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XIX.

Of the union and diftinction of the two natures in the perfon of Chrift.

We believe that by this conception, the perfon of the Son, is infeperably united and connected with the human nature. So that there are not two Sons of God, nor two perfons, but two natures united in one fingle perfon, yet cach 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: alfo hath the human nature not loft its properties, but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body.. And tho' he hath by his refurrection given immortality to the fame, nevertheless he hath not changed the reality of his human nature: for as much as our falvation and refurrection alfo depend on the reality of his body.. But thefe two natures are fo clofely united in one perfon, that they were not feperated even by his death. Therefore that which he when dying commended into the hands of his Father, was a real human fpirit, departing from his body,:. But in the mean time the divine nature always remained united with the human, even when he laid in the grave: and the godhead did not ceafe to be in him, any more than it: did when he was an infant, tho' it did not fo clearly manifeft itfelf for awhile. Wherefore we confess

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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 fiel.

XX.

That GOD hath manifefted his righteoufnefs and mercy in Chrift.

We believe that God, who is perfectly merciful and juft, fent his Son to affume that nature, in which the difobedience was committed, to make fatisfaction in the fame, and to bear the punishment of fin by his moft bitter paffion 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 juftification, that through him we might obrain immortality and life eternal.

XXI.

Of the fatisfaction of Christ our only High Prieft for us.

We believe that Jefus Chrift is ordained with an oath to be an everlasting High Prieft, after the order of Milchifedec. Who hath prefented himself in our behalf before his Father, to appeafe his wrath

his full fatisfaction, offering himself on the tree

of the cross, and pouring out his precious blood to purge away our fins as the prophets had foretold. For it is written, he was wounded for our tranfgreffions, he was bruifed for iniquities: The chaftifement of our peace was upon him, and with his stripes we are healed: He was brought as a lamb to the flaughter, and numbered with the tranfgreffors: 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 fuffered, the juft for the unjuft, as well in his body as foul, feeling the terrible punishments which our fins had merited, infömuch that his fweat became like unto drops of blood falling on the ground. He called out, my God! my God! why haft thou forfaken me? And hath fuffered all this for the remiffion of our fins. Wherefore we justly fay with the apostle Paul, that we know nothing but Jefus Chrift, and him crucified, we count all things but lofs and dung for the excellency of the knowledge of Chrift Jefus our Lord; in whofe wounds we find all manner of confolation. Neither is it neceffary to feek or invent any other means of being reconciled to God, than this only facrifice once offered, by which believers are made perfect forever. This is alfo the reafon why he was called by the angel of God, Jefus, that is to fay, Saviour, because he fhould fave his people from their fins.

XXII.

Of our juftification through faith in Jefus Chrift.

We believe that to attain the true knowledge of this great mystery, the Holy Ghoft kindleth in our hearts an upright faith which embraces Jefus Chrift, with all his merits appropriates him and feeks nothing more befides him. For it must needs follow, either that all things which are requifite to our falvation are not in Jefus Chrift, or if all things are in him, that then thofe who poffefs Jefus Chrift through faith, have complete falvation in him. Therefore fhould: any affert, that Chrift is not fufficient, but that fomething more is required befides him, would be too grofs a blafphemy For hence it would follow, that Chrift: was but half a Saviour. Therefore we justly fay with Paul, that we are juftified by faith alone, or by faith without works. However to speak more clearly, we do not mean, that faith itfelf justifies us, for it is only an inftrument with which we embraceChrift our righteoufnefs: But Jefus Chrift imputing: to us all his merits, and fo many holy works which he hath done for us, and in our ftead, is our righteoufnefs.. And faith is an instrument that keeps us in commu-. nion with him in all his benefits, which when become ours, are more than fufficient to acquit us off our fins..

XXIII.

That our juftification confifts in the forgivenefs of fin, and the imputation of Christ's obedience.

We believe that our falvation confifts, in the remiffion of our fins for Jefus Chrift's fake, 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 righteoufnefs to him without works. And the fame apoftle faith, that we are juftified freely, by his grace through the redemption which is in Jesus Christ. And therefore we always hold faft this foundation, afcribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be fuch as we really are, without prefuming to truft in any thing in ourselves, or in any merit of ours, relying and refting upon the obedience of Chrift crucified alone, which becomes ours, when we believe in him: this is fufficient to cover all our iniquities, and to give us confidence in approaching to God; freeing the confcience of fear, terror and dread, without following the example of our firft father Adam, who trembling, attempting to cover himfelf with fig-leaves. And verily if we should appear before God, relying on ourselves or on any other creature, thongh never fo little, we fhould alas ! be confumed. And therefore every one must pray with David; O Lord enter not into judgement with thy fervant: For in thy fight fhall no man living be justified.

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