The Recovery of Fallen Man

We believe that our good God, by his marvelous wisdom and goodness, seeing that man had plunged himself in this manner into both physical and spiritual death and made himself completely miserable, set out to find him, though man, trembling all over, was fleeing from him. And he comforted him, promising to give him his Son, "born of a woman,"^31 to crush the head of the serpent,^32 and to make him blessed.

^31 Gal. 4:4

^32 Gen. 3:15

The Incarnation

So then we confess that God fulfilled the promise which he had made to the early fathers by the mouth of his holy prophets when he sent his only and eternal Son into the world at the time set by him. The Son took the "form of a servant" and was made in the "likeness of man,"^33 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 he not only assumed human nature as far as the body is concerned but also a real human soul, in order that he might be a real human being. For since the soul had been lost as well as the body he 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 he "shared the very flesh and blood of children";^34 that he is "fruit of the loins of David" according to the flesh;^35 "born of the seed of David" according to the flesh;^36 "fruit of the womb of the virgin Mary";^37 "born of a woman";^38 "the seed of David";^39 "a shoot from the root of Jesse";^40 "the offspring of Judah,"^41 having descended from the Jews according to the flesh; "from the seed of Abraham"-- for he "assumed Abraham's seed" and was "made like his brothers except for sin."^42 In this way he is truly our Immanuel-- that is: "God with us."^43

^33 Phil. 2:7

^34 Heb. 2:14

^35 Acts 2:30

^36 Rom. 1:3

^37 Luke 1:42

^38 Gal. 4:4

^39 2 Tim. 2:8

^40 Rom. 15:12

^41 Heb. 7:14

^42 Heb. 2:17; 4:15

^43 Matt. 1:23

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,^44 filling heaven and earth. His 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 show itself as such. These are the reasons why we confess him to be true God and true man-- true God in order to conquer death by his power, and true man that he might die for us in the weakness of his flesh.

^44 Heb. 7:3

The Justice and Mercy of God in Christ

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. 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.

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 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 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"^45 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,^46 and he suffered-- the "just for the unjust,"^47 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."^48 He cried, "My God, my God, why have you abandoned me?"^49 And he endured all this for the forgiveness of our sins. Therefore we rightly say with Paul that we "know nothing but Jesus and him crucified";^50 we consider all things as "dung for the excellence of the knowledge of our Lord Jesus Christ."^51 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.^52

^45 Isa. 53:4-12

^46 Ps. 69:4

^47 1 Pet. 3:18

^48 Luke 22:44

^49 Matt. 27:46

^50 1 Cor. 2:2

^51 Phil. 3:8

^52 Matt. 1:21

The Righteousness of Faith

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.

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 those who have Christ by faith have 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.” ^53

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. 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. 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.

^53 Rom. 3:28

The Justification of Sinners

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.^54 And the same apostle says that we are justified "freely" or "by grace" through redemption in Jesus Christ.^55 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. 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."^56

^54 Ps. 32:1; Rom. 4:6

^55 Rom. 3:24

^56 Ps. 143:2

The Sanctification of Sinners

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,"^57 causing him to live the "new life"^58 and freeing him from the slavery of sin. 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,"^59 which leads a man to do by himself the works that God has commanded in his Word. 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. 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"60-- 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.' "^61 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. 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.

^57 2 Cor. 5:17

^58 Rom. 6:4

^59 Gal. 5:6

^60 Phil. 2:13

^61 Luke 17:10

The Fulfillment of the Law

We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled. Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to his will.

The Intercession of Christ

We believe that we have no access to God except through the one and only Mediator and Intercessor: Jesus Christ the Righteous.^62 He therefore was made man, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access. But this Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although he was "in the form of God," he nevertheless "emptied himself," taking the form of "a man" and "a servant" for us;^63 and he made himself "completely like his brothers."^64 Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though "we were his enemies"?^65 And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated "at the right hand of the Father,"^66 and who has all power "in heaven and on earth"?^67 And who will be heard more readily than God's own dearly beloved Son? So then, sheer unbelief has led to the practice of dishonoring the saints, instead of honoring them. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused. We should not plead here that we are unworthy-- for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this foolish fear-- or rather, this unbelief-- he says to us that Jesus Christ was "made like his brothers in all things," that he might be a high priest who is merciful and faithful to purify the sins of the people.^68 For since he suffered, being tempted, he is also able to help those who are tempted.^69 And further, to encourage us more to approach him he says, "Since we have a high priest, Jesus the Son of God, who has entered into heaven, we maintain our confession. For we do not have a high priest who is unable to have compassion for our weaknesses, but one who was tempted in all things, just as we are, except for sin. Let us go then with confidence to the throne of grace that we may obtain mercy and find grace, in order to be helped."^70 The same apostle says that we "have liberty to enter into the holy place by the blood of Jesus. Let us go, then, in the assurance of faith...."^71 Likewise, "Christ's priesthood is forever. By this he is able to save completely those who draw near to God through him who always lives to intercede for them."^72 What more do we need? For Christ himself declares: "I am the way, the truth, and the life; no one comes to my Father but by me."^73 Why should we seek another intercessor? Since it has pleased God to give us his Son as our Intercessor, let us not leave him for another-- or rather seek, without ever finding. For when God gave him to us he knew well that we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord's Prayer, being assured that we shall obtain all we ask of the Father in his name.

^62 1 John 2:1

^63 Phil. 2:6-8

^64 Heb. 2:17

^65 Rom. 5:10

^66 Rom. 8:34; Heb. 1:3

^67 Matt. 28:18

^68 Heb. 2:17

^69 Heb. 2:18

^70 Heb. 4:14-16

^71 Heb. 10:19, 22

^72 Heb. 7:24-25

^73 John 14:6