1. Art 1: There is Only One God

1.1. We all believe with the heart and confess with the mouth that there is only one simple and spiritual Being, which we call God; and that he is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.

1.1.1. Believed with the heart

1.1.2. Confessed with the mouth

1.2. God is One

1.2.1. Deut 6:4

1.2.2. 1 Cor 8:4-6; James 2:19

1.3. Incommunicable Attributes

1.3.1. Simple (Ex 3:14)

1.3.2. Spiritual (Gal 3:20)

1.3.3. Eternal (Ps 90:2)

1.3.4. Incomprehensible (1 Kg 8:27)

1.3.5. Invisible (Rom 1:20)

1.3.6. Immutable (James 1:17)

1.3.7. Infinite (Dt 32:4)

1.3.8. Almighty (Gen 17:1)

1.4. Communicable Attributes

1.4.1. Perfectly wise (Job 12:13)

1.4.2. (Perfectly) just (Rom 1:17)

1.4.3. " Good (Ex 33:19)

1.5. Deus erga nos

1.6. Overflowing Fountain of all Good

1.6.1.0. Goodness of God and the created goodness of creation

1.6.1.1. Goodness of providence

2. ARTICLE 2: How God is Revealed to Us

2.1. We know him by two means: First, by the creation, preservation, and government of the universe; which is before our eyes as a most elegant book, wherein all creatures, great and small, are as so many characters leading us to see clearly the invisible things of God, even his everlasting power and divinity, as the Apostle Paul says (Romans 1:20). All which things are sufficient to convince men and leave them without excuse.

2.2. Second, he makes himself more clearly and fully known to us by his holy and divine Word, that is to say, as far as is necessary to us to know in this life, to his glory and our salvation.

2.3. General Revelation (Rom 1-2)

2.4. Special Revelation

2.4.1. Redemptive Acts

2.4.2. Redemptive Speech

2.5. Belgic v. Non-Christian Foundationalism

2.6. Belgic v. Anti-foundationalism

2.7. The Book of Nature

2.7.1. Creation

2.7.2. Preservation (a posterori)

2.7.3. Government

2.7.4. Its Perspicuity

2.7.5. Revealing Divine Existence

2.7.6. Invisible things of God

2.7.7. Eternal power

2.7.8. Divinity

2.7.9. Its Limitations

2.8. The Book of Scripture

2.8.1. Holy and Divine

2.9. Sufficient

2.10. For the Christian Life

2.11. For Salvation

2.12. Not a Textbook

3. Article 3 The Written Word of God

3.1. We confess that this Word of God was not sent nor delivered by the will of man, but that men spoke from God, being moved by the Holy Spirit, as the apostle Peter says, and that afterwards God, from a special care which He has for us and our salvation, commanded His servants, the prophets and apostles, to commit His revealed word to writing; and He himself wrote with his own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures.

3.2. Moved By the Spirit: The Biblical Doctrine of the Divinity, Inspiration, Infallibility and Reliability of Scripture

3.2.1. "With his own finger..." (Deut 9:10)

3.2.2. "The Law of Yahweh is perfect...the testimony of Yahweh is sure" (Ps 19:7)

3.2.3. "All Scripture is theopneustos" (2 Tim 3:16)

3.2.4. "As they do the other Scriptures" (2 Pet 3:16)

3.2.5. "And Scripture cannot be broken" (John 10:35)

3.2.6. "Your word is truth" (Jn 17:17)

3.3. The Historic Doctrine of Scripture

3.3.1. Contra Progressive evangelicalism (limited or selective inerrancy)

3.3.2. Contra Barthianism

3.4. Scripture and Salvation

3.4.1. God's Saving Acts and Speech

3.4.2. Redemption and explanation

3.4.3. Redemption as revelation (Isa 56:1; 1 Peter 1:5)

3.4.4. Redemption through revelation (Rom 10:17)

3.4.5. "Word of truth...Gospel of salvation (Eph 1:13)

3.5. Scripture as Covenant Word (1 Chron 16:15)

3.6. Scripture as an act of God's Covenant Love (1 Kings 8:23)

3.7. The Humanity of Scripture and Instrumentality

3.7.1. His Servants the Prophets (Jer 7:25)

3.7.2. His Servants the Apostles (Luke 11:47-51)

3.8. The Authority of Scripture

3.8.1. Sola Scriptura v Scriptura Solo

3.8.2. Scripture and Reason

3.8.3. Credo ut intelligam

3.9. Scripture and Tradition

3.9.1. All heretics quote Scripture

3.9.2. Tradition in Scripture

3.9.3. Three Approaches to Tradition

3.9.3.0. T-1 Tradition equal to or over Scripture

3.9.3.1. T-2 Tradition under Scripture

3.9.3.2. T-0 No Tradition

4. Article 4: The Canonical Books of the Holy Scripture

4.1. We believe that the Holy Scriptures are contained in two books, namely, the Old and the New Testament, which are canonical, against which nothing can be alleged. These are thus named in the Church of God.

4.2. Article 5: From Where The Holy Scriptures Derive Their Dignity and Authority

4.3. We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing without any doubt all things contained in them, not so much because the Church receives and approves them as such, but more especially because the Holy Spirit witnesses in our hearts that they are from God, and also because they carry the evidence thereof in themselves. For the very blind are able to perceive that the things foretold in them are being fulfilled.

4.3.1. The Canon Received by the Church (define canon)

4.3.2. Believing Without Doubt

4.3.3. The Function of Canon

4.3.3.0. Regulation

4.3.3.1. Foundation

4.3.3.2. Confirmation

4.3.4. The Canon Forms the Church

4.3.5. The Canon Not Formed By the Church

4.3.6. The Self-Attestation of Scripture

5. Article 6: The Difference Between the Canonical And Apocryphal Books

5.1. We distinguish those sacred books from the apocryphal, vis: the third and fourth books of Esdras, the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch, the Appendix to the Book of Esther, the Song of the Three Children in the Furnace, the History of Susannah, of Bell and the Dragon, the Prayer of Manasseh, and the two books of the Maccabees. All of which the Church may read and take instruction from, so far as they agree with the canonical books; but they are far from having such power and efficacy that we may from their testimony confirm any point of faith of the Christian religion; and much less may they be used to detract from the authority of the other, that is, the sacred books.

5.2. Article 7: Sufficiency of the holy scriptures to be the only rule of faith.

5.3. We believe that those Holy Scriptures fully contain the will of God, and whatsoever man ought to believe unto salvation is sufficiently taught therein. For since the whole manner of worship which God requires of us is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise than we are now taught in the Holy Scriptures: nay, though it were an angel from heaven, as the apostle Paul says. For since it is forbidden to add unto or take away anything from the Word of God, it does thereby evidently appear that the doctrine thereof is most perfect and complete in all respects. Neither may we consider any writings of men, however holy these men may have been, of equal value with those divine Scriptures, nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils or decrees or statutes, as of equal value with the truth of God, since the truth is above all; for all men or of themselves liars, and more van than vanity itself. Therefore we reject with all our hearts whatever does not agree with this infallible rule, as the apostles have taught us saying, Test the spirits, whether they are of God. Likewise: any one comes to you and brings not this teaching, receive him not into your house.

5.3.1. Fully Contain the Will of God

5.3.2. Sufficiently Taught

5.3.3. For the Whole Manner of Worship

5.3.4. Inviolable

5.3.4.0. The Inviolability of the Covenant Documents (Deut 4.2; 12.32; Rev 22.18-19)

5.3.4.1. Infallible

5.3.4.2. All other authorities (whether written or conciliar) are ministerial and derivative

5.3.5. The Ground of Biblical Authority

5.3.6. Norma non normata

6. Article 8: God is one in essence, yet distinguished in three persons

6.1. According to this truth and this Word of God, we believe in one only God, who is the 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 Spirit. 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 Spirit 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 Spirit each have 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 Spirit is neither the Father nor the Son. Nevertheless, these persons thus distinguished are not divided, not intermixed; for the Father has not assumed the flesh, nor has the Holy Spirit, but the Son only. The Father has never been without his Son, or without His Holy Spirit. 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.

6.1.1. From Scripture

6.1.2. Single Essence

6.1.3. Three Persons

6.1.3.0. Really, Truly Eternally Distinct

6.1.3.1. Incommunicable Properties

6.1.4. Father

6.1.4.0. Origin and

6.1.4.1. Cause of All Things

6.1.5. Son

6.1.5.0. Wisdom

6.1.5.1. Image

6.1.6. Holy Spirit

6.1.6.0. Eternal Power and Might

6.1.6.1. Filioque

6.1.7.  Undivided/Simple

6.1.8. No Social Trinity (Athanasian)

7. Article 9: Proof of the Foregoing Article of the Trinity of Persons in One God

7.1. 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 1:26,27, God says, Let us make man in our own image, after our likeness, etc. And God created man in his own image, male and female created he them. And Genesis 3:22, Behold, the man is become as one of us. From this saying, Let us make man in our image, it appears that there are more persons that one in the Godhead; and when he says, God created, he signifies the unity. It is true, he does 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.

7.1.1. From Scripture: OT proofs (Gen 1:26, 27; 3:22)

7.1.2. From "their operations, chiefly by those we feel in ourselves"

7.2. For when our Lord was baptized 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 Spirit appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers: Make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit. In the Gospel of Luke the angel Gabriel thus addressed Mary, the mother of our Lord: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; wherefore also the holy one which is begotten in you shall be called the Son of God. Likewise: the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. And (in the King James Version 1611): There are three that bear record in heaven, the Father, the Word and the Holy Spirit: and these three are one. In all these places we are fully taught that there are three persons in one only divine essence. And although this doctrine surpasses all human understanding, nevertheless we now believe it by means of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven.

7.2.1. NT Proofs (Jesus' baptism; Matt 28:18-20; Annunciation; 1 Cor 13)

7.2.2. ("Mother of our Lord")

7.2.3. "Three witnesses" (text criticism and the BC)

7.2.4. theologia viatorum et beatorum

7.3. Moreover, we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator, by His power; the Son is our Savior and Redeemer, by his blood; the Holy Spirit is our Sanctifier, by his dwelling in our hearts.

7.3.1. Economic Trinity: Operations

7.3.2. Creator

7.3.3. Savior

7.3.4. Sanctifier

7.4. This doctrine of the Holy Trinity has always been affirmed and maintained by the true church since the time of the apostles to this very day against the Jews, Mohammedans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sebellius, Samosatenus, Arius and the 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 Nicea, and of Athanasius; likewise that which, conformable thereunto, is agreed upon by the ancient fathers.

7.4.1. Catholicity

7.4.2. Orthodoxy

8. Article 10: Jesus Christ is True and Eternal God

8.1. 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 would be a creature), but co- essential and co-eternal with the Father, the very image of his substance and the effulgence of his glory, equal to Him in all things. He 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 says that God created the world; and St. John says that all things were made by that Word which he calls God. The apostle says that God made the world by his Son; likewise, that God created all things by Jesus Christ. Therefore it necessarily follows 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 says: His goings forth are from of old, from everlasting. And the apostle: he has neither beginning of days nor end of life. He therefore is that true, eternal, and almighty God whom we invoke, worship and serve.

8.1.1. Only begotten from eternity

8.1.2. Co-essential

8.1.3. Co-eternal

8.1.4. Uncreate

8.1.5. Image and effulgence

8.1.6. Equal in glory

8.1.7. Creator

8.1.7.0. John 1:1-3

8.1.7.1. Heb 1:2

8.1.7.2. Micah 5:2

8.1.7.3. Heb 7:3

9. Article 11: The Holy Spirit is True and Eternal God

9.1. We believe and confess also that the Holy Spirit from eternity proceeds from the Father and the Son; and therefore neither is made, created, nor begotten, but only proceeds 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 true and eternal God, as the Holy Scriptures teach us.

9.1.1. Filioque

9.1.2. Uncreate

9.1.3. Proceeding (personalia)

9.1.4. Third Person

9.1.5. Co-essential

9.1.6. Co-majestic

9.1.7. Very God of very God

10. Article 12: The Creation of All Things, Especially the Angels

10.1. We believe that the Father by the Word, that is, by His Son, has created of nothing the heaven, the earth, and all creatures, when it seemed good unto Him; giving unto every creature its being, shape, form, and several offices to serve its Creator; that He also still upholds and governs them by his eternal providence and infinite power for the service of mankind, to the end that man may serve his God.

10.1.1. The Father by the Word/Son

10.1.2. Ex nihilo

10.1.3. Secundum beneplacitum

10.1.4. Providence

10.1.4.0. Preservation

10.1.4.1. Governance

10.1.4.2. To serve humanity

10.1.4.3. To serve God

10.2. He 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 steadfast and continued in their first 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 murders watching to ruin the Church and every member thereof, and by their wicked stratagems to destroy all; and are, therefore, by their own wickedness adjudged to external 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

10.2.1. The goodness of creation

10.2.2. To serve the elect (!)

10.2.3. Reprobation of the fallen angels

10.2.3.0. ordo decretorum

10.2.3.1. The ground of reprobation: sin

10.2.4. Contra Sadducees and Manichees (Cathars)

11. Article 13: The Providence of God and His Government of All Things

11.1. We believe that the same good God, after he had created all things, did not forsake 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 is neither the author of nor can be charged with the sins which are committed. For his power and goodness are so great and incomprehensible that he orders and executes his work in the most excellent manner, even then when devils and wicked men act unjustly. And as to what he does surpassing human understanding, we will not curiously inquire 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 pupils of Christ, to learn only those things which he has revealed to us in his Word without transgressing those 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. And therefore we reject the damnable error of the Epicureans, who say that God regards nothing but leaves all things to chance.

11.1.1. The Goodness of providence

11.1.2. Providence and Sin

11.1.2.0. God is not the author of sin

11.1.2.1. God is not the executor of sin (the reality of second causes and agency)

11.1.2.2. The mystery of concursus: God operates in all but is exculpate.

11.1.2.3. The danger of cupidity –

11.1.2.3.1. we are "Epicureans""

11.1.2.3.2. Theologia viatorum

11.1.2.4. Unspeakable consolation

11.1.2.5. Active permission

11.1.2.6. Contra "Epicureans"

12. Article 14: The Creation and Fall of Man, And His Incapacity to Perform What is Truly Good

12.1. 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 honor, he understood it not, neither knew his excellency, but willfully 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 has lost all his gifts which he had received from God, and retained only small remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed unto darkness, as the Scriptures teach us, saying: The light shines in darkness, and the darkness did not apprehended it; where St. John calls men darkness.

12.1.1. Imago Dei

12.1.2. Good, Righteous, and Holy (contra donum super additum)

12.1.3. Capable "in all things" to will "agreeably to the will of God"

12.1.4. Possible problem "understood it not"

12.1.4.0. Ps 49:20

12.1.4.1. Reformed orthodoxy

12.1.4.2. See http://www.wscal.edu/clark/belgic14.php

12.1.5. Willfully sinned

12.1.6. Disobeyed "the commandment of life"

12.1.7. Having corrupted his whole nature

12.1.8. No excuse

12.2. 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 can receive nothing, except it have been given him from heaven. For who may presume to boast that he of himself can do any good, since Christ says: No man can come to me, except the Father that sent me draw him? Who will glory in his own will, who understands that the mind of the flesh is enmity against God? Who can speak of his knowledge, since the natural man does not receive 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 account anything as of ourselves, but that our sufficiency is of God? And therefore what the apostle says ought justly to be held sure and firm, that God works in us both to will to and to work, for his good pleasure. For there is no understanding nor will conformable to the divine understanding and will but what Christ wrought in man; which he teaches us, when he says: Apart from me you can do nothing.

12.2.1. Rejection of cathar denial of pre-lapsarian free will

12.2.2. No free will (relative to sin) Post-lapsum

12.2.3. The effect of the fall

12.2.4. Necessity of grace

13. Article 15: Original Sin:

13.1. We believe that through the disobedience of Adam original sin is extended to all mankind; which is a corruption of the whole nature and a hereditary disease, wherewith even infants in their mother's womb are infected, and which produces 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 altogether abolished or wholly eradicated even by baptism; since sin always issues forth from the woeful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of 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.

13.1.1. Adam''s Universal Federal Headship

13.1.2. Total depravity

13.1.3. Hereditary

13.1.4. Water from a fountain

13.1.5. Not wholly even by baptism

13.1.6. Not imputed to "children of God"

13.1.7. We reject the error of the Pelagians

14. Article 16: Eternal Election:

14.1. 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 counsel of mere goodness has 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.

14.1.1. The Arminian objections (see Gootjes)

14.1.2. All Adam's Posterity

14.1.3. Ruin and perdition

14.1.4. God's mercy and justice

14.1.4.0. Mercy: he delivers and preserves from perdition

14.1.4.0.1. All "whom he has elected in Christ Jesus"

14.1.4.0.2. Without respect to their works

14.1.4.1. Just:

14.1.4.1.1. Leaving others in the fall and perdition (the implicitly infra order)

14.1.4.1.2. Wherein they have involved themselves

15. Article 17: The Recovery of Fallen Man.

15.1. We believe that, our most gracious God, in his admirable wisdom and goodness, that that man had thus thrown himself into physical 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 would be born of a woman) to bruise the head of the serpent and to make him blessed.

15.1.1. Human sin

15.1.1.0. "had thus thrown himself"

15.1.1.1. Into "physical and spiritual death"

15.1.1.2. Made himself wholly miserable

15.1.2. The Grace of God

15.1.2.0. Was Pleased to seek and comfort him

15.1.2.1. The Promise of the Son

16. Article 18: Of the Incarnation of Jesus Christ.

16.1. We confess, therefore, that God did fulfill 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.

16.1.1. God did fulfill the promise

16.1.1.0. Made to the fathers (redemptive-historical aspect)

16.1.1.1. Through the prophets (doctrine of the Word)

16.1.2. His only-begotten Son

16.1.2.0. Took on the forma servi (Phil 2)

16.1.2.1. Really assuming true human nature

16.1.2.1.1. with all its infirmities

16.1.2.1.2. Conceived by the HS in the BVM

16.1.2.1.2.1. Contra Cathars, Anabaptists

16.1.2.1.2.2. Contra Lutherans

16.1.2.1.3. True human soul

16.1.2.1.4. A real man

16.2. Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed 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 on him the seed of Abraham, and became like unto his brethren in all things, sin excepted, so that in truth he is our Immanuel, that is to say, God with us.

16.2.1. Contra Anabaptist doctrine of celestial flesh

16.2.2. "Flesh and blood of the children" (Heb 2:14)

16.2.3. Of David, Mary, Jesse (Jer 23:5; Isa 11:1; Rev 5:5; Gen 15; 17; Gal 3; Heb 4:15)

17. Article 19: Union and distinction of the two natures in the person of Christ .

17.1. 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 each nature retains its own distinctive properties. As, then, the divine nature has always remained uncreated, without beginning of days or end of life, filling heaven and earth, so also has 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 has by his resurrection given immortality to the same, nevertheless he has not changed the reality of his human nature; forasmuch as our salvation and resurrection also depend on the reality of his body.

17.1.1. One person, two natures

17.1.2. What may be said of the nature may be said of the person (communicatio idiomatum)

17.1.3. Each nature retains its own distinctive properties

17.1.3.0. Divine nature

17.1.3.0.1. uncreate

17.1.3.0.2. Eternal

17.1.3.0.3. Immense

17.1.4. Humanity

17.1.4.0. Creature

17.1.4.1. Finite

17.1.4.2. Real body

17.1.4.3. Resurrected and immortal but real

18. Article 20: The Justice and Mercy of God in Christ

18.1. We believe that God-- who is perfectly merciful and also very just--sent his 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.

18.1.1. Mercy and Justice

18.1.2. Incarnation

18.1.3. Proximate cause: our disobedience (contra Scotus)

18.1.4. To bear the punishment of sin

18.2. 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.

18.2.1. Justice

18.2.1.0. revealed "toward his Son"

18.2.1.1. To whom our sin was imputed

18.2.2. Mercy

18.2.2.0. To us

18.2.2.1. To the guilty and damnable

18.2.3. Giving his Son to Die

18.2.4. By a "most perfect love"

18.2.5. Raising him to life

18.2.6. For our Justification

19. Article 21: The Atonement

19.1. 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 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.

19.1.1. Jesus' Melchezedekian priesthood (pactum salutis)

19.1.2. With an Oath (Ps 110; Heb 7-10)

19.1.3. He presented himself in our name before his Father

19.1.4. To appease his wrath

19.1.4.0. By full satisfaction

19.1.4.1. As an offering

19.2. For it is written that "the chastisement of our peace" was placed on the Son of God and that "we are healed by his wounds." He was "led to death as a lamb"; he was "numbered among sinners" and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent.

19.2.1. Chastisement of our peace (Isa 53:5)

19.2.2. The lamb of God (Isa 53:7)

19.3. So he paid back what he had not stolen, and he suffered-- the "just for the unjust," in both his body and his soul-- in such a way that when he senses the horrible punishment required by our sins his sweat became like "big drops of blood falling on the ground." He cried, "My God, my God, why have you abandoned me?" And he endured all this for the forgiveness of our sins.

19.3.1. Just for the unjust (1 Pet 3:18)

19.3.2. Body and soul

19.4. Therefore we rightly say with Paul that we "know nothing but Jesus and him crucified"; we consider all things as "dung for the excellence of the knowledge of our Lord Jesus Christ." 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.

19.4.1. Know nothing 1 Cor 2:2

19.4.2. Phil 3:8

19.5. This is also why the angel of God called him Jesus-- that is, "Savior"--because he would save his people from their sins.

19.5.1. Nothing explcit on the extent

19.5.2. Everything explicit about the nature and intent of the atonement

19.5.3. For "our name" and "our sins" (implicit limited atonement)

20. Article 22: The Righteousness of Faith

20.1. We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him.

20.1.1. For us (professors of Christ) to acquire true knowledge

20.1.2. The Spirit kindles faith

20.1.2.0. That embraces Jesus

20.1.2.1. With all his merits

20.2. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then he who has Christ by faith has his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God--for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified "by faith alone" or by faith "apart from works."

20.2.1. The sufficiency of Christ for salvation

20.2.2. The "enormous blasphemy" of Christ plus

20.2.3. Justification by faith alone apart from works

20.2.4. The Three Points of Synod 2007

20.3. However, we do not mean, properly speaking, that it is faith itself that justifies us--for faith is only the instrument by which we embrace Christ, our righteousness.

20.3.1. Faith Itself Does not justify (contra Arminians)

20.3.2. The sole instrument

20.4. But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place.

20.4.1. The sole ground

20.4.2. Christ and his righteousness

20.5. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours they are more than enough to absolve us of our sins.

20.5.1. Instrument

20.5.2. Communion with Christ

20.5.3. His benefits

21. Article 23: The Justification of Sinners

21.1. We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare that man blessed to whom God grants righteousness apart from works.

21.1.1. The Roman doctrine of justification

21.1.2. The Arminian doctrine of justification

21.1.3. The FV doctrine of justification

21.1.4. Our blessed state

21.1.4.0. In the remissio peccatorum

21.1.4.1. Our iustita coram Deo

21.1.4.2. David (Ps 32) and Paul

21.2. And the same apostle says that we are justified "freely" or "by grace" through redemption in Jesus Christ. And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him.

21.2.1. Freely justified sola gratia

21.2.2. In Jesus Christ and his "sole obedience"

21.2.3. Our foundation

21.2.4. We have no condign merit (Christ does) nor congruent merit

21.3. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first father, Adam, did, who trembled as he tried to cover himself with fig leaves. In fact, if we had to appear before God relying-- no matter how little-- on ourselves or some other creature, then, alas, we would be swallowed up. Therefore everyone must say with David: "Lord, do not enter into judgment with your servants, for before you no living person shall be justified."

21.3.1. The pastoral effects

21.3.2. Confidence in place of terror

22. Article 24: The Sanctification of Sinners

22.1. We believe that this true faith, produced in man by the hearing of God's Word and by the work of the Holy Spirit, regenerates him and makes him a "new man," causing him to live the "new life" and freeing him from the slavery of sin.

22.1.1. True faith (HC 21)

22.1.2. Produced by the hearing of God's Word and the work of the HS

22.1.3. Regenerates

22.1.3.0. Makes alive

22.1.3.1. Sanctifies

22.2. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love," which leads a man to do by himself the works that God has commanded in his Word.

22.2.1. Responding to the Moralist (Roman, Anabaptist) Criticism

22.2.2. Justifying faith works

22.2.2.0. Within believers

22.2.2.1. We act out of love for God

22.2.2.2. Impossible for it to be unfruitful

22.2.2.3. The  Reformed confessional interpretation of James 2 and Gal 5:6

22.3. These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by his grace. Yet they do not count toward our justification-- for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place.

22.3.1. These works proceed from good root and acceptable to God (as fruit)

22.3.2. Sanctified by grace

22.3.3. Do not count toward justification

22.3.4. We are justified even before we do good works

22.3.5. Only justified works can be good works!

22.4. So then, we do good works, but nor for merit-- for what would we merit? Rather, we are indebted to God for the good works we do, and not he to us, since it is he who "works in us both to will and do according to his good pleasure"-- thus keeping in mind what is written: "When you have done all that is commanded you, then you shall say, 'We are unworthy servants; we have done what it was our duty to do.' "

22.4.1. Good works not for condign or congruent merit

22.4.2. Spirit-wrought

22.4.3. Morally necessary

22.5. Yet we do not wish to deny that God rewards good works-- but it is by his grace that he crowns his gifts. Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work.

22.5.1. A gracious reward

22.5.2. We do not base our salvation on them

22.5.3. All our works are also defiled

22.6. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.

22.6.1. The pastoral consequence: confidence in place of doubt

23. Article 25: The abolishing of the ceremonial law

23.1. We believe that the ceremonies and symbols of the law ceased at the coming of Christ, and that all the shadows are accomplished; so that the use of them must be abolished among Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the meantime we still use the testimonies taken out of the law and the prophets to confirm us in the doctrine of the gospel, and to regulate our life in all honorableness to the glory of God, according to his will.

23.1.1.  The triplex divisio

23.1.2. The abrogation of the civil and ceremonial laws

23.1.3. The abiding truth and substance (substance and accidents)

23.1.4. In Christ

23.1.5. "the general equity thereof"

24. Article 26: About the Intercession of Christ

24.1. Furthermore, we believe that we have no access to God except through this only Mediator and Advocate, Jesus Christ the Righteous, Who therefore was made man (uniting divine and human natures) in order that He would open up an entrance to the majesty of God for us miserable humans, which had otherwise been shut eternally to us. Nevertheless, the Majesty and power of this Mediator (Whom the Father had established between Himself and us) ought not terrify us in the least, lest for that reason we would think that we ought to seek after another for ourselves, according to our own judgment. For there is, neither among heaven nor among the terrestrial creatures, one who more lovingly embraces us than Christ Himself, Who, "although He was in the form of God, emptied His very self," and, on account of us, "was made like His brethren in all things." But if we had to contrive another Mediator for ourselves through seeking, who would deem us of some worth, who would love us more zealously than He Himself Who willingly abandoned His own life on our behalf when we were up to that point enemies? Again, if another had to be sought out by us, who excels in consummate authority and power, who has ever obtained so much as He Who is seated "at the right hand of the Father," and to Whom "all power on heaven and earth has been given"? And finally, who shall have been heard by God more clearly than That Only-Begotten, the Elect Son of God? Therefore, unbelief alone has led to this custom by which we afflict the Saints (those we think in heaven) with dishonor, when we accomplish that which is so far removed from those things they ever did while living, but rather they constantly repelled this, in accordance with their duty, just as their writings testify. And our vileness here is not to be dragged out as an excuse for such sacrilege. For we do not in the least offer prayers propped up with our dignity, but with the dignity and excellence only of our Lord Jesus Christ, Whose righteousness is ours by faith, according to which place the Apostle justly, since he would shake off this inane fear (or rather unbelief) from us, says, "Christ was made like His brethren in all things," so that he would be a merciful and faithful High Priest, in these things which were in accordance with the ritual for the expiation of the sins of the people in the presence of God. For according to this, He can aid those who are tested, because he had fully endured when He was tested. In addition, so that he would increase our spirits in which we may come near to this High Priest more confidentially, the same Apostle adds, "Therefore, having a great High Priest, Who has entered into heaven, Jesus Christ the Son of God, let us hold on to our profession. For we do not have a High Priest who is unable to be moved with a sense of our weaknesses, but One tested in all things, similar to us, except for sin. Therefore, let us proceed with faith up to the throne of grace so that we may pursue mercy and come upon grace unto favorable aid." The same apostle says, "We have freedom for entering into the sacristy through the blood of Jesus. Let us therefore approach with a firm persuasion of faith, etc." Likewise, "Christ has an eternal priesthood, from which He can also save those who approach through His blood unto God, always living, so that He may always intercede on their behalf." What need is there for other things? Since Christ Himself says, "I am the way, the truth, and the life. No one comes to my Father except through Me," why should we seek another advocate for ourselves? Most certainly, since it has pleased God Himself to give His Son to us as an advocate, let us not having abandoned Him, seek another, lest in always having to follow fate we may never come across any other. For when God gave That One to us, He knew, without a doubt, that we were miserable sinners. According to which, it happens that in remaining close to the commandment of Christ Himself, we only call upon the heavenly Father through Jesus Christ our only mediator Himself, as He Himself also taught us in the Lord's Prayer. For we are certain that we are going to receive all the things for which we ask in His name, from the Father.

24.1.1. Christ: the Sole Mediator

24.1.2. The Only Mediator

24.1.2.0. The Necessity of Two Distinct Natures:

24.1.2.1. Christology and soteriology

24.1.2.2. The Comfort of a truly human mediator

24.1.3. No other mediators (saints or BVM)

24.1.3.0. Who loves us more than Jesus?

24.1.3.1. Who has more authority than Jesus?

24.1.3.2. Why insult genuine Christians by invoking them?

24.1.3.3. The cult of saints as Impiety

24.1.3.4. Our sins are no ground for other mediators

24.1.3.4.1. Such a view denies Christ's finished work

24.1.3.4.2. Denies justification sola gratia, sola fide

24.1.4. Christ's Eternal Priesthood

25. Article 27: About the Catholic Church

25.1. We believe and confess a single Catholic or universal Church, which is the true congregation or assembly of all the faithful who await their entire salvation from Jesus Christ alone, obviously in so far as they have been absolved with His blood and sanctified and sealed through His Spirit. Furthermore, this Church has existed from the beginning of the world and is going to endure until its end, even as it appears from this: the fact that Christ is an eternal King, Who cannot be without subjects. Moreover, God protects this Church from all the furor and assault of the world, although, from a human perspective, it may appear very small, as if it were extinguished, just as in that most dangerous time of Ahab, it was said that God reserved for Himself seven thousand men who had not bent the knee before Baal. And finally, this holy Church is neither situated in or circumscribed by a particular place, nor bound or tied down to any particular individual, but sown and poured forth throughout the whole world, although at the same time it is thoroughly bound together and also united in soul and will and a single same spirit and power of faith.

25.1.1. Catholicity and Reform

25.1.2. Definition of Catholicity: "The true congregation or assembly of all the faithful who await their entire salvation from Jesus Christ alone, obviously insofar as they have been absolved with his blood and sanctified and sealed through his Spirit."

25.1.2.0. From beginning to end: Indefectibility

25.1.2.1. A King cannot be without subjects

25.1.2.2. Protected from the world

25.1.2.3. Not circumscribed by locality or individuals (contra papacy)

25.1.2.4. United in soul and will and a "single same spirit and power of faith"

26. Article 28: About the Communion of the Saints with the True Church

26.1. We believe that since this holy assembly and congregation is of those who ought to be saved and that there is no salvation outside of it, no one (regardless of whatever status or name he may be) ought to withdraw or separate his very self from it, so that being content with such a habit, he would live alone and apart. But on the contrary, each and every one ought to attach and hold themselves to this assembly, and anxiously preserve the unity of the Church, and they ought to subjugate their very selves to both its doctrine and its discipline, and finally, they ought to willingly place the neck under the yoke of Christ and serve the interests of the edification of the brethren, as communal members of a single body, just as God has lavishly given to each one his own gifts. Furthermore, so that this may be better observed, it is the duty of all believers, according to the word of God, to separate their very selves from those who are established outside the Church and to join their very selves to this assembly and congregation of the faithful, wherever God has established it, regardless of whether hostile decrees of princes and magistrates forbid it, even those who would do so indicting with a punishment of beheading and death of the body. And so, whosoever withdraws from this true Church, or refuses to join their selves to it, openly fights against the command of God.

26.1.1. Communio sanctorum:

26.1.2. With the true church

26.1.2.0. Extra ecclesiam null salus est