比利時信條

比利時信條 The (Belgic) Confession of Faith (1561)又稱荷蘭改革宗教會信條，著於一五六一年；有時亦稱華倫信條。作者為德布利（Guido　de　Bres），他為受逼迫的丙蘭教會辯護。一五六二年由法文譯為荷蘭文。在一五六六年得到安提華普總會的批准，一六一八年又經多特（Dort）總會通過。此信條與〈海德堡要理問答〉和〈多特信經〉（Canons　of　Dort）一同被認為全荷蘭改革宗教會信仰基礎，迄今仍約束北美改革宗教會信徒。德布利乃為蘇格蘭東南部地區說法語教會之英勇牧師，曾於一五六七年在瓦倫欣地方殉道。此信條約分三部分：三位一體的神與從聖經中獲得認識神的知識（一至九條），基督創造與救贖之上（十至廿三條），以及聖靈在教會，並藉教會成聖之工（廿四至卅七條）。德布利廣泛引用聖經，並常用代名詞「我們」來將此信仰上的承認變為個人化。

　　為了使他的教會與當時的重洗派有所區分（天主教往往把改革宗教會認為是重洗派），德布利特別強調耶穌基督完全的人性（十八條），真教會的公開性（廿八、廿九條），嬰兒洗禮（卅四條），以及民事政府為神所賜的性格（卅六條）。天主教當局的異端裁判所想盡方法來壓制他們，德布利儘可能地找出許多共同的信仰，例如三位一體（一、八、九條），道成肉身（十、十八、十九條）與大而公之教會（廿七至廿九條）來說服他們。但同時他也特別強調抗羅宗的特點，即如聖經與偽經有別的超奇權威（三至七條），基督贖罪與代求的充足性（廿一至廿三，廿六條），以及善行的性質（廿四條），並兩項聖禮，洗禮與聖餐（卅四至卅五條）。顯著的改革宗教信仰本質可以在以下各條中找到：十六條論揀選，二十四條論成聖，卅至卅二條論教會行政，卅五條論主晚餐。明顯可見天主教會當局無暇顧及此信條的內容，但當時蘇格蘭東南部改革宗教會均採用此信條為他們自己的信仰承認。

　　比利時信條是為了兩個目的：一是叫世俗掌權，當局確信改革宗教會人士並未與重洗派同流合污；二是為初期的改革宗教會立下信仰標準。為了頭一個目的，由德布利所執筆致書給西斑牙國王腓利二世，刊印於信條之前；後來又寫給次要的政府官員。寫這些信是值得讚揚的英勇行為。早在一五六三年，比利時信條已被華倫教會所採用，故又稱為華倫信條。

　　

比利時信條 中文版

　　

　　（一六一八年與一六一九年於多特所召開之全國總會修訂）

　　第一條　　　論只有一位獨一的神

　　我們都用心相信，用口承認只有一位純潔屬靈的神，那就是永遠、不可思議、無形、永恆、不變、全能、全智、公義、善良與眾善之源的真活神。

　　

　　第二條　　　論啟示（認識神的方法）

　　

　　我們用兩種方法認識神：第一是藉着神的創造、保護並管理宇宙；就是在我們眼前一本佳作，在其中的一切受造之物，無論大小，都引導我們觀摩神不可見的事，即他的永能和神性，正如使徒保羅在羅馬書一章20節中所說的。凡事足以叫人知道，心服口服，無可推諉。第二，就是藉着他的聖言，就是聖經將他自己更清楚、更完全地啟示給我們，那就是說在今生，對於他的榮耀，以及我們的救恩所應了解的事，都在聖經中記載了。

　　

　　第三條　　　論聖經（神所記載下來的道）

　　

　　我們承認神記載下來的這道不是出於人意，乃是屬神的人受聖靈的感動而發言，正如使徒彼得所說的。後來，神用特別的照顧，為了我們的救恩吩咐他的僕人，先知與使徒將所啟示的道記載下來；他也親自寫下兩塊法版。因此我們稱此為聖經。

　　

　　第四條　　　論聖經正典

　　我們相信聖經包括兩卷，即舊約與新約，乃聖經的正典，此外無任何書可與之相比。這些書卷在神的教會中如此稱謂：（舊約卅九卷，新約廿七卷。以下聖經各卷之名稱於此從略）。

　　

　　第五條　　　聖經從何處得到它的尊嚴與權威

　　

　　我們接受這些經卷為神聖的經典，作為我們信仰的規範與根基，並且堅固我們的信仰；毫無疑惑地相信其中所包括的一切，因為教會接受並證實了這一切，尤其是因為聖靈在我們的心中作見證，證明這一切是從神而來的，而且它們本身就足以證明是由神而來。

　　

　　第六條　　　聖經正典與偽經之間的區分

　　

　　我們把聖經正典與偽經有所區別，那些偽經即：愛斯德拉斯第三書，特比特書，猶特書，所羅門智慧書，傳道書，巴錄書，以斯帖書余卷，火窯中三聖童詩歌集，蘇撒那的歷史，但以理緒篇，瑪拿西祈禱書與馬加比前後書。這些偽經教會可以讀，如下違反聖經正典，也可以從其中記取教訓；但絕無能力與效益，從其見證來堅固我們基督教的信仰；更不可能從其他聖典中奪取其權威。

　　

　　第七條　　　聖經的充足性，作為我們信仰的唯一準則

　　

　　我們相信聖經正典完全包括神的旨意，而且任何人應當相信聖經，而得救的要道都在其中充分地教導了。因為神所要求崇拜的完全形式都記載在聖經中，所以任何人，就是連使徒在內，若是其教導不是聖經所教導的，是不合法的，正如使徒保羅所說，就是天使也不可以。因為神的話不可以加添，也不可以減少，這就證明聖經中的道理在各方面是最完全的。也不可以把聖經與其他人的著作相提並論，認為有同等價值；更不可以把人的風俗，或廣大群眾，或古蹟、時間與人的繼承，或教會議會所作的決議，或法規認為與神的真理有同等價值，因為神的真理超於一切；人都是說謊的，比虛空還要虛空。因此，我們要完全拒絕與此無謬準則，就是使徒所教導我們不符的任何東西。使徒說，要試驗諸靈，看是否來自神。照樣，有什麼人到你們這裡來，不傳這樣的道理，不要接待他們到你們的家。

　　

　　第八條　　　論神是一體卻有三位格

　　

　　根據此真理並神的道，我們相信只有一位神，他只有一個本質，而分三個位格，根據各位格不變的本性，永遠分清，即：聖父、聖子與聖靈。聖父為一切有形與無形之事物的原因，來源與起始；聖子是聖父的道、智慧與形象；聖靈是由父與父所發出永遠的能力。雖然如此，神並不因此分為三個，因為聖經教導我們，聖父、聖子、聖靈每位都有他們的位格，由他們的屬性而分清；雖然如此，這三位卻是一位神。由此證明聖父非聖子，聖子亦非聖父；照樣，聖靈既非聖父，亦非聖子。雖然如此，這些位格如此分清，但不分開，亦不互相混合；因為聖父並未取了肉身，聖靈亦未如此，只有聖子。聖父向來未有離開聖子，或離開聖靈。因為他們是同永遠與同質的。無始無終，無先無後；因為他們在真理上，在能力上，在善良上與恩慈上是三而一的。

　　

　　第九條　　　論三位一體的證據

　　

　　我們從聖經的見證得知，尤其是從我們自己的見證得知這一切。聖經的見證教導我們相信三位一體，在舊約中有許多地方如此教導，如在創世記一章27節，神說我們要按照自己的形象造人，於是神造男造女。又在創世記三章22節說，看哪，那人既和我們一樣，於是神說，我們要按照我們的形象造人：由此可見，神不只一個位格：當他說「神創造」時，他是指着一個聯合體說的。他並沒有說有幾位，那是不錯的，在舊約中多少有些不清，但在新約中卻是非常清楚。因為主在約但河受洗時，聽到聖父的聲音說：「這是我的愛子。」聖子站在水中，聖靈以鴿子的形象顯現。這種形式亦由基督在給萬民以聖父，聖子與聖靈的名施洗上制定了。在路加福音中，天使迦百列對主的母親馬利亞如此說話：「聖靈要降在你身上，至高者的能力要蔭庇你，因此你所要生的聖者要稱為神的兒子」；照樣，在保羅的祝福中也說：「願主耶穌的恩惠，上帝的慈愛並聖靈的感動，常與你們同在。」原來在天上作見證的有三：聖父、聖子、聖靈，此三者乃為一。在舊約中所教導我們的神有三個位格，只在唯一的本質之內。雖然此教義遠超過人的理解之上，但是我們由於神的話而相信，今後並希望在天上能夠充分得到完全的了解與福益。此外，我們必須遵守這三位向我們所施予的特別職務與工作。聖父藉其能力稱為我們的創造者；聖子藉其寶血稱為我們的救贖主；聖靈藉着住在我們心中稱為我們的安慰者。三位一體的教義自從使徒時代以來，直到今天，向來為真教會所辯護、所持守，因為有猶太人、回教徒，以及一些假偽基督徒與異端份子，如馬吉安、摩尼、撒伯流、亞利烏等人，都被正統教會教父定為異端。因此，在這一點上，我們甘願接受以下的三大信經，即〈使徒信經〉、〈尼西亞信經〉與〈亞他拿修信經〉，這些信經均為古代教父所認可。

　　

　　第十條　　　論耶穌基督是真實而永遠的神

　　

　　我們相信耶穌基督根據他的神性，乃是神的獨生子；從永遠而生，非受造亦非被造（如果那樣，他即為受造者），乃與聖父同永遠、同本質，他是神榮耀的光輝，是神本體的真像，在凡事上與聖父同等。他是神的兒子，不但是他從取了我們人性時起，乃是從永遠他就是神的兒子，正如聖經所教導我們的。摩西說：「神創造了世界」；約翰說：「萬物都是藉着道造的」，這道約翰稱之為神。使徒說：「神藉着他兒子創造諸世界」；照樣，「神藉着基督創造萬物」。因此，我們必須說那稱為神的他就是道，神的兒子耶穌基督當萬物被造時，他的確存在；因此先知彌迦說，他的根源從恆古、從太初就有（彌五2）。使徒說，他無日之始，也無生命之終了。因此他是真實的、永遠的全能神，就是我們所求肋、所敬拜、所事奉的神。

　　

　　第十一條　　　論聖靈是真實永遠的神

　　

　　我們也相信並承認聖靈從永遠由父與子發出，因此聖靈既非受造、創造；亦非所生，乃只由聖父聖子所出，聖靈在次序上說是三位一體的第三位；與聖父、聖子有同一的本質、尊嚴與榮耀；因此聖靈正如聖經所教導的，乃是真實永遠的神。

　　第十二條　　　論創造

　　

　　我們相信聖父藉道，就是他的兒子創造天地萬物及一切受造之物，他看着都甚好，並給每一受造之物之本性、形狀、樣式，以及服事其創造主的職能，但他仍藉着他永遠的護理與無限的能力來支持並管理萬物，其目的在為人類的好處，結果人可以服事神。他也創造了善良的天使，作為他的使者並為選民效力。有些天使從神所造優越的地位上墮落到永遠的滅亡中；其餘的天使，由於神的恩慈仍然堅守繼續居於本位。魔鬼及惡靈如此敗壞，成為神與眾善的仇敵，盡力成為殺人者，毀壞教會以及其中的各信徒，並用各種詭計來敗壞一切；因此由於他們的邪惡應受永遠刑罰，天天等候他們可怕的苦刑。因此我們反對並恨惡撒督該人的錯謬，他們拒絕諸靈與天使的存在：我們也拒絕摩尼教派，他們說魔鬼是出於他們自身的，他們的邪惡是他們的本性，並非出於敗壞。

　　

　　第十三條　　　　論神的護理

　　

　　我們相信這同一位神，在創造萬物之後，並沒有放棄它們，或把它們交給命運或機遇，乃按照他聖潔的旨意管理萬物。所以若沒有他的指定，世界上是沒有什麼事會發生的；雖然如此，神並非為罪惡之源，也不能為所犯之罪受攻擊或責難。因為他的能力與善良是如此偉大與不可測度，以致他以最優越與最公正的方式，來吩咐並執行他的作為，就是當魔鬼與惡人作不公義行為時，神也是如此。至於他作什麼乃超越我們人的理解，在我們所能明白的限度之外，我們不可以好奇心的態度去追問；乃當用最謙虛與最恭敬的心去讚揚神公義的判斷，這些事都是對我們隱藏的，並以為基督的門徒為滿足，只學習那些神在他話語中向我們啟示的事情，不越過其界限。神之護理的教義給了我們不可言諭的安慰，因為聖經教導我們沒有任何事能夠碰巧臨到我們，一切事臨到我們，都是出於天父極其恩慈的安排；他以慈父的關懷照顧我們，使一切受造之物在其全能之下，若沒有我們天父的旨意，沒有一根頭髮（我們的頭髮都被數過），或一隻麻雀會落在地上，我們完全靠賴我們的天父；我們知道神控制那惡者以及我們所有的仇敵，若沒有神的旨意與許可，它們是不會傷害我們的。因此我們拒絕伊比鳩魯派的危險錯謬，他們說神什麼都不管，將凡事歸之於機遇。

　　

　　第十四條　　　　論人之創造與墮落，及人不可能行善

　　

　　我們相信神用地上的塵士造人，並按照他自己的形象造男造女，神造人是善良、公義、聖潔的，在凡事上能行合乎神旨意的事。他雖在尊榮的地位中，然而卻不自知，亦不知其優越性，反而甘受罪的轄制，聽從魔鬼的話，以致於受咒詛而死。他干犯了他從神所領受的生命之律，由於犯罪與神隔離，神才是他的真生命，於是敗壞了他的整個性情，以致受身體靈魂之死亡。由於他成為邪惡，倒行逆施，在一切所行的事上成為敗壞，喪失了他從神所領受優越的恩賜，只殘存一小部分而已，足以叫人無可推諉；因為在我們裡面的光已經變為黑暗，正如聖經所教導我們說：「光照在黑暗中，黑暗卻不接受光。」使徒約翰稱人為黑暗。因此我們拒絕一切與聖經相違反的人的自由意志說，因為人已經成為罪的奴僕，若不是從天上所賜的，他自己是毫無所有。這樣誰敢誇口，說他能行什麼善事，因為基督說：「若不是差我來的父吸引人，就沒有人能到我這裡來。」有誰能夸自己的意志，有誰明白凡體貼肉體的就是與神為敵呢？人既知「不是我們自己能承擔什麼事，我們所能承擔的，乃是出於神」，有誰敢提出什麼意見呢？簡言之，有誰敢向神強嘴，因為他知道我們自己不能有任何的想法，我們之所以能思想是由神而來的。因此使徒保羅說的對，「因為你們立志行事，都是神在你們心裡運行，為要成就他的美意。」因為沒有人的意志或人的了解，與神的旨意與了解相符合，乃是基督在人心中運行；正如他所教導我們說：「離了我，你們就不能作什麼。」

　　

　　第十五條　　　論原罪

　　

　　我們相信由於亞當的悖逆，原罪就延伸到全人類，就是全人性的敗壞，而且是一種遺傳的病症，就是連嬰孩，甚至在母腹中也感染到各種的罪，罪在人心中如同毒根，在神面前顯為如此邪惡與可憎，全人類都當被定罪。原罪用什麼方法也不能除去，洗禮不能洗掉原罪；罪既然從此可悲的源頭而出，如水發自源頭；雖然不歸與神的兒女被定罪，為藉着神的恩慈與憐憫蒙赦兔。並不是說他們要甘居罪中，但是這種敗壞感應使信者時常悲嘆，盼望脫離這取死的身體。因此我們拒絕伯拉糾派的錯謬，他們說罪只是從效法別人而來的。

　　

　　第十六條　　　論永遠的揀選

　　

　　我們相信亞當所行的後裔，既如此由於我們始祖的犯罪，墮落在敗壞與滅亡中，神就彰顯他的恩慈與公義，因他本是如此。在恩慈方面說，他拯救並保守他，是按着不變旨意，並不在乎他們的行為，在主耶穌基督裡所揀選的人脫離死亡；在公義方面說，把別的人留在自取的墮落與滅亡中。

　　

　　第十七條　　　論墮落之人的恢復

　　

　　我們相信最慈愛的神，以他的智慧與善良，看到人把自己陷入暫時與永遠的死亡中，使自己完全愁苦，當他戰兢想要逃避他的面時，就想要安慰他，應許他將他的兒子賜下，他將要為女子所生，他要打碎蛇的頭，使他快樂。

　　

　　第十八條　　 論耶穌基督的道成肉身

　　

　　因此，我們承認神的確成就了他藉着先知的口對列祖所應許的，當他在指定的時候，差遣他的獨生、永遠的兒子到世上來，「取了奴僕的形狀，成為人的樣式」；真正採取了人性，在蒙大恩的童女馬利亞腹中懷孕，藉聖靈的大能，不藉任何人為的方法，不但取了人性的身體，也取了真正人的靈魂，成了真正的人。既然人的靈魂與身體已經喪失，所以他為了拯救這二者，也必須取了人的身體與靈魂。因此我們承認（與拒絕基督從他的母親馬利亞取了人的肉身之重洗派相反）基督成了兒女血肉之體；按肉體說他是大衛的後裔；在童貞女馬利亞腹中懷胎，為女人所生，是大衛的一枝，耶西的一條；從猶大支派所出；亞伯拉罕的後裔，他既為亞伯拉罕的後裔，除了罪之外，就在凡事上與他的弟兄相似，所以他實在是我們的以馬內利，那就是說，

　　神與我們同在。

　　

　　第十九條　　　論基督位格中二性的合一與分立

　　

　　我們相信聖子的位格與他的人性絕對地連結；所以並非是兩個神的兒子，也不是兩個位格，乃是二性合於單一的位格；然而二性分清。因此神性總是非被造，無生之始，無命之終，充滿天地；所以也有他的人性並未失去其屬性，既為有限，就具有真實肉體的一切屬性。雖然由於復活，有了不朽之性，然而他仍未改變他人性的實際性；為了我們的救恩與復活也要靠他的肉身。但此二性是如此密切地連繫於一個位格，所以是不會分開的，就是死也不能使之分開。因此當他死的時候，他將真正屬人的靈魂，離開了肉體交在父神的手中。同時他的神性總是與人性同在，縱然當他躺臥在墳墓中的時候，神性仍與他同在，正如他在嬰兒時期，雖然一時不能顯明，但他是神。因此我們基督是真神與真人，就是藉着他的大能勝過死亡的神：也是真人，他按着我們肉體的軟弱為我們死的真人。

　　

　　第廿條　　　論神在基督里彰顯他的公義與憐憫

　　

　　我們相信完全慈愛與公義的神，差遣他的兒子取了悖逆的人性，為的是補贖此人性，藉着極其痛苦與死亡擔當罪了的刑罰。因此，當他擔當我們罪孽的時候，神彰顯了他的公義在他兒子身上；就在我們身上傾倒出他的憐憫與仁慈，我們是犯罪的，應受咒詛，出自完全的愛，為我們的緣故犧牲他的愛子，以致於死，叫他復活使我們稱義，藉着他我們可以得到永生。

　　

　　第廿一條　　論我們的人祭司為我們贖罪

　　

　　我們相信耶穌基督按着麥基洗德的等次，用起誓被立為永遠的大祭司；並為我們的緣故，在神面前被獻上，藉着他的補贖，挽回他的憤怒，藉着他死在十字架上傾倒出他的寶血，為要洗除我們的罪；正如先知所預言的。因為經上記着說：「他為我們的過犯受害，為我們的罪孽壓傷；因他受的刑罰我們得平安，因他受的鞭傷我們得醫治。他如羊被帶到宰殺之地，被列在罪犯之中。」彼拉多雖然首次聲明他是無辜的，但卻定他為罪犯。因此他擔當了我們的刑罰，為我們受了苦，是義的代替不義的，身體靈魂受了為我們罪所應當受的可怕刑罰；因此他汗流如血點滴在地上。他喊道：「我的神，我的神，你為什麼離棄我？」他忍受了這些苦，完全是為了要赦免我們的罪。所以我們應當跟保羅一起說：「我們不知道別的，只知道耶穌基督並他釘十字架」：「我們把萬事看作糞土，為要得着基督為至寶」，因他受的傷害我們得到安慰。我們無須去尋求或發明其他任何方法來與神和好：只有藉着基督一次獻上的贖罪祭，信徒就得以永遠完全。這就是天使稱他為耶穌的緣故了，因他要將他的百姓從罪惡里救出來。

　　

　　第廿二條　　　論相信耶穌基督

　　

　　我們相信為要得着這偉大奧秘的知識，聖靈在我們心中發起正直的信心，叫我們接受耶穌基督並他一切的功德，接受他，除他以外別無所求。如果我們藉着信得着了耶穌基督，我們就在它裡面得着救恩。因此，若有什麼人說基督是不夠的，必須在他以外還需要一些東西，那就是最大的褻瀆；也就等於說基督只是一半的救主。因此我們要如同保羅說：「我們惟獨因信稱義，靠信心而不靠行為。」然而，再清楚一點說，我們並不是說單靠信心就使我們稱義，因為信心只是一個工具，藉它我們接受基督為我們的義。但耶穌基督既將一切的功德歸給我們以及他為我們所作的，就成為我們的義。而且信心也是一個工具，使我們與基督有交通，得着他一切的恩益，當我們得着了以後，就足以赦免我們的罪。

　　

　　第廿三條　　論稱義

　　

　　我們相信我們的得救包括因基督的緣故罪得赦免，在神面前得稱為義；正如大衛與保羅教導我們的，在神面前不憑行為被算為義的人是有福的。保羅又說：「蒙神的恩典，因信基督耶穌的救贖，就白白的稱義。」因此我們總是堅持這個根基，將一切的榮耀歸給神，在他面前謙卑，承認我們自己是什麼樣的人，自己毫無可夸，沒有任何功德，只有依賴並信基督的順服為我們死在十字架上；當我們信靠他的時候，他的義就成為我們的義。這足以遮蓋我們一切罪孽，叫我們有信心來到神面前，解除了良心上的恐懼、威脅與懼怕，如果我們要靠自己，或其他任何受造之物來到神面前，我們就滅亡了。因此，每個人都當不再效法始祖亞當的恐懼，想用無花果樹的葉子來遮掩自己。像大衛一樣祈禱：「求你不要審問僕人，因為在你面前凡活着的人，沒有一個是義的。」

　　

　　第廿四條　　論人的成聖與善行

　　

　　我們相信此真信心既由聽神的話以及聖靈的工作而來，就重生我們，使我們成為新人，使我們過一新的生活，釋放我們脫離一切罪的捆綁。若說此稱義的信心，使人疏忽敬虔與聖潔的生活，那並不是真的，若無此稱義的信心，他們就不能出於愛神的心作任何事，只是出於自愛或懼怕刑罰。因此，這聖潔的信心，在人裡面不結果子是不可能的，因為我們所說的不是虛偽之信，乃是聖經所說：「生發仁愛的信心」，就是能叫人行神在聖經中所吩咐的工作。那些工作乃是由信心的善根所發出的，在神面前是善良可蒙悅納的，因此都因神的恩典而成聖了，但不是由於我們的義。我們得稱為義乃因信基督，甚至在我們能行善事之前，否則，那就不是善行了，也不是好樹上所結的果子。因此我們行善事，不能算作我們的功德，不是的，我們所作的善事乃是出於神，並不是出於我們，「因為你們立志行事，都是神在你們心裡運行，為要成就他的美意。」因此，我們當留心聖經上的話，這樣，「你們作完了一切所吩咐的，只當說，我們是無用的僕人，所作的本是我們應分作的。」同時，我們不否認神賞賜我們的善行，但那是他的恩典。況且，雖然我們作善事，但我們並不靠善行得救；因為按肉體說我們毫無善行，也應受刑罰的；雖然我們能完成這工作，仍有罪的暇疵，足以被神拒絕。這樣，如果我們不是靠賴我們救主受苦受死的功勞，我們只有常在疑惑中飄來飄去，毫無把握，我們微弱的良心要不斷地憂傷。

　　

　　第廿五條　　論禮儀律的廢除

　　

　　我們相信禮儀律在基督降世時已經廢止，一切的預表已經應驗；所以在基督徒中間不能再被使用；但其真理與實質仍保留在耶穌基督中，那些禮儀律所代表的已在他身上成全。同時，我們仍從律法與先知中提取見證，在福音的真道上堅固自己，本着一切的誠實來約束我們的生活，按着神的旨意來榮耀他。

　　

　　第廿六條　　　論基督的代求

　　

　　我們相信，除了我們的義耶穌基督以外，我們不能接近神，因為他是我們的中保，降世為人，聯合神人二性於一身，我們藉着他才能與神親近。但是父所安排的神人之間的這位中保，絕不因其神性而令我們恐懼，或尋求合我們心意的其他中保。因為在天地之間，無一人像耶穌基督那樣愛我們；「他本有神的形象，反倒虛己，取了奴僕的形象，凡事與他的弟兄相似。」如果我們要另外找一位中保，有誰會像他這樣愛我們，甚至當我們還作他仇敵的時候，為我們捨命？如果我們要尋找一位有能力尊嚴，又坐在天父右邊，並有天上地下一切的權柄，又有誰比神的愛子更蒙神垂愛呢？那豈不是神的愛子嗎？因此，這種不信基督而信聖徒為中保的習慣，完全是由於不信而來，這並不是尊榮聖徒，而是羞辱他們。從他們的著作可見這是行他們所未曾行的，也未曾要求的，倒是行他們按着本分所堅決拒絕的。我們也不要在這裡以為自己不配，因為我們向神祈禱不是因為自己配，乃是完全因為主耶穌基督的優越與價值，因着他的義就成為我們的義了。因此，使徒說的對，為要除去我們的恐懼與不信，「耶穌基督在凡事上與他的弟兄相同，為要在神的事上成為慈悲忠信的大祭司，為百姓的罪獻上挽回祭。為此他親自受苦，受試探，他才能幫助那受試探的人」；使徒說他又鼓勵我們：「我們既有一位大祭司，已經進入高天，就是神的兒子耶穌，我們便當持定所承認的道。因為我們的大祭司，並非不能體恤我們的軟弱，他也曾凡事受過試探，與我們一樣，只是他沒有犯罪。所以我們只管坦然無懼的，來到施恩的寶座前，為要得憐恤，蒙恩惠，作隨時的幫助。」寫此書信的同一位使徒又說：「我們既然因耶穌的血，得以坦然進入至聖所；就當存着誠心，和充足的信心來到神面前。」照樣，基督作祭司既然是永遠的，他就能拯救來到他面前的人到底，知道他永遠為他們代求。我們還有什麼可求的呢？因為基督自己說過：「我就是道路、真理、生命，若不藉着我，沒有人能到父那裡去。」神既喜悅賜給他的兒子作我們的中保，我們還為什麼要再找一位中保呢？我們不應捨棄他再去尋找另一位，而且我們也找不到，因為神知道當地賜下中保時，我們乃是罪人。因此，按着基督的吩咐，我們藉着耶穌基督我們的中保求告在天上的，正如在主禱文中所教導的，知道我們奉他的名向父所求，無不得着。

　　

　　第廿七條　　論大公的基督教會

　　

　　我們相信並承認一大公教會是聖潔的會眾，真正的基督信徒，都盼望在耶穌基督裡得救，由他的血洗淨，並由聖靈成聖受了印記。教會既然從世界開始就有，直到世界的終了，從此就證明基督就是永遠的王，一定有他的百姓。此聖教會蒙神保守並支持，與全世界的怒潮相抵抗；雖然有時它在人的眼中顯得很渺小，不被人重視，正如亞哈作王的時期，主耶和華還保守七千人未向巴力屈膝。此外，此聖教會不能受限制於某一地域或僅限於某些人，乃普遍於全世界：並以心志藉信心的能力，同一心靈加入而聯合之團體。

　　

　　第廿八條　　論每個人都當加入真教會

　　

　　我們相信此聖教會既然是那些得救之人的聚集，並在此之外無救恩，就無一人，不論情形如何，可以置身度外，離開教會而生活；都當與教會聯合，維持教會的合一，服從教會的教義與紀律：在基督的軛下而虛懷若谷，互相為肢體，按着神所給的恩賜彼此服事，造就弟兄。願大家共同遵守，根據神的話，這是眾信徒的本分，要與那些不與教會來往的人分別為聖，加入此教會，不拘神在何處設立的，甚至受到執政掌權者的反對，或受到死亡與身體之刑罰的威脅。因此，那些凡離開此教會，或不加入此教會的人是反對神的旨意而行事。

　　

　　第廿九條　　論真教會的標記拜與假教會的區分

　　

　　我們相信，我們應當特別由神的話語來分辨何者為真教會，因為在世界中，所有各教會支派都取教會之名。但我們所說的，並非那假冒為善的人，他們在教會中與善良的信徒混雜在一起，在表面上看來，他們是在教會中，但其實他們不屬於教會；我們乃是說到真教會的團體與交通，必須與一切稱自己為教會的支派分別出來。真教會的標記是這些，是否在此教會中傳揚福音的教義；是否執行純潔的聖禮，正如基督所設立的；是否在刑罰罪上執行教會法規；簡言之，是否凡事按照神純潔的話語而行，凡與此相違反的，都當予以拒絕，並承認耶穌基督為教會唯一的元首。憑此可以確知真教會的實質，無人可以與此教會分離。論到那些屬於真教會的肢體，應當以真基督徒的標記來表現自己，即藉信心接受耶穌基督為唯一的救主，遠離罪惡，追慕義行，愛真神和鄰舍，不偏左右，把肉體及邪情私慾釘在十字架上。這並不是說，就好像在他們裡面沒有大的軟弱，乃是說他們一生要藉着聖靈敵擋一切的軟弱，時常在主耶穌基督的寶血、死亡、受苦與順服中為避難所，「在他裡面因信罪得赦免。」至於虛偽的教會，擅取權威，行事按自己的規章而不按神的話語而行，並不服從基督的軛。亦不按基督的話所設立的執行聖禮，反在神的話上有所加減，照他自己所想像的認為適宜，依靠人過於依靠基督；並逼迫那些按神的話而過聖潔生活的人，應斥責她的過錯、貪心與拜偶像。此二教會由於彼此的不同而容易認出。

　　

　　第卅條　　論教會的行政與職員

　　

　　我們相信，此真教會必須以我們的主在他話語中所教導的聖靈原則所治理；就是說必須有牧師傳講神的道並執行聖禮，也必須有長老與執事和牧師共同組成教會會議。藉此方式真教會得以保守，真道得以各處傳揚，同樣犯過者得受到屬靈方式的處罰；同時貧困者，也得以按其需要得到解救與安慰。藉着這些方法，當信實的人按着使徒保羅在他寫提摩太書信中所規定的被選舉出來，凡事在教會中才能規規矩矩地按着次序行。

　　

　　第卅一條　　論牧師、長老與執事

　　

　　我們相信牧師、長老與執事應當求告主的名，按着聖經的吩咐，由教會合法的選舉來選出擔任各職。因此，各人必須注意，不可以用不正的方法私自侵入教會聖職，但須忍耐等候神的呼召；以致他有蒙召的見證，並確知他的服事是出於主。至於傳神話語的牧師，不拘他們在那裡，他們都是教會唯一元首基督的使者，因為他們都有同等的權威。此聖職不可侵犯或輕視，所以我們說每個人都當尊重傳神話語的牧師，並教會中的長老，為他們工作的緣故高看他們，儘量與他們和平相處，不可有口角、分爭。

　　

　　第卅二條　　論教會的法規與紀律

　　

　　同時我們相信，雖然那些教會的治理省制定教會法規來維持教會全體是好的，而且有益於會眾，但他們必須特別注意他們自己，不要離開我們唯一的主基督所設立的那些事情。因此我們反對一切人為的發明，以及人所引進教會崇拜神的一切規條，藉以捆綁人的良心。因此我們只承認那培育、保守、協和與合一，並使會眾都順服神的事。為此目的、按着神的道以及環境所需，受教會懲戒是需要的。

　　

　　第卅三條　　論聖禮

　　

　　我們相信慈愛的神，為了顧念我們的軟弱，為我們設立了聖禮，藉此應許我們且保證神的善意與恩慈，並且培育和堅固我們的信心；就是他將此信心與福音真道聯合的，並在我們的心中堅固他所賜給我們的救恩。因為這些聖禮是內在無形之事的有形標記與印證，神藉此可以用聖靈的能力在我們心中作主。因此這些標記並非是虛空而毫無意義的，以致欺騙我們。因為這些標記所代表的真正對象乃是耶穌基督，沒有基督那當然就是毫無重要可言。此外，我們對基督所立聖禮之數目上覺得滿意，就是只有兩個聖禮：聖洗禮與主耶穌基督的聖餐禮。

　　

　　第卅四條論聖洗禮

　　

　　我們相信並承認那律法之終結的耶穌基督，藉着流出他的寶血結束的律法，同時也結束了其他一切人力罪所作贖罪的流血；基督既除去了用血所立的割禮，就設立了洗禮；藉此我們被接納入神的教會，與其他的人和奇異宗教隔離，分別為聖，完全屬他，我們身上帶着他的印記與旗號；為我們作見證，證明我們永遠屬於恩慈的父神。因此他吩咐一切屬他的人，要「奉聖父、聖子、聖靈的名用清水接受洗禮」，藉此說明水洗除我們身體的污穢，照樣基督的血藉着聖靈的能力，澆灌我們裡面的靈魂，潔淨我們靈魂的罪，重生我們脫離可惡之子，而成為神的兒女。這並不在於外部水的功效，乃在於神兒子所灑的寶血；他是我們的紅海，為了逃避法老的暴政，是我們必須經過的—法老就是魔鬼—進入屬靈的迦南美地。因此，牧師執行聖禮是有形的，但主賜給聖禮所代表的，即無形的恩賜：潔淨，洗除我們靈魂的一切污穢與不義；給我們一個新心，充滿主的安慰；賜給我們真正的穩妥，保證父神的慈愛：叫我們披戴新人，脫去舊人的一切行為。因此，我們相信凡真心尋求永生的人，應當受洗一次，不必再重覆；因為我們不能生兩次，因此我們反對重洗派，他們認為受洗一次不夠；還反對像我們相信的嬰兒洗禮，但我們認為嬰兒也應當受洗，正如以色列人的孩童受割禮一樣，這同樣的應許，也應驗在我們孩童的身上。基督流血洗淨成人的罪，也照樣洗淨孩童的罪：因此他們應當接受基督為他們所成就的聖禮，正如主在律法中所吩咐的，在他們出生後，他們應當有分於基督的受苦與受死的聖禮，為他們獻上一隻羊羔，即耶穌基督的獻祭。此外，割禮之對以色列人，正如洗禮之對於我們的兒童。為此緣故，保羅稱洗禮為基督的割禮。

　　

　　第卅五條　　論主耶穌基督的聖餐

　　

　　我們相信並承認我們的救主耶穌基督的確設立了聖餐的聖禮，為要培養並支持那些他所重生的人，將他們編入他的家中，就是他的教會。如今那些重生的人有兩個生命，一是屬肉體暫時的生命，就是從頭一次生所得來的，與眾人相同；另外就是屬靈與屬天的生命，就是從第二次的生命所得來的，是由福音的真道所產生的，與基督的身體聯合；這生命是不尋常的，乃是特別賜給神選民的。同樣，神曾賜給我們屬世的糧食，養育我們肉身屬世的生命。至於維持我們屬靈與屬天的生命，他曾賜給我們從天上來的生命糧，就是耶穌基督，他培養並堅固信徒屬靈的生命，那就是說當他們吃的時候，藉着靈里的相信就接受了他。基督代表了這屬靈與屬天的生命糧，因此他設立了聖餐，即可見的餅，就是他身體的獻祭，酒就是他血的獻祭，向我們證明當我們在手中接受這聖禮、用口吃喝時，藉此我們的生命得到培養，我們也真實地憑信心，在我們的靈魂中接受了我們唯一救主基督的真身體與血，來支持我們屬靈的生命。現在我們確實知道，耶穌基督並沒有徒然設立他的聖餐，他藉着這些聖潔的表記在我們心中作工，在表面上我們有時會不明白，因為聖靈的工作是隱藏的，是難以理解的。同時我們不要弄錯，當我們說我們所吃喝的就是基督的身體與血；但是我們在吃喝的時候，並不是用我們的口，乃是藉着信心用我們的靈來吃喝。這樣，雖然基督坐在天父的右邊，然而他總是叫我們憑信心與他聯合。這是屬靈的筵席，藉此基督把他一切的恩典與好處分賜給我們，叫我們享受他自己，以及他受苦、受死的功勞，藉着吃他的肉來培養、堅固並安慰我們的靈魂，藉着喝他的血來復甦我們的靈魂。此外，雖然這些聖禮是屬於代表的事物，但並不是所有的人都可以接受的；不信的人領受這聖禮是吃喝自己的罪，因他們並未領受聖餐的真理。正如猶大與行邪術的西門都領受了聖餐，但未領受基督，因為聖禮所代表的就是基督，信徒唯獨與基督聯合。最後，我們在神子民的集合中領受此聖禮，用謙虛與恭敬的心，用感謝的心，來記念我們救主基督的死；承認我們所信的，並承認我們的基督宗教。因此，人不可不先考查自己而來到主的桌前，免得吃這餅喝這杯是吃喝自己的罪。簡言之，我們用此聖禮得到鼓勵，對神對人激發愛心。因此我們拒絕一切混雜與可惡的發明，就是人所加添並攙雜其他褻瀆的禮節；乃要堅稱我們應當以基督的命令及使徒所教導我們的為滿足，而且一定要以他們所說的來論及有關聖禮的事。

　　第卅六條　　論治民的官長

　　

　　我們相信我們恩慈的神，由於人類的敗壞就委派了君王、諸侯與地方長官，藉着律法與政策來治理人；目的在於約束人的放蕩，並在他們中間施行一切秩序與規矩。為此緣故，神賜權柄給治民長官，為了刑罰作惡的，保護行善的。他們的職分不僅關注一般人民的福祉，同時也保護神聖的傳道工作；阻止一切拜偶像與虛偽宗教，毀壞敵擋基督的國，並促進基督的國。因此他們必須贊助福音的傳布，使神名得榮，在各處受敬拜，正如他在聖經中所吩咐的。此外，每個人不拘在什麼地位、資格與情況下，都當順服執政掌權的：向他們納糧，恭敬他們，在凡事上只要不違反神的道，順服他們；在禱告中為他們代求，叫神在他們一切的行事上治理引導他們；以致我們在各樣敬虔與誠實上平安度日。因此我們憎惡重洗派以及其他妨害治安者，一般反對在上掌權的和治民官長，攪亂公平，混亂規矩與良好秩序，就是神在人們中間所設立的。

　　

　　第卅七條　論末日審判

　　

　　最後我們相信，根據神的道，當主所定的（非人所知）時候來到，被選的人數添滿，我們的主耶穌基督帶着身體要從天降臨，為眾目所見，正如他升天時一樣，帶着大榮耀與尊嚴來審判活人死人，用火焚燒這個舊世界並潔淨之。那時所有的人都要親身來到這大審判官面前，從世界之始到世界的末了，注男帶女以及兒童，都要被天使長的聲音召喚，並被神的號筒警醒。因為一切死了的人要從死裡復活，他們的靈魂要與他們以前活着的身體聯合。至於那些活着的人，就在眨眼之間改變，從朽壞的變為不朽壞的。那時案卷展開了，那些死了的人要按着他們在世上所行的，或善或惡受報。每個人都要為所說的閒話，在審判的日子必要句句供出來；人的秘密都要被揭發，在眾人面前赤露敞開。因此這個審判對作惡的人真是可怕的，但對蒙揀選的義人卻是最喜歡與得安慰的；因為到那時他們要得到完全的拯救，進而得以完全，並要得到他們勞苦的功效。眾人要知道他們是無辜的，而且他們要看見惡人遭受神極其可怕的報復，就是那些在世上極其殘酷地逼迫他們，壓迫他們，虐待他們的人；他們要因自己良心的見證而自責，而要在永遠的火湖中遺恨終身，那就是為魔鬼及其使者所預備的。相反地，那信實蒙揀選的人要得榮耀的冠冕；神的兒子要在父神面前承認他們的名字，以及蒙揀選的天使；一切的眼淚都要擦乾；他們被許多審判官與地方長官定為異端者與惡者的原因，眾所周知乃是為了神兒子的緣故。為了恩慈的賞賜，主要使他們得到這個榮耀，是人從來未曾想到的。因此我們極其盼望那大日來到，我們要完全得到神在我們的主耶穌基督裡所賜給我們的應許，阿們。

　　「主耶穌啊，我願你來」（啟廿二20）。

CRTA版

http://www.reformed.org/documents/BelgicConfession.html

Article 1: The Only God

We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God -- eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good.

Article 2: The Means by Which We Know God

We know him by two means:

First, by the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: his eternal power and his divinity, as the apostle Paul says in Romans 1:20.

All these things are enough to convict men and to leave them without excuse.

Second, he makes himself known to us more openly by his holy and divine Word, as much as we need in this life, for his glory and for the salvation of his own.

Article 3: The Written Word of God

We confess that this Word of God was not sent nor delivered by the will of men, but that holy men of God spoke, being moved by the Holy Spirit, as Peter says.^1

Afterwards our God-- because of the special care he has for us and our salvation-- commanded his servants, the prophets and apostles, to commit this revealed Word to writing. He himself wrote with his own finger the two tables of the law.

Therefore we call such writings holy and divine Scriptures. ^1 2 Pet. 1:21

Article 4: The Canonical Books

We include in the Holy Scripture the two volumes of the Old and New Testaments. They are canonical books with which there can be no quarrel at all.

In the church of God the list is as follows: In the Old Testament, the five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Judges, and Ruth; the two books of Samuel, and two of Kings; the two books of Chronicles, called Paralipomenon; the first book of Ezra; Nehemiah, Esther, Job; the Psalms of David; the three books of Solomon-- Proverbs, Ecclesiastes, and the Song; the four major prophets-- Isaiah, Jeremiah, Ezekiel, Daniel; and then the other twelve minor prophets-- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

In the New Testament, the four gospels-- Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen letters of Paul-- to the Romans; the two letters to the Corinthians; to the Galatians, Ephesians, Philippians, and Colossians; the two letters to the Thessalonians; the two letters to Timothy; to Titus, Philemon, and to the Hebrews; the seven letters of the other apostles-- one of James; two of Peter; three of John; one of Jude; and the Revelation of the apostle John.

Article 5: The Authority of Scripture

We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith.

And we believe without a doubt all things contained in them-- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God.

For even the blind themselves are able to see that the things predicted in them do happen.

Article 6: The Difference Between Canonical and Apocryphal Books

We distinguish between these holy books and the apocryphal ones, which are the third and fourth books of Esdras; the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch; what was added to the Story of Esther; the Song of the Three Children in the Furnace; the Story of Susannah; the Story of Bell and the Dragon; the Prayer of Manasseh; and the two books of Maccabees.

The church may certainly read these books and learn from them as far as they agree with the canonical books. But they do not have such power and virtue that one could confirm from their testimony any point of faith or of the Christian religion. Much less can they detract from the authority of the other holy books.

Article 7: The Sufficiency of Scripture

We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one-- even an apostle or an angel from heaven, as Paul says--^2 ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to or subtract from the Word of God,^3 this plainly demonstrates that the teaching is perfect and complete in all respects.

Therefore we must not consider human writings-- no matter how holy their authors may have been-- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else.

For all human beings are liars by nature and more vain than vanity itself.

Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, "Test the spirits to see if they are of God,"^4 and also, "If anyone comes to you and does not bring this teaching, do not receive him into your house."^5 ^2 Gal. 1:8 ^3 Deut. 12:32; Rev. 22:18-19 ^4 1 John 4:1 ^5 2 John 10

Article 8: The Trinity

In keeping with this truth and Word of God we believe in one God, who is one single essence, in whom there are three persons, really, truly, and eternally distinct according to their incommunicable properties-- namely, Father, Son, and Holy Spirit. The Father is the cause, origin, and source of all things, visible as well as invisible.

The Son is the Word, the Wisdom, and the image of the Father.

The Holy Spirit is the eternal power and might, proceeding from the Father and the Son.

Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each has his own subsistence distinguished by characteristics-- yet in such a way that these three persons are only one God.

It is evident then that the Father is not the Son and that the Son is not the Father, and that likewise the Holy Spirit is neither the Father nor the Son.

Nevertheless, these persons, thus distinct, are neither divided nor fused or mixed together.

For the Father did not take on flesh, nor did the Spirit, but only the Son.

The Father was never without his Son, nor without his Holy Spirit, since all these are equal from eternity, in one and the same essence.

There is neither a first nor a last, for all three are one in truth and power, in goodness and mercy.

Article 9: The Scriptural Witness on the Trinity

All these things we know from the testimonies of Holy Scripture as well as from the effects of the persons, especially from those we feel within ourselves.

The testimonies of the Holy Scriptures, which teach us to believe in this Holy Trinity, are written in many places of the Old Testament, which need not be enumerated but only chosen with discretion.

In the book of Genesis God says, "Let us make man in our image, according to our likeness." So "God created man in his own image"-- indeed, "male and female he created them."^6 "Behold, man has become like one of us."^7

It appears from this that there is a plurality of persons within the Deity, when he says, "Let us make man in our image"-- and afterwards he indicates the unity when he says, "God created."

It is true that he does not say here how many persons there are-- but what is somewhat obscure to us in the Old Testament is very clear in the New.

For when our Lord was baptized in the Jordan, the voice of the Father was heard saying, "This is my dear Son";^8 the Son was seen in the water; and the Holy Spirit appeared in the form of a dove.

So, in the baptism of all believers this form was prescribed by Christ: "Baptize all people in the name of the Father, and of the Son, and of the Holy Spirit."^9

In the Gospel according to Luke the angel Gabriel says to Mary, the mother of our Lord: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and therefore that holy one to be born of you shall be called the Son of God."^10

And in another place it says: "The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you."^11

"There are three who bear witness in heaven-- the Father, the Word, and the Holy Spirit-- and these three are one."^12

In all these passages we are fully taught that there are three persons in the one and only divine essence. And although this doctrine surpasses human understanding, we nevertheless believe it now, through the Word, waiting to know and enjoy it fully in heaven.

Furthermore, we must note the particular works and activities of these three persons in relation to us. The Father is called our Creator, by reason of his power. The Son is our Savior and Redeemer, by his blood. The Holy Spirit is our Sanctifier, by his living in our hearts.

This doctrine of the holy Trinity has always been maintained in the true church, from the time of the apostles until the present, against Jews, Muslims, and certain false Christians and heretics, such as Marcion, Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and others like them, who were rightly condemned by the holy fathers.

And so, in this matter we willingly accept the three ecumenical creeds-- the Apostles', Nicene, and Athanasian-- as well as what the ancient fathers decided in agreement with them.

^6 Gen. 1:26-27 ^7 Gen. 3:22 ^8 Matt. 3:17 ^9 Matt. 28:19 ^10 Luke 1:35 ^11 2 Cor. 13:14 ^12 1 John 5:7 (KJV)

Article 10: The Deity of Christ

We believe that Jesus Christ, according to his divine nature, is the only Son of God-- eternally begotten, not made nor created, for then he would be a creature.

He is one in essence with the Father; coeternal; the exact image of the person of the Father and the "reflection of his glory,"^13 being in all things like him.

He is the Son of God not only from the time he assumed our nature but from all eternity, as the following testimonies teach us when they are taken together.

Moses says that God "created the world";^14 and John says that "all things were created by the Word,"^15 which he calls God. The apostle says that "God made the world by his Son."^16 He also says that "God created all things by Jesus Christ."^17

And so it must follow that he who is called God, the Word, the Son, and Jesus Christ already existed when all things were created by him.

Therefore the prophet Micah says that his origin is "from ancient times, from eternity."^18 And the apostle says that he has "neither beginning of days nor end of life."^19

So then, he is the true eternal God, the Almighty, whom we invoke, worship, and serve.

^13 Col. 1:15; Heb. 1:3 ^14 Gen. 1:1 ^15 John 1:3 ^16 Heb. 1:2 ^17 Col. 1:16 ^18 Mic. 5:2 ^19 Heb. 7:3

Article 11: The Deity of the Holy Spirit

We believe and confess also that the Holy Spirit proceeds eternally from the Father and the Son-- neither made, nor created, nor begotten, but only proceeding from the two of them. In regard to order, he is the third person of the Trinity-- of one and the same essence, and majesty, and glory, with the Father and the Son.

He is true and eternal God, as the Holy Scriptures teach us.

Article 12: The Creation of All Things

We believe that the Father created heaven and earth and all other creatures from nothing, when it seemed good to him, by his Word-- that is to say, by his Son.

He has given all creatures their being, form, and appearance, and their various functions for serving their Creator.

Even now he also sustains and governs them all, according to his eternal providence, and by his infinite power, that they may serve man, in order that man may serve God.

He has also created the angels good, that they might be his messengers and serve his elect.

Some of them have fallen from the excellence in which God created them into eternal perdition; and the others have persisted and remained in their orginal state, by the grace of God.

The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions.

So then, by their own wickedness they are condemned to everlasting damnation, daily awaiting their torments.

For that reason we detest the error of the Sadducees, who deny that there are spirits and angels, and also the error of the Manicheans, who say that the devils originated by themselves, being evil by nature, without having been corrupted.

Article 13: The Doctrine of God's Providence

We believe that this good God, after he created all things, did not abandon them to chance or fortune but leads and governs them according to his holy will, in such a way that nothing happens in this world without his orderly arrangement.

Yet God is not the author of, nor can he be charged with, the sin that occurs. For his power and goodness are so great and incomprehensible that he arranges and does his work very well and justly even when the devils and wicked men act unjustly.

We do not wish to inquire with undue curiosity into what he does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what he shows us in his Word, without going beyond those limits.

This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father. He watches over us with fatherly care, keeping all creatures under his control, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground^20 without the will of our Father.

In this thought we rest, knowing that he holds in check the devils and all our enemies, who cannot hurt us without his permission and will.

For that reason we reject the damnable error of the Epicureans, who say that God involves himself in nothing and leaves everything to chance.

^20 Matt. 10:29-30

Article 14: The Creation and Fall of Man

We believe that God created man from the dust of the earth and made and formed him in his image and likeness-- good, just, and holy; able by his own will to conform in all things to the will of God.

But when he was in honor he did not understand it^21 and did not recognize his excellence. But he subjected himself willingly to sin and consequently to death and the curse, lending his ear to the word of the devil.

For he transgressed the commandment of life, which he had received, and by his sin he separated himself from God, who was his true life, having corrupted his entire nature.

So he made himself guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all his ways. He lost all his excellent gifts which he had received from God, and he retained none of them except for small traces which are enough to make him inexcusable.

Moreover, all the light in us is turned to darkness, as the Scripture teaches us: "The light shone in the darkness, and the darkness did not receive it."^22 Here John calls men "darkness."

Therefore we reject everything taught to the contrary concerning man's free will, since man is nothing but the slave of sin and cannot do a thing unless it is "given him from heaven."^23

For who can boast of being able to do anything good by himself, since Christ says, "No one can come to me unless my Father who sent me draws him"?^24

Who can glory in his own will when he understands that "the mind of the flesh is enmity against God"?^25 Who can speak of his own knowledge in view of the fact that "the natural man does not understand the things of the Spirit of God"?^26

In short, who can produce a single thought, since he knows that we are "not able to think a thing" about ourselves, by ourselves, but that "our ability is from God"?^27

And therefore, what the apostle says ought rightly to stand fixed and firm: "God works within us both to will and to do according to his good pleasure."^28

For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, "Without me you can do nothing."^29

^21 Ps. 49:20 ^22 John 1:5 ^23 John 3:27 ^24 John 6:44 ^25 Rom. 8:7 ^26 1 Cor. 2:14 ^27 2 Cor. 3:5 ^28 Phil. 2:13 ^29 John 15:5

Article 15: The Doctrine of Original Sin

We believe that by the disobedience of Adam original sin has been spread through the whole human race.

It is a corruption of all nature-- an inherited depravity which even infects small infants in their mother's womb, and the root which produces in man every sort of sin. It is therefore so vile and enormous in God's sight that it is enough to condemn the human race, and it is not abolished or wholly uprooted even by baptism, seeing that sin constantly boils forth as though from a contaminated spring.

Nevertheless, it is not imputed to God's children for their condemnation but is forgiven by his grace and mercy-- not to put them to sleep but so that the awareness of this corruption might often make believers groan as they long to be set free from the "body of this death."^30

Therefore we reject the error of the Pelagians who say that this sin is nothing else than a matter of imitation.

^30 Rom. 7:24

Article 16: The Doctrine of Election

We believe that-- all Adam's descendants having thus fallen into perdition and ruin by the sin of the first man-- God showed himself to be as he is: merciful and just.

He is merciful in withdrawing and saving from this perdition those whom he, in his eternal and unchangeable counsel, has elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works.

He is just in leaving the others in their ruin and fall into which they plunged themselves.

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.

^31 Gal. 4:4 ^32 Gen. 3:15

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

^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

Article 19: 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

Article 20: 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.

Article 21: 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

Article 22: 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 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."^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

Article 23: 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

Article 24: 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

Article 25: 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.

Article 26: 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

Article 27: The Holy Catholic Church

We believe and confess one single catholic or universal church-- a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ being washed by his blood, and sanctified and sealed by the Holy Spirit.

This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects.

And this holy church is preserved by God against the rage of the whole world, even though for a time it may appear very small in the eyes of men-- as though it were snuffed out.

For example, during the very dangerous time of Ahab the Lord preserved for himself seven thousand men who did not bend their knees to Baal.^74

And so this holy church is not confined, bound, or limited to a certain place or certain persons. But it is spread and dispersed throughout the entire world, though still joined and united in heart and will, in one and the same Spirit, by the power of faith.

^74 1 Kings 19:18

Article 28: The Obligations of Church Members

We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, no one ought to withdraw from it, content to be by himself, regardless of his status or condition.

But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body.

And to preserve this unity more effectively, it is the duty of all believers, according to God's Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result.

And so, all who withdraw from the church or do not join it act contrary to God's ordinance.

Article 29: The Marks of the True Church

We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church-- for all sects in the world today claim for themselves the name of "the church."

We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves "the church."

The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church-- and no one ought to be separated from it.

As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works.

Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him.

As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on men, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry.

These two churches are easy to recognize and thus to distinguish from each other.

Article 30: The Government of the Church

We believe that this true church ought to be governed according to the spiritual order that our Lord has taught us in his Word. There should be ministers or pastors to preach the Word of God and adminster the sacraments. There should also be elders and deacons, along with the pastors, to make up the council of the church.

By this means true religion is preserved; true doctrine is able to take its course; and evil men are corrected spiritually and held in check, so that also the poor and all the afflicted may be helped and comforted according to their need.

By this means everything will be done well and in good order in the church, when such persons are elected who are faithful and are chosen according to the rule that Paul gave to Timothy.^75

^75 1 Tim. 3

Article 31: The Officers of the Church

We believe that ministers of the Word of God, elders, and deacons ought to be chosen to their offices by a legitimate election of the church, with prayer in the name of the Lord, and in good order, as the Word of God teaches.

So everyone must be careful not to push himself forward improperly, but he must wait for God's call, so that he may be assured of his calling and be certain that he is chosen by the Lord.

As for the ministers of the Word, they all have the same power and authority, no matter where they may be, since they are all servants of Jesus Christ, the only universal bishop, and the only head of the church.

Moreover, to keep God's holy order from being violated or despised, we say that everyone ought, as much as possible, to hold the ministers of the Word and elders of the church in special esteem, because of the work they do, and be at peace with them, without grumbling, quarreling, or fighting.

Article 32: The Order and Discipline of the Church

We also believe that although it is useful and good for those who govern the churches to establish and set up a certain order among themselves for maintaining the body of the church, they ought always to guard against deviating from what Christ, our only Master, has ordained for us.

Therefore we reject all human innovations and all laws imposed on us, in our worship of God, which bind and force our consciences in any way.

So we accept only what is proper to maintain harmony and unity and to keep all in obedience to God.

To that end excommunication, with all it involves, according to the Word of God, is required.

Article 33: The Sacraments

We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal his promises in us, to pledge his good will and grace toward us, and also to nourish and sustain our faith.

He has added these to the Word of the gospel to represent better to our external senses both what he enables us to understand by his Word and what he does inwardly in our hearts, confirming in us the salvation he imparts to us.

For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing.

Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ.

Article 34: The Sacrament of Baptism

We believe and confess that Jesus Christ, in whom the law is fulfilled, has by his shed blood put an end to every other shedding of blood, which anyone might do or wish to do in order to atone or satisfy for sins.

Having abolished circumcision, which was done with blood, he established in its place the sacrament of baptism. By it we are received into God's church and set apart from all other people and alien religions, that we may be dedicated entirely to him, bearing his mark and sign. It also witnesses to us that he will be our God forever, since he is our gracious Father.

Therefore he has commanded that all those who belong to him be baptized with pure water in the name of the Father, and the Son, and the Holy Spirit.^76

In this way he signifies to us that just as water washes away the dirt of the body when it is poured on us and also is seen on the body of the baptized when it is sprinkled on him, so too the blood of Christ does the same thing internally, in the soul, by the Holy Spirit. It washes and cleanses it from its sins and transforms us from being the children of wrath into the children of God.

This does not happen by the physical water but by the sprinkling of the precious blood of the Son of God, who is our Red Sea, through which we must pass to escape the tyranny of Pharoah, who is the devil, and to enter the spiritual land of Canaan.

So ministers, as far as their work is concerned, give us the sacrament and what is visible, but our Lord gives what the sacrament signifies-- namely the invisible gifts and graces; washing, purifying, and cleansing our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving us true assurance of his fatherly goodness; clothing us with the "new man" and stripping off the "old," with all its works.

For this reason we believe that anyone who aspires to reach eternal life ought to be baptized only once without ever repeating it-- for we cannot be born twice. Yet this baptism is profitable not only when the water is on us and when we receive it but throughout our entire lives.

For that reason we detest the error of the Anabaptists who are not content with a single baptism once received and also condemn the baptism of the children of believers. We believe our children ought to be baptized and sealed with the sign of the covenant, as little children were circumcised in Israel on the basis of the same promises made to our children.

And truly, Christ has shed his blood no less for washing the little children of believers than he did for adults.

Therefore they ought to receive the sign and sacrament of what Christ has done for them, just as the Lord commanded in the law that by offering a lamb for them the sacrament of the suffering and death of Christ would be granted them shortly after their birth. This was the sacrament of Jesus Christ.

Furthermore, baptism does for our children what circumcision did for the Jewish people. That is why Paul calls baptism the "circumcision of Christ."^77

^76 Matt. 28:19 ^77 Col. 2:11

Article 35: The Sacrament of the Lord's Supper

We believe and confess that our Savior Jesus Christ has ordained and instituted the sacrament of the Holy Supper to nourish and sustain those who are already born again and ingrafted into his family: his church.

Now those who are born again have two lives in them. The one is physical and temporal-- they have it from the moment of their first birth, and it is common to all. The other is spiritual and heavenly, and is given them in their second birth; it comes through the Word of the gospel in the communion of the body of Christ; and this life is common to God's elect only.

Thus, to support the physical and earthly life God has prescribed for us an appropriate earthly and material bread, which is as common to all as life itself also is. But to maintain the spiritual and heavenly life that belongs to believers he has sent a living bread that came down from heaven: namely Jesus Christ, who nourishes and maintains the spiritual life of believers when eaten-- that is, when appropriated and received spiritually by faith.

To represent to us this spiritual and heavenly bread Christ has instituted an earthly and visible bread as the sacrament of his body and wine as the sacrament of his blood. He did this to testify to us that just as truly as we take and hold the sacraments in our hands and eat and drink it in our mouths, by which our life is then sustained, so truly we receive into our souls, for our spiritual life, the true body and true blood of Christ, our only Savior. We receive these by faith, which is the hand and mouth of our souls.

Now it is certain that Jesus Christ did not prescribe his sacraments for us in vain, since he works in us all he represents by these holy signs, although the manner in which he does it goes beyond our understanding and is uncomprehensible to us, just as the operation of God's Spirit is hidden and incomprehensible.

Yet we do not go wrong when we say that what is eaten is Christ's own natural body and what is drunk is his own blood-- but the manner in which we eat it is not by the mouth but by the Spirit, through faith.

In that way Jesus Christ remains always seated at the right hand of God the Father in heaven-- but he never refrains on that account to communicate himself to us through faith.

This banquet is a spiritual table at which Christ communicates himself to us with all his benefits. At that table he makes us enjoy himself as much as the merits of his suffering and death, as he nourishes, strengthens, and comforts our poor, desolate souls by the eating of his flesh, and relieves and renews them by the drinking of his blood.

Moreover, though the sacraments and thing signified are joined together, not all receive both of them. The wicked person certainly takes the sacrament, to his condemnation, but does not receive the truth of the sacrament, just as Judas and Simon the Sorcerer both indeed received the sacrament, but not Christ, who was signified by it. He is communicated only to believers.

Finally, with humility and reverence we receive the holy sacrament in the gathering of God's people, as we engage together, with thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we thus confess our faith and Christian religion. Therefore no one should come to this table without examining himself carefully, lest "by eating this bread and drinking this cup he eat and drink to his own judgment."^78

In short, by the use of this holy sacrament we are moved to a fervent love of God and our neighbors.

Therefore we reject as desecrations of the sacraments all the muddled ideas and damnable inventions that men have added and mixed in with them. And we say that we should be content with the procedure that Christ and the apostles have taught us and speak of these things as they have spoken of them.

^78 1 Cor. 11:27

Article 36: The Civil Government

We believe that because of the depravity of the human race our good God has ordained kings, princes, and civil officers. He wants the world to be governed by laws and policies so that human lawlessness may be restrained and that everything may be conducted in good order among human beings.

For that purpose he has placed the sword in the hands of the government, to punish evil people and protect the good.

And being called in this manner to contribute to the advancement of a society that is pleasing to God, the civil rulers have the task, subject to God's law, of removing every obstacle to the preaching of the gospel and to every aspect of divine worship.

They should do this while completely refraining from every tendency toward exercising absolute authority, and while functioning in the sphere entrusted to them, with the means belonging to them.

And the government's task is not limited to caring for and watching over the public domain but extends also to upholding the sacred ministry, with a view to removing and destroying all idolatry and false worship of the Antichrist; to promoting the kingdom of Jesus Christ; and to furthering the preaching of the gospel everywhere; to the end that God may be honored and served by everyone, as he requires in his Word.

Moreover everyone, regardless of status, condition, or rank, must be subject to the government, and pay taxes, and hold its representatives in honor and respect, and obey them in all things that are not in conflict with God's Word, praying for them that the Lord may be willing to lead them in all their ways and that we may live a peaceful and quiet life in all piety and decency.

And on this matter we denounce the Anabaptists, other anarchists, and in general all those who want to reject the authorities and civil officers and to subvert justice by introducing common ownership of goods and corrupting the moral order that God has established among human beings.

Article 37: The Last Judgment

Finally we believe, according to God's Word, that when the time appointed by the Lord is come (which is unknown to all creatures) and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as he ascended, with great glory and majesty, to declare himself the judge of the living and the dead. He will burn this old world, in fire and flame, in order to cleanse it.

Then all human creatures will appear in person before the great judge-- men, women, and children, who have lived from the beginning until the end of the world.

They will be summoned there by the voice of the archangel and by the sound of the divine trumpet.^79

For all those who died before that time will be raised from the earth, their spirits being joined and united with their own bodies in which they lived. And as for those who are still alive, they will not die like the others but will be changed "in the twinkling of an eye" from "corruptible to incorruptible."^80

Then "the books" (that is, the consciences) will be opened, and the dead will be judged according to the things they did in the world,^81 whether good or evil. Indeed, all people will give account of all the idle words they have spoken,^82 which the world regards as only playing games. And then the secrets and hypocrisies of men will be publicly uncovered in the sight of all.

Therefore, with good reason the thought of this judgment is horrible and dreadful to wicked and evil people. But it is very pleasant and a great comfort to the righteous and elect, since their total redemption will then be accomplished. They will then receive the fruits of their labor and of the trouble they have suffered; their innocence will be openly recognized by all; and they will see the terrible vengeance that God will bring on the evil ones who tyrannized, oppressed, and tormented them in this world.

The evil ones will be convicted by the witness of their own consciences, and shall be made immortal-- but only to be tormented in the everlasting fire prepared for the devil and his angels.^83

In contrast, the faithful and elect will be crowned with glory and honor. The Son of God will "confess their names"^84 before God his Father and the holy and elect angels; all tears will be "wiped from their eyes";^85 and their cause-- at present condemned as heretical and evil by many judges and civil officers-- will be acknowledged as the "cause of the Son of God."

And as a gracious reward the Lord will make them possess a glory such as the heart of man could never imagine.

So we look forward to that great day with longing in order to enjoy fully the promises of God in Christ Jesus, our Lord.

^79 1 Thess. 4:16 ^80 1 Cor. 15:51-53 ^81 Rev. 20:12 ^82 Matt. 12:36 ^83 Matt. 25:14 ^84 Matt. 10:32 ^85 Rev. 7:17

英文版creeds.net

http://www.creeds.net/belgic/

The Belgic Confession (1561)

1. That there is One Only God

We all believe with the heart, and confess with the mouth, that there is one only 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.

2. By what means God is made known unto us

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 contemplate the invisible things of God, namely His power and divinity, as the apostle Paul says, Rom. 1:20. All which things are sufficient to convince men, and leave them without excuse. Secondly, he makes himself more clearly fully known to us by his holy and divine Word, that is to say, as far as is necessary for us to know in this life, to his glory and our salvation.

3. Of the written Word of God

We confess that this Word of God was not sent, nor delivered by the will of man, but that holy men of God spoke as they were moved by the Holy Ghost, 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.

4. Canonical Books of the Holy Scripture

We believe that the Holy Scriptures are contained in two books, namely, the Old and New Testament, which are canonical, against which nothing can be alleged. These are thus named in the Church of God. The books of the Old Testament are, the five books of Moses, viz.: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Ruth, Judges, the two books of Samuel, the two of the Kings, two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther, Job, the Psalms of David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song of Songs; the four great prophets Isaiah, Jeremiah, Ezekiel and Daniel; and the twelve lesser prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

Those of the New Testament are the four evangelists, viz.: Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen epistles of the apostle Paul, viz.: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews; the seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and the Revelation of the apostle John.

5. From whence the Holy Scriptures derive their dignity and authority.

We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and conformation 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 Ghost witnesses in our hearts, that they are from God, whereof they carry the evidence in themselves. For the very blind are able to perceive that the things foretold in them are fulfilling.

6. The difference between the canonical and apocryphal books

We distinguish those sacred books from the apocryphal, viz.: the third book of Esdras, the books of Tobias, Judith, Wisdom, Jesus Syrach, 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 Manasses, 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, as that we may from their testimony confirm any point of faith, or of the christian religion; much less detract from the authority of the other sacred books.

7. The sufficiency of the Holy Scriptures, to be the only rule of faith.

We believe that those Holy Scriptures fully contain the will of God, and that 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 do we consider of equal value any writing of men, however holy these men may have been, with those divine Scriptures, nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees or statutes, as of equal value with the truth of God, for the truth is above all; for all men are of themselves liars, and more vain than vanity itself. Therefore, we reject with all our hearts, whatsoever does not agree with this infallible rule, which the apostles have taught us, saying, Try the spirits whether they are of God. Likewise, if there come any unto you; and bring not this doctrine, receive him not into your house.

8. That God is one in Essence, yet nevertheless distinguished in three Persons

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 Ghost. 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 Ghost 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 Ghost, have each 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 Ghost is neither the Father nor the Son. Nevertheless these persons thus distinguished are not divided, nor intermixed: for the Father has not assumed the flesh, nor has the Holy Ghost, but the Son only. The Father has never been without his Son, or without his Holy Ghost. For they are all three coeternal and co-essential. There is neither first nor last: for they are all three one, in truth, in power, in goodness, and in mercy.

9. The proof of the foregoing article of the Trinity of persons in one God.

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, chap. 1:26, 27, God says: Let us make man in our image, after our likeness, etc. So God created man in his own image, male and female created he them. And Gen. 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 than 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. 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 Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptize all nations, in the name of the Father, and of the Son, and of the Holy Ghost. In the Gospel of Luke, the angel Gabriel thus addressed Mary, the mother of our Lord, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that holy thing, which shall be born of thee, shall be called the Son of God: likewise, the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you. And there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. In all which places we are fully taught, that there are three persons in one only divine essence. And although this doctrine far 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. 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 Saviour and Redeemer, by his blood; the Holy Ghost is our Sanctifier, by his dwelling in our hearts. This doctrine of the Holy Trinity, has always been defended 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, Sabellius, Samosatenus, Arius, and such 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 Nice, and of Athanasius: likewise that, which, conformable thereunto, is agreed upon by the ancient fathers.

10. That Jesus Christ is true and eternal God

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 should be a creature), but co-essential and coeternal with the Father, the express image of his person, and the brightness of his glory, equal unto 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 John says, that all things were made by that Word, which he calls God. And the apostle says, that God made the worlds by his Son; likewise, that God created all things by Jesus Christ. Therefore it must needs follow, 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 have been 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.

11. That the Holy Ghost is true and eternal God

We believe and confess also, that the Holy Ghost, from eternity, proceeds from the Father and 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 the true and eternal God, as the Holy Scriptures teach us.

12. Of the Creation

We believe that the Father, by the Word, that is, by his Son, has created of nothing, the heaven, the earth, and all creatures, as it seemed good unto him, giving unto every creature its being, shape, form, and several offices to serve its Creator. That he does also still uphold and govern them by his eternal providence, and infinite power, for the service of mankind, to the end that man may serve his God. 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 primitive 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 murderers, 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 eternal 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.

13. Of Divine Providence

We believe that the same 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 neither is 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 and just 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 disciples of Christ, to learn only those things which he has revealed to us in his Word, without transgressing these 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 that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.

14. Of the Creation and Fall of man, and his Incapacity to perform what is truly good

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 honour, 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 excellent gifts, which he had received from God, and only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not: where St. John calls men darkness. 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 has nothing of himself, unless it is given 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, which hath sent me, draw him? Who will glory in his own will, who understands, that to be carnally minded is enmity against God? Who can speak of his knowledge, since the natural man receiveth not 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 think 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 worketh in us both to will and to do of his good pleasure. For there is no will nor understanding, conformable to the divine will and understanding, but that Christ has wrought in man; which he teaches us, when he says, Without me ye can do nothing.

15. Of Original Sin

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 infants themselves are infected even in their mother's womb, 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 by any means abolished or done away by baptism; since sin always issues forth from this 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 this 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.

16. Of Eternal Election

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.

17. Of the Recovery of Fallen Man

We believe that our most gracious God, in his admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and eternal 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 should be made of a woman, to bruise the head of the serpent, and would make him happy.

18. Of the Incarnation of Jesus Christ

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. 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.

19. Of the union and distinction of the two Natures in the person of Christ.

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, that each nature retains its own distinct properties. As then the divine nature has always remained untreated, 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. But these two natures are so closely united in one person, that they were not separated even by his death. Therefore that which he, when dying, commended into the hands of his Father, was a real human spirit, departing from his body. But in the meantime the divine nature always remained united with the human, even when he lay in the grave. And the Godhead did not cease to be in him, any more than it did when he was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess, that he is very God, and very Man: very God by his power to conquer death; and very man that he might die for us according to the infirmity of his flesh.

20. That God has manifested his justice and mercy in Christ

We believe that God, who is perfectly merciful and just, sent his Son to assume that nature, in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son, when he laid our iniquities upon him; and poured forth his mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving his Son unto death for us, and raising him for our justification, that through him we might obtain immortality and life eternal.

21 Of the satisfaction of Christ, our only High Priest, for us.

We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest, after the order of Melchisedec; and that he has presented himself in our behalf before the Father, to appease his wrath by his full satisfaction, by offering himself on the tree of the cross, and pouring out his precious blood to purge away our sins; as the prophets had foretold. For it is written: He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. He was brought as a lamb to the slaughter, and numbered with the transgressors, and condemned by Pontius Pilate as a malefactor, though he had first declared him innocent. Therefore: he restored that which he took not away, and suffered, the just for the unjust, as well in his body as in his soul, feeling the terrible punishment which our sins had merited; insomuch that his sweat became like unto drops of blood falling on the ground. He called out, my God, my God, why hast thou forsaken me? and has suffered all this for the remission of our sins. Wherefore we justly say with the apostle Paul: that we know nothing, but Jesus Christ, and him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord, in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God, than this only sacrifice, once offered, by which believers are made perfect forever. This is also the reason why he was called by the angel of God, Jesus, that is to say, Saviour, because he should save his people from their sins.

22. Of Faith in Jesus Christ

We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindles in our hearts an upright faith, which embraces Jesus Christ, with all his merits, appropriates him, and seeks nothing more besides him. For it must needs follow, either that all things, which are requisite to our salvation, are not in Jesus Christ. or if all things are in him, that then those who possess Jesus Christ through faith, have complete salvation in him. Therefore, for any to assert, that Christ is not sufficient, but that something more is required besides him, would be too gross a blasphemy: for hence it would follow, that Christ was but half a Saviour. Therefore we justly say with Paul, that we are justified by faith alone, or by faith without works. However, to speak more clearly, we do not mean, that faith itself justifies us, for it is only an instrument with which we embrace Christ our Righteousness. But Jesus Christ, imputing to us all his merits, and so many holy works which he has done for us, and in our stead, is our Righteousness. And faith is an instrument that keeps us in communion with him in all his benefits, which, when become ours, are more than sufficient to acquit us of our sins.

23. Of Justification

We believe that our salvation consists in the remission of our sins for Jesus Christ's sake, sad that therein our righteousness before God is implied: as David and Paul teach us, declaring this to be the happiness of man, that God imputes righteousness to him without works. And the same apostle says, that we are justified freely by his grace, through the redemption which is in Jesus Christ. And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves before him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified alone, which becomes ours, when we believe in him. This is sufficient to cover all our iniquities, and to give us confidence in approving to God; freeing the conscience of fear, terror and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves. And verily if we should appear before God, relying on ourselves, or on any other creature, though ever so little, we should, alas! be consumed. And therefore every one must pray with David: O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified.

24. Of man's Sanctification and God Works

We believe that this true faith being wrought in man by the hearing of the Word of God, and the operation of the Holy Ghost, does regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin. Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life, that on the contrary without it they would never do anything out of love to God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith, which is called in Scripture, a faith that worketh by love, which excites man to the practice of those works, which God has commended in his Word. Which works, as they proceed from the good root of faith, are good and acceptable in the sight of God, forasmuch as they are all sanctified by his grace: howbeit they are of no account towards our justification. For it is by faith in Christ that we are justified, even before we do good works; otherwise they could not be good works, any more than the fruit of a tree can be good, before the tree itself is good. Therefore we do good works, but not to merit by them, (for what can we merit?) nay, we are beholden to God for the good works we do, and not he to us, since it is he that works in us both to will and to do of his good pleasure. Let us therefore attend to what is written: when ye shall have done all those things which are commended you, say, we are unprofitable servants; we have done that which was our duty to do. In the meantime, we not deny that God rewards our good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salvation upon them; for we do no work but what is polluted by our flesh, and also punishable; and at though we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus then we would always be in doubt, tossed to and fro without any certainty, and our poor consciences continually vexed, if they relied not on the merits of the suffering and death of our Saviour.

25. Of the abolishing of the Ceremonial Law

We believe, that the ceremonies and figures 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 amongst Christian; 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 honesty, to the glory of God, according to his will.

26. Of Christ's Intercession

We believe that we have no access unto God, but alone through the only Mediator and Advocate, Jesus Christ the righteous, who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine majesty, which access would otherwise be barred against us. But this Mediator, whom the Father has appointed between him and us, ought in no wise to affright us by his majesty, or cause us to seek another according to our infancy. For there is no creature either in heaven or on earth who loveth us more than Jesus Christ; who, though he was in the form of God, yet made himself of no reputation, and took upon him the form of a man, and of a servant for us, and was made like unto his brethren in all things. If then we should seek for another Mediator, who would be well affected towards us, whom could we find, who loved us more than he, who laid down his life for us, even when we were his enemies? And if we seek for one who has power and majesty, who is there that has so much of both as he who sits at the right hand of his Father, and who has all power in heaven and on earth? And who will sooner be heard than the own well beloved Son of God? Therefore it was only through distrust that this practice of dishonouring, instead of honouring the saints, was introduced, doing that, which they never have done, nor required, but have on the contrary steadfastly rejected according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on the ground of our own worthiness but only on the ground of the excellency and worthiness of the Lord Jesus Christ, whose righteousness is become ours by faith. Therefore the apostle, to remove this foolish fear, or rather mistrust from us, justly says, that Jesus Christ was made like unto his brethren in all things, that he might be a merciful and faithful High Priest, to make reconciliation for the sins of the people. For in that he himself has suffered, being tempted, he is able to succour them that are tempted; and further to encourage us, he adds, seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. The same apostle says, having boldness to enter into the holiest, by the blood of Jesus; let us draw near with a true heart in full assurance of faith, etc. Likewise, Christ has an unchangeable priesthood, wherefore he is able also to same them to the utter most, that come unto God by him, seeing he ever liveth to make intercession for them. What more can be required? since Christ himself says, I am the way and the truth, and the life: no man cometh unto the Father but by me. To what purpose should we then seek another advocate, since it has pleased God, to give us his own Son as an advocate? Let us not for sake him to take another, or rather to seek after another, without ever being able to find him; for God well knew, when he gave him to us, that we were sinners. Therefore according to the command of Christ, we call upon the heavenly Father through Jesus Christ our own Mediator, as we are taught in the Lord's prayer; being assured that whatever we ask of the Father in his name, will be granted us.

27. Of the Catholic Christian Church

We believe and profess, one catholic or universal Church, which is a holy congregation, of true Christian believers, all expecting their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost. This Church has been from the beginning of the world, and will be to the end thereof; which is evident from this, that Christ is an eternal King, which, without subjects, cannot be. And this holy Church is preserved or supported by God, against the rage of the whole world; though she sometimes (for a while) appears very small, and in the eyes of men, to be reduced to nothing; s during the perilous reign of Ahab, the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal. Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.

28. That every one is bound to join himself to the true Church

We believe, since this holy congregation is an assembly of those who are saved, and that out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them. And that this may be the more effectually observed, it is the duty of all believers, according to the word of God, to separate themselves from all those who do not belong to the Church, and to join themselves to this congregation, wheresoever God has established it, even though the magistrates and edicts of princes were against it, yea, though they should suffer death or any other corporal punishment. Therefore all those, who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God.

29. Of the marks of the true Church, and wherein she differs from the false Church

We believe, that we ought diligently and circumspectly to discern from the Word of God which is the true Church, since all sects which are in the world assume to themselves the name of the Church. But we speak not here of hypocrites, who are mixed in the Church with the good, yet are not of the Church, though externally in it; but we say that the body and communion of the true Church must be distinguished from all sects, who call themselves the Church. The marks, by which the true Church is known, are these: if the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin: in short, if all things are managed according to the pure Word of God, all things contrary thereto corrected, and Jesus Christ acknowledged as the only Head of the Church. Hereby the true Church may certainly be known from which no man has a right to separate himself. With respect to those, who are members of the Church, they may be known by the marks of Christians: namely, by faith; and when they have received Jesus Christ the only Saviour, they avoid sin, follow after righteousness, love the true God and their neighbour, neither turn aside to the right or left, and crucify the flesh with the works thereof. But this is not to be understood, as if there did not remain in them great infirmities; but they fight against them through the Spirit, all the days of their life, continually taking their refuge in the blood, death, passion and obedience of our Lord Jesus Christ, "in whom they have remission of sins, through faith in him." As for the false Church, she ascribes more power and authority to herself and her ordinances than to the Word of God, and will not submit herself to the yoke of Christ. Neither does she administer the sacraments as appointed by Christ in his Word, but adds to and takes from them, as she thinks proper; she relies more upon men than upon Christ; and persecutes those, who live holily according to the Word of God, and rebuke her for her errors, covetousness, and idolatry. These two Churches are easily known and distinguished from each other.

30. Concerning the Government of, and Offices in the Church

We believe, that this true Church must be governed by that spiritual policy which our Lord has taught us in his Word; namely, that there must be ministers or pastors to preach the Word of God, and to administer the sacraments; also elders and deacons, who, together with the pastors, form the council of the Church: that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors punished and restrained by spiritual means: also that the poor and distressed may be relieved and comforted, according to their necessities. By these means everything will be carried on in the Church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul in his Epistle to Timothy.

31. Of the Ministers, Elders, and Deacons

We believe, that the ministers of God's Word, and the elders and deacons, ought to be chosen to their respective offices by a lawful election by the Church, with calling upon the name of the Lord, and in that order which the Word of God teaches. Therefore every one must take heed, not to intrude himself by indecent means, but is bound to wait till it shall please God to call him; that he may have testimony of his calling, and be certain and assured that it is of the Lord. As for the ministers of God's Word, they have equally the same power and authority wheresoever they are, as they are all ministers of Christ, the only universal Bishop, and the only Head of the Church. Moreover, that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the ministers of God's Word, and the elders of the Church, very highly for their work's sake, and be at peace with them without murmuring, strife or contention, as much as possible.

32. Of the Order and Discipline of the Church

In the meantime we believe, though it is useful and beneficial, that those, who are rulers of the Church, institute and establish certain ordinances among themselves for maintaining the body of the Church; yet they ought studiously to take care, that they do not depart from those things which Christ, our only Master, has instituted. And therefore, we reject all human inventions, and all laws, which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever. Therefore we admit only of that which tends to nourish and preserve concord, and unity, and to keep all men in obedience to God. For this purpose, excommunication or church discipline is requisite, with the several circumstances belonging to it, according to the Word of God.

33. Of the Sacraments

We believe, that our gracious God, on account of our weakness and infirmities has ordained the sacraments for us, thereby to seal unto us his promises, and to be pledges of the good will and grace of God toward us, and also to nourish and strengthen our faith; which he has joined to the Word of the gospel, the better to present to our senses, both that which he signifies to us by his Word, and that which he works inwardly in our hearts, thereby assuring and confirming in us the salvation which he imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof God works in us by the power of the Holy Ghost. Therefore the signs are not in vain or insignificant, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment. Moreover, we are satisfied with the number of sacraments which Christ our Lord has instituted, which are two only, namely, the sacrament of baptism, and the holy supper of our Lord Jesus Christ.

34. Of Holy Baptism

We believe and confess that Jesus Christ, who is the end of the law, has made an end, by the shedding of his blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin and that he, having abolished circumcision, which was done with blood has instituted the sacrament of baptism instead thereof; by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to him, whose ensign and banner we bear: and which serves as a testimony to us, that he will forever be our gracious God and Father. Therefore he has commanded all those, who are his, to be baptized with pure water, "in the name of the Father, and of the Son, and of the Holy Ghost": thereby signifying to us, that as water washes away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him; so does the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath, unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass, to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan. Therefore the ministers, on their part, administer the sacrament, and that which is visible, but our Lord gives that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing and purging our souls of all filth and unrighteousness; renewing our hearts, and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds. Therefore we believe, that every man, who is earnestly studious of obtaining life eternal, ought to be but once baptized with this only baptism, without ever repeating the same: since we cannot be born twice. Neither does this baptism only avail us, at the time when the water is poured upon us, and received by us but also through the whole course of our life; therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, whom we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised, upon the same promises which are made unto our children. And indeed Christ shed his blood no less for the washing of the children of the faithful, than for adult persons; and therefore they ought to receive the sign and sacrament of that, which Christ has done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ's suffering and death, shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason Paul calls baptism the circumcision of Christ.

35. Of the Holy Supper of our Lord Jesus Christ

We believe and confess, that our Saviour Jesus Christ did ordain and institute the sacrament of the holy supper, to nourish and support those whom he has already regenerated, and incorporated into his family, which is his Church. Now those, who are regenerated, have in them a twofold life, the one corporal and temporal, which they have from the first birth, and is common to all men: the other spiritual and heavenly, which is given them in their second birth, which is effected by the word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to God's elect. In like manner God has given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto, and is common to all men, even to life itself. But for the support of the spiritual and heavenly life, which believers have, he has sent us living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers, when they eat him, that is to say, when they apply and receive him by faith in the spirit. Christ, that he might represent unto us this spiritual and heavenly bread, has instituted an earthly and visible bread, as a sacrament of his body, and wine as a sacrament of his blood, to testify by them unto us, that, as certainly as we receive and hold this sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Saviour in our souls, for the support of our spiritual life. Now, as it is certain and beyond all doubt, that, that Jesus Christ has not enjoined to us the use of his sacraments in vain, so he works in us all that he represents to us by these holy signs, though the manner surpasses our understanding, and cannot be comprehended by us, as the operations of the Holy Ghost are hidden and incomprehensible. In the meantime we err not, when we say, that what is eaten and drunk by us is the proper and natural body, and the proper blood of Christ. But the manner of our partaking of the same, is not by the mouth, but by the spirit through faith. Thus then, though Christ always sits at the right hand of his Father in the heavens, yet does he not therefore cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself, and the merits of his sufferings and death, nourishing, strengthening and comforting our poor comfortless souls by the eating of his flesh, quickening and refreshing them by the drinking of his blood. Further, though the sacraments are connected with the thing signified nevertheless both are not received by all men: the ungodly indeed receives the sacrament to his condemnation but he does not receive the truth of the sacrament. As Judas, and Simon the sorcerer, both indeed received the sacrament, but not Christ, who was signified by it, of whom believers only are made partakers. Lastly, we receive this holy sacrament in the assembly of the people of God with humility and reverence, keeping up amongst us the death of Christ our Saviour, with thanksgiving: making there confession of our faith, and of the Christian religion. Therefore no one ought to come to this table without having previously rightly examined himself; lest by eating of this bread and drinking of this cup, he eat and drink judgment to himself. In a word, we are excited by the use of this holy sacrament, to a fervent love towards God and our neighbour. Therefore we reject all mixtures and damnable inventions, which men have added unto, and blended with the sacraments, as profanations of them: and affirm that we ought to rest satisfied with the ordinance which Christ and his apostles have taught us, and that we must speak of them in the same manner as they have spoken.

36. Of Magistrates

We believe that our gracious God, because of the depravity of mankind, has appointed kings, princes and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained and all things carried on among them with good order and decency. For this purpose he has invested the magistracy with the sword, for the punishment of evildoers, and for the protection of them that do well. And their office is, not only to have regard unto, and watch for the welfare of the civil state; but also that they protect the sacred ministry; and thus may remove and prevent all idolatry and false worship; that the kingdom of antichrist may be thus destroyed and the kingdom of Christ promoted. They must therefore countenance the preaching of the Word of the gospel everywhere, that God may be honoured and worshipped by every one, as he commands in his Word. Moreover, it is the bounden duty of every one, of what state, quality, or condition soever he may be, to subject himself to the magistrates; to pay tribute, to show due honour and respect to them, and to obey them in all things which are not repugnant to the Word of God; to supplicate for them in their prayers, that God may rule and guide them in all their ways, and that we may lead a quiet and peaceable life in all godliness and honesty. Wherefore we detest the Anabaptists and other seditious people, and in general all those who reject the higher powers and magistrates, and would subvert justice, introduce community of goods, and confound that decency and good order, which God has established among men.

37. Of the Last Judgment

Finally we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended, with great glory and majesty to declare himself judge of the quick and the dead; burning this old world with fire and flame, to cleanse it. And then all men will personally appear before this great judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies, in which they formerly lived. As for those who shall then be living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible, become incorruptible. Then the books (that is to say the consciences) shall be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil. Nay, all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all. And therefore the consideration of this judgment, is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and elect: because then their full deliverance shall be perfected, and there they shall receive the fruits of their labour and trouble which they have borne. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and being immortal, shall be tormented in that everlasting fire, which is prepared for the devil and his angels. But on the contrary, the faithful and elect shall be crowned with glory and honour; and the Son of God will confess their names before God his Father, and his elect angels; all tears shall be wiped from their eyes; and their cause which is now condemned by many judges and magistrates, as heretical and impious, will then be known to be the cause of the Son of God. And for a gracious reward, the Lord will cause them to possess such a glory, as never entered into the heart of man to conceive. Therefore we expect that great day with a most ardent desire to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. AMEN. "Even so, come, Lord Jesus." - Rev.22:20.

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Confession of Faith

The oldest of the Doctrinal Standards of the Christian Reformed Church is the Confession of Faith. It is

usually called the Belgic Confession because it originated in the Southern Netherlands, now known as

Belgium. Its chief author was Guido de Brès, a preacher of the Reformed Churches of the Netherlands,

who died a martyr to the faith in the year 1567. During the sixteenth century the churches in this country

were exposed to the most terrible persecution by the Roman Catholic government. To protest against this

cruel oppression, and to prove to the persecutors that the adherents of the Reformed faith were no rebels,

as was laid to their charge, but law-abiding citizens who professed the true Christian doctrine according to

the Holy Scriptures, de Brès prepared this Confession in the year 1561. In the following year a copy was

sent to king Philip II, together with an address in which the petitioners declared that they were ready to

obey the government in all lawful things, but that they would 「offer their backs to stripes, their tongues to

knives, their mouths to gags, and their whole bodies to fire,」 rather than deny the truth expressed in this

Confession.

Although the immediate purpose of securing freedom from persecution was not attained, and de Brès

himself fell as one of the many thousands who sealed their faith with their lives, his work has endured and

will continue to endure for ages. In its composition the author availed himself to some extent of a

Confession of the Reformed Churches in France, written chiefly by John Calvin and published two years

earlier. The work of de Brès, however, is not a mere revision of Calvin's work, but an independent

composition. In the Netherlands it was at once gladly received by the churches, and adopted by the

National Synods, held during the last three decades of the sixteenth century. After a careful revision, not

of the contents but of the text, the great Synod of Dort in 1618-19 adopted this Confession as one of the

Doctrinal Standards of the Reformed Churches, to which all office-bearers of the churches were required

to subscribe. Its excellence as one of the best symbolical statements of Reformed doctrine has been

generally recognized.

ARTICLE 1

There Is Only One God

We all believe with the heart and confess with the mouth that there is one only 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.

ARTICLE 2

By What Means God Is Made Known Unto Us

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. 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 for us to know in this life, to His glory and our salvation.

ARTICLE 3

The Written Word Of God

We confess that this Word of God was not sent nor delivered by the will of man, but that men spake 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.

ARTICLE 4

Canonical Books Of The Holy Scripture

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.

The books of the Old Testament are the five books of Moses, to wit: Genesis, Exodus, Leviticus,

Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, the two books of Samuel, the two of the

Kings, two books of the Chronicles, commonly called Paralipomenon, the first of Ezra, Nehemiah, Esther;

Job, the Psalms of David, the three books of Solomon, namely, the Proverbs, Ecclesiastes, and the Song

of Songs; the four great prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; and the twelve lesser prophets,

namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah,

and Malachi.

Those of the New Testament are the four evangelists, to wit: Matthew, Mark, Luke, and John; the Acts of

the Apostles; the fourteen epistles of the apostle Paul, namely, one to the Romans, two to the

Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians,

two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews; the

seven epistles of the other apostles, namely, one of James, two of Peter, three of John, one of Jude; and

the Revelation of the apostle John.

ARTICLE 5

Whence The Holy Scriptures Derive Their Dignity And Authority

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.

ARTICLE 6

The Difference Between The Canonical And Apocryphal Books

We distinguish those sacred books from the apocryphal, viz: 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 Bel 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 or of the Christian religion; much less may they

be used to detract from the authority of the other, that is, the sacred books.

ARTICLE 7

The Sufficiency Of The Holy Scriptures To Be The Only Rule Of Faith

We believe that those Holy Scriptures fully contain the will of God, and that 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, decrees or statutes, as of equal value with the truth of God,

since the truth is above all: for all men are of themselves liars, and more vain than vanity itself. Therefore,

we reject with all our hearts whatsoever does not agree with this infallible rule, as the apostles have taught us, saying, Prove the spirits, whether they are of God. Likewise: if anyone cometh unto you, and

bringeth not this teaching, receive him not into your house.

ARTICLE 8

God Is One In Essence, Yet Distinguished In Three Persons

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 have each 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,

nor 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.

ARTICLE 9

The Proof Of The Foregoing Article Of The Trinity Of Persons In One God

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, chapter 1:26, 27, God says: Let us make man in our 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 than one in the Godhead; and when He says, God created, He signifies the unity. It is true, that

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. 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 the 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 thee, and the power of the Most High shall overshadow thee; wherefore also the holy thing

which is begotten 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 (A.V.): There are three that bear

record in heaven, the Father, the Word, and the Holy Ghost: 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 far 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.

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.

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, Sabellius, Samosatenus, Arius, and such 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.

ARTICLE 10

Jesus Christ Is True And Eternal God

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 unto 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 must needs follow

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 hath neither beginning of days nor end of life. He therefore is that true,

eternal, and almighty God whom we invoke, worship, and serve.

ARTICLE 11

The Holy Spirit Is True And Eternal God

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 the true and eternal God, as the Holy Scriptures teach us.

ARTICLE 12

The Creation Of All Things, Especially The Angels

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.

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 stedfast 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 murderers

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 eternal 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 them-selves, and that they

are wicked of their own nature, without having been corrupted.

ARTICLE 13

The Providence Of God And His Government Of All Things

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 neither is 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 and just 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

these 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; begin 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 that damnable error of the Epicureans, who say that God regards nothing but

leaves all things to chance.

ARTICLE 14

The Creation And Fall Of Man, And His Incapacity To Perform What Is Truly Good

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 excellent 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 into darkness, as the Scriptures

teach us, saying: The light shineth in the darkness, and the darkness apprehended it not; where St. John

calls men darkness.

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 receiveth not the things of

the Spirit of God? In short, who dares 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 worketh in us both to will and to work, for his

good pleasure. For there is no understanding nor will conformable to the divine understanding and will but

what Christ has wrought in man; which He teaches us, when He says, Apart from me ye can do nothing.

ARTICLE 15

Original Sin

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 this 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 this

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.

ARTICLE 16

Eternal Election 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.

ARTICLE 17

The Recovery Of Fallen Man

We believe that our most gracious God, in His admirable wisdom and goodness, seeing 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.

ARTICLE 18

The Incarnation Of Jesus Christ

We confess, therefore, that God has fulfilled 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 Spirit 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.

Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed

human flesh of His mother) that Christ partook of the flesh and blood of the children; that He is a fruit of

the loins of David after the flesh; born of the seed of David according to the flesh; a fruit of the womb of

Mary; born 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 (A.V.) he took on him the

seed of Abraham, and was made like unto his brethren in all things, sin excepted; so that in truth He is

our IMMANUEL, that is to say, God with us.

ARTICLE 19

The Union And Distinction Of The Two Natures In The Person Of Christ

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 distinct 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.

But these two natures are so closely united in one person that they were not separated even by His

death. Therefore that which He, when dying, commended into the hands of His Father, was a real human

spirit, departing from His body. But in the meantime the divine nature always remained united with the

human, even when He lay in the grave; and the Godhead did not cease to be in Him, any more than it did

when He was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess that

He is very God and very man: very God by His power to conquer death; and very man that He might die

for us according to the infirmity of His flesh.

ARTICLE 20

That God Hath Manifested His Justice And Mercy In Christ We believe that God, who is perfectly merciful and just, sent His Son to assume that nature in which the

disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by His

most bitter passion and death. God therefore manifested His justice against His Son when He laid our

iniquities upon Him, and poured forth His mercy and goodness on us, who were guilty and worthy of

damnation, out of mere and perfect love, giving His Son unto death for us, and raising Him for our

justification, that through Him we might obtain immortality and life eternal.

ARTICLE 21

The Satisfaction Of Christ, Our Only High Priest, For Us

We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest, after the order of

Melchizedek; and that He has presented Himself in our behalf before the Father, to appease His wrath by

His full satisfaction, by offering Himself on the tree of the cross, and pouring out His precious blood to

purge away our sins, as the prophets had foretold. For it is written: He was wounded for our

transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with

his stripes we are healed. He was led as a lamb to the slaughter, and numbered with the transgressors;

and condemned by Pontius Pilate as a malefactor, though he had first declared Him innocent. Therefore,

He restored that which he took not away, and suffered, the righteous for the unrighteous, as well in His

body as in His soul, feeling the terrible punishment which our sins had merited; insomuch that his sweat

became as it were great drops of blood falling down upon the ground. He called out: My God, my God,

why hast thou forsaken me? and has suffered all this for the remission of our sins.

Wherefore we justly say with the apostle Paul that we know nothing save Jesus Christ, and Him crucified;

we count all things but loss and refuse for the excellency of the knowledge of Christ Jesus our Lord, in

whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other

means of being reconciled to God than this only sacrifice, once offered, by which he hath perfected

forever them that are sanctified. This is also the reason why He was called by the angel of God, JESUS,

that is to say, SAVIOR, because He would save his people from their sins.

ARTICLE 22

Our Justification Through Faith In Jesus Christ

We believe that, to attain the true knowledge of this great mystery, the Holy Spirit kindles in our hearts an

upright faith, which embraces Jesus Christ with all His merits, appropriates Him, and seeks nothing more

besides Him. For it must needs follow, either that all things which are requisite to our salvation are not in

Jesus Christ, or if all things are in Him, that then those who possess Jesus Christ through faith have

complete salvation in Him. Therefore, for any to assert that Christ is not sufficient, but that something

more is required besides Him, would be too gross a blasphemy; for hence it would follow that Christ was

but half a Savior.

Therefore we justly say with Paul, that we are justified by faith alone, or by faith apart from works.

However, to speak more clearly, we do not mean that faith itself justifies us, for it is only an instrument

with which we embrace Christ our righteousness. But Jesus Christ, imputing to us all His merits, and so

many holy works which He has done for us and in our stead, is our righteousness. And faith is an

instrument that keeps us in communion with Him in all His benefits, which, when they become ours, are

more than sufficient to acquit us of our sins.

ARTICLE 23

Wherein Our Justification Before God Consists

We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein

our righteousness before God is implied; as David and Paul teach us, declaring this to be the

blessedness of man that God imputes righteousness to him apart from works. And the same apostle says

that we are justified freely by His grace, through the redemption that is in Christ Jesus.

And therefore we always hold fast this foundation, ascribing all the glory to God, humbling ourselves

before Him, and acknowledging ourselves to be such as we really are, without presuming to trust in any

thing in ourselves, or in any merit of ours, relying and resting upon the obedience of Christ crucified

alone, which becomes ours when we believe in Him. This is sufficient to cover all our iniquities, and to

give us confidence in approaching God; freeing the conscience of fear, terror, and dread, without

following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves.

And, verily, if we should appear before God, relying on ourselves or on any other creature, though ever so

little, we should, alas! be consumed. And therefore every one must pray with David: O Jehovah, enter not

into judgment with thy servant: for in thy sight no man living is righteous.

ARTICLE 24

Man’s Sanctification And Good Works

We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation

of the Holy Spirit, regenerates him and makes him a new man, causing him to live a new life, and freeing

him from the bondage of sin. Therefore it is so far from being true that this justifying faith makes men

remiss in a pious and holy life, that on the contrary without it they would never do anything out of love to

God, but only out of self-love or fear of damnation. Therefore it is impossible that this holy faith can be

unfruitful in man; for we do not speak of a vain faith, but of such a faith which is called in Scripture a faith

working through love, which excites man to the practice of those works which God has commanded in His

Word.

These works, as they proceed from the good root of faith, are good and acceptable in the sight of God,

forasmuch as they are all sanctified by His grace. Nevertheless they are of no account towards our

justification, for it is by faith in Christ that we are justified, even before we do good works; otherwise they

could not be good works, any more than the fruit of a tree can be good before the tree itself is good.

Therefore we do good works, but not to merit by them (for what can we merit?); nay, we are indebted to

God for the good works we do, and not He to us, since it is He who worketh in us both to will and to work,

for his good pleasure. Let us therefore attend to what is written: When ye shall have done all the things

that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to

do. In the meantime we do not deny that God rewards good works, but it is through His grace that He

crowns His gifts.

Moreover, though we do good works, we do not found our salvation upon them; for we can do no work

but what is polluted by our flesh, and also punishable; and although we could perform such works, still the

remembrance of one sin is sufficient to make God reject them. Thus, then, we would always be in doubt,

tossed to and fro without any certainty, and our poor consciences would be continually vexed if they relied

not on the merits of the suffering and death of our Savior.

ARTICLE 25

The Abolishing Of The Ceremonial Law

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. ARTICLE 26

Christ’s Intercession

We believe that we have no access unto God but alone through the only Mediator and Advocate, Jesus

Christ the righteous; who therefore became man, having united in one person the divine and human

natures, that we men might have access to the divine Majesty, which access would otherwise be barred

against us. But this Mediator, whom the Father has appointed between Him and us, ought in no wise to

affright us by His majesty, or cause us to seek another according to our fancy. For there is no creature,

either in heaven or on earth, who loves us more than Jesus Christ; who, though existing in the form of

God, yet emptied himself, being made in the likeness of men and of a servant for us, and in all things was

made like unto his brethren. If, then, we should seek for another mediator who would be favorably

inclined towards us, whom could we find who loved us more than He who laid down His life for us, even

while we were His enemies? And if we seek for one who has power and majesty, who is there that has so

much of both as He who sits at the right hand of God and to whom hath been given all authority in heaven

and on earth? And who will sooner be heard than the own well beloved Son of God?

Therefore it was only through distrust that this practice of dishonoring, instead of honoring, the saints was

introduced, doing that which they never have done nor required, but have on the contrary steadfastly

rejected according to their bounden duty, as appears by their writings. Neither must we plead here our

unworthiness; for the meaning is not that we should offer our prayers to God on the ground of our own

worthiness, but only on the ground of the excellency and worthiness of the Lord Jesus Christ, whose

righteousness is become ours by faith.

Therefore the apostle, to remove this foolish fear, or rather distrust, from us, rightly says that Jesus Christ

in all things was made like unto His brethren, that He might be a merciful and faithful high priest, to make

propitiation for the sins of the people. For in that He Himself hath suffered being tempted, he is able to

succor them that are tempted. And further to encourage us to go to Him, he says: Having then a great

high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.

For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath

been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto

the throne of grace, that we may receive mercy, and may find grace to help us in time of need. The same

apostle says: Having boldness to enter into the holy place by the blood of Jesus, let us draw near with a

true heart in fulness of faith, etc. Likewise: Christ hath his priesthood unchangeable; wherefore also he is

able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make

intercession for them.

What more can be required? since Christ Himself says: I am the way, and the truth, and the life; no one

cometh unto the Father, but by me. To what purpose should we, then, seek another advocate, since it

has pleased God to give us His own Son as our Advocate? Let us not forsake Him to take another, or

rather to seek after another, without ever being able to find Him; for God well knew, when He gave Him to

us, that we were sinners.

Therefore, according to the command of Christ, we call upon the heavenly Father through Jesus Christ

our only Mediator, as we are taught in the Lord’s Prayer; being assured that whatever we ask of the

Father in His Name will be granted us.

ARTICLE 27

The Catholic Christian Church

We believe and profess one catholic or universal Church, which is a holy congregation of true Christian

believers, all expecting their salvation in Jesus Christ, being washed by His blood, sanctified and sealed

by the Holy Spirit.

This Church has been from the beginning of the world, and will be to the end thereof; which is evident

from this that Christ is an eternal King, which without subjects He cannot be. And this holy Church is

preserved or supported by God against the rage of the whole world; though she sometimes for a while appears very small, and in the eyes of men to be reduced to nothing; as during the perilous reign of Ahab

the Lord reserved unto Him seven thousand men who had not bowed their knees to Baal.

Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons,

but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the

power of faith, in one and the same Spirit.

ARTICLE 28

Every One Is Bound To Join Himself To The True Church

We believe, since this holy congregation is an assembly of those who are saved, and outside of it there is

no salvation, that no person of whatsoever state or condition he may be, ought to withdraw from it,

content to be by himself; but that all men are in duty bound to join and unite themselves with it;

maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing

their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the

edification of the brethren, according to the talents God has given them.

And that this may be the more effectually observed, it is the duty of all believers, according to the Word of

God, to separate themselves from all those who do not belong to the Church, and to join themselves to

this congregation, wheresoever God has established it, even though the magistrates and edicts of princes

were against it, yea, though they should suffer death or any other corporal punishment. Therefore all

those who separate themselves from the same or do not join themselves to it act contrary to the

ordinance of God.

ARTICLE 29

The Marks Of The True Church, And Wherein It Differs From The False Church

We believe that we ought diligently and circumspectly to discern from the Word of God which is the true

Church, since all sects which are in the world assume to themselves the name of the Church. But we

speak here not of hypocrites, who are mixed in the Church with the good, yet are not of the Church,

though externally in it; but we say that the body and communion of the true Church must be distinguished

from all sects who call themselves the Church.

The marks by which the true Church is known are these: If the pure doctrine of the gospel is preached

therein; if it maintains the pure administration of the sacraments as instituted by Christ; if church discipline

is exercised in punishing of sin; in short, if all things are managed according to the pure Word of God, all

things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church. Hereby

the true Church may certainly be known, from which no man has a right to separate himself.

With respect to those who are members of the Church, they may be known by the marks of Christians;

namely, by faith, and when, having received Jesus Christ the only Savior, they avoid sin, follow after

righteousness, love the true God and their neighbor, neither turn aside to the right or left, and crucify the

flesh with the works thereof. But this is not to be understood as if there did not remain in them great

infirmities; but they fight against them through the Spirit all the days of their life, continually taking their

refuge in the blood, death, passion, and obedience of our Lord Jesus Christ, in whom they have

remission of sins, through faith in Him.

As for the false Church, it ascribes more power and authority to itself and its ordinances than to the Word

of God, and will not submit itself to the yoke of Christ. Neither does it administer the sacraments as

appointed by Christ in His Word, but adds to and takes from them, as it thinks proper; it relies more upon

men than upon Christ; and persecutes those who live holily according to the Word of God and rebuke it

for its errors, covetousness, and idolatry.

These two Churches are easily known and distinguished from each other. ARTICLE 30

The Government Of The Church And Its Offices

We believe that this true Church must be governed by the spiritual polity which our Lord has taught us in

His Word; namely, that there must be ministers or pastors to preach the Word of God and to administer

the sacraments; also elders and deacons, who, together with the pastors, form the council of the Church;

that by these means the true religion may be preserved, and the true doctrine everywhere propagated,

likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may

be relieved and comforted, according to their necessities. By these means everything will be carried on in

the Church with good order and decency, when faithful men are chosen, according to the rule prescribed

by St. Paul in his Epistle to Timothy.

ARTICLE 31

The Ministers, Elders, And Deacons

We believe that the ministers of God’s Word, the elders, and the deacons ought to be chosen to their

respective offices by a lawful election by the Church, with calling upon the name of the Lord, and in that

order which the Word of God teaches. Therefore every one must take heed not to intrude himself by

improper means, but is bound to wait till it shall please God to call him; that he may have testimony of his

calling, and be certain and assured that it is of the Lord.

As for the ministers of God’s Word, they have equally the same power and authority wheresoever they

are, as they are all ministers of Christ, the only universal Bishop and the only Head of the Church.

Moreover, in order that this holy ordinance of God may not be violated or slighted, we say that every one

ought to esteem the ministers of God’s Word and the elders of the Church very highly for their work’s

sake, and be at peace with them without murmuring, strife, or contention, as much as possible.

ARTICLE 32

The Order And Discipline Of The Church

In the meantime we believe, though it is useful and beneficial that those who are rulers of the Church

institute and establish certain ordinances among themselves for maintaining the body of the Church, yet

that they ought studiously to take care that they do not depart from those things which Christ, our only

Master, has instituted. And therefore we reject all human inventions, and all laws which man would

introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever.

Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all

men in obedience to God. For this purpose, excommunication or church discipline is requisite, with all that

pertains to it, according to the Word of God.

ARTICLE 33

The Sacraments

We believe that our gracious God, taking account of our weakness and infirmities, has ordained the

sacraments for us, thereby to seal unto us His promises, and to be pledges of the good will and grace of

God towards us, and also to nourish and strengthen our faith; which He has joined to the Word of the

gospel, the better to present to our senses both that which He declares to us by His Word and that which

He works inwardly in our hearts, thereby confirming in us the salvation which He imparts to us. For they

are visible signs and seals of an inward and invisible thing, by means whereof God works in us by the

power of the Holy Spirit. Therefore the signs are not empty or meaningless, so as to deceive us. For

Jesus Christ is the true object presented by them, without whom they would be of no moment.

Moreover, we are satisfied with the number of sacraments which Christ our Lord hath instituted, which are

two only, namely, the sacrament of baptism and the holy supper of our Lord Jesus Christ. ARTICLE 34

Holy Baptism

We believe and confess that Jesus Christ, who is the end of the law, has made an end, by the shedding

of His blood, of all other sheddings of blood which men could or would make as a propitiation or

satisfaction for sin; and that He, having abolished circumcision, which was done with blood, has instituted

the sacrament of baptism instead thereof; by which we are received into the Church of God, and

separated from all other people and strange religions, that we may wholly belong to Him whose mark and

ensign we bear; and which serves as a testimony to us that He will forever be our gracious God and

Father.

Therefore He has commanded all those who are His to be baptized with pure water, into the name of the

Father and of the Son and of the Holy Spirit, thereby signifying to us, that as water washes away the filth

of the body when poured upon it, and is seen on the body of the baptized when sprinkled upon him, so

does the blood of Christ by the power of the Holy Spirit internally sprinkle the soul, cleanse it from its sins,

and regenerate us from children of wrath unto children of God. Not that this is effected by the external

water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which

we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of

Canaan.

The ministers, therefore, on their part administer the sacrament and that which is visible, but our Lord

gives that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing,

and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all

comfort; giving unto us a true assurance of His fatherly goodness; putting on us the new man, and putting

off the old man with all his deeds.

We believe, therefore, that every man who is earnestly studious of obtaining life eternal ought to be

baptized but once with this only baptism, without ever repeating the same, since we cannot be born twice.

Neither does this baptism avail us only at the time when the water is poured upon us and received by us,

but also through the whole course of our life.

Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have

once received, and moreover condemn the baptism of the infants of believers, who we believe ought to

be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised

upon the same promises which are made unto our children. And indeed Christ shed His blood no less for

the washing of the children of believers than for adult persons; and therefore they ought to receive the

sign and sacrament of that which Christ has done for them; as the Lord commanded in the law that they

should be made partakers of the sacrament of Christ’s suffering and death shortly after they were born,

by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to

the Jews, baptism is to our children. And for this reason St. Paul calls baptism the circumcision of Christ.

ARTICLE 35

The Holy Supper Of Our Lord Jesus Christ

We believe and confess that our Savior Jesus Christ did ordain and institute the sacrament of the holy

supper to nourish and support those whom He has already regenerated and incorporated into His family,

which is His Church.

Now those who are regenerated have in them a twofold life, the one corporal and temporal, which they

have from the first birth and is common to all men; the other spiritual and heavenly, which is given them in

their second birth, which is effected by the Word of the gospel, in the communion of the body of Christ;

and this life is not common, but is peculiar to God’s elect. In like manner God has given us, for the

support of the bodily and earthly life, earthly and common bread, which is subservient thereto and is

common to all men, even as life itself. But for the support of the spiritual and heavenly life which believers

have He has sent a living bread, which descended from heaven, namely Jesus Christ, who nourishes and strengthens the spiritual life of believers when they eat Him, that is to say, when they appropriate and

receive Him by faith in the spirit.

In order that He might represent unto us this spiritual and heavenly bread, Christ has instituted an earthly

and visible bread as a sacrament of His body, and wine as a sacrament of His blood, to testify by them

unto us that, as certainly as we receive and hold this sacrament in our hands and eat and drink the same

with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which

is the hand and mouth of our soul) the true body and blood of Christ our only Savior in our souls, for the

support of our spiritual life.

Now, as it is certain and beyond all doubt that Jesus Christ has not enjoined to us the use of His

sacraments in vain, so He works in us all that He represents to us by these holy signs, though the manner

surpasses our understanding and cannot be comprehended by us, as the operations of the Holy Spirit are

hidden and incomprehensible. In the meantime we err not when we say that what is eaten and drunk by

us is the proper and natural body and the proper blood, of Christ. But the manner of our partaking of the

same is not by the mouth, but by the spirit through faith. Thus, then, though Christ always sits at the right

hand of His Father in the heavens, yet does He not therefore cease to make us partakers of Himself by

faith. This feast is a spiritual table, at which Christ communicates Himself with all His benefits to us, and

gives us there to enjoy both Himself and the merits of His sufferings and death: nourishing, strengthening,

and comforting our poor comfortless souls by the eating of His flesh, quickening and refreshing them by

the drinking of His blood.

Further, though the sacraments are connected with the thing signified nevertheless both are not received

by all men. The ungodly indeed receives the sacrament to his condemnation, but he does not receive the

truth of the sacrament, even as Judas and Simon the sorcerer both indeed received the sacrament but

not Christ who was signified by it, of whom believers only are made partakers.

Lastly, we receive this holy sacrament in the assembly of the people of God, with humility and reverence,

keeping up among us a holy remembrance of the death of Christ our Savior, with thanksgiving, making

there confession of our faith and of the Christian religion. Therefore no one ought to come to this table

without having previously rightly examined himself, lest by eating of this bread and drinking of this cup he

eat and drink judgment to himself. In a word, we are moved by the use of this holy sacrament to a fervent

love towards God and our neighbor.

Therefore we reject all mixtures and damnable inventions which men have added unto and blended with

the sacraments, as profanations of them; and affirm that we ought to rest satisfied with the ordinance

which Christ and His apostles have taught us, and that we must speak of them in the same manner as

they have spoken.

ARTICLE 36

The Magistracy (Civil Government)

We believe that our gracious God, because of the depravity of mankind, has appointed kings, princes,

and magistrates; willing that the world should be governed by certain laws and policies; to the end that

the dissoluteness of men might be restrained, and all things carried on among them with good order and

decency. For this purpose He has invested the magistracy with the sword, for the punishment of evil

doers and for the protection of them that do well.

Their office is not only to have regard unto and watch for the welfare of the civil state, but also to protect

the sacred ministry,* that the kingdom of Christ may thus be promoted. They must therefore countenance

the preaching of the Word of the gospel everywhere, that God may be honored and worshipped by every

one, as He commands in His Word.

Moreover, it is the bounden duty of every one, of whatever state, quality, or condition he may be, to

subject himself to the magistrates; to pay tribute, to show due honor and respect to them, and to obey

them in all things which are not repugnant to the Word of God; to supplicate for them in their prayers that God may rule and guide them in all their ways, and that we may lead a tranquil and quiet life in all

godliness and gravity.

Wherefore we detest the Anabaptists and other seditious people, and in general all those who reject the

higher powers and magistrates and would subvert justice, introduce community of goods, and confound

that decency and good order which God has established among men.

• In the original text this sentence read as follows: 「Their office is not only to have regard unto and watch for the welfare of the civil

state, but also that they protect the sacred ministry, and thus may remove and prevent all idolatry and false worship, that the

kingdom of antichrist may be thus destroyed and the kingdom of Christ promoted.」 The Christian Reformed Church Synod of 1910,

recognizing the unbiblical teaching, contained in this sentence, concerning the freedom of religion and concerning the duty of the

state to suppress false religion, saw fit to add an explanatory footnote. The Christian Reformed Church Synod of 1938, agreeing

with the Christian Reformed Church Synod of 1910 as to the unbiblical character of the teaching referred to, but recognizing a

conflict between the objectionable clauses in the Article and its footnote, decided to eliminate the footnote and to make the change

in the text of the Article which appears above, corresponding to the change adopted in 1905 by the General Synod of the

「Gereformeerde Kerken in Nederland.」 (See Christian Reformed Church Acts of Synod, 1910, pp.9,104-105; also Christian

Reformed Church Acts of Synod, 1938, p. 17.). The Christian Reformed Church Synod of 1958 approved the following substitute

statement which has been referred to other Reformed Churches accepting the Belgic Confession as their creed for evaluation and

reaction: 「And being called in this manner to contribute to the advancement of a society that is pleasing to God, the civil rulers have

the task, in subjection to the law of God, while completely refraining from every tendency toward exercising absolute authority, and

while functioning in the sphere entrusted to them and with the means belonging to them, to remove every obstacle to the preaching

of the gospel and to every aspect of divine worship, in order that the Word of God may have free course, the kingdom of Jesus

Christ may make progress, and every anti-christian power may be resisted.」

ARTICLE 37

The Last Judgment

Finally, we believe, according to the Word of God, when the time appointed by the Lord (which is

unknown to all creatures) is come and the number of the elect complete, that our Lord Jesus Christ will

come from heaven, corporally and visibly, as He ascended, with great glory and majesty to declare

Himself Judge of the living and the dead, burning this old world with fire and flame to cleanse it.

Then all men will personally appear before this great Judge, both men and women and children, that have

been from the beginning of the world to the end thereof, being summoned by the voice of the archangel,

and by the sound of the trump of God. For all the dead shall be raised out of the earth, and their souls

joined and united with their proper bodies in which they formerly lived. As for those who shall then be

living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible

become incorruptible. Then the books (that is to say, the consciences) shall be opened, and the dead

judged according to what they shall have done in this world, whether it be good or evil. Nay, all men shall

give account of every idle word they have spoken, which the world only counts amusement and jest; and

then the secrets and hypocrisy of men shall be disclosed and laid open before all.

And therefore the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly,

but most desirable and comfortable to the righteous and elect; because then their full deliverance shall be

perfected, and there they shall receive the fruits of their labor and trouble which they have borne. Their

innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on

the wicked, who most cruelly persecuted, oppressed, and tormented them in this world, and who shall be

convicted by the testimony of their own consciences, and shall become immortal, but only to be

tormented in the eternal fire which is prepared for the devil and his angels.

But on the contrary, the faithful and elect shall be crowned with glory and honor; and the Son of God will

confess their names before God His Father and His elect angels; all tears shall be wiped from their eyes;

and their cause, which is now condemned by many judges and magistrates as heretical and impious will

then be known to be the cause of the Son of God. And for a gracious reward, the Lord will cause them to

possess such a glory as never entered into the heart of man to conceive.

Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the

promises of God in Christ Jesus our Lord. AMEN. Amen, come, Lord Jesus. - Revelation. 22:20

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