荷蘭改革宗教會之信條,又稱〈比利時信條〉(Belgic Confession),著于1561年,有時亦稱〈華倫信條〉(Walloon Confession)。作者為布奎多(Guido de Bres),他為受逼迫的荷蘭教會辯護。1562年由法文譯為荷蘭文。在1566年得到安特衛普(Antwerp)總會的批准,1618年又經多特總會(Synod of Dort)通過。這信條與〈海德堡要理問答〉和〈多特信經〉一同被認為是全荷蘭改革宗教會的信仰基礎,直到今天仍然約束北美改革宗教會信徒。英勇的布奎多是蘇格蘭東南部地區法語教會的牧師,1567年殉道于瓦倫欣(Valenciennes)。 這信條大致分為三部分︰第一部分(一至九條)討論「三位一體的神」與「從聖經中獲得認識神的知識」;第二部分(十至廿三條)討論「基督創造與救贖之工」;第三部分(廿四至卅七條)討論「聖靈在教會」和「聖靈借教會成聖之工」。布奎多廣泛引用聖經,並常用代名詞「我們」將這信仰上的承認變為個人化。布奎多為了使他的教會與當時的重洗主義(anabaptism)有所區分(天主教往往把改革宗教會看成是重洗派),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),「嬰孩洗禮(infant baptism)」(卅四條),以及「政府治理百姓是神所賜的特性」(卅六條)。天主教當局的異端裁判所(the inquisition)想盡方法來壓制他們,布奎多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(Protestant)的特點,即如「聖經有超奇權威,與旁經(apocrypha)有別」(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)。而顯著的改革宗信仰本質可以在以下各條中找到︰十六條論揀選,廿四條論成聖,卅至卅二條論教會行政,卅五條論主的晚餐。明顯可見天主教會當局無暇顧及這信條的內容,但當時蘇格蘭東南部改革宗教會都用這信條宣認他們自己的信仰。 〈比利時信條〉有兩個目的:一是叫世上的掌權者當局確信,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。針對第一個目的,布奎多便執筆致書給西班牙國王腓利二世,刊印于信條之前;後來又寫給次要的政府官員。這英勇行為值得讚揚。早在1563年,〈比利時信條〉已經被華倫教會改採用,所以又稱為〈華倫信條〉。 比利時信條
(1618年與1619年于多特所召開之全國總會修訂) 第一條 論只有一位獨一真神 我們都心裡相信,口裡承認:只有一位1 純全屬靈2 的神,祂存到永遠3、無法測透4、眼不能見5、不會改變6、無限7、全能、全智8、公義9、善良10,是一切良善的源頭11。 1 弗四6;申六4;提前二5;林前八6。2 約四。3 賽四十28。4 羅十一33。5 羅一20。6 瑪三6。7 賽四四6。8 啟五12。9 耶十二1。10 太十九17。11 雅一17;代上廿九10-1。 第二條 論啟示(認識神的方法) 我們用兩種方法認識神︰第一是從神所創造、保守、管理的宇宙1 認識神。這擺在我們眼前,好像一部絶妙奇書;一切受造之物,無論大小,都是書中主角,引我們思想神那「眼不能見」的「永能和神性」(羅一20)。這一切都足以叫人心服口服,無可推諉。 第二是藉著祂的聖言2,就是聖經將祂自己更清楚、更完全地啟示給我們;換句話說:我們在今生想要知道關於祂榮耀與救恩的事,都記在聖經中了。 1 詩十九1;弗四6。2 詩十九8。 第三條 論聖經(神所記載下來的道) 我們相信:神的聖言不是出於人意,乃是屬神的人被聖靈感動,說出神的話來,正如使徒彼得所說1。後來因為神特別眷顧我們,要使我們得救,所以吩咐祂的僕人,就是先知2 與使徒3,將祂所啟示的道記載下來。祂也親自用指頭寫下兩塊法版4。因此我們稱這樣的著作為聖經。 1 彼後一21。2 出廿四4;哈二2。3 啟一11。4 出卅一18。 第四條 論聖經正典(Canon of Scripture) 我們相信:聖經包括兩部分,即舊約與新約,這是聖經的正典,沒有其他任何書可以與它相比。這些書捲在神的教會中即稱為舊約和新約;舊約三十九捲,新約二十七捲(以下是聖經各捲名稱,從略)。 第五條 聖經為何具有如此崇高權威的地位 我們接受,而且只接受這六十六捲書為聖經正典,作為我們信仰的規範與根基,並且堅固我們的信仰;我們相信其中的一切內容,毫不懷疑,不只是因為教會接受並認可這六十六捲書,更是因為聖靈在我們的心中見證這六十六捲書是從神而來的,它們本身也能證明自己是由神而來。即使是瞎眼的人也能看出,這六十六捲書中的預言正在應驗。 第六條 聖經正典與旁經(apocrypha)之間的區分. 我們認為聖經正典有別于旁經;所謂旁經就是〈以斯拉續編上捲〉(the third book of Esdras)、〈以斯拉續編下捲〉(the fourth book of Esdras),〈多比傳〉(book of Tobias),〈猶滴傳〉(book of Judith),〈所羅門智訓〉(book of Wisdom),〈便西拉智訓〉(book of Jesus Syrach),〈巴錄書〉(book of Baruch),〈以斯帖補篇〉(the appendix to the book of Esther),〈三童歌〉(the song of the three Children in the Furnace),〈蘇撒拿傳〉(the History of Susannah),〈彼勒與大龍〉(the History of Bel and the Dragon),〈瑪拿西禱詞〉(the Prayer of Manasses)與〈馬加比傳上捲〉(the first book of Maccabees)、〈馬加比傳下捲〉(the second book of Maccabees)。教會可以讀這些旁經;如果其內容不違反聖經正典,也可以從其中記取教訓;但旁經的見證絶對不能幫助我們確認信仰,旁經絶對沒有這種效果,旁經更不能奪取聖經的權威。 第七條 聖經已經充足完全,這是我們唯一的信仰準則(rule of faith) 我們相信:聖經正典包括神全部的旨意。聖經的教導已經足已讓人知道,他應該相信哪些事才能得救1。既然神要人敬拜祂的方式,都已經完全記載在聖經中,所以任何人的教導都不能違反聖經2,連使徒也不例外,正如使徒保羅所說,即使是「天上來的使者」的教導也不能違反聖經3。既然神吩咐祂的話不可加添,也不可減少4,可見聖經的道理在各方面都是最完全的。人的著作不管多麼神聖,我們也不可以把它與聖經相提並論5;我們更不可以把人的風俗、群眾、古代的傳統、世人的傳承,或教會議會的決議、法規…與神的真理相比6,因為神的真理超過一切;人都是虛謊的,比虛空還要虛空7。因此任何違反這無謬信仰準則的教導8,我們都全心拒絶,正如使徒所教導的:「總要試驗那些靈是出於神的不是」9、「若有人到你們那裡,不是傳這教訓,不要接他到家裡,也不要問他的安」10。 1 羅十五4;約四2;提後三15-17;箴卅;加三15;啟廿二18;約十五15。2 彼前四11;林前十五2-3;提後三14;提前一3;約貳10。3 加一8-9;徒廿六22。4 申十二32;箴卅6他的言語,你不可加添。啟廿二18。5 太十五3;可七7;林前二4。6 賽一12;羅三4;提後四3-4。7 詩六二9。8 加六1;林前三11;帖後二2。9 約壹四1。10 約貳10。 第八條 論神是一體卻有三位格 根據這項真理和神的道,我們相信只有一位神,祂只有一個本質(essence)1,但有三個位格2;根據各位格不變的本性,永遠分清,就是聖父、聖子與聖靈3。聖父為一切有形與無形之事物的原因、來源與起始4;聖子是聖父的道5、智慧6 與形象7;聖靈由父與子發出8 ,是永恆的能力9,而且是至高、獨一、有位格的能力;雖然如此,神並不因此分為三個。聖經教導我們,聖父、聖子、聖靈每位都有祂們的位格,由祂們的屬性而分清;雖然如此,這三位卻是一位神。由此證明聖父不是聖子,聖子也不是聖父;照樣,聖靈既不是聖父,也不是聖子。這些位格雖然如此分清,但不分開;也不互相混合,因為聖父並沒有取了肉身,聖靈也沒有,只有聖子取了肉身10。聖父向來未曾離開聖子,或離開聖靈。祂們是同恆(coeternal)與同質的,無始無終,無先無後;因為祂們在真理上、在能力上、在良善上與恩慈上都是三而一的。 1 賽四三10。2 約壹五8;來一3。3 太廿八19。4 林前八6。5 約一1-2;啟十九13。6 箴八12、22。7 西一15;來一3。8 約十五26。9 太十二28。10 腓二6-7;加四4;約一14。 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,如創世記一章26節,神說:「我們要照著我們的形象造人…」1,又在創世記三章22節說:「看哪,那人已經與我們相似…」2;由此可見,神不只一個位格。當祂說「我們要照著我們的形象造人…」時,祂是指著一個聯合體說的。雖然祂並未指明有幾位,但在舊約中不清楚的地方,新約卻是表明得非常清楚了──主在約旦河受洗時3,聽到聖父的聲音說︰「這是我的愛子」,聖子站在水中,聖靈以鴿子的形狀顯現;基督吩咐門徒為萬民施洗時,也規定了這個形式:「奉父、子、聖靈的名給他們施洗」4;在路加福音中,天使加百列對主的母親馬利亞如此說話︰「聖靈要臨到你身上,至高者的能力要蔭庇你,因此所要生的聖者必稱為神的兒子」5;照樣,在保羅的祝福中也說︰「願主耶穌基督的恩惠,上帝的慈愛,聖靈的感動,常與你們眾人同在」6;作見證的原來有三︰聖父、聖子、聖靈,此三者乃為一7。聖經所教導我們的神有三個位格,只在唯一的本質之內。雖然這個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得到完全的瞭解與益處8。 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。聖父借其能力稱為我們的創造者9;聖子借其寶血稱為我們的救贖主10;聖靈藉著住在我們心中,而稱為我們的安慰者11。 三位一體的教義從使徒時代以來,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(moslem,muslim),以及一些假基督徒與異端分子,如馬吉安、摩尼(Mani)、撒伯流、亞流等人,都被正統教會教父定為異端。 因此,在這一點上,我們甘心接受以下的三大信經,即〈使徒信經〉、〈尼西亞信經〉與〈亞他那修信經〉,這些信經都是被古代教父所認可的。 1 創一26-27。2 創三22。3 太三16-17。4 太廿八19。5 路一35。6 林後十三14。7 約壹五7。8 詩四五7;賽六一1。9 瑪二10;彼前一2。10 約壹一7,四14。11 林前六11;彼前一2;加四6;多三5;羅八9;約十四16。 第十條 論耶穌基督是真實的、永恆的神 我們相信:耶穌基督根據祂的神性,乃是神的獨生子1;從永恆而生,不是受造,也不是被造(否則祂就只是個受造者)2,乃是與聖父同本質3、同永恆的4,祂是神本體的真像,是神榮耀的光輝5,在凡事上與聖父同等6。祂是神的兒子,不但是從祂取了我們人性時起,乃是從永遠祂就是神的兒子7,正如聖經所教導我們的。摩西說︰「神創造天地」8;約翰也說︰「太初有道…萬物都是藉著他造的」9,約翰稱這「道」為神;使徒說︰「神藉著他兒子創造諸世界」10;又說:「萬有都是靠他造的…一概都是藉著他造的」11。因此,我們必須說那稱為神的、那稱為道的,神的兒子耶穌基督,當萬物被造時,祂就已經存在了12。因此先知彌迦說,祂的根源從亙古、從太初就有(彌五2)13。使徒說,祂無生之始,也無命之終14。因此祂是真實的、永恆的全能神,就是我們所祈求、所敬拜、所事奉的神。 1 約一18、49。2 約一14;西一15。3 約十30;腓二6。4 約一2,十七5;啟一8。5 來一3。6 腓二6。7 約八23、58,九35-3;徒八37;羅九5。8 創一1。9 約一3。10 來一2。11 西一16。12 西一16。13 彌五2。14 來七3。 第十一條 論聖靈是真實的、永恆的神 我們也相信並承認,聖靈從永恆由父1 與子2 發出,因此聖靈既不是受造,也不是受生,乃只由聖父、聖子所出;在次序上說,聖靈是三位一體的第三位,與聖父、聖子有同一本質、尊嚴與榮耀;因此正如聖經所教導的,聖靈乃是真實、永恆的神3。 1 約十四16,十五26。2 加四6;羅八9。3 創一2;賽四八16,六一1;徒五3-4,廿八25;林前三16,六19;詩一三九7。 第十二條 論創造 我們相信:聖父藉著道──就是祂的兒子,創造了天地萬有1,並且祂看著都甚好。祂將本性、樣式及功能賜給每一受造物,使其能以服事他的創造主。祂也藉著祂永恆的護理與無限的能力來托住並管理萬有2,其目的在為人類的益處服務3,好使人可以服事神4。祂也創造了善良的天使5,作為祂的使者6,併為選民效力7。有些天使從神所造優越的地位上墮落到永遠的滅亡中8;其餘的天使,由於神的恩慈,仍然繼續堅守、居于本位9。魔鬼及惡靈是如此敗壞,成為神與眾善的仇敵,牠們是殺人者,毀壞教會及其中的信徒10,並用各種詭計來敗壞一切11;牠們因著自己的邪惡,應受永遠的刑罰,天天等候可怕苦刑的臨到12。因此我們反對並恨惡撒督該人的錯謬,他們拒絶承認諸靈與天使的存在13;我們也拒絶摩尼教(Manichaeism),他們說魔鬼是自有的,牠們的邪惡是出於牠們的本性,而非出於墮落。 1 創一1;賽四十26;來三4;啟四11;林前八6;約一3;西一16。2 來一3;詩一○四10;徒十七25。3 提前四3-4;創一29-30,九2-3;詩一○四14-15;林前三22。4 林前六20;太四10。5 西一16。6 詩一○三20,一四八2。7 來一14;詩卅四7。8 約八44;彼後二4;路八31;猶6。9 太廿五31。10 彼前五8;伯一7。11 創三1;太十三25;林後二11,十一3、14。12 太廿五41;路八30-31。13 徒廿三8。 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,並沒有丟棄他們,或把他們交給命運、機遇,乃是按照祂聖潔的旨意管理萬有1。所以若沒有祂的指定,世界上是沒有什麼事會發生的2。雖然如此,神並非罪惡之源,也不需要為各種罪惡的發生而受攻擊或責難。因為祂的能力與善良是如此偉大與不可測度,以致祂以最優越與最公正的方式,來命定並執行祂的工作──就是當魔鬼與惡人行不義時,神也是如此的3。至於祂是怎麼做的,則是超越我們人的理解、在我們所能明白的限度之外,所以我們不可以好奇的態度去追問;乃當用最謙虛與最恭敬的心去讚揚神公義的判斷。這些事對我們都是隱藏的4,我們當以身為基督的門徒為滿足,只學習神在祂話語中向我們所啟示的那些事情,而不越過其界限。 「神的護理」此一教義給了我們不可言喻的安慰,因為聖經教導我們,沒有任何事是偶然臨到我們的,一切臨到我們的事,都是出於天父極其恩慈的安排。祂以慈父的關懷照顧我們,使一切受造之物都在其全能掌管之下5;所以,若沒有天父的允許,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6,我們可以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,牠們是不能傷害我們的。 因此我們拒絶伊比鳩魯派(Epicurean school)的危險錯謬,他們說神什麼都不管,將凡事歸之於機遇。 1 約五17;來一3;箴十六4;詩一○四9,一三九2。2 雅四15;伯一21;徒四28;撒上二25;詩一一五3;摩三6;詩一○五25;賽十5-6;帖後二11;結十四9;羅一28;創四五8,五十20;撒下十六10;創廿七20;詩七五7;賽四五7;箴十六4;哀三37-38;王上廿二34、3;出廿一13。3 太八31-32;約三8;羅十一33-34。5 太八31;伯一12,二6。6 太十29-30。 第十四條 論人之受造、墮落,與無能行善 我們相信:神用地上的塵土造人,並且按照祂自己的形象,造男造女1;神造人原是善良、公義、聖潔的,在凡事上能行合乎神旨意的事2。然而,人雖在尊榮的地位中,卻不自知,也不知道他的優越性3,反而甘受罪的轄制,聽從魔鬼的話4,以至於受咒詛而死。他幹犯了從神所領受的生命之律5,因著犯罪與神隔離6 (神才是他真正的生命),於是敗壞了他整個本性7,身體、靈魂也陷入死亡8。他在一切所行的事上成為敗壞、邪惡、悖逆9,喪失了他從神所領受優越的恩賜;雖只殘存一小部分而已10,但這就足以叫人無可推諉11。因為在我們裡面的光已經變為黑暗12,正如聖經所教導我們的︰「光照在黑暗裡,黑暗卻不接受光。」13 在此,使徒約翰稱人為黑暗。 因此我們拒絶與聖經相違背的自由意志說(free will),因為人已經成為罪的奴僕14;若不是從天上所賜,人就不能得什麼15。誰敢誇口,說他能行什麼善事呢?因為基督說︰「若不是差我來的父吸引人,就沒有能到我這裡來的。」16 有誰能誇自己的意志?有誰明白「凡體貼肉體的就是與神為敵」呢17 ?人既然知道「屬血氣的人不領會神聖靈的事」18,還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「不是我們憑自己能承擔什麼事,我們所能承擔的,乃是出於神。」19 因此使徒保羅說的對:「你們立志行事,都是神在你們心裡運行,為要成就祂的美意。」20 因為沒有任何人的意志或人的悟性,是與神的旨意相符合的,乃是基督在人心中運行;正如祂所告訴我們的︰「離了我,你們就不能做什麼」21。 1 創一26;弗四24。2 創一31;傳七29。3 詩四九20。4 創三6、17。5 創一3、7。6 賽五九2。7 弗四18。8 羅五12;創二17,三19。9 羅三10。10 徒十七27。11 羅一20-21。12 弗五8;太六23。13 約一5。14 約八3;羅六17,七5、17。15 約三27;賽廿六12。16 約三27,六44、65。17 羅八7。18 林前二14。19 林後三5。20 腓二13。21 約十五5。 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1;使整體人性都敗壞,而且是一種遺傳的病症,即使在母腹中的嬰孩也感染到了2。它在人心中如同毒根3,在神面前更顯得邪惡與可憎,因此全人類都當被定罪4。原罪是用什麼方法都不能除去的,就是洗禮也不能洗掉原罪;眾罪就是從這可悲的源頭而出,如水發自泉源。但神的兒女不被定罪,藉著神的恩慈與憐憫,他們的罪都蒙赦免了。這並不是說他們甘心居于罪中,乃是這種敗壞的感覺使他們時常悲傷嘆息,盼望脫離這取死的身體5。因此我們拒絶伯拉糾主義的錯謬,他們認為罪只是從模仿而來的。 1 羅三10,五12-14;伯十四4。2 詩五一5;賽四八8。3 加五19;羅七8、10、13、17-18、20、23。4 弗二3、5。5 羅七24。 第十六條 論永遠的揀選 我們相信:亞當所有的後裔既由於始祖的犯罪,而墮落到敗壞與滅亡中,神就藉此來彰顯祂的恩慈與公義1,因祂本是如此。從恩慈方面來說,祂拯救並保守他們,這是按著祂不變的旨意,並不在乎人的行為2,使凡在主耶穌基督裡被揀選的人脫離死亡;從公義方面來說,祂把其餘的人留在自取的墮落與滅亡中3。 1 羅九18、22-23。2 羅九15,十一32;弗二8-10;詩一○○3,六五4;約壹四10;撒上十二22;瑪一2;提後一9;羅八29,九11、21,十一5-6;弗一4;多三4-5;徒二47,十三48;提後二19-20;彼前一2;約十五16,十七9。3 羅九17-18;提後二20。 第十七條 論墮落之人的恢復 我們相信:全然慈愛的神在祂的智慧與良善中,看到人把自己陷入今世的與靈性的死亡,並極深的痛苦中,所以當人戰兢想要躲避祂的面時1,神就來尋找他、安慰他2,應許將祂的兒子賜下──祂將要為女子所生,祂要打碎蛇的頭──好使他得著喜樂3。 1 創三8-9、19。2賽六五1-2。3 來二14;創廿二18;賽七14;約七42;提後二8;來七14;創三15;加四4。 第十八條 論耶穌基督的道成肉身 因此我們承認,神的確成就了祂藉著先知的口對列祖所應許的1,祂在所定的時候,差遣祂獨生的、永恆的兒子到世上來,「取了奴僕的形象,成為人的樣式」2;真正取了人性,因此有人性中一切的軟弱,只是祂沒有犯罪3。在蒙大恩的童女馬利亞腹中懷孕,是借聖靈的大能,而不是藉著任何人為的方法4;不但取了人的身體,也取了人的靈魂5,成為真正的人。因為人的靈魂與身體都已失喪,祂為了拯救這二者,就必須取了人的身體與靈魂。因此我們承認(與重洗派相反,他們拒絶基督從祂的母親馬利亞取了人的肉身)基督成了血肉之體6;按肉體說7,祂是大衛的後裔8;在童女馬利亞腹中懷胎9;為女人所生10;是大衛的一支11;從耶西的根所出的條12;從猶大支派所出13;按肉體說,是猶太人14;是亞伯拉罕的後裔15,祂既為亞伯拉罕的後裔,就在凡事上與祂的弟兄相同,只是祂沒有犯罪16;所以祂實在是我們的以馬內利,就是神與我們同在17。 1 賽十一1;路一55;創廿六4;撒下七12;詩一三二11;徒十三23。2 提前二5,三16;腓二7。3 來二14-15,四15。4 路一34-35。5 太廿六38;約十二27。6 來二14。7 徒二30。8 詩一三二11;羅一3。9 路一42。10 加四4。11 耶卅三15。12 賽十一1。13 來七14。14 羅九。15 創廿二18;撒下七12;太一1;加三16。16 來二17。17 賽七14;太一23。 第十九條 論基督位格中,二性的合一與分立 我們相信:聖子的位格與祂的人性絶對地聯結;所以並非是兩個神的兒子,也不是兩個位格,乃是二性合于單一的位格,然而二性分清。正如祂的神性總是非受造,無生之始、無命之終1,充滿天地;照樣祂的人性也未失去其特質,總是受造的、是有限的,並仍保有真實肉身的一切屬性。雖然由於祂的復活,使身體有了不朽之性,然而祂仍未改變祂人性的真實性;為了我們的救恩與復活,基督必須要有真實的肉身。但此二性是如此緊密地聯于一個位格,所以就是死也不能使此二性分開2。因此當祂死的時候,祂將自己真正屬人的靈魂,離開了肉體交在父神的手中3。同時祂的神性總是與人性同在,縱然當祂躺臥在墳墓中的時候,神性仍與祂同在;正如祂在嬰孩時期,雖然一時不能顯明,但祂仍是神。 因此,我們的基督是真神與真人;是真神,所以祂以大能勝過死亡;是真人,所以祂按著肉體的軟弱為我們受死。 1 來七3。2 林前十五13、21;腓三21;太廿六11;徒一2、11,三21;路廿四39;約廿25、27。3 路廿三46。 第廿條 論神在基督裡彰顯祂的公義與憐憫 我們相信:完全慈愛與完全公義的神,差遣祂的兒子取了那犯了悖逆之罪的人性,為的是在人性中補贖人的罪債;藉著極其的痛苦與死亡,擔當了罪的刑罰1。因此,當基督擔當我們罪孽的時候,神在祂兒子身上彰顯了祂的公義2,卻在我們身上傾倒出祂的憐憫與仁慈。我們是犯罪的、應受咒詛的,但神出於祂完全的愛,為我們的緣故,犧牲祂的愛子以至於死;又叫祂復活,使我們稱義3。藉著祂,我們可以得到永生。 1羅八3、32-33;來二14。2 賽五三6;約一29;約壹四9。3 羅四25。 第廿一條 論我們的大祭司為我們贖罪 我們相信:耶穌基督是神以起誓,按著麥基洗德的等次被立為永遠的大祭司1;併為我們的緣故,在神面前被獻上,藉著祂的補罪,挽回神的忿怒2。正如先知所預言的,藉著祂死在十字架上傾倒出祂的寶血,洗淨了我們的罪,因為經上記著說︰「祂為我們的過犯受害,為我們的罪孽壓傷。因祂受的刑罰,我們得平安;因祂受的鞭傷,我們得醫治…祂像羊羔被牽到宰殺之地…被列在罪犯之中」3。 彼拉多雖然先是聲明祂是無辜的4,但後來還是定祂為罪犯,「我沒有搶奪的,要叫我償還」5。祂為我們受苦,是義的代替不義的6,身體靈魂受了我們犯罪所應當受的可怕刑罰;因此祂汗流如血點滴在地上7。祂喊著說︰「我的神,我的神,為什麼離棄我?」8祂忍受這一切的苦,完全是為了要使我們的罪得赦免。所以我們應當跟保羅一起說︰「不知道別的,只知道耶穌基督並祂釘十字架」9,「丟棄萬事看作糞土,為要得著基督」10。因祂受的創傷,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,只靠基督一次獻上的贖罪祭,信徒就得以永遠完全11。這就是天使稱祂為耶穌的緣故了,因祂要將祂的百姓從罪惡裡救出來12。 1 詩一一○4;來五10。2 羅五8-9;西一14,二14;來二17,九14;羅三24,八2;約三16,十五3;提前二6。3 賽五三5、7、12。4 路廿三22、24;徒十三28;約十八38;彼前三18。5 詩六九5。6 彼前三18。7 路廿二44。8 詩廿二1;太廿七46。9 林前二2。10 腓三8。11 來九25-26,十14。12 太一21;徒四12。 第廿二條 論因信耶穌基督而稱義 我們相信:為要得到這偉大奧秘的知識,聖靈1在我們心中生發正直的信心,好使我們接受耶穌基督並祂一切的功勞,除祂以外別無所求2。如果我們藉著信心得著了耶穌基督,我們就在祂裡面得著救恩3。因此,若有什麼人說只有基督是不夠的,在祂以外還必須要有一些其他東西,那就是最大的褻瀆,這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4。然而,再說清楚一點,並不是單靠信心就使我們稱義,因為信心只是一個工具,借它我們接受基督為我們的義;而是耶穌基督將一切的功勞以及祂為我們所做的一切,歸給我們,我們便稱為義了5。而且信心也是一個工具,使我們可以與基督相交,而得著祂一切的益處;當我們得著以後,就足以赦免我們的罪。 1 弗三16-17,一17;詩五一13;林前二12。2 林前二2;徒四12;加二21;耶廿三6;林前一30。3 太一21;羅三27,八1、33。4 羅三27;彼前一4-5;羅十4。5 耶廿三6;林前一30;提後一2;路一77;羅三24-25,四5;詩卅二1-2;腓三9;多三5;提後一9。 第廿三條 論稱義 我們相信:我們的得救是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,在神面前不憑行為而被算為義的人是有福的1。保羅又說︰「如今卻蒙神的恩典,因基督耶穌的救贖,就白白地稱義」2。因此我們總是堅持這個根基,將一切的榮耀歸給神3,在祂面前謙卑,承認我們自己是什麼樣的人,毫無可誇,沒有任何功德4,只有依賴並信靠基督的順服為我們死在十字架上5。當我們信靠祂的時候,祂的義就成為我們的義6;這足以遮蓋我們一切罪孽,叫我們有信心來到神面前7,解除了良心上的恐懼、威脅與懼怕,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8。如果我們要靠自己,或靠其他任何受造物來到神面前,我們就滅亡了9。因此,每個人都當像大衛一樣祈禱︰求禰不要審問僕人,因為在禰面前凡活著的人,沒有一個是義的。10 1詩卅二1-2;羅四6-7;路一77;西一14。2 羅三23-24;徒四12。3 詩一一五1;林前四7;羅四2。4 林前四7;羅四2;林前一29、31。5 羅五19。6 來十一6-7;弗二8;林後五19;提前二6。7 羅五1;弗三12;約壹二1。8 創三7。9 申廿七26;雅二10。10 詩一三○3,一四三2;路十六15。 第廿四條 論人的成聖與善行 我們相信:此真實信心既由聽從神的話以及聖靈的工作而來1,就重生我們,使我們成為新人2,使我們過一個新生活,釋放我們脫離一切罪的綑綁3。若說這稱義的信心,會使人疏忽敬虔與聖潔的生活,那是不可能的4;相反地,若沒有這種稱義的信心,我們所做的任何事就不是出於愛神的心,而只是出於自愛或懼怕刑罰。因此,這聖潔的信心,是不可能不在人裡面不結果子的5;因為我們所說的不是虛偽的信,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之工作的信心6。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,但它們在我們的稱義上是算不得什麼的7。我們得稱為義乃是因信基督,甚至在我們能行善事之前就被稱義了8;否則,那就不是善行了,也不是好樹上所結的果子9。 因此我們行善事,不能算作我們的功德,不是的,我們所做的善事乃是出於神,並不是出於我們10:「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」11。 因此,我們當留心聖經上的話:「你們做完了一切所吩咐的,只當說,我們是無用的僕人,所做的本是我們應分做的」12。 雖然這樣,我們也不否認神賞賜我們的善行,但那是祂的恩典13。而且我們固然行善事,但我們並不靠善行得救14;因為按肉體說,我們毫無善行,是應受刑罰的15;縱然我們能完成善行,但因著有罪的瑕疵,就足以被神拒絶了。這樣,如果不是靠我們救主受苦受死的功勞,我們只能一直在疑惑中飄來飄去,毫無把握,我們微弱的良心只有不斷地憂傷16。 1 彼前一23;羅十17;約五24;帖前一5。2 羅六4,八15。3 徒十五9;羅六22;多二12;約八36。4 多二12,三8;約十五5。5來十一6;提前一5。6 提前一5;加五6;多三8。7 提後一9;多三5。8 羅四4;創四4。9 來十一6;羅十四23;創四4;太七17。10 林前四7;賽廿六12;加三5;帖前二13。11 腓二13。12 路十七10。13 太十42,廿五34-35;啟三12、21;羅二6;約貳8。14 弗二9-10。15 賽六四6。16 賽廿八16;羅十11;哈二4。 第廿五條 論禮儀律的廢除 我們相信:禮儀律在基督降世時就已經廢止了1;一切的預表都已經應驗,所以在基督徒中間不再被使用2;但其真理與實質仍保留在耶穌基督裡,禮儀律所代表的已在祂身上成全。但同時,我們仍從律法與先知裡取用其中的見證,好在福音的真道上堅固自己3,並本著一切的誠實來約束我們的生活,按著神的旨意來榮耀祂。 1 羅十4。2 加五2-4,三1,四10-11;西二16-17。3 彼後一19。 第廿六條 論基督的代求 我們相信:我們除非靠著我們的義者耶穌基督,否則就不能接近神1;因為祂是我們的中保,降世為人,聯合神人二性于一身,我們藉著祂才能與神親近。但是父所安排的這位神人之間的中保,決不因其神性而令我們恐懼,或使我們去尋求合我們心意的其他中保2;因為在天地之間,無一人像耶穌基督那樣愛我們3;祂本有神的形象,反倒虛己,取了奴僕的形象4,凡事與祂的弟兄相似。如果我們要另外找一位中保,有誰會像祂這樣愛我們?甚至當我們還作祂仇敵的時候,就為我們捨命了5 。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6,還有誰比神的愛子更蒙神垂愛呢? 因此,這種不信基督而信聖徒為中保的習慣,完全是出於不信的噁心,這不是尊榮聖徒,而是羞辱他們。從聖徒的著作可以看出,他們不但從未自己這樣做、或是要求別人這樣做,更是按照他們的本分堅決拒絶這種做法7。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8,因著信,祂的義就成為我們的義了。 因此,使徒說得對,為要除去我們的恐懼與不信,耶穌基督在凡事上與祂的弟兄相同,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。為此祂親自受苦、受試探,祂才能幫助那受試探的人9。使徒又鼓勵我們說︰「我們既然有一位已經升入高天尊榮的大祭司,就是神的兒子耶穌,便當持定所承認的道。因我們的大祭司並非不能體恤我們的軟弱。祂也曾凡事受過試探,與我們一樣,只是祂沒有犯罪。所以,我們只管坦然無懼地來到施恩的寶座前,為要得憐恤,蒙恩惠,作隨時的幫助」10。寫這封書信的同一位使徒又說︰「弟兄們,我們既因耶穌的血得以坦然進入至聖所。並我們心中天良的虧欠已經灑去,身體用清水洗淨了,就當存著誠心和充足的信心來到神面前」11。照樣,基督作祭司既然是永遠的,祂就能拯救來到祂面前的人到底,並永遠為他們代求12。我們還有什麼可求的呢?因為基督自己說︰「我就是道路、真理、生命,若不藉著我,沒有人能到父那裡去」13。神既喜悅賜下祂的兒子作我們的中保14,我們為什麼還要再另找一位中保呢?15 我們不應捨棄祂再去尋找另一位,而且我們也是找不到的,因為當神賜下中保時,祂非常明白我們乃是罪人。 因此,按著基督的吩咐,我們藉著耶穌基督我們唯一的中保求告在天上的父,正如在主禱文中所教導的16;並知道我們奉祂的名向父所求,無不得著17。 1 提前二5;約壹二1。2 何十三9;耶二13、33。3 約十11;約壹四10;羅五8;弗三19;約十五13。4 腓二7。5 羅五8。6 可十六19;西三1;太十一27,廿八18。7 徒十26,十四15。8 但九17-18;約十六23;弗三12;徒四12;林前一31;弗二18。9 來二18。10 來四14-16。11 來十19、22。12 來七25。13 約十四6。14 提前二5;約壹二1;羅八33。15 詩四四20。16 路十一2。17 約四10,十六23,十四13。 第廿七條 論大公基督教會 我們相信並承認一個大公教會1,是聖潔的會眾、真正的基督信徒,都盼望在耶穌基督裡得救,被他的血洗淨,並由聖靈成聖受了印記。 教會既然從世界開始就有,並且一直存到世界的終了2,所以基督顯然是永遠的王;而祂既是王,就一定有祂的百姓3。這聖教會蒙神保守、扶持,與全世界的怒潮相抵抗4;雖然有時她在人的眼中顯得很渺小,不被人重視5,正如亞哈作王的時期,主耶和華仍保守七千人未向巴力屈膝6。 此外,這聖教會不能受限于某一地區,或僅限于某些人,而是遍于全世界;並且借信心的能力一心一意聯合7,是同一心靈加入而聯合之團體8。 1 賽二2;詩四六4。2 太廿八20;撒下七16。3 詩一一○;路一32-33。4 太十六18;約十六33;創廿二17。5 路十二32;賽一9;啟十二6、14;路十七21;太十六18。6 羅十一2、4;王上十九18;賽一9;羅九29。7 徒四32。8 弗四3-4。 第廿八條 論每個人都當加入真教會 我們相信:這聖教會既然是那些得救之人的聚集,並在她之外無救恩1,不論在任何境況下,沒有一個人可以置身度外,離開她生活2;都當與她聯合,維持教會的合一3,服從她的教義與紀律;在基督的軛下4 虛懷若谷,互相為肢體,按著神所給的恩賜彼此服事,造就弟兄5。為了使大家更確實遵守這樣的吩咐,按照神的話,信徒有義務要和那些不屬於真教會的人分別出來6,也有義務要加入真教會,不論這真教會是神在哪裡設立的7;即使會受到執政掌權者的反對,甚至受到死亡與身體刑罰的威脅8,也要加入。因此,凡那些離開這真教會,或不加入這真教會的人,是反對神的旨意而行事。 1 彼前三20;珥二32。2 賽五二11;徒二40。3 弗四3、12;來二12。4 詩二10-12;太十一29。5 弗四12、16。6 徒二40;賽五二11;林後六17;啟十八4。7 太十二30,廿四28;賽四九22;啟十七14。8 但三17-18,六8-10;徒四17、19,十七7。 第廿九條 論真教會的標誌與假教會的區分 我們相信:我們應當謹慎地按著神的話來分辨何者為真教會,因為世上所有教派都自稱教會之名。 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,從表面上看來,他們是在教會中1,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教派分別出來。 真教會的標誌為:是否在這教會中傳揚福音的教義2;是否執行聖潔的聖禮,正如基督所設立的3;是否按教會法規(church discipline)刑罰罪惡4。簡言之,是否凡事按照神純淨的話語而行,凡與這相違背的,都當予以拒絶5;並要承認耶穌基督為教會唯一的元首6。這樣就可以確知真教會的實質,無人可以與這教會分離。論到那些屬於真教會的肢體,應當以真基督徒的標誌來表現自己,就是藉著信心7 接受耶穌基督為唯一的救主8,遠離罪惡,追求義行9,愛真神和鄰舍,不偏左右,把肉體及邪情私慾釘在十字架上10。這並不是說他們裡面不再有軟弱,而是說他們一生要藉著聖靈敵擋一切的軟弱11,時常在主耶穌基督的寶血、死亡、受苦與順服中為避難所,在祂裡面因信而使罪得赦免12。 至於虛假的教會,擅取權威,行事按自己的規章而不按神的話語而行13,並不服從基督的軛14。也不按照基督的話施行聖禮,反在神的話上有所增減,照她自己所想像的認為適宜,依靠人過于依靠基督;並逼迫那些按神的話而過聖潔生活的人15;應斥責她的過錯、貪心與拜偶像16。這兩個教會由於彼此的不同,是很容易認出的。 1 羅九6;太十三22;提後二18。2 約十27;弗二20;徒十七11-12;西一23;約八47。3 太廿八19;路廿二19;林前十一23。4 太十八15-18;帖後三14-15。5 太廿八20;加一6-8。6 弗一22-23;約十4-5。7 弗一13;約十七20。8 約壹四2。9 約壹三8-9。10 羅六2;加五24。11 羅七6、17;加五17。12 西一14。13 西二18-19。14 詩二3。15 啟十二4;約十六2。16 啟十七3-4、6。 第卅條 論教會的治理與職分 我們相信:這個真教會必須以我們的主在祂話語中所教導的屬靈原則來治理,也就是必須有牧師傳講神的道並施行聖禮1,也必須有長老與執事和牧師共同組成教會會議2。藉著這種做法,真教會得以保守,真道得以在各處傳揚,犯罪者得以受到屬靈的處罰;同時,貧困者也得以按其需要得到救濟與安慰3。藉著這些方法,當忠信的人被選出來時(按著使徒保羅在他寫給提摩太的書信中所規定的方式),凡事在教會中就能規規矩矩地按著次序行了4。 1 弗四11;林前四1-2;林後五20;約廿23;徒廿六17-18;路十16。2 徒六3,十四23。3 太十八17;林前五4-5。4 提前三1等;多一5等。 第卅一條 論牧師、長老與執事 我們相信:牧師1、長老與執事2,應當由教會求告主的名,按著聖經的吩咐、合法的選舉,來選出擔任各職。因此,每個人都必須注意,不可以用不正當的方法私自侵入教會聖職,而須忍耐等候,好叫召他們的主喜悅3;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,不拘他們在哪裡,因為他們都有同等的權威,他們都是教會唯一元首4 基督的使者5。 這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,因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、紛爭6。 1 提前五22。2 徒六3。3 耶廿三21;來五4;徒十三2。4 彼前二25,五4;賽六一1;弗一22;西一18。5 林前四1,三9;林後五20;徒廿六16-17。6 帖前五12-13;提前五17;來十三17。 第卅二條 論教會的法規與懲戒 同時我們相信:雖然教會的治理者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,不要離開我們獨一的主基督所已設立的那些事情1。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2。因此我們只承認那能培育、保守和諧與合一的,並使會眾都順服神的事。因此,為達到這個目的,從神的道和根據神的道制定的法規來看,教會懲戒是必須的3。 1 西二6。2 林前七23;太十五9;賽廿九13;加五1;羅十六17-18。3 太十八17;林前五5;提前一20。 第卅三條 論聖禮 我們相信:慈愛的神顧念我們的軟弱,為我們設立了聖禮,藉此應許來保證神對我們的善意與恩慈1,並且培育和堅固我們的信心;就是祂將這信心與福音真道聯合的,並在我們的心中堅固祂所賜給我們的救恩。因為這些聖禮是內在無形之事的有形記號與印證,神藉此可以用聖靈的能力在我們心中做工。因此,這些記號並非是虛空、毫無意義的,以致欺騙我們。因為這些記號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2。 此外,我們以基督所立聖禮之數目為滿足,就是只有兩個聖禮︰聖洗禮與主耶穌基督的聖餐禮3。 1 羅四11;創九13,十七11。2 西二11、17;林前五7。3 太廿六26,廿八19。 第卅四條 論聖洗禮 我們相信並承認,那律法之總結的耶穌基督1,藉著流出他的寶血結束了一切人為自己的罪所作補贖的流血;基督既除去了用血所立的割禮,就設立了洗禮2;藉此我們被接納進神的教會,與其他的人、異教隔離,分別為聖,完全屬祂;我們身上帶著祂的印記與旗號,作為我們的見證,證明我們永遠屬於恩慈的父神。因此祂吩咐一切屬祂的人,要「奉父、子、靈的名」用清水接受洗禮3,藉此說明,就如水洗除我們身體的污穢,照樣基督的血藉著聖靈的能力,澆灌我們裡面的靈魂,潔淨我們靈魂的罪,重生我們,脫離可怒之子的身份,而成為神的兒女4。這並不在於外在水的功效,乃在於神兒子所灑的寶血5;祂是我們的紅海,為了逃避法老的暴政(法老就是魔鬼),是我們必須經過的,才能進入屬靈的迦南美地。因此,牧師施行聖禮是有形的,但主藉著聖禮所代表的是無形的恩賜6:潔淨、洗除我們靈魂的一切污穢與不義7;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8。 因此,我們相信:凡真心尋求永生的人,應當受洗一次,不必再重複9,因為我們不能生兩次。這洗禮不僅在受洗時對我們有益,而且終生也有益10,因此我們反對重洗派,他們認為受洗一次不夠;他們也反對我們所相信的嬰孩洗禮,但是我們認為嬰孩也應當受洗11,正如以色列人的孩童也要受割禮一樣12,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13,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,他們應當有分于基督的受苦與受死的聖禮,為他們獻上一隻羊羔,就是耶穌基督的獻祭14。此外,割禮之對於以色列人,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15。 1 羅十4。2 西二11;彼前三21;林前十2。3 太廿八19。4 林前六11;多三5;來九14;約壹一7;啟一6。5 約十九34。6 太三11;林前三5、7。7 弗五26;徒廿二16;彼前三21。8 加三27;弗四22-24。9 可十六16;太廿八19;弗四5;來六2。10 徒二38;徒八16。11 太十九14;林前七14。12 創十七11-12。13 西二11-12。14 約一29;利十二6。15 西二11。 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1,為要餵養並維持那些祂所重生的人,將他們納入祂的家中,就是祂的教會。如今那些重生的人有兩個生命2,一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;另外就是屬靈的、屬天的生命,是從第二次的生所得來的3,是由福音的真道所產生的4,與基督的身體聯合,這生命是不尋常的,是特別賜給神選民的5。神曾賜給我們屬世的糧食,餵養我們肉身屬世的生命;至於我們屬靈的、屬天的生命,祂曾賜給我們從天上來的生命糧,就是耶穌基督6。當我們吃喝祂,也就是在靈裡相信、接受祂的時候7,祂就餵養並堅固信徒屬靈的生命。基督代表了這屬靈與屬天的生命糧,因此祂設立了聖餐,即可見的餅──就是祂身體的獻祭,酒──就是祂血的獻祭8,向我們證明當我們在手中接受這聖禮、用口吃喝時,我們的生命便藉此得到餵養,我們也真實地憑信心,在我們的靈魂中接受了我們獨一救主基督的真身體與血,來支持我們屬靈的生命9。 現在我們確實知道,耶穌基督並沒有徒然設立祂的聖餐,祂藉著這些聖潔的表記在我們心中做工。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。同時我們也不要弄錯,當我們說我們吃喝基督的身體與血10,並不是用我們的口,乃是藉著信心、用我們的靈來吃喝祂自己。這樣,雖然基督坐在天父的右邊11,然而祂總是叫我們憑信心與祂聯合。這是屬靈的筵席,藉此基督把祂一切的恩典與好處分賜給我們,叫我們享受祂自己,以及祂受苦、受死的功勞12。藉著吃祂的肉來餵養、堅固並安慰我們的靈魂,藉著喝祂的血來複甦我們的靈魂13。 此外,雖然這些聖禮是屬於代表性的事物,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14,因他們並未領受到聖餐的實體。正如猶大與行邪術的西門都領受了聖餐,但未領受到基督;因為聖禮所代表的就是基督,信徒惟獨與基督聯合。 最後,我們在神子民的集會中領受此聖禮,用謙虛與恭敬的心15、用感謝的心,來記念我們救主基督的死;承認我們所信的,並承認我們的基督信仰。因此,人不可不先省察自己而來到主的桌前,免得吃這餅、喝這杯是吃喝自己的罪16。簡言之,我們用此聖禮得到鼓勵,對神、對人激發愛心。因此我們拒絶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。 1 太廿六26;可十四22;路廿二19;林前十一23-25。2 約三6。3 約三5。4 約五21、25。5 約壹五12;約十28。6約六51。7 約六63。8 可六26;太廿六26-28。9 林前十16-17;約六35。10 約六55-56。11 徒三21;可十六19;太廿六11。12 林前十2-4。13 賽五五2;羅八22-23。14 林前十一29;林後六14-15;林前二14。15 徒二42,廿7。16 林前十一27-28。 第卅六條 論治民的官長 我們相信:恩慈的神由於人類的敗壞,就委派了君王、諸侯與地方長官1,藉著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假宗教,毀壞凡抵擋基督之人的權勢,並促進基督的國2。因此他們必須贊助福音的傳佈,使神名得榮、在各處受敬拜,正如祂在聖經中所吩咐的3。 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4;向他們納糧5,恭敬他們,在凡事上只要不違反神的道,就當順服他們6;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,使我們可以敬虔端正,平安無事地度日7。 因此我們憎惡重洗派以及其他妨害治安者,並一切反對在上掌權者和治民官長之人8,反對顛倒公義、混亂規矩,攪亂神在世人中間所設立的良好秩序的人9。 1 出十八20等;羅十三1;箴八15;耶廿一12,廿二2-3;詩八二1、6;申一15-16,十六18,十七15;但二21、37,五18。2 王上十五12;王下廿三2-4。3 〔原編按:這是假設政教合一的情況〕。4 多三1;羅十三1。5 可十二17;太十七24。6 徒四19,五29;何五11。7 耶廿九7;提前二1-2。8 彼後二10。9 猶8。 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1 )時候來到,被選的人數滿足時,我們的主耶穌基督就要帶著身體,從天降臨2,為眾目所見,正如祂升天時一樣;祂將帶著大榮耀與尊嚴來審判活人死人3,用火焚燒這個舊世界,並使它潔淨4。那時所有的人都要親身來到這位大審判官面前,從世界之始到世界的末了,連男帶女以及兒童5,都要被天使長的聲音召喚,並被神的號筒警醒6。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著的身體聯合7。至於那些還活著的人,就在眨眼之間改變,從朽壞的變為不朽壞的8。 那時案捲(就是良心)展開了,死了的人要按著他們在世上所行的,或善或惡受報9。每個人所說的閒話,在審判的日子必要句句供出來10;人的秘密都要被揭發,在眾人面前赤露敞開11。 因此這個審判對作惡的人真是可怕的12,但對蒙揀選的義人卻是最歡喜與得安慰的;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13。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14,就是對那些在世上極其殘酷地逼迫他們、壓迫他們、虐待他們的人15;他們要因自己良心的見證而自責16,並要在永遠的火湖中遺恨終身17,那就是為魔鬼及其使者所預備的18。 相反地,那些忠信蒙揀選的人要得榮耀的冠冕19;神的兒子要在父神以及蒙揀選的天使面前,承認他們的名字20,擦乾他們的眼淚21;他們在地上時,被許多審判官與地方長官定為異端者與惡者的原因,到時都要顯明是為了神兒子的緣故22。出於神恩慈的賞賜,主要使他們得著這個榮耀,是人從來未曾想到的23。 因此我們極其盼望那大日來到,我們要完全得著神在我們的主耶穌基督裡所賜給我們的應許24。阿們。「主耶穌啊,我願禰來」(啟廿二20)25。 1 太廿四36,廿五13;帖前五1-2;徒一7;彼後三10。2 徒一11;太廿四30。3 帖後一7-8;徒十七31;猶15;彼前四5;提後四1。4 彼後三7、10。5 啟廿12-13;徒十七31;來六2,九27;林後五10;羅十四10。6 林前十五52;帖前四16。7 約五28-29,六54;但十二2。8 林前十五51-53。9 啟廿12-13;林前四5;羅十四12;伯卅四11;但十二2;詩六二12;約五29;羅二6;林後五10。10 太十二36;猶15。11 林前四5;羅二1-2、16;太七1-2。12 啟六15-16;來十27。13 路廿一28;約壹三2,四17;帖後一5、7;路十四14。14 但七26。15 太廿五46;帖後一6-8;瑪四3。16 羅二15。17 啟廿一8;彼後二9。18 瑪四1;太廿五41。19 太廿五34,十三43。20 太十32。21 賽廿五8;啟廿一4。22 賽六六5。23 賽六四4;林前二9。24 來十36。25 啟廿二20。 出處:《歷代教會信條精選》,改革宗,61-96頁。 |
Introduction
The oldest of the doctrinal standards of the Reformed Churches of the Netherlands is the Confession of Faith, most commonly known as the Belgic Confession, following the seventeenth-century Latin designation Confessio Belgica. “Belgica” referred to the Lowlands or the whole of the Netherlands, both north and south, which today is divided into the Netherlands and Belgium. Variant names for the Belgic Confession include the Walloon Confession and the Netherlands Confession. The Confession’s chief author was Guido de Brès (1522–1567), a godly itinerant pastor of Reformed persuasion. During the sixteenth century the Reformed churches in the Netherlands were exposed to severe persecution through Philip II of Spain, an ally of the Roman Catholic Church. As an apology for the persecuted band of Reformed believers in the Lowlands who formed the so-called churches under the cross, de Brès prepared this confession in French in 1561. De Brès was most likely assisted by his fellow pastors who, together with himself, desired to prove to their persecutors that the adherents of the Reformed faith were not rebels as was charged, but law-abiding citizens who professed only biblical doctrines. The Confession was written as an independent composition, though it was modeled after the Gallic Confession, a 1559 French Reformed confession, which in turn was dependent upon Calvin’s design. Basically, the Confession follows what has become known as the traditional doctrinal order of the six loci of Reformed systematic theology—the doctrines concerning God (theology proper, articles 1–11), man (anthropology, articles 12–15), Christ (Christology, articles 16–21), salvation (soteriology, articles 22–26), the church (ecclesiology, articles 27–35), and the last things (eschatology, article 37). Article 36 addresses the theocratic nature of civil government. Despite following an objective doctrinal order, the Confession breathes a warmly experiential and personal spirit, facilitated by its repeated use of the pronoun “we.” The following year, 1562, 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, well knowing that those who follow Christ must take His cross and deny themselves” rather than deny the truth expressed in this confession. Neither the Confession nor the petition, however, bore the desired fruit of toleration for Protestants with the Spanish authorities. Five years later de Brès himself became on martyr among thousands who sealed his faith with blood. Nevertheless his work has and will continue to endure through this precious doctrinal standard which still stands as a priceless symbolical statement of Reformed doctrine. The Belgic Confession was readily received by Reformed churches in the Netherlands after its early translation into Dutch in 1562. In 1566 it was revised by the Synod of Antwerp. Subsequently it was regularly adopted by national Dutch Synods held during the last three decades of the sixteenth century. After a further revision of the text, the Synod of Dort (1618–1619) adopted it as one of the doctrinal standards to which all office-bearers in the Reformed churches were required to subscribe. Published here is a translation based on the edition revised in the National Synod held at Dordrecht in 1618 and 1619. From: TGC
Article 1: There Is Only One GodWe all believe with the heart, and confess with the mouth, that there is one only simple1 and spiritual2 Being, which we call God; and that He is eternal,3 incomprehensible,4 invisible,5 immutable,6 infinite,7 almighty, perfectly wise,8 just,9 good,10 and the overflowing fountain of all good.11
1 Eph. 4:6; Deut. 6:4; 1 Tim. 2:5; 1 Cor. 8:6 2 John 4:24 3 Isa. 40:28 4 Rom. 11:33 5 Rom. 1:20 6 Mal. 3:6 7 Isa. 44:6 8 1 Tim. 1:17 9 Jer. 12:1 10 Matt. 19:17 11 James. 1:17; 1 Chron. 29:10–12 Article 2: By What Means God Is Made Known unto UsWe know Him by two means: first, by the creation, preservation, and government of the universe;1 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 eternal power and divinity, as the apostle Paul saith (Rom. 1:20). All which things are sufficient to convince men, and leave them without excuse. Secondly, He makes Himself more clearly and fully known to us by His holy and divine Word;2 that is to say, as far as is necessary for us to know in this life, to His glory and our salvation. 1 Ps. 19:2; Eph. 4:6 2 Ps. 19:8; 1 Cor. 12:6 Article 3: The Written Word of GodWe confess that this Word of God was not sent nor delivered by the will of man, but that holy men of God spake as they were moved by the Holy Ghost, as the apostle Peter saith.1 And that afterwards God, from a special care which He has for us and our salvation, commanded His servants, the prophets2 and apostles,3 to commit His revealed Word to writing; and He Himself wrote with His own finger the two tables of the law.4 Therefore we call such writings holy and divine Scriptures. 1 2 Peter 1:21 2 Ex. 24:4; Ps. 102:19; Hab. 2:2 3 2 Tim. 3:16; Rev. 1:11 4 Ex. 31:18 Article 4: Canonical Books of the Holy ScripturesWe believe that the Holy Scriptures are contained in two books, namely, the Old and New Testaments, 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, namely, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books 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, namely, 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: From Whence the Holy Scriptures Derive Their Dignity and AuthorityWe 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 Ghost witnesseth 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. Article 6: The Difference Between the Canonical and Apocryphal BooksWe distinguish these sacred books from the apocryphal, viz., the third and fourth 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 to detract from the authority of the other sacred books. Article 7: The Sufficiency of the Holy Scriptures to Be the Only Rule of FaithWe believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation is sufficiently taught therein.1 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 otherwise2 than we are now taught in the Holy Scriptures: nay, though it were an angel from heaven, as the apostle Paul saith.3 For since it is forbidden to add unto or take away any thing from the Word of God,4 it doth 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;5 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,6 for the truth is above all; for all men are of themselves liars,7 and more vain than vanity itself. Therefore we reject with all our hearts whatsoever doth not agree with this infallible rule8 which the apostles have taught us, saying, Try the spirits whether they are of God.9 Likewise, If there come any unto you, and bring not this doctrine, receive him not into your house.10 1 Rom. 15:4; John 4:25; 2 Tim. 3:15–17; 1 Peter 1:1; Prov. 30:5; Rev. 22:18; John 15:15; Acts 2:27 2 1 Peter 4:11; 1 Cor. 15:2–3; 2 Tim. 3:14; 1 Tim. 1:3; 2 John 10 3 Gal. 1:8–9; 1 Cor. 15:2; Acts 26:22; Rom. 15:4; 1 Peter 4:11; 2 Tim. 3:14 4 Deut. 12:32; Prov. 30:6; Rev. 22:18; John 4:25 5 Matt. 15:3; 17:5; Mark 7:7; Isa. 1:12; 1 Cor. 2:4 6 Isa. 1:12; Rom. 3:4; 2 Tim. 4:3–4 7 Ps. 62:10 8 Gal. 6:16; 1 Cor. 3:11; 2 Thess. 2:2 9 1 John 4:1 10 2 John 10 Article 8: God Is One in Essence, Yet Distinguished in Three PersonsAccording to this truth and this Word of God, we believe in one only God, who is one single essence,1 in which are three persons,2 really, truly, and eternally distinct, according to their incommunicable properties; namely, the Father, and the Son, and the Holy Ghost.3 The Father is the cause, origin, and beginning of all things, visible and invisible;4 the Son is the word,5 wisdom,6 and image of the Father;7 the Holy Ghost is the eternal power and might,8 proceeding from the Father and the Son.9 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 hath not assumed the flesh, nor hath the Holy Ghost, but the Son only.10 The Father hath never been without His Son, or without His Holy Ghost. For they are all three coeternal and coessential. There is neither first nor last; for they are all three one, in truth, in power, in goodness, and in mercy. 1 Isa. 43:10 2 1 John 5:7; Heb. 1:3 3 Matt. 28:19 4 1 Cor. 8:6; Col. 1:16 5 John 1:1,2; Rev. 19:13; Prov. 8:12 6 Prov. 8:12, 22 7 Col. 1:15; Heb. 1:3 8 Matt. 12:28 9 John 15:26; Gal. 4:6 10 Phil. 2:6, 7; Gal. 4:4; John 1:14 Article 9: The Proof of the Foregoing Article of the Trinity of Persons in One GodAll this we know, as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures that teach us to believe this Holy Trinity are written in many places of the Old Testament, which are not so necessary to enumerate as to choose them out with discretion and judgment. In Genesis 1:26, 27, God saith: Let us make man in our image, after our likeness, etc.1 So 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.2 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 saith God created, He signifies the unity. It is true He doth 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,3 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.4 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.5 Likewise, The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you.6 And, There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.7 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.8 Moreover, we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator by His power;9 the Son is our Savior and Redeemer by His blood;10 the Holy Ghost is our Sanctifier by His dwelling in our hearts.11 This doctrine of the Holy Trinity hath always been defended and maintained by the true Church since the times 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. 1 Gen. 1:26, 27 2 Gen. 3:22 3 Matt. 3:16–17 4 Matt. 28:19 5 Luke 1:35 6 2 Cor. 13:13 7 1 John 5:7 8 Ps. 45:8; Isa. 61:1 9 Eccl. 12:3; Mal. 2:10; 1 Peter 1:2 10 1 Peter 1:2; 1 John 1:7; 4:14 11 1 Cor. 6:11; 1 Peter 1:2; Gal. 4:6; Titus 3:5; Rom. 8:9; John 14:16 Article 10: Jesus Is True and Eternal GodWe believe that Jesus Christ, according to His divine nature, is the only begotten Son of God,1 begotten from eternity,2 not made nor created (for then He would be a creature), but coessential3 and coeternal4 with the Father, the express image of His person, and the brightness of His glory,5 equal unto Him in all things.6 He is the Son of God, not only from the time that He assumed our nature, but from all eternity,7 as these testimonies, when compared together, teach us. Moses saith that God created the world;8 and John saith that all things were made by that Word, which he calleth God.9 And the apostle saith that God made the worlds by His Son;10 likewise, that God created all things by Jesus Christ.11 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.12 Therefore the prophet Micah saith: His goings forth have been from of old, from everlasting.13 And the apostle: He hath neither beginning of days nor end of life.14 He therefore is that true, eternal, and almighty God, whom we invoke, worship, and serve. 1 John 1:18, 49 2 John 1:14; Col. 1:15 3 John 10:30; Phil. 2:6 4 John 1:2; 17:5; Rev. 1:8 5 Heb. 1:3 6 Phil. 2:6 7 John 8:23, 58; 9:35–37; Acts 8:37; Rom. 9:5 8 Gen. 1:1 9 John 1:3 10 Heb. 1:2 11 Col. 1:16 12 Col. 1:16 13 Mic. 5:2 14 Heb. 7:3 Article 11: The Holy Ghost Is True and Eternal GodWe believe and confess also that the Holy Ghost from eternity proceeds from the Father1 and Son,2 and therefore is neither made, created, nor begotten, but only proceedeth 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.3 1 Ps. 33:6, 17; John 14:16 2 Gal. 4:6; Rom. 8:9; John 15:26 3 Gen. 1:2; Isa. 48:16; 61:1; Acts 5:3–4; 28:25; 1 Cor. 3:16; 6:19; Ps. 139:7 Article 12: The CreationWe believe that the Father, by the Word, that is, by His Son,1 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 doth also still uphold and govern them by His eternal providence and infinite power2 for the service of mankind,3 to the end that man may serve his God.4 He also created the angels good,5 to be His messengers6 and to serve His elect;7 some of whom are fallen from that excellency in which God created them into everlasting perdition8 and the others have, by the grace of God,9 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,10 as murderers watching to ruin the Church and every member thereof, and by their wicked strategems to destroy all;11 and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments.12 Therefore we reject and abhor the error of the Sadducees who deny the existence of spirits and angels,13 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. 1 Gen. 1:1; Isa. 40:26; Heb. 3:4; Rev. 4:11; 1 Cor. 8:6; John 1:3; Col. 1:16 2 Heb. 1:3; Ps. 104:10; Acts 17:25 3 1 Tim. 4:3–4; Gen. 1:29–30; 9:2–3; Ps. 104:14–15 4 1 Cor. 3:22; 6:20; Matt. 4:10 5 Col. 1:16 6 Ps. 103:20; 34:8; 148:2 7 Heb. 1:14; Ps. 34:8 8 John 8:44; 2 Peter 2:4; Luke 8:31; Jude 6 9 Matt. 25:31 10 1 Peter 5:8; Job 1:7 11 Gen. 3:1; Matt. 13:25; 2 Cor. 2:11; 11:3, 14 12 Matt. 25:41; Luke 8:30, 31 13 Acts 23:8 Article 13: Divine ProvidenceWe believe that the same God, after He had created all things, did not forsake them, nor give them up to fortune or chance, but that He rules and governs them according to His holy will,1 so that nothing happens in this world without His appointment;2 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.3 And as to what He doth surpassing human understanding, we will not curiously inquire into it further than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God which are hid from us,4 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 power5 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,6 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. 1 John 5:17; Heb. 1:3; Prov. 16:4; Ps. 104:9, etc.; Ps. 139:2, etc. 2 James 4:15; Job 1:21; 1 Kings 22:20; Acts 4:28; 1 Sam. 2:25; Ps. 115:3; 45:7; Amos 3:6; Deut. 19:5; Prov. 21:1; Ps. 105:25; Isa. 10:5–7; 2 Thess. 2:11; Ezek. 14:9; Rom. 1:28; Gen. 45:8; 1:20; 2 Sam. 16:10; Gen. 27:20; Ps. 75:7–8; Isa. 45:7; Prov. 16:4; Lam. 3:37–38; 1 Kings 22:34, 38; Ex. 21:13 3 Matt. 8:31, 32; John 3:8 4 Rom. 11:33–34 5 Matt. 8:31; Job 1:12; 2:6 6 Matt. 10:29–30 Article 14: The Creation and Fall of Man, and His Incapacity to Perform What Is Truly GoodWe believe that God created man out of the dust of the earth, and made and formed him after His own image and likeness,1 good, righteous, and holy, capable in all things to will agreeably to the will of God.2 But being in honor he understood it not, neither knew his excellency,3 but willfully subjected himself to sin, and consequently to death and the curse, giving ear to the words of the devil.4 For the commandment of life which he had received,5 he transgressed; and by sin separated himself from God6 who was his true life, having corrupted his whole nature,7 whereby he made himself liable to corporal and spiritual death.8 And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts which he had received from God9 and only retained a few remains thereof,10 which, however, are sufficient to leave man without excuse;11 for all the light which is in us is changed into darkness,12 as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth13 it not; where St. John calleth 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 sin14 and has nothing of himself unless it is given him from heaven.15 For who may presume to boast that he of himself can do any good, since Christ saith, No man can come to Me, except the Father which hath sent Me draw him?16 Who will glory in his own will, who understands that to be carnally minded is enmity against God?17 Who can speak of his knowledge, since the natural man receiveth not the things of the Spirit of God?18 In short, who dare suggest any thought, since he knows that we are not sufficient of ourselves to think any thing as of ourselves, but that our sufficiency is of God?19 And therefore what the apostle saith ought justly to be held sure and firm, that God worketh in us both to will and to do of His good pleasure.20 For there is no will nor understanding conformable to the divine will and understanding but what Christ hath wrought in man, which He teaches us when He saith, Without Me ye can do nothing.21 1 Gen. 1:26; Eccl. 7:29; Eph. 4:24 2 Gen. 1:31; Eph. 4:24 3 Ps. 49:21; Isa. 59:2 4 Gen. 3:6, 17 5 Gen. 1:3, 7 6 Isa. 59:2 7 Eph. 4:18 8 Rom.. 5:12; Gen. 2:17; 3:19 9 Rom. 3:10 10 Acts 14:16–17; 17:27 11 Rom. 1:20, 21; Acts 17:27 12 Eph. 5:8; Matt. 6:23 13 John 1:5 14 Isa. 26:12; Ps. 94:11; John 8:34; Rom. 6:17; 7:5, 17 15 John 3:27; Isa. 26:12 16 John 3:27; 6:44, 65 17 Rom. 8:7 18 1 Cor. 2:14; Ps. 94:11 19 2 Cor. 3:5 20 Phil. 2:13 21 John 15:5 Article 15: Original SinWe believe that through the disobedience of Adam original sin is extended to all mankind,1 which is a corruption of the whole nature and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb,2 and which produceth in man all sorts of sin, being in him as a root thereof;3 and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind.4 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.5 Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation. 1 Rom. 5:12, 13; Ps. 51:7; Rom. 3:10; Gen. 6:3; John 3:6; Job 14:4 2 Isa. 48:8; Rom. 5:14 3 Gal. 5:19; Rom. 7:8, 10, 13, 17–18, 20, 23 4 Eph. 2:3, 5 5 Rom. 7:18, 24 Article 16: Eternal ElectionWe 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:1 merciful, since He delivers and preserves from this perdition all whom He, in His eternal and unchangeable counsel, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works;2 just, in leaving others in the fall and perdition wherein they have involved themselves.3 1 Rom. 9:18,22–23; 3:12 2 Rom. 9:15–16; 11:32; Eph. 2:8–10; Ps. 100:3; 1 John 4:10; Deut. 32:8; 1 Sam. 12:22; Ps. 115:5; Mal. 1:2; 2 Tim. 1:9; Rom. 8:29; 9:11, 21; 11:5–6; Eph. 1:4; Titus 3:4–5; Acts 2:47; 13:48; 2 Tim. 2:19–20; 1 Peter 1:2; John 6:27; 15:16; 17:9 3 Rom. 9:17, 18; 2 Tim. 2:20 Article 17: The Recovery of Fallen ManWe believe that our most gracious God, in His admirable wisdom and goodness, seeing that man had thus thrown himself into temporal and spiritual death, and made himself wholly miserable, was pleased to seek and comfort him when he trembling1 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.2 1 Gen. 3:8–9, 19; Isa. 65:1–2 2 Heb. 2:14; Gen. 22:18; Isa. 7:14; John 7:42; 2 Tim. 2:8; Heb. 7:14; Gen. 3:15; Gal. 4:4 Article 18: Of the Incarnation of Jesus ChristWe confess, therefore, that God did fulfill the promise which He made to the fathers by the mouth of His holy prophets1 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,2 really assuming the true human nature, with all its infirmities, sin excepted,3 being conceived in the womb of the blessed Virgin Mary, by the power of the Holy Ghost, without the means of man;4 and did not only assume human nature as to the body, but also a true human soul,5 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;6 that He is a fruit of the loins of David after the flesh;7 made of the seed of David according to the flesh;8 a fruit of the womb of the Virgin Mary;9 made of a woman;10 a branch of David;11 a shoot of the root of Jesse;12 sprung from the tribe of Judah;13 descended from the Jews according to the flesh:14 of the seed of Abraham, since He took on Him the seed of Abraham,15 and became like unto His brethren in all things, sin excepted;16 so that in truth He is our Immanuel, that is to say, God with us.17 1 Isa. 11:1; Luke 1:55; Gen. 26:4; 2 Sam. 7:12; Ps. 132:11; Acts 13:23 2 1 Tim. 2:5; 3:16; Phil. 2:7 3 Heb. 2:14–15; 4:15 4 Luke 1:31, 34–35 5 Matt. 26:38; John 12:27 6 Heb. 2:14 7 Acts 2:30 8 Ps. 132:11; Rom. 1:3 9 Luke 1:42 10 Gal. 4:4 11 Jer. 33:15 12 Isa. 11:1 13 Heb. 7:14 14 Rom. 9:5 15 Gen. 22:18; 2 Sam. 7:12; Matt. 1:1; Gal. 3:16 16 Heb. 2:15–17 17 Isa. 7:14; Matt. 1:23 Article 19: The Union and Distinction of the Two Natures in the Person of ChristWe 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 hath always remained uncreated, without beginning of days or end of life,1 filling heaven and earth, so also hath 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.2 And though He hath by His resurrection given immortality to the same, nevertheless He hath 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.3 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. 1 Heb. 7:3 2 1 Cor. 15:13, 21; Phil. 3:21; Matt. 26:11; Acts 1:2, 11; 3:21; Luke 24:39; John 20:25, 27 3 Luke 23:46; Matt. 27:50 Article 20: God Hath Manifested His Justice and Mercy in ChristWe 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.1 God therefore manifested His justice against His Son when He laid our iniquities2 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,3 that through Him we might obtain immortality and life eternal. 1 Heb. 2:14; Rom. 8:3, 32–33 2 Isa. 53:6; John 1:29; 1 John 4:9 3 Rom. 4:25 Article 21: The Satisfaction of Christ, Our Only High Priest, For UsWe believe that Jesus Christ is ordained with an oath to be an everlasting High Priest after the order of Melchizedek,1 and that He hath presented Himself in our behalf before the Father to appease His wrath by His full satisfaction,2 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;3 and condemned by Pontius Pilate as a malefactor, though he had first declared Him innocent.4 Therefore, He restored that which He took not away,5 and suffered the just for the unjust,6 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.7 He called out, My God, My God, why hast Thou forsaken Me?8 and hath 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;9 we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord,10 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.11 This is also the reason why He was called by the angel of God, Jesus, that is to say, Savior, because He should save His people from their sins.12 1 Ps. 110:4; Heb. 5:10 2 Col. 1:14; Rom. 5:8–9; Col. 2:14; Heb. 2:17; 9:14; Rom. 3:24; 8:2; John 15:3; Acts 2:24; 13:28; John 3:16; 1 Tim. 2:6 3 Isa. 53:5, 7, 12 4 Luke 23:22, 24; Acts 13:28; Ps. 22:16; John 18:38; Ps. 69:5; 1 Peter 3:18 5 Ps. 69:5 6 1 Peter 3:18 7 Luke 22:44 8 Ps. 22:2; Matt. 27:46 9 1 Cor. 2:2 10 Phil. 3:8 11 Heb. 9:25–26; 10:14 12 Matt. 1:21; Acts 4:12 Article 22: Our Justification Through Faith in Jesus ChristWe believe that to attain the true knowledge of this great mystery the Holy Ghost kindleth in our hearts an upright faith, which embraces Jesus Christ with all His merits, appropriates Him,1 and seeks nothing more besides Him.2 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.3 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 without works.4 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 hath done for us and in our stead, is our Righteousness.5 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. 1 Eph. 3:16–17; Ps. 51:13; Eph. 1:17–18; 1 Cor. 2:12 2 1 Cor. 2:2; Acts 4:12; Gal. 2:21; Jer. 23:6; 1 Cor. 1:30; Jer. 31:10 3 Matt. 1:21; Rom. 3:27; 8:1, 33 4 Rom. 3:27; Gal. 2:6; 1 Peter 1:4–5; Rom. 10:4 5 Jer. 23:6; 1 Cor. 1:30; 2 Tim. 1:2; Luke 1:77; Rom. 3:24–25; 4:5; Ps. 32:1–2; Phil. 3:9; Titus 3:5; 2 Tim. 1:9 Article 23: Wherein Our Justification Before God ConsistsWe 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 happiness of man, that God imputes righteousness to him without works.1 And the same apostle saith, that we are justified freely by His grace, through the redemption which is in Jesus Christ.2 And therefore we always hold fast this foundation, ascribing all the glory to God,3 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,4 relying and resting upon the obedience of Christ crucified alone,5 which becomes ours when we believe in Him.6 This is sufficient to cover all our iniquities and to give us confidence in approaching to God;7 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.8 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.9 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.10 1 Luke 1:77; Col. 1:14; Ps. 32:1–2; Rom. 4:6–7 2 Rom. 3:23–24; Acts 4:12 3 Ps. 115:1; 1 Cor. 4:7; Rom. 4:2 4 1 Cor. 4:7; Rom. 4:2; 1 Cor. 1:29, 31 5 Rom. 5:19 6 Heb. 11:6–7; Eph. 2:8; 2 Cor. 5:19; 1 Tim. 2:6 7 Rom. 5:1; Eph. 3:12; 1 John 2:1 8 Gen. 3:7 9 Isa. 33:14; Deut. 27:26; James 2:10 10 Ps. 130:3; Matt. 18:23–26; Ps. 143:2; Luke 16:15 Article 24: Man's Sanctification and Good WorksWe believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Ghost,1 doth regenerate and make him a new man, causing him to live a new life2 and freeing him from the bondage of sin.3 Therefore it is so far from being true that this justifying faith makes men remiss in a pious and holy life,4 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,5 but of such a faith as is called in Scripture a faith that worketh by love,6 which excites man to the practice of those works which God has commanded 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.7 For it is by faith in Christ that we are justified, even before we do good works;8 otherwise they could not be good works, any more than the fruit of a tree can be good before the tree itself is good.9 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,10 since it is He that worketh in us both to will and to do of His good pleasure.11 Let us therefore attend to what is written: When ye shall have done all those things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do.12 In the meantime we do not deny that God rewards our good works, but it is through His grace that He crowns His gifts.13 Moreover, though we do good works, we do not found our salvation upon them;14 for we can do no work but what is polluted by our flesh, and also punishable;15 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.16 1 1 Peter 1:23; Rom. 10:17; John 5:24 2 1 Thess. 1:5; Rom. 8:15; John 6:29; Col. 2:12; Phil. 1:1, 29; Eph. 2:8 3 Acts 15:9; Rom. 6:4, 22; Titus 2:12; John 8:36 4 Titus 2:12 5 Titus 3:8; John 15:5; Heb. 11:6; 1 Tim. 1:5 6 1 Tim. 1:5; Gal. 5:6; Titus 3:8 7 2 Tim. 1:9; Rom. 9:32; Titus 3:5 8 Rom. 4:4; Gen. 4:4 9 Heb. 11:6; Rom. 14:23; Gen. 4:4; Matt. 7:17 10 1 Cor. 4:7; Isa. 26:12; Gal. 3:5; 1 Thess. 2:13 11 Phil. 2:13 12 Luke 17:10 13 Matt. 10:42; 25:34–35; Rev. 3:12, 21; Rom. 2:6; Rev. 2:11; 2 John 8; Rom. 11:6 14 Eph. 2:9–10 15 Isa. 64:6 16 Isa. 28:16; Rom. 10:11; Hab. 2:4 Article 25: The Abolishing of the Ceremonial LawWe believe that the ceremonies and figures of the law ceased at the coming of Christ1 and that all the shadows are accomplished, so that the use of them must be abolished among Christians;2 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,3 and to regulate our life in all honesty to the glory of God, according to His will. 1 Rom. 10:4 2 Gal. 5:2–4; 3:1; 4:10–11; Col. 2:16–17 3 2 Peter 1:19 Article 26: Christ's IntercessionWe believe that we have no access unto God but alone through the only Mediator and Advocate, Jesus Christ the righteous,1 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 hath appointed between Him and us, ought in no wise affright us by His majesty, or cause us to seek another according to our fancy.2 For there is no creature, either in heaven or on earth, who loveth us more than Jesus Christ;3 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,4 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?5 And if we seek for one who hath power and majesty, who is there that hath 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?6 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.7 Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account of our own worthiness, but only on account of the excellency and worthiness of the Lord Jesus Christ,8 whose righteousness is become ours by faith. Therefore the apostle, to remove this foolish fear or rather distrust, 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.9 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.10 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.11 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.12 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.13 To what purpose should we then seek another advocate,14 since it hath pleased God to give us His own Son as our Advocate?15 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;16 being assured that whatever we ask of the Father in His Name will be granted us.17 1 1 Tim. 2:5; 1 John 2:1; Rom. 8:33 2 Hosea. 13:9; Jer. 2:13, 33 3 John 10:11; 1 John 4:10; Rom. 5:8; Eph. 3:19; John 15:13 4 Phil. 2:7 5 Rom. 5:8 6 Mark 16:19; Col. 3:1; Rom. 8:33; Matt. 11:27; 28:18 7 Acts 10:26; 14:15 8 Dan. 9:17–18; John 16:23; Eph. 3:12; Acts 4:12; 1 Cor. 1:31; Eph. 2:18 9 Heb. 2:17,18 10 Heb. 4:14–16 11 Heb. 10:19, 22 12 Heb. 7:24, 25 13 John 14:6 14 Ps. 44:21 15 1 Tim. 2:5; 1 John 2:1; Rom. 8:33 16 Luke 11:2 17 John 4:17; 16:23; 14:13 Article 27: The Catholic Christian ChurchWe believe and profess one catholic or universal Church,1 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 hath been from the beginning of the world and will be to the end thereof,2 which is evident from this, that Christ is an eternal king, which, without subjects He cannot be.3 And this holy Church is preserved or supported by God against the rage of the whole world;4 though she sometimes (for a while) appears very small, and in the eyes of men, to be reduced to nothing,5 as during the perilous reign of Ahab when nevertheless the Lord reserved unto Him seven thousand men, who had not bowed their knees to Baal.6 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,7 by the power of faith, in one and the same spirit.8 1 Isa. 2:2; Ps. 46:5; 102:14; Jer. 31:36 2 Matt. 28:20; 2 Sam. 7:16 3 Luke 1:32–33; Ps. 89:37–38; 110:2–4 4 Matt. 16:18; John 16:33; Gen. 22:17; 2 Tim. 2:19 5 Luke 12:32; Isa. 1:9; Rev. 12:6, 14; Luke 17:21; Matt. 16:18 6 Rom. 12:4; 11:2, 4; 1 Kings 19:18; Isa. 1:9; Rom. 9:29 7 Acts 4:32 8 Eph. 4:3–4 Article 28: Every One Is Bound to Join Himself to the True ChurchWe believe, since this holy congregation is an assembly of those who are saved and out of it there is no salvation,1 that no person of whatsoever state or condition he may be ought to withdraw himself to live in a separate state from it;2 but that all men are in duty bound to join and unite themselves with it, maintaining the unity of the Church;3 submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ;4 and as mutual members of the same body,5 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 those who do not belong to the Church,6 and to join themselves to this congregation wheresoever God hath established it,7 even though the magistrates and edicts of princes be against it; yea, though they should suffer death or any other corporal punishment.8 Therefore all those who separate themselves from the same or do not join themselves to it, act contrary to the ordinance of God. 1 1 Peter 3:20; Joel 2:32 2 Acts 2:40; Isa. 52:11 3 Ps. 22:23; Eph. 4:3, 12; Heb. 2:12 4 Ps. 2:10–12; Matt. 11:29 5 Eph. 4:12, 16; 1 Cor. 12:12, etc. 6 Acts 2:40; Isa. 52:11; 2 Cor. 6:17; Rev. 18:4 7 Matt. 12:30; 24:28; Isa. 49:22; Rev. 17:14 8 Dan. 3:17–18; 6:8–10; Rev. 14:14; Acts 4:17, 19; 17:7; 18:13 Article 29: The Marks of the True Church, and Wherein She Differs from the False ChurchWe 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;1 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;2 if she maintains the pure administration of the sacraments as instituted by Christ;3 if church discipline is exercised in punishing of sin;4 in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected,5 and Jesus Christ acknowledged as the only Head of the Church.6 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;7 and when they have received Jesus Christ the only Savior,8 they avoid sin, follow after righteousness,9 love the true God and their neighbor, neither turn aside to the right or left, and crucify the flesh with the works thereof.10 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,11 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.12 As for the false Church, she ascribes more power and authority to herself and her ordinances than to the Word of God,13 and will not submit herself to the yoke of Christ.14 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,15 and rebuke her for her errors, covetousness, and idolatry.16 These two Churches are easily known and distinguished from each other. 1 Matt. 13:22; 2 Tim. 2:18–20; Rom. 9:6 2 John 10:27; Eph. 2:20; Acts 17:11–12; Col. 1:23; John 8:47 3 Matt. 28:19; Luke 22:19; 1 Cor. 11:23 4 Matt. 18:15–18; 2 Thess. 3:14–15 5 Matt. 28:2; Gal. 1:6–8 6 Eph. 1:22–23; John 10:4–5, 14 7 Eph. 1:13; John 17:20 8 1 John 4:2 9 1 John 3:8–10 10 Rom. 6:2; Gal. 5:24 11 Rom. 7:6, 17; Gal. 5:17 12 Col. 1:14 13 Col. 2:18–19 14 Ps. 2:3 15 Rev. 12:4; John 16:2 16 Rev. 17:3, 4, 6 Article 30: The Government of and Offices in the ChurchWe believe that this true Church must be governed by the 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;1 also elders and deacons, who, together with the pastors, form the council of the Church;2 that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors punished and restrained by spiritual means;3 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 Tim..4 1 Eph. 4:11; 1 Cor. 4:1–2; 2 Cor. 5:20; John 20:23; Acts 26:17–18; Luke 10:16 2 Acts 6:3; 14:23 3 Matt. 18:17; 1 Cor. 5:4–5 4 1 Tim. 3:1; Titus 1:5 Article 31: The Ministers, Elders, and DeaconsWe believe that the ministers of God’s Word,1 and the elders and deacons,2 ought to be chosen to their respective offices by a lawful election of 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,3 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,4 the only universal Bishop and the only Head of the Church.5 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,6 as much as possible. 1 1 Tim. 5:22 2 Acts 6:3 3 Jer. 23:21; Heb. 5:4; Acts 1:23; 13:2 4 1 Cor. 4:1; 3:9; 2 Cor. 5:20; Acts 26:16–17 5 1 Peter 2:25; 5:4; Isa. 61:1; Eph. 1:22; Col. 1:18 6 1 Thess. 5:12, 13; 1 Tim. 5:17; Heb. 13:17 Article 32: The Order and Discipline of the ChurchIn 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.1 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.2 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.3 1 Col. 2:6–7 2 1 Cor. 7:23; Matt. 15:9; Isa. 29:13; Gal. 5:1; Rom. 16:17–18 3 Matt. 18:17; 1 Cor. 5:5; 1 Tim. 1:20 Article 33: The SacramentsWe 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,1 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.2 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.3 1 Rom. 4:11; Gen. 9:13; 17:11 2 Col. 2:11, 17; 1 Cor. 5:7 3 Matt. 26:36; 28:19 Article 34: Holy BaptismWe believe and confess that Jesus Christ, who is the end of the law,1 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 baptism2 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 unto 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,3 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.4 Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God,5 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,6 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;7 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.8 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,9 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.10 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,11 as the children in Israel formerly were circumcised12 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;13 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.14 Moreover, what circumcision was to the Jews, that baptism is to our children. And for this reason Paul calls baptism the circumcision of Christ.15 1 Rom. 10:4 2 Col. 2:11; 1 Peter 3:21; 1 Cor. 10:2 3 Matt. 28:19 4 1 Cor. 6:11; Titus 3:5; Heb. 9:14; 1 John 1:7; Rev. 1:6 5 John 19:34 6 Matt. 3:11; 1 Cor. 3:5, 7; Rom. 6:3 7 Eph. 5:26; Acts 22:16; 1 Peter 3:21 8 Gal. 3:27; 1 Cor. 12:13; Eph. 4:22–24 9 Mark 16:16; Matt. 28:19; Eph. 4:5; Heb. 6:2 10 Acts 2:38; 8:16 11 Matt. 19:14; 1 Cor. 7:14 12 Gen. 17:11–12 13 Col. 2:11–12 14 John 1:29; Lev. 12:6 15 Col. 2:11 Article 35: The Holy Supper of Our Lord Jesus ChristWe believe and confess that our Savior Jesus Christ did ordain and institute the sacrament of the Holy Supper1 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 twofold life:2 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,3 which is effected by the word of the gospel4 in the communion of the body of Christ; and this life is not common, but is peculiar to God’s elect.5 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,6 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.7 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,8 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.9 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.10 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,11 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 sufferings and death,12 nourishing, strengthening, and comforting our poor comfortless souls by the eating of His flesh, quickening and refreshing them by the drinking of His blood.13 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,14 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,15 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.16 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. 1 Matt. 26:26; Mark 14:22; Luke 22:19; 1 Cor. 11:23–25 2 John 3:6 3 John 3:5 4 John 5:23, 25 5 1 John 5:12; John 10:28 6 John 6:32–33, 51 7 John 6:63 8 Mark 6:26 9 1 Cor.. 10:16–17; Eph. 3:17; John 6:35 10 John 6:55–56; 1 Cor. 10:16 11 Acts 3:21; Mark 16:19; Matt. 26:11 12 Matt. 26:26, etc.; Luke 22:19–20; 1 Cor. 10:2–4 13 Isa. 55:2; Rom. 8:22–23 14 1 Cor. 11:29; 2 Cor. 6:14–15; 1 Cor. 2:14 15 Acts 2:42; 20:7 16 1 Cor. 11:27–28 Article 36: The MagistratesWe believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates,1 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 praise 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;2 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 honored 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;3 to pay tribute,4 to show due honor and respect to them, and to obey them in all things which are not repugnant to the Word of God;5 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.6 Wherefore we detest the error of the Anabaptists and other seditious people, and in general all those who reject the higher powers and magistrates, and would subvert justice,7 introduce a community of goods, and confound that decency and good order which God hath established among men.8 1 Ex. 18:20, etc.; Rom. 13:1; Prov. 8:15; Jer. 21:12; 22:2–3; Ps. 82:1, 6; 101:2; Deut. 1:15–16; 16:18; 17:15; Dan. 2:21, 37; 5:18 2 Isa. 49:23, 25; 1 Kings 15:12; 2 Kings 23:2–4 3 Titus 3:1; Rom. 13:1 4 Mark 12:17; Matt. 17:24 5 Acts 4:17–19; 5:29; Hosea 5:11 6 Jer. 29:7; 1 Tim. 2:1–2 7 2 Peter 2:10 8 Jude 8, 10 Article 37: The Last JudgmentFinally, we believe according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures)1 is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as He ascended,2 with great glory and majesty to declare Himself Judge of the quick and the dead,3 burning this old world with fire and flame to cleanse it.4 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,5 being summoned by the voice of the archangel and by the sound of the trumpet of God.6 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.7 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.8 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.9 Nay, all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest;10 and then the secrets and hypocrisy of men shall be disclosed and laid open before all.11 And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly,12 but most desirable and comfortable to the righteous and the 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.13 Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked,14 who most cruelly persecuted, oppressed, and tormented them in this world;15 and who shall be convicted by the testimony of their own consciences,16 and, being immortal, shall be tormented in that everlasting fire17 which is prepared for the devil and his angels.18 But on the contrary, the faithful and elect shall be crowned with glory and honor;19 and the Son of God will confess their names before God His Father and His elect angels;20 all tears shall be wiped from their eyes;21 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.22 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.23 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.24 Amen. Even so, come, Lord Jesus (Rev. 22:20). 1 Matt. 24:36; 25:13; 1 Thess. 5:1–2; Rev. 6:11; Acts 1:7; 2 Peter 3:10 2 Acts 1:11 3 2 Thess. 1:7–8; Acts 17:31; Matt. 24:30; 25:31; Jude 15; 1 Peter 4:5; 2 Tim. 4:1 4 2 Peter 3:7, 10; 2 Thess. 1:8 5 Rev. 20:12–13; Acts 17:31; Heb. 6:2; 9:27; 2 Cor. 5:10; Rom. 14:10 6 1 Cor. 15:42; Rev. 20:12–13; 1 Thess. 4:16 7 John 5:28–29; 6:54; Dan. 12:2; Job 19:26–27 8 1 Cor. 15:51–53 9 Rev. 20:12–13; 1 Cor. 4:5; Rom. 14:11–12; Job 34:11; John 5:24; Dan. 12:2; Ps. 62:13; Matt. 11:22; 23:33; John 5:29; Rom. 2:5–6; 2 Cor. 5:10; Heb. 6:2; 9:27 10 Rom. 2:5; Jude 15; Matt. 12:36 11 1 Cor. 4:5; Rom. 2:1–2, 16; Matt. 7:1–2 12 Rev. 6:15–16; Heb. 10:27 13 Luke 21:28; 1 John 3:2; 4:17; Rev. 14:7; 2 Thess. 1:5–7; Luke 14:14 14 Dan. 7:26 15 Matt. 25:46; 2 Thess. 1:6–8; Mal. 4:3 16 Rom. 2:15 17 Rev. 21:8; 2 Peter 2:9 18 Mal. 4:1; Matt. 25:41 19 Matt. 25:34; 13:43 20 Matt. 10:32 21 Isa. 25:8; Rev. 21:4 22 Isa. 66:5 23 Isa. 64:4; 1 Cor. 2:9 24 Heb. 10:36–38 |