The Doctrine of Salvation, Faith and Good Works, Ex
DOCTRINAL SUMMARIES
readily understood if the context be taken into account: Wesley reduced Cranmer's accent on the necessity of "good works annexed to faith" in the direction of a more explicit emphasis upon their spontaneous character as the fruits of faith.
He reprinted this "extract" in Vol. IX (pp. 37-53) of his collected Works (Pine), from which our text is taken (collated, of course, against the earlier editions). His subsequent editors quietly dropped it from their editions; yet if ever Wesley made another man's words his very own, he did so in this instance. Salvation, Faith and Good Works is, therefore, a genuine fundament of the Wesleyan theology.
scenes oe The Doctrine of Salvation, Faith and Good Works, Extracted from the Homilies of the Church of England *
To THE READER
[He that desires more perfectly to understand these great doctrines of Christianity ought diligently to read the Holy Scriptures, especially St.
Paul's Epistles to the Romans and the Galatians.] 2 And whosoever giveth his mind to Holy Scriptures with diligent study and burning desire, it cannot be that he should be left without help. For either God will send him some godly doctor to teach him or God himself from above will give light unto [his] mind and teach [him] those things which are necessary for [him]. Man's human and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy
Ghost who inspireth the true meaning unto them that with humility and diligence search [for it].3
1. Cf. Certain Sermons or Homilies, Appointed to Be Read in Churches (Oxford, 1683), 5-35:
2. Wesley's prefatory sentence, throughout this section brackets denote his interpolations, except for Scripture citations, which have been added by the editor.
3. [Au.] Homily of Reading the Holy Scriptures. [Ed.] "The Second Part of the Sermon of the Knowledge of Holy Scripture," p. 5. As a sample for checking Wesley's method of abridgment, the following is Cranmer's first paragraph with Wesley's resulting abridgment picked out in small caps.
AND WHOSOEVER GIVETH HIS MIND TO HOLY SCRIPTURES WITH DILIGENT STUDY AND
BURNING DESIRE, IT CANNOT BE (saith St. Chrysostom) THAT HE SHOULD BE LEFT WITHOUT HELP. FOR EITHER Gop Almighty WILL SEND HIM SOME GODLY DOCTOR TO TEACH
HIM, as he did to instruct the eunuch, a noble man of Ethiope and treasurer unto
THEOLOGICAL FOUNDATIONS
OF THE SALVATION OF MANKIND
1. Because all men are sinners against God and breakers of his law, therefore can no man by his works be justified and made righteous before God. But every man is constrained to seek for another righteousness or justification, to be received at God's own hands. And this justification or righteousness which we receive of God's mercy and Christ's merits, embraced by faith, is taken, accepted and allowed of God for our perfect and full justification. For the more [clear and] full understanding hereof, it is our part ever to remember how that, all the world being wrapped in sin, God sent his only Son into the world to fulfil the law for us and, by shedding his blood, to make satisfaction to his Father for our sins, to assuage his indignation conceived against us.
2. Insomuch that infants, being baptized and dying in their infancy, are by this sacrifice washed from their sins. And they who in act or deed sin after their baptism, when they turn again to God unfeignedly, are likewise washed by this sacrifice from their sins in such sort that there remaineth not any spot of sin that shall be imputed to their damnation.
This is that justification * which St. Paul speaketh of when he saith, "No man is justified by the works of the law but by faith in Jesus Christ." And again, "We are justified by the faith of Christ and not by the works of the law, for by the works of the law shall no flesh be justified" [cf. Gal.
2210].
3. The great wisdom of God in this mystery of our redemption [hath Queen Candace, who having affection to read the Scripture (although he understood it not) yet for the desire he had unto God's Word, God sent his Apostle
Philip to declare unto him the true sense of the Scripture that he read; or else, if we lack a learned man to instruct and teach us, yet GOD HIMSELF FROM ABOVE
WILL GIVE LIGHT UNTO Our minds [HIS MIND] AND TEACH us [HIM] THOSE THINGS WHICH ARE NECESSARY FoR us [HIM] and wherein we be ignorant. And in another place Chrysostom saith that MAN's HUMAN AND WORLDLY WISDOM OR SCIENCE IS NOT
NEEDFUL TO THE UNDERSTANDING OF SCRIPTURE BUT THE REVELATION OF THE HOLY
GHOST WHO INSPIRETH THE TRUE MEANING UNTO THEM THAT WITH HUMILITY AND DILI-
GENCE do seARCH therefore [For 1T]. "He that asketh shall have and he that seeketh shall find and he that knocketh shall have the door opened" [cf.
Lk. 11:10].
If we read once, twice or thrice, and understand not, let us not cease so, but still continue reading, praying, asking of others and so by still knocking (at the last) the door shall be opened, as St. Augustine saith — "Although many things in the Scripture be spoken of in obscure mysteries, yet there is nothing spoken under dark mysteries in one place but the selfsame thing in other places is spoken of more familiarly and plainly, to the capacity both of learned and unlearned."
4. Wesley's first edition adds, "or righteousness."
DOCTRINAL SUMMARIES
tempered his justice and mercy together]. His mercy he showeth in delivering us from our captivity without requiring any ransom to be paid or amends to be made on ® our parts, which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a ransom for us: that was the precious body and blood of his own son.® And so the justice of God and his mercy embraced together,' and fulfilled the great mystery of our redemption.
4. Of this justice and mercy of God knit together, speaketh St. Paul in the third chapter to the Romans, "All have [sinned and come short] of the glory of God, but are justified freely by his grace through [the] redemption that is in Jesus Christ, whom God hath [set forth to be a propitiation] through faith in his blood" [v. 23-25]. And in the tenth,
"Christ is the end of the law [for] righteousness to every [one] that believeth" [v. 4]. And in the eighth chapter, "That which was impossible by the law, inasmuch as it is weak [through] the flesh, God sending his own son in the [likeness] of sinful flesh, [and for] sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us
[who] walk not after the flesh but after the Spirit" [v. 3-4] e 5. In these places the apostle toucheth especially three things which must go together in our justification: upon God's part, his great mercy and grace; upon Christ's part, the satisfaction of God's justice by the offering his body and shedding his blood, with the fulfilling of the law perfectly and thoroughly, and upon our part, true and lively faith in the merits of Jesus Christ, so that in our justification there is not only God's mercy and grace, but his justice also, And so the grace of God doth not shut out the [righteousness] of God in our justification, but only shutteth out the [righteousness] of man, that is to say, the [righteousness] of our works.
6. And therefore St. Paul declareth nothing on the behalf of man concerning his justification but only a true and lively faith, which [itself] is the gift of God. And yet that faith doth not shut out repentance, hope, love and the fear of God, to be joined with faith in every man that is justified. But it shutteth them out from the office of justifying, so that although they be all present together in him that is justified, yet they justify not all together.
5. First edition: "upon."
6. First edition adds, "who besides this ransom fulfilled the Law for us perfectly."
7. Homily text, "did embrace together."
8. Note that Wesley substitutes the A.V. for Cranmer's translations.
THEOLOGICAL FOUNDATIONS
7. Neither doth faith shut out good works, necessary to be done afterwards, of duty towards God ® (for we are most bounden to serve God in doing good works commanded in Scripture all the days of our life). But we may not do them to this intent, to be [justified] by doing them. For all the good works we can do are not able to deserve our justification.
But our justification cometh freely [of] the mere mercy of God, and of so great and free mercy that, whereas all the world was not able to pay any part towards their ransom, it pleased [him], without any of our deserving, to prepare for us the most precious jewels of Christ's body and blood whereby our ransom might be paid, the law fulfilled and his justice satisfied. So that Christ is now the righteousness of all them that truly believe in him.1° He for them fulfilled the law in his life, so that now in him and by him every Christian may be called a fulfiller of the law, forasmuch as that which their infirmity lacked, Christ's [righteousness] hath supplied.
8." Ye have heard that no man can be justified by his own works [inasmuch as] no man fulfilleth the law. And St. Paul, in his Epistle to the Galatians, proveth the same, saying, "If there had been a law given which could have justified, verily righteousness should have been by the law"
[Gal. 3:21]. And again, "If righteousness come by the law, then is Christ dead in vain" [Gal. 2:21]. And to the Ephesians he saith, "By grace are ye saved through faith and that not of yourselves. It is the gift of God, not of works, lest any man should boast"
[Eph.
2:8-9]. And to be short, the sum of all Paul's disputation is this: "If [righteousness] come of works then it cometh not of grace, and if it come of grace then it cometh not of works"
[cf. Rom. 11:6]. And to this end tend all the prophets, as St. Peter saith, "[To him give] all the prophets witness that, through this name, whosoever believeth in him shall receive remission of sins" [Acts 10:43].
9. And [that we are] justified only by this true and lively faith in Christ speak all the ancient authors, especially Origen, St. Cyprian, St.
Chrysostom, Hilary, Basil, St. Ambrose and St. Augustine,' by which they take away clearly all merit of our works and wholly ascribe our
9. The Homily text reads: "Neither doth faith shut out the justice of our good works, necessarily to be done afterwards of duty towards God... ."
10. First edition adds, "He for them paid their ransom by his death."
11. Cf. "The Second Part of the Sermon of Salvation."
12. Cf. the text of Homily III for references to these and other patristic authors, with several representative quotations, notice Wesley's selection from Cranmer's catena.
DOCTRINAL SUMMARIES
justification unto Christ only. This faith, the Holy Scripture teacheth us, is the strong rock and foundation of the Christian religion. This doctrine all ancient authors of Christ's church do approve. This doctrine setteth forth the true glory of Christ and beateth down the vainglory of man.
This whosoever denieth is not to be accounted for a Christian man, nor for a setter-forth of Christ's glory, but for an adversary to Christ and his gospel and for a setter-forth of man's vainglory.
10. But that this true doctrine of justification by faith may be truly understood, [observe that] justification is the office of God only and is not a thing which we render unto him but which we receive of him by his free mercy, through the only merits of his beloved Son. [And the true sense] of this doctrine — we are justified freely by faith without works, or, we are justified by faith in Christ only —is not that this our own act, to believe in Christ, or that this our faith in Christ, which is within us, doth justify us (for that were to account ourselves to be justified by some act or virtue that is within ourselves), but that although we have faith, hope and charity within us and do never so many works thereunto, yet we must renounce the merit of all, of faith, hope, charity and all other virtues and good works which we either have done, shall do, or can do, as far too weak to deserve our justification. [For which ] therefore we must trust only in God's mercy and the sacrifice which Christ offered for us on the Cross.
11. As [then] John Baptist [as great and godly a man as he was], yet in this matter of forgiving sin, put the people from him, and [pointed] them to Christ, saying, "Behold the Lamb of God, which taketh away the sins of the world"
[Jn. 1:29]: even so, as great and godly a virtue as faith is, it putteth us from itself and [pointeth] us to Christ, to have only by him remission of sins, or justification. So that our faith, as it were, saith unto us thus: "It is not I that taketh away your sins. It is Christ only and to him alone I send you for that purpose, forsaking all your good virtues, words, thoughts and works and putting your trust in Christ only."
12.43[And in truth, neither our faith nor our works do justify us — that is, deserve remission of our sins — but God himself doth justify us] of his own mercy, through the merits of his Son only. Nevertheless [ because | by faith given us of God we embrace the promise of God's mercy and the remission of our sins, therefore the Scripture [saith] that "faith doth justify"; yea, "faith without works." [And as it is all one] to say, "faith without works" and "only faith doth justify us," therefore the ancient
13. Cf. "The Third Part of the Sermon of Salvation."
THEOLOGICAL FOUNDATIONS
fathers from time to time [speak thus], "Only faith justifieth us," meaning no other than St. Paul meant when he said, "Faith without works justifieth us" [cf. Gal. 2:16]. And because this is [wrought] through the only merits of Christ, and not through our merits or through the merit of any virtue we have within us or of any work that cometh from us, therefore, in that respect we renounce, as it were again, faith, works and all other virtues. For our [corruption] through original sin is so great that all [our] faith, charity, words and works |cannot] merit or deserve any part of our justification for us. And [therefore we thus speak], humbling ourselves to God [and giving to our Saviour Christ all the glory of our justification].
13. [To justify, then, is the office of God to man.] Our office [and duty to God] is not to pass our time [sinfully or unfruitfully, for this were to] serve the devil and not God. For that faith which bringeth
[not forth repentance but] either evil works or no good works, is not a right, pure and living faith, but a dead and devilish one, as St. Paul and St. James call it. For even the devils believe "that Christ was born of a virgin, that he wrought all kind of miracles, declaring himself very God, that for our sakes [he] suffered a most painful death to redeem us from death everlasting, that he rose again the third day, that he ascended into heaven and sitteth at the right hand of the Father, and at the end of the world shall come again [to] judge both the quick and the dead." These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. [They remain] still in their damnable estate, lacking the very true
Christian faith.
14. The right and true Christian faith is not only to believe that Holy Scripture and the articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation by Christ, whereof doth follow a loving heart to obey his commandments.
15. And this true Christian faith neither any devil hath, nor yet any man who,"* in his receiving the sacraments, in coming to church and in all other outward appearances, seemeth to be a Christian, and yet in his
[life] showeth the contrary. For how can a man have this "true faith, this sure confidence in God that, by the merits of Christ, his sins [are] forgiven, and he reconciled to the favour of God," when he denieth
Christ in his [works]? Surely no ungodly man can have this faith and trust in God!
14. First edition adds, "in outward profession."
DOCTRINAL SUMMARIES
16. [If we do truly believe that] whereas we were condemned to hell and death everlasting, God hath given his own Son to take our nature upon him and to suffer death for our offences, to justify us and to restore us to life everlasting; [if we truly believe that he hath made] us his dear children, brethren unto his only Son and inheritors with him of his eternal kingdom of heaven, these great and merciful benefits of God [will] move us to render ourselves unto God wholly, with all our hearts, might and power, to serve him in all good [works], to seek in all things his glory, evermore dreading to offend in word, thought or deed such a merciful God and loving Redeemer. [They will also] move us to be ever ready for his sake to give ourselves to our neighbours and, as much as lieth in us, to study with all our endeavour to do good to every man.
These [are] the fruits of true faith: to do good, as much as lieth in us, to every man and above all things and in all things to advance the glory of God, to whom be praise and honour, world without end.
Or True CprisTIAN Fairy 1. The first coming unto God is through faith, whereby we [are] justified before God. [But] lest any man should be deceived for [want] of a right understanding thereof, it is diligently to be noted that faith is taken in Scripture two ways. There is one faith which the Scripture
[calleth] a dead faith; and this by St. James is compared to the faith of devils [who] "believe and tremble" [2:19] [and] yet do nothing well.
And such a faith [as this] have wicked Christians who [profess they know God but in works deny him].
2. This faith is a persuasion that there is a God and a belief [of all the truths contained in his Word]; so that it consisteth only in believing that the Word of God is true. And this is not properly called faith. But as he that readeth Caesar's Commentary, [though he believeth it] to be true, yet [he] is not properly said [to believe] in Caesar; 1° even so he that believeth all the Bible [to be] true and yet liveth ungodly is not properly said [to believe] in God.17 For inasmuch as faith without works is dead, it is not faith — as a dead man is not a man.?8
15. Cf. "A Short Declaration of the True, Lively and Christian Faith."
16. Wesley's interpolation in first edition: "Of whom he looketh for no benefit."
17. First edition adds, "For he hath not such a faith and trust in God whereby he surely looketh for grace, mercy and everlasting life at God's hand."
18. A quotation from Didymus Alexandrinus, Enarratio in Epistolam Beati Jacobt, PG, XXXIX, 1752. This is the so-called "Didymus the Blind" (c. 313-398), teacher
THEOLOGICAL FOUNDATIONS
3. Another faith there is in Scripture which is not idle [or] unfruitful but (as St. Paul declares) "worketh by love"
[Gal. 5:6]. And as that is called a dead faith, so this may be called a quick or [living] faith.
This is not only a belief of the articles of our faith but also "a true trust and confidence of the mercy of God through our Lord Jesus Christ and a steadfast hope of all good things at God's hand," 1° called by St. Paul,
"The full assurance of faith"
[cf. Heb.
10:22]; a confidence [that though we should] fall from him by sin, yet if we return to him by true repentance, he will forgive our offences for his Son's sake and make us inheritors of his everlasting Kingdom, that, in the meantime, he will be our protector and defender, [and not withdraw] his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him and call upon him, ready to obey and serve him.?° This is the true, [living ]
Christian faith, [which] is not in the mouth and outward profession only, but it liveth and stirreth inwardly in the heart. And this faith is not without hope and trust in God nor without the love of God and of our neighbour, nor without the fear of God, nor without the desire to hear
God's Word and to follow the same in [avoiding] evil and gladly doing all good works.
4. Of this faith three things are specially to be noted. First, that [it] is fruitful in bringing forth good works; secondly, that without it can no good works be done; thirdly, what good works this faith doth bring forth.
5. For the first, as light cannot be hid but will show itself at one place or other, so true faith cannot be [hid] but will break out and show itself by good works. And as the living body of a man ever exerciseth such things as belong to a living body, for nourishment and preservation of the same, even so the soul that hath a [living] faith will be always doing some good work, which shall declare that it is living. Therefore, if [any man fancy he is] set at liberty from doing good works, it is a manifest token [he hath no true faith; yea, he knoweth not] what true faith meaneth. For [true] Christian faith is not only [a belief of] all the things of God which are contained in Holy Scripture, but also an earnest trust and of Gregory Nazianzus, Jerome, Rufinus; cf. J. Quasten, Patrology (Utrecht, 1950),
III, 85-100; see also Oxford Dictionary of the Christian Church, F. L. Cross, ed.
19. [Au.] It is the doctrine of the Church of England to which every minister of our Church hath subscribed, in subscribing the Thirty-fifth Article, that "without or before this [faith] can no good work be done."
20. Cf. Minutes (1744), Q. 4-10 (pp. 137-38). See also the sermon "Justification by Faith" (below, pp. 198-209).
DOCTRINAL SUMMARIES
confidence in God that he is careful over us as the father is over the child whom he [loveth] and that he will be merciful to us for his son's sake. [And this true faith, when we consider] what God hath done for us, is also moved through continual assistance of the Spirit of God to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, showing thankfulness by observing his commandments; *! considering how, clearly without [our] deservings, we have freely received his mercy and pardon.
[Therefore if it do not appear in] our conversation, the faith we pretend to have is but feigned, because true faith is manifestly shown by good living and not by words only. As St. Augustine saith, "Good living cannot be separated from true faith which worketh by love." 7 And St.
Chrysostom, "Faith is full of good works, and as soon as a man believeth he shall be [adorned] with them." 24 How plentiful [it] is of good works
St. Paul teacheth at large in the eleventh chapter To the Hebrews, [evidently declaring] that true faith is no unfruitful thing but a thing of perfect virtue, of wonderful operation and strength, bringing forth all good motions and good works.
[Every man therefore must diligently examine himself whether he hath this faith in his heart or not.] He that feeleth his heart set to seek
God's honour and leadeth not his life after [his own desire] but setteth his mind to serve God, and for his sake to love all his neighbours, whether they be friends or adversaries, doing good to every man (as opportunity serveth) and willingly hurting no man—such a man may well rejoice in God, perceiving by his life that he hath a [living] faith. [But he that doth not live according to God's words deceiveth himself if he think he believeth in him. ] 8. [Let us then by our works declare] our faith to be the [living]
Christian faith; and by such virtues as ought to spring out of faith, "let us add to (or in) [our] faith, virtue; in [our] virtue, knowledge; in [our] knowledge, temperance; in [our] temperance, patience; in [our] patience, godliness; in [our] godliness, brotherly [kindness]; and in brotherly [kindness], charity"
[cf. 2 Pet. 1:19]. So shall we both certify our conscience [that we are in the right faith] and also confirm other men. If you
21. First edition adds here:
". .. that freely for true love chiefly, and not for dread of punishment, or love of temporal reward, .. ."
22. Cf. "The Second Part of the Sermon of Faith."
23. Cf. De fide et operibus, XIV, 21, PL, XL, 211; GSE, Xt1,6224. Cf. Homily XXIV, on "The Gospel of St. Matthew"; NPNF', X, 167.
25. Cf. "The Third Part of the Sermon of Faith."
THEOLOGICAL FOUNDATIONS
feel and perceive such a faith in you, rejoice in it and be diligent to maintain it. Let it be daily increasing more and more by [good works]. So shall you be sure that you shall please God and, when his will is, "receive the end of your faith, [even] the salvation of your souls"
[1 Pet.
1:9].
9.26 The second thing that was noted of true faith was that without it can no good works be done; "for as the branch cannot bear fruit of itself," saith our Saviour Christ, "except it abide in the vine, no more can ye, except ye abide in me. I am the vine; ye are the branches. He that abideth in me and I in him, he bringeth forth much fruit. For without me ye can do nothing"
[Jn. 15:4-5]. And St. Paul proveth that Enoch had faith, because "he pleased God. For without faith," saith he,
"it is impossible to please him." ** 10. Faith giveth life to the soul; and they [are] as much dead to God
[who want] faith as they are to the world whose bodies [want] souls.
Without faith all [we do] is but dead before God, be it ever so glorious before man; even as a picture is but a dead representation of the thing itself, so [are] the works of [those who have not faith] before God.
They [are] but shadows of good and [living] things, and not good and [living] things indeed. For without faith no work is good before God.
"We must set no good works before faith.
. Let no man," saith St.
Augustine, "reckon upon his good works before his faith, for where faith was not, good works were not.
. There is one work in which are all good works, that is faith which worketh by love. If thou hast this, thou hast the ground of all good works. Without this, thou hast only the shadows of them." 78
11. To the same purpose [saith] St. Chrysostom, "[You shall find] many who have not the true faith, yet °° flourish in works of mercy. But the chief work is lacking: to believe in him whom God hath sent. So soon as a man hath faith, he shall flourish in good works. For faith is full of good works and nothing is good without faith. They that shine in good works without faith are like dead men who have goodly and precious tombs. Faith [cannot] be *° 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 first have life and after [are] nourished, so must our faith in Christ
26. Cf. "A Sermon of Good Works Annexed to Faith."
27. Cf. Heb. 11:6; here the Homily reads "the Eunuch" for "Enoch."
28. Cf. The Homilies text here (1683 ed., 27-28), and note Wesley's revisions.
29. Second edition reads, "appear to flourish."
30. First edition adds, "naked."
DOCTRINAL SUMMARIES
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 [works], yet without faith, he hath no life. I can show 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. Faith by itself saved him, but works by themselves never justified any man." #7
[The third thing to be noted of true faith is what good works it doth bring forth. And this Christ himself hath plainly declared]: "If thou wilt enter into life, keep the commandments." So that [we are] taught by Christ's own mouth that the works of the commandments of God [are the true works of faith, the very way that doth lead to everlasting life]
[cf. Mt. 19:16-19].
13.53 Wherefore, as ye have any [regard for everlasting life], apply yourselves above all things to read and hear God's Word, mark diligently what his [commandments are] and with all your endeavour follow the same. First, you must have an assured faith in God and give yourselves wholly unto him; love him in prosperity and adversity and dread to offend him evermore. Then, for his sake, love all men, friends and foes, because they [are] his [creatures] and image, and redeemed by Christ as ye are. Cast in your minds how you may do good unto all men, unto your powers, and hurt [none]. Obey all your superiors and governors.
Serve your masters faithfully and diligently, disobey not your fathers and mothers but honour, help, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man, but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you and hurt you.
Take no man's goods nor covet your neighbour's goods, but [be content with your own] and bestow [them] charitably, as need requireth.
Flee all idolatry, witchcraft, perjury; commit no manner of adultery, fornication or other [unchastity] in will or deed. And [labouring] continually in thus keeping the commandments [which, wrought in faith,
God hath ordained to be the pathway unto heaven], you shall not fail to come to that everlasting life where you shall live in glory and joy with God for ever.
31. Cf. The Homilies (1683 ed., 28-29).
32. Cf. "The Second Part of the Sermon of Good Works" (ibid., 29).
33. "The Third Part of the Sermon of Good Works" (ibid., 35-36).