'it doth thereby evidently appear, that the doctrine thereof is most perfect and complete in all respects. Neither may we compare any writings of men, though ever so holy, with those divine scriptures, nor ought we to compare custom, or the great multitude, or antiquity, or succession of times or persons, or councils, decrees or statutes, with the truth of God, for the truth is above all; for all men are of themselves liars, and more vain than vanity itself: Therefore, we reject, with all our hearts, whatsoever doth not agree with this infallible rule, which the apostles have taught us, saying, try the spirits whether they are of God. Likewise, if there come any unto you, and bring not this doctrine, receive him not into your house.

VIII. That God is one in essence, yet nevertheless distinguished in

three persons.

According to this truth and this word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost. The Father is the cause, origin and beginning of all things visible and invisible; the Son is the word, wisdom, and image of the Father; the Holy Ghost is the eternal power and might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the holy scriptures teach us, that the Father, and the Son, and the Holy Ghost, have each his personality, distinguished by their properties; but in such wise that these three persons are but one only God. Hence then, it is evident, that the Father is not the Son, nor the Son the Father, and likewise the Holy Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided, nor intermixed: For the Father hath not assumed the flesh, nor hath the Holy Ghost, but the Son only. The Father hath never been without his Son, or without his Holy Ghost. For they are all three co-eternal and co-essential. There is neither first nor last: for they are all three one, in truth, in power, in goodness, and in mercy.

IX. The proof of the foregoing article of the trinity of persons in one God.

All this we know, as well from the testimonies of holy writ, as from their operations, and chiefly by those we feel in ourselves. The testimonies of the holy scriptures, that teach us to believe this holy trinity, are written in many places of the old testament, which are not so necessary to enumerate, as to choose them out with discretion and judgment. In Genesis, chap. i. 26, 27, God saith: Let us make man in our image, after our likeness, &c. So God created man in his own image, male and female created he them. And Gen. iii. 22. Behold the man has become as one of us. From this saying, let us make man in our image, it appears that there are more persons than one in the Godhead and when he saith, God created, signifies the unity. It is true he doth not say how many persons there are, but that, which appears to us somewhat obscure in the old testament, is very plain in the new. For when our Lord was baptised in Jordan, the voice of the Father was heard, saying, this is my beloved Son: The Son was seen in the water, and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptise all nations, in the name of the Father, and of the Son, and of the Holy Ghost. In the Gospel of Luke, the angel Gabriel thus addressed Mary, the mother of our Lord, The Ho ly Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore also that holy thing, which shall be born of thee, shall be called the Son of God: likewise the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught, that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding; nevertheless we now be lieve it by means of the word of God, but expect hereafter, to en

the perfect knowledge and benefit thereof in Heaven. Moreover we must observe the particular offices and operations of these three persons towards

The Father is called our creator, by his power; the Son is our Saviour and Redeemer, by his blood; the Holy Ghost is our sanctifier, by his dwelling in our hearts. This doctrine of the holy trinity, hath always been defended and maintained by the true church, since the times of the apostles, to this very day, against the Jews, Mahometans, and some false christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arrius, and such like, who have been justly condemned by the orthodox fathers. Therefore, in this point, we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasios: Likewise that, which, conformable thereunto, is agreed upon by the ancient fathers.

X. That Jesus Christ is true and eternal God.

We believe that Jesus Christ, according to his divine nature, is the only begotten Son of God, begotten from eternity, not made nor created, (for then he should be a creature) but co-essential and co-eternal with the Father, the express image of his person, and the brightness of his glory, equal unto him In all things. Who is the Son of God, not only from the time that he assumed our nature, but from all eternity, as these testimonies, when compared together, teach us. Moses saith, that God created the world; and John saith, that all things were made by that word, which he calleth God: And the apostle saith, that God made the worlds by his Son. Likewise, that God created all things by Jesus Christ. Therefore it must needs follow, that he, who is called God, the Word, the Son, and Jesus Christ, did exist at that time, when all things were created by him. Therefore the prophet Micah saith; his goings forth have been from of old, from everlasting. And the Apostle; he hath neither beginning of days, nor end of life: He therefore is that true, eternal, and almighty God, whom we invoke, worship, and serve.

XI. That the Holy Ghost is true and eternal God.

We believe and confess also, that the Holy Ghost, from eternity, proceeds from the Father and Son; and therefore neither is made, created, nor be gotten, but only proceedeth from both; who in order is the third person of the holy trinity; of one and the same essence, majesty and glory with the Father, and the Son: and therefore, is the true and eternal God, as the holy scripture teaches us.

XII. Of the Creation.

We believe, that the Father by the word, that is by his Son, hath created of nothing, the heaven, the earth, and all creatures, as it seemed good unto him, giving unto every creature its being, shape, form, and several offices to serve its Creator. That he doth also still uphold and govern them by his eternal providence, and infinite power, for the service of mankind, to the end that man may serve his God. He hath also created the angels good, to be his messengers, and to serve his elect; some of whom are fallen from that excellency, in which God created them, into everlasting perdition: and the others have, by the grace of God, remained stedfast and continued in their primitive state. The devils and evil spirits are so depraved, that they are enemies of God and every good thing, to the utmost of their power, as murderers, watching to ruin the church and every member thereof, and by their wicked stratagems to destroy all: and are therefore, by their own wickedress, adjudged to eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels: and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.

XIII. Of Divine Providence.

We believe that the same God, after he had created all things, did not sake them, or give them up to fortune or chance, but that he rules and

governs them according to his holy will, so that nothing happens in this world without his appointment: nevertheless, God neither is the author of, nor can be charged with the sins which are committed. For his power and goodness is so great and incomprehensible, that he orders and executes his work in the most excellent and just manner, even then, when devils and wicked men act unjustly. And, as to what he doth surpassing human understanding, we will not curiously enquire into, farther than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God, which are hid from us, contenting ourselves that we are disciples of Christ, and to learn only those things which he has revealed to us in his word, without transgressing these limits. This doctrine affords us unspeakable consolation, since we are taught thereby, that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father; who watches over us with a paternal care, keeping all creatures so under his power, that not a hair of our head, (for they are all numbered) nor a sparrow can fall to the ground, without the will of our Father, in whom we do entirely trust, being persuaded, that he so restrains the devil and all our enemies, that without his will and permission, they cannot hurt us. therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.

And

XIV. Of the creation, and fall of man, and his incapacity to perform what

is truly good.

We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will, agreeably to the will of God. But being in honour, he understood it not, neither knew his excellency, but wilfully subjected himself to sin, and consequently to death, and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed; and by sin separated himself from God, who was his true life, having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts, which he had received from God, and only retained a few remains thereof, which however are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not: where St. John calleth men darkness. Therefore we reject all that is taught repugnant to this, concerning the free will of man, since man is but a slave to sin; and has nothing of himself, unless it is given him from heaven. For who may presume to boast, that he of himself can do any good, since Christ saith, no man can come to me, except the Father, which hath sent me, draw him? Who will glory in his own will, who understands, that to be carnally minded is enmity against God? Who can speak of his knowledge, since the natural man receiveth not the things of the spirit of God. In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God? And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of his good pleasure. For there is no will nor understanding, conformable to the divine will and understanding, but what Christ hath wrought in man: which he teaches us, when he saith, without me ye can do nothing.

XV. Of Original Sin.

We believe that, through the disobedience of Adam, original sin is extended to all mankind; which is a corruption of the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother's womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God, that it is sufficient to condemn all mankind. Nor is it by any means

abolished or done away by baptism; since sin always issues forth from this woeful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and merey 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. Wherefore 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 ser nent, and make him happy.

XVIII. Of the incarnation of Jesus Christ.

We confess therefore, that God 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 asumed 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, in 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 bath 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 nd resurrection also depend on the reality of his body. But these two naare so closely united in one person, that they were not separated even by ath. 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 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 hath 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 inalefactor, 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 inade 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 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 acquit us of our sins.