II.  But since man is fallen by sin from the state in which he was created, it is necessary to come to Christ.  Therefore it follows in the Creed, “And in Jesus Christ, his only Son our Lord,” &c.

So in the second book of the Institutes our Author treats of the knowledge of God as the Redeemer in Christ; and having shown the fall of man, leads him to Christ the Mediator.  Here he states the doctrine of original sin—­that man possesses no inherent strength to enable him to deliver himself from sin and the impending curse, but that, on the contrary, nothing can proceed from him, antecedently to reconciliation and renovation, but what is deserving of condemnation—­Therefore, that, man being utterly lost in himself, and incapable of conceiving even a good thought by which he may restore himself, or perform actions acceptable to God, he must seek redemption out of himself, in Christ—­That the Law was given for this purpose, not to confine its observers to itself, but to conduct them to Christ; which gives occasion to introduce an exposition of the Moral Law—­That he was known, as the Author of salvation, to the Jews under the Law, but more fully under the Gospel, in which he is manifested to the world.—­Hence follows the doctrine of the similarity and difference of the Old and New Testament, of the Law and Gospel.—­It is next stated, that, in order to the complete accomplishment of salvation, it was necessary for the eternal Son of God to become man, and that he actually assumed a real human nature:—­it is also shown how these two natures constitute one person—­That the office of Christ, appointed for the acquisition and application of complete salvation by his merit and efficacy, is sacerdotal, regal, and prophetical—­Next follows the manner in which Christ executed his office, or actually performed the part of a Mediator, being an exposition of the Articles respecting his death, resurrection, and ascension to heaven.—­Lastly, the Author shows the truth and propriety of affirming that Christ merited the grace of God and salvation for us.

III.  As long as Christ is separate from us, he profits us nothing.  Hence the necessity of our being ingrafted into him, as branches into a vine.  Therefore the doctrine concerning Christ is followed, in the third part of the Creed, by this clause, “I believe in the Holy Spirit,” as being the bond of union between us and Christ.

So in the third book our Author treats of the Holy Spirit, who unites us to Christ—­and consequently of faith, by which we embrace Christ, with his twofold benefit, free righteousness, which he imputes to us, and regeneration, which he commences within us, by bestowing repentance upon us.—­And to show that we have not the least room to glory in such faith as is unconnected with the pursuit of repentance, before proceeding to the full discussion of justification, he treats at large of repentance and the continual exercise of it, which Christ, apprehended by faith,