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38. * V. “A true, lively, justifying faith, and the sanctifying Spirit of God, is not extinguished, nor vanisheth away in the regenerate, either finally or totally."

Of Sanctification and Good Works.

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

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

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

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

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

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

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

Of the Service of God.

46. Our duty towards God, is to believe in him, to fear him, and to love him, with all our heart, with all our mind, and with all our soul, and with all our strength to worship him, and to give him thanks, to put our whole trust in him, to call upon him, to honour his holy name and his word, and to serve him truly all the days of our life.

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

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

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

50. Fasting is a withholding of meat, drink, and all natural food, with other outward delights, from the body, for the determined time of fasting. "As for those abstinences which are appointed by public order

of our state, for eating of fish, and forbearing of flesh at certain times and days appointed, they are no ways meant to be religious fasts, nor intended for the maintenance of any superstition in the choice of meats, but are grounded merely upon politic considerations, for provision of things tending to the better preservation of the commonwealth."

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

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

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

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

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

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

Of the Civil Magistrate.

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

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

VOL. III.

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59. The pope, neither of himself, nor by any authority of the church or see of Rome, or by any other means with any other, hath any power or authority to depose the king, or dispose of any of his kingdoms or dominions, or to authorize any other prince to invade or annoy him, or his countries, or to discharge any of his subjects of their allegiance and obedience to his majesty, or to give licence or leave to any of them to bear arms, raise tumult, or to offer any violence or hurt to his royal person, state, or government, or to any of his subjects within his majesty's dominions.

60. That princes which be excommunicated or deprived by the pope may be deposed or murdered by their subjects, or any other whatsoever, is impious doctrine.

61. The laws of the realm may punish Christian men with death for heinous and grievous offences.

62. It is lawful for Christian men, at the commandment of the magistrate, to bear arms, and to serve in just wars.

Of our Duty towards our Neighbours.

63. Our duty towards our neighbours, is to love them as ourselves, and to do to all men as we would they should do to us: to honour and obey our superiors, to preserve the safety of men's persons, as also their chastity, goods, and good names; to bear no malice nor hatred in our hearts; to keep our bodies in temperance, soberness, and chastity; to be true and just in all our doings; not to covet other men's goods, but labour truly to get our own living, and to do our duty in that estate of life unto which it pleaseth God to call us.

64. For the preservation of the chastity of men's persons, wedlock is commanded unto all persons that stand in need thereof. Neither is there any prohibition by the word of God, but that the ministers of the church may enter into the state of matrimony, they being no where commanded by God's law, either to vow the state of single life, or to abstain from marriage; therefore it is lawful also for them, as well as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

65. The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as certain Anabaptists falsely affirm; notwithstanding every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability. 66. Faith given is to be kept, even with heretics and infidels.

67. The Popish doctrine of equivocation and mental reservation is most ungodly, and tendeth plainly to the subversion of all human society.

Of the Church and outward Ministry of the Gospel.

68. There is but one catholic church, (out of which there is no salvation,) containing the universal company of all the saints that ever were, are, or shall be, gathered together in one body, under one head, Christ Jesus; part whereof is already in heaven triumphant, part as yet militant here upon earth. And because this church consisteth of all those, and those alone, which are elected by God unto salvation, and regenerated by the power of his Spirit, the number of whom is known only unto God himself, therefore it is called the catholic or universal, and the invisible church.

69. But particular and visible churches, (consisting of those who make profession of the faith of Christ, and live under the outward means of salvation) be many in number; wherein, the more or less sincerely, according to Christ's institution, the word of God is taught, the sacraments are administered, and the authority of the keys used is, the more or less pure are such churches to be accounted.

70. Although in the visible church the evil be ever mingled with the good; and sometimes the evil have chief authority in the ministration of the word and sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and minister by his own commission and authority, we may use their ministry both in hearing the word, and in receiving the sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith do rightly receive the sacraments ministered unto them, which are effectual, because of Christ's institution and promise, although they be ministered by evil men. Nevertheless, it appertaineth to the discipline of the church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences, and finally, being found guilty by just judgment, be deposed.

71. It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments of the church, unless he be first lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given them in the church to call and send ministers into the Lord's vineyard.

72. To have public prayer in the church, or to administer the sacraments in a tongue not understood of the people, is a thing plainly repugnant to the word of God and the custom of the primitive church.

73. That person which by public denunciation of the church, is rightly cut off from the unity of the church, and excommunicate, ought to be taken of the whole multitude of the faithful as a heathen and publican, until by repentance he be openly reconciled and received into the church, by the judgment of such as have authority in that behalf.

74. God hath given power to his ministers not simply to forgive sins (which prerogative he hath reserved only to himself,) but in his name to declare and pronounce unto such as truly repent, and unfeignedly believe his holy gospel, the absolution and forgiveness of sins. Neither is it God's pleasure that his people should be tied to make a particular confession of all their known sins unto any mortal man; howsoever, any person, grieved in his conscience upon any special cause, may well resort unto any godly and learned, minister, to receive advice and comfort at his hands.

Of the Authority of the Church, general Councils, and Bishop of Rome.

75. It is not lawful for the church to ordain anything that is contrary to God's word; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the church be a witness, and a keeper of holy writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed upon necessity of salvation.

76. General councils may not be gathered together without the commandment and will of princes; and when they be gathered together

(forasmuch as they be an assembly of men not always governed with the Spirit and word of God) they may err, and sometimes have erred, even in things pertaining to the rule of piety; wherefore things ordained by them as necessary to salvation, have neither strength nor authority, unless it may be shewed that they be taken out of the Holy Scriptures.

77. Every particular church hath authority to institute, to change, and clean to put away, ceremonies and other ecclesiastical rites, as they be superfluous, or be abused, and to constitute other, making more to seemliness, to order, or edification.

78. As the churches of Jerusalem, Alexandria, and Antioch, have erred, so also the church of Rome hath erred, not only in those things which concern matters of practice and point of ceremonies, but also in matters of faith.

79. The power which the bishop of Rome now challengeth, to be the supreme head of the universal church of Christ, and to be above all emperors, kings, and princes, is a usurped power, contrary to the Scriptures and word of God, and contrary to the example of the primitive church, and therefore is for most just causes taken away and abolished, within the king's majesty's realms and dominions.

80. The bishop of Rome is so far from being the supreme head of the universal church of Christ, that his works and doctrine do plainly discover him to be that man of sin foretold in the Holy Scriptures, "whom the Lord shall consume with the spirit of his mouth, and abolish with the brightness of his coming."

Of the State of the Old and New Testament.

81. In the Old Testament the commandments of the law were more largely, and the promises of Christ more sparingly and darkly, propounded; shadowed with a multitude of types and figures, and so much more generally and obscurely delivered, as the manifesting of them was farther off.

82. The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only mediator between God and man, being both God and man; wherefore they are not to be heard, which feign that the old fathers did look only for transitory promises, for they looked for all the benefits of God the Father, through the merits of his son Jesus Christ, as we now do; only they believed in Christ which should come, we in Christ already come.

83. The New Testament is full of grace and truth, bringing joyful tidings unto mankind, that whatsoever formerly was promised of Christ is now accomplished; and so instead of the ancient types and ceremonies exhibiteth the things themselves, with a large and clear declaration of all the benefits of the gospel. Neither is the ministry thereof restrained any longer to one circumcised nation, but is indifferently propounded unto all people, whether they be Jews or Gentiles: so that there is now no nation, which can truly complain that they be shut forth from the communion of saints, and the liberties of the people of God.

84. Although the law given from God by Moses, as touching ceremonies and rites, be abolished, and the civil precepts thereof be not of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is freed from the obedience of the commandments which are called moral.

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