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IX. Of Original or Birth-Sin.
*Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but
IX. De Peccatio Originali.
Peccatum originis non est (ut fabulantur Pelagiani) in imitatione Adami situm,
*By one man sin entered into the world, and death by sin; and so death passed upon all men, for that (or, in whom) all have sinned. – Death reigned even over them that had not sinned after the similitude of Adam’s transgression. – By one man’s offence (or, by one offence) death reigned by one. – By the offence of one (or, by one offence) judgment came upon all men to condemnation. – By one man’s disobedience many were made sinners. Rom. 5:12, 14, 17–19. In Adam all die. 1 Cor. 15:22. Cleanse thou me from secret faults. Ps. 19:12. Remember not the sins of my youth (or, infancy, see Exod. 2:6. Jud. 13:8. Isai. 7:16. Heb.) Ps. 25:7. Thou hast set our secret sins in the light of thy countenance. Ps. 90:8. Sin that dwelleth in me. Rom. 7:17. When I would do good, evil is present with me. Rom. 7:21. The sin which doth so easily beset us. Heb. 12:1. Lest any root of bitterness springing up trouble you. Heb. 12:15. That the body of sin might be destroyed. Rom. 6:6. Mortify your members which are upon the earth. Col. 3:5. Our old man is crucified with him. Rom. 6:6. Though our outward man perish, yet the inward man is renewed day by day. 2 Cor. 4:16. The law of sin which is in my members. Rom. 7: 23. The leaven of malice and wickedness. 1 Cor. 5:8.
*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 according 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 wisdom, 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 knowledge of good and ill, did notwithstanding most unmindfully, or rather most willfully, 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.
This so great and miserable a plague, if it had only rested on Adam, who first offended, it bad 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 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.
O 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! Hom. 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 affections 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.
*it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam,
sed est vitium, et depravatio naturae, cujuslibet hominis ex Adamo naturaliter propagati:
*We have before proved, (or charged) both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one, &c. &c. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Rom. 3:9–12, 19. As in water face answereth to face, so the heart of man to man. Prov. 27:19. There is no man that sinneth not. 1 Kings 8:46. The whole world lieth in wickedness. 1 John 5:19. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 1 Cor. 2:14. Professing themselves to be wise, they became fools. Rom. 1:22. From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, &c. Mark 7:21. What is man, that he should be clean? And he which is born of a woman, that he should be righteous? Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water. Job 15:14–16. How can he be clean that is born of a woman? Job 25:4. Who can bring a clean thing out of an unclean? not one. Job 14:4. Behold, I was shapen in iniquity; and in sin did my mother conceive me. Ps. 51:5. That which is born of the flesh is flesh. John 3:6. In my flesh dwelleth no good thing. Rom. 7:18. The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. Ps. 58:3. Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death. James 1:14, 15. We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. Tit. 3:3. Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. Eph. 4:22. Except a man be born again, he cannot see the kingdom of God. John 3:3. Mortify your members which are upon the earth. Col. 3:5.
*The Pelagians denied that this evil of original sin was hereditary. For these are the very words of Pelagius himself: As without virtue, so are we also born without vice. And before the action of our own will, that alone is in man, which God created. – Again Pelagius said: That that first sin did not hurt the first man only, but all mankind also, his issue and offspring: but he doth immediately add: Not by propagation, but by example, that is to say, Not that they which came of him, drew any vice of him, but because that they which sinned afterward did in sinning imitate him that sinned first and before them. B. iii. 10.
Since all the inclination, disposition, and desire of our nature, even in a child but one day old, is repugnant to the pureness and will of God, which is only good, no man therefore is punished for his father, but every one for his own iniquity: and calamities fall even on the youngest babes, whom we see to be touched with many afflictions by the holy and just judgment of the most just God. B. iii. 10.
For even very babes give manifest tokens of evident depravation, so soon as they once begin to be able to do any thing, yea, before they can perfectly sound any one syllable of a whole word. B. iii. 10.
Our whole will is led captive by concupiscence, which is a root envenomed with poison, infecteth all that is in man, and doth incline, draw on, and drive men to things carnal, forbidden, and contrary to God, to the end that he may greedily pursue them, put all his delight in them, and content himself with them. B. iii. 10.
Neither is the nature of man the cause of sin. For God which created all things, did also create the nature of man, and made it good, even as all things else which he created were also good. Therefore the nature of man was good. For it is an accidental quality that happened to man either in, or immediately after his fall, and not a substantial property to have his nature so spoiled with corruption as now it is. B. iii. 10.
This evil doth by descent flow from our first parents into all their posterity, so that at this day sin doth not spring from elsewhere, but of ourselves, that is to say of our corrupt judgment, depraved will, and the suggestion of the devil. – And yet notwithstanding he laboureth in vain unless we yield ourselves to his hands to be framed as he listeth. B. iii. 10.
Original sin is the vice or depravation of the whole man, whereby he can not understand God and his will but of a perverse judgment of things, doth overthwartly and perverteth all things. B. iii. 10.
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 in sin, committing many actual transgressions, &c. Baptismal Service.
That which is born of the flesh, saith Christ, is flesh; and that which is born of the Spirit is spirit. (John 3:6.) 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. Hom. 28:1.
In ourselves therefore may we not glory, which of ourselves, are nothing but sinful. Hom. ii. 2.
Our pride shall be thereby abated; perceiving nought to come of ourselves but sin and vice. Hom. xxix. ii.
And the holy man Job, having in himself great experience of the miserable and sinful estate of man, doth open the same to the world in these words: Man, saith he, (Chap. 14:1, 2,) that is born of a woman, living but a short time, is full of manifold miseries: he springeth up like a flower, and fadeth again; vanisheth away as it were a shadow, and never continueth in one state. And dost thou judge it meet, O Lord, to open thine eyes upon such a one, and to bring him to judgment with thee? Who can make him clean, that is conceived of an unclean seed? And all men of their evilness and natural proneness be so universally given to sin, that, as the Scripture saith, God repented that ever he made man. Hom. ii. 1.
Thus we have heard how evil we be of ourselves, how of ourselves, and by ourselves, we have no goodness, help, or salvation, but contrariwise sin, damnation, and death everlasting. Hom. ii. 2.
When we were in the flesh, the motions (gr. passions) of sins, which were by the law, did work in our members to bring forth fruit unto death. – Sin taking occasion by the commandment, wrought in me all manner of concupiscence. Rom. 7:5, 8. When ye were the servants of sin, ye were free from righteousness. Rom. 6:20.
*whereby man is very far gone from original righteousness, and is of his own nature inclined to evil,
qua fit, ut ab originali justitia quam longissime distet; ad malum sua natura propendeat;
*God hath made man upright; but they have sought out many inventions. Eccl. 7:29. All we like sheep have gone astray; we have turned every one to his own way. Isa. 53:6. All have sinned, and come short of the glory of God. Rom. 3:23. God saw that the wickedness of man was great in the earth, and that every imagination (or, the whole imagination: The Hebrew word signifeth not only, the imagination, but also the purposes and desires) of the thoughts of his heart was only evil continually. (Heb. every day.) And it repented the Lord that he had made man on the earth, and it grieved him at his heart. Gen. 6:5, 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 all together become filthy; there is none that doeth good, no, not one. Ps. 14:2, 3. Rom. 3:10, &c. The imagination of man’s heart is evil from his youth. Gen. 8:21. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man. Matt. 15:19, 20. The heart is deceitful above all things and desperately wicked: who can know it? Jer. 17:9. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness (or, hardness) of their heart. Ephes. 4:18. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. 1 Cor. 3:18, 19. They are wise to do evil, but to do good they have no knowledge. Jer. 4:22. Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires (gr. the wills) of the flesh and of the mind; and were by nature the children of wrath even as others. Eph. 2:3. The works of the flesh are manifest, which are these: adultery, fornication, &c. &c. Gal. 5:19–21.
*so that the flesh lusteth always contrary to the Spirit; **and therefore in every person born into this world, it deserveth God’s wrath and damnation.
ut caro semper adversus Spiritum concupiscat; unde in unoquoque nascentium iram Dei atque damnationem meretur.
*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. 5:17. 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. I find a law, that, when I would do good, evil is present with me. I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Rom. 7:8, 13, 21, 23. Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. James 4:5, 6. Abstain from fleshly lusts, which war against the soul. 1 Pet. 2:11. Make not provision for the flesh, to fulfill the lusts thereof. Rom. 13:14. Every man is tempted, when he is drawn away of his own lust, and enticed. James 1:14. The old man is corrupt according to the deceitful lusts. Eph. 4:22.
*For carnal reason, being always an enemy to God, and not perceiving the things of God’s Spirit, doth abhor such precepts, &c. Hom. xxii. 1.
**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. 8:13. That every mouth may be stopped, and all the world may become guilty before God (or, subject to the judgment of God.) Rom. 3:19. By the offence of one (or, by one offence) judgment came upon all men to condemnation. Rom. 5:18. The wages of sin is death. Rom. 6:20. As by one man sin entered into the world, and death by sin; and so death passed upon all men, for that (or, in whom) all have sinned. Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression. Rom. 5:12, 14. By man came death. In Adam all die. 1 Cor. 15:21, 22. To be carnally minded is death; but to be spiritually minded is life and peace. Rom. 8:6. He that soweth to his flesh shall of the flesh reap corruption. Gal. 6:8. If ye believe not that I am he, ye shall die in your sins. John 8:24.
**Being by nature born in sin and the children of wrath. Bap. Service.
By nature we are all subject to damnation, in which state if God do leave us, we have no cause to complain of him. Nowell, p. 14.
We were all miserable persons, sinful persons, damnable persons, 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. Hom. xxv. 2.
Before the coming of Christ into the world, all men universally 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 sundry 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 – members of his body – heirs of his kingdom – his true friends and brethren – sweet and lively bread – the elect and chosen people of God. Hom. xxiv. I.
*and this infection of nature doth remain, yea, in them that are regenerated;
Manet etiam in renatis haec naturae depravatio.
*For we know that the law is spiritual: but I am carnal, sold under sin. – For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. – For I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. – So then with the mind I myself serve the law of God; but with the flesh the law of sin. Rom. 7:14, 18, 22, 23, 25. 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. 8:7, 8. I find a law, that, when I would do good, evil is present with me. Rom. 7:21. For 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. 5:17. 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. 4:2. There is not a just man upon earth, that doeth good, and sinneth not. Eccles. 7:20. For a just man falleth seven times, and riseth up again. Prov. 24:16. Who can say, I have made my heart clean, I am pure from my sin. Prov. 20:9. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say that we have not sinned, we make him a liar, and his word is not in us. 1 John 1:8, 10. We are all as an unclean thing, and all our righteousnesses are as filthy rags. Isai. 64:6. In many things we offend all. James 3:2.
*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 things which we ought not to have done; and there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Confession.
We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed by thought, word, and deed. Com. Service.
We are letted by the natural corruption of our own flesh, and the wicked affections of the same. Hom. xxxii. 1. Sec also Art. XV.
First of all it seemeth good to tell, what the old man is, what the new or regenerate man is, and what the power or strength of man is. For by the demonstration thereof we shall the better understand what it is to mortify the old man, and to be renewed in the spirit. We say that the old man is all that which we have of nature, or of our first parents, to wit, not the body only or the flesh, I mean the grosser and substantial part of the body, but even the very soul, with the strength, the power and faculties of the same. The word flesh, therefore, doth import the natural power and faculties of man. The new man is said to be he that is regenerate by the Spirit of God in Christ, or is renewed according to the image of Christ, with all the gifts and virtues of the Holy Ghost. And as the flesh is put for the old man, so is the spirit by an antithesis commonly used and taken for the new man.
Regeneration is the renewing of the man, by which through the faith of Jesus Christ, we, which were the sons of Adam, and of wrath, are born again the sons of God, and do therefore put off the old man, and put on the new, which both in understanding and will doth freely serve the Lord. The author of this regeneration, is the Holy Ghost, which is from heaven given unto man, I mean to a faithful man. Whereby it cometh to pass, that we do daily put off that old man, and put on the new: which thing is done when we walk, not in concupiscence, after the carnal inclination of the flesh, but in newness of sense, according to the working of the Holy Ghost, by whom we are regenerate. B. iv. 2.
John 3:3, 5, 6. In these words are comprehended two things worthy to be remembered, and very consonant to our present argument. First, none enter into the kingdom of heaven, but those that be regenerate from above by the Holy Ghost: therefore our first birth tendeth to death and not to life. For in our first nativity we are born to death. The latter is, That which is born of flesh is flesh: therefore in our first nativity we are all born of flesh. But touching the disposition of the flesh, and the force thereof, the Apostle saith: The fleshly mind is enmity against God: for it is not obedient to the law of God, neither can be. Therefore that fleshly birth engendereth us not the friends and sons, but the enemies of God: and so consequently doth make us in danger of the wrath of God. For the wrath of God doth signify the punishment, which is by the just judgment of God laid upon us men. And he is called the child of death, which is adjudged or appointed to be killed. So also the son of perdition, &c. Now mark that he calleth us also the sons of wrath, that is the subjects of pain and damnation, even by nature in birth from our mother’s womb.
It (original sin) breaketh out and bringeth forth in us those works, that the Scriptures call the works of the flesh, even like as when an oven set on fire doth cast out flames and sparkles, or as a fountain that over springeth, doth pour out water in great abundance. There is no quietness in the nature of man: For covetousness with filthy lust ariseth in it, ambition cleaveth to it, anger invadeth it, pride puffeth it up and causeth it to swell, drunkenness delighteth it, and envy torments both thyself and others. B. iii. 10.
As in these (man’s depravation, and the corruption of all his strength) are opened the veins of pure doctrine, so in them are placed the foundations of our faith and whole belief. For if there be no original sin, then is there no grace: or if there be any, yet shall it have nothing to work in us. If our own strength is whole and sound, then have we no need of any physician. In vain therefore came the Son of God into the world. For then shall men be saved by their own strength and ability, and so shall the foundation of our faith be quite turned upside down. B. iii. 10.
whereby the lust of the flesh, called in Greek, *phronema 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 there is no condemnation for them that believe and
Qua fit, ut affectus carnis, Graece φρόνημα σαρκος, (quod alii sapientiam, alii sensum, alii affectum, alii stadium carnis interpretantur), legi Dei non subjiciatur. Et quamquam renatis et credentibus nulla propter Christum est condemnatio,
*They that are after the flesh do mind (φρονουσιν) the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded (Gr. the minding of the flesh, φρόνημα της σαρκος) is death; but to be spiritually minded (Gr. the minding of the Spirit, φρόνημα του πνευματος) is life and peace: because the carnal mind (φρόνημα της σαρκος) is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom. 8:5–7. 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 (ου φρονεις) the things that be of God, but those that be of men. Matt. 16:22, 23.
**Verily, verily, I say into you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. John 5:24. He that believeth on him is not condemned. John 3:18. He that believeth and is baptized shall be saved. Mar. 16:16. There is therefore now no condemnation to them which are in Christ Jesus. Rom. 8:1. Christ hath redeemed us from the curse of the law. Gal. 3:21.
**But what booteth it now to bewail? Sin is come, and so come that it cannot be avoided. “There is no man living, no, not the justest man on the earth, but he falleth seven times a day,” as Solomon saith. (Prov. 24:16.) 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. Hom. xxv. 2.
are baptized, *yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin.
peccati tamen in sese rationem habere concupiscentiam fatetur Apostolus.
*When we were in the flesh, the motions (Gr. passions) of sins, which were by the law, did work in our members to bring forth fruit unto death. I had not known sin, but by the law: for I had not known lust (or, concupiscence), except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. Rom. 7:5, 7, 8. Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matt. 5:28. The heart is deceitful above all things, and desperately wicked: who can know it? Jer. 17:9, 10. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee! Jer. 4:14. The backslider in heart shall be filled with his own ways. Prov. 14:14.
*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.
X. Of Free Will.
*The condition of man after fall of Adam is such
X. De libero Arbitrio.
Ea est hominis post lapsum Adae, conditio,
*As other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. Eph. 4:17, 18. Became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. Rom. 1:21, 22. The imagination of man’s heart is evil from his youth. Gen. 8:21.
*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 reprobrates and castaways, being perpetually damned to the everlasting pains of hell-fire. Hom. xxv. 2.
As transgressors of God’s commandment, they and their posterity are brought to a perpetual shame and confusion. Hom. xvii.
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. Hom. 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.
*that he cannot turn and prepare himself,
ut sese convertere ac praeparare non possit,
*A deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? Isa. 44:20. O Israel thou hast destroyed thyself; but in me is thy help. Hosea 13:9. When we were yet without strength, Christ died for the ungodly. Rom. 5:6. They that are in the flesh cannot please God. Rom. 8:8. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 1 Cor. 2:14. No man can come to me, except the Father which hath sent me draw him. John 6:44. No man can say that Jesus is the Lord, but by the Holy Ghost. 1 Cor. 12:3. God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:26. As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him. Col. 2:13. Whose heart the Lord opened, that she attended unto the things which were spoken of Paul. Acts. 16:14. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. Acts 5:31. They glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. Acts 11:18. The preparations (or, disposings) of the heart in man, and the answer of the tongue, is from the LORD. Prov. 16:1. Turn thou me, and I shall be turned; for thou art the LORD my God. Surely after that I was turned, I repented. Jer. 31:18, 19. Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. Jer. 17:14.
**We are tied and bound with the chain of our sins. Occas. Prayers.
O 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 original sin and by evil custom, so darkened, and natural judgment so corrupted, that man doth not sufficiently understand what difference is between honest and dishonest, right and wrong. Nowell, p. 29.
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 or the devil, by breaking God’s commandment in our first parent Adam. We are all become unclean: Ps. 14:3. but we are all not able to cleanse ourselves, nor make one another of us clean. We are by nature the children of God’s wrath: Eph. 2:3. but we are not able to make ourselves the children and inheritors of God’s glory. We are sheep that run astray: 1 Pet. 2:25. but we cannot of our own power come again to the sheepfold, so great is our imperfection and weakness. Hom. 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 15:5.) Again, Of ourselves we are not able as much as to think a good thought. (2 Cor. 3:5.) And in another place, It is God that worketh in us both the will and the deed. (Phil. 2:13.) 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 testify by his prophet, saying, And I will give thee an heart to know me, that I am the Lord; they shall be my people, and I will be their God; for they shall return unto me with their whole heart. Hom. 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.
O God, make clean our hearts within us; and take not thy Holy Spirit from us. Morn. Prayer.
O 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.
There is born together with all men a blindness of heart and mind, a doubting in the promises of God, and an unbelief and perverse judgment in all heavenly things. For albeit that man hath at God’s hand received understanding, yet by reason of his own corruption, ignorance is a peculiar and proper heritage belonging unto him. For he is then not in his kingdom, when he is blind, when he doth err, when he doth doubt, when he doth not believe, nor use the gifts that God has given him, rightly as he should, that is to his own salvation, and the glory of his Maker. B. iv. 2.
In the knowledge or understanding of heavenly matters there is not one small spark of light in man, his wit of itself is nothing but darkness, which at the beginning was created by God most sharp and lightsome, but was afterwards by man’s corruption utterly rebated and darkened again. For therefore it is that Christ in the gospel said: No man cometh to me, unless my Father draw him. B. iv. 2.
The liberty of the sons of God we do willingly acknowledge and freely confess: but the arrogant disputations of some blasphemous praters concerning free-will, as though it were in our power of ourselves to do any heavenly thing, we do utterly reject and flatly deny. And yet we do not make man subject to fatal necessity, nor turn upon God the blame of iniquity. B. iv. 2.
*by his own natural strength and good works,
naturalibus suis viribus, et bonis operibus,
*Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Tit. 3:5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. John 3:5. For many, I say unto you, will seek to enter in, and shall not be able. Luke 13:24. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Rom. 9:16. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. 2 Cor. 3:5. Who maketh thee to differ from another? and what hast thou that thou didst not receive? 1 Cor. 4:7. If by grace, then is it no more of works. Rom. 11:6. Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? because they sought it not by faith, but as it were by the works of the law. Rom. 9:31, 32.
*Hitherto we have heard what we are of ourselves; very sinful, 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 ourselves no hope of salvation, but rather whatsoever maketh unto our destruction. Hom. ii. 2.
We do no less flee from God after our fall, than Adam did. Hom. xxxii. l.
Almighty God, who seest that we have no power of ourselves 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.
*to faith and calling upon God;
ad fidem et invocationem Dei;
*A man can receive (or, take unto himself) nothing, except it be given him from heaven. John 3:27. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? Rom. 10:14, 15. We know not what we should pray for as we ought. Rom. 8:26. The grace of God that bringeth salvation to all men hath appeared. Tit. ii. 11. The light shineth in darkness; and the darkness comprehendeth it not. John i. 5. Ye were sometimes darkness. Eph. v. S. If our Gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. God who commanded the light to shine out of darkness, (gr. is he who hath) shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Cor. iv. 3, 4, 6. To open their eyes, and to turn them from darkness to light. Acts 26:18. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isai. 9:2. The dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow death, to guide our feet into the way of peace. Luke 1:78, 79. I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6. 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 1:17, 18. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. 1 Cor. 3:5, 6. Then opened he their understanding, that they might understand the scriptures. Luke 24:45. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Acts 11:21. Whosoever believeth that Jesus is the Christ is born of God. 1 John 5:1. We are labourers together with God: ye are God’s husbandry, ye are God’s building. 1 Cor. 3:9. This is the work of God, that ye believe on him whom he hath sent. John 6:29. Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matt. 16:17. 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. 13:11, 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. 1:29. God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ – For by grace are ye saved through faith; and that not of yourselves: it is the gift of God. Eph. 2:4, 5, 8. It is of faith that it might be by grace. Rom. 4:16. Through the faith of the operation of God. Col. 2:12.
*The first coming unto God is through faith. Hom. 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 distrust, 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 in 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. Hom. iii. 3.
True and lively faith in the merits of Jesus Christ is not ours, but by God’s working in us. Hom. iii. 1.
The cause or beginning of faith cometh not of any man, or any strength of man, but of God himself, who by his Holy Spirit inspireth faith into our hearts. For in the Gospel the Lord saith, No man cometh to me unless my father draw him. And again, Flesh and blood, saith the Lord to Peter, confessing Christ in true faith, hath not revealed this to thee, but my father which is in heaven. Whereunto the Apostle Paul alludeth when he saith, We are not able of ourselves to think anything as of ourselves, but all our ability is of God. And in another place, To you it is given for Christ, not only to believe in him, but also to suffer for his sake. Faith therefore is poured into our hearts by God, who is the well spring and cause of all goodness. B. i. 4.
wherefore we *have no power to do good works, pleasant and acceptable to God,
quare ad pietatis opera facienda, quae Deo grata et accepta, nihil valemus,
*Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil. Jer. 13:23. I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Rom. 7:18, 19. They that are in the flesh cannot please God. Rom. 8:8. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. Jer. 10:23. Without me (or, severed from me) ye can do nothing. John 15:5. They that are after the flesh do mind the things of the flesh. To be carnally minded (gr. the minding of the flesh) is death. Rom. 8:5, 6. Without faith it is impossible to please him. Heb. 11:6.
*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 divers ways, to the great increase of his condemnation. Hom. xxv. 2.
Of ourselves we be crab trees, that can bring forth no apples. We be 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. Hom. ii. 2.
O God, the strength of all them that put their trust in thee, mercifully accept our prayers; and because, through the weakness 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.
*without the grace of God by Christ preventing us,
absque gratia Dei (quae per Christum est) nos praeveniente
*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. 8:6. No man can come to me, except the Father which hath sent me draw him – except it were given unto him of my Father. John 6:44, 65. The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee (or, have I extended loving kindness unto thee). Jer. 31:3. I drew them with cords of a man, with bands of love. Hosea 11:4. Not by might, nor by power, but by my Spirit, saith the LORD of hosts. Zech. 4:6. From me is thy fruit found. Hosea 14:8. Ye are dead, and your life is hid with Christ in God. Col. 3:3. For it is God which worketh in you, both to will and to do of his good pleasure. Phil. 2:3. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained (or, prepared) that we should walk in them. Eph. 2:10. This people have I formed for myself. Isa. 43:21. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. Gal. 6:15. And that ye put on the new man, which after God is created in righteousness and true holiness. Eph. 4:24. A new heart will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Ezek. 36:26, 27. We were by nature the children of wrath even as others. But 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. Eph. 2:3–5. A certain woman named Lydia, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. Acts 16:14. He that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth. Rev. 3:7.
*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. Hom. 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 invisible 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 our soul and body. To hold the way, which God hath prepared for us to walk rightly in our journey, we must acknowledge 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 not of ourselves; we cannot glory therein, as begun of ourselves; but we ought to glory in God, from whom it came to us. Hom. 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.
O God, our refuge and strength, who art the author of all godliness. Twenty-third Sunday after Trinity.
*that we may have a good will,
ut velimus,
*Thy people shall be willing in the day of thy power. 110:3. The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. Deut. 30:6. And will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: that they may walk in my statutes, &c. Ez. 11:19, 20; 36:25–29. The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. Rom. 8:2. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 2 Cor. 10:5. If the Son shall make you free, ye shall be free indeed. John 8:36. Being made free from sin, ye became the servants of righteousness. Rom. 16:18. Where the Spirit of the Lord is, there is liberty. 2 Cor. 3:17. – Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Tit. 2:14. The last Adam was made a quickening Spirit. 1 Cor. 15:45. Create in me a clean heart, O God; and renew a right spirit within me. Ps. 51:10. It is the Spirit that quickeneth. John 6:63. The Spirit giveth life. 2 Cor. 3:6. The manifestation of the Spirit is given to every man to profit withal. 1 Cor. 12:7.
*Stir up, we beseech thee, O 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 regenerate 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. Hom. xxviii. 1.
Do you trust that you are inwardly moved by the Holy Ghost to take upon you this office and ministration, to serve God for the promoting of his glory, and the edifying of his people? Ord. 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. Ordination Service.
By the pouring of the Holy Ghost into our hearts, the understanding and will are instructed in the faith. Grace doth call, justify, save, or glorify the faithful: so that we must make our account that the whole work of our salvation, and all the virtues of the godly do proceed of the only grace of God alone, whose working we do at all times acknowledge and confess. B. iv. 1.
Grace healeth the soul, and maketh it first to will well, and then to work effectually the thing that it willeth: so it causeth it to persevere in goodness, and at length to come to eternal glory. B. iv. 1.
and *working with us when we have that good will.
et cooperante dum volumus.
*I am come that they might have life, and that they might have it more abundantly. John 10:10. As sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ. Rom. 5:21. By whom we have access by faith into this grace wherein we stand. Rom. 5:2. LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us (or, for us). Isa. 26:12. He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. John 3:21. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. 2 Cor. 3:5. 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. 12:9. Looking unto Jesus, the author and finisher of our faith. Heb. 12:2. By the grace of God I am what I am : and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 1 Cor. 15:10. I can do all things through Christ which strengtheneth me. Phil. 4:13. The steps of a good man are ordered (or, established) by the LORD: and he delighteth in his way. Ps. 37:23. Man’s goings are of the LORD; how can a man then understand his own way. Prov. 20:24. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. Jer. 10:23. Abide in me, and I 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. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. John 15:4, 5. 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. 13:21. 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. 1:6. For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. Rom. 11:36.
*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. Hom. xxix. 2.
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 our ourselves, once to think any thing, but all our ableness is of God’s goodness. Hom. xxix. 1.
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 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 deservings and endeavours, our wits and virtue? Nay verily, St. Paul will not suffer flesh and clay to presume to such arrogancy; and therefore saith, All is of God, which hath reconciled us to himself by Jesus Christ. For God was in Christ when he reconciled the world unto himself. Hom. xxix. 3.
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, and 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 preventing us thou dost put into our minds good desires; so by thy continual help we may bring the same to good effect. Coll. 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. Coll. for 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; through Jesus Christ our Lord. Amen. Occasional Coll.
Almighty God, our heavenly Father, who hath given you a good will 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.
XI. Of the Justification of Man.
We are *accounted righteous be fore God, only for the merit of our Lord and Saviour Jesus Christ
XI. De Hominis Justificatione.
Tantum propter meritum Domini ac Servatoris nostri Jesu Christi, – justi coram Deo reputamur,
*Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without (χωρις) the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short (υστερουνται) of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith. Therefore we conclude that a man is justified by faith, without (χωρις) the deeds of the law. Rom. 3:20–28. I will raise unto David a righteous branch. – And this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Jer. 23:5, 6. To make reconciliation for iniquity, and to bring in everlasting righteousness. Dan. 9:24. He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 2 Cor. 5:21. Through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Acts 13:38, 39. Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord. 1 Cor. 1:30. Enter not into judgment with thy servant: for in thy sight shall no man living be justified. Ps. 143:2. With the heart man believeth unto righteousness. Rom. 10:10.
*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. Hom. iii. 1.
Three things must go together in our justification. Upon God’s part, his great mercy and grace: upon Christ’s part, justice ; that is, the satisfaction of God’s justice, or the price of our redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and thoroughly: and upon our part, true and lively faith in the merits of Jesus Christ; which yet is not ours, but by God’s working in us. So that, in our justification, there is not only God’s mercy and grace, but also his justice; which the Apostle calleth the justice of God: and it consisteth in paying our ransom, and fulfilling of the Law: and so the grace of God doth not shut out the justice of God in our justification; but only shutteth out the justice of man: that is to say, the justice of our works as to be merits of deserving our justification. And therefore St. Paul declareth here nothing upon the behalf of man concerning his justification, but only a true and lively faith: which nevertheless is the gift of God, and not man’s only work without God. Hom. 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; and 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 meritorious thereof. Hom. 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 him, 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. Hom. iii. 1.
*by faith,
per fidem
*Surely shall one say, In the LORD have I righteousness (Heb. righteousnesses) and strength. In the LORD shall all the seed of Israel be justified, and shall glory. Isa. 45:24, 25. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (επι τη πίστει). Phil. 3:9. Even as Abraham believed God, and it was accounted (or, imputed) to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. Gal. 3:6, 7.
*The only mean and instrument of salvation required on 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 the 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. Hom. 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 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. 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.
Faith is a stedfast assuredness of conscience, which doth embrace Christ in the same sort, wherein he is offered unto us by the Gospel. B. i. 4.
Faith alone, that is, faith for itself, and not for any works of ours doth justify the faithful. For itself, I say, not in respect that it is in us a quality of the mind, or our own work in ourselves, but in respect that faith is the gift of God’s grace, having in it a promise of righteousness and life: and in respect that naturally of itself it is a certain and undoubted persuasion resting upon God, and believing that God being pacified by Christ, hath through Christ bestowed life and all good things on us. Therefore faith for Christ, and by the grace and promise of God doth justify: and so faith, that is, that which we believe and wherein our confidence is settled, God I say himself by the grace of God doth justify us through the redemption in Christ: so that now our own works or merits have no place left to them at all, I mean, in justification. B. i. 6.
Christian faith doth attribute the grace of God, remission of sins, sanctification, and justification fully and wholly to the free mercy of God, and to the merit of Christ’s passion; yea, in such sort doth Christian faith attribute these special benefits unto it, that beside it nothing at all is admitted to take part with it. He that believeth to be fully justified by the death and resurrection of the Lord seeketh no further grace and righteousness in any other thing, than in Christ only; upon whom he stayeth; whom, also, by faith, he feeleth in his heart or mind already to exercise his force, by the Holy Ghost. B. v. 7.
When we affirm that we are justified by faith, or when we make faith the cause of justification (which thing must be by frequent repetition beaten into our memories), we do not understand that faith, as it is a virtue in us, doth work, and by the quality that sticketh to us, doth merit righteousness in the sight of God: but so often as we make mention of faith, we understand the grace of God, exhibited in Christ, which is through faith freely applied to us, and received as the free gift bestowed upon us. And in that sense doth Paul use the name of faith, when he affirmeth that faith doth justify. B. iii. 9.
*and not for our own works or **deservings:
non propter opera et merita nostra,
*Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even 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. 2:16. That no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith; and the law is not of faith. Gal. 3:11, 12. Therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. Rom. 1:17. To them that have obtained like precious faith, through the righteousness of God and our Saviour Jesus Christ. 2 Pet. 1:1. Being justified by faith, we have peace with God, through our Lord Jesus Christ. Rom. 5:1. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God: and being fully persuaded, that what he had promised he was able also to perform. And therefore it was imputed to him for righteousness. Rom. 4:20–22. They being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth, Rom. 10:3, 4. By grace are ye saved through faith; not of works, lest any man should boast. Eph. 2:8, 9. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. Rom. 11:6. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Eph. 1:5, 6. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Gal. 5:4. As many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things which are written in the book of the law to do them. Gal. 3:10. We know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man. 1 Tim. 1:8, 9. If Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Rom. 4:2, 3, 5. Not by works of righteousness which we have done, but according to his mercy he saved us; – that being justified by his grace, we should be made heirs according to the hope of eternal life. Tit. 3:5, 7.
*St. Ambrose, a Latin author, saith these words; This is the ordinance of God, that they which believe in Christ should be 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? Hom. 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 conscience 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 fulfill 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.
Behold, the law bringeth a curse with it, and maketh us guilty, not because it is of itself naught or unholy; – God forbid we should so think; – but because the frailty of our sinful flesh is such, that we can never fulfill it, according to the perfection 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 damnation set before his eyes, as it were in a most clear glass. So that now of himself he was most wretched and miserable, destitute of all hope, and never able to pacify God’s heavy displeasure, nor yet to escape the terrible judgment of God, whereinto he and all his posterity were fallen, by disobeying God’s holy law. Hom. xxv. 2. See also Article XIV.
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. Hom. xvi. 1.
And after this wise to be justified, only by this true and lively faith in Christ, speak all the old and ancient authors, both Greeks and Latins; of whom I will specially rehearse three; Hilary, Basil, and Ambrose. St. Hilary saith these words plainly in the ninth Canon upon Matthew; Faith only justifieth. And St. Basil, a Greek author, writeth thus: This is a perfect and whole rejoicing in God, when a man advanceth not himself for his own righteousness; but acknowledgeth himself to lack true justice and righteousness, and to be justified by the only faith in Christ. And Paul, saith he, doth glory in the contempt of his own righteousness; and that he looketh for the righteousness of God by faith. (Philip. 3:9.) These be the very words of St. Basil. Hom. iii. 2.
**Who hath first given to him, and it shall be recompensed unto him again? Rom. 11:35. Who hath prevented me, that I should repay him? Job 41:11. Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him that thou makest thy ways perfect? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Job 22:2, 3; 35:7.
**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 derogation 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 blood of his Son Jesus Christ, without merit or deserving on our part, that our sins are forgiven us; that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. Hom. xvi. 1.
Let us know our own works, of what imperfection they be, and then we shall not stand foolishly and arrogantly in our own conceits, nor challenge any part of justification by our merits or works. Hom. 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 heaven to save our souls, but this only work of Christ’s precious offering of his body upon the altar of the cross. (Acts 4:12.) 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. Hom. 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 understanding 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, cloth 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 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 justification. Hom. iii. 2. See Article XVII.
Let us all confess with mouth and heart, that we be full of imperfections. Let us know our own works, of what imperfection they be; and then we shall not stand foolishly and arrogantly in our own conceits, nor challenge any part of justification by our merits or works. Hom. ii. 2.
What place shall grace and the mercy of God have left unto them if we by works do merit justification? What shall I need to believe that by the blood of Christ I shall be justified, if God by my works be at one with me again who for my sins was angry with me? Finally salvation and righteousness are promised of God. But then the promise endeth, when our own merits begin to come in place. For the Apostle to the Galatians saith: If inheritance be of the law, then is it not now of the promise. But God gave the inheritance to Abraham by promise: therefore that the promise might remain stable, faith justifieth and not merits. B. i. 6.
The Apostles, disputing with great gravity and invincible power of the Spirit, did plainly prove, that a Christian without any observations of the ceremonial law, or help of any works, even by the only mere and free grace and mercy of God in Christ, is sanctified, purified, justified and saved. Which undoubtedly is the helm, (as commonly is said,) and stern of the Evangelists’ and Apostles’ doctrine; which whoso denieth, he hath no part, doubtless, in the inheritance of Christ and his Gospel. B. v. 7.
wherefore that we are justified by *faith only is a most **wholesome doctrine,
quare sofa fide nos justificari doctrina est saluberrima,
*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. Hom. v. 1.
**What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Rom. 6:1, 2. Do we then make void the law through faith? God forbid: yea we establish the law. Rom. 3:31. The LORD is well pleased for his righteousness sake; he will magnify the law, and make it honourable. Isa. 42:21. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. Isai. 32:17. Being justified by faith, we have peace with God through our Lord Jesus Christ. Rom. 5:1. Now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Rom. 6:22. According to his mercy he saved us, – that being justified by his grace, we should be made heirs according to the hope of eternal life. 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. These things are good and profitable unto men. Tit. 3:5, 7, 8.
**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. Hom. 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 contrariwise 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 forgiven, 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. Hom. iii. 2.
To justify is as much as to quit from judgment, and from the denounced and uttered sentence of condemnation. It signifieth to remit offences, to cleanse, to sanctify, and to give utterance of life everlasting. For it is a law term, belonging to courts where judgment is exercised. Imagine therefore, that man is set before the judgment seat of God, and that there he is pleaded guilty, to wit, that he is accused and convinced of heinous offences, and therefore sued to punishment or to the sentence of condemnation. Imagine also that the Son of God maketh intercession, and cometh in as a mean, desiring that upon him may be laid the whole fault and punishment due unto us men, that he by his death may cleanse them and take them away, setting us free from death and giving us life everlasting. Imagine too, that God the most high and just Judge receiveth the offer and translateth the punishment together with the fault from us unto the neck of his Son, making therewithal a statute, that whosoever believeth that the Son of God suffered for the sins of the world, brake the power of death, and delivered us from damnation, should be cleansed from his sins, and made heir of life everlasting. Justification of life, therefore, is an absolution from sins, a delivery from death, a quickening or translating from death to life. B. i. 6.
These two, grace and merit, or work, cannot stand together. Therefore, lest we should overthrow the grace of God, and wickedly deny the fruit of Christ’s passion, we do attribute justification unto faith only, because that faith attributeth it to the mere grace of God in the death of the Son of God. B. i. 6.
and very *full of comfort; as more largely is expressed in the Homily of Justification.
ac consolationis plenissima, ut in homilia de justificatione hominis fusius explicatur.
*Comfort ye, comfort ye my people, saith your God. Speak ye comfortably (Heb. to the heart) to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD’S hand double for all her sins. Isa. 40:1, 2. I will greatly rejoice in the LORD, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. Isa. 51:10. 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. For as many as are of the works of the law are under the curse. Gal. 3:8–10. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of (εκ) the law, but that which is through the faith of Christ, the righteousness which is of (εκ) God by (επι τη) faith. Phil. 3:8, 9. We are more than conquerors through him that loved us. Rom. 8:37. Let, I pray thee, thy merciful kindness be for my comfort, (Heb. to comfort me,) according to thy word unto thy servant. Ps. 119:76. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work, 2 Thess. 2:16, 17.
*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 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. Hom, iii. 2. See Article XVII.
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. Hom. xxv. 1.
To all this now I add this note, still most necessary to be observed, that all good and holy men in the Church of Christ must with all their power do their endeavour, that this doctrine of the Gospel may abide sincere and utterly uncorrupted. For they must in no case admit, that justification is partly attributed to faith and the mercy of God, and partly to the works of faith and our own merits. For if that be admitted, then doth the Gospel lose all force and virtue. I think therefore that all men must only and incessantly urge this, that the faithful are justified, saved, or sanctified by faith without works, by the grace and mercy, I say, of God, through Christ alone. B. iv. 1.
XII. Of Good Works.
Albeit that Good Works, *which are the fruits of Faith,
XII. De Bonis Operibus.
Bona Opera, quae sunt fructus fidei,
*The grace of God, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world. Tit. 2:11, 12. 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. 1:6. 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. 3:8. Giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren (gr. idle) nor unfruitful in the knowledge of our Lord Jesus Christ. 2 Pet. 1:5–8. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Phil. 1:11. The fruit of the Spirit is in all goodness and righteousness and truth. Eph. 5:9. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Gal. 5:22. Herein is my Father glorified, that ye bear much fruit. John 5:8. Their righteousness is of me, saith the LORD. Isa. 54:17. From me is thy fruit found. Hosea 14:8. Thou hast wrought all our works in us (or, for us). Isa. 26:12. 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 15:5, 16. Without faith it is impossible to please God. Heb. 11:6. Now the end of the commandment is charity out of (εκ) a pure heart, and of a good conscience, and of faith unfeigned. 1 Tim. 1:5. Faith, if it hath not works, is dead, being alone (gr. by itself). Yea, a man may say, Thou hast faith, and I have works; shew me thy faith without thy works, (some copies read, by 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 also. James 2:17, 18, 22, 26. In Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love. Gal. 5:6.
*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, vouchsafeth them 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.
By all the declarations of St. Paul it is evident, that the true, lively, and Christian faith is no dead, vain, or unfruitful thing; but a thing of perfect virtue, of wonderful operation or working, and strength, bringing forth all good motions and good works.
All Holy Scripture agreeably beareth witness, that a true lively faith in Christ doth bring forth good works; and therefore every man must examine and try himself diligently, to know whether he have the same true lively faith in his heart unfeignedly, or not: which he shall know by the fruits thereof. Hom. iv. 2.
Good works have their due place and dignity in the Church among the faithful before the face of God. B. i. 6.
Good works, although they do indeed proceed from God, and are in very true and proper phrase of speech the fruits of the spirit and of faith, both are notwithstanding, and are also said to be ours, that is to say, the works of faithful men; partly because God worketh them by us, and useth our ministry in doing of the same, and partly because we are by faith the sons of God, and therefore made the brethren and joint heirs with Jesus Christ. Wherefore it were the sign of a very unthankful mind, for an adopted son, being forgetful of his father’s beneficence and liberality, to make his brags that all those goods, which he enjoyeth by right of inheritance, were gotten and come by, through his own labour and travail. B. iii. 9.
and *follow after Justification,
et justificatos sequuntur,
*Sin shall not have dominion over you: for ye are not under the law, but under grace. Rom. 6:14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Tit. 2:14. Being then made free from sin, ye became the servants of righteousness. Rom. 6:18. Being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Rom. 6:22. Which in time past was to thee unprofitable, but now profitable to thee and to me. Philem. 11. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matt. 5:16. As obedient children, not fashioning yourselves according to the former lusts in your ignorance. 1 Pet. 1:14. If a man 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. 2:21. That the man of God may be perfect, throughly furnished unto all good works. 2 Tim. 3:17. (The jailor having heard the way of salvation) took (Paul and Silas) the same hour of the night, and washed their stripes. And when he had brought them into his house, he set meat before them. Acts 16:33, 34.
*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 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 inspiration 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. Nowell, p. 73.
The works of them that are regenerate do grow up by the good Spirit of God that is within them, which Spirit, even as the sap giveth strength to trees to bring forth fruit, doth in like manner cause sundry virtues to bud and branch out of us men. John 15:5. To the same cause is that to be referred, whereas we say that a good work is done by faith. For faith is the gift of God, whereby we lay hold on Christ, through which we are both justified and quickened. Rom. 1:17. Eph. 3:17. Gal. 2:20. Now he that liveth doth the works of life, through him, no doubt, by whom he is quickened: and he that is justified doeth the works of righteousness, through him that justified him; that is, the righteous do, through Christ, work righteousness, and righteousness containeth the whole company of virtues. B. iii. 9.
*cannot put away our sins, and endure the severity of God’s judgment;
quanquam. peccata nostra expiare, et divini judicii severitatem ferre non possunt;
*If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. Ps. 130:3, 4. Enter not into judgment with thy servant; for in thy sight shall no man living be justified. Ps. 113:2. When ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do. Luke 17:10. My goodness extendeth not to thee. Ps. 16:2. 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. 64:6. How should man be just with God (or, before God)? If he will contend with him, he cannot answer him one of a thousand. Job 9:2, 3. He putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water? Job 15:15, 16. Who can understand his errors, cleanse thou me from secret faults. Ps. 19:12. We do not present our supplications before thee for our righteousnesses, but for thy great mercies. Dan. 9:18. I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 1 Cor. 4:4. There is no man that sinneth not. 1 Kings 8:46. I am afraid of all my sorrows, I know that thou wilt not hold me innocent. Job 9:28. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee. Ps. 32:5, 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 1:7.
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. Hom. 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. Hom. 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. Hom. 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 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 he justified before God by works. Nowell, p. 7.5.
If thou respectest our corruption and infirmity, then all our works are sins, because they be the works of us, which are ourselves not without filthy spots, and therefore the works which be wrought by us, cannot be so perfect as otherwise they ought to be in the sight of God. And yet the very same works, for the faith’s sake in us, and because we are received into the grace of God, and that therefore they are wrought of us, which are now by grace the sons of God, both are indeed and are called good.
For to this end tendeth that saying of the Apostle: with the mind, the same I, or even I, do serve the law of God, but with the flesh the law of sin. Lo here, one and the same Apostle, even being regenerate, doth retain in himself two sundry dispositions, so that his very work working in divers respects is both sin and good work also.
According to the plentifulness and imputation of God’s grace and mercy, we are clean every whit, being thoroughly purged from all our sins, so that they shall not condemn us. And yet for because there is always in us the law of sin, which sheweth itself in us so long as we live, therefore our feet, that is, those evil motions and mighty lusts of ours must be resisted, and to our power repressed: finally, we must acknowledge that we ourselves and our very works are never without an imperfection: and therefore, consequently, that all our works and we do stand in need of the grace of God. B. iii. 10.
*yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a **true and lively Faith;
Deo tamen grata sunt, et accepta in Christo, atque ex vera et viva fide necessario profluunt;
*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. 14:17, 18. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Rom. 12:1. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work. Col. 1:10. To do good and to communicate forget not; for with such sacrifices God is well pleased. Heb. 13:16. I know also, my God, that thou triest the heart, and hast pleasure in uprightness. 1 Chron. 29:17. Enoch had this testimony, that he pleased God. Heb. 11:5. In every nation he that feareth him, and worketh righteousness, is accepted with him. Acts 10:35. 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 covenant, make you perfect in every good work to do his will, working (or, doing) in you that which is well-pleasing in his sight, through Jesus Christ. Heb. 13:20, 21. Do we then make void the law through faith? God forbid: yea, we establish the law. Rom. 3:31.
*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.
**Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Shall we sin, because we are not under the law, but under grace? God forbid. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Rom. 6:1, 2, 15, 22. The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world. Tit. 2:11, 12. This is a faithful saying, and these things I will that those affirm constantly, that they which have believed in God might be careful to maintain good works. Tit. 3:8. Without faith it is impossible to please him. Heb. 11:6.
**The first coming unto God, good Christian people, is through faith, whereby 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 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 aforesaid faith, idle, unfruitful, and dead, but worketh by charity, (as St. Paul declareth, Gal. 5:6.) 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 perpetual 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 without hope and trust in God, nor without the love of God and of our neighbours, nor without the fear of God, nor without the desire to hear God’s word, and to follow the same in eschewing evil, and doing gladly all good works. Hom. iv. 1.
That faith which bringeth forth (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: whereof doth follow a loving heart to obey his commandments. Hom. iii. 3.
Q. Give me a definition of lively, true, and Christian faith? A. Faith is an assured knowledge of the fatherly goodwill 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 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 towards 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. Hom. iii. 1.
These be 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; of whom only we have our sanctification, justification, salvation, and redemption: To whom be ever glory, praise, and honour, world without end. Amen. Hom. iii. 2.
Now, that faith, wherewith we believe that Christ hath satisfied the law, and that he is our righteousness, and our perfection, is neither of our own nature, nor of our own merits, but is by the grace of God poured into us through the Holy Spirit, which is given into our hearts. This Spirit abiding in our hearts, doth inflame our breasts with the love and desire of God’s law, to do our endeavour to the expressing and shewing of the law in all our works and conversation. Which desire and endeavour, although they be never fully accomplished by reason of the flesh’s frailty or weakness of man’s nature, which remaineth in us even till the last gasp and end of our life, is notwithstanding acceptable to God by grace, for Christ’s sake alone: neither doth any godly man put any confidence in this other, but in the first fulfilling of the law, as that which is only absolute and perfect. Wherefore since we are in Christ, we are in grace, and therefore is God pleased with our works, which being given to us by faith and by the liberal spirit, do proceed from an heart that loveth God the giver of them all. B. iii. 8.
insomuch that *by them a lively faith may be as evidently known, as a tree discerned by the fruit.
ut plane ex illis aeque fides viva cognosci possit, atque arbor ex fructu judicari.
*Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. A good man out of the good treasure of the heart bringeth forth good things. Matt. 12:33, 35. He that received seed into the good ground is he that heareth the word, and understandeth it; which also heareth fruit and bringeth forth, some an hundred fold, some sixty, some thirty. Matt. 13:23. Who in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. Luke 8:15. We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained (or, prepared) that we should walk in them. Eph. 2:10. Every man that hath this hope in him purifieth himself, even as he is pure. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God. He that doeth righteousness is righteous, even as he is righteous. 1 John 3:3, 10, 7. Every good tree bringeth forth good fruit. Wherefore by their fruits ye shall know them. Matt. 7:17, 20. He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither; and whatsoever he doeth shall prosper. Ps. 1:3. By this shall all men know that ye are my disciples, if ye have love one to another. John 13:35. I will shew thee my faith by my works. James 2:18. Faith, which worketh by love. Gal. 5:6.
*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. Hom. 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. Hom. v. 1.
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. Hom. 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. Hom. iv. 2.
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. Hom. 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 unprofitable 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 others unto him. The man that calleth these thoughts to mind may sufficiently rejoice in his good endeavours and works. Nowell, p. 75.
Thus much is said generally of all good works: first, to remove out of the way of the simple and unlearned this dangerous 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 rejected. – St. Paul 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 declarations 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. Hom. xvi. 1.
But while we urge and repeat this doctrine unto the people, we are said of many to be the patrons of all naughtiness, and, utter enemies to all good works and virtues. But we by this our preaching and doctrine of faith which cloth only justify, do not contemn good works nor think them to be superfluous. We do not say that they are not good: but do cry out upon the abuse of good works, and the corrupt doctrine of good works, which is defiled with the leaven of the Pharisees. For we teach to do good works, but we will not have them set to sale, and to be bought, I cannot tell in what order of bargaining. We will not have any man to put confidence in them, we will not have any man to boast of the gifts of God, we will not have the power to justify or to merit life everlasting to be simply attributed unto them. For by that means Christ would wax vile and contemptible, who hath with his death alone merited for us the heavenly kingdom of God Almighty. Neither do we by this, as many think we do, separate good works from faith. Our doctrine is that works and faith are not severed, but cleave together as closely as may be: so yet notwithstanding that justification is properly ascribed to faith, and not to works. For works do consist in our worthiness, but faith doth cleave to the promise of God, which setteth before us both righteousness and life in the only begotten Son of God Jesus Christ our Saviour. And Christ is sufficiently able himself, and by his own power and virtue, to justify them that believe in his name without any aid or help of ours at all. B. iii. 9.
XIII. Of Works before Justification.
*Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God,
XIII. De Operibus ante Justificationem.
Opera quae fiunt ante gratiam Christi et Spiritus ejus afflatum, – minime Deo grata sunt,
*They that are in the flesh cannot please God. Rom. 8:8. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him. 1 Cor. 2:14. There is none that doeth good, no, not one. Rom. 3:12. As saith the proverb of the ancients: Wickedness proceedeth from the wicked. 1 Sam. 24:13. When we were in the flesh, the motions (gr. passions) of sin, which were by the law, did work in our members to bring forth fruit unto death. Rom. 7:5. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt. Matt. 12:33. 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 can a corrupt tree bring forth good fruit. Matt. 7:16–19. 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 3:11, 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 (gr. the wills) of the flesh and of the mind; and were by nature the children of wrath, even as others. Eph. 2:1, 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. 8:9. Jesus Christ is in you, except ye be reprobates. 2 Cor. 13:5. Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Rom. 8:9. The fruit of the Spirit is in all goodness and righteousness and truth. Eph. 5:9. If the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. Rom. 11:16. 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 (or, severed from me) ye can do nothing. John 15:4, 5. From me is thy fruit found. Hosea 14:8. The sacrifice of the wicked is an abomination to the Lord. Prov. 15:8. He that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. John 3:21.
*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 manners: 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, passion, and blood-shedding. Hom. xxxii. 1.
*forasmuch as they spring not of faith in Jesus Christ,
cum ex fide Jesu Christi non prodeant,
*Without faith it is impossible to please God. Heb. 11:6. If ye will not believe, surely ye shall not be established. Isa. 7:9. He that believeth not is condemned. John 3:18. If ye believe not that I am he, ye shall die in your sins. John 8:24. He that believeth not shall be damned. Mark 16:16. He that believeth not the Son shall not see life; but the wrath of God abideth on him. John 3:36.
*The third part of repentance is faith; whereby we do apprehend and take hold upon the promises of God, touching the free pardon and forgiveness of our sins: which promises are 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 acknowledge our offences and trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, 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 mercy 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 steadfastly 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. Rom. 32:2.
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 persons 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 before faith, nor think that before faith a man may do any good work: for such works, although they seem unto men to be praiseworthy, yet indeed they be but vain, and not allowed before God. Hom. v. 1.
*neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity:
neque gratiam (ut multi vocant) de congruo merentur.
*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, (or, by whose grace,) ye are saved). Eph. 2:4, 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Tit. 3:5. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Rom. 9:16. Who hath prevented me, that I should repay him? Job. 41:11. Who hath first given to him, and it shall be recompensed unto him again? Rom. 11:35. If thou be righteous, what givest thou him? or what receiveth he of thine hand? Job 35:7. What hast thou that thou didst not receive? 1 Cor. 4:7. Not of works, lest any man should boast. Eph. 2:9. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Rom. 4:4, 5. They being ignorant of God’s righteousness, and going about (ζητουντες) to establish their own righteousness, have not submitted themselves unto the righteousness of God. Rom. 10:3. If the inheritance be of the law, it is no more of promise. Gal. 3:18. A man is justified by faith without (χωρις) the deeds of the law. Rom. 3:23. The law is spiritual, but I am carnal, sold under sin. Rom. 7:14. The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom. 8:7. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other. Gal. 5:17. 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. 8:13. He that soweth to his flesh, shall of the flesh reap corruption. Gal. 6:8. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. 1 Tim. 1:5. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk, without money and without price. Isai. 45:1.
*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 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 justification, 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 cloth 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. Hom. 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; according to Christ’s sayings, ye shall know them by their fruits. Hom. xxiii. 2.
*yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
Immo, cum non sunt facta ut Deus illa fieri voluit et praecepit, peccati rationem habere non dubitamus.
*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. 3:17. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 1 Cor. 10:31. Whatsoever is not of faith is sin. Rom. 14:23. Unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. Tit. 1:15. The plowing of the wicked is sin. Prov. 21:4. He that turneth away his ear from hearing the law, even his prayer shall be abomination. Prov. 28:9. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burned incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. Isai. 66:3. To what purpose is the multitude of your sacrifices unto me, saith the Lord? – When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations, &c.; yea, when ye make many prayers, (Heb. multiply prayer,) I will not hear: your hands are full of blood. Isai. 1:11–15. 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 wonderful works? and then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Matt. 7:22, 23.
*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. Hom. v. 1.
In good 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 he 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.
XIV. Of Works of Supererogation.
*Voluntary Works, besides, over and above Gods commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety:
XIV. De Operibus Supererogationis.
Opera quae supererogationis appellant, non possunt sine arrogantia et impietate praedicari.
*Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; – forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 1 Tim. 4:1. 3. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments (or, elements) of the world, and not after Christ. Col. 2:8. Let no man beguile you of your reward (or, judge again you) in a voluntary humility (gr. being a voluntary in humility) and worshipping of angels – not holding the head. – Wherefore if ye be dead with Christ from the rudiments (or, elements) of the world why, as though living in the world, are ye subject, to ordinances, (touch not; taste not; handle not; which all are to perish with the using;) after the commandments and doctrines of men? Which things have indeed a shew of wisdom in will-worship, and humility, and neglecting (or, punishing, or, not sparing) of the body; not in any honour to the satisfying of the flesh. Col. 2:18–23.
*That all men might rightly judge of good works, it hath been declared, 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 displeased 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, brothers, 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 comparable 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 more pleasing to God, than the keeping of God’s commandments. 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 and 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 commandments, 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, and but a small number of them, knew, 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 ungodly living. Hom. v. 3.
Good works do first of all require the precise and express observing of God’s will, to which alone they ought to tend. – And what need have we, I pray you, to invent to ourselves other new kinds of good works, considering that we have not yet done those works which God himself prescribeth, and doth in express words require at our hands. B. iii. 9.
*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:
nam illis declarant homines non tantum se Deo reddere, quae tenentur, sed plus in ejus gratiam facere quam deberent;
*Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. Heb. 13:9. Their fear toward me is taught by the precept of men. Isa. 29:13. Not giving heed to Jewish fables, and commandments of men, that turn from the truth. Tit. 1:14. Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you. Deut. 4:2. Every word of God is pure; – add thou not unto his words, lest he reprove thee, and thou be found a liar. Prov. 13:5, 6. What thing soever I command you, observe to do it : thou shalt not add thereto, nor diminish from it. Deut. 12:32. In vain they do worship me, teaching for doctrines the commandments of men. Matt. 15:9.
*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 worshipping of God, and of our duties to men, and therewith also hath declared that there is nothing on earth more pleasant and acceptable to him than our obedience. Nowell, p. 8.
What works shall I do, said a prince, to come to everlasting life? (Matt. 19) To whom Jesus answered, If thou wilt come to everlasting life, keep the commandments. But the prince, not satisfied herewith, asked farther, Which commandments? 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 should come to heaven by those laws and traditions, or by the law of God; and therefore he asked Christ, which commandments 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. 19.) 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 sure works of faith, which lead to the blessed life to come. Hom. v. 2.
*whereas Christ saith plainly, When ye have done all that are commanded you, say, We are unprofitable servants.
cum aperte Christus dicat, Cum feceritis omnia quaecunque praecepta sunt vobis, dicite, Servi inutiles sumus.
*Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. Luke 17:9, 10. Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it any gain to him that thou makest thy way perfect? Job 22:2, 3. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. Luke 10:27. Be ye therefore perfect, even as your Father which is in heaven is perfect. Matt. 5:48. If thou be righteous, what givest thou him? or what receiveth he of thine hand? Job 35:7. All things come of thee, and of thine own have we given thee. 1 Chron. 29:14.
*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 fulfill 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, 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 imperfections: 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. Hom. ii. 2.
XV. Of Christ alone without Sin.
*Christ in the truth of our nature was made like unto us in all things, *sin only except; from which he was clearly void, both in his flesh, and in his spirit.
XV. De Christo , qui solus est sine Peccato.
Christus in nostrae naturae veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus est immunis, tum in carne, tum in spiritu.
*God was manifest in the flesh. 1 Tim. 3:16. The Word was made flesh. John 1:14. In the likeness of sinful flesh. Rom. 8:3. When he cometh into the world, he saith – A body hast thou prepared me. Heb. 10:5. A Virgin shall conceive and bear a son. Is. 7:14. Unto us a child is born. Is. 9:6. God sent forth his Son, made of a woman. Gal. 4:4. Made of the seed of David according to the flesh. Rom. 1:3. Made in the likeness of men; and being found in fashion as a man, he humbled himself. Phil. 2:7, 8. Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same. In all things it behoved him to be made like unto his brethren. Heb. 2:14, 17. Was in all points tempted like as we are, yet without sin. Heb. 4:15. Every spirit that confesseth that Jesus Christ is come in the flesh is of God. 1 John 4:2.
*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 fulfill the parts of our salvation. Nowell, p. 45. See also Article II.
**Which of you convinceth me of sin? John 8:46. Such an High Priest became us, who is holy, harmless, undefiled, separate from sinners. Heb. 7:26. That holy thing which shall be born of thee shall be called the Son of God. Luke 1:35. To anoint the Most Holy. Dan. 9:24. He did no violence, neither was any deceit in his mouth. Is. 53:9. Who did no sin, neither was guile found in his mouth. 1 Pet. 2:22. In him is no sin. 1 John 3:5. He made him to be sin for us, who knew no sin. 2 Cor. 5:21. The prince of this world cometh, and hath nothing in me. John 14:30.
**It behoved that he who should and could satisfy for sins, and entirely restore wicked and damned persons, should not himself 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 marvelous 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, therefore, 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 in sin and uncleanness, so do still from thenceforth continue in unclean life. Nowell, p. 45.
*He came to be the Lamb without spot, who by **sacrifice of himself once made, should take away the sins of the world: and sin, as Saint John saith, was not in him.
Venit ut agnus absque macula, qui mundi peccata per immolationem sui semel factam tolleret; et peccatum (ut inquit Iohannes) in eo non erat:
*Whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. Lev. 22:20. Behold the Lamb of God, which taketh away the sin of the world. John 1:29. The Lamb slain from the foundation of the world. Rev. 13:8. Christ our passover is sacrificed for us. 1 Cor. 5:7. Redeemed – with the precious blood of Christ, as of a lamb without blemish and without spot. 1 Pet. 1:19. Judas – repented himself, – saying, I have sinned in that I have betrayed the innocent blood. Matt. 27:4. 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. 27:24. 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 23:41, 47.
*He is the pure and undefiled Lamb of God, which taketh 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? Hom. 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 an uproar or sedition, such death could have had no form of satisfaction and recompense. Nowell, p. 48.
**He was manifested to take away our sins; and in him is no sin. 1 John 3:5. God sending his Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. Rom. 8:3. To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity. Dan. 9:24. 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. 9:26, 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. 3:18. You – hath he reconciled in the body of his flesh through death. Col. 1:21, 22. Christ hath given himself for us an offering and a sacrifice to God. Eph. 5:2. Who his own self bare our sins in his own body on the tree. 1 Pet. 2:24. He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 1 John. 2:2. The Son of man came – to give his life a ransom for many. Matt. 20:28. This man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God. Heb. 10:12. When he had by himself purged our sins. Heb. 1:3. In whom we have redemption through his blood, the forgiveness of sins. Eph. 1:7. Col. 1:14. The blood of Jesus Christ cleanseth us from all sin. 1 John 1:7. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works. Heb. 9:14. This is my blood of the new testament, which is shed for many for the remission of sins. Matt. 26:28.
**So 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. Hom. xxv. 1.
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. Nowell, p. 33.
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. 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.
*But all we the rest, although baptized, and **born again in Christ, yet offend in many things ; and if ***we say we have no sin we deceive ourselves, and the truth is not in us.
sed nos reliqui, etiam baptizati, et in Christo regenerati, in multis tamen offendimus; et si dixerimus quod peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est.
*The Scripture hath concluded all under sin. Gal. 3:22. There is no man that sinneth not. 1 Kings 8:46. There is not a just man upon earth, that doeth good, and sinneth not. Eccles. 7:20. In many things we offend all. James 3:2.
*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 perfection 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. Hom. xxxii. 1. See also Article XIV.
**See Article XVII. XXVII.
***There is none righteous, no, not one. Rom. 3:10. Who can say, I have made my heart clean, I am pure from my sin? Prov. 20:9. Who can understand his errors? Cleanse thou me from secret faults. Ps. 19:12. 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. 5:17. We are all as an unclean thing, and all our righteousnesses are as filthy rags. Isa. 64:6. I find a law, that, when I would do good, evil is present with me. Rom. 7:21. If we say that we have no sin, we deceive ourselves, and the truth is not in us. – If we say that we have not sinned, we make him a liar, and his word is not in us. 1 John 1:8, 10. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found. Ps. 32:5, 6. Enter not into judgment with thy servant; for in thy sight shall no man living by justified. Ps. 143:2. For all have sinned and come short of the glory of God. Rom. 3:23. Keep back thy servant also from presumptuous sins: let them not have dominion over me: then shall I be upright, and innocent from the great transgression. Ps. 19:13. If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. Job 10:14. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man. Matt. 15:19.
***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. 5:17.) Hom. xxxii. 1. See Art. IX.
Truth it is that sin is strong and affections unruly. (Psalm xxxvi. 1.) Hard it is to subdue and resist our nature, so corrupt 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 16:33.) Sin shall not have power over you, for ye be now under grace, saith St. Paul. (Rom. 6:14.) Hom. 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 appointed 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 wickedness; 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 infinite 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 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 be 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 offences; 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 whatsoever defilements it may have contracted in the midst of this miserable and naughty world, through the lusts of the flesh, or the wiles of Satan, being purged and done away, it may be presented pure and without spot before thee. Visitation of the Sick.