On the True and Lively Faith

A short declaration of the true, lively, and Christian Faith.

The first coming unto God (good Christian people) is through Faith, whereby (as it is declared in the last Sermon) 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, by the holy Apostle Saint James, is compared to the faith of Devils, which believe God to be true and just, and tremble for fear, yet they doe nothing well, but all evil. (Jas 2) And such a manner of faith have the wicked and naughty Christian people, which confess God, (as St. Paul saith - Titus 6.6) in their mouth, but deny him in their deeds, being abominable, and without the right faith, and to all good works reprovable. And this faith is a persuasion and belief in mans heart, whereby he knoweth that there is a God, and agreeth unto all truth 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. But as he that readeth Caesars Commentaries, believing the same to be true, hath thereby a knowledge of Caesars life, and notable acts, because he believeth the history of Caesar: yet it is not properly said that he believeth in Caesar, of whom he looketh for no help nor benefit. Even so, he that believeth that all that is spoken of God in the Bible is true, and yet liveth so ungodly, that he cannot look to enjoy the promises and benefits of God: although it may be said, that such a man hath a faith and belief to the words of God, yet it is not properly said that he believeth in God, or hath such a faith and trust in God, whereby he may surely look for grace, mercy, and everlasting life at God’s hand, but rather for indignation and punishment, according to the merits of his wicked life. For as it is written in a book, intituled to be of Didymus Alexandrinus, Forasmuch as faith without works is dead, it is not now faith, as a dead man, is not a man. This dead faith therefore is not the sure and substantial faith, which saveth sinners.

Another faith there is in Scripture, which is not (as the foresaid faith) idle, unfruitful, and dead, but worketh by charity (as St. Paul declareth, ) 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 or Lord Jesus Christ, and a steadfast hope of all good things to be received at God’s hand: and that although we, through infirmity or temptation of our ghostly enemy, doe fall from him by sin, yet if we return again unto him by true repentance, that he will forgive, and forget our offences for his Son’s sake our Saviour Jesus Christ, and will make us inheritors with him of his everlasting Kingdom, and that in the mean time until that kingdom come, he will be our protector and defender in all perils and dangers, whatsoever do chance: and that though sometime he doeth send us sharp adversity, yet that evermore he will be a loving Father unto us, correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in him, and commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Christian faith, and 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 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.

This faith (as Saint Paul describeth it - Heb 12) is the sure ground and foundation of the benefits which we ought to look for, and trust to receive of God, a certificate and sure looking for them, although they yet sensibly appear not unto us. And after he saith, He that cometh to God, must believe, both that he is, and that he is a merciful rewarder of well doers. And nothing commendeth good men unto God, so much as this assured faith and trust in him.

Of this faith, three things are specially to be noted. First, that this faith doth not lie dead in the heart, but is lively and fruitful in bringing forth good works. Second, that without it, can no good works be done, that shall be acceptable and pleasant to God. Third, what manner of good works they be, that this faith doth bring forth.

For the first, that the light can not be hid, but will show forth itself at one place or other: So a true faith can not be kept secret, but when occasion is offered, it 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 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. Therefore when men hear in the Scriptures so high commendations of faith, that it maketh us to please God, to live with God, and to be the children of God: if then they fantasy that they be set at liberty from doing all good works, and may live as they lust, they trifle with God and deceive themselves. And it is a manifest token; that they be far from having the true and lively faith, and also far from knowledge, what true faith meaneth. 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 doeth regard us, and that he is careful over us, as the father is over the Childe 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 doe trust that our offences be continually washed and purged, whensoever we (repenting truly) doe return to him, with our whole heart, steadfastly determining with our selves, through his grace, to obey and serve him in keeping his commandments, and never to turn back again to sin. Such is the true faith, that the Scripture doeth so much commend, the which when it seeth and considereth 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 again by observing or keeping his commandments, and that freely, for true love chiefly, and not for dread of punishment, or love of temporal reward, considering how clearly, without deservings we have received his mercy and pardon freely.

This true faith will show forth it self, and cannot long be idle: For as it is written (Hab 2), The just man doeth live by his faith. He never sleepeth nor is idle, when he would wake, and be well occupied. And God by his Prophet Jeremiah saith (Jer 17), that he is a happy and blessed man, which hath faith and confidence in God. For he is like a tree set by the water side, and spreadeth his roots abroad toward the moisture, and feareth not heat when it commeth, his leaf will be green, and will not cease to bring forth his fruit: even so, faithful men (putting away all fear of adversity) will show forth the fruit of their good works, as occasion is offered to doe them.

The second part of the Sermon of Faith

Ye have heard in the first part of this Sermon, that there be two kinds of faith, a dead and an unfruitful faith, and a faith lively that worketh by charity. The first to be unprofitable, the second, necessary for the obtaining of our salvation: the which faith hath charity always joined unto it, and is fruitful, and bringeth forth all good works. Now as concerning the same matter, you shall hear what followeth. The wise man saith (Ecclus 31), He that believeth in God, will hearken unto his commandments. For if we doe not show our selves faithful in our conversation, the faith which we pretend to have, is but a feigned faith: because the true Christian faith is manifestly showed by good living, and not by words only, as St. Augustine saith, Good li uing 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, then of another, St. Paul teacheth at large in the xi. Chapter to the Heb. saying, That faith made the oblation of Abel, better then the oblation of Cain. This made Noah to build the Ark. This made Abraham to forsake his Country, and all his friends, and to go into a far Country, there to dwell among strangers (Gen 11&12). So did also Isaac and Jacob, depending or hanging only of the help and trust that they had in God. And when they came to the country which God promised them, they would build no Cities, Towns, nor Houses, but lived like strangers in Tents, that might every day be removed. Their trust was so much in God, that they set but little by any worldly thing, for that God had prepared for them better dwelling places in heaven of his own foundation and building. This faith made Abraham ready at God’s commandment, to offer his own son and heir Isaac (Gen 22), whom he loved so well, and by whom he was promised to have innumerable issue, among the which, one should be borne, in whom all nations should be blessed, trusting so much in God, that though he were slain, yet that God was able by his omnipotent power to raise him from death, and perform his promise. He mistrusted not the promise of God, although un to his reason every thing seemed contrary. He believed verily that God would not forsake him in death and famine that was in the country. And in all other dangers that he was brought unto, he trusted ever that God should be his God, and his protector and defender, what soever he saw to the contrary. This faith wrought so in the heart of Moses, that he refused to be taken for King Pharaoh his daughters son, and to have great inheritance in Egypt, thinking it better with the people of God to have affliction and sorrow, then with naughty men, in sin to live pleasantly for a time (Ex 2). By faith he cared not for the threatning of king Pharaoh: for his trust was so in God, that he passed not of the felicity of this world, but looked for the reward to come in heaven, set ting his heart upon the invisible God, as if he had seen him ever pre sent before his eyes. By faith, the children of Israel passed through the red sea (Ex 14). By faith, the walls of Jericho fell down without stroke (Josh 6), and many other wonderful miracles have been wrought. In all good men that heretofore have been, faith hath brought forth their good works, and obtained the promises of God. Faith hath stopped the Lions mouths (Dan 6): faith hath quenched the force of fire (Dan 3): faith hath escaped the swords edges: faith hath given weak men strength, victory in battle, overthrown the armies of Infidels, raised the dead to life: faith hath mad good men to take adversity in good part, some have been mocked and whipped, bound, and cast in prison, some have lost all their goods, and lived in great poverty, some have wandered in mountains, hills, and wilderness, some have been racked, some slain, some stoned, some sawn, some rent in pieces, some beheaded, some burnt without mercy, and would not be delivered, because they looked to rise again to a better state.

All these Fathers, Martyrs, and other holy men, (whom Saint Paul spake of) had their faith surely fixed on God, when all the world was against them. They did not only know God to bee the Lord, maker, and governor of all men in the world: but also they had a special confidence and trust, that he was and would be their God, their comforter, aider, helper, maintainer, and defender. This is the Christian faith which these holy men had, and we also ought to have. And although they were not named Christian men, yet was it a Christian faith that they had, for they looked for all benefits of God the Father, through the merits of his Son Jesu Christ, as we now doe. This difference is betweene them and us, that they looked when Christ should come, and we be in the time when he is come. Therefore saith St. Augustine (John Tract 45), The time is altered and changed, but not the faith. For we have both one faith in one Christ. The same holy ghost also that we have, had they, saith St. Paul (1 Cor 4). For as the holy Ghost doeth teach us to trust in God, and to call upon him as our Father: so did he teach them to say, as it is written (Isa 43), Thou Lord art our Father and Redeemer, and they Name is without beginning and everlasting. God gave them then grace to be his children, as he doth us now. But now by the coming of our Saviour Christ, we have received more abundantly the spirit of God in our hearts, whereby we may conceive a greater faith, and a surer trust then many of them had. But in effect they and we be all one: we have the same faith that they had in God, and they the same that we have And Saint Paul so much extolleth their faith, because we should no less, but rather more, give our selves wholly unto Christ, both in profession and living, now when Christ is come, then the old fathers did before his coming. And by all the declaration 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, doeth 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. Many that professed the faith of Christ, were in this error, that they thought they knew God, and believed in him, when in their life they declared the contrary: Which error Saint John in his first Epistle confuting, writeth in this wise (1 Jn 2), Hereby we are certified that we know God, if we observe his commandments. He that saith, he knoweth God, and observeth not his commandments, is a liar, and the truth is not in him. And again he saith (1 Jn 3), Whoso ever sinneth, doeth not see God, nor know him: let no man deceive you, wellbeloved children. And moreover he saith, Hereby we know that we be of the truth, and so we shall persuade our hearts, before him. eth all things. Wellbeloved, if our hearts reprove us not, then have we confidence in God, and shall have of him whatsoever we ask, because we keepe his Commandments, and doe those things that please him.

And yet further he saith (1 Jn 5), Every man that believeth that Jesus is Christ, is borne of God, and we know that whosoever is borne of God, doeth not sin: but he that is begotten of God, purgeth him self, and the devil doeth not touch him. And finally he concludeth, and showeth the cause why he wrote this Epistle, saying, For this cause have I thus written unto you, that you may know that you have everlasting life, which doe believe in the Son of God. And in his iii. Epistle he confirmeth the whole matter of faith and works, in few words, saying (3 Jn), He that doeth well, is of God, and he that doeth evil, knoweth not God. And as St. John saith, That as the lively knowledge and faith of God bringeth forth good works: so saith he likewise of hope and charity, that they cannot stand with evil living. Of hope he writeth thus (1 Jn 3), We know that when God shall appear, we shall be like unto him, for we shall see him, even as he is: and whosoever hath this hope in him, doeth purify himself, like as God is pure. And of charity he saith these words (1 Jn 2), He that doeth keep Gods word and commandment, in him is truly the perfect love of God. And again he saith (1 Jn 5), This is the love of God, that we should keep his Commandments. And St. John wrote not this, as a subtle saying, devised of his own fantasy, but as a most certain and necessary truth, taught unto him by Christ himself, the eternal and infallible verity, who in many places doth most clearly affirm, that faith, hope and charity, can not consist or stand without good and godly works. Of faith, he saith (1 Jn 5), He that believeth in the Son, hath everlasting life: but he that believeth not in the Son, shall not see that life, but the wrath of God remaineth upon him. And the same he confirmeth with a double oath, saying, Verily, verily I say unto you, He that believeth in me, hath everlasting life. Now forasmuch as he that believeth in Christ, hath everlasting life (Jn 6): it must needs consequently follow, that he that hath this faith, must have also good works, and be studious to observe Gods commandments obediently. For to them that have evil works, and lead their life in disobedience, and transgression or breaking of Gods commandments, with out repentance, pertaineth not everlasting life but everlasting death, as Christ himself saith (Mtt 25), They that doe well, shall go into life eternal, but they that doe evil, shall go into everlasting fire. And again he saith (Rev 21), I am the first letter, and the last, the beginning and the ending: to him that is athirst, I will give of the well of the water of life freely: he that hath the victory, shall have all things, and I will be his God, and he shall be my son: but they that be fearful, mistrusting God, and lacking faith, they that be cursed people, and murderers, and fornicators and sorcerers, and all liars, shall have their portion in the lake that burneth with fire and brimstone, which is the second death. And as Christ undoubtedly affirmeth, that true faith bringeth forth good works, so doeth he say likewise of Charity (Jn 14). Whosoever hath my commandments and keepeth them, that is he that loveth me. And after he saith, He that loveth me, will keep my word, and he that loveth me not, keepeth not my words. And as the love of God is tried by good works, so is the fear of God also, as the wise man saith, The dread of God putteth away sin. And also he saith, He that feareth God, will doe good works.

The third part of the Sermon of Faith

You have heard in the second part of this Sermon, that no man should think that he hath that lively faith which Scripture commandeth, when he liveth not obediently to Gods laws, for all good works spring out of that faith: And also it hath been declared unto you by examples, that faith maketh men steadfast, quiet, and patient in all affliction. Now as concerning the same matter, you shall hear what followeth.

A man may soone deceive himself, and think in his own fantasy that he by faith knoweth God, loveth him, feareth him, and belongeth to him, when in very deed he doeth no thing less. For the trial of all these things is a very godly and Christian life. He that feeleth his heart set to seek Gods honour, and studieth to know the will and commandments of God, and to frame himself there unto, and leadeth not his life after the desire of his own flesh, to serve the devil by sin, but setteth his mind to serve God for his own sake, and for his sake also 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 the trade of his life, that he unfeignedly hath the right knowledge of God, a lively faith, a steadfast hope, a true and unfeigned love, and fear of God. But he that casteth away the yoke of God’s commandments from his neck, and giveth himself to live without true repentance, after his own sensual mind and pleasure, not regarding to know God’s word, and much less to live according thereunto: such a man clearly deceiveth himself, and seeth not his own heart, if he thinketh that he either knoweth God, loveth him, feareth him, or trusteth in him.

Some peradventure fantasy in themselves, that they belong to God, although they live in sin, and so they come to the Church, and show themselves as God’s dear children. But St. John saith plainly (1 Jn 1), If we say that we have any company with God, and walk in darkness, we doe lie.

Other do vainly think that they know and love God, although they pass not of the commandments. But St. John saith clearly (1 Jn 2), He that saith I know God, and keepeth not his commandments, he is a liar.

Some falsely persuade themselves, that they love God, when they hate their neighbours. But St. John saith manifestly (1 Jn 4), If any man say I love God, and yet hateth his brother, he is a lyer. He that saith that he is in the light, and hateth his brother, he is still in darkness. He that loveth his brother, dwelleth in the light, but he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth: For darkness hat blinded his eyes. And moreover he saith (1 Jn 3), Hereby we manifestly know the children of God from the children of the devil. He that doeth not righteously, is not the childe of God, nor he that hateth his brother. Deceive not your selves therefore, thinking that you have faith in God, or that you love God, or doe trust in him, or doe fear him, when you live in sin: for then your ungodly and sinful life declareth the contrary, whatsoever you say or think. It pertaineth to a Christian man to have this true Christian faith, and to try himself whether he hath it or no, and to know what belongeth to it, and how it doth work in him. It is not the world that we can trust to, the world and all that is therein, is but vanity. It is God that must be our defence, and protection against all temptation of wickedness and sin, errors, superstition, idolatry, and all evil. If all the world were on our side, and God against us, what could the world avail us? Therefore let us set our whole faith and trust in God, and neither the world, the devil, nor all the power of them shall prevail against us. Let us therefore (good Christian people) try and examine our faith, what it is: let us not flatter our selves, but look upon our works, and so judge of our faith what it is. Christ himself speaketh of this matter, and saith (Lk 6), The tree is known by the fruit. Therefore let us doe good works, and thereby declare our faith to be the lively Christian faith. Let us by such virtues as ought to spring out of faith, show our election to be sure and stable, as St. Peter teacheth (2 Pt 1), Endeavour your selves to make your calling & election certain by good works. And also he saith, Minister or declare in your faith virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly charity, in brotherly charity love: so shall we show in deed that we have the very lively Christian faith, and may so both certify our conscience the better that we be in the right faith, and also by these means confirm other men. If these fruits doe not follow, we do but mock with God, deceive our selves, and also other men. Well may we bear the name of Christian men, but we doe lack the true faith that doeth belong thereunto: for true faith doeth ever bring forth good works, as St. James saith (Jas 2): Show me thy faith by thy deeds. 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. And like as the Devils and evil people be nothing the better for their counterfeit faith, but it is unto them the more cause of damnation: so they that be Christians and have received knowledge of God and of Christ’s merits, and yet of a set purpose do live idly, without good works, thinking the name of a naked faith to be either sufficient for them, or else setting their minds upon vain pleasures of this world, doe live in sin without repentance, not uttering the fruits that doe belong to such an high profession, upon such presumptuous persons, and wilful sinners, must needs remain the great vengeance of God, and eternal punishment in hell, prepared for the unjust and wicked livers.

Therefore as you profess the name of Christ (good Christian people) let no such fantasy and imagination of faith at any time beguile you: but be sure of your faith, try it by your living, look upon the fruits that commeth of it, mark the increase of love and charity by it towards God and your neighbour, and so shall you perceive it to be a true lively faith. If you feel and perceive such a faith in you, rejoice in it: and be diligent to maintain it, and keep it still in you, let it be daily increasing, and more and more by well working, and so shall you be sure that you shall please God by this faith, and at the length (as other faithful men have done before) so shall you (when his will is) come to him, and receive the end and final reward of your faith (as St. Peter nameth it - 1 Pt 1) the salvation of your souls: the which God grant us, that hath promised the same unto his faithful, to whom be all honour and glory, world without end. Amen.

News Page
December 2022

Welcome to the news service of the Church of England Cintinuing.

Almighty GOD, to the intent his most holy Name should be had in honour, and evermore be magnified of the people, commandeth that no man should take his Name vainly in his mouth, threatening punishment unto him that irreverently abuseth it by swearing, forswearing, andblasphemy. To the intent therefore that this commandment may be the better known and kept, it shall bee declared unto you, both how it is lawful for Christian people to swear, and also what peril and danger it is vainly to swear, or to be forsworn.

Unto a Christian man, there can be nothing either more necessary or profitable, than the knowledge of Holy Scripture; forasmuch as in it is contained God’s true word, setting forth his glory, and also man’s duty. And there is no truth nor doctrine, necessary for our justification and everlasting salvation, but that is, or may be, drawn out of that fountain and well of truth. Therefore, as many as be desirous to enter into the right and perfect way unto God, must apply their minds to know Holy Scripture; without the which, they can neither sufficiently known God and his will, neither their office and duty. And as drink is pleasant to them that be dry, and meat to them that be hungry; so is the reading, hearing, searching, and studying of Holy Scripture, to them that be desirous to know God, or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food of God’s word, that be so drowned in worldly vanities, that they neither saviour God, nor any godliness: for that is the cause why they desire such vanities, rather than the true knowledge of God. As they that are sick of an ague, whatsoever they eat and drink, though it be never so pleasant, yet it is as bitter to them as wormwood; not for the bitterness of the meat, but for the corrupt and bitter humour that is in their own tongue and mouth; even is the sweetness of God’s word bitter, not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.

Of all things that be good to be taught unto Christian people, there is nothing more necessary to be spoken of, and daily called upon, then charity: as well for that all manner of works of righteousness be contained in it, as also that the decay thereof is the ruin or fall of the world, the banishment of virtue, and the cause of all vice. And for so much as almost every man, maketh and frameth to himself charity after his own appetite, and how detestable soever his life be, both unto God and man, yet he persuadeth himself still that he hath charity: therefore you shall hear now a true and plain description or setting forth of charity, not of men’s imagination, but of the very words and example of our Saviour Jesus Christ. In which description or setting forth, every man (as it were in a glass) may consider himself, and see plainly without error, whether he be in the true charity, or not.

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 and soul exceeded all other no less, then 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 found and perfect in all parts, both outwardly and inwardly, his reason was incorrupt, 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.

In the last Sermon was declared unto you, what the lively and true faith of a Christian man is, that it causeth not a man to be idle, but to be occupied in bringing forth good works, as occasion serveth.

Of our going from God, the wise man saith, that pride was the first beginning: for by it mans heart was turned from God his maker. For pride (saith he) is the fountain of all sin: he that hath it, shall be full of cursings, and at the end it shall overthrow him. (Ecclus 10) And as by pride and sin we go from God, so shall God and all goodness with him go from us. And the Prophet Hosea doth plainly affirm (Hos 5), that they which go a way still from God by vicious living, and yet would go about to pacify him otherwise by sacrifice, and entertain him thereby, they labour in vain. For, notwithstanding all their sacrifice, yet he goeth still away from them. For so much (saith the Prophet) as they do not apply their minds to return to God, although they go about with whole flocks and herds to seek the Lord, yet they shall not find him: for he is gone away from them.

A Sermon of the Misery of all Mankind and of his Condemnation to Death Everlasting, by his own Sin.

Because all men be sinners and offenders against God, and breakers of his law and commandments, therefore can no man by his own acts, works, 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 or 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.

If ever at any time the greatness or excellency of any matter spiritual or temporal hath stirred up your minds to give diligent care (good Christian people, and well-beloved in our Lord and Saviour Jesus Christ) I doubt not but that I shall have you now at this present season most diligent and ready hearers, of the matter which I have at this time to open unto you. For I come to declare that great and most comfortable Article of our Christian Religion and faith, the Resurrection of our Lord Jesus.