I. They which have true repentance have also a lively faith, are ingrafted in Christ, and justified in Him.

The man that is contrite in heart and loatheth his sin from his heart (Isa. 66:2), and repenteth him of his whole misled life, sighing unto God for remission of his sins (Ps. 32:6), and hungering and thirsting for the true righteousness of Christ (Matt. 5:6), we do believe that as he was by the Holy Spirit endowed with this repentance towards God, so also that he is by the same Spirit endowed with a lively faith in Christ, and even from the beginning was preordained to be joined unto Christ as a member to the Head; and therefore in Him to obtain remission of his sins, and to be endowed with His perfect righteousness, and so to be reputed truly righteous for Christ, into whom he is ingrafted, and to be absolved from all guilt. As the apostle saith, "There is...no condemnation to them which are in Christ" (Rom. 8:1); and, Christ is made our righteousness (1 Cor. 1:30).

II. He which through Christ, into whom he is ingrafted, is counted just; the same is also endowed with inherent justice.

We believe also that he which through Christ, into whom he is ingrafted by the Holy Ghost, is accounted just, and is truly just, having obtained forgiveness of his sins in Christ, and imputation of His justice--the same man forthwith is possessed of the gift of inherent justice, so that he is not only perfectly and fully just in Christ his Head, but hath also in himself true justice, whereby he is indeed made conformable unto Christ. Although, while we remain in this flesh we can never have the same so perfected, but that it is by our own fault, spotted and defiled with many corruptions of our sins. Of which justice John saith: "He which doth righteousness," or justice, that is, just works, "he is righteous" or just (1 John 3:7). For the apostle doth always join both these righteousnesses as well to the Romans, as in other [of] his epistles, and teacheth they be both bestowed on the faithful through Christ, as he well proveth to the Philippians, and we affirm, that the later justice, the fruits whereof are made manifest to men, is so sure a testimony of the former (Phil. 1:11), that where the last is absent, there we hold (with all the apostles) that there is no place for the first. So far be we from letting loose the reigns to ungodly people, by the doctrine of justification by faith only apprehending the remission of sins and imputation of the justice of our Lord Jesus Christ (James 2:21).

III. Because this inherent righteousness is always by our own fault most unperfect [imperfect], therefore we are just before God only by the righteousness of Christ.

Meanwhile we confess that this inherent righteousness is through our own fault so imperfect in us, that we are made just before God, and can be accounted for just only by that righteousness of Christ, whereby our sins are not imputed, not only in the beginning of our conversion when of wicked we are made godly, but ever after even to the end of our lives. As David saith, and the apostle allegeth: Blessed are they whose wickedness is forgiven (Ps. 32:1; Rom. 4:7); and again, "In Thy sight shall no man living be justified" (Ps. 143:2). Therefore we conclude that our true justification doth consist in the only remission of sins, and imputation of Christ's own righteousness.

IV. By faith it is known, whether a man be justified in Christ, and therefore it is said that such a one is justified by faith.

But because justification is not without the knowledge and feeling, and consequently the assent of him (we speak of such as are of years of discretion) who is justified, and that feeling is the feeling of faith, therefore we say that a man is then justified by faith when he which is ingrafted into Christ, perceiving and seeing the same, is persuaded that his sins are so forgiven him by the only mercy of God, and for the only obedience, satisfaction, and sacrifice of Christ, to whom he is joined; that he is freed and delivered from all fault and punishment due unto his sins. Yea, and is persuaded that the perfect righteousness of Christ is so imputed unto him that he knoweth eternal life to be even due unto him for the same in like sort as it is due to Christ, and consequently findeth the same to be due of free grace and favor, and not for his own works.

V. A confirmation of the former opinion, and what it is for a man to be sanctified.

First, to justify in the Scriptures, as well in the Old Testament as the new, and especially with the apostle, when he handleth the same matter, doth signify to forgive sins and so to absolve and acquit from all blame and punishment, and also to receive into favor and to pronounce a man just, and to account him for just; not such a one as is simply unrighteous, but such a one as by the obtaining forgiveness of his sins is no longer unrighteous (Rom. 4:8; 5:19). Moreover, although God does always in Christ acknowledge for His and hath freely made acceptable to Himself in His well-beloved, all those whom from the beginning He hath chosen in Christ as members in their Head to be His children, yet because we are not yet really in Christ until we are ingrafted and incorporated into Him by the Holy Ghost, (which indeed we that are of years of discretion are not till we be endowed with faith, so that we acknowledge Christ to be our righteousness and embrace Him for such) therefore the Scriptures do teach that we are then justified, and that by faith in Christ, without our own works, when we believe all this with true faith, that is, when we are persuaded that our sins shall no more be imputed unto us, as being once washed away in Christ, but shall be pardoned by the favor of God and for Christ's sake alone (James 2:21). And on the other side that Christ's righteousness shall be imputed to us as our own and that we being clothed therewith shall be, and shall be counted just in the sight of God. An assured and manifest testimony whereof is, as we said before, that same begonne [begun ?] and inherent righteousness in us, which consisteth in the detesting of sin, and the love of righteousness, and the study of good works.

VI. A confirmation, what it is to be justified by faith.

Wherefore when we say a man is justified by faith or through faith, we do not mean that the virtue of faith is that very thing whereby as by the form (as they speak) and by true justice, he is justified; or that, for which we deserve forgiveness of our sins and justification; or that which, as the head of all other virtues, and the cause or fountain of all good works, doth draw with it all other virtues, charity, cleanness of heart, inward justice, and good works whereby we are justified; but because it is as the light whereby looking into the glass of the gospel, we behold in what state we are in Christ, by the free bounty and will of God, and through the merits of the same Christ. And also because it is as the hand whereby we grasp and take hold upon that favor of God and benefit of Christ showed unto us in the gospel, and performed in the person of Christ; or, to say more briefly as the matter is, we are said to be justified by faith, that is, by remission of sins and by the imputation of Christ's righteousness, apprehended by faith. So that faith is taken for the thing that is believed or apprehended by faith. As we read of Abraham, he believed God and it was imputed unto him for righteousness (Gen. 15:6), namely, that which he believed of the seed promised unto him, that is, Christ. For He is the righteousness of all the chosen which believe, and of the children of the promise, as the Scripture calleth them.

VII. Men are justified by faith alone.

Hereby it is easily understood what is meant in that we have evermore confessed, and do yet constantly confess with the Holy Scripture and with the godly fathers, that we are justified by faith alone. For since to be justified by faith in the sight of God is nothing else but to be accounted just by the remission of sin and justice of Christ apprehended by faith; and that this is only the true righteousness. Whereas whatsoever inherent righteousness there is in us, and whatsoever good work we do, is such as cannot stand in the sight of God, according to that saying, "Enter not into judgment with Thy servant," O Lord, for no flesh is righteous in Thy sight (Ps. 143:2); and that also, If Thou markest what is done amiss O Lord, Lord who can abide it? (Ps. 130:3), it most plainly appeareth that our belief concerning justification by faith alone is most certain and most true.

VIII. Not only in the beginning of our conversion, but even in the whole course of our life, to our death, we are justified only by faith.

And hereby also is it that we cannot but believe and constantly affirm that not only in the beginning, when of ungodly men we be made righteous, but also all the whole course of our life even unto the end, we are justified only by faith in Christ, so that our righteousness is always from faith to faith. For there is no man which doth not daily sin; so that we have need continually to say, Forgive us our sins (Matt. 6:12); and, To Thee, saith David, shall everyone that is godly make his prayers for forgiveness of his sins (Ps. 32:6); and Christ, not once but evermore, is our righteousness, sanctification, redemption, and the propitiation for our sins (1 Cor. 1:30; 1 John 2:2).

IX. Justification by faith alone is no imaginary or feigned matter.

Now lest any man might think that we forge a certain imaginary righteousness which hath no foundation nor force in us, we will again repeat that which we have before made profession of: First, that this faith whereby we say that we are justified is a faith that is lively, and worketh through love; then, that God doth not so justify us by the forgiving of our sins, and imputing Christ's righteousness unto us, but that He also makes us partakers of His divine nature; but that He regenerateth, refineth, sanctifieth us, giveth inherent righteousness to us, and makes us conformable to the image of His Son. And this begun righteousness in us is a manifest testimony of that other true and perfect righteousness which we have in Christ alone; and we confess that both of these are joined together by the band of the same Holy Spirit, (as the apostle saith), not only the grace of God, but also "the gift by grace, which is by one Man, Jesus Christ, hath abounded unto many" (Rom. 5:15). For even as not only the disobedience of Adam was imputed unto us, but also the corruption of his nature flowed into us; so also not only the obedience and righteousness of Christ is imputed to us, which [who] are ingrafted into him, but also His holy nature is truly communicated unto us, that we may be made new creatures, righteous and holy even in ourselves, followers of good works (2 Cor. 5:17; Eph. 2:10; Titus 2:14).

X. Inherent righteousness is increased by good works.

But like as we say that the former justice is neither due to our good works, nor begonne [begun] nor increased by them, so the latter, although it be not due, nor begun by our good works that went before, (for they are all sin, since good works go not before him that is to be justified, but follow him that is justified) yet we confess that by these following good works and exercises of godliness it is much preserved, set forward and increased. As the apostle teacheth, the gifts of God bestowed on us are stirred up, nourished and maintained with such manner of exercises like unto a fire (2 Tim. 1:6); and of this increase of righteousness John saith, "He that is righteous, let him be righteous still" (Rev. 22:11). And therefore, when we speak only of this inherent righteousness, we deny not but that a man is justified by good works, and not of faith only; that is, he is made more and more just.

XI. A man is justified by that justice which consisteth in the forgiveness of sins, and imputation of Christ's justice, and not properly of his own works; but by them he is declared to be justified and to be just.

But if we be asked of the former kind of justifying, we answer that a man is never justified by his works, but always properly by faith alone. But yet that it is declared by his works whether he be just or no, as well in the one kind as the other, since none is justified by the former justice, but he is also endowed with the latter, and both of them are declared by good works, in which sense we doubt not but James spake.

XII. Errors.

We condemn all Pelagians which thought that infants were conceived without sin, and therefore needed not the forgiveness of sins and benefit of Christ for their salvation. And those also, which teach that although they must needs have forgiveness of sins, yet that the same may be obtained without faith in Christ. And those too, which think that although we need to have faith in Christ, yet that the same is not sufficient, but that we need also our own works as merits necessary for the obtaining forgiveness of sin. But especially those that teach the same to be done by ungodly worship and fond superstitions. Neither do we allow of those which have taught that we are justified by no other justice than that inward and inherent justice; nor those which thought that the remission of sins can stand without the internal renewing and justice. We also condemn them which suppose they may be justified and saved by the historical faith concerning Christ, which James calleth a dead faith, that is, none at all. Yea, and their opinion is disallowed of us which teach that a man is justified, not by remission of sins and imputation of Christ's justice, but even by the very essential righteousness (as they call it) of Christ really communicated to us.