CHAPTERVI.

CHAPTERVI.Of their marriages, their union and public assemblies.1.WITH all this disengagement from the world, the greatest part of the first Christians were married. They were sensible indeed of the vast advantages, whichSt.Paulobserves belong to a single life. And many accordingly chose it, both men and women, for the kingdom of heaven’s sake: but they knew,all men cannot receive this saying: and therefore never♦condemned those who did not receive it. Those who bred up orphans generally married them young, and usually to their own children. For interest had nothing to do with their choice, nor indeed any other consideration but the glory of God. In this, as in all important affairs, they failed not to consult the bishop; and when all was fixed, the marriage was publicly and solemnly celebrated in the church, where it was consecrated by the blessing of the pastor, and confirmed by the oblation of the holy eucharist.♦“cendemned” replaced with “condemned”2. The happiness of a Christian marriage, is thus represented byTertullian. “Two Christians bare the same yoke together; they are but one flesh, and one spirit. They pray together; they prostrate themselves together; they fast together;they instruct; and they exhort each other. They are together in the house of God and at the table of the Lord; in times of persecutions and peaceful times. They give one another no uneasiness: they conceal nothing from each other: they stir up one another to praise God, to relieve the poor, to visit the sick, and not to be weary of offering any of those sacrifices wherewith God is well pleased.”3. Such was then the life of particular Christians. None regarded himself alone. But all the Christians of one place, considered themselves as only one body. They all knew each other, not only by their constantly meeting together in the public assemblies, but likewise by their embracing all opportunities, of opening their hearts to each other in private. Their joys and their griefs were common to all. If one received a particular blessing, they all took part in it; if one fell into sin, they all implored mercy. They lived together as relations, indeed as allied by nearer ties than those of flesh and blood; and called each other,fathers,children,brethrenandsisters, according to their sex and age.4. But the strictest union of all was between the bishops of the church. They did nothing of importance, but by common consent. Those of the most distant provinces knew each other, by character, at least, and held correspondence by letters. And this it was easy to do by means of the vast extent of theRomanempire; which(asOrigenremarks) seems to have been formed on purpose, to facilitate the preaching of the gospel. The church indeed soon extended itself beyond the empire on every side. And the farther it extended, the more to be admired was that uniformity of faith and manners which was among all Christians: true religion having corrected in this vast diversity of nations, all the barbarous and unreasonable customs of its followers. So that the universal church throughout the whole world, was truly one body, the members whereof, however distant from each other, were all united in one faith, by fervent charity.5. The account which is given by one of the earliest writers of their public assemblies, is as follows: “OnSundayall that live either in the city or country, meet together at the same place, where the writings of the prophets and apostles are read; then the bishop instructs and exhorts the people. This ended, we all rise up together (for on allSundaysthey prayed standing, in memory of the resurrection of our Lord) and pour out our souls in common prayers both for ourselves, and for all others throughout the world. Prayers being over, bread, and a cup of wine and water are brought to the bishop, which he takes, and offers up praise and glory to the Father of all things, through the name of his Son and holy Spirit. The people answer with joyful acclamations,Amen! Then the consecrated elements the eucharistical bread and wine are distributedto, and partaken by, all that are present, and sent to the absent by the hands of the deacons.” But themartyradds, “Of this food none are allowed to be partakers, but such only as are true believers, and live according to Christ’s precepts. For we do not take this as common bread and common wine, but as the flesh and blood of the incarnate Jesus.”

Of their marriages, their union and public assemblies.

1.WITH all this disengagement from the world, the greatest part of the first Christians were married. They were sensible indeed of the vast advantages, whichSt.Paulobserves belong to a single life. And many accordingly chose it, both men and women, for the kingdom of heaven’s sake: but they knew,all men cannot receive this saying: and therefore never♦condemned those who did not receive it. Those who bred up orphans generally married them young, and usually to their own children. For interest had nothing to do with their choice, nor indeed any other consideration but the glory of God. In this, as in all important affairs, they failed not to consult the bishop; and when all was fixed, the marriage was publicly and solemnly celebrated in the church, where it was consecrated by the blessing of the pastor, and confirmed by the oblation of the holy eucharist.

♦“cendemned” replaced with “condemned”

2. The happiness of a Christian marriage, is thus represented byTertullian. “Two Christians bare the same yoke together; they are but one flesh, and one spirit. They pray together; they prostrate themselves together; they fast together;they instruct; and they exhort each other. They are together in the house of God and at the table of the Lord; in times of persecutions and peaceful times. They give one another no uneasiness: they conceal nothing from each other: they stir up one another to praise God, to relieve the poor, to visit the sick, and not to be weary of offering any of those sacrifices wherewith God is well pleased.”

3. Such was then the life of particular Christians. None regarded himself alone. But all the Christians of one place, considered themselves as only one body. They all knew each other, not only by their constantly meeting together in the public assemblies, but likewise by their embracing all opportunities, of opening their hearts to each other in private. Their joys and their griefs were common to all. If one received a particular blessing, they all took part in it; if one fell into sin, they all implored mercy. They lived together as relations, indeed as allied by nearer ties than those of flesh and blood; and called each other,fathers,children,brethrenandsisters, according to their sex and age.

4. But the strictest union of all was between the bishops of the church. They did nothing of importance, but by common consent. Those of the most distant provinces knew each other, by character, at least, and held correspondence by letters. And this it was easy to do by means of the vast extent of theRomanempire; which(asOrigenremarks) seems to have been formed on purpose, to facilitate the preaching of the gospel. The church indeed soon extended itself beyond the empire on every side. And the farther it extended, the more to be admired was that uniformity of faith and manners which was among all Christians: true religion having corrected in this vast diversity of nations, all the barbarous and unreasonable customs of its followers. So that the universal church throughout the whole world, was truly one body, the members whereof, however distant from each other, were all united in one faith, by fervent charity.

5. The account which is given by one of the earliest writers of their public assemblies, is as follows: “OnSundayall that live either in the city or country, meet together at the same place, where the writings of the prophets and apostles are read; then the bishop instructs and exhorts the people. This ended, we all rise up together (for on allSundaysthey prayed standing, in memory of the resurrection of our Lord) and pour out our souls in common prayers both for ourselves, and for all others throughout the world. Prayers being over, bread, and a cup of wine and water are brought to the bishop, which he takes, and offers up praise and glory to the Father of all things, through the name of his Son and holy Spirit. The people answer with joyful acclamations,Amen! Then the consecrated elements the eucharistical bread and wine are distributedto, and partaken by, all that are present, and sent to the absent by the hands of the deacons.” But themartyradds, “Of this food none are allowed to be partakers, but such only as are true believers, and live according to Christ’s precepts. For we do not take this as common bread and common wine, but as the flesh and blood of the incarnate Jesus.”

CHAPTERVII.Of their persecutions.1.BUT notwithstanding the purity of their doctrine, and the unblameableness of their lives, the Christians found what their Lord had told them before, that they should behated of all men. Because they were not of the world, therefore the world hated them.Therefore was theirname cast out as evil: yea,all manner of evil was said of them falsly; and by all ranks of men; both unlearned and learned; people and magistrates being against them. And the prejudice was such, that they were frequently condemned upon the bare name ofChristian, without any farther examination. This sufficed to destroy all their good qualities; it being a common saying, “Caius Sejusis agoodman; if he were not aChristian.”2. It’s no wonder, that this universal prejudice, drew many persecutions upon them: apersecution commonly began by some edict forbidding the Christians to meet together. The bishops gave notice of this immediately, and exhorted one another, to redouble their prayers, and to encourage the faithfulto run with patience the race set before them. Then many retired, and some even of the pastors, while the rest remained with the people, but carefully concealed, knowing they were the persons, who would be sought for most diligently, as those whose destruction would probably occasion the dispersion of the whole flock. Indeed the rules of the church prohibited any, wilfully to expose themselves to danger, or unnecessarily to provoke the Heathens, and draw persecution upon them.3. When any Christians were discovered and apprehended, they were brought before the magistrate, who seated on his tribunal, interrogated them, whether they wereChristians? If they denied it, they were immediately set at liberty, for they knew aChristianwould not save his life by a lie. If they confest they wereChristians, all arts were made use of to vanquish their constancy. First, by persuasion and promises, then by threatnings, and last of all by tortures. Sometimes they endeavoured to surprize them into idolatry, and then persuade them that they could not retract. They had always some idol and altar near. On this they offered victims in their presence: of which they would often force themto eat, or to drink of the wine offered to the idol. But this theChristiansresisted with all their strength: nay, when incense was laid upon their hands with burning coals, they would not so much as shake off the coals for fear of seeming to offer the incense.4. The usual methods to force them to deny the faith, were, to stretch them upon the rack, by cords fastened to their hands and feet, and drawn at both ends by pullies: to hang them up by their hands with weights tied to their feet: to beat them with rods or large battoons, with thongs made of raw hides, or with scourges that had balls of lead, or iron points at the end. While they were stretched on the rack, they frequently applied burning coals or torches to their arms or sides: often at the same time tearing off their flesh with pincers or combs of iron. Insomuch that the bones being laid bare, and the intrails lying uncovered, the flame entering into the body put an end to the life of the sufferer.5. They who survived these tortures, and persisted in professing themselves Christians, were either executed or remanded to prison. Their prisons were only another sort of torture, being commonly dark and loathsome dungeons. Here they put fetters upon their hands and feet. Many had large pieces of wood hung at their necks: many were chained in the most uneasy postures, with weights fastened to their legs or arms.Sometimes they strewed the floor with small pieces of glass, or fragments of earthen vessels, on which they stretched out the prisoner, naked as he was, and wounded all over. There they sometimes left them to die of hunger and thirst and the festering of their wounds. At other times they carefully healed them, but it was, that they might torture them anew. They usually forbid their speaking to any person; as knowing that in this condition, they had converted many Infidels, and often the jailor, or even the soldiers that guarded them. But they permitted them to converse with any, who were like to shake their resolution; a father, a mother, a child, a wife, whose tender words, or silent eloquence, were another sort of temptation, and often more dangerous than the sharpest torments.6. In the mean time their fellow Christians did not forget them. They prayed for them without ceasing. If they were not permitted to minister to them in prison, at least they attended them to the place of their martyrdom. They exhorted them (often to the loss of their own lives) to endure unto the end. They observed their last words, which were commonly prayers, and fortified themselves by their example. Nor was it to martyrs alone, but to confessors also, that they paid the greatest honour; that is, those who had confest Christ before the magistrate, though they had notyet resisted unto blood.

Of their persecutions.

1.BUT notwithstanding the purity of their doctrine, and the unblameableness of their lives, the Christians found what their Lord had told them before, that they should behated of all men. Because they were not of the world, therefore the world hated them.Therefore was theirname cast out as evil: yea,all manner of evil was said of them falsly; and by all ranks of men; both unlearned and learned; people and magistrates being against them. And the prejudice was such, that they were frequently condemned upon the bare name ofChristian, without any farther examination. This sufficed to destroy all their good qualities; it being a common saying, “Caius Sejusis agoodman; if he were not aChristian.”

2. It’s no wonder, that this universal prejudice, drew many persecutions upon them: apersecution commonly began by some edict forbidding the Christians to meet together. The bishops gave notice of this immediately, and exhorted one another, to redouble their prayers, and to encourage the faithfulto run with patience the race set before them. Then many retired, and some even of the pastors, while the rest remained with the people, but carefully concealed, knowing they were the persons, who would be sought for most diligently, as those whose destruction would probably occasion the dispersion of the whole flock. Indeed the rules of the church prohibited any, wilfully to expose themselves to danger, or unnecessarily to provoke the Heathens, and draw persecution upon them.

3. When any Christians were discovered and apprehended, they were brought before the magistrate, who seated on his tribunal, interrogated them, whether they wereChristians? If they denied it, they were immediately set at liberty, for they knew aChristianwould not save his life by a lie. If they confest they wereChristians, all arts were made use of to vanquish their constancy. First, by persuasion and promises, then by threatnings, and last of all by tortures. Sometimes they endeavoured to surprize them into idolatry, and then persuade them that they could not retract. They had always some idol and altar near. On this they offered victims in their presence: of which they would often force themto eat, or to drink of the wine offered to the idol. But this theChristiansresisted with all their strength: nay, when incense was laid upon their hands with burning coals, they would not so much as shake off the coals for fear of seeming to offer the incense.

4. The usual methods to force them to deny the faith, were, to stretch them upon the rack, by cords fastened to their hands and feet, and drawn at both ends by pullies: to hang them up by their hands with weights tied to their feet: to beat them with rods or large battoons, with thongs made of raw hides, or with scourges that had balls of lead, or iron points at the end. While they were stretched on the rack, they frequently applied burning coals or torches to their arms or sides: often at the same time tearing off their flesh with pincers or combs of iron. Insomuch that the bones being laid bare, and the intrails lying uncovered, the flame entering into the body put an end to the life of the sufferer.

5. They who survived these tortures, and persisted in professing themselves Christians, were either executed or remanded to prison. Their prisons were only another sort of torture, being commonly dark and loathsome dungeons. Here they put fetters upon their hands and feet. Many had large pieces of wood hung at their necks: many were chained in the most uneasy postures, with weights fastened to their legs or arms.Sometimes they strewed the floor with small pieces of glass, or fragments of earthen vessels, on which they stretched out the prisoner, naked as he was, and wounded all over. There they sometimes left them to die of hunger and thirst and the festering of their wounds. At other times they carefully healed them, but it was, that they might torture them anew. They usually forbid their speaking to any person; as knowing that in this condition, they had converted many Infidels, and often the jailor, or even the soldiers that guarded them. But they permitted them to converse with any, who were like to shake their resolution; a father, a mother, a child, a wife, whose tender words, or silent eloquence, were another sort of temptation, and often more dangerous than the sharpest torments.

6. In the mean time their fellow Christians did not forget them. They prayed for them without ceasing. If they were not permitted to minister to them in prison, at least they attended them to the place of their martyrdom. They exhorted them (often to the loss of their own lives) to endure unto the end. They observed their last words, which were commonly prayers, and fortified themselves by their example. Nor was it to martyrs alone, but to confessors also, that they paid the greatest honour; that is, those who had confest Christ before the magistrate, though they had notyet resisted unto blood.

CHAPTERVIII.Their care of the poor and sick. Their hospitality. Their patience.1.THE church took care of all who were unable to help themselves, of whatever age or sex: the blind, the lame, the maimed, the decrepit; and these they esteemed the treasure of the church. They took likewise a particular care of children; not only of the orphan children of Christians, but of those whom their Heathen parents exposed, and indeed of all others they could procure. Their end in all was, by means of temporal, to lead them to spiritual good. Therefore, in like circumstances, they relieved a Christian before a Heathen, and of Christians, the most holy first. For this every church had a common stock, which the deacons distributed according to the orders of the bishop, after giving him an account of the conduct as well as wants of the people committed to his charge.2. And as soon as a stranger shewed, that he was in the communion of the church, he was received with open arms: for which end the Christians who travelled, took letters of their bishop, declaring the condition of the bearer: whether he was acatechumen, apenitent, or one of thefaithful: beside which, there were recommendatory letters, to distinguish priests, deacons,confessors, and those who stood in need of any particular assistance.3. Not that their hospitality was confined to their brethren. It extended to all, Heathens as well as Christians. Of which we have a remarkable instance in the case ofSt.Pacomius, a youngRomancaptain, who being upon his march with his men, and taking up his quarters in a city they came to, was amazed to find the inhabitants receive them with as much affection, as if they had been their old friends. He enquired who they were? And was answered, they were a people of a particular religion, calledChristians. He desired to be informed, what the grounds of this religion were? And this was the beginning of his conversion.*4. But their care and tenderness toward the sick, was yet more observable. No difficulty, no danger, no discouragements could prevent their ministring to these. WhenAlexandriawas dreadfully afflicted with the plague, in the time of the EmperorValerian, they confirmed their love even to their persecutors, by assisting such as were infected, though many of them died with them. And the priests constantly visited the sick Christians, administered the holy eucharist, prayed with them and for them, exhorted, comforted, and commended their souls to God. They did not fear, but desire death, as only the gate of eternity. And even when their relations went before them, they less grieved for theirown present loss, than they rejoiced for their happy deliverance, and in a stedfast hope of meeting them again in paradise.*5. Such were the manners of theancient Christians: such were the followers of Jesus Christ, both infaithandpractice, while Heathenism reigned, and persecution continued. This obliged them to a continual sense of the presence of God and watchfulness over themselves: every one expecting the hour when he should be betrayed by his wife, his child, or his nearest relation. And herein was seen the patience of thesaints, then a common name for all Christians. Even in peace they daily looked for the return of war: nor was that peace itself ever entire, for many Christians suffered, even to blood, where there was no open persecution: and many of them were spoiled and pillaged with impunity even at noon-day. Or, if oppression and violence ceased for awhile, contempt and hate never ceased. To speak and write all manner of evil of the Christians, to revile, to mock at them, to turn them into ridicule: this was not only permitted, but approved, applauded, authorized. But this moved them not: neither unjust contempt, nor ill-grounded calumnies drew from them any murmuring or complaint. They continually returned good for evil. They laboured, if it had been possible, to live peaceably with all men. They studied all ways of gaining their affections. Theyconformed to all their innocent customs. And of so doing, they were never tired, never overcome with evil, even where they could not overcome evil with good.6. Their patience shone most with regard to princes and magistrates. Nothing could force them, tospeak evil of dignities. They honoured them as the ministers of God. They paid them all the obedience, which consisted with their duty to him. Prest as they were by such injustice and unheard-of cruelties, they never thought of taking up arms for their defence. So far from it, that as numerous as the Christian soldiers were in all theRomanarmies, they never made use of the arms they had in their hands, but according to the orders of their generals. Nay, we see the entire legion ofSt.Mauritius, known by the name of theThebæanlegion, suffering themselves to be massacred without resistance, rather than be wanting in their duty to God orCæsar.7. This invincible patience forced at length all the powers of the world to submit to the gospel. The persecutions continued, till in little more thanthree hundredyears, there was a prodigious number of Christians of all ranks and conditions. And hence came the extreme cruelty of the last persecution. But this like all the rest, only extended Christianity farther, and established it so much the more firmly, till the EmperorConstantinedeclared himself its protector.TheChristiansthen began to live at ease, but at the same time theybeganto lose theChristian spirit. Theworldmixing with thechurch, effected as a friend what it never could while an open enemy: it transfused its own spirit into the servants of Christ, who became insensiblylovers of the world, lovers of themselves, andlovers of pleasure more than lovers of God. For with thelove of the worldentered everyunholydesire, everyearthly,sensual,devilishpassion: which from that time have abounded more and more, and so shall do, till the time approaches for the restitution of all things.

Their care of the poor and sick. Their hospitality. Their patience.

1.THE church took care of all who were unable to help themselves, of whatever age or sex: the blind, the lame, the maimed, the decrepit; and these they esteemed the treasure of the church. They took likewise a particular care of children; not only of the orphan children of Christians, but of those whom their Heathen parents exposed, and indeed of all others they could procure. Their end in all was, by means of temporal, to lead them to spiritual good. Therefore, in like circumstances, they relieved a Christian before a Heathen, and of Christians, the most holy first. For this every church had a common stock, which the deacons distributed according to the orders of the bishop, after giving him an account of the conduct as well as wants of the people committed to his charge.

2. And as soon as a stranger shewed, that he was in the communion of the church, he was received with open arms: for which end the Christians who travelled, took letters of their bishop, declaring the condition of the bearer: whether he was acatechumen, apenitent, or one of thefaithful: beside which, there were recommendatory letters, to distinguish priests, deacons,confessors, and those who stood in need of any particular assistance.

3. Not that their hospitality was confined to their brethren. It extended to all, Heathens as well as Christians. Of which we have a remarkable instance in the case ofSt.Pacomius, a youngRomancaptain, who being upon his march with his men, and taking up his quarters in a city they came to, was amazed to find the inhabitants receive them with as much affection, as if they had been their old friends. He enquired who they were? And was answered, they were a people of a particular religion, calledChristians. He desired to be informed, what the grounds of this religion were? And this was the beginning of his conversion.

*4. But their care and tenderness toward the sick, was yet more observable. No difficulty, no danger, no discouragements could prevent their ministring to these. WhenAlexandriawas dreadfully afflicted with the plague, in the time of the EmperorValerian, they confirmed their love even to their persecutors, by assisting such as were infected, though many of them died with them. And the priests constantly visited the sick Christians, administered the holy eucharist, prayed with them and for them, exhorted, comforted, and commended their souls to God. They did not fear, but desire death, as only the gate of eternity. And even when their relations went before them, they less grieved for theirown present loss, than they rejoiced for their happy deliverance, and in a stedfast hope of meeting them again in paradise.

*5. Such were the manners of theancient Christians: such were the followers of Jesus Christ, both infaithandpractice, while Heathenism reigned, and persecution continued. This obliged them to a continual sense of the presence of God and watchfulness over themselves: every one expecting the hour when he should be betrayed by his wife, his child, or his nearest relation. And herein was seen the patience of thesaints, then a common name for all Christians. Even in peace they daily looked for the return of war: nor was that peace itself ever entire, for many Christians suffered, even to blood, where there was no open persecution: and many of them were spoiled and pillaged with impunity even at noon-day. Or, if oppression and violence ceased for awhile, contempt and hate never ceased. To speak and write all manner of evil of the Christians, to revile, to mock at them, to turn them into ridicule: this was not only permitted, but approved, applauded, authorized. But this moved them not: neither unjust contempt, nor ill-grounded calumnies drew from them any murmuring or complaint. They continually returned good for evil. They laboured, if it had been possible, to live peaceably with all men. They studied all ways of gaining their affections. Theyconformed to all their innocent customs. And of so doing, they were never tired, never overcome with evil, even where they could not overcome evil with good.

6. Their patience shone most with regard to princes and magistrates. Nothing could force them, tospeak evil of dignities. They honoured them as the ministers of God. They paid them all the obedience, which consisted with their duty to him. Prest as they were by such injustice and unheard-of cruelties, they never thought of taking up arms for their defence. So far from it, that as numerous as the Christian soldiers were in all theRomanarmies, they never made use of the arms they had in their hands, but according to the orders of their generals. Nay, we see the entire legion ofSt.Mauritius, known by the name of theThebæanlegion, suffering themselves to be massacred without resistance, rather than be wanting in their duty to God orCæsar.

7. This invincible patience forced at length all the powers of the world to submit to the gospel. The persecutions continued, till in little more thanthree hundredyears, there was a prodigious number of Christians of all ranks and conditions. And hence came the extreme cruelty of the last persecution. But this like all the rest, only extended Christianity farther, and established it so much the more firmly, till the EmperorConstantinedeclared himself its protector.TheChristiansthen began to live at ease, but at the same time theybeganto lose theChristian spirit. Theworldmixing with thechurch, effected as a friend what it never could while an open enemy: it transfused its own spirit into the servants of Christ, who became insensiblylovers of the world, lovers of themselves, andlovers of pleasure more than lovers of God. For with thelove of the worldentered everyunholydesire, everyearthly,sensual,devilishpassion: which from that time have abounded more and more, and so shall do, till the time approaches for the restitution of all things.

THEDOCTRINE of SALVATION,FAITH and GOOD WORKS:Extracted from theHomiliesof theChurchofEngland.To the READER.HE that desires more perfectly to understand these great doctrines of Christianity, ought deligently to read the holy scriptures, especiallySt.Paul’s epistles to theRomansand theGalatians. And, “whosoever giveth his mind to holy scriptures, with deligent study and burning desire, it cannot be that he should be left without help. For either God will send him some godly doctor to teach him, or God himself, from above, will give light unto his mind, and teach him those things which are necessary for him: man’s human and worldly wisdom or science is not needful to the understanding of scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them that which humility and deligence search for it.”¹¹Homilyof reading theholy scriptures.Of the salvation of mankind.1.BECAUSE all men are sinners against God, and breakers of his law, therefore can no man by his works be justified and made righteous before God. But every man is constrained to seek for another righteousness, or justification, to be received at God’s own hands. And this justification, or righteousness, which we 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. For the more clear and full understanding hereof, it is our part ever to remember, how that all the world, being wrapt in sin, God sent his only Son into the world, by shedding his blood, to make satisfaction to his Father for our sins, to asswage his indignation conceived against us.2. Insomuch that infants being baptized, and dying in their infancy, are by this sacrifice washed from their sins. And they who in act or deed sin after their baptism, when they turn again to God unfeignedly, are likewise washed by this sacrifice from their sins, in such sort that there remaineth not any spot of sin, that shall be imputed to their damnation. This is that justification, whichSt.Paulspeaketh of, (Galatiansii.)No man is justified by the works of the law: but by faith in Jesus Christ. And again,we are 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.3. The great wisdom of God in this mysteryof our redemption, hath tempered his justice and mercy together. His mercy he sheweth, in delivering us from our captivity, without requiring any ransom to be paid, or amends to be made on our parts; which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a ransom for us, that was, the precious body and blood of his own Son. And so the justice of God and his mercy together, fulfilled the great mystery of our redemption.4. Of this justice and mercy of God knit together, speakethSt.Paulin the third chapter to theRomans.All have sinned and come short of the glory of God: but are justified freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation, through faith in his blood.And in the10th,Christ is the end of the law for righteousness to every one that believeth: And in the8thchapter,That which was impossible by the law, inasmuch as it is weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit.5. In these places the apostle toucheth especially three things, which must go together in our justification. Upon God’s part, his great mercy and grace; upon Christ’s part, the satisfaction of God’s justice, by the offering his body, and sheddinghis blood; and upon our part, true and lively faith in the merits of Jesus Christ. So that in our justification there is not only God’s mercy and grace, but his justice also. And so the grace of God doth not shut out the righteousness of God in our justification; but only shutteth out the righteousness of man; that is to say, the righteousness of our works.6. And thereforeSt.Pauldeclareth nothing on the behalf of man, concerning his justification, but only a true and lively faith, which itself is the gift of God. And yet that faith, doth not shut our repentance, hope, love, 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. So that although they be all present together in him that is justified, yet they justify not altogether.7. Neither doth faith shut out good works, necessary to be done afterwards, of duty towards God: (for we are most bounden to serve God, in doing good works, commanded in scripture, all the days of our life). But we may not do them with this intent, to be justified by doing them. For all the good works we can do, are not able to deserve our justification: but our justification cometh freely of the mere mercy of God: and of so great and free mercy, that whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us themost precious jewels of Christ’s body and blood, whereby our ransom might be paid, the law fulfilled, and his justice satisfied. So that Christ is now the righteousness of all them that truly believe in him.8. Ye have heard, that no man can be justified by his own works, inasmuch as no man fulfilleth the law: andSt.Paulin his epistle to theGalatians, proveth the same, saying,If there had been a law given which could have justified, verily righteousness should have been by the law. And again,If righteousness come by the law, then is Christ dead in vain. And to theEphesianshe saith, (chapterii.)By grace are ye saved through faith; and that not of ourselves: it is the gift of God: not of works, lest any man should boast. And to be short, the sum of allPaul’s disputation is this,If righteousness come of works, then it cometh not of grace: and if it come of grace, then it cometh not of works. And to this end tend all the prophets, asSt.Petersaith, (Actsx.43.)To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins.9. And that we are justified only by this true and lively faith in Christ, speak all the ancient authors; especiallyOrigen,St.Cyprian,St.Chrysostom,Hilary,Basil,St.Ambrose, andSt.Augustin: by which they take away clearly all merit of our works, and wholly ascribe our justification unto Christ only.This faith the holy scriptureteacheth us, is the strong rock and foundation of the Christian religion. This doctrine all ancient authors of Christ’s church do approve. This doctrine 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 man’s vain-glory.10. But that this true doctrine of justification by faith may be truly understood, observe, that justification is the office of God only; and is not a thing which we render unto him, but which we receive of him by his free mercy, through the only merits of his beloved Son. And the true sense of this doctrine,we are justified freely by faith without works, or,we are justified by faith in Christ only, is not, that this our own actto believe in Christ, or this our faith in Christ, which is within us, doth justify us; (for that were to account ourselves to be justified by some act or virtue that is within ourselves) but that although we have faith, hope, and charity within us and do never so many works thereunto; yet we must renounce the merit of all, of faith, hope, charity and all other virtues and good works, which we either have done, shall do, or can do, as far too weak to deserve our justification: for which therefore we must trust only in God’s mercy, and the sacrifice which Christ offered for us on the cross.11. As thenJohnBaptist, as great and godly a man as he was, yet in this matter of forgiving sin put the people from him, and pointed them to Christ, saying,Behold the Lamb of God which taketh away the sins of the world: even so as great and godly a virtue as faith is, it putteth us from itself, and pointeth us to Christ, to have only by him remission of sins or justification. So that our faith as it were, saith unto us thus:It is not I that taketh away your sins. It is Christ only, and to him alone I send you for that purpose; forsaking all your good virtues, words, thoughts, and works, and putting your trust in Christ only.12. And in truth, neither our faith nor our works do justify us; that is, deserve remission of our sins: but God himself doth justify us, of his own mercy, thro’ the merits of his Son only. Nevertheless, because by faith given us of God, we embrace the promise of God’s mercy, and of the remission of our sins; therefore the scripture saith,that faith doth justify, yea,Faith without works. And as it is all one to say,Faith without works, andonly faith doth justify us, therefore the ancient fathers from time to time speak thus:Only faith justifieth us, meaning no other thanSt.Paulmeant when he saith,Faith without works justifieth us. And because this is wrought through the only merits of Christ, and not thro’ our merits, or thro’ the merit of any virtue we have within us, or of any work that cometh from us: therefore, in that respect, we renounce, as itwere, again, faith, works, and all other virtues. For our corruption through original sin is so great, thatall our faith, charity, words and works cannot merit or deserve any part of our justification for us. And therefore we thus speak, humbling ourselves to God, and giving to our Saviour Christ all the glory of our justification.13. To justify then, is the office of God to man. Our office and duty to God is not to pass our time sinfully or unfruitfully: for this were to serve the devil, and not God. For that faith which bringeth not forth repentance, but either evil works, or no good works, is not a right, pure and living faith, but a dead and devilish one, asPaulandSt.Jamescall it. For even the devils believe,That Christ was born of a virgin: that he wrought all kind of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, and sitteth at the right-hand of the Father, and at the end of the world shall come again to judge both the quick and the dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament.And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.14.The right and true Christian faith, is not only to believe that holy scripture, and the articles of our faith are true; but also, to have a sure trustand confidence, to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his commandments.15. And this true Christian faith, neither any devil hath, nor yet any man, who, in his receiving the sacraments, in coming to church, and in all other outward appearances, seemeth to be a Christian, and yet in his life sheweth the contrary. For how can a man have thistrue faith, sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and♦be reconciled to the favour of God, when he denieth Christ in his works? Surely no ungodly man can have this faith, and trust in God!♦“he” replaced with “be”16. If we do truly believe, that whereas we were condemned to hell and death everlasting, God hath given his own son to take our nature upon him, and to suffer death for our offences, to justify us, and to restore us to life everlasting: if we truly believe, that he hath made us his dear children, brethren unto his only son, and inheritors with him of his eternal kingdom of heaven; these great and merciful benefits of God will move us to render ourselves unto God wholly, with all our hearts, might, and power, to serve him in all good works, to seek in all things his glory; evermore dreading to offend in word, thought, or deed, such a merciful God and loving Redeemer. They will also move us, to be ever ready for his sake to give ourselves to our neighbours, and as much as lieth in us, to studywith all our endeavour, to do good to every man. These are the fruits of true faith, to do good, as much as lieth in us, to every man; and above all things, and in all things, to advance the glory of God: to whom be praise and honour, world without end!Oftrue Christian faith.1.THE first coming unto God is through faith, whereby we are justified before God; but lest any man should be deceived, for want of a right understanding thereof, it is diligently to be noted, that faith is taken in scripture two ways: there is one faith, which the scripture calleth a dead faith. And this, bySt.James, is compared to the faith of devils, whobelieve and tremble, and yet do nothing well: and such a faith as this have wicked Christians, whoprofess they know God, but in works deny him.2.This faith is, a persuasion that there is a God, and a belief of all the truths contained in his word. So that it consisteth only in believing that the word of God is true. And this is not properly called faith.But as he that readethCæsar’s commentary, tho’ he believeth it to be true, yet he is not properly said, to believe inCæsar, even so he that believeth all the bible to be true, and yet liveth ungodly, is not properly said to believe in God. For inasmuch as faith without works is dead, it is not faith, as a dead man is not a man.3. Another faith there is in scripture, which is not idle or unfruitful, but (asSt.Pauldeclares)working by love. And as that is called a dead faith, so this may be called a quick or living faith.This is not only a belief of the articles of our faith; but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a stedfast hope of all good things at God’s hand:¹a confidence, that tho’ we should fall from him by sin, yet if we return to him by true repentance, he will forgive our offences for his Son’s sake; and make us inheritors of his everlasting kingdom: that in the mean time he will be our protector and defender, and not withdraw his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, living Christian faith; which is not in the mouth, and outward profession only, but it liveth and stirreth inwardly in the heart: and this faith is not without hope and trust in God, nor without the love of God, and of our neighbour nor without the fear of God, nor without the desire to hear God’s word, and to follow the same, in avoiding evil, and gladly doing all good works.¹It is the doctrine of the church of England, to which every minister of our church hath subscribed, in subscribing the35tharticle, That, “without, or before this, can no good work be done.”4. Of this faith, three things are specially to be noted; first, that it is fruitful in bringing forth good works; secondly, that without it can no good works be done: thirdly, what good works this faith doth bring forth.5. For thefirst, as light cannot be hid, but will shew itself at one place or other; so true faith cannot be hid, but 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 living body, for nourishment and preservation of the same; even so the soul that hath a living faith, will be always doing some good work, which shall declare that it is living. Therefore, if any man fancy he is set at liberty from doing good works, it is a manifest token he hath no true faith; yea he knoweth not what true faith meaneth. For true Christian faith is not only a belief of all the things of God which are contained in holy scripture; but also an earnest trust and confidence in God that he is careful over us, as the father is over the child whom he loveth, and that he will be merciful to us for his son’s sake. And this true faith, when we consider what God hath done for us, is also moved thro’ continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children; shewing thankfulness by observing his commandments; considering how clearly, without our deservings, we have freely received his mercy and pardon.6. Therefore, if it do not appear in our conversation, the faith we pretend to have is but feigned: because true faith is manifestly shewn by good living, and not by words only: asSt.Augustinsaith,Good living cannot be separatedfrom true faith, which worketh by love: andSt.Chrysostom,Faith is full of good works; and as soon as a man believeth, he shall be adorned with them. How plentiful it is in good works,St.Paulteacheth at large in the11thchapter to theHebrews; evidently declaring, that true faith is no unfruitful thing, but a thing of perfect virtue, of wonderful operation and strength, bringing forth all good motions and good works.7. Every man therefore must diligently examine himself, whether he hath this faith in his heart or not. He that feeleth his heart set to seek God’s honour and leadeth not his life after his own desire, but setteth his mind to serve God, and for his sake to love all his neighbours, whether they be friends or adversaries, doing good to every man, (as opportunity serveth) and willingly hurting no man; such a man may well rejoice in God, perceiving by his life, that he hath a living faith. But he that doth not live according to God’s words, deceiveth himself if he think he believeth in him.8. Let us then by our works declare our faith to be the living Christian faith: and by such virtues as ought to spring out of faith.Let us add to, or in our faith, virtue; in our virtue, knowledge; in our knowledge, temperance; in our temperance, patience; in our patience, godliness; in our godliness, brotherly-kindness; and in brotherly-kindness, charity.So shall we both certify our conscience, that we are in the right faith, andalso confirm other men. If you feel and perceive such a faith in you, rejoice in it, and be diligent to maintain it. Let it be daily encreasing more and more by good works; so shall you be sure that you shall please God, and when his will is,receive the end of your faith, even the salvation of your souls.9. Thesecondthing that was noted of true faith was, that without it can no good works be done:for as the branch cannot bear the fruit itself, saith Christ,except it abide in the vine; no more can ye, except ye abide in me. I am the vine; ye are the branches: he that abideth in me and I in him, he bringeth forth much fruit: for without me ye can do nothing.AndSt.Paulproveth thatEnochhad faith, becausehe pleased God: for without faith, saith he,it is impossible to please him.10. Faith giveth life to the soul: and they are as much dead to God who want faith, as they are to the world, whose bodies want souls. Without faith all we do is but dead before God, be it ever so glorious before man. Even as a picture is but a dead representation of the thing itself; so are the works of those who have not faith before God. They are but shadows of good and living things, and not good and living things indeed: For without faith no work is good before God. We must set no good works before faith. “Let no man, saithSt.Augustin, reckon upon his good works before his faith; for where faith was not, good works were not.There is one work in which are all good works, that is, faith which worketh by love. If thou hast this, thou hast the ground of all good works: without this, thou hast only the shadows of them.”11. To the same purpose, saithSt.Chrysostom, “Many who have not the true faith, yet flourish in works of mercy; but the chief work is lacking, to believe in him whom God hath sent. So soon as a man hath faith, he shall flourish in good works. For faith is full of good works, and nothing is good without faith. They that shine in good works without faith, are like dead men who have goodly and precious tombs. Faith cannot be but naked without good works, for then it is no true faith; and when it is joined to works, yet it is above the works. For as men first have life, and after are nourished; so must our faith in Christ go before, and after be nourished with good works. And life may be without nourishment, but nourishment can’t be without life. A man must needs be nourished by good works, but first he must have faith. He that doth good works, yet without faith, he hath no life. 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. Faithby itself saved him; but works by themselves never justified any man.”12. Thethirdthing to be noted of true faith is, what good works it doth bring forth. And this Christ himself hath plainly declared,If thou wilt enter into life, keep the commandments. So that we are taught by Christ’s own mouth, that the works of the commandments of God are the true works of faith, the very way that doth lead to everlasting life.13. Wherefore as ye have any regard for everlasting life, apply yourselves above all things to read and hear God’s word; mark diligently what his commandments are, and with all your endeavour follow the same. First, you must have an assured faith in God, and give yourselves wholly unto him; love him in prosperity and adversity, and dread to offend him evermore. Then for his sake, love all men, friends and foes, because they are his creatures and image, and redeemed by Christ as ye are. Cast in your mind how you may do good unto all men, unto your power, and hurt none. Obey all your superiors and governors; serve your masters faithfully and diligently; disobey not your fathers and mothers, but honour, help, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man: but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies thathate you, that speak evil of you, and hurt you. Take no man’s goods, nor covet your neighbour’s goods; but be content with your own, and bestow them charitably, as need requireth. Flee all idolatry, witchcraft, perjury; commit no manner of adultery, fornication, or other unchastity in will or deed. And labouring continually in thus keeping the commandments, which, wrought in faith, God hath ordained to be the path-way unto heaven, you shall not fail to come to that everlasting life, where you shall live in glory with God for ever.

Extracted from theHomiliesof theChurchofEngland.

To the READER.

HE that desires more perfectly to understand these great doctrines of Christianity, ought deligently to read the holy scriptures, especiallySt.Paul’s epistles to theRomansand theGalatians. And, “whosoever giveth his mind to holy scriptures, with deligent study and burning desire, it cannot be that he should be left without help. For either God will send him some godly doctor to teach him, or God himself, from above, will give light unto his mind, and teach him those things which are necessary for him: man’s human and worldly wisdom or science is not needful to the understanding of scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them that which humility and deligence search for it.”¹

¹Homilyof reading theholy scriptures.

Of the salvation of mankind.

1.BECAUSE all men are sinners against God, and breakers of his law, therefore can no man by his works be justified and made righteous before God. But every man is constrained to seek for another righteousness, or justification, to be received at God’s own hands. And this justification, or righteousness, which we 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. For the more clear and full understanding hereof, it is our part ever to remember, how that all the world, being wrapt in sin, God sent his only Son into the world, by shedding his blood, to make satisfaction to his Father for our sins, to asswage his indignation conceived against us.

2. Insomuch that infants being baptized, and dying in their infancy, are by this sacrifice washed from their sins. And they who in act or deed sin after their baptism, when they turn again to God unfeignedly, are likewise washed by this sacrifice from their sins, in such sort that there remaineth not any spot of sin, that shall be imputed to their damnation. This is that justification, whichSt.Paulspeaketh of, (Galatiansii.)No man is justified by the works of the law: but by faith in Jesus Christ. And again,we are 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.

3. The great wisdom of God in this mysteryof our redemption, hath tempered his justice and mercy together. His mercy he sheweth, in delivering us from our captivity, without requiring any ransom to be paid, or amends to be made on our parts; which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a ransom for us, that was, the precious body and blood of his own Son. And so the justice of God and his mercy together, fulfilled the great mystery of our redemption.

4. Of this justice and mercy of God knit together, speakethSt.Paulin the third chapter to theRomans.All have sinned and come short of the glory of God: but are justified freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation, through faith in his blood.And in the10th,Christ is the end of the law for righteousness to every one that believeth: And in the8thchapter,That which was impossible by the law, inasmuch as it is weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit.

5. In these places the apostle toucheth especially three things, which must go together in our justification. Upon God’s part, his great mercy and grace; upon Christ’s part, the satisfaction of God’s justice, by the offering his body, and sheddinghis blood; and upon our part, true and lively faith in the merits of Jesus Christ. So that in our justification there is not only God’s mercy and grace, but his justice also. And so the grace of God doth not shut out the righteousness of God in our justification; but only shutteth out the righteousness of man; that is to say, the righteousness of our works.

6. And thereforeSt.Pauldeclareth nothing on the behalf of man, concerning his justification, but only a true and lively faith, which itself is the gift of God. And yet that faith, doth not shut our repentance, hope, love, 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. So that although they be all present together in him that is justified, yet they justify not altogether.

7. Neither doth faith shut out good works, necessary to be done afterwards, of duty towards God: (for we are most bounden to serve God, in doing good works, commanded in scripture, all the days of our life). But we may not do them with this intent, to be justified by doing them. For all the good works we can do, are not able to deserve our justification: but our justification cometh freely of the mere mercy of God: and of so great and free mercy, that whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us themost precious jewels of Christ’s body and blood, whereby our ransom might be paid, the law fulfilled, and his justice satisfied. So that Christ is now the righteousness of all them that truly believe in him.

8. Ye have heard, that no man can be justified by his own works, inasmuch as no man fulfilleth the law: andSt.Paulin his epistle to theGalatians, proveth the same, saying,If there had been a law given which could have justified, verily righteousness should have been by the law. And again,If righteousness come by the law, then is Christ dead in vain. And to theEphesianshe saith, (chapterii.)By grace are ye saved through faith; and that not of ourselves: it is the gift of God: not of works, lest any man should boast. And to be short, the sum of allPaul’s disputation is this,If righteousness come of works, then it cometh not of grace: and if it come of grace, then it cometh not of works. And to this end tend all the prophets, asSt.Petersaith, (Actsx.43.)To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins.

9. And that we are justified only by this true and lively faith in Christ, speak all the ancient authors; especiallyOrigen,St.Cyprian,St.Chrysostom,Hilary,Basil,St.Ambrose, andSt.Augustin: by which they take away clearly all merit of our works, and wholly ascribe our justification unto Christ only.This faith the holy scriptureteacheth us, is the strong rock and foundation of the Christian religion. This doctrine all ancient authors of Christ’s church do approve. This doctrine 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 man’s vain-glory.

10. But that this true doctrine of justification by faith may be truly understood, observe, that justification is the office of God only; and is not a thing which we render unto him, but which we receive of him by his free mercy, through the only merits of his beloved Son. And the true sense of this doctrine,we are justified freely by faith without works, or,we are justified by faith in Christ only, is not, that this our own actto believe in Christ, or this our faith in Christ, which is within us, doth justify us; (for that were to account ourselves to be justified by some act or virtue that is within ourselves) but that although we have faith, hope, and charity within us and do never so many works thereunto; yet we must renounce the merit of all, of faith, hope, charity and all other virtues and good works, which we either have done, shall do, or can do, as far too weak to deserve our justification: for which therefore we must trust only in God’s mercy, and the sacrifice which Christ offered for us on the cross.

11. As thenJohnBaptist, as great and godly a man as he was, yet in this matter of forgiving sin put the people from him, and pointed them to Christ, saying,Behold the Lamb of God which taketh away the sins of the world: even so as great and godly a virtue as faith is, it putteth us from itself, and pointeth us to Christ, to have only by him remission of sins or justification. So that our faith as it were, saith unto us thus:It is not I that taketh away your sins. It is Christ only, and to him alone I send you for that purpose; forsaking all your good virtues, words, thoughts, and works, and putting your trust in Christ only.

12. And in truth, neither our faith nor our works do justify us; that is, deserve remission of our sins: but God himself doth justify us, of his own mercy, thro’ the merits of his Son only. Nevertheless, because by faith given us of God, we embrace the promise of God’s mercy, and of the remission of our sins; therefore the scripture saith,that faith doth justify, yea,Faith without works. And as it is all one to say,Faith without works, andonly faith doth justify us, therefore the ancient fathers from time to time speak thus:Only faith justifieth us, meaning no other thanSt.Paulmeant when he saith,Faith without works justifieth us. And because this is wrought through the only merits of Christ, and not thro’ our merits, or thro’ the merit of any virtue we have within us, or of any work that cometh from us: therefore, in that respect, we renounce, as itwere, again, faith, works, and all other virtues. For our corruption through original sin is so great, thatall our faith, charity, words and works cannot merit or deserve any part of our justification for us. And therefore we thus speak, humbling ourselves to God, and giving to our Saviour Christ all the glory of our justification.

13. To justify then, is the office of God to man. Our office and duty to God is not to pass our time sinfully or unfruitfully: for this were to serve the devil, and not God. For that faith which bringeth not forth repentance, but either evil works, or no good works, is not a right, pure and living faith, but a dead and devilish one, asPaulandSt.Jamescall it. For even the devils believe,That Christ was born of a virgin: that he wrought all kind of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, and sitteth at the right-hand of the Father, and at the end of the world shall come again to judge both the quick and the dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament.And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.

14.The right and true Christian faith, is not only to believe that holy scripture, and the articles of our faith are true; but also, to have a sure trustand confidence, to be saved from everlasting damnation by Christ; whereof doth follow a loving heart to obey his commandments.

15. And this true Christian faith, neither any devil hath, nor yet any man, who, in his receiving the sacraments, in coming to church, and in all other outward appearances, seemeth to be a Christian, and yet in his life sheweth the contrary. For how can a man have thistrue faith, sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and♦be reconciled to the favour of God, when he denieth Christ in his works? Surely no ungodly man can have this faith, and trust in God!

♦“he” replaced with “be”

16. If we do truly believe, that whereas we were condemned to hell and death everlasting, God hath given his own son to take our nature upon him, and to suffer death for our offences, to justify us, and to restore us to life everlasting: if we truly believe, that he hath made us his dear children, brethren unto his only son, and inheritors with him of his eternal kingdom of heaven; these great and merciful benefits of God will move us to render ourselves unto God wholly, with all our hearts, might, and power, to serve him in all good works, to seek in all things his glory; evermore dreading to offend in word, thought, or deed, such a merciful God and loving Redeemer. They will also move us, to be ever ready for his sake to give ourselves to our neighbours, and as much as lieth in us, to studywith all our endeavour, to do good to every man. These are the fruits of true faith, to do good, as much as lieth in us, to every man; and above all things, and in all things, to advance the glory of God: to whom be praise and honour, world without end!

Oftrue Christian faith.

1.THE first coming unto God is through faith, whereby we are justified before God; but lest any man should be deceived, for want of a right understanding thereof, it is diligently to be noted, that faith is taken in scripture two ways: there is one faith, which the scripture calleth a dead faith. And this, bySt.James, is compared to the faith of devils, whobelieve and tremble, and yet do nothing well: and such a faith as this have wicked Christians, whoprofess they know God, but in works deny him.

2.This faith is, a persuasion that there is a God, and a belief of all the truths contained in his word. So that it consisteth only in believing that the word of God is true. And this is not properly called faith.But as he that readethCæsar’s commentary, tho’ he believeth it to be true, yet he is not properly said, to believe inCæsar, even so he that believeth all the bible to be true, and yet liveth ungodly, is not properly said to believe in God. For inasmuch as faith without works is dead, it is not faith, as a dead man is not a man.

3. Another faith there is in scripture, which is not idle or unfruitful, but (asSt.Pauldeclares)working by love. And as that is called a dead faith, so this may be called a quick or living faith.This is not only a belief of the articles of our faith; but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a stedfast hope of all good things at God’s hand:¹a confidence, that tho’ we should fall from him by sin, yet if we return to him by true repentance, he will forgive our offences for his Son’s sake; and make us inheritors of his everlasting kingdom: that in the mean time he will be our protector and defender, and not withdraw his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, living Christian faith; which is not in the mouth, and outward profession only, but it liveth and stirreth inwardly in the heart: and this faith is not without hope and trust in God, nor without the love of God, and of our neighbour nor without the fear of God, nor without the desire to hear God’s word, and to follow the same, in avoiding evil, and gladly doing all good works.

¹It is the doctrine of the church of England, to which every minister of our church hath subscribed, in subscribing the35tharticle, That, “without, or before this, can no good work be done.”

4. Of this faith, three things are specially to be noted; first, that it is fruitful in bringing forth good works; secondly, that without it can no good works be done: thirdly, what good works this faith doth bring forth.

5. For thefirst, as light cannot be hid, but will shew itself at one place or other; so true faith cannot be hid, but 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 living body, for nourishment and preservation of the same; even so the soul that hath a living faith, will be always doing some good work, which shall declare that it is living. Therefore, if any man fancy he is set at liberty from doing good works, it is a manifest token he hath no true faith; yea he knoweth not what true faith meaneth. For true Christian faith is not only a belief of all the things of God which are contained in holy scripture; but also an earnest trust and confidence in God that he is careful over us, as the father is over the child whom he loveth, and that he will be merciful to us for his son’s sake. And this true faith, when we consider what God hath done for us, is also moved thro’ continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children; shewing thankfulness by observing his commandments; considering how clearly, without our deservings, we have freely received his mercy and pardon.

6. Therefore, if it do not appear in our conversation, the faith we pretend to have is but feigned: because true faith is manifestly shewn by good living, and not by words only: asSt.Augustinsaith,Good living cannot be separatedfrom true faith, which worketh by love: andSt.Chrysostom,Faith is full of good works; and as soon as a man believeth, he shall be adorned with them. How plentiful it is in good works,St.Paulteacheth at large in the11thchapter to theHebrews; evidently declaring, that true faith is no unfruitful thing, but a thing of perfect virtue, of wonderful operation and strength, bringing forth all good motions and good works.

7. Every man therefore must diligently examine himself, whether he hath this faith in his heart or not. He that feeleth his heart set to seek God’s honour and leadeth not his life after his own desire, but setteth his mind to serve God, and for his sake to love all his neighbours, whether they be friends or adversaries, doing good to every man, (as opportunity serveth) and willingly hurting no man; such a man may well rejoice in God, perceiving by his life, that he hath a living faith. But he that doth not live according to God’s words, deceiveth himself if he think he believeth in him.

8. Let us then by our works declare our faith to be the living Christian faith: and by such virtues as ought to spring out of faith.Let us add to, or in our faith, virtue; in our virtue, knowledge; in our knowledge, temperance; in our temperance, patience; in our patience, godliness; in our godliness, brotherly-kindness; and in brotherly-kindness, charity.So shall we both certify our conscience, that we are in the right faith, andalso confirm other men. If you feel and perceive such a faith in you, rejoice in it, and be diligent to maintain it. Let it be daily encreasing more and more by good works; so shall you be sure that you shall please God, and when his will is,receive the end of your faith, even the salvation of your souls.

9. Thesecondthing that was noted of true faith was, that without it can no good works be done:for as the branch cannot bear the fruit itself, saith Christ,except it abide in the vine; no more can ye, except ye abide in me. I am the vine; ye are the branches: he that abideth in me and I in him, he bringeth forth much fruit: for without me ye can do nothing.AndSt.Paulproveth thatEnochhad faith, becausehe pleased God: for without faith, saith he,it is impossible to please him.

10. Faith giveth life to the soul: and they are as much dead to God who want faith, as they are to the world, whose bodies want souls. Without faith all we do is but dead before God, be it ever so glorious before man. Even as a picture is but a dead representation of the thing itself; so are the works of those who have not faith before God. They are but shadows of good and living things, and not good and living things indeed: For without faith no work is good before God. We must set no good works before faith. “Let no man, saithSt.Augustin, reckon upon his good works before his faith; for where faith was not, good works were not.There is one work in which are all good works, that is, faith which worketh by love. If thou hast this, thou hast the ground of all good works: without this, thou hast only the shadows of them.”

11. To the same purpose, saithSt.Chrysostom, “Many who have not the true faith, yet flourish in works of mercy; but the chief work is lacking, to believe in him whom God hath sent. So soon as a man hath faith, he shall flourish in good works. For faith is full of good works, and nothing is good without faith. They that shine in good works without faith, are like dead men who have goodly and precious tombs. Faith cannot be but naked without good works, for then it is no true faith; and when it is joined to works, yet it is above the works. For as men first have life, and after are nourished; so must our faith in Christ go before, and after be nourished with good works. And life may be without nourishment, but nourishment can’t be without life. A man must needs be nourished by good works, but first he must have faith. He that doth good works, yet without faith, he hath no life. 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. Faithby itself saved him; but works by themselves never justified any man.”

12. Thethirdthing to be noted of true faith is, what good works it doth bring forth. And this Christ himself hath plainly declared,If thou wilt enter into life, keep the commandments. So that we are taught by Christ’s own mouth, that the works of the commandments of God are the true works of faith, the very way that doth lead to everlasting life.

13. Wherefore as ye have any regard for everlasting life, apply yourselves above all things to read and hear God’s word; mark diligently what his commandments are, and with all your endeavour follow the same. First, you must have an assured faith in God, and give yourselves wholly unto him; love him in prosperity and adversity, and dread to offend him evermore. Then for his sake, love all men, friends and foes, because they are his creatures and image, and redeemed by Christ as ye are. Cast in your mind how you may do good unto all men, unto your power, and hurt none. Obey all your superiors and governors; serve your masters faithfully and diligently; disobey not your fathers and mothers, but honour, help, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man: but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies thathate you, that speak evil of you, and hurt you. Take no man’s goods, nor covet your neighbour’s goods; but be content with your own, and bestow them charitably, as need requireth. Flee all idolatry, witchcraft, perjury; commit no manner of adultery, fornication, or other unchastity in will or deed. And labouring continually in thus keeping the commandments, which, wrought in faith, God hath ordained to be the path-way unto heaven, you shall not fail to come to that everlasting life, where you shall live in glory with God for ever.

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