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abolished or done away by baptism; since sin always issues forth from this woful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Where fore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.

XVI. Of eternal election.

We believe that all the posterity of Adam being thus fallen into perdition and ruin, by the sin of our first parents, God then did manifest himself such as he is; that is to say, merciful and just: Merciful, since he delivers and preserves from this perdition all, whom, he in his eternal and unchangeable council of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works: Just, in leaving others in the fall and perdition wherein they have involved themselves.

XVII. Of the recovery of fallen man.

We believe that our most gracious God, in his admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him, when he trembling fled from his presence, promising him that he would give his Son, who should be made of a woman to bruise the head of the serpent, and make him happy.

XVIII. Of the incarnation of Jesus Christ.

We confess therefore, that Cod did fulfil the promise, which he made to the fathers, by the mouth of his holy prophets, when he sent into the world, at the time appointed by him, his own, only begotten and eternal Son, "Who took upon him the form of a servant, and became like unto man, really assuming the true human nature, with all its infirmities, sin excepted, being conceived in the womb of the blessed Virgin Mary, by the power of the Holy Ghost, without the means of man. And did not only assume human nature as to the body, but also a true human soul, that he might be a real man. For since the soul was lost as well as the body, it was necessary that he should take both upon him, to save both. Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of his mother) that Christ is become a partaker of the flesh and blood of the children; that he is a fruit of the loins of David after the flesh; made of the seed of David according to the flesh; a fruit of the womb of the Virgin Mary, made of a woman; a branch of David; a shoot of the root Of Jesse; sprung from the tribe of Judah; descended from the Jews according to the flesh: of the seed of Abraham, since he took upon him the seed of Abraham, "and became like unto his brethren in all things sin excepted;" so that in truth he is our IMMANUEL, that is to say, God with us.

XIX. Of the union and distinction
of the two natures in the person of Christ.

We believe that by this conception, the person of the Son is inseparably united and connected with the human nature; so thai there are not two Sons of God, nor two persons, but two natures united in one single person: yet, that each nature retains its own distinct properties. As then the divine nature hath alwa\s remained uncreated, without beginning of days or end Of life, filling heaven and earth: so also hath the human nature not lost its properties, but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body: And though he hath by his resurrection given immortality to the same, nevertheless he hath not changed the reality of his human nature; for as much as our salvation and resurrection also depend on the reality of his body. But these two natures are so closely united in one person, that ihey were not separated even by his death. Therefore that, which, he when dying commended into the hands

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of his Father, was a real human spirit, departing from his body. But in the mean time the divine nature always remained united with the human, even when he lay in the grave. And the Godhead did not cease to be in him, any more than it did when he was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess, that he. is VERY GOD; and VERY MAN: very God by his power to cooquer death; and very man that he might die for us according to the infirmity of his flesh.

XX. That God hath manifested his justice
and mercy in Christ.

We believe that God, who is perfectly merciful and just, sent his Son to assume that nature, in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son, when he laid our iniquities upon him, and poured forth his mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving his Son unto death for us, and raising him for our justification, that through him we might obtain immortality and life eternal.

XXI. Of the satisfaction of Christ,
our only high priest, for us.

We believe that Jesus Christ is ordained with an oath to be an everlasting high priest, after the order of Melchisedec. Who had presented himself in our behalf before his Father, to appease his wrath by his full satisfaction, by offering himself on the tree of the cross, and pouring out his precious blood to purge away our sins; as the prophet had foretold. For it is written, "he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. He was brought as a lamb to the slaughter, and numbered with the transgressors:" and condemned by Pontius Pilate as a malefactor, though he had first declared him innocent. Therefore, " he restored that which he took not away, and suffered, the just for the unjust," as well in his body as soul, feeling the terrible punishment which our sins had merited; insomuch "that his sweat became like unto drops of blood falling on the ground." He called out, "my God, my God, why hast thou forsaken me?" And hath suffered all this for the remission of our sins. Wherefore we justly say with the Apostle Paul, "that we know nothing, but Jesus Christ, and him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord:" in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God, than this only sacrifice, once offered, by which believers are made perfect for ever. This is also the reason why he was called by the angel of God, JESUS, that is to say, SAVIOUR because he should save his people from their sins.

XXII. Of our justification through faith in Jesus Christ.

We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ, with all his merits, appropriates him, and seeks nothing more besides him. For it must needs follow, either that all things, which are requisite to our salvation, are not in Jesus Christ, or if all things are in him, that then those, who possess Jesus Christ through faith, have complete salvation in Him.Therefore, for any to assert, that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphe- my; for hence it would follow, that Christ was but half a Saviour. Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean, that faith itself justifies us, for it is only an instrument, with which we embrace Christ our Righteousness. But Jesus Christ, imputing to us all his merits, and so many holy works, which he hath done for us, and in our stead, is our Righteousness. And faith is an instrument, that keeps us in communion with him in all his benefits, which, when become ours, are more than sufficient to acquit us of our sins.