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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; madę 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 that 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 always 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 bis human nature; for as much as our salvation and resurrection also depend on the reality of his hody. But these two natures are so closely united in one person, that they were not separated even by his death. Therefore that which he, when dying, commended into the hands 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 conquer death; and very man that he might die for us according to the infirmity of his flesh. XX. That God hath manifested his righteousness 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 shath 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 prophets 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 und 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, JERUS, 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 blasphemy: 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 auquit us of our sins. XXIII. That our justification consists in the forgive
ness of sin, and the imputation of Christ's obedience. We believe that our salvation consists, in the remission of our sins for Jesus Christ's sake, and that therein our righteousness before God is implied: as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works. And the same apostle saith, that we are justified freely, by his grace, through the redemption which is in Jesus Christ. And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves, or in any
merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours, when we believe in him: this is sufficient to cover all our iniquities, and to give us confidence, in approaching to Godt; freeing the conscience of fear, terror and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with tigleaves. And verily if we should appear before God, relying on ourselves, or on any other creature, though enter not into judgment with thy servant : for in thy sight shall no man living be justified.
little, we hould, alas! be consumed. And therefore every one must pray with David; O Lord,
XXIV. Of man's sanctification and good works.
We believe that this true faith being wrought in man by the hearing of the word of God, and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin. Therefore it is so far from heing true, that this justifying faith makes naen remiss in a pious and holy life, that on the contrary without it they would never do any thing out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith, as is called in scripture, a faith that zvorketh by love, which excites man to the practice of those works, which God has commanded in his word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, for as much as they are all sanctified by his grace.. Howbeit, they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works; otherwise they could not be good works, any more than the fruit of a tree can be good, before the tree itself is good. Therefore we do good works, but not to merit by them, (for what can we merit ?) nay, we are beholden to God for the good works we do, and not he to us, since it is he that workeih in us both to will and to do of his good pleasure. Let us therefore attend to what is written, when ye
shall have done all those things which are commanded you, say, we are unprofitable scrvants : we have done that which was our duty to do. In the mean time, we do not deny, that God rewards good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salva