The Son, which is the Word of the Father, begotten from everlasting of the Father, the true and eternal God—of one substance with the Father—took man's nature in the womb of the blessed Virgin, of her substance, so that two whole and perfect natures—that is to say, the Godhead and manhood—were inseparably joined in one person, making one Christ very God and very man.

Christ, in the truth of our nature, was made like unto us in all things—sin only excepted—from which he was clearly void, both in his life and in his nature. He came as a lamb without spot to take away the sins of the world, by the sacrifice of himself once made, and sin (as St. John saith) was not in him. He fulfilled the law for us perfectly: For our sakes he endured most grievous torments immediately in his soul, and most painful sufferings in his body. He was crucified, and died to reconcile his Father unto us, and to be a sacrifice not only for original guilt, but also for all our actual transgressions. He was buried, and descended into hell, and the third day rose from the dead, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature: wherewith he ascended into Heaven, and there sitteth at the right hand of his Father, until he return to judge all men at the last day.

They are to be condemned that presume to say that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature. For holy Scripture doth set out unto us only the name of Jesus Christ whereby men must be saved.

None can come unto Christ unless it be given unto him, and unless the Father draw him. And all men are not so drawn by the Father that they may come unto the Son. Neither is there such a sufficient measure of grace vouchsafed unto every man whereby he is enabled to come unto everlasting life., viii., ix.

All God's elect are in their time inseparably united unto Christ by the effectual and vital influence of the Holy Ghost, derived from him as from the head unto every true member of his mystical body. And being thus made one with Christ, they are truly regenerated, and made partakers of him and all his benefits.

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, applied by faith, and not for our own works or merits. And this 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.

Although this justification be free unto us, yet it cometh not so freely unto us that there is no ransom paid therefore at all. God showed his great mercy in delivering us from our former captivity without requiring of any ransom to be paid or amends to be made on our parts; which thing by us had been impossible to be done. And whereas all the world was not able of themselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy, without any desert of ours, to provide for us the most precious merits of his own Son, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly believe in him. He, for them, paid their ransom by his death. He, for them, fulfilled the law in his life; that now, in him, and by him, every true Christian man may be called a fulfiller of the law: forasmuch as that which our infirmity was not able to effect, Christ's justice hath performed. And thus the justice and mercy of God do embrace each other: the grace of God not shutting out the justice of God in the matter of our justification, but only shutting out the justice of man (that is to say, the justice of our own works) from being any cause of deserving our justification.

When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man without true repentance, hope, charity, and the fear of God (for such a faith is dead, and can not justify); neither do we mean that this, our act, to believe in Christ, or this, our faith in Christ, which is within us, doth of itself justify us or deserve our justification unto us (for that were to account ourselves to be justified by the virtue or dignity of something 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, and the fear of God within us, and add never so many good works thereunto—yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues and good deeds which we either have done, shall do, or can do, as things that be far too weak and imperfect and insufficient to deserve remission of our sins and our justification, and therefore we must trust only in God's mercy and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because faith doth directly send us to Christ for our justification, and that by faith given us of God we embrace the promise of God's mercy and the remission of our sins (which thing none other of our virtues or works properly doth), therefore the Scripture useth to say that faith without works—and the ancient fathers of the Church to the same purpose—that only faith doth justify us.

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

A true, lively, justifying faith and the sanctifying spirit of God is not extinguished nor vanished away in the regenerate, either finally or totally.

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.

Albeit that good works, which are the fruits of faith, and follow after justification, can not make satisfaction for our sins and endure the surety 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.

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.

The regenerate can not fulfill 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.

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.

Voluntary works, besides over and above God's commandments, which they call works of supererogation, can not be taught without arrogancy and impiety; for by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required.