Daily Confession

Q. 21. Who is the Redeemer of God’s elect?
A. The only Redeemer of God’s elect is the Lord Jesus Christ,^[55] who, being the eternal Son of God,^[56] became man,^[57] and so was, and continueth to be, God and man in two distinct natures, and one person, forever.^[58]

Q. 41. Can any one be saved through the covenant of works?
A. None can be saved through the covenant of works.

Q. 42. Why can none be saved through the covenant of works?
A. Because all have broken it, and are condemned by it

12. Lord’s Day

Q. 31. Why is he called “Christ”, that is anointed?
A. Because he is ordained of God the Father, and anointed with the Holy Ghost, [a] to be our chief Prophet and Teacher, [b] who has fully revealed to us the secret counsel and will of God concerning our redemption; [c] and to be our only High Priest, [d] who by the one sacrifice of his body, has redeemed us, [e] and makes continual intercession with the Father for us; [f] and also to be our eternal King, who governs us by his word and Spirit, and who defends and preserves us in that salvation, he has purchased for us. [g]

Q. 32. But why art thou called a Christian? [a]
A. Because I am a member of Christ by faith, [b] and thus am partaker of his anointing; [c] that so I may confess his name, [d] and present myself a living sacrifice of thankfulness to him: [e] and also that with a free and good conscience I may fight against sin and Satan in this life [f] and afterwards I reign with him eternally, over all creatures. [g]

Chapter 7: Of God’s Covenant with Man

4: This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.^[150]

5: This covenant was differently administered in the time of the law, and in the time of the Gospel:^[151] under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come;^[152] which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,^[153] by whom they had full remission of sins, and eternal salvation; and is called the Old Testament.^[154]

6: Under the Gospel, when Christ, the substance,^[155] was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord’s Supper:^[156] which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy,^[157] to all nations, both Jews and Gentiles;^[158] and is called the New Testament.^[159] There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.^[160]

The First Head of Doctrine: Divine Election and Reprobation

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those

III

Who teach that God’s good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God’s choosing certain particular people rather than others, but involves God’s choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.

For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time (2 Tim. 1:9).

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those

IV

Who teach that in election to faith a prerequisite condition is that man should rightly use the light of nature, be upright, unassuming, humble, and disposed to eternal life, as though election depended to some extent on these factors.

For this smacks of Pelagius, and it clearly calls into question the words of the apostle: We lived at one time in the passions of our flesh, following the will of our flesh and thoughts, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us, even when we were dead in transgressions, made us alive with Christ, by whose grace you have been saved. And God raised us up with him and seated us with him in heaven in Christ Jesus, in order that in the coming ages we might show the surpassing riches of his grace, according to his kindness toward us in Christ Jesus. For it is by grace you have been saved, through faith (and this not from yourselves; it is the gift of God) not by works, so that no one can boast (Eph. 2:3-9).

Q. 51. What was the estate of Christ’s exaltation?
A. The estate of Christ’s exaltation comprehendeth his resurrection,^[202] ascension,^[203] sitting at the right hand of the Father,^[204] and his coming again to judge the world.^[205]

Q. 52. How was Christ exalted in his resurrection?
A. Christ was exalted in his resurrection, in that, not having seen corruption in death, (of which it was not possible for him to be held,)^[206] and having the very same body in which he suffered, with the essential properties thereof,^[207] (but without mortality, and other common infirmities belonging to this life,) really united to his soul,^[208] he rose again from the dead the third day by his own power;^[209] whereby he declared himself to be the Son of God,^[210] to have satisfied divine justice,^[211] to have vanquished death, and him that had the power of it,^[212] and to be Lord of quick and dead:^[213] all which he did as a public person,^[214] the head of his church,^[215] for their justification,^[216] quickening in grace,^[217] support against enemies,^[218] and to assure them of their resurrection from the dead at the last day.^[219]

Q. 53. How was Christ exalted in his ascension?
A. Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God,^[220] and giving them commission to preach the gospel to all nations,^[221] forty days after his resurrection, he, in our nature, and as our head,^[222] triumphing over enemies,^[223] visibly went up into the highest heavens, there to receive gifts for men,^[224] to raise up our affections thither,^[225] and to prepare a place for us,^[226] where he himself is, and shall continue till his second coming at the end of the world.^[227]

Q. 54. How is Christ exalted in his sitting at the right hand of God?
A. Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favour with God the Father,^[228] with all fulness of joy,^[229] glory,^[230] and power over all things in heaven and earth;^[231] and does gather and defend his church, and subdue their enemies; furnisheth his ministers and people with gifts and graces,^[232] and maketh intercession for them.^[233]

Q. 55. How doeth Christ make intercession?
A. Christ maketh intercession, by his appearing in our nature continually before the Father in heaven,^[234] in the merit of his obedience and sacrifice on earth,^[235] declaring his will to have it applied to all believers;^[236] answering all accusations against them,^[237] and procuring for them quiet of conscience, notwithstanding daily failings,^[238] access with boldness to the throne of grace,^[239] and acceptance of their persons^[240] and services.^[241]

Q. 56. How is Christ to be exalted in his coming again to judge the world?
A. Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men,^[242] shall come again at the last day in great power,^[243] and in the full manifestation of his own glory, and of his Father’s, with all his holy angels,^[244] with a shout, with the voice of the archangel, and with the trumpet of God,^[245] to judge the world in righteousness.^[246]

Article 17: 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.

Article 18: 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]

Q. 20. Did God leave all mankind to perish in the estate of sin and misery?
A. God, having out of his mere good pleasure, from all eternity, elected some to everlasting life,^[53] did enter into a covenant of grace to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.^[54]

Q. 38. Can any one go to heaven with this sinful nature?
A. No; our hearts must be changed before we can be fit for heaven.

Q. 39. What is a change of heart called?
A. Regeneration.

Q. 40. Who can change a sinner’s heart?
A. The Holy Spirit alone.

11. Lord’s Day

Q. 29. Why is the Son of God called “Jesus”, that is a Saviour?
A. Because he saveth us, and delivereth us from our sins; [a] and likewise, because we ought not to seek, neither can find salvation in any other. [b]

Q. 30. Do such then believe in Jesus the only Saviour, who seek their salvation and welfare of saints, of themselves, or anywhere else?
A. They do not; for though they boast of him in words, yet in deeds they deny Jesus the only deliverer and Saviour; [a] for one of these two things must be true, that either Jesus is not a complete Saviour; or that they, who by a true faith receive this Saviour, must find all things in him necessary to their salvation. [b]