves, we
should not be judged. 1 Cor. xi.
27 — 31. To the wicked God saith,
What hast thou to do to declare
my statutes, or that thou shouldest
take my covenant in thy mouth?
Ps. 1. 16. 'By thy words thou shalt
be justified, and by thy words
thou shalt be condemned,, Matt.
xii. 37.

A a

178
XXX. Of both kinds.
THE a cup of the Lord is not to be denied to
the lay people : for both the parts of the Lord's
Sacrament, b by Christ's ordinance and com
mandment, ought to be ministered to all Chris
tian men alike.
« Q. And dost thou say that all ought alike to receive both
parts of the sacrament? A. Yea, verily. For sith the Lord
hath expressly commanded, it were a most high offence in any
part to abridge his commandment. Nowell, p. 108.
b When the people come to the holy communion, the sacra
ment ought to be given them in both kinds : for so both Christ
hath commanded, and the Apostles in every place have ordained,
and all the ancient Fathers and catholic Bishops have followed
the same. And whoso doeth contrary to this, he, as Gelasius
saith, committeth sacrilege. Jewell.
a Ye cannot drink the cup of the saying, Drink ye all of it. Matt.
Lord and the cup of devils. 1 Cor. xxvi. 27. And he took the cup,
x. 21. Let a man examine himself, and when he had given thanks, he
and so let him eat of that bread gave it to them, and they all drank
and drink of that cup. 1 Cor. xi. of it. Mark xiv. 23. ' As often as
28. ye eat this bread, and drink this
b And he took the cup, and gave cup, ye do shew the Lord's death
thanks, and gave it to them all, till he come. 1 Cor. xi. 26.

179

XXXI. Of the one Oblation of Christ finis /ted
upon the cross.
THE "offering of Christ once made, is that
b perfect redemption, propitiation, and satisfac
tion for all the sins of the whole world, both
i> With the one only sacrifice of his death he satisfied for our
sins before God, and, appeasing the wrath of God, made us at
one with him. With his blood, as with most pure washing,
he hath washed and cleansed away all the filth and spots of our
souls ; and defacing with everlasting forgetfulness the memory
of our sins, that they shall no more come in the sight of God, he
hath cancelled, made void, and done away the hand-writing
whereby we were bound and convicted, and also the decree, by
the sentence whereof we were condemned. All these things
hath he done by his death, both for the living and for the dead
that trusted in him while they lived. Nowell, p. 51.
Almighty God, our heavenly Father, who, of thy tender
mercy, didst give thine only Son Jesus Christ to suffer death
upon the cross for our redemption ; who made there (by his one
oblation of himself once offered) a full, perfect, and sufficient
sacrifice, oblation, and satisfaction for the sins of the whole
world ; and did institute, and in his holy Gospel command us to
continue a perpetual memory of that his precious death, until
his coming again. Communion Serv.
* Christ hath loved us, aud given He is the propitiation for our sins :
himself for us an offering and a and not for ours only, but also for
sacrifice to God for a sweet smell- the sins ofthe whole world. 1 John
ing savour. Eph. v. 2. Christ hath ii. 2. God was in Christ recon-
once suffered for sins the just for oiling the world to himself, not
the unjust, that he might bring us imputing their trespasses unto them.
to God. 1 Pet. iii. 18. Once in the 2 Cor. v. 19. One mediator be-
end of the world hath he appeared tween God and men, the man Christ
to put away sin by the sacrifice of Jesus; who gave himself a ransom
himself. Heb. ix. 26. for all. 1 Tim. ii. 5, 6. Being jus-
b God sending his Son in the like- tilled freely by his grace through
ness of sinful flesh, and for sin, the redemption that is in Christ
condemned sin iu the flesh. Bom. Jesus, whom God hath set forth to
viii. 3. Now once in the end of the be a propitiation through faith in
world hath he appeared to put away his blood, to declare his righteous-
sin by the sacrifice of himself, ness for the remission of sins that
Once offered to bear the sins of are past. Rom. iii. 24, 25. How
many. Heb. ix. 26, 28.  Tofinish much more shall the blood of Christ,
transgression, and to make an end who through the eternal Spirit
of sins and to make reconciliation offered himself without spot to
for iniquity, and to bring in ever- God, purge your conscience from
lasting righteousness. Dan. ix. 24. dead works to serve the living God!
A a2

ibo
original and actual : and there is c no other satis
faction for sin but that alone. Wherefore the
d sacrifices of masses, in the which it was com-

We must apprehend the merits of Christ's' death and passion
by faith, and that with a strong and stedfast faith ; nothing
doubting but that Christ, by his own oblation and once offering
Of himself upon the cross, hath taken away our sins, and hath*
restored us again into God's favour, so fully and perfectly, that
no other sacrifice for sin shall hereafter be requisite or needful
in all the world. Horn. xxv. 2.
We must trust only in God's mercy, and that sacrifice which
our High Priest and Saviour Christ Jesus, the Son of God, once
offered for us upon the cross, to obtain thereby God's grace and
remission, as well of our original sin in baptism, as of all actual
sin committed by us after our baptism ; if we truly repent, and
turn unfeignedly to him again. Horn. iii. 2. See also Article
II. and XVI.
"" The Lord's Supper was not ordained to this end, that
Christ's body should be offered in sacrifice to God the Father

Heb. ix. 14. Christ loved the
church, and gave himself for it;
that he might sanctify and cleanse
it with the washing of water by
the word, that he might present it
to himself a glorious church, not
having spot or wrinkle or any such
thing ; but that it should be holy
and without blemish. Eph. V.
25 — 27. We are sanctified through
the offering of the body of Jesus
Christ once for all. Heb. x. 10.
By one offering he hath perfected
for ever them who are sanctified.
Heb. x. 14. In whom we have
redemption through his blood, even
the forgiveness of sins. You hath
he reconciled in the body of his
flesh through death, to present you
holy and unblameable and unre-
proveable in his sight. Col. i. 14,
21, 22. God hath blessed us with
all spiritual blessings id Christ.
Eph. i. 3. In him dwelleth all the
fulness of the Godhead bodily, and
ye are complete in him. Col. ii. 9,
10. The riches of the glory of this
mystery  is Christ in you the
hope of glory : whom we preach,
warning every man, and teaching
every man in all wisdom ; that we
riiay present every man perfect in
Christ Jesus. Col. i. 27, 28.

c I will make a new covenant,
&c. Jer. xxxi. 31. This is the co
venant that I will make with them,
saith the Lord : I will put my laws
into their hearts, and in their minds
will I write them ; and their sins
and iniquities will I remember no
more. Now where remission of
these is, there is no more offering
for sin. Heb. x. 16—18. There
remaineth no more sacrifice for
sins. Heb. x. 10. Messiah shall
be cut off, but not for himself 
and he shall cause the sacrifice and
the oblation to cease. Dan. ix. 26,
27. Almost all things are by the
law purged with blood ; and with
out sheddingofbloodisnoremission.
Heb. ix. 22. The blood of Jesus
Christ his Son cleanseth us from all
sin. If we confess our sins, he is
faithful and just to forgive ns our
sing, and to cleanse us from all un
righteousness. 1 John i. 7, 9. I am
he that blotteth out thy transgres
sions for mine own sake. Is. xliii.
25. As for our transgressions, thou
shalt purge them away. Ps. lxv. 3.
There is forgiveness with thee,
that thou mayest be feared. Pg.
cxxx. 4.
d Nor yet that he should offer
himself often, as the high priest

.131
monly said, that the priest did offer Christ for
the quick and the dead, to have remission of
pain or guilt, were e blasphemous fables and
dangerous deceits.
for sins. For he, when he did institute his; Supper, commanded
us to eat his hody, not to offer it. As for the prerogative of of
fering for sins, it pertaineth to Christ alone, as to him which is
the eternal Priest, which also when he died upon, the cross,
once made that only and everlasting sacrifice for our salvation,
and fully performed the same for ever. For us there is nothing
left to do, but to take the use and benefit of that eternal sacrifice
bequeathed us by the Lord himself, which we chiefly do in the
Lord's Supper. Nowell, p. 111.
e When they say, and sometimes do persuade fools, that they
are able by their masses to distribute and to apply unto men's
commodity all the merits of Christ's death r yea, although many
times the parties think nothing of the matter, and understand
full little what is done, this is a mockery, a heathenish fancy,
and a very toy. For it is our faith that applieth the death and
cross of Christ to our benefit, and not the act of the massing
priest. " Faith had in the sacraments," saith Augustine, " doth
justify, and not the sacraments." And Origen saith, " Christ
is the Priest, the propitiation and sacrifice : which propitiation
cometh to every one by mean of faith." And so, by this reck
oning, we say that the sacraments of Christ, without faith, do
not once profit these that be alive ; a great deal less do they
profit those that be dead. Jewell. See Art. XXVIII.
entereth into the holy place every 25, 26. After he had offered one
year with blood of others : for then sacrifice for sins, for ever sat down
must he often have suffered since on the right hand of God. Heb. x.
the foundation of the world : but 12. Ye are built up a spiritual
now once in the end of the world house, an holy priesthood, to offer
hath he appeared to put away sin up spiritual sacrifices, acceptable
by the sacrifice of himself. Heb. ix. to God by Jesus Christ. 1 Pet. ii. 5.

182
XXXII. Ofthe Marriage of Priests.
a BISHOPS, priests, and deacons, are not com
manded by God's law either to vow the estate
of single life, or to abstain from marriage : there
fore it is lawful for them, as for all other Chris
tian men, to marry at their own discretion, as
they shall judge the same to serve better to god
liness. * We say that matrimony is holy and honourable in all sorts
and dates of persons, as in the patriarchs, in the prophets, in
the apostles, in the holy martyrs, in the ministers of the church,
and in bishops : and that it is an honest and lawful thing (as
Chrysostom saith) for a man, living in matrimony, to take upon
him therewith the dignity of a bishop. And as Sozomenus
saith of Spiridion, and Nazianzen of his own father, we say,
that a good and diligent bishop doth serve in the ministry never
the worse for that he is married, but rather the better, and with
more ableness to do good. Further we say, that the same law
which by constraint taketh away this liberty from men, and
compelleth them against their wills to live single, is the " doc
trine of devils," as Paul saith. Jewell.
Holy matrimony is an honourable estate, instituted of God in
the time of man's innocency ; signifying unto us the mystical
union that is betwixt Christ and his Church : which holy estate
Christ adorned and beautified with his presence, and first miracle
that he wrought in Cana of Galilee ; and is commended of Saint
Paul to be honourable among all men. Marriage Service.
a A bishop must be blameless, wife, as well as other apostles, and
the husband of one wife ; one that as the brethren of the Lord, and
ruleth well his own house, having Cephas? 1 Cor. ix. 5. Marriage
his children in subjection with all is honourable in all, and the bed
gravity. 1 Tim. iii. 2, 4. Let dea- undefiled. Heb. xiii. 4. To avoid
cons be the husbands of one wife, fornication, let every man have his
ruling their children and their own own wife, and let every woman
houses well. 1 Tim. iii. 12. If any have her own husband. 1 Cor. vii.
elder be blameless, the husband of 2. I say therefore to the un-
one wife, having faithful children, married and widows, it is good for
Tit. i. 6. And the Lord said unto them if they abide even as I. But
Moses, Speak unto the priests the if they cannot contain, let them
sons of Aaron, and say unto them, marry : for it is better to marry
They shall not take a wife that is than to burn. 1 Cor. vii. 9. In the
a whore, or profane ; neither shall latter times some shall depart from
they take a woman put away from the faith, giving heed to seducing
her husband : for he is holy unto spirits, and doctrines of devils ;
his God. Lev. xxi. 7. Have we  forbidding to marry. ITim.iv.
not power to lead about a sister, a 3.

183
XXXIII. Of excommunicate Persons, how they
are to be avoided.
THAT person, which, "by open denunciation
of the church, is rightly cut off from the unity of
- In the church, if it be well ordered, there shall be seen to be
observed a certain order and manner of governance, and such a
form of ecclesiastical discipline, that it shall not be free for any
that abideth in that flock publicly to speak or do any thing
wickedly or in heinous sort without punishment, yea, and so
that in that congregation of men, all offences, so far as is pos
sible, be avoided. But this discipline since long time past, by
little and little decaying, as the manners of men be corrupt and
out of right course, specially of the rich and men of power,
which will needs have impunity and most free liberty to sin and
do wickedly, this grave manner of looking to them and of chas
tisement can hardly be maintained in, churches. Nowell, p. 68.
In churches well ordered and well mannered, there was, as I
said before, ordained and kept a certain form and order of govern
ance. There were chosen elders, that is, ecclesiastical magis
trates, to hold and keep the discipline of the Church. To these
belonged the authority, looking to, and correction, like censors.
These calling to them also the pastor, if they knew any that
either with false opinions, or troublesome errors, or vain super
stitions, or with corrupt and wicked life, brought publicly any
great offence to the Church of God, and which might not come
without profaning the Lord's supper, did put back such from
the communion, and rejected them, and did not admit them
again till they had with public penance satisfied the Church.
Nowell, p. 115.
We say, that Christ hath given to his ministers power to bind,
to loose, to open, to shut. And we say, the office of loosing
* If thy brother shall trespass bound in heaven : and whatsoever
against thee, go and tell him of his ye shall loose on earth shall be
fault between thee and him alone ; loosed in heaven. Matt, xviii. 15—
if he shall hear thee, thou hast 18. It is reported commonly that
gained thy brother. But if he will there is fornication among you. In
not hear thee, then take with thee the name of our Lord Jesus Christ,
one or two more, that in the mouth when ye are gathered together,
of two or three every word may be and my spirit, with the power of
established. And if he shall neg- our Lord Jesus Christ, to deliver
lect to hear them, tell it unto the such an one unto satan for the de-
church: but if he neglect to hear struction of the flesh, that the spirit
the church, let him be unto thee may be saved in the day of the
as an heathen man and a publican. Lord Jesus. 1 Cor. v. 1 — 5. I have
Verily I say unto you, Whatsoever written unto you not to keep com-
ye shall bind on earth shall be pany, if any man that is called a

184
the church, and excommunicated, bt>ught to be
taken of the whole multitude of the faithful as

consisteth in this point : that the minister, either by the preach
ing of the iGospel, offereth the merits of 'Christ and full pardon
to such as have lowly and contrite hearts, and do unfeignedly
repent themselves, pronouncing unto the same a sure and un
doubted forgiveness of their sins, and hope of everlasting sal
vation: or else that the same -minister, when any have offended
their brothers':minds with some great offence, or notable and open
crime, whereby they have, as it were, banished and made them
selves strangers from the common fellowship, and from the body
of Christ, then after perfect amendment of such persons, doth
reconcile them, and bring them home again, and restore them to
the company and unity of the faithful. We say also that the
minister doth execute the authority of binding and shutting, as
often as he shutteth up the gate of the kingdom of heaven
against unbelieving and stubborn persons, denouncing unto
them God's vengeance and everlasting punishment : or *lse
when hedoth quite shut them out from the bosom of the Church
by open excommunication. Out of doubt, what sentence soever
the-minister of God shall give in this sort, God himself doth so
well allow it, that whatsoever here in earth by -their means is
loosed and bound,. God himself will loose and bind, and confirm
the same in heaven. And touching the keys wherewith they
may either shut or open the kingdom of 'heaven, we with Chry
sostom say, " They be the -knowledge of 'Scriptures :" with
Tertullian we say, ¦" They 'be the interpretation of the law :"
and with Eusebius we callthem, " The>word of God." We say
that'the priest indeed is a judge in this case, but yet hath no
manner of right ito challenge an authority or power, as saith
Ambrose. Jewell.
h Q. Is there then no hope of salvation out of the Church ?
A. Out of it can be nothing but damnation, death, and destruc
tion. For what hope of life can remain to the members, when
they are pulled asunder and cut off from the head and body ?
They, therefore,fthat seditiously stir up discord in the Church
of God, and make division and strife in it, and trouble it with
brother be a fornicator^ or covetous, of whom is Hymeneus and Alexan-
or an idolater, or a railer, or -a der; whom 1 have delivered unto
drunkard, or an extortioner ; .with Satan, that they may learn not to
such an one no not to eat. ithere- blaspheme. 1 Tim. i. 20.
fore put away from among your- l>[Now I beseech ;you, brethren,
selves that wicked, person. 1 Cor. mark them which cause divisions
y. 11, 13. Them that sin, rebuke and offences eontraty'to the doc-
before all, that others also may fear, trine .which ye have; learned; and
1 Tim. v.;20. Which some having avoijithem. Rom. xvi. 17. If any
put away, (a good, conscience). con- man obey not our word byithis
cerningfaithhavema"de*hipwreck: epistle, note that man, and have no

185
an heathen and publican, c until he be openly re
conciled by penance, and received into the Church
by a judge that hath authority thereunto.
sects, (factionibus,) have all hope of safety by forgiveness of sins
cut off from them, till they be reconciled, and return to agree
ment and favour with the Church. Nowell, p. 09.

company with him, that he may be
ashamed. Yet count him not au
enemy, but admonish him as a bro
ther. 2 Thess. iii. 14, 15. A man
that is an heretic, after the first and
second admonition, reject; know
ing that he that is such is sub
verted, and sinneth, being con
demned of himself. Tit. iii. 10, 11.
c Sufficient to such a man is this
punishment, which was inflicted
of many. So that contrariwise ye

ought rather to forgive him, and
comfort him, lest perhaps such a
one should be swallowed up with
overmuch sorrow. Wherefore I
beseech you that ye would confirm
your love toward him. For to this
end also did I write, that I might
know the proof of you, whether. ye
be obedient in all things. To whom
ye forgive any thing, I forgive also.
2 Cor. ii. 6—10.

B b

186

XXXIV. Ofthe Traditions ofthe Church.
IT is not necessary that traditions and cere
monies be in all places a one, or utterly like ; for
at all times b they have been diverse, and may be
changed according to the diversity of countries,
times, and men's manners, so that nothing be or
dained against God's word. Whosoever, through

* Of a truth unity and concord do best become religion : yet
is not unity the sure and certain mark, whereby to know the
Church of God. Jewell.
¦ b God's Church ought not, neither may it be so tied to that
or any other order now made, or hereafter to be made and de
vised by the authority of man, but that it may lawfully, for just
causes, alter, change, or mitigate those ecclesiastical decrees
and orders, yea, recede wholly from them, and break them,
when they tend either to superstition, or to impiety ; when they
draw the people from God, rather than work any edification in
them. This authority Christ himself used, and left it to his
Church. He used it, I say ; for the order or decree made by the
elders for washing ofttimes, which was diligently observed of
the Jews, yet tending to superstition, our Saviour Christ altered
and changed the same in his Church into a profitable sacra
ment, the sacrament of our regeneration, or new birth. This
authority to mitigate laws and decrees ecclesiastical the Apostles
practised ; when they, writing from Jerusalem unto the congre
gation that was at Antioch, signified unto them, that they would
not lay any further burthen upon them, but these necessaries :
that is, " that they should abstain from things offered unto
idols, from blood, from that which is strangled, and from forni
cation," (Acts xv. 29.) notwithstanding that Moses's law re
quired many other observances.  Positive laws made by
princes, for conservation of their policy, not repugnant unto
God's law, ought of all Christian subjects with reverence of the
magistrate to be obeyed : not only for fear of punishment, " but
also," as the Apostle saith, " for conscience sake." Conscience,
I say, not of the thing, which of its own nature is indifferent,
but of our obedience, which by the law of God we owe unto the
magistrate, as unto God's minister. By which positive laws,
though we subjects, for certain times and days appointed, be
restrained from some kinds of meats and drink, which God by
his holy word hath left free to be taken and' used of all men,
with thanksgiving, in all places, and at all times; yet for that

187
his private judgment, willingly and purposely
doth openly break the traditions and ceremonies
of the Church, which be not repugnant lo the
word of God, and be ordained and approved of
common authority, c ought to be rebuked openly,
(that other may fear to do the like,) '' as he that
offendeth against the common order of the
Church, e and hurteth the authority of the magis
trate, f and wound eth the consciences of the weak
brethren.

such laws of princes and other magistrates are not made to put
holiness in one kind' of meat and drink more than another, to
make one day more holy than another, but are grounded merely
upon policy ; all subjects are bound in conscience to keep them
by God's commandment ; who by the Apostle willeth all, with
out exception, to submit themselves unto the authority of the
higher powers. Horn. xvi. 2.

r Obey them that have the rule
over you, and submit yourselves.
Heb. xiii. 17. Them that sin, re
buke before all, that others also may
fear. 1 Tim. v. 20. Warn them
that are unruly, (or disorderly.)
1 Thess. v. 14. We hear there are
some among you that walk dis
orderly.  If any man obey not
our word by this epistle, note that
man, and have no company with
him, that he may be ashamed.
2 Thess. iii. 11, 14.
d Now we command you, bre
thren, in the name of our Lord Jesus
Christ, that ye withdraw yourselves
from every brother that walketh
disorderly, and not after the tra
dition which he received of us.
2 Thess. iii. 6. Diotrephes, who
loveth to have the preeminence,
receiveth us not. Wherefore if I
come, I will remember his deeds
which he doeth, prating against
us with malicious words: aud not
content therewith, neither doth he
himself receive the brethren, and
forbiddeth them that would, and
casteth them out of the church.
3 John 10. Let all things be done
decently, and in order. 1 Cor. xiv.

40. Though I be absent in the
flesh, yet am 1 with you in the
spirit, joying and beholding your
order. Col. ii. 5.
e Submit yourselves to every or
dinance of man for the Lord's sake.
1 Pet. ii. 13. Ye must needs be
subject, not only for wrath, but
also for conscience sake. Rom. xiii.
5. Submitting yourselves one to
another in the fear of God. Eph.-
v. 21.
1 I beseech you, brethren, mark
them which cause divisions and of
fences, contrary to the doctrine
which ye have learned ; and avoid
them. For they that are such "serve
not our Lord Jesus Christ. Rom.
xvi. 17, 18. When ye sin so against
the brethren, and wound their weak
consciences, ye sin against Christ.
1 Cor. viii. 12. Take heed that ye
despise not one of these little ones.
Matt, xviii. 10. Let us not judge
one another, but judge this rather,
that no man put a stumbling-block
orau occasion to fall in his brother's
way. Rom. xiv. 13. We that are
strong ought to bear the infirmities
of the weak, and not to please our
selves. Rom. xv. 1.
Bb2

168
s Every particular and national church hath
authority to ordain, change, and abolish cere
monies or rites of the Church, ordained only by
man's authority, so that all things be done to
edifying.
g And though Christ said, " They worship God in vain that
teach doctrines and commandments of men ;" yet he meant not
thereby to overthrow all men's commandments ; for he himself
was ever obedient to the princes and their laws, made for good
order aud governance of the people : but he reproved the laws
and traditions made by the Scribes and Pharisees, which were
not made only for good order of the people, (as the civil laws
were,) but they were set up so high, that they were made to be
right and pure worshipping of God, as they had been equal with
God's laws, or above them : for many of God's laws could not be
kept, but were fain to give place unto them, 'i his arrogancy
God detested, that man should so advance his laws to make
them equal with God's laws, wherein the true honouring and
right worshipping of God standeth, and to make his laws for
them to be left off. God hath appointed his laws, whereby his
pleasure is to be honoured. His pleasure is also, that all men's
laws, not being contrary unto his laws, shall be obeyed and kept,
as good and necessary for every commonweal, but not as things
wherein principally his honour resteth ; and all civil and man's
laws either be, or should be made, to bring men the better to
keep God's laws, that consequently, or followingly, God should
be the better honoured by them. Horn. v. See Art. XX.
S Let us follow after the things to edification. Rom. xv. 2. Seek
which make for peace, and things that ye may excel to the edifying
wherewith one may edify another, of the Church. J Cor. xiv. 12. Let
Rom. xiv. 19. Let every one of us all things be done unto edifying.
please his neighbour for his good 1 Cor. xiv. 26.

189
XXXV. Of Homilies.
1 HE second book of Homilies, the several titles
whereof we have joined under this Article, doth
contain a godly and wholesome doctrine, and
necessary for these times, as doth the former
book of Homilies, which were set forth in the
time of Edward the Sixth ; and therefore we
judge them to be read in churches by the minis
ters, diligently and distinctly, that they may be
understanded of the people.
OF THE NAMES OF THE HOMILIES.
1 . Of the right use of the Church \
2. Against peril of Idolatry b.
3 . Of repairing and keeping clean of Churches c .
4. Of Good Works ; first, of Fasting A
5. Against Gluttony and Drunkenness".

3 Keep thy foot when thou goest the third and fourth generation of
to the house of God, and be more them that hate me ; - and shewing
ready to hear, than to give the sa- mercy unto thousands of them that
orifice of fools ; for they consider love me, and keep my command-
not that they do evil. Eccles. v. 1. ments. Exod. xx. 4 — 6.
Again I say unto you, that if two c Is it time for you, O ye, to dwell
of you shall agree on earth as in your ceiled houses, and this
touching any thing that they shall house lie waste ? Now therefore
ask, it shall be done for them of thus saith the Lord of hosts ; Con-
my Father which is in heaven, sider your ways. Ye have sown
For where two or three are gathered much, and bring in little ; ye eat,
together in my name, there am I in but ye have not enough ; ye drink,
the midst of them. Matt, xviii. 19, but ye are not filled with drink ;
20. ye clothe you, but there is none
b Thou shalt not make unto thee warm ; and he that earneth wages,
any graven image, or any likeness earneth wages to put it into a bag
of any thing that is inheaven above, with holes. Haggai i. 4, 5, 6:
or that is in tbe earth beneath, or d I keep under my body, and
that is in the water under the bring it into subjection: lest that
earth: thou shalt not bow down by any means, when I have preached
thyself to them, nor serve them ; to others, I myself should be a
for I the Lord thy God am a jea- cast-away. 1 Cor. ix. 27.
lous God, visiting tbe iniquity of • And take heed to yourselves,
the fathers upon the children unto lest at any time your hearts be

190
6. Against excess of Apparel1.
7. Of Prayer s.
8 . Of the place and time of Prayer h .
9. The Common Prayer and Sacraments ought
to be ministered in a known tongue'.
10. Ofthe reverend estimation of God s wordk.
1 1 . Of Alms-doing ' .
12. Of the Nativity of Christ^.
13. Of the Passion of Christ ".
14. Ofthe Resurrection of Christ0.
15. Of the worthy receiving of the Sacrament of
the Body and Blood of Christ^.

overcharged with surfeiting, and
drunkenness, and cares of this life,
and so that day come upon you
unawares. Luke xxi. 34.
f Therefore take no thought, say
ing, what shall we eat ? or what
shall we drink? or wherewithal
shall we be clothed? (For after
all these things do the Gentiles
seek :) for your heavenly Father
knoweth that ye have need of all
these things. But seek ye first the
kingdom of God and his righteous
ness, and all these things shall be
added unto you. Matt. vi. 31 — 33.
That women adorn themselves in
modest apparel, with shamefaced-
ness and sobriety ; not with broi
dered hair, or gold, or pearls, or
costly array : but (which becometh
women professing godliness) with
good works. 1 Tim. ii. 9, 10.
' « Be careful for nothing ; but in
every thing by prayer and suppli
cation with thanksgiving let your
requests be made known unto God.
Phil. iv. 6. Continue in prayer,
and watch in the same with thanks
giving. Col. iv. 2.
h Remember the sabbath day to
keep it holy. Exod. xx. 8. I was
in the spirit on the Lord's day.
Rev. i. 10. Not forsaking the as
sembling of ourselves together, as
the manner of some is. Heb. x. 25.

1 Let all things be done to edify
ing. 1 Cor. xiv. 26.
k All Scripture is given by inspir
ation of God, and is profitable for
doctrine, for reproof, for correction,
for instruction in righteousness :
that the man of God may be per
fect, throughly furnished unto all
good works. 2 Tim. iii. 16, 17.
1 Charge them that are rich in
this world  that they do good,
that they be rich in good works,
ready to distribute, willing to com
municate : laying up in store for
themselvesa good foundation against
the time to come, that they may lay
hold on eternal life. 1 Tim. vi.
17—19. m This is a faithful saying, and
worthy of all acceptation, that
Christ Jesus came into the world
to save sinners. 1 Tim. i. 15.
" He was wounded for our trans
gressions, he was bruised for our
iniquities : the chastisement of our
peace was upon him ; and with his
stripes we are healed. Is. liii. 5.
0 If Christ be not risen, then is
our preaching vain, and your faith
is also vain  ye are yet in your
sins. 1 Cor. xv. 14, 17.
P As often as ye eat this bread
and drink this cup, ye do shew the
Lord's death till he come. Where
fore whosoever shall eat this bread

191

16. Ofthe Gifts ofthe Holy Ghost*.
17. For the Rogation Days1.
1 8 . Of the state of Matrimony ' .
19. Of Repentance1 .
20.21.

Against Idleness".
Against Rebellion x.

and drink this cup of the Lord un
worthily, shall be guilty of the
body and blood of the Lord. But
let a man examine himself, and so
let him eat of that bread, and drink
of that cup. For he that eateth
and drinketh unworthily, eateth
and drinketh damnation to himself,
not discerning the Lord's body.
1 Cor. xi. 26—29.
i (The coming down of the Holy
Ghost on the day of Pentecost.)
Acts ii. The fruit of the Spirit is
love, joy, peace, long-suffering,
gentleness, goodness, faith, meek
ness, temperance. Gal. v. 22, 23.
1 For of him, and through him,
and to him, are all things : to whom
be glory for ever. Amen. Rom.xi.36.
s Marriage is honourable in all,
and the bed undefiled : but whore
mongers and adulterers God will

judge. Heb. xiii. 4.
( Testifying both to the Jew and
to the Greek repentance toward
God, and faith toward our Lord
Jesus Christ. Acts xx. 21.
u We hear that there are some
which walk among you disorderly,
working not at all, but are busy
bodies. Now them that are such
we command and exhort by our
Lord Jesus Christ, that with quiet
ness they work, and eat their own
bread. 2 Thess. iii. 11, 12.
* Let every soul be subject unto
the higher powers. For there is
no power but of God : the powers
that be are ordained of God. Who
soever therefore resisteth the power,
resisteth the ordinance of God :
and they that resist shall receive
to themselves damnation. Rom. xiii.
1,2.

The Names of the former Book of Homilies.
1. A fruitful Exhortation to the Reading and Know
ledge of Holy Scripture \ 2. Of the Misery of Mankind,
and of his Condemnation to Death everlasting by his own
Sinb. 3. Of the Salvation of Mankind, by only Christ
our Saviour, from Sin and Death everlasting0. 4. Of

a The law of the Lord is perfect,
converting the soul : the testimony
of the Lord is sure, making wise
the simple. The statutes of the
Lord are right, rejoicing the heart :
the commandment of the Lord is
pure, enlightening the eyes. The
fear of the Lord is clean, enduring
for ever: the judgments of the
Lord are true and righteous alto
gether. More to be desired are

they than gold, yea, than much
fine gold : sweeter also than honey,
and the honey comb. Moreover by
them is thy servant warned, and in
keeping of them there is great
reward. Ps. xix. 7 — 11.
t> The Scripture hath concluded
all under sin, that the promise by
faith of Jesus Christ might be given
to them that believe. Gal. iii. 22.
c By grace are ye saved through

192
the True Lively and Christian Faith d. 5. Of Good
Works annexed unto Faith e. 6. Of Christian Love and
Charity'. 7. Against Swearing and Perjury*. 8. How
Dangerous a thing it is to fall from God\ 9. An
Exhortation against the Fear of Death '. 10. An Exhort
ation concerning -Good Order^ and Obedience to Rulers
and Magistrates k. 11. Against Whoredom and Unclean
ness1. 12. Against Contention and Brawling"1.

faith ; and that not of yourselves ;
it is the gift of God ; not of works,
lest any man should boast. Eph. ii.
8, 9. We have believed in Jesus
Christ, that we might be justified
by the faith of Christ, and not by
the works of the law : for by the
works of the law shall no flesh be
justified. Gal. ii. 16.
d Now the end of the command
ment is charity out of a pure heart,
aiid of a good conscience, and of
faith unfeigned. 1 Tim. i. 5. Faith
worketh by love. Gal. v. 6.
e Faith, if it have not works, is
dead, being alone.  By works
was faith made perfect. James ii.
17, 22.
' Thou shalt love the Lord thy
God with all thy heart, and with
all thy soul, and with all thy
mind. This is the first and great
commandment. And the second is
like unto it, Thou shalt love thy
neighbour as thyself. On these two
commandments hang all the law
and the prophets. Matt. xii. 37 — 39.
S Thou shalt swear, The Lord
liveth, in truth, in judgment, and
in righteousness. Jer. iv. 2.
h Cast me not away from thy
presence; and take not away thy
Holy Spirit from me. Ps. li. 11.
' And this is the record, that God

hath given to us eternal life, and
this life is in his Son. He that
hath the Son hath life; and he
that hath not the Son of God hath
not life. These things have I writ
ten unto you that believe on the
name of the Son of God; that ye
may know that ye have eternal life,
and that ye may believe on the
name of the Son of God. 1 John v.
11—13. k Submit yourselves to every or
dinance of man for the Lord's sake :
whether it be to the- king as su
preme ; or unto governors as unto
them that are sent by him for the
punishment of evil-doers, and for
the praise of them that do well.
For so is the will of God. 1 Pet. ii.
13—15. 1 This ye know, that no whore
monger, nor unclean person, nor
covetous man, who is an idolater,
hath any inheritance in the king
dom of Christ and of God. Eph.
v. 5.
m If ye have bitter envying in
strife in your hearts, glory not, and
lie not against the truth. This
wisdom descendeth not from above,
but is earthly, sensual, devilish.
For where envying and strife is,
there is confusion and every evil
work. James iii. 14 — 16.

193
XXXVJ. Of Consecration of Bishops and
Ministers.
THE * Book of Consecration of Archbishops
and b Bishops, and Ordering of c Priests and
d Deacons, lately set forth in the time of Edward

* It is evident unto all men diligently reading holy Scripture
and ancient authors, that from the Apostles' time there hath
been these orders of ministers in Christ's Church, bishops,
priests, and deacons : which offices were evermore had in such
reverend estimation, that no man by his own private authority
might presume to execute any of them, except he were first
called, tried, examined, and known to have such qualities as
were requisite for the same, and also for public prayer, with im
position of hands, approved and admitted thereunto. And there
fore, to the intent these orders should be continued and reverently
used and esteemed in the Church of England, it is requisite that
no man (not being at this present bishop, priest, or deacon) shall
execute any of them, except he be called, tried, examined, and
admitted, according to the form hereafter following. And none
shall be admitted a deacon, except he shall be twenty-one years
of age at the least. And every man which is to be admitted a
priest shall be full four and twenty years old. And every man
which is to be consecrated a bishop shall be full thirty years of
age. And the bishop knowing, either by himself pr by sufficient
testimony, any person to be a man of virtuous conversation, and
without crime, and, after examination and trial, finding him
learned in the Latin tongue, and sufficiently instructed in holy
Scripture, may upon a Sunday or holyday, in the face of the
Church, admit him a deacon in such manner and form as here
after followeth. Preface to the Offices.
*• Ye were as sheep going astray, wanting, and ordain elders in every
but are now returned unto the city, as I had appointed thee. Tit.
Shepherd and Bishop of your souls, i • 5 •
1 Pet. ii. 25. As my Father hath c Against an elder receive not. an
sent me, even so send I you. John accusation but before two or three
xx. 21. His bishopric let another witnesses. 1 Tim. v. 19. Let the
take. Acts i. 20. Take heed unto elders that rule well he counted
yourselves, and to all the flock over worthy of double honour, especially
which the Holy Ghost hath made they who labpur in Ihe word and
you overseers ('sr/wijws), to feed doctrine. 1 Tim. v. 17. .
the Church of God, which he hath d Likewise must the deacons be
purchased with his own blood, guave  holding the mystery of
Acts xx. 28. For this cause left I the faith in a pure conscience.
thee in Crete, that thou shouldest And-let these also first be proved;
set in order the things that are then let them use the ofljce of. a
c c

194
the Sixth, and confirmed at the same time by au
thority of Parliament, doth contain all things
necessary to such e Consecration and Ordering ;
neither hath it any thing that of itself is super
stitious and ungodly. f And therefore whosoever
are consecrated or ordered according to the rites
f There was a new form of ordinations agreed on by the
bishops in the third year of King Edward ; and when the Book
of Common Prayer, with the last corrections of it, was authorized
by Act of Parliament in the fifth year of that reign, the new
Book of Ordinations was also enacted, and was appointed to be
a part of the Common Prayer Book. In Queen Mary's time
these acts were repealed, and those books were condemned by
name. When Queen Elizabeth came to the crown, King Ed
ward's Common Prayer Book was of new enacted, and Queen
Mary's Act was repealed. But the Book of Ordination was not
expressly named, it being considered as a part of the Common
Prayer Book, as it had been made in King Edward's time, so it
was thought no more necessary to mention that office by name
than to mention all the other offices that are in the book. Bishop
Bonner set on foot a nicety, that since the Book of Ordinations
was by name condemned in Queen Mary's time, and was not by
name received in Queen Elizabeth's time, that therefore it was
still condemned by law, and that by consequence ordinations
performed according to this book were not legal. But it is
visible, that whatsoever might be made out of this, according to
the niceties of our law, it has no relation to the validity of ordi
nations, as they are sacred performances, but only as they are

deacon, being found blameless, that they may execute the service
1 Tim. iii. 8 — 10. of the Lord. Numb. viii. 9, 10, 11.
' Take thee Joshua the son of Whom they set before the Apo-
Nun, a man in whom is the Spirit, sties : and when they had prayed,
and lay thine hand upon him; and they laid their hands on them.
set him before Eleazar the priest, Acts vi. 6. Lay hands suddenly
and before all the congregation ; on no man. 1 Tim. v. 22. As my
and give him a charge in their sight. Father hath sent me, so send I you.
Numb, xxvii. 18, 19. Thou shalt And when he had said this, he
bring the Levites before the taber- breathed on them and saith unto
naele of the congregation : and thou them, Receive ye the Holy Ghost.
shalt gather the whole assembly of John xx. 21, 22. The Holy Ghost
the children of Israel together : hath made you overseers. Acts xx.
and thou shalt bring the Levites 28. The Holy Ghost said, Sepa-
before the Lord : and the children rate me Barnabas and Saul for the
of Israel shall put their hands upon work whereunto I have called them.
the Levites: and Aaron shall offer They being sent forth by the Holy-
the Levites before^ the Lord for an Ghost, departed, Acts xiii. 2, 4.
offering of the children of Israel,

195
of that book, since the second year of the ford-
named King Edward, unto this tjme, or hereafter
shall be consecrated or ordered according to the
same rites, we decree all such to be rightly, or
derly, and lawfully consecrated and ordered.

legal actions, with relation to our constitution. Therefore a de
claration was made in a subsequent Parliament, that the Book of
Ordination was considered as a part of the Book of Common
Prayer : ,'and to clear all scruples or doubts that might arise
upon that matter, they by a retrospect declared them to be good :
and from that retrospect in the Act of Parliament, the like clause
was put in the Article. Burnet.

cc2

im
XXXVII. Of the Civil Magistrates.
THE King's Majesty hath the chief power in
this realm of England, and other his dominions,
n unt6 whom the chief government Of all estates
• Let us learn of St. Paul, the chosen Vessel of God, that all
persons having souls, (he excepteth hone, hOT exempteth none,
neither priest, apostle, hor prophet, saith St. Chrysostom,) do
ewe Of bounden duty, and even in conscience, submission and
subjection to the " higher powers Which be set in authority by
God :" forasmuch as they be God's lieutenants, God's presidents,
God's officers, God's commissioners, God's judge's^ ordained of
God himself ; of whom only they have all their power, and all
their authority. And the same St. Paul threateneth no less pain
than " everlasting damnation to all disobedient persons," to all
resisters against this general and common authority, forasmuch
as they resist not man, but God ; not man's device and invention,
but God's wisdom, God's order, power, and authority. Horn.
x. 6. " Submit yourselves, and be subject," saith St. Peter, " unto
kings, as unto the chief heads, and unto rulers, as unto them
that are sent of him for the punishment of evil doers, and for
the praise of them that do well ; for so is the will of God."
1 Pet. ii. 13 — 15. I need not to expound these words, they be
so plain of themselves. St. Peter doth not say, Submit your
selves unto me as supreme head of the Church : neither saith he,
Submit yourselves from time to time to my successors in Rome :
but he saith, Submit yourselves unto your king, your supreme
head, and unto those that he appointeth in authority under him;
for that you shall so shew your obedience, it is the will of God ;
God will that you be in subjection to your head and king. This
is God's ordinance, God's commandment, and God's holy will,
that the whole body of every realm, and all the members and
parts of the same, shall be subject to their head, their king ;
and that, as St. Peter writeth, " for the Lord's sake ;" and, as
St. Paul writeth, " for conscience sake, and not for fear only."
1 Pet. ii. 13. Rom. xiii. 5. Horn. x. 3.
From thence (the holy decree of the laws of God) they all,
whether they be parents, princes, magistrates, or other superiors,
» Submitting yourselves  to xv. 17. They departed not from the
the king as supreme. 1 Pet. ii. 13. commandment of the king unto the
Kings shall be thy nursing fathers, priests and Levites concerning any
and their queens thy nursing mo- matter, or concerning the treasures.
thers. Is. xllx. 23. Saul was made 2 Chron. viii. 15.
head of the tribes of Israel. 1 Sam.

197
in this realm, whether they be b ecclesiastical or
civil, in all causes doth appertain ; and is not,
nor ought to be, subject to any foreign juris
diction.

whatsoever they be, have all their power and authority ; because
by these it has pleased God to rule and govern the world.
Netbell, p. 20.
b Verily we grant no further liberty to our magistrates than that
We know hath both been given them by the word of God, and
also been confirmed by the examples of the very best governed
commonwealths. For besides that a Christian prince hath the
charge of both tables committed to him by God, to the end he
may understand, that not temporal matters only, but also religious
and ecclesiastical causes, pertain to his office.  Besides all these
things, we see by histories and by examples of the best times
that good princes ever took the administration of ecclesiastical
matters to pertain to their duty. Exod. xii. 2 Chron. xiii.
1 Kings viii. 2 Chron. xxix. xvii. 2 Kings x. Jewell.
We see them have authority over bishops, receive from God
commandments concerning religion, bring home again the ark
of God, make holy hymns, oversee the priests,, build the temple,
make orations touching divine service, cleanse the temples, de
stroy the hill-altars, burn the idol-groves, teach the priests their
duties, write them out precepts how they should live, kill the
wicked prophets, displace the high-priests, "summon together
holy councils, sit together with the bishops instructing them
what they ought to do ; examine, condemn, and punish heretics,
be made acquainted with matters of religion, subscribe and .give
'They withstood TJzziah the of God. 1 Kings vi. 14. He «p-
kittg, and said to him, It appertain- points the courses of the priests.
eth not unto thee, TJzziah, to burn 2 Chron. viii. 14. Asa reforms
incense to the Lord, but to the abuses in religion. 2 Chron. xiv. 2,
priests the sons of Aaron, that are 4. He farther reforms the nation,
consecrated to burn incense : go and takes an oath of the people to
but of the sanctuary ; for thou hast reform, and seek the Lord. 2 Chron.
trespassed; neither shall it befor xv. 8 — 14. Jehosaphat enjoins -the
thine honour from the Lord God. princes and the Levites to teach
Then TJzziah was wroth, and had a the law ofthe Lord. 2 Chron. xvii.
censer in his hand to burn incense; 7 — ®. He reforms abuses, and
and while he was wroth with the gives a religious charge to the
priests, the leprosy rose up in his judges, xix. 4 — 1 1 . He appoints a
forehead ; and they thrust him out fast. xx. 6. Hezekiah took counsel
from thence, yea himself hasted with the princes, to celebrate the
also 'to go out, because the Lord passover, which had been long
had smitten him. 2 Chron. xxvi. neglected. 2>Chron. xxx. 2. Writes
18—20. David's care of the ark letters and makes proclamation to
of God. 2 Sam. vi. 2. He divides assemble the people. 5 — 7. Ezra
the priests into courses. 1 Chron. and Nehemiah reform abuses in
xxiii. 6. Solomon built the house religion. Ezra ix. 6. Neh. v. 6 — 9.

198
Whereas we attribute to the King's Majesty
the chief government, by which titles we under
stand the minds of some slanderous folks to be
offended ; we give not our princes the ministering
either of God's word, or of the sacraments; the
which thing the c Injunctions also lately set forth
by Elizabeth our Queen do most plainly testify :
but that only prerogative, which we see to have
been given always to all godly princes in holy
Scriptures by God himself; that is, that they
should rule all states and degrees committed to
their charge by God, whether they be ecclesias
tical or temporal, and restrain with the civil
sword the stubborn and evil-doers.
d The Bishop of Rome hath no jurisdiction in
this realm of England.
sentence to determinations of councils ; and do all these things,
not by any other man's commission, but in their own name, and
that both uprightly and godly : shall we say, it pertaineth not
to such men to have to do with religion ? Jewell. See Article
XXI.
c For certainly her Majesty neither hath nor ever will chal
lenge any authority, than that was challenged and lately used by
the said noble kings of famous memory, K. Henry the VIII. and
K. Edward the VI. which is and was of ancient time due to the
imperial crown of this realm, that is, under God, to have the
sovereignty, and over all manner of persons born within these
her realms, dominions, and countries, of what estate, either
ecclesiastical or temporal, soever they be, so as no other foreign
power shall or ought to have any superiority over them. Injunc
tions by Queen Elizabeth, 1559. Sparrow's Coll.
* And here let us take heed, that we understand not these or
such, other like places, which so straitly command obedience to
The king of Nineveh appoints a d Ye know that the princes of the
fast, which God approves. Jon. iii. Gentiles exercise dominion over
7 — 10. Josiah's care of the house them, and they that are great ex-
ofGod. 2 Kings xxii. 3. He reads ercise authority upon them. But
the. law to. the people, and takes an it shall not be so among you/ Matt.
oath of the people lo keep it, and xx.25; 26, Neither as being lords
reforms abuses in religion, xxiii. over God's heritage. 1 Pet. v. 3.
2, 3.

J.99
e The Laws of the realm may punish Christian
men with death, for heinous and grievous of
fences.

superiors, and so straitly punished rebellion and disobedience to
the same, to be meant in any condition of the pretenced or
coloured power of the Bishop of Rome. For truly the Scripture
of God alloweth no such usurped power, full of enormities,
abusions, and blasphemies : but the true meaning of these and
such places be to extol and set forth God's true ordinance, and
the authority of God's anointed kings, and of their officers ap
pointed under them. And concerning the usurped power of the
bishop of Rome, which he most wrongfully challengeth as the
successor of Christ and Peter, we may easily perceive how false,
feigned, and forged it is : not only in that it hath no sufficient
ground in holy Scripture, but also by the fruits and doctrine
thereof. For our Saviour Christ and St. Peter teach most ear
nestly and agreeably obedience to kings, as to the chief and su
preme rulers in this world, next under God : but the bishop of
Rome teacheth, that they that are under him are free from all
burdens and charges of the commonwealth, and obedience to
their princes, most clearly against Christ's doctrine and St. Peter's.
Horn. x. 2.
We say that there neither is nor can be any one man which
may have the whole superiority in this universal state (of the
Church) : for that Christ is ever present to assist his Church,
and needeth not any man to supply his room, as his only heir to
all his substance : and that there can be no one mortal creature
which is able to comprehend or conceive in his mind the uni
versal Church; that is, to wit, all the parts of the world, much
less able rightly and duly to put them in order, and to govern
them. Jewell.
e And such evil persons that be so great offenders to God and
the commonweal, charity requireth to be cut from the body of
the commonweal, lest they corrupt other good and honest per
sons ; like as a good surgeon cutteth away a rotten and festered
member, for love he hath to the whole body, lest it infect other
members adjoining unto it. Horn. vi. 2.

e He beareth not the sword in of goods, or to imprisonment. Ezra
vain; for he is the minister of God, vii. 26. A wise king scattereth
a revenger to execute wrath upon the wicked, and bringeth the wheel
him that doeth evil. Rom. xiii. 4. over them. Prov. xx. 26. Whoso
Whosoever will not do the law of sheddeth man's blood, by man shall
thy God, and the law of the king, his blood be shed. Gen.iX. 6. They
let judgment be executed speedily that take the sword shall perish
upon him, whether it be unto death, with the sword. Matt. xxvi. 52.
or to banishment, or to confiscation

200
f It is lawful for Christian men, at the com
mandment of the magistrate, to wear weapons,
and serve in the wars.
f And the places of Scripture which seem to remove from
among all Christian men judgment, punishment, or killing,
ought to be understood, that no man of his own private authority
may be judge over others, may punish, or may kill. But we
must refer all judgment to God, to kings and rulers, and judges
under them, which be God's officers to execute justice ; and by
plain words of Scripture have their authority and use of the
sword granted from God ; as we are taught by St. Paul, that
dear and chosen apostle of our Saviour Christ, whom we ought
diligently to obey, even as we would obey our Saviour Christ, if
he were present. Thus St. Paul writeth to the Romans ; " Let
every soul submit himself unto the authority of the higher powers,
for there is no power but of God. The. powers that be, be or
dained of God. Whosoever therefore withs.tandeth the power,
wifhstandeth the ordinance of God : but they that resist, or are
against it, shall receive to themselves damnation. For rulers.
are not fearful to them that do good, but to them that do evil,
Wilt thou be without fear of the power ? Do well then, and so
shalt thou be praised of the same ; for he is the minister of God
for thy wealth. But and if thou do that which is evil, then
fear; for he beareth not the sword for nought, for he is the
minister of God, to take vengeance on him that doth evil.
Wherefore ye must needs obey, not only for fear of vengeance,
but also because of conscience ; and even for this cause pay ye
tribute, for they are God's ministers, serving for the same pur
pose." Rom. xiii. 1 — 6. Horn. x. 1.
* There was a certain man in likewise demanded of him, sayipg,
Cesanea, called Cornelius, a cen- And what shall we do? and he
turion of the band called the Italian said unto them, Do violence to no
band, a devout man, and one that man, neither accuse any falsely;
feared God with all his house, and be content with ydur wages,
Acts *. 1, 2. And the soldiers Luke iii. 14.

201
XXXVIII. Of Christian mens Goods, which are
not common.
1 HE riches and goods of Christians are a not
common, as touching the right, title, and posses
sion Of the same, as certain Anabaptists do falsely
boast. Notwithstanding, b every man ought, of
b While we have time let us do good unto all men, and spe
cially unto them that are of the household of faith. Gal. vi. 10.
Godliness is great riches, if a man be content with that he hath :
for we brought nothing into the world, neither may we carry
any thing out. 1 Tim. vi. 6, 7. Charge them who are rich in
this world, that they be ready to give, and glad to distribute ;
laying up in store for themselves a good foundation against the
time to come, that they may attain eternal life. Ver. 17, 18, 19.
God is not unrighteous, that he will forget your works, arid
labour that proceedeth of love ; which love ye have shewed for
his name's sake, who have ministered Unto the saints, and yet
do minister. Heb. vi. 10. To do good, and to distribute, forget
not; for with such sacrifices God is well pleased. Heb. xiii. 1(5.
Whoso hath this world's good, and seeth his brother have need,
and shutteth up his compassion from him, how dwelleth the love
* All that believed were together, sold, was it not in thine own
and had all things common ; and power ? Acts v. 3, 4.
sold their possessions and goods, and t> He that honoureth his Maker,
parted them to all men, as every hath mercy on the poor. Prov. xiv.
man had need. Acts ii. 44, 45. The Give alms of such things as ye
multitude of them that believed have. Luke xi. 41. Upon the first
were of one heart, and of one soul : day of the week, let every one of
neither said any of them, that you lay by him in store as God
ought of the things which he pos- hath prospered him. 1 Cor. xvi. 21.
sessed was his own ; but they had Support ye the weak, and remember
all things common. Neither was the words of the Lord Jesus, how
there any among them that lacked : he said, It is more blessed to give,
for as many as were possessors of than to receive. Acts xx. 35.
lands or nouses sold them, and There is that scattereth, and yet
brought the prices of the things increaseth ; and there is that with-
that were sold, and laid them down holdeth more than is meet, but it
at the Apostles' feet; and distri- tendeth to poverty. The liberal
bution was made unto every man soul shall be made fat : and he that
according as he had need. Acts watereth shall be watered also
iv. 32, 34, 35. Peter said, Ananias, himself. Prov. xi. 24, 25. The
why hath Satan filled thine heart liberal deviseth liberal things, and
to lie to the Holy Ghost, and to by liberal things he shall stand.
keep back part of the price of the Is. xxxii. 8. Whoso hath this
land ? Whiles it remained was it world's good, and seeth his brother
not thine own? and after it was have need, and shutteth up his
Dd

202
such things as he possesseth, liberally to give
alms to the poor, according to his ability.
of God in him ? 1 St. John iii. 17. Give alms of thy goods, and
never turn thy face from any poor man, and then the face of the
Lord shall not be turned away from thee. Tob. iv. 7. Be mer
ciful after thy power: if thou hast much, give plenteously; if
thou hast little, do thy diligence gladly to give of that little :
for so gatherest thou thyself a good reward in the day of neces
sity. Ver. 8, 9. He that hath pity upon the poor, lendeth unto
the Lord ; and look, what he layeth out, it shall be paid him
again. Prov. xix. 17. Blessed be the man that provideth for
the sick and needy : the Lord shall deliver him in the time of
trouble. Psal. xii. 1. Sentences in the Offertory.

bowels of compassion from him,
how dwelleth the love of God in
him ? 1 John iii. 17. The poor
shall never cease out of the land ;
therefore I command thee, saying,
Thou shalt open thine hand wide
unto thy brother, to thy poor, and
to thy needy, in thy land. Deut.
xv. 11. As a matter of bounty, and
not as of covetousness. But this I
say, He which soweth sparingly
shall reap also sparingly ; and he
which soweth bountifully, shall

reap also bountifully. Every man ,
according as he purposeth in his
heart, so let him give ; not grudg
ingly, or of necessity: for God
loveth a cheerful giver. 2 Cor. ix.
5 — 7. &c. Charge them who are
rich in this world, that they be
rich in good works, ready to dis
tribute, willing to communicate:
laying up in store for themselves a
good foundation against the time to
come ; that they may lay hold on
eternal life. 1 Tim. vi. 17—19.

203
XXXIX. Of a Christian Mans Oath.
AS we confess that a vain and rash swearing is
forbidden Christian men by our Lord Jesus

* Almighty God, to the intent his most holy name should be
had in honour, and evermore be magnified of the people, com-
mandeth that no man should take his name vainly in his mouth,
threatening punishment unto him that unreverently abuseth it
by swearing, forswearing, and blasphemy. Horn. vii. 1.
Q. What is it to take the name of God in vain ? A. To abuse
it either with forswearing, or with swearing rashly, unadvisedly,
and without necessity, or with once naming it without a weighty
cause.  They do great injury to God, which use his name only
of a certain lewd custom and intemperate readiness of speech.
Nowell, p. 16.
When men do swear of custom, in reasoning, buying, and
selling, or other daily communications, (as many be common
and great swearers,) such kind of swearing is ungodly, unlawful,
and forbidden by the commandment of God : for such swearing
is nothing else but taking of God's holy name in vain. Horn.
vii. 1.
Whosoever wilfully forswear themselves upon Christ's holy
Evangely, they utterly forsake God's mercy, goodness, and
truth, the merit of our Saviour Christ's nativity, life, passion,
death, resurrection, and ascension ; they refuse the forgiveness
of sins, promised to all penitent sinners, the joys of heaven, the
company with angels and saints for ever ; all which benefits and
comforts are promised unto true Christian persons in the Gospel.
Horn. vii. 2.

1 Ye have heard that it hath been earth, neither by any other oath :
said by them of old time, Thou but let your yea be yea; and your
shalt not forswear thyself, but shalt nay, nay ; lest ye fall into con-
perform unto the Lord thine oaths : demnation. James v. 12. Thou
but I say unto you, Swear not at shalt not take the name of the Lord
all : neither by heaven, for it is thy God in vain : for the Lord will
God's throne ; nor by the earth, for not hold him guiltless that taketh
it is his footstool : neither by Je- his name in vain. Ex. xx. 9. In-
rusalem, for it is the city ofthe stances. of rash, unnecessary swear-
great King. Neither shalt thou ing. Israel. Judges xxi. 1 — 18.
swear by thy head, because thou Saul. 1 Sam. xiv. 24, 39, 45. David.
canst not make one hair white or 1 Sam. xxv. 22. Job. 2 Sam. xix. 7.
black. But let your communication Herod. Mark vi. 23. Ye shall not
be, Yea, yea ; Nay, nay : for what- swear by my name falsely, neither
soever is more than these, cometh shalt profane the name of thy God :
of evil. Matt. v. 33 — 37. Above I am the Lord. Lev. xix. 12. I
all things, my brethren, swear not, will be a swift witness against false
neither by heaven, neither by the swearers. Mai. iii, 5.
.D d 2

204
Christ, and James his apostle : so we judge that
b Christian religion doth not prohibit but that a
b Q, Is there any lawful using of the name of God in swear
ing ? A. Yea, forsooth. When an oath is taken for a just
cause, either to affirm a truth, specially if the magistrate require
or command it, or for any other matter of great importance,
wherein we are either to maintain inviolate the honour of God,
or to preserve mutual agreement and charity among men.
Nowell, p. 16.
A lawful oath is nothing else but the swearer's religious
affirming that he calleth and useth God, the knower and judge
of all things, for witness that he sweareth a true oath, and that
he calleth upon and wisheth the same God to be the punisher
and avenger of his lying and offence if he swear falsely. Nowell,
And here is to be noted, that lawful swearing is not forbidden,
but commanded by Almighty God : for we have examples of
Christ and godly men, in holy Scripture, that did swear them
selves, and required oaths of others likewise. Thus did pur
Saviour Christ swear divers times, saying, " Verily, verily,"
(John iii.) ; and St. Paul sweareth thus, " I call God to witness,"
(2 Cor. i.) ; and Abraham, waxing old, required an oath of his
servant, that he should procure a wife for his son Isaac, which
should come of his own kindred, (Gen. xxiv.) and the servant
did swear that he would perform his master's will, (Gen. xxi.)
First, when judges require oaths of the people for declaration or
opening of the truth, or for execution of justice, this manner of
swearing is lawful. Also when men make faithful promises,
with calling to witness of the name of God, to keep covenants,
honest promises, statutes, laws, and good customs, as Christian
princes do in their conclusions of peace, for conservation of
commonwealths ; and private persons promise their fidelity in
matrimony, or one to another in honesty and true friendship :
and all men when they do swear to keep common laws, and local
statutes, and good customs, for due order to be had and continued
among men ; when subjects do swear to be true and faithful to
their king and sovereign lord ; and when judges, magistrates,
b Thou shalt fear the Lord thy Jonathan and David were sworn
God, and serve , him ; and shalt both of them in the name of the
swear by his name. Deut. vi. 12,13. Lord. 1 Sam. xx. 13, 17,42. (Asa
Thou shalt swear, The Lord liveth, with Judah) entered into a covenant
and thou shalt cleave unto him, to seek the Lord God of their
and shalt swear by his name. Deut. fathers with all their heart and
x. 20. I counsel thee to keep the with all their soul. And they
king's commandment, and that in sware unto the Lord with a loud
regard of the oath of God. Eccles. voice. And all Judah rejoiced at
viii. 2. David sware unto Saul, the oath -. for they had sworn with
1 Sam. xxiv. 17, 21, 22, xxx. 15. all their heart. 2 Chron. xv. 12—15.

man may swear when the magistrate requireth,
in a cause of faith and charity, c so it be done
and officers swear truly to execute their offices ; and when a
man would affirm the truth to the setting forth God's glory, (for
the salvation of the people,) in open preaching of the Gospel, or
in giving of good cOunsel privately for their souls' health : all
these manners of swearing, for causes necessary and honest, be
lawful. Hitherto you see, that oaths lawful are commanded of
God, used of patriarchs and prophets, of Christ himself, and of
his apostle Paul. Therefore Christian people must think lawful
oaths both godly and necessary. For by lawful promise and
covenants, confirmed by oaths, princes and their countries are
confirmed in common tranquillity and peace. By holy promises,
with calling the name of God to witness, we be made lively
members of Christ, when we profess his religion receiving the
sacrament of baptism. By like holy promise the sacrament of
matrimony knitteth man and wife in perpetual love, that they
desire not to be separated for any displeasure or adversity that
shall after happen. By lawful oaths, which kings, princes,
judges, and magistrates do swear, common laws are kept in
violate, justice is indifferently ministered, harmless persons,
fatherless children, widows and poor men, are defended from
murderers, oppressors, and thieves, that they suffer no wrong,
nor take any harm. !Sy lawful oaths, mutual society, amity,
and good order is kept continually in all commonalties, as
boroughs, cities, towns, and villages : and by lawful oaths male
factors are searched out, wrong doers are punished, and they
which sustain wrong are restored to their right : therefore lawful
swearing cannot be evil, which bringeth unto us so many godly,
good, and necessary commodities. Horn. vii. 1.
Q. May we therefore lawfully, whensoever we say truth, use
an oath with it ? A. I have already said, that this is not lawful ;
for so the estimation and reverence of the name of God should
be abated, and should become of no price, and contemned as
common. But when in a weighty matter the truth should other
wise not be believed, we may lawfully confirm it with an oath.
Nowell, p. 16.
c First, he that sweareth may swear truly ; that is, he must
(setting apart all favour and affection to the parties) have the
truth only before his eyes, and for love thereof, say and speak
If a man deliver unto his neighbour 11. Men verily swear by the
an ass, &c. and it die, or be hurt, greater, and an oath for confirm-
or driven away, no man seeing it; ation is to them an end of all
then shall an oath of the Lord be strife. Heb. vi. 15.
between them both, that he hath c Thou shalt swear, The Lord
not put his hand unto his neigh- liveth in truth, in judgment, and
hour's goods; and the owner of it in righteousness. Jer. iv. 2.
shall accept thereof. Exod. xxii. 10,

206
according to the prophet's teaching, in justice,
judgment, and truth.
that which he knoweth to be truth, and no further. The second
is,.he that taketh an oath, must do it with judgment; not rashly
and unadvisedly, but soberly, considering what an oath is. The
third is, he that sweareth, must swear in righteousness ; that is,
for the very zeal and love which he beareth to the defence of
innocency, to the maintenance of the truth, and of the righteous
ness of the matter or cause : all profit, disprofit, all love and
favour unto the person for friendship or kindred laid apart.
Thus an oath (if it have with it these three conditions) is a part
of God's glory, which we are bound by his commandments to
give unto him : for he willeth that we should swear only by his
name ; not that he hath pleasure in oaths ; but like as he com
manded the Jews to offer sacrifice unto him, not for any delight
that he had in them, but to keep the Jews from committing
idolatry ; so he commanding us to swear by his holy name, doth
not teach us that he delighteth in swearing, but he thereby for
biddeth all men to give his glory to any creature in heaven,
earth, or water. (Isaiah xii.) Horn. vii. 1.

THE RATIFICATION.
This Book of Articles, before rehearsed, is again approved
and allowed to be holden and executed within the realm,
and by the assent and consent of our sovereign Lady
ELIZABETH, by the grace of God of England, France,
and Ireland, Queen, Defender of the Faith, fyc. Which
Articles were deliberately read and confirmed again by the
subscription of the hands of the Archbishops and Bishops of
the Upper House, and by Ihe subscription of the whole
Clergy of the Nether House in their Convocation, in the
year of our Lord 1571.

207
TABLE
OF THE
THIRTY-NINE ARTICLES.

1. Of Faith in the Holy Trinity.
2. Of Christ the Son of God.
3. Ofhis going down into Hell.
4. Of his Resurrection.
5. Of the Holy Ghost.
6. Of the Sufficiency of the
Scripture.
7. Of the Old Testament.
8. Of the Three Creeds.
9. Of Original Sin.
10. Of Free Will.
11. Of Justification.
12. Of Good Works.
13. Of Works before Justifica
tion.
14. Of WoAs of Superero
gation.
15. Of Christ alone without
Sin.
16. Of Sin after Baptism.
17. Of Predestination and Elec
tion.
18. Of obtaining Salvation by
Christ.
19. Of the Church.
20. Of the Authority of the
Church.

21. Of the Authority of General
Councils.
22. Of Purgatory.
23. Of Ministering in the Con
gregation.
24. Of Speaking in the Con
gregation.
25. Of the Sacraments.
26. Of the Unworthiness of
Ministers.
27. Of Baptism.
28. Of the Lord's Supper.
29. Of the Wicked, which eat
not the Body of Christ.
30. Of both Kinds.
31. Of Christ's One Oblation.
32. Of the Marriage of Priests.
33. OfExcommunicatePersons.
34. Of the Traditions of the
Church.
35. Of Homilies.
36. Of Consecration of Min
isters.
37. Of Civil Magistrates.
38. Of Christian Men's Goods.
39. Of a Christian Man's Oath.
The Ratification.

BAXTER, PRINTER, OXFORD.

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