5.1
The Doctrine of Election
We believe that- all Adam's descendants having thus fallen into perdition and ruin by the sin of Adam- God showed himself to be as he is: merciful and just. God is merciful in withdrawing and saving from this perdition those who, in the eternal and unchangeable divine counsel, have been elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works. God is just in leaving the others in their ruin and fall into which they plunged themselves.
Rom. 3:12 · John 6:37, 44 · John 10:29 · John 17:2, 9, 12 · John 18:9 · 1 Sam. 12:22 · Ps. 65:4 · Acts 13:48 · Rom. 9:16 · Rom. 11:5 · Titus 1:1 · John 15:16, 19 · Rom. 8:29 · Eph. 1:4-5 · Mal. 1:2-3 · Rom. 9:11-13 · 2 Tim. 1:9 · Titus 3:4-5 · Rom. 9:19-22 · 1 Pet. 2:8
5.2
The Recovery of Fallen Humanity
We believe that our good God, by marvelous divine wisdom and goodness, seeing that Adam and Eve had plunged themselves in this manner into both physical and spiritual death and made themselves completely miserable, set out to find them, though they, trembling all over, were fleeing from God. And God comforted them, promising to give them his Son, born of a woman, (Gal. 4:4) to crush the head of the serpent, (Gen. 3:15) and to make them blessed.
Gen. 3:9 · Gal. 4:4 · Gen. 3:15 · Gen. 22:18 · Isa. 7:14 · John 1:14 · John 5:46 · John 7:42 · Acts 13:32-33 · Rom. 1:2-3 · Gal. 3:16
5.3
The Incarnation
So then we confess that God fulfilled the promise made to the early fathers and mothers by the mouth of the holy prophets when he sent the only and eternal Son of God into the world at the time appointed. The Son took the "form of a slave" and was made in "human form," (Phil. 2:7) truly assuming a real human nature, with all its weaknesses, except for sin; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit, without male participation. And Christ not only assumed human nature as far as the body is concerned but also a real human soul, in order to be a real human being. For since the soul had been lost as well as the body, Christ had to assume them both to save them both together. Therefore we confess (against the heresy of the Anabaptists who deny that Christ assumed human flesh from his mother) that Christ shared the very flesh and blood of children; (Heb. 2:14) being the fruit of the loins of David according to the flesh, (Acts 2:30) descended from David according to the flesh; (Rom. 1:3) the fruit of the womb of the virgin Mary; (Luke 1:42) born of a woman; (Gal. 4:4) the seed of David; (2 Tim. 2:8) the root of Jesse; (Rom. 15:12) descended from Judah, (Heb. 7:14) having descended from the Jews according to the flesh; descended from Abraham- having assumed descent from Abraham and Sarah, and was made like his brothers and sisters, yet without sin. (Heb. 2:17, Heb 4:15) In this way Christ is truly our Immanuel- that is: "God with us." (Matt. 1:23)
Phil. 2:7 · 1 Tim. 2:5 · 1 Tim. 3:16 · Heb. 2:14 · Acts 2:30 · Rom. 1:3 · Luke 1:42 · Gal. 4:4 · Jer. 33:15 · Isa. 11:1 · Heb. 7:14 · Rom. 9:5 · Matt. 1:23 · Gen. 26:4 · 2 Sam. 7:12-16 · Ps. 132:11 · Luke 1:55 · Acts 13:23 · 2 Cor. 5:21 · Heb. 7:26 · 1 Pet. 2:22 · Matt. 1:18 · Luke 1:35 · Gal. 3:16 · Heb. 2:16-17 · Heb. 4:15
5.4
The Two Natures of Christ
We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties. Thus his divine nature has always remained uncreated, without beginning of days or end of life, (Heb. 7:3) filling heaven and earth. Christ's human nature has not lost its properties but continues to have those of a creature- it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body. But these two natures are so united together in one person that they are not even separated by his death. So then, what he committed to his Father when he died was a real human spirit which left his body. But meanwhile his divine nature remained united with his human nature even when he was lying in the grave; and his deity never ceased to be in him, just as it was in him when he was a little child, though for a while it did not so reveal itself. These are the reasons why we confess him to be true God and truly human- true God in order to conquer death by his power, and truly human that he might die for us in the weakness of his flesh.
John 1:14 · John 10:30 · Rom. 9:5 · Phil. 2:6-7 · Heb. 7:3 · Matt. 28:20 · 1 Tim. 2:5 · Matt. 26:11 · Luke 24:39 · John 20:25 · Acts 1:3, 11 · Acts 3:21 · Heb. 2:9 · 1 Cor. 15:21 · Phil. 3:21 · Matt. 27:50 · Rom. 1:4
5.5
The Justice and Mercy of God in Christ
We believe that God- who is perfectly merciful and also very just- sent the Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death. So God made known his justice toward his Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us his Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life.
Rom. 8:3 · Heb. 2:14 · Rom. 3:25-26 · Rom. 8:32 · Rom. 4:25
5.6
The Atonement
We believe that Jesus Christ is a high priest forever according to the order of Melchizedek- made such by an oath- and that he presented himself in our name before his Father, to appease his Father's wrath with full satisfaction by offering himself on the tree of the cross and pouring out his precious blood for the cleansing of our sins, as the prophets had predicted. For it is written that "the punishment that made us whole" was placed on the Son of God and that "by his bruises we are healed." He was "like a lamb that is led to the slaughter"; he was "numbered with the transgressors" (Isa. 53:4-12) and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent. So he paid back what he had not stolen, (Ps. 69:4) and he suffered- "the righteous for the unrighteous," (1 Pet. 3:18) in both his body and his soul- in such a way that when he sensed the horrible punishment required by our sins "his sweat became like great drops of blood falling down on the ground." (Luke 22:44) He cried, "My God, my God, why have you forsaken me?" (Matt. 27:46) And he endured all this for the forgiveness of our sins. Therefore we rightly say with Paul that we know nothing "except Jesus Christ, and him crucified"; (1 Cor. 2:2) we "regard everything as loss because of the surpassing value of knowing Christ Jesus [our] Lord." (Phil. 3:8) We find all comforts in his wounds and have no need to seek or invent any other means to reconcile ourselves with God than this one and only sacrifice, once made, which renders believers perfect forever. This is also why the angel of God called him Jesus- that is, "Savior"- because he would save his people from their sins. (Matt. 1:21)
Ps. 110:4 · Heb. 7:15-17 · Rom. 4:25 · Rom. 5:8-9 · Rom. 8:32 · Gal. 3:13 · Col. 2:14 · Heb. 2:9, 17 · Heb. 9:11-15 · Acts 2:23 · Phil. 2:8 · 1 Tim. 1:15 · Heb. 9:22 · 1 Pet. 1:18-19 · 1 John 1:7 · Rev. 7:14 · Luke 24:25-27 · Rom. 3:21 · 1 Cor. 15:3 · Isa. 53:5, 7, 12 · 1 Pet. 2:24 · John 18:38 · 1 Pet. 3:18 · Ps. 69:4 · Luke 22:44 · Matt. 27:46 · 1 Cor. 2:2 · Phil. 3:8 · Heb. 10:14 · Matt. 1:21 · Luke 1:31 · Acts 4:12 · Heb. 7:26-28 · Heb. 9:24-28