第1条：有一个只有上帝。
我们都相信，与心脏，并承认与口耳相传，有一个只有简单和精神，我们称之为上帝;和说，他是永恒的，难以理解的，无形的，一成不变的，有无限的，万能的，绝对明智，公正，良好的，和满溢的喷泉，所有的好。

第2条：由什么样的方法，神是知道祂对我们。
我们知道，他的两个途径：第一，通过建立，保存和政府的宇宙;这是在我们眼前作为一个最优雅的图书，其中，所有的动物，大和小，是这么多字，带领我们是为了无形上帝的事情，即他的权力和神性，正如使徒保罗saith ，罗马1时20分。 所有的东西，这足以convincemen ，并让他们没有借口。 其次，他使自己更清楚，并充分了解我们他的神圣和神圣的字眼，这就是说，对于我们有必要知道在这生命，他的荣耀和我们的拯救。

第3条：书面上帝的话。
我们承认，这上帝的话是不发送，也不发表的意志男子，但男子神圣的上帝spake ，因为他们所提出的圣灵，正如使徒彼得saith 。 和事后的上帝，从一个特别的照顾，他为我们和我们的救恩，指挥他的仆人，先知和使徒，作出承诺，他透露， Word以书面形式订立;和他自己写自己的手指，两个表的法。 因此，我们呼吁这种著作神圣和神圣的经文。

第4条：典型的书籍的圣经。
我们相信，圣经是载于两本书，即旧的和新约圣经，这是典型，对其中没有什么可以被指称。 这些都是因此命名为在神的教会。 书籍的旧约是，五本书的郑慕智，即：成因，出埃及记，利未记，数字，申命记;帐簿约书亚，罗思，法官，两本书的萨穆埃尔，两个国王，两本书的该方志，俗称paralipomenon ，首先以斯拉，尼希米记，埃丝特，就业，诗篇的国宝，三本书的所罗门，即，谚语，传道书，和这首歌的歌曲;四个伟大的先知以赛亚书，耶利米，以西结书和丹尼尔和12较轻的先知，即何西阿，约珥，阿摩司书，俄巴底亚书，约拿，弥迦， nahum ，哈巴谷， zephaniah ，哈，撒迦利亚书，和玛拉基。

这些新约圣经是四福音，即：马太，马克，路加，和约翰;使徒行传; 14书信的使徒保罗，即：一，以罗马，两名往哥林多前书，一到加拉太书，一到以弗所书，一到philippians ，一到歌罗西书，两名往帖撒罗尼迦，两至提摩太，一个弟兄，一至利蒙，并一以希伯来;七个书信的其他使徒，即一詹姆斯，两位彼得， 3约翰之一，裘德和启示使徒约翰。

第5条：从whence圣经中获得他们的尊严和权威。
在我们收到所有这些书籍，而这些只，作为神圣的典型，该规例，基金会，并确认我们的信仰;以为毫无疑问，所有的东西，载于他们，而不是这么多，因为教会的接收和批准把他们当作这样的，但更特别是，因为圣灵witnesseth在我们的心中，他们是来自上帝， whereof ，他们进行的证据，在自己。 为非常盲目能够看到的东西，预言在他们正在履行。

第6条：之间的差异的典型和猜测的书籍。
我们区分那些神圣的书籍从猜测，即：第三本书的埃斯德拉斯，书籍的托比亚斯，尤迪特，智慧，耶稣syrach ， baruch ，附录这本书的埃丝特，这首歌的三个孩子在加热炉中，历史的苏珊娜，贝尔和龙，玛的祷告，和两本书的玛加比一。 所有这些教会可以阅读，并采取指示，直至目前为止，因为他们同意与典型的书籍，但他们是远远没有这种权力和有效性，我们可以从他们的证词证实，任何一点的信仰，或对基督教宗教;少得多减损的权威，其他的神圣的书籍。

第7条：有足够的圣经，是唯一的法治信仰。
我们认为，这些圣经完全遏制，将上帝的，而且什么人应该相信，祂拯救，是足够的教导。 为，由于整个地崇拜，上帝要求我们，是写在他们的大，这是违法的任何一个，虽然一使徒，教导，否则比我们现正教在圣经：不，虽然一个天使从天上，正如使徒保罗saith 。 为，因为它是被禁止的，要添加所不欲，或带走什么，从上帝的话，它doth ，从而明显地出现，该学说是有最完美和完整的在各个方面。 我们也没有考虑同等价值的任何书面的男人，但是神圣的这些男子可能已，与那些神圣的经文，也不是我们应该考虑的习惯，或大众多，或文物，或继承时代的人，或理事会，法令或章程，作为平等的价值与真理的上帝，为真理是高于一切;所有男人自己的说谎者，更妄图比虚荣心本身。 因此，我们拒绝与所有我们的心，什么doth不同意这个犯错的规则，使徒告诉我们，说，请尝试的精神，无论他们是上帝的。 同样地，如果有任何来告诉你们，并不会带来这一学说，接受他不要到你的房子。

第8条：上帝是一个在本质上，但尽管如此，在3尊敬的人。
根据这个道理，这上帝的话，我们相信，在一个只有上帝，谁是一个单一的本质，在其中3人，真的，真的，永远鲜明的，根据其incommunicable属性，即父，及儿子，和圣灵。 父亲的原因是，原产地，并开始所有的东西，有形及无形;的儿子是这个词，智慧和形象的父亲;圣灵是永恒的权力和可能，从父亲和儿子。 不过，上帝是不是由这个区别分为三个，因为圣经教导我们，父亲和儿子，和圣灵，每个他的个性，区分其财产;但在这种明智的，这3人但一个只有上帝。 因此，然后，很显然，父亲是不是儿子，也不是儿子的父亲，同样圣灵既不是父亲，也不是儿子。 不过，这些人，从而尊敬的不是分歧，也不intermixed ：为父亲祂所不承担肉，也不是祂所圣灵，但儿子只。 父亲祂所从来没有没有，他的儿子，或者没有他的圣灵。 因为他们是所有三个合作，永恒的和合作的至关重要的。 有既不是第一也不是最后：因为他们是所有三个一，在真理，在电力，在善良，慈悲。

第9条：证明前述文章的三位一体的人在一神。
这一切，我们知道，以及从证词圣地令状，从他们的行动，主要是由那些我们觉得在我们自己。 的证词，圣经，教导我们相信这是圣三一是书面，在许多地方的旧约，这是没有必要的列举，因为他们选择与裁量权和判断力。 在成因，章1点26 ， 27 ，上帝saith ：让我们的男子在我们的形象，经过我们的相似性等，所以上帝创造的男子在他自己的形象，男性和女性创造了他。 及成因3时22分。看哪，这名男子是成为我们的一员。 由这句话，让我们的男子在我们的形象，似乎有更多的人比一，在神的源头;当他saith ，上帝创造，他象征团结。 这是事实，他doth没有说有多少人有，但，这在我们看来，有点模糊，在旧约圣经，是很朴实的，在新的。 因为当我们的主洗礼，在约旦，声音的父亲听到，说，这是我亲爱的儿子：儿子，被认为是在水，圣灵出现在形状鸽。 这种形式也是由在基督的洗礼，所有信徒。 baptize所有国家，在名称的父亲，和儿子，和圣灵。 在福音中的卢克，天使迦百列，从而解决玛丽的母亲，我们的主，圣灵会来后，你，和权力的最高应忽略了你，因此也认为，神圣的事，应出生的你，应被称为神的儿子：同样，恩典我们的主耶稣基督，上帝的爱，和共融的圣灵与你们。 并有三个承受记录在天上，父亲，总之，和圣灵，和这三个之一。 在所有哪些地方我们有充分的知识，有3人在一，只有神的本质。 虽然这一学说远远超过所有人与人之间的相互谅解，不过，我们现在相信它的手段，上帝的话，但预期以下，享受完善的知识和好处有，在天堂。 此外，我们必须遵守，特别是办事处和行动，这三个人士对我们的。 父亲是所谓的我们的创造者，用他自己的权力;儿子是我们的救主和救赎，用他自己的血液;圣灵是我们的sanctifier ，用他自己的住家在我们的心中。 这一学说的圣三一，祂所一直捍卫和维持真正的教会，由于时间的使徒，这一天，反对犹太人， mohammedans ，和一些虚假的基督徒和异教徒，马吉安， manes ， praxeas ，撒伯流， samosatenus ， arius ，等，谁已理直气壮地谴责正统的父亲。 因此，在这点上，我们做的心甘情愿地接受三个信条，即是使徒，尼斯，以及亚他那修：同样地，其中，符合thereunto ，商定由古代的父亲。

第10条：耶稣基督是真实的永生的上帝。
我们相信耶稣基督，根据他的神性，是唯一begotten上帝的儿子， begotten从永恒的，没有作出，也没有创造（然后他应该是一个造物） ，但合作的必要和合作，永恒与父亲，明示的形象，他的人，和亮度，他的荣耀，平等祂在一切事上。 他是上帝的儿子，而不是仅仅从时间，他担任我们的本性，而是从所有永恒的，因为这些证词，当相比，两者合计，教导我们。 郑慕智saith ，即上帝创造的世界和John saith ，所有的事情发了言这个词，这是他calleth上帝。 和使徒saith ，即上帝，使世界由他的儿子;同样，认为上帝创造一切事情由耶稣基督。 因此，它必须遵循的需要，他，谁是所谓的神，一句话，儿子，和耶稣基督，确实存在在这个时间，当所有的事情都是由他创造的。 因此，先知弥迦saith ，他goings已提出从旧，从永恒的。 和使徒：祂所既不是开始，天，也结束生命。 因此，他是真正的，永恒的，全能的上帝，我们的人引用，礼拜和服务。

第11条：圣灵是真实的永生的上帝。
我们相信和承认，同时，圣灵，从永恒的，收益来自父亲和儿子;因此也不是，创造的，也不是begotten ，但只有proceedeth从两个;谁在秩序是第三人的圣三一;同一个本质，英国和荣耀与父亲，儿子;因此，是真正的和永生的上帝，因为圣经教导我们。

第12条：创造。
我们相信，父亲，由字，即是由他的儿子，祂所创造了从无到有，天堂，地球和所有的动物，因为它似乎好祂，让祂的动物，它的每一个，形状，形式，和几个办事处，以服务于它的创始人。 他doth ，也仍然坚持和管治他们，他永恒的普罗维登斯，和无限的权力，为人类服务，到去年底该男子可能他的上帝。 他还创造了良好的天使，为他送信员和服务，他的当选;其中有些下降，从阁下，在这上帝创造他们，成为永恒的灭亡;和其他有，由上帝的恩典，仍然是坚定的和继续在其原始状态。 该魔鬼和邪灵是如此腐化，即他们是真主的敌人和每一件好事，给他们最大的权力，正如杀人犯，看破坏教会和每个党员，及由他们的邪恶的谋略，以销毁所有;正因此，由他们自己的邪恶，裁定永恒的damnation ，每天期待着他们的可怕的折磨。 因此，我们拒绝和厌恶错误的撒，谁否认存在的精神和天使：也该manichees ，谁声称魔鬼有其本身的起源，以及他们是邪恶的他们自己的性质，而不被损坏。

第13条：神圣的普罗维登斯。
我们相信，同样的上帝后，他曾创造的一切事物，并没有抛弃他们，或给予他们最多的财富或机会，但他的规则和执政，他们根据他的神圣会，所以并没有发生在这个世界上没有他任命：不过，上帝，也不是作者，也不可能被落案控以，捷联惯导系统，其中承诺。 他的权力和善良是如此的伟大和不可思议，认为他的命令并执行他的工作在最优秀的和公正的方式，即使在当时，当魔鬼和邪恶的男人的行为不公正。 而且，正如他怎样doth超越人与人之间的相互谅解，我们将不会令人奇怪的调查，远超过我们的能力，也会承认的，但与最大的谦卑和敬畏崇拜的正义的判决，上帝，这是躲在我们， contenting自己，我们是基督的门徒，以了解只有那些事情，他启示我们，在他的一句话，没有越轨这些限制。 这一理论使我们有不可告人的安慰，因为我们是教，从而没有能够降临到我们的机会，但方向是我们最亲切和天父;谁手表超过我们有一个家长式的照顾，让所有的动物，因此，根据他的权力，即没有一根头发，我们的头（他们都是编号） ，也不是麻雀，可以跌倒在地上，没有将我们的父亲，在其中我们做的完全信任;被说服，他因此抑制了魔鬼和我们所有的敌人，没有他的意志和许可，他们不能伤害我们。 因此，我们拒绝这项damnable错误的epicureans ，谁说，上帝就无关，但叶片的所有事情的机会。

第14条规定：建立和秋季的男子，和他的丧失工作能力的表现什么是真正的好。
我们相信，上帝创造的男子走出尘埃对地球，并提出和形成了他后，他自己的形象和相似性，良好的，正义，和神圣的，能够在所有的事情会， agreeably向上帝的意志。 但在荣誉，他的理解是没有，不知道阁下，但随意受到自己的单仲偕，因此死刑，并诅咒，使入耳的话，走火入魔。 为戒律的生活，他收到了，他transgressed ，并通过单分开自己的上帝，谁是他真正的生命，损坏他的整个的性质;让他作出自己被下士和精神的死亡。 和正因此成为邪恶的，有害的，腐朽的在他的所有的方法，他祂所失去了他的所有优秀的礼物，他收到了来自上帝，只有保留数仍然存在，不过，足以离开的人的借口;为所有因这是对我们的是改变了黑暗之中，正如圣经教导我们，他说：鉴于shineth在黑暗，黑暗comprehendeth不是：凡圣约翰calleth男子黑暗。 因此，我们拒绝所有这是令人厌恶的教授对此，有关自由意志的男子，由于男子只是一个奴隶，以单;无关，和他自己，除非它是由于从天上。 对于谁可以假定吹嘘，他自己可以做的任何好处，因为基督saith ，没有人可以到我这里来，除了父亲，祂所寄给我的，提请他呢？ 谁的荣耀将在他自己的意志，谁了解，这是carnally志同道合的敌意是对上帝？ 谁可以发言，据他所知，自自然男子receiveth不是的东西，上帝的精神呢？ 在短期内，谁也不敢提出任何的思考，因为他知道，我们没有足够的自己，觉得什么作为自己的，但我们的充足是上帝？ 因此，什么使徒saith应该理直气壮地将要举行的肯定和坚定的，即上帝worketh在我们既要会做和他好高兴。 有没有会，也不了解，符合神的意志和理解，但什么基督祂所带来的在男子;他教导我们，当他saith ，没有我叶可以做任何事。

第15条：原罪。
我们相信，通过抗命的亚当，原罪是扩展到所有人类;这是一个腐败的整个的性质，和一个遗传性疾病， wherewith婴幼儿本身受到感染，甚至在其母亲的子宫，以及哪些produceth在男子各种单，在他作为一个根源;因此是这样情节恶劣，在恶劣的视线上帝，这是足够的谴责所有人类。 也不是任何方式取消或做带走的洗礼;以来，单仲偕总是问题，提出了从这个陷入来源，水从喷泉;尽管这不是归咎于儿童上帝所不欲，谴责，但由他的恩典和怜悯，是情有可原的他们。 不，他们应该休息，稳妥地在单，但意识这个腐败要信徒常常感慨，渴望交付从这个机构的死亡。 wherefore我们拒绝错误的pelagians ，谁断言，单仲偕的收益，只有从仿制。

第16条：永恒的选举。
我们相信，所有的后代亚当正在从而陷入灭亡身败名裂，由单仲偕我们的第一家长，上帝当时表现自己，例如他是;这就是说，仁慈和公正的：仁慈的，因为他提供及维护从这个灭亡所有，谁他，在他的永恒的和不可改变的律师仅仅是善，祂所当选，在基督耶稣我们的主，没有任何尊重，他们的作品：刚才，在离开他人在今年秋季和灭亡，其中他们所涉及的自己。

第17条：复苏塌男子。
我们相信，我们最亲切的上帝，在他的令人钦佩的智慧和善良，看到这名男子因此抛出自己的时间和永恒的死亡，并作出了自己全部的悲惨，很高兴地寻求和舒适的他，当他颤抖逃离他的存在，他许诺，他将给予他的儿子，谁应该作出的一名女子，瘀伤头的蛇，并会令他感到高兴。

第18条：对的化身，耶稣基督。
我们承认，因此，上帝没有履行承诺，这是他作出的父亲，由口，他的神圣的先知，当他发出融入世界，在时间，由他委任的，他自己的，只有- begotten和永恒的儿子，谁上台后，他的形式，一名仆人，并成为像祂的男子，真的假设的真实人性，与所有的毛病，单仲偕例外，正构思在子宫里的有福了圣母玛利亚的，由电力的圣灵未经手段男子，并没有只承担人性，以身体，但也是一个真正的人类灵魂，他可能是一个真正的男子。 以来的灵魂，是失去，以及为机构，它是必要的，他应采取既赋予他的，以节省双方。 因此，我们承认， （在反对邪教的anabaptists ，谁否认基督的假设人肉他的母亲）说，基督是成为一个partaker的血肉的儿童;他是一个水果的loins大卫后，肉;所作的种子，朱据，肉中刺;水果的子宫的圣母玛利亚，取得了一名女子，一个分支，国宝;拍摄的根源，杰西;异军突起，从部落的犹大;后裔从犹太人的根据，肉中刺;种子，石礼谦，他就任以来对他的种子，石礼谦，并成为像他的兄弟所不欲，在一切事上，单仲偕例外，所以，在真相他是我们的伊曼纽尔，这就是说，上帝与我们。

第19条：该联盟和区分两个性质在人的基督。
我们相信，通过这一概念，人的儿子是不可分割的团结和与人的本性;以便有没有两个神的儿子，也不是两个人，而是两个性质，美国在一个单一的人：然而，每一个性质保留自己的独特属性。 作为的话，神性祂所始终uncreated ，无天开始或结束的生活，填补天地：所以也祂所人性尚未失去其特性，但仍然是一个怪物，开始几天，作为一个有限的性质，和保留的所有属性的一个真正的机构。 虽然他祂所由他的复活给不死，以相同的，不过他祂所没有改变的现实，他的人性; forasmuch作为我们的拯救和复活也依赖于现实，他的身体。 但是，这两个性质是如此紧密地团结在一个人，他们不是分居，甚至由他的死因。 因此，他的，当死亡，赞扬到手中，他的父亲，这是一个真正的人类精神，偏离了他的尸体。 但在这段期间的神性始终是美国与人权，甚至当他在奠定严重。 和神的源头没有再在他的，任何超过它时，他是一个婴儿，虽然它没有如此明确地显现出来了一段时间。 wherefore我们招供，他是很神，并且非常男子：很神，他的权力，征服死亡;非常男子表示，他可能死，我们根据该体弱他的血肉。

第20条规定：上帝祂所表现他的公义和怜悯，在基督耶稣里。
我们相信上帝，谁是完美的仁慈和公正，派他的儿子假设性质，在其中抗命的承诺，作出满意，在相同的，并承担处罚单由他的最惨痛的激情和死亡。 因此，上帝的表现，他对司法，他的儿子，当他奠定了我们的不公正后，他倒在了他的怜悯和善良对我们的，谁有罪，值得damnation ，出于单纯的热爱和完善，给他的儿子所不欲，死亡对我们来说，和提高，他为我们的理由，即通过他，我们可能获得永生和永恒的生命。

第21条：对满意的基督，我们唯一的大祭司，为我们。
我们相信，耶稣基督是注定与宣誓成为一个永恒的高神父，后顺序梅尔基塞代克和他祂所介绍了自己在代表我们之前的父亲，为了安抚他的愤怒，他完全满意，通过提供自己就树的十字架上，浇筑了他的宝血，清除了我们的捷联惯导系统;先知曾预言。 因为这是写：他受伤为我们的越轨行为，他是瘀伤为我们的不公正：责罚我们的和平是他，和他的条纹，我们正在愈合。 他被带到一个羔羊，以屠宰，编号与transgressors ，并谴责由pontius彼拉多作为一个malefactor ，虽然他已首先宣布他无罪。 因此：他恢复了那些他没有离开，并遭受了，只为不公正的，以及在他的身体一样，他的灵魂，感觉可怕的惩罚我们的罪过了值得; insomuch ，他的汗水，成为像祂滴血液下降，在地面上。 他呼吁，我的上帝，我的上帝，为什么行事你放弃我吗？ 和祂所遭受的这一切，为缓解我们的罪过。 wherefore我们理直气壮地说，使徒保罗：我们一无所知，但耶稣基督，并他钉在十字架上;我们指望所有的东西，但损失和牛粪为阁下的知识，基督耶稣我们的主，在其伤口，我们找到所有的方式安慰。 也不是要寻求或发明，任何其他手段被调和上帝，比这不仅牺牲，一旦提供，其中的信徒，都是完美的永远。 这也是他之所以被称为是由上帝的天使，耶稣，这就是说，救世主，因为他要挽救他的人从他们的罪孽。

第22条：在信仰耶稣基督。
我们认为，要实现真正的知识，这个伟大的奥秘，圣灵kindleth在我们心中的一个正派的信念，这包含了耶稣基督，他的所有优点，合适的他，并没有更多的目的，除了他。 因为它必须需要跟进，无论是所有的东西，这是必要的，以我们的拯救，都没有在耶稣基督，或者如果所有的东西都在他身上，那么那些谁拥有耶稣基督的信仰，有完整的拯救他。 因此，任何断言，基督是不足够的，但一些更重要的是，除了需要他，将会过于严重的亵渎：因此，会跟随，即基督，但有一半的救世主。 因此，我们理直气壮地说，保罗，我们有理由信仰单，或由信念，没有工程。 不过，发言的更清楚，我们并不意味着，信仰本身是合理的我们，因为它只是一个工具，与我们的怀抱基督我们的正义。 但耶稣基督， imputing我们所有人，他的优点和这么多神圣的工程，他为我们所做的，以及在我们之而起的，是我们的正义。 信念是一种手段，使我们在共融与他在他的所有好处，其中，当成为我们的，较充分的无罪让我们的罪过。

第23条：理由。
我们相信，我们的拯救在缓解我们的捷联惯导系统，为耶稣基督的缘故而，并有我们的正义在上帝面前是暗示：由于大卫和保罗教导我们，宣称这是幸福的男子，即上帝的公义，以imputes他没有工程。 和相同的使徒saith ，我们有理由自由，由他的恩典，通过赎回，这是在耶稣基督。 因此，我们始终坚守此基础上， ascribing所有荣耀归于上帝，惭愧自己在他面前，并承认自己是这样，因为我们真的是没有假设的信任，在任何事情在自己，或在任何的好处，我们的依靠和休息后，服从基督钉在十字架上单，成为我们，当我们相信在他身上。 这是足以应付我们的不公正，并给予我们的信心，接近上帝;释放良心的恐惧，恐怖和恐惧，没有以下的例子，我们的第一父亲，亚当，谁，颤抖，企图掩盖自己的图-叶片。 和实在，如果我们应该会出现在上帝面前，依靠自己，或任何其他的动物，虽然以往任何时候都这么少，我们应该，可惜！ 消耗。 因此，每个人都必须祈祷与大卫：主啊，进入不进入的判断与你的仆人：在你的视线，应没有人生活的理由。

第24条：人的成圣和良好的工程。
我们认为，这真正的信仰正在紧张在男子由听证会的天主的圣言，以及运作的圣灵， doth再生和使他成为新好男人，造成了他生活的一个新的生命，并释放他的枷锁罪恶的。 因此，它是迄今为止被属实，这理由的信念，使官兵的失职在一种虔诚和神圣的生命，即与此相反，没有它，他们将永远不会做任何出于对上帝的爱慕，但只有出于自爱或恐惧damnation 。 因此，它是不可能的，这神圣的信仰可以unfruitful在男子：我们不谈论徒劳的信仰，但这样的信念，这是在所谓的经文，信仰worketh爱，兴奋男子的做法这些工程，上帝在他的指挥字。 其中工程，因为他们从良好的根源，信念，是良好的和可以接受的，在看不到上帝， forasmuch ，因为他们都是神圣的，由他的恩典： howbeit ，他们是没有考虑到对我们的理由。 它是由在基督信仰，我们是合理的，即使之前我们做的好的作品，否则他们无法很好的工程，任何以上的果实的树，可以很好，前树本身是好的。 因此，我们做的好的作品，但不值得他们， （有什么可以值得？ ）在NaY ，我们感激上帝的好工程，我们这样做，而不是他给我们，因为这是他说， worketh在我们双方到会并做他的好高兴。 因此，让我们参加什么是写道：当你们应做所有这些事情，这是指挥你，说，我们是无利可图的公务员，我们有这样做，这是我们的责任这样做。 在此同时，我们不否认神的奖励我们的优秀作品，但它是通过他的恩典，他冠他的礼物。 此外，虽然我们做的好的作品，我们并没有发现我们的拯救后，他们;为我们做任何工作，但什么是污染我们的血肉，也应受到惩罚;虽然我们可以执行这样的工程，仍然怀念一单是足够的使上帝的拒绝。 因此，那么我们将始终在疑问，抛出和来来往往，没有任何确定性，和我们的穷人的良心不断困扰，如果他们靠不上的优点，痛苦和死亡，我们的救世主。

第25条：取消典礼的法律。
我们相信，仪式和数字，该法停止在即将举行的基督，并要求所有的阴影是完成了，所以说，使用他们必须取消，其中包括基督徒，但真相和实质，他们仍然与我们在耶稣基督，在他们有他们的完成。 在此同时，我们仍然使用的证词，采取走出律法和先知，以确认我们在教义福音，以及规管我们的生活在所有诚实，以神的荣耀，根据他的意愿。

第26条：基督的干涉。
我们相信，我们没有获得所不欲，上帝，但仅通过唯一的调停者和倡导者，耶稣基督的正义，谁因此成为男子后，美国在一个人的神和人类的本质，我们的男子有可能获得神陛下，访问，否则将被禁止对我们。 但这种调停人，父亲已委任他和我们，应该在任何明智的affright我们的国王陛下，或引起我们寻求的另一个根据我们的花式。 为不存在的动物，无论是在天堂还是在地球上谁loveth我们以上的耶稣基督;谁，但他在的形式，上帝，但自己没有的声誉，并赋予他的形式，一名男子，和一个公务员对我们来说，和发了言一样，祂对他的兄弟在一切事上。 如果我们便应该寻求另一调解人，会是谁，以及影响对我们的人，我们可以发现，谁爱我们更比他，谁放下生活对我们来说，甚至当我们被他的敌人呢？ And if we seek for one who hath 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 hath 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 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 mistrust from us, justly saith, 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 hath suffered, being tempted, he is able to succor 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 the profession. For we have not an 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 saith, 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 hath an unchangeable priesthood, wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. What more can be required? since Christ himself saith, I am the way and the truth, and the life: no man cometh unto the Father but by me. To what purpose would we then seek another advocate, since it has pleased God, to give us his own Son as an 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 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.

Article 27: Of the Catholic Christian Church.
We believe and profess, one catholic or universal Church, which is an 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 hath 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: 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: 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 hath 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: 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 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 they have 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, 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 relieth 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.

Article 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 hath 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 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: 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 teacheth. 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.

Article 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, hath 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, ex-communication or church discipline is requisite, with the several circumstances belonging to it, according to the Word of God.

Article 33: Of the Sacraments.
We believe, that our gracious God, on account of our weakness and infirmities hath 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 hath 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 worketh 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 hath instituted, which are two only, namely, the sacrament of baptism, and the holy supper of our Lord Jesus Christ.

Article 34: Of Holy Baptism.
We believe and confess that Jesus Christ, who is the end of the law, hath 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, hath 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 washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him; so doth 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 giveth 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 doth 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 hath 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 for our children. And for this reason Paul calls baptism the circumcision of Christ.

Article 35: Of 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 hath already regenerated, and incorporated into his family, which is his Church. Now those, who are regenerated, have in them a two-fold 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 hath 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 hath 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 apply and receive him by faith in the spirit. Christ, that he might represent unto us this spiritual and heavenly bread, hath 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 hath 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 doth 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 suffering 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 doth 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 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 excited 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: Of Magistrates.
We believe that our gracious God, because of the depravity of mankind, hath 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 hath invested the magistracy with the sword, for the punishment of evil-doers, 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 (see note below); that the kingdom of anti-Christ 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 honored and worshipped by every one, of what state, quality, or condition so ever 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 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 hath established among men.

Article 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 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 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 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.

"Even so, come, Lord Jesus." - Revelation. 22:20.

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THE oldest of the doctrinal standards of the Christian Reformed Church is the Confession of Faith, popularly known as the Belgic Confession, following the seventeenth-century Latin designation "Confessio Belgica." "Belgica" referred to the whole of the Netherlands, both north and south, which today is divided into the Netherlands and Belgium. The confession’s chief author was Guido de Bräs, 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 not rebels, as was laid to their charge, but law-abiding citizens who professed the true Christian doctrine according to the Holy Scriptures, de Bräs 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 the fire," rather than deny the truth expressed in this confession. Although the immediate purpose of securing freedom from persecution was not attained, and de Bräs himself fell as one of the many thousands who sealed their faith with their lives, his work has endured and will continue to endure. In its composition the author availed himself to some extent of a confession of the Reformed churches in France, written chiefly by John Calvin, published two years earlier.

The work of de Bräs, however, is not a mere revision of Calvin’s work, but an independent composition. In 1566 the text of this confession was revised at a synod held at Antwerp. In the Netherlands it was at once gladly received by the churches, and it was adopted by national synods held during the last three decades of the sixteenth century. The text, not the contents, was revised again at the Synod of Dort in 1618-19 and adopted as one of the doctrinal standards to which all officebearers in the Reformed churches were required to subscribe. The confession stands as one of the best symbolical statements of Reformed doctrine. The translation presented here is based on the French text of 1619.