OF THE FALL OF MAN, ORIGINAL SIN, AND THE STATE OF MAN BEFORE JUSTIFICATION.

OF THE FALL OF MAN, ORIGINAL SIN, AND THE STATE OF MAN BEFORE JUSTIFICATION.

22. By one man sin entered into the world, and death by sin; and so death went over all men, forasmuch as all have sinned.

23. Original sin standeth not in the imitation of Adam (as the Pelagians dream), but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God's wrath and damnation.

24. This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and can not be made subject to the law of God. And howsoever, for Christ's sake, there be no condemnation to such as are regenerate and do believe, yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.

25. The condition of man after the fall of Adam is such that he can not turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore, we have no power to do good works, pleasing and acceptable unto God, without the grace of God preventing us, that we may have a good will, and working with us when we have that good will.

26. Works done before the grace of Christ and the inspiration of his Spirit are not pleasing unto God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea, rather, for that they are not done in such sort as God hath willed and commanded them to be done, we doubt not but they are sinful.

27. All sins are not equal, but some far more heinous than others; yet the very least is of its own nature mortal, and, without God's mercy, maketh the offender liable unto everlasting damnation.

28. God is not the author of sin: howbeit, he doth not only permit, but also by his providence govern and order the same, guiding it in such sort by his infinite wisdom as it turneth to the manifestation of his own glory and to the good of his elect.

OF CHRIST, THE MEDIATOR OF THE SECOND COVENANT.

29. The Son, which is the Word of the Father, begotten from everlasting of the Father, the true and eternal God--of one substance with the Father--took man's nature in the womb of the blessed Virgin, of her substance, so that two whole and perfect natures--that is to say, the Godhead and manhood--were inseparably joined in one person, making one Christ very God and very man.

30. Christ, in the truth of our nature, was made like unto us in all things--sin only excepted--from which he was clearly void, both in his life and in his nature. He came as a lamb without spot to take away the sins of the world, by the sacrifice of himself once made, and sin (as St. John saith) was not in him. He fulfilled the law for us perfectly: For our sakes he endured most grievous torments immediately in his soul, and most painful sufferings in his body. He was crucified, and died to reconcile his Father unto us, and to be a sacrifice not only for original guilt, but also for all our actual transgressions. He was buried, and descended into hell, and the third day rose from the dead, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature: wherewith he ascended into Heaven, and there sitteth at the right hand of his Father, until he return to judge all men at the last day.