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(which thing none other of our virtues or works properly doth), therefore the Scripture useth to say, that faith without works, and the ancient fathers of the church to the same purpose, that only faith doth justify us.

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

* VI. "So that a true believer may be certain, by the assurance of faith, of the forgiveness of his sins, and of his everlasting salvation by Christ." 38. V. "A true, lively, justifying faith, and the

sanctifying Spirit of God, is not extinguished, nor vanisheth away in the regenerate, either finally or totally."


39. All that are justified are likewise sanctified, their faith being always accompanied with true repentance and good works.

40. Repentance is a gift of God, whereby a godly sorrow is wrought in the heart of the faithful for offending God, their merciful Father, by their former transgressions, together with a constant resolution for the time to come to cleave unto God, and to lead a new life.

41. Albeit that good works, which are the fruits of faith, and follow after justification, cannot make satisfaction for our sins, and endure the severity of God's judgment; yet are they pleasing to God, and accepted of him in Christ, and do spring from a true and lively faith, which by them is to be discerned as a tree by the fruit.

42. The works which God would have his people to walk in, are such as he hath commanded in his Holy Scripture, and not such works as men have devised out of their own brain, of a blind zeal and devotion, without the warrant of the word of God.

43. The regenerate cannot fulfil the law of God perfectly in this life, for in many things we offend all; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

44. Not every heinous sin willingly committed after baptism, is sin against the Holy Ghost and unpardonable; and therefore, to such as fall into sin after baptism, place for repentance is not to be denied.

45. Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety; for by them men do 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.


46. Our duty towards God, is to believe in him, to fear him, and to love him, with all our heart, with all


our mind, and with all our soul, and with all our strength: to worship him, and to give him thanks, to put our whole trust in him, to call upon him, to honour his holy name and his word, and to serve him truly all the days of our life.

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

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

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

50. Fasting is a withholding of meat, drink, and all natural food, with other outward delights, from the body, for the determined time of fasting. "As for those abstinences which are appointed by public order of our state, for eating of fish, and forbearing of flesh at certain times and days appointed, they are no ways meant to be religious fasts, nor intended for the maintenance of any superstition in the choice of meats, but are grounded merely upon politic consideration, for provision of things tending to the better preservation of the commonwealth."

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

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

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

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

55. The name of God is to be used with all reverence and holy respect, and therefore all vain and rash swearing is utterly to be condemned; yet, notwith

standing, upon lawful occasions, an oath may be given and taken, according to the word of God, justice, judgment, and truth.

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


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

58. We do profess, that the supreme government of all estates within the said realms and dominions, in all causes, as well ecclesiastical as temporal, doth of right appertain to the king's highness. Neither do we give unto him hereby the administration of the word and sacraments, or the power of the keys, but that prerogative only which we see to have been always given unto all godly princes in Holy Scripture by God himself; that is, that he should contain all estates and degrees committed to his charge by God, whether they be ecclesiastical or civil, within their duty, and restrain the stubborn and evil-doers with the power of the civil sword.


59. The neither of himself, nor by any pope, rity of the Church or see of Rome, or by any other means, with any other, hath any power or authority to

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