基道‧德布列 著
Guido de Bres
第一条 论独一真神
我们都坚信并宣告1只有一位神2，是纯洁和属灵的存有3；祂是永恒的4，不可测透的5，无形的6，不变的7，无限的8，全能的9，全智的10，公义的11，良善的12，并且是一切美善的源头13。
1.罗 10:10
2.申 6:4; 林前 8:4, 6; 提前 2:5
3.约 4:24
4.诗 90:2
5.罗 11:33
6.西 1:15; 提前 6:16
7.雅 1:17
8.王上 8:27; 耶 23:24
9.创17:1; 太 19:26; 启 1:8
10.罗 16:27
11.罗 3:25, 26; 罗 9:14; 启 16:5,7
12.太 19:17
13.雅 1:17
英文对照：We all believe with the heart and confess with the mouth that there is only one God, who is a simple and spiritual Being; He is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise, just, good, and the overflowing fountain of all good.
第二条 论启示（神如何向我们启示祂自己）
我们藉着两种途径认识祂：
第一，藉着神对天地万物的创造、保护和治理；即是呈现在我们眼前的一部杰作1，其中一切受造之物，无论大小，都如同书上的字句在引导我们清楚认识神不可见的特性，正如使徒保罗在罗马书一章20节中所说的“祂的永能和神性”。这一切足以定人有罪，且叫人无可推诿。
第二，只要那是对于祂得荣耀和我们今生得救所必不可少的事，神已藉着祂的圣言非常清楚、完全地向我们启示了2。
1.诗 19:1-4
2.诗 19:7, 8; 林前 1:18-21
英文对照：We know Him by two means: First, by the creation, preservation, and government of the universe; which is before our eyes as a most beautiful book, wherein all creatures, great and small, are as so many letters leading us to perceive clearly the invisible qualities of God namely His eternal power and deity, as the apostle Paul says in Rom_1:20. All these things are sufficient to convict men and leave them without excuse. Second, He makes Himself more clearly and fully known to us by His holy and divine Word as far as is necessary for us in this life, to His glory and our salvation.
第三条 论圣经（神的道）
我们宣告神的圣道从来没有出于人意的，正如使徒彼得所说的，乃是人被圣灵感动，说出神的话来。之后，出于神对我们的特别护理和对我们的救赎，神吩咐祂的仆人，先知与使徒将祂所启示的道写下来1，并亲自颁布下两块法版2。因此，我们称这些书卷为圣经3。
1.出 34:27; 诗 102:18; 启 1:11,19
2.出 31:18
3.提后 3:16
英文对照：We confess that this Word of God did not come by the impulse of man, but that men moved by the Holy Spirit spoke from God, as the apostle Peter says. Thereafter, in His special care for us and our salvation, God commanded His servants, the prophets and apostles, to commit His revealed word to writing and He Himself wrote with His own finger the two tables of the law. Therefore we call such writings holy and divine Scriptures.
第四条 论圣经正典
我们相信圣经由旧约与新约两部分组成，它们同为正典，这是毋庸置疑的。这些书卷在神的教会中编列如下。
旧约经卷：创世记，出埃及记，利未记，民数记，申命记，约书亚记，士师记，路得记，撒母耳记上，撒母耳记下，列王纪上，列王纪下，历代志上，历代志下，以斯拉记，尼希米记，以斯帖记，约伯记，诗篇，箴言，传道书，雅歌，以赛亚书，耶利米书，耶利米哀歌，以西结书，但以理书，何西阿书，约珥书，阿摩司书，俄巴底亚书，约拿书，弥迦书，那鸿书，哈巴谷书，西番雅书，哈该书，撒迦利亚书，玛拉基书。
新约经卷：马太福音，马可福音，路加福音，约翰福音，使徒行传，罗马书，哥林多前书，哥林多后书，加拉太书，以弗所书，腓立比书，歌罗西书，帖撒罗尼迦前书，帖撒罗尼迦后书，提摩太前书，提摩太后书，提多书，腓利门书，希伯来书，雅各书，彼得前书，彼得后书，约翰一书，约翰二书，约翰三书，犹大书，启示录。
英文对照：We believe that the Holy Scriptures consist of two parts, namely, the Old and the New Testament, which are canonical, against which nothing can be alleged. These books are listed in the Church of God as follows.
The books of the Old Testament: the five books of Moses, namely, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther; Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs; Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.
The books of the New Testament: the four gospels, namely, Matthew, Mark, Luke, and John; the Acts of the Apostles; the thirteen letters of the apostle Paul, namely, Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon; the letter to the Hebrews; the seven other letters, namely, James, 1 and 2 Peter, 1, 2 and 3 John, Jude; and the Revelation to the apostle John.
第五条 圣经的权威
我们接受1惟有这些经卷是圣经的正典，作为我们信仰的准则与根基2，并且证实我们的信仰3；我们毫无疑惑地相信其中所写的一切，不仅因为教会接受并证实了这一切，更主要是因为圣灵在我们的心中作见证，证明他们是从神而来的，而且这些经卷本身也证明它们是从神而来的。因为，纵是失明者都能够察觉到其中所预言的正在应验4。
1.帖前 2:13.
2.提后 3:16, 17.
3.林前 12:3; 约壹 4:6, 约壹 5:7.
4.申 18:21, 22; 王上 22:28; 耶 28:9; 结 33:33
英文对照：We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith. We believe without any doubt all things contained in them, not so much because the Church receives and approves them as such, but especially because the Holy Spirit witnesses in our hearts that they are from God, and also because they contain the evidence thereof in themselves; for, even the blind are able to perceive that the things foretold in them are being fulfilled.
第六条 圣经正典与伪经之间的分别
我们要把圣经正典与伪经加以区分，伪经即是：《厄斯德拉卷三》，《厄斯德拉卷四》，《多俾亚传》 ，《友弟德传》，《智慧篇》，《德训篇》，《巴路克书》，《艾斯德尔传补录》，《三青年的赞美上主歌》，《苏撒纳传》，《贝耳与大龙》，《默纳舍祷言》，《玛加伯上》与《玛加伯下》。教会可以阅读次经，只要与圣经正典教导相一致，也可以从其中听取教训。不过，伪经绝不具有圣经正典的大能与权威，使我们可以用其坚固我们基督教信仰的目的；更不可被用来贬低圣经正典的权威。
英文对照：We distinguish these holy books from the apocryphal, namely, 3 and 4 Esdras, Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, additions to Esther, the Prayer of Azariah and the Song of the Three Young Men in the Furnace, Susannah, Bel and the Dragon, the Prayer of Manasseh, and 1 and 2 Maccabees. The Church may read and take instruction from these so far as they agree with the canonical books. They are, however, far from having such power and authority that we may confirm from their testimony any point of faith or of the Christian religion; much less may they be used to detract from the authority of the holy books.
第七条 圣经的完备性
我们相信圣经完全包括了神的旨意，而且人得救所必须相信的一切真理，圣经都已作了充分地教导1。神要求我们崇拜的完备样式都详尽地记载在圣经中了。因此，任何人，即使是使徒，若教导的与我们接受圣经所教的不同，都是非法的2，正如使徒保罗所说的，就是天上来的使者也绝无例外。因为神的话不可加添，也不可删减3，很明显，圣经的教义在各方面都是最完全的4。
我们不可以把任何人的著作看作与圣经具有同等价值，无论其作者多么敬虔；更也不可把人的习惯，或民意，或古风、或历代人的遗传，或教会会议所作的决议，或国家法令法规等，视为与神的真理具有同等价值，因为神的真理超乎一切5；因人都是说谎者，比虚空还要虚空。因此，我们要完全拒绝与此无谬真理相违背的事物6。正如使徒们所教导我们的： 总要试验那些灵是出于神的不是。照样：若有人到你们那里，不是传这教训，不要接他到家里，也不要问他的安。
1.提后 3:16, 17; 彼前 1:10-12
2.林前15:2; 提前1:3
3.申 4:2, 箴30:6; 徒26:22; 林前4:6; 启22:18, 19.
4.诗 19:7; 约15:15; 徒18:28; 徒20:27; 罗15:4.
5.可7:7-9; 徒4:19; 西2:8; 约壹2:19.
6.申 4:5, 6; 赛8:20; 林前3:11; 弗4:4-6; 帖后 2:2; 提后 3:14, 15.
英文对照：We believe that this Holy Scripture fully contains the will of God and that all that man must believe in order to be saved is sufficiently taught therein. The whole manner of worship which God requires of us is written in it at length. It is therefore unlawful for any one, even for an apostle, to teach otherwise than we are now taught in Holy Scripture: yes, even if it be an angel from heaven, as the apostle Paul says. Since it is forbidden to add to or take away anything from the Word of God, it is evident that the doctrine thereof is most perfect and complete in all respects.
We may not consider any writings of men, however holy these men may have been, of equal value with the divine Scriptures; nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees or statutes, as of equal value with the truth of God, since the truth is above all; for all men are of themselves liars, and lighter than a breath. We therefore reject with all our heart whatever does not agree with this infallible rule, as the apostles have taught us: Test the spirits to see whether they are of God. Likewise: If any one comes to you and does not bring this doctrine, do not receive him into your house or give him any greeting.
第八条 论三位一体的神
依照此真理并神的圣道，我们相信独一的神，祂只有一个本质1，却是三个位格，根据各位格不可传递的属性，是真实的，永远分清的；即圣父、圣子与圣灵2。圣父是一切有形和无形之事物的本源，开端与起始3；圣子是圣父的圣言、智慧和神本体的真像4；圣灵是由父与子而出的永恒的权能和力量5。虽然如此，神并不因此种的不同而成为三位神，因为圣经教导我们，圣父、圣子、圣灵每一位格因属性的特征而有其存在；但这三个位格却是同一位神。
因此，很显然的，圣父并非圣子，圣子亦非圣父；同样的，圣灵既非圣父，亦非圣子。然而，如此不同的三个位格，既不是分开，亦不是相互混合；因为圣父并未取了我们的血肉，圣灵亦未如此，惟独圣子取了血肉之躯。圣父从未离开祂的圣子6，或离开圣灵。因为祂们乃是同一永恒和同质的。神的位格无先后之分，因为在真理，能力，善良与恩慈上是三而一的。
1.林前8:4-6
2.太3:16, 17; 太28:19
3.弗3:14,15
4.箴8:22-31; 约1:14; 约5:17-26; 林前1:24; 西1:15-20; 来1:3; 启19:13
5.约15:26
6.弥5:2; 约1:1, 2
英文对照：According to this truth and this Word of God, we believe in one only God, who is one single essence, in which are three persons, really, truly, and eternally distinct according to their incommunicable properties; namely, the Father, the Son, and the Holy Spirit. The Father is the cause, origin, and beginning of all things visible and invisible. The Son is the Word, the wisdom, and the image of the Father. The Holy Spirit is the eternal power and might who proceeds from the Father and the Son. Nevertheless, God is not by this distinction divided into three, since the Holy Scriptures teach us that the Father, the Son, and the Holy Spirit each has His personal existence, distinguished by Their properties; but in such a way that these three persons are but one only God.
It is therefore evident that the Father is not the Son, nor the Son the Father, and likewise the Holy Spirit is neither the Father nor the Son. Nevertheless, these persons thus distinguished are not divided, nor intermixed; for the Father has not assumed our flesh and blood, neither has the Holy Spirit, but the Son only. The Father has never been without His Son, or without His Holy Spirit. For They are all three co-eternal and co-essential. There is neither first nor last; for They are all three one, in truth, in power, in goodness, and in mercy.
第九条 三位一体论的圣经依据
我们不仅从圣经的诸多见证中1，也从三个位格各自的工作，尤其是从祂们在我们身上的作为中得知这真理。圣经的见证引导我们相信圣三位一体教义在旧约圣经的诸多之处都有所记载。我们毋需列出所有的经文，只要遴选出一些经文就足够了。
例如在创世记中，神说：“我们要照着自己的形像，按着我们的样式造人，……神就照着自己的形像造人，乃是照着祂的形像造男造女。”（创1：26，27）。还有，“那人已经与我们相似”（创3:22）,从神说的“我们要照着我们的形像造人”一话来看，神远不止一个位格；并且当神说，“神……造人”时，显明了只有一位神。的确，祂在旧约没有说有几个位格，但旧约中看似模糊的事情却在新约中非常清晰地显明了。因为当我们的主在约旦河受洗的时候，有天父的声音传来，说：“这是我的爱子”；当时，圣子在水中，圣灵降临在祂身上，形状仿佛鸽子2。关于给一切的信徒受洗，基督吩咐说：“你们要去使万民作我的门徒，奉父、子、圣灵的名给他们施洗。”根据路加福音，天使加百利对主的母亲马利亚说：“圣灵要临到你身上，至高者的能力要荫庇你，因此所要生的圣者，必称为神的儿子”；而且，保罗问安的时候也说：“愿主耶稣的恩惠、神的慈爱、圣灵的感动，常与你们众人同在。”这些经文中已清楚地教导我们，神的独一本质却有三个不同位格。
虽然此教义远超越众人的理解力，然而，我们在今生因着神的话而相信此教义，并且盼望将来在天上能有完全的知识，享受其福益。此外，我们必须注意到三个位格在我们身上执行不同的职份和工作。圣父藉着祂的大能，被称为我们的创造主；圣子藉其宝血，被称为我们的救赎主；圣礼藉着住在我们心中，被称为我们的安慰者。从使徒时代直到如今，三位一体的教义一直为真教会所持守，用以对抗犹太教、伊斯兰教，以及反驳假基督徒和异端份子，如马吉安，摩尼，帕克西亚，撒伯流，撒摩撒他的保罗和亚流等人，这些人都已被教会的正统教父们定为异端。因此，在这教义上，我们乐意接受《使徒信经》 、《尼西亚信经》和《亚他拿修信经》 ；以及其他与此不相违悖，且受到教父们一致认可的信经。
1. 约14:16; 约15:26; 徒2:32, 33; 罗8:9; 加4:6; 多3:4-6; 彼前 1:2; 约壹4:13, 14; 约壹5:1-12; 犹20, 21; 启1:4, 5.
2. 太 3:16.
英文对照：All this we know both from the testimonies of Holy Scripture and from the respective works of the three Persons, and especially those we perceive in ourselves. The testimonies of Scripture which lead us to believe this Holy Trinity are written in many places of the Old Testament. It is not necessary to mention them all; it is sufficient to select some with discretion.
In the book of Genesis God says: Let Us make man in our image after our likeness …. So God created man in His own image …; male and female He created them. Also: Behold, the man has become like one of Us. From God‘s saying, Let Us make man in Our image, it appears that there are more divine persons than one; and when He says, God created, He indicates that there is one God. It is true, He does not say how many persons there are, but what seems to be somewhat obscure in the Old Testament is very plain in the New Testament. For when our Lord was baptized in the river Jordan, the voice of the Father was heard, who said, This is My beloved Son; the Son was seen in the water, and the Holy Spirit descended upon Him in bodily form as a dove. For the baptism of all believers Christ prescribed this formula: Baptize all nations into the Name of the Father, and of the Son, and of the Holy Spirit. In the gospel according to Luke the angel Gabriel thus addressed Mary, the mother of our Lord: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. Likewise: The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. In all these places we are fully taught that there are three persons in one only divine essence.
Although this doctrine far surpasses all human understanding, nevertheless in this life we believe it on the ground of the Word of God, and we expect to enjoy its perfect knowledge and fruit hereafter in heaven.
Moreover, we must observe the distinct offices and works of these three Persons towards us. The Father is called our Creator by His power; the Son is our Saviour and Redeemer by His blood; the Holy Spirit is our Sanctifier by His dwelling in our hearts. The doctrine of the Holy Trinity has always been maintained and preserved in the true Church since the time of the apostles to this very day, over against Jews, Muslims, and against false Christians and heretics such as Marcion, Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and such like, who have been justly condemned by the orthodox fathers. In this doctrine, therefore, we willingly receive the three creeds, of the Apostles, of Nicea, and of Athanasius; likewise that which in accordance with them is agreed upon by the early fathers.
第十条 论耶稣基督是真实而永恒的神
我们相信耶稣基督依照祂的神性，乃是神的独生子1，从永恒而生，既非作成亦非受造（否则祂即为受造者），而是与圣父同质，同永恒，祂是神荣耀所发的光辉，是神本体的真像，在凡事上与圣父同等2。祂是神的儿子，祂不是从取了我们人性那一刻起才成为神的儿子，乃是在永恒中就是神的儿子3，正如以下的经文相互对比所教导的：摩西说，神创造天地4；使徒约翰说，万物都是藉着道造的，他称这道为神5；希伯来书说，神藉着祂儿子创造世界6；同样，使徒保罗说神藉着耶稣基督创造万物7。由此，我们必然得出结论，就是那被称为神、道、神的儿子和耶稣基督的，当万物在藉着祂被造时，祂就已经存在了。因此耶稣基督说：我实实在在地告诉你们，还没有亚伯拉罕，就有了我；他祷告说，父啊，现在求你使我同你享荣耀，就是未有世界以先，我同你所有的荣耀（约17:5）。因此，祂是真实而永恒的神，是我们所呼求、所敬拜和所事奉的全能者。
1. 太17:5; 约1:14, 18; 约3:16; 约14:1-14; 约20:17, 31; 罗1:4; 加4:4; 来1:2; 约壹5:5, 9-12.
2. 约5:18, 23; 约10:30; 约14:9; 约20:28; 罗9:5; 腓 2:6; 西1:15; 多2:13; 来1:3; 启5:13.
3. 约8:58; 约17:5; 来13:8.
4. 创1:1.
5. 约1:1-3.
6. 来1:2.
7. 林前8:6; 西1:16.
英文对照：We believe that Jesus Christ according to His divine nature is the only begotten Son of God, begotten from eternity, not made, nor created – for then He would be a creature – but of the same essence with the Father, equally-eternal, who reflects the glory of God and bears the very stamp of His nature, and is equal to Him in all things. He is the Son of God, not only from the time that He assumed our nature but from all eternity, as these testimonies, when compared with each other, teach us: Moses says that God created the world; the apostle John says that all things were made by the Word which he calls God. The letter to the Hebrews says that God made the world through His Son; likewise the apostle Paul says that God created all things through Jesus Christ. Therefore it must necessarily follow that He who is called God, the Word, the Son, and Jesus Christ, did exist at that time when all things were created by Him. Therefore He could say, Truly, I say to you, before Abraham was, I am, and He prayed, Glorify Thou Me in Thy own presence with the glory which I had with Thee before the world was made. And so He is true, eternal God, the Almighty, whom we invoke, worship, and serve.
第十一条 论圣灵是真实而永恒的神
我们也相信并宣告圣灵从永恒中由父与子而出，祂既非作成或受造，亦非受生，而惟独由圣父、圣子发出1。在次序上，圣灵是三位一体的第三位格，与圣父和圣子有同一的本质、威严与荣耀；正如圣经所教导我们的2，祂是真实而永恒的神。
1. 约 14:15-26; 约 15:26; 罗8:9.
2. 创1:2; 太28:19; 徒5:3, 4; 林前 2:10; 林前 3:16; 林前 6:11; 约壹 5:7.
英文对照：We believe and confess also that the Holy Spirit from eternity proceeds from the Father and the Son. He is neither made, created, nor begotten, but He can only be said to proceed from both. In order He is the third Person of the Holy Trinity, of one and the same essence, majesty, and glory with the Father and the Son, true and eternal God, as the Holy Scriptures teach us.
第十二条 论万物的被造和天使的受造
我们相信圣父藉着圣道，即祂的儿子，从无中创造了天地万物1，那时祂看它们都甚好，并且祂赋予每一受造物具有自身的本质，外形和结构，以及服事创造主的特别任务和职能。我们相信祂还以祂永恒的护理和无限能力，继续维持并治理万物，为人效力，使人得益处，而人也可以服事神。
祂也创造了甚好的众天使，成为祂的使者并为选民效力2。有些天使从受造的尊贵地位中堕落入永远的灭亡中3，而其余的天使由于神的恩典而坚守不变，继续居于本位。魔鬼及众邪灵是如此败坏，牠们成为神和众善的仇敌4。牠们竭尽全力，像谋杀者一样伺机要毁灭教会和她的信徒，并用牠们各样的诡计要摧毁一切5。 因牠们自己的邪恶，他们因此被定罪受永远的咒诅并终日等候着可怕的刑罚6。
因此我们憎恶并弃绝撒都该人的错谬，他们否认有诸灵和天使的存在7；同时，我们也弃绝摩尼教的错谬，他们说魔鬼不是受造的，而是自有的，并且认为牠们没有堕落，牠们的邪恶是出于自身的本性。
1.创1:1; 创2:3; 赛40:26; 耶 32:17; 西1:15, 16; 提前 4:3; 来11:3; 启4:11.
2.诗103:20, 21; 太4:11; 来1:14.
3.约 8:44; 彼后 2:4; 犹6.
4.创3:1-5; 彼前 5:8.
5.弗6:12; 启12:4, 13-17; 启20:7-9.
6.太8:29; 太25:41; 启20:10.
7.徒23:8.
英文对照：We believe that the Father through the Word, that is, through His Son, has created out of nothing heaven and earth and all creatures, when it seemed good to Him, and that He has given to every creature its being, shape, and form, and to each its specific task and function to serve its Creator. We believe that He also continues to sustain and govern them according to His eternal providence and by His infinite power in order to serve man, to the end that man may serve his God.
He also created the angels good, to be His messengers and to serve His elect. Some of these have fallen from the exalted position in which God created them into everlasting perdition, but the others have by the grace of God remained steadfast and continued in their first state. The devils and evil spirits are so depraved that they are enemies of God and of all that is good. With all their might, they lie in wait like murderers to ruin the Church and all its members and to destroy everything by their wicked devices. They are therefore by their own wickedness sentenced to eternal damnation and daily expect their horrible torments.
Therefore we detest and reject the error of the Sadducees, who deny that there are any spirits and angels; and also the error of the Manichees, who say that the devils were not created, but have their origin of themselves, and that without having become corrupted, they are wicked by their own nature.
第十三条 论神的护理
我们相信这位良善的神，在祂创造了万物之后，并没有弃之不顾，或把它们交给命运或机遇1，而是照祂神圣的旨意支配和治理它们，以至于若没有神的许可，世界上断不可能发生任何的事情2。然而神并不是罪恶的创造者，因此神既不需要为之承担责任，也不能受控告3。因为祂的能力和良善是极大且不可测度的，甚至当魔鬼和恶人在行不义时，神仍以祂最完美和公义的方式，命定并施行祂的作为4。
至于祂的奇妙作为是超乎人所能理解的，我们不会去好奇地追问我们理解限度之外的事情。乃是以极大的谦卑和敬畏之心去仰慕神公义的判断，因这些是对我们隐藏的5，我们且要以自己是基督的门徒为满足，单单学习神在圣经里所教训我们的事，不要逾越这些界限6。
神的护理教义给予了我们无以言表的安慰，由此我们得知，没有任何事临到我们是出于偶然的，乃是出于仁慈的天父安排。祂以慈父般的关怀看顾我们，以祂的权能保守一切受造物，若没有我们天父的旨意，没有一根头发会掉下来（我们的头发都被数算过），也没有一只麻雀会掉在地上。我们相信这一切，因为我们知道祂抑制那恶者和我们一切的仇敌，若没有祂的许可和旨意7，他们断不能伤害到我们。
所以，我们拒绝伊壁鸠鲁派的该受咒诅的错谬观点，他们说神什么都不管，而是将一切置任于机遇当中。
1.约 5:17; 来1:3.
2.诗115:3; 箴16:1, 9, 33; 箴21:1; 弗1:11, 12; 雅4:13-15.
3.雅1:13; 约壹2:16.
4.伯1:21; 赛10:5; 赛45:7; 摩3:6; 徒2:23; 徒4:27, 28.
5.王上22:19-23; 罗1:28; 帖后2:11.
6.申29:29; 林前 4:6.
7.创45:8; 创50:20; 撒下16:10; 罗8:28, 38, 39.
英文对照：We believe that this good God, after He had created all things, did not abandon them or give them up to fortune or chance, but that according to His holy will He so rules and governs them that in this world nothing happens without His direction. Yet God is not the Author of the sins which are committed nor can He be charged with them. For His power and goodness are so great and beyond understanding that He ordains and executes His work in the most excellent and just manner, even when devils and wicked men act unjustly. And as to His actions surpassing human understanding, we will not curiously inquire farther than our capacity allows us. But with the greatest humility and reverence we adore the just judgments of God, which are hidden from us, and we content ourselves that we are pupils of Christ, who have only to learn those things which He teaches us in His Word, without transgressing these limits.
This doctrine gives us unspeakable consolation, for we learn thereby that nothing can happen to us by chance, but only by the direction of our gracious heavenly Father. He watches over us with fatherly care, keeping all creatures so under His power that not one hair of our head – for they are all numbered – nor one sparrow can fall to the ground without the will of our Father. In this we trust, because we know that He holds in check the devil and all our enemies so that they cannot hurt us without His permission and will.
We therefore reject the damnable error of the Epicureans, who say that God does not concern Himself with anything but leaves all things to chance.
第十四条 论人的受造与堕落，以及人无力行真善
我们相信神用地上的尘土造人1，且按照祂自己的形像和样式造人，就是良善，公义和圣洁2。那时，人在凡事上都能够合乎神的旨意。但是，当人处在崇高的地位时，他既不感恩也不看重自己的尊荣，反而听从魔鬼的话，放任自己去犯罪，因而遭致了死亡和咒诅3。他干犯了从神领受的生命的律法，因犯罪而与神远离，就是远离了那赐生命的神；于是他的本性完全堕落败坏。因这一切，他使自己的肉体和灵魂都受到了死亡的刑罚4。
由于人变得邪恶和乖僻，在一切所行之事上的败坏，他就失去了一切从神而领受的美好恩赐5。他只残存了一小部分痕迹，而这足以使人对罪恶无可推诿6。因为在我们里面的光已经变为黑暗7，正如圣经所教导我们的，“光照在黑暗中，黑暗却不接受光” （约1:5）；使徒约翰在此称人为黑暗的。
因此，我们拒绝一切与圣经相悖的关于人的自由意志说法，因为人已经成为罪的奴仆，若不是从天上所赐的，人就不能得什么。基督既说：“若不是差我来的父吸引人，就没有能到我这里来的”，谁还敢自夸说自己能行任何的善呢？当人明白“体贴肉体的，就是与神为仇”，他还能为自己的意志洋洋得意吗？“属血气的人不领会神圣灵的事”，那么他的知识还值得一提吗？简而言之，当一个人意识到“并不是我们自己能承担什么事，我们所能承担的，乃是出于神”（林后3:5），谁还敢向神强嘴呢？因此使徒说的是千真万确的：“你们立志行事，都是神在你们心里运行，为要成就他的美意”。因为若不是出于基督，没有人的悟性或意志能与神的旨意相符合；正如基督所教导我们的，“离了我，你们就不能作什么”（约15:5）。
1.创2:7; 创3:19; 传12:7.
2.创1:26, 27; 弗4:24; 西3:10.
3.创3:16-19; 罗5:12.
4.创2:17; 弗2:1; 弗4:18.
5.诗94:11; 罗3:10; 罗8:6.
6.罗1:20, 21.
7.弗5:8.
英文对照：We believe that God created man of dust from the ground and He made and formed him after His own image and likeness, good, righteous, and holy. His will could conform to the will of God in every respect. But, when man was in this high position, he did not appreciate it nor did he value his excellency. He gave ear to the words of the devil and wilfully subjected himself to sin and consequently to death and the curse. For he transgressed the commandment of life which he had received; by his sin he broke away from God, who was his true life; he corrupted his whole nature. By all this he made himself liable to physical and spiritual death.
Since man became wicked and perverse, corrupt in all his ways, he has lost all his excellent gifts which he had once received from God. He has nothing left but some small traces, which are sufficient to make man inexcusable. For whatever light is in us has changed into darkness, as Scripture teaches us, The light shines in the darkness, and the darkness has not overcome it; where the apostle John calls mankind darkness.
Therefore we reject all teaching contrary to this concerning the free will of man, since man is but a slave to sin and no one can receive anything except what is given him from heaven. For who dares to boast that he of himself can do any good, when Christ says: No one can come to Me unless the Father who sent Me draws him* Who will glory in his own will, when he understands that the mind that is set on the flesh is hostile to God* Who can speak of his knowledge, since the unspiritual man does not receive the gifts of the Spirit of God* In short, who dares to claim anything, when he realizes that we are not competent of ourselves to claim anything as coming from us, but that our competence is from God* Therefore what the apostle says must justly remain sure and firm: God is at work in you both to will and to work for His good pleasure. For there is no understanding nor will conformable to the understanding and will of God unless Christ has brought it about; as He teaches us: Apart from Me you can do nothing.
第十五条 论原罪
我们相信由于亚当的悖逆，原罪已遍布全人类 1 。它是一种人性的全然败坏 2 和遗传的罪恶，它还具有遗传性，因而所有人都受其污染，甚至母腹中的婴孩 3 也不例外。它是人各样罪恶的根源。因此，在神的眼中，原罪是如此邪恶和可憎的，足以使全人类被定罪 4 。原罪即使藉着洗礼也不能根除或终止 5 ，因为罪是从悲惨的源头而不断涌出的。尽管如此，原罪并不因为归算给神的儿女，而使他们被定罪，反而是藉着祂的恩典与怜悯赦免了他们 6 。这并不意味着信徒可以安逸于他们的罪恶之中，而是这种败坏的意识可以使他们时常叹息，急切渴求脱离这取死的身体。就此而言，我们拒绝伯拉纠派的错谬，他们说罪仅仅是模仿而来的。
1.罗5:12-14, 19.
2.罗3:10.
3.伯14:4; 诗51:5; 约3:6.
4.弗2:3.
5.罗7:18, 19.
6.弗2:4, 5.
英文对照：We believe that, when the entire offspring of Adam plunged into perdition and ruin by the transgression of the first man, God manifested Himself to be as He is: merciful and just. Merciful, in rescuing and saving from this perdition those whom in His eternal and unchangeable counsel He has elected in Jesus Christ our Lord by His pure goodness, without any consideration of their works. Just, in leaving the others in the fall and perdition into which they have plunged themselves.
第十六条 论神的拣选
我们相信，当亚当的所有后裔因始祖的犯罪而堕落和灭亡时1，神就彰显自己是慈爱和公义的，因祂本是如此。就慈爱来说，神以祂纯全的美善，按着祂永恒不变的旨意2，拯救并保守在我们主耶稣基督3所拣选4的人脱离永远的灭亡，而不是出于他们的行为5；就公义来说，神弃绝其余的人在他们所陷入的堕落与灭亡之中6。
1.罗3:12.
2.玛1:2, 3; 罗 9:11-13; 提后 1:9; 多3:4, 5.
3.约6:37, 44; 约10:29; 约17:2, 9, 12; 约18:9.
4.约15:16, 19; 罗8:29; 弗1:4, 5.
5.撒上12:22; 诗65:4; 徒13:48; 罗9:16; 罗11:5; 多1:1.
6.罗9:19-22; 彼前2:8.
英文对照：We believe that, when the entire offspring of Adam plunged into perdition and ruin by the transgression of the first man, God manifested Himself to be as He is: merciful and just. Merciful, in rescuing and saving from this perdition those whom in His eternal and unchangeable counsel He has elected in Jesus Christ our Lord by His pure goodness, without any consideration of their works. Just, in leaving the others in the fall and perdition into which they have plunged themselves.
第十七条 论对堕落之人的拯救
我们相信，当神看到人陷入肉体和灵性的死亡，并处于完全悲惨的光景的时候，我们恩慈的神以祂不可测透的智慧和良善来寻找因战兢而逃避神面的人1。祂以应许安慰人，这应许就是祂要赐下祂的儿子，为女子所生，要伤蛇的头2，并使人得褔3。
1.创3:8.
2.创3:15
3.创22:18; 赛7:14; 约1:14; 约5:46; 约7:42; 徒13:32, 33; 罗1:2, 3; 加3:16; 提后2:8; 来7:14.
英文对照：We believe that, when He saw that man had thus plunged himself into physical and spiritual death and made himself completely miserable, our gracious God in His marvellous wisdom and goodness set out to seek man when he trembling fled from Him. He comforted him with the promise that He would give him His Son, born of woman, to bruise the head of the serpent and to make man blessed.
第十八条 论耶稣基督的道成肉身
因此，我们承认，神成就了藉着众先知的口赐给列祖的应许1，在祂预定的时间里2，就差遣祂的永恒独生爱子进入世界，“取了奴仆的形像，成为人的样式”来到世上。祂取了真实的人性及其诸般的软弱3，但是没有罪4，因为祂是藉着圣灵的大能，在蒙褔的童贞女马利亚的腹中成孕的，而不是按着人的常例而生5。为了可以成为真正的人，祂不但具有人性的身体，也有真实的灵魂。既然人的灵魂和肉体都失丧了，那么祂就必须取真实的身体和灵魂来拯救这两者。
异端重洗派否认基督从祂的母亲取了真实的肉身。我们恰与之相反，我们承认基督同有儿女的血肉之体。祂是大卫的后裔；按人性说，祂是大卫后裔生的；在童贞女马利亚腹中成孕；为女子所生；是大卫的苗裔；从耶西发出的一条；从犹大支派而出；按肉体说，是从犹太人出来的（罗9:5）；既是亚伯拉罕的后裔6，因为祂是亚伯拉罕的苗裔所生。因此，祂在凡事上与祂的弟兄相同，只是没有罪。所以，祂实在是我们的以马内利，那就是，神与我们同在。
1.创26:4; 撒下7:12-16; 诗132:11; 路1:55; 徒13:23.
2.加4:4.
3.提前2:5; 提前3:16; 来2:14.
4.林后5:21; 来7:26; 彼前2:22.
5.太1:18; 路1:35.
6.加3:16
英文对照：We confess, therefore, that God has fulfilled the promise He made to the fathers by the mouth of His holy prophets when, at the time appointed by Him, He sent into the world His own only-begotten and eternal son, who took the form of a servant and was born in the likeness of men. He truly assumed a real human nature with all its infirmities, without sin, for He was conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit and not by the act of a man. He not only assumed human nature as to the body, but also a true human soul, in order that He might be a real man. For since the soul was lost as well as the body, it was necessary that He should assume both to save both.
Contrary to the heresy of the Anabaptists, who deny that Christ assumed human flesh of His mother, we therefore confess that Christ partook of the flesh and blood of the children.
He is a fruit of the loins of David;born of the seed of David according to the flesh;a fruit of the womb of the virgin Mary;born of woman;a branch of David;a shoot from the stump of Jesse;sprung from the tribe of Judah;descended from the Jews according to the flesh;of the seed of Abraham, since the Son was concerned with the descendants of Abraham. Therefore He had to be made like His brethren in every respect, yet without sin.In this way He is in truth our Immanuel, that is, God with us.
第十九条 论基督位格中神人二性
我们相信，因着圣灵感孕，圣子的位格与祂的人性是不可分离，联合在一起的 1。因此，并不是有两位圣子，圣子也不具有两个位格，乃是神人两性联合一个位格中。这二性各有其独特的属性：祂的神性总是非受造，无生之始，无命之终，充满天地 2；祂的人性并未失去其特性，有生之始，仍属受造，是有限的，具有真实肉体的一切属性 3。藉着复活，祂虽然拥有了不朽的人性，但祂并未改变其人性的真实性 4，因为我们的救赎和复活要取决于祂肉身真实性的成全 5。
因而，祂的神人二性是如此紧密地联合于一个位格之中，以至于此二性都没有因基督的受死而分离开。因此，当祂死时交付在父神手里的，是从祂身体分离出来的真实的人的灵魂 6。其间，祂的神性始终与人性联合在一起，甚至在祂躺在坟墓里的时候也不例外 7。祂的神性始终在祂里面，正如在孩童时期，其神性虽暂时没有显明出来，但也一直在祂里面一样。
为此，我们宣告基督是真神，亦是真人：祂是真神，为要藉着祂的大能胜过死亡；祂是真人，才能因祂肉体的软弱替我们而死。
1.约1:14; 约10:30; 罗9:5; 腓2:6, 7.
2.太28:20.
3.提前2:5.
4.太26:11; 路24:39; 约20:25; 徒1:3, 11; 徒3:21; 来2:9.
5.林前 15:21; 腓3:21.
6.太27:50.
7.罗1:4.
英文对照：We believe that by this conception the person of the Son of God is inseparably united and joined with the human nature, so that there are not two sons of God, nor two persons, but two natures united in one single person. Each nature retains its own distinct properties: His divine nature has always remained uncreated, without beginning of days or end of life, filling heaven and earth. His human nature has not lost its properties; it has beginning of days and remains created. It is finite and retains all the properties of a true body. Even though, by His resurrection, He has given immortality to His human nature, He has not changed its reality, since our salvation and resurrection also depend on the reality of His body.
However, these two natures are so closely united in one person that they were not even separated by His death. Therefore, what He, when dying, committed into the hands of His Father was a real human spirit that departed from His body. Meanwhile His divinity always remained united with His human nature, even when He was lying in the grave. And the divine nature always remained in Him just as it was in Him when He was a little child, even though it did not manifest itself as such for a little while.
For this reason we profess Him to be true God and true man: true God in order to conquer death by His power; and true man that He might die for us according to the infirmity of His flesh.
第二十条 论神在基督里的公义与慈爱
我们相信完全慈爱与公义的神差遣祂的儿子取了我们行悖逆的人性 1，为了在人性中完成救赎；并以极其痛苦和死亡2的方式来担当罪的惩罚。当神将我们的罪孽加在其爱子身上的时候3，祂因此就在他儿子身上彰显了公义，同时也将祂的良善与慈爱倾倒在我们这些有罪和配受咒诅的人身上。出于完全的爱，祂赐下独生子替我们而死，神又叫祂复活，为使我们得称为义4，我们可以藉着祂获得不朽和永生。
1.罗8:3.
2.来2:14.
3.罗3:25-26; 罗8:32.
4.罗4:25.
英文对照：We believe that God, who is perfectly merciful and just, sent His Son to assume that nature in which disobedience had been committed, to make satisfaction in that same nature; and to bear the punishment of sin by His most bitter passion and death. God therefore manifested His justice against His Son when He laid our iniquity on Him, and poured out His goodness and mercy on us, who were guilty and worthy of damnation. Out of a most perfect love He gave His Son to die for us and He raised Him for our justification that through Him we might obtain immortality and life eternal.
第二十一条 论我们的大祭司基督的救赎
我们相信，耶稣基督按神所起的誓，照着麦基洗德的等次被立为永远的大祭司1。正如众先知所预言的2，祂代替我们，甘愿被挂在十架上，在父神面前献上自己，藉着祂完全的救赎，平息了神的忿怒3，祂流出的宝血洁净了我们的罪4。因为经上记着说，祂为我们的过犯受害，为我们的罪孽压伤。因祂受的刑罚，我们得平安；因祂受的鞭伤，我们得医治5。祂如羊羔被牵到宰杀之地。祂也被列在罪犯之中6，虽然彼拉多早先声明祂是无辜的，但祂仍被本丢·彼拉多定为有罪7。祂没有抢夺，却要去偿还（诗69:4）。祂的死是以义代替我们的不义8。祂身体和灵魂受苦，是因我们的罪而受到可怕的刑罚。祂汗珠如大血点，滴在地上。最后，祂大声喊着说：“我的神，我的神，你为什么离弃我？”。祂所忍受的这一切，为的是我们罪得赦免9。
因此，我们应当用保罗的话说：“我们不知道别的，只知道耶稣基督并他钉十字架”。 我们“也将万事当作有损的，因我以认识我主基督耶稣为至宝” （腓3:8）。因祂所受的鞭伤，我们便得了安慰，藉着基督一次献上为祭，信徒就永远得以完全10，并不需要去寻求或发明与神和好的其他途径。这也就是为什么天使称祂为耶稣，即救赎主的缘故，因祂要将祂的百姓从他们的罪里拯救出来11。
1.诗 110:4; 来 7:15-17.
2.路24:25-27; 罗3:21; 林前15:3.
3.罗4:25; 罗5:8-9; 罗8:32; 加3:13; 西2:14; 来 2:9, 17; 来 9:11-15.
4.徒2:23; 腓2:8; 提前1:15; 来 9:22; 彼前1:18-19; 约壹1:7; 启7:14.
5.彼前2:24.
6.可15:28.
7.约18:38.
8.罗5:6.
9.诗22:15.
10.来7:26-28; 来 9:24-28.
11.路1:31; 徒4:12.
英文对照：We believe that Jesus Christ was confirmed by an oath to be a High Priest for ever, after the order of Melchizedek. He presented Himself in our place before His Father, appeasing God‘s wrath by His full satisfaction, offering Himself on the tree of the cross, where He poured out His precious blood to purge away our sins, as the prophets had foretold. For it is written, Upon Him was the chastisement that made us whole and with His stripes we are healed. Like a lamb He was led to the slaughter. He was numbered with the transgressors, and condemned as a criminal by Pontius Pilate, though he had first declared Him innocent. He restored what He had not stolen. He died as the righteous for the unrighteous. He suffered in body and soul, feeling the horrible punishment caused by our sins, and His sweat became like great drops of blood falling down upon the ground. Finally, He exclaimed, My God, My God, why hast Thou forsaken Me* All this He endured for the forgiveness of our sins.
Therefore we justly say, with Paul, that we know nothing except Jesus Christ and Him crucified. We count everything as loss because of the surpassing worth of knowing Jesus our Lord. We find comfort in His wounds and have no need to seek or invent any other means of reconciliation with God than this only sacrifice, once offered, by which the believers are perfected for all times. This is also the reason why the angel of God called Him Jesus, that is, Saviour, because He would save His people from their sins.
第二十二条 论在基督里的以信称义
我们相信，为了我们可以得着这伟大奥秘的真知识，圣灵在我们的心中生发真实的信心1。这信心使我们接受耶稣基督和祂一切的功劳，认祂作我们的救主，并在祂之外别无所求2。因为下列有件事情是重要的，除非我们对于救恩所必须的一切不是在基督里，否则，凡藉着信心在基督里的就必得着完全的救恩3。因此，声称基督的救赎是不完全的，在祂之外还需要一些别的东西，就是一种可怕的亵渎；因为这样的论调就等于在说基督仅是半个救主。
所以我们当用保罗的话说：“人称义是因着信，不在乎遵行律法”4。然而，严格来说，这不是指信心本身使我们称义5，因为信心仅仅是工具，我们藉着信心接受基督为我们的义；基督将自己的一切功劳及祂已为我们作成的一切圣工都归给了我们6。所以，耶稣基督是我们的义，并且信心是将我们与祂连接在团契中得着一切福益的工具。当我们得着基督恩惠时，我们的罪就足以得到赦免了。
1.约16:14; 林前2:12; 弗1:17-18.
2.约14:6; 徒4:12; 加2:21.
3.诗32:1; 太1:21; 路1:77; 徒13:38, 39; 罗8:1.
4.罗3:19-4:8; 罗10:4-11; 加2:16; 腓3:9; 多3:5.
5.林前4:7.
6.耶23:6; 太20:28; 罗8:33; 林前1:30-31; 林后5:21; 约壹4:10.
英文对照：We believe that, in order that we may obtain the true knowledge of this great mystery, the Holy Spirit kindles in our hearts a true faith. This faith embraces Jesus Christ with all His merits, makes Him our own, and does not seek anything besides Him. For it must necessarily follow, either that all we need for our salvation is not in Jesus Christ or, if it is all in Him, that one who has Jesus Christ through faith, has complete salvation. It is, therefore, a terrible blasphemy to assert that Christ is not sufficient, but that something else is needed besides Him; for the conclusion would then be that Christ is only half a Saviour.
Therefore we rightly say with Paul that we are justified by faith alone, or by faith apart from works of law. Meanwhile, strictly speaking, we do not mean that faith as such justifies us, for faith is only the instrument by which we embrace Christ our righteousness; He imputes to us all His merits and as many holy works as He has done for us and in our place. Therefore Jesus Christ is our righteousness, and faith is the instrument that keeps us with Him in the communion of all His benefits. When those benefits have become ours, they are more than sufficient to acquit us of our sins.
第二十三条 论称义
我们相信，我们的福分在于因基督的缘故罪得赦免，得以在神的面前被称为义1，正如大卫和使徒保罗所教导我们的。他们教导说，那在行为以外蒙神称为义的人是有福的。保罗还说我们是“蒙神的恩典，因基督耶稣的救赎，就白白地称义”2。
所以，我们始终持守这样的稳固根基，将一切的荣耀都归于神3，在神的面前谦卑自己，承认自己不过是罪人。我们不会以自己或自己的行为自夸4，而是惟独信靠基督在十字架上所成就的顺服5；当我们信靠祂时，祂的义就成为我们的义6。 这足以遮盖我们的一切罪孽，使我们有信心亲近神，内心的害怕、恐惧和战兢得以自由，因此，我们不再像始祖亚当那样战兢躲藏，用无花果树的叶子遮盖自己7。的确如此，如果我们要依靠自己或其他任何受造之物（哪怕是微乎其微的依靠）来到神面前，（灾祸就必临到我们！）我们就灭亡了8。因此，我们每个人都应当像大卫一样祷告：“求你不要审问仆人，因为在你面前，凡活着的人没有一个是义的”。
1. 约壹2:1.
2. 林后5:18, 19; 弗2:8; 提前2:6.
3. 诗115:1; 启7:10-12.
4. 林前4:4; 雅2:10.
5. 徒4:12; 来 10:20.
6. 罗4:23-25.
7. 创3:7; 番3:11; 来 4:16; 约壹4:17-19.
8. 路16:15; 腓3:4-9.
英文对照：We believe that our blessedness lies in the forgiveness of our sins for Jesus Christ‘s sake and that there our righteousness before God consists, as David and teach us. They pronounce a blessing upon the man to whom God reckons righteousness apart from works. The apostle also says that we are justified by His grace as a gift, through the redemption which is in Christ Jesus.
Therefore we always hold to this firm foundation. We give all the glory to God, humble ourselves before Him, and acknowledge ourselves to be what we are. We do not claim anything for ourselves or our merits, but rely and rest on the only obedience of Jesus Christ crucified; His obedience is ours when we believe in Him.
This is sufficient to cover all our iniquities and to give us confidence in drawing near to God, freeing our conscience of fear, terror, and dread, so that we do not follow the example of our first father, Adam, who trembling tried to hide and covered himself with fig leaves. For indeed, if we had to appear before God, relying – be it ever so little – on ourselves or some other creature, (woe be to us!) we would be consumed. Therefore everyone must say with David, O Lord, enter not into judgment with Thy servant, for no man living is righteous before Thee.
第二十四条 论人的成圣与善行
我们相信，真实的信心是藉着聆听神的真道和圣灵在人里面运行的工作1，使人重生而来的，并且使他成为新造的人2，过着新的生活，又救赎他脱离罪恶的捆绑3。因此，如果说使人称义的信心让人对良善、圣洁的生活漠不关心4，那简直是无稽之谈。恰好相反的是，若没有此信心，人就不可能出于爱神而行善5，其所行的不过是出于自爱自义，或是因惧怕神的刑罚而已。因此，这圣洁的信心不可能不在人里面殷勤作工，因为我们所说的不是一个虚假的信心，而是圣经所称为“使人生发仁爱的信心”。这信心促使人按神在圣经中所吩咐的去行善。这些善行是由信心的善根而发出的，又藉着神的恩典使之成为圣洁，所以在神眼中是好的，是蒙悦纳的。然而，这些善行不能算作我们被称为义的缘由，因为在我们还未行任何善事之前，我们就藉着信心在基督里被称为义6。若不然，善行就不能被称为善行，就像惟有好树才能结好果子一样7。
因此，我们行善并不是为了赚取功劳，因为我们毫无功劳可言。我们行善是因我们受了神的恩惠，而非神受了我们的恩惠8，因为“我们立志行事，都是神在我们心里运行，为要成就他的美意”。让我们谨记圣经的话语，“这样，你们作完了一切所吩咐的，只当说，我们是无用的仆人，所作的本是我们应份作的。” 同时，我们不否认神奖赏我们的善行9，但那完全是出于祂的恩赐。
此外，即使我们行善，我们也不能以此作为我们得救的基础。因为不被肉体玷污、不受刑罚的事我们一件也行不出来10。即使我们能行善，那也有罪的玷污，足以被神弃绝11。如果我们不仰赖救主受苦和受死所成就的功劳，我们软弱的良心就会不停地受折磨，我们就始终在疑惑中摇摆不定12。
1.徒16:14; 罗10:17; 林前12:3.
2.结 36:26, 27; 约1:12, 13; 约3:5; 弗2:4-6; 多3:5; 彼前1:23.
3.约5:24; 约8:36; 罗6:4-6; 约壹3:9.
4.加5:22; 多2:12.
5.约15:5; 罗14:23; 提前1:5; 来 11:4, 6.
6.罗4:5. 7.太7:17. 8.林前1:30-31; 林前4:7; 弗2:10.
9.罗2:6, 7; 林前3:14; 约贰8; 启2:23.
10.罗7:21.
11.雅2:10.
12.哈 2:4; 太11:28; 罗10:11.
英文对照：We believe that this true faith, worked in man by the hearing of God‘s Word and by the operation of the Holy Spirit, regenerates him and makes him a new man. It makes him live a new life and frees him from the slavery of sin. Therefore it is not true that this justifying faith makes man indifferent to living a good and holy life. On the contrary, without it no one would ever do anything out of love for God, but only out of self-love or fear of being condemned. It is therefore impossible for this holy faith to be inactive in man, for we do not speak of an empty faith but of what Scripture calls faith working through love. This faith induces man to apply himself to those works which God has commanded in His Word. These works, proceeding from the good root of faith, are good and acceptable in the sight of God, since they are all sanctified by His grace.
Nevertheless, they do not count toward our justification. For through faith in Christ we are justified, even before we do any good works. Otherwise they could not be good any more than the fruit of a tree can be good unless the tree itself is good.
Therefore we do good works, but not for merit. For what could we merit* We are indebted to God, rather than He to us, for the good works we do, since it is He who is at work in us, both to will and to work for His good pleasure. Let us keep in mind what is written: So you also, when you have done all that is commanded you, say, “We are unworthy servants; we have only done what was our duty.” Meanwhile we do not deny that God rewards good works, but it is by His grace that He crowns His gifts.
Furthermore, although we do good works, we do not base our salvation on them. We cannot do a single work that is not defiled by our flesh and does not deserve punishment. Even if we could show one good work, the remembrance of one sin is enough to make God reject it. We would then always be in doubt, tossed to and fro without any certainty, and our poor consciences would be constantly tormented, if they did not rely on the merit of the death and passion of our Saviour.
第二十五条 论基督对律法的成全
我们相信律法的礼仪和象征随着基督的来到而废止，并且所有的预表已经实现1，因此在基督徒当中礼仪律应当被废除。然而，为了我们的益处，其真理与实质保存在耶稣基督里了，礼仪律的预表已在基督里成全了2。
同时，我们仍然使用律法和先知的见证，不仅为了在福音的真理上坚固我们，也为了神的旨意和祂的荣耀，吩咐我们在生活中，凡事上荣耀神3。
1.太27:51; 罗10:4; 来 9:9-10.
2.太5:17; 加3:24; 西2:17.
3.罗13:8-10; 罗15:4; 彼后1:19; 彼后3:2.
英文对照：We believe that the ceremonies and symbols of the law have ceased with the coming of Christ, and that all shadows have been fulfilled, so that the use of them ought to be abolished among Christians. Yet their truth and substance remain for us in Jesus Christ, in whom they have been fulfilled.
In the meantime we still use the testimonies taken from the law and the prophets, both to confirm us in the doctrine of the gospel and to order our life in all honour, according to God‘s will and to His glory.
第二十六条 论基督的代求
我们相信，除了藉着惟一的中保1和代求者，就是公义的耶稣基督之外2，没有其他途径可以让人来到神的面前。为此目的，祂降世为人，神性与人性联合在一个位格中，使我们不至与神隔绝，而是藉着祂得以亲近威严的神3。同时，圣父所命定的神人之间的这位中保，不能使我们因祂的威严而惧怕，以至于我们照自己的喜好另寻一位中保。天上地下，没有谁会像耶稣基督那样爱我们4。他本有神的样式，反倒虚己，取了奴仆的形像，成为人的样式（腓2:6-7），凡事与他的弟兄相同（来2:17）。我们若另寻一位中保，有谁会比祂更爱我们呢？甚至当我们还作祂仇敌的时候，祂就为我们舍命（罗5:8,10）；如果我们要寻找一位有权能者，有谁能胜过祂呢？祂坐在天父的右边5，并有天上地下一切的权柄。何况，有谁的代求能比神独生爱子的更蒙神垂听呢6？
因此，尊荣圣徒为中保的习俗不是在尊荣圣徒，反而是羞辱他们，是纯属不信的行为，是圣徒未曾作过或要求他人作过的行为。事实上，从他们的作品中看出，他们照自己的本分始终拒绝接受这样的尊荣7。在此，我们不应有自己不配向神祷告的想法，因为我们献上祷告本不是出于自己，乃是单单因耶稣基督的美德与功劳8，因为藉着信，祂的义成了我们的义9。
所以，为了更好地除去我们这种愚拙的惧怕，或更确切地说是不信，希伯来书作者告诉我们，“耶稣基督凡事与他的弟兄相同，为要在神的事上成为慈悲忠信的大祭司，为百姓的罪献上挽回祭。他自己既然被试探而受苦，就能搭救被试探的人”。为了激励我们亲近祂，使徒又说：“我们既有一位已经升入高天尊荣的大祭司，就是神的儿子耶稣，便当持定所承认的道。因我们的大祭司并非不能体恤我们的软弱，他也曾凡事受过试探，与我们一样；只是他没有犯罪。所以我们只管坦然无惧地来到施恩的宝座前，为要得怜恤，蒙恩惠，作随时的帮助” （来4:14-16）10。信上还说：“弟兄们，我们既因耶稣的血得以坦然进入至圣所……就当存着诚心和充足的信心来到神面前”（来10:19,22）。此外，基督既是永远长存的，祂祭司职任就长久不更换。凡靠着祂进入到神面前的人，祂都能拯救到底，因为祂是长远活着，替他们祈求11。我们还需要什么呢？基督自己说：“我就是道路、真理、生命，若不藉着我，没有人能到父那里去”（约14:6）。神既喜悦赐下祂的儿子作我们的中保，我们为何还要寻找另一位中保呢？让我们不要离弃基督中保或寻求第二中保，更何况我们不可能找到，因为当神赐下中保时，祂熟知我们都是罪人。
总之，照着基督的吩咐和所教导我们的主祷文，我们要奉我们的惟一中保基督之名12，求告天上的父13。我们确信奉靠基督的名向天父所求，就必能得着14。
1.提前2:5
2.约壹2:1.
3.弗3:12.
4.太11:28; 约15:13; 弗3:19; 约壹4:10.
5.来1:3; 来8:1.
6.太3:17; 约11:42; 弗1:6.
7.徒10:26; 徒14:15.
8.耶17:5, 7; 徒4:12.
9.林前1:30.
10.约10:9; 弗2:18; 来9:24.
11.罗8:34.
12.来13:15.
13.太6:9-13; 路11:2-4.
14.约14:13.
英文对照：We believe that we have no access to God except through the only Mediator and Advocate Jesus Christ the righteous. For this purpose He became man, uniting together the divine and human nature, that we men might not be barred from but have access to the divine majesty. This Mediator, however, whom the Father has ordained between Himself and us, should not frighten us by His greatness, so that we look for another according to our fancy.
There is no creature in heaven or on earth who loves us more than Jesus Christ. Though He was in the form of God, He emptied Himself, taking the form of man and of a servant for us, and was made like His brethren in every respect. If, therefore, we had to look for another intercessor, could we find one who loves us more than He who laid down His life for us, even while we were His enemies* If we had to look for one who has authority and power, who has more than He who is seated at the right hand of the Father and who has all authority in heaven and on earth* Moreover, who will be heard more readily than God‘s own well-beloved Son*
Therefore it was pure lack of trust which introduced the custom of dishonouring the saints rather than honouring them, doing what they themselves never did nor required. On the contrary, they constantly rejected such honour according to their duty, as appears from their writings. Here one ought not to bring in our unworthiness, for it is not a question of offering our prayers on the basis of our own worthiness, but only on the basis of the excellence and worthiness of Jesus Christ, whose righteousness is ours by faith.
Therefore with good reason, to take away from us this foolish fear or rather distrust, the author of Hebrews says to us that Jesus Christ was made like His brethren in every respect, so that He might become a merciful and faithful High Priest in the service of God, to make expiation for the sins of the people. For because He Himself has suffered and been tempted, He is able to help those who are tempted. Further, to encourage us more to go to Him, he says: Since then we have a great High Priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a High Priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
The same letter says: Therefore brethren, since we have confidence to enter the sanctuary by the blood of Jesus . . . let us draw near with a true heart in full assurance of faith, etc. Also, Christ holds His priesthood permanently, because He continues forever. Consequently He is able for all time to save those who draw near to God through Him, since He always lives to make intercession for them. What more is needed* Christ Himself says: I am the way, and the truth, and the life; no one comes to the Father, but by Me. Why should we look for another advocate* It has pleased God to give us His Son as our Advocate. Let us then not leave Him for another, or even look for another, without ever finding one. For when God gave Him to us, He knew very well that we were sinners.
In conclusion, according to the command of Christ, we call upon the heavenly Father through Christ our only Mediator, as we are taught in the Lord‘s prayer. We rest assured that we shall obtain all we ask of the Father in His Name.
第二十七条 论圣而公之教会
我们相信并宣告一个圣而公之教会或普世的教会1，是圣洁的会众和真基督徒的聚集2，他们都因基督的宝血得了洁净，又藉着圣灵成圣受了印记3，盼望在基督里得着完全地救赎4。
教会从世界的起初就存在并直到世界的末了，因为基督这永远的君王不可能没有百姓5。虽然有时教会看似非常渺小或在人的眼中像要绝迹6，但是神会一直保守这圣教会抵挡世界狂潮的吞噬7。就是在亚哈统治时期，神还为自己保守了七千未曾向巴力屈膝的百姓8。
此外，圣而公之教会并不受制局限于某一特定的地方或某些人，而是遍布全世界9。不管怎样，圣而公之教会是藉着信心的能力，因同一位圣灵，以心灵和意志联合10。
1.创22:18; 赛49:6; 弗2:17-19.
2.诗111:1; 约10:14, 16; 弗4:3-6; 来12:22, 23.
3.弗1:13; 弗4:30.
4.珥 2:32; 徒2:21.
5.撒下7:16; 诗89:36; 诗110:4; 太28:18, 20; 路1:32.
6.赛1:9; 彼前3:20; 启11:7.
7.诗46:5; 太16:18.
8.王上19:18; 罗11:4.
9.太23:8; 约4:21-23; 罗10:12-13.
10.诗119:63; 徒4:32; 弗4:4.
英文对照：We believe and profess one catholic or universal Church, which is a holy congregation and assembly of the true Christian believers, who expect their entire salvation in Jesus Christ, are washed by His blood, and are sanctified and sealed by the Holy Spirit.
This Church has existed from the beginning of the world and will be to the end, for Christ is an eternal King who cannot be without subjects. This holy Church is preserved by God against the fury of the whole world, although for a while it may look very small and as extinct in the eyes of man. Thus during the perilous reign of Ahab, the Lord kept for Himself seven thousand persons who had not bowed their knees to Baal.
Moreover, this holy Church is not confined or limited to one particular place or to certain persons, but is spread and dispersed throughout the entire world. However, it is joined and united with heart and will, in one and the same Spirit, by the power of faith.
第二十八条 论加入真教会的本分
我们相信，既然此圣教会是得救之人的聚集，并且在她之外无救恩 1，那么就没有人可以将自己置身于教会之外而孤立地生活，无论他的身份或地位如何。相反，每一位信徒都必须加入教会并与之联合 2，维护教会的合一。他们必须顺服于教会的教导和纪律 3，背负耶稣基督的轭 4，并且基督的众肢体 5应当按着神所赐给他们的恩赐，服事弟兄姊妹，彼此造就 6。
为了更有效地遵守这一切，所有的信徒有责任依照神的话语，从那些不属于教会的人中分别为圣 7，同时加入神所设立的教会 8。即使有执政者掌权者法令的反对，或是受到由此而来的死亡和肉体刑罚，他们也应当加入神的教会 9。
因此，凡是离弃教会或不加入教会的人就是与神的命令背道而驰。
1.太16:18, 19; 徒2:47; 加4:26; 弗5:25-27; 来2:11-12; 来12:23.
2.代下30:8; 约17:21; 西3:15.
3.来13:17.
4.太11:28-30.
5.林前12:7, 27; 弗4:16.
6.弗4:12.
7.民16:23-26; 赛52:11-12; 徒2:40; 罗16:17; 启18:4.
8.诗122:1; 赛2:3; 来10:25.
9.徒4:19-20.
英文对照：We believe, since this holy assembly and congregation is the assembly of the redeemed and there is no salvation outside of it, that no one ought to withdraw from it, content to be by himself, no matter what his state or quality may be. But all and everyone are obliged to join it and unite with it, maintaining the unity of the Church. They must submit themselves to its instruction and discipline, bend their necks under the yoke of Jesus Christ, and serve the edification of the brothers and sisters, according to the talents which God has given them as members of the same body.
To observe this more effectively, it is the duty of all believers, according to the Word of God, to separate from those who do not belong to the Church and to join this assembly wherever God has established it. They should do so even though the rulers and edicts of princes were against it, and death or physical punishment might follow.
All therefore who draw away from the Church or fail to join it act contrary to the ordinance of God.
第二十九条 论真假教会的标记
我们相信，我们应该按神的话语，勤勉并非常谨慎地分辨什么是真教会。因为在当今世界，所有的宗派都声称他们自己是真教会 1。我们在此谈论的并非是那些假冒伪善者，他们在教会中和信徒混在一起，尽管他们表面上是在教会中，但他们其实是不属于教会的 2。我们在此所说的是，真教会及其交通必须与一切自称为教会却不属于真教会的各宗派分别出来。
真教会可以藉着以下的标记来辨别：她传讲纯正的福音 3；她维持圣礼的纯全施行，正如基督所设立的 4；她为纠正错谬，惩罚罪恶而执行教会纪律 5。简而言之，教会是按照神纯全的话语来治理的 6，弃绝一切与之相违背的错谬 7，并且承认耶稣基督是教会惟一的元首 8。凭此标志，真教会必定能够被人识别出来，并且我们无权从真教会中脱离。
那些属于教会的信徒可以藉着基督徒的标记被识别出来。他们信靠基督是惟一的救赎主 9，逃离罪恶并寻求公义 10，不偏左右地爱真神和他们的邻舍 11，把肉体和邪情私欲同钉十字架 12。尽管他们里面还存在很大的软弱，但是，他们会藉着圣灵，在一生的年日里与软弱争战 13。他们因主耶稣基督的宝血、受苦、受死与顺服不断向神呼求，藉着信心，在基督里面他们的罪恶已得到赦免 14。
假教会擅敢专权并且她的规章凌驾于神的话语之上，并不想要服在基督的轭下 15。她亦不按基督所吩咐的去施行圣礼，反而是随己意增添或删减神的话语。这种教会依靠人过于依靠基督，逼迫那些按着神的话语过圣洁生活的人，并且逼迫那些谴责假教会罪恶、贪婪、拜偶像的人 16。
这两种教会彼此间是很容易识别和区分的。
1.启2:9.
2.罗9:6.
3.加1:8; 提前3:15.
4.徒19:3-5; 林前11:20-29.
5.太18:15-17; 林前5:4, 5, 13; 帖后3:6, 14; 多3:10.
6.约8:47; 约17:20; 徒17:11; 弗2:20; 西1:23; 提前6:3.
7.帖前5:21; 提前6:20; 启2:6.
8.约10:14; 弗5:23; 西1:18.
9.约1:12; 约壹4:2.
10.罗6:2; 腓3:12.
11.约壹4:19-21.
12.加5:24.
13.罗7:15; 加5:17.
14.罗7:24, 25; 约壹1:7-9.
15.徒4:17, 18; 提后4:3, 4; 约贰9.
16.约16:2.
英文对照：We believe that we ought to discern diligently and very carefully from the Word of God what is the true Church, for all sects which are in the world today claim for themselves the name of Church. We are not speaking here of the hypocrites, who are mixed in the Church along with the good and yet are not part of the Church, although they are outwardly in it. We are speaking of the body and the communion of the true Church which must be distinguished from all sects that call themselves the Church.
The true Church is to be recognized by the following marks: It practises the pure preaching of the gospel. It maintains the pure administration of the sacraments as Christ instituted them. It exercises Church discipline for correcting and punishing sins. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and regarding Jesus Christ as the only Head. Hereby the true Church can certainly be known and no one has the right to separate from it.
Those who are of the Church may be recognized by the marks of Christians. They believe in Jesus Christ the only Saviour, flee from sin and pursue righteousness, love the true God and their neighbour without turning to the right or left, and crucify their flesh and its works. Although great weakness remains in them, they fight against it by the Spirit all the days of their life. They appeal constantly to the blood, suffering, death, and obedience of Jesus Christ, in whom they have forgiveness of their sins through faith in Him.
The false church assigns more authority to itself and its ordinances than to the Word of God. It does not want to submit itself to the yoke of Christ. It does not administer the sacraments as Christ commanded in His Word, but adds to them and subtracts from them as it pleases. It bases itself more on men than on Jesus Christ. It persecutes those who live holy lives according to the Word of God and who rebuke the false church for its sins, greed, and idolatries.
These two Churches are easily recognized and distinguished from each other.
第三十条 论教会的治理
我们相信，此真教会必须按照主在祂的话语中教导我们的属灵原则来治理1。教会须有牧师来传讲神的道和施行圣礼2；必须有众长老3和众执事4与牧师们一同组成教会会议5。藉此，真宗教可以得到保守；他们确保纯正教义得到传扬，那即是，作恶的人以属灵的方式被教训和处罚；同时，贫穷人和困苦人得以按着他们所需的得到帮助和安慰6。藉着这种方式，当教会按着使徒保罗教导提摩太的原则7选举信实的人治理教会时，凡事才能规规矩矩按着次序行 8。
1.徒20:28; 弗4:11, 12; 提前3:15; 来13:20-21.
2.路1:2; 路10:16; 约20:23; 罗10:14; 林前4:1; 林后5:19-20; 提后4:2.
3.徒14:23; 多1:5.
4.提前3:8-10.
5.腓1:1; 提前4:14.
6.徒6:1-4; 多1:7-9.
7.提前3.
8.林前4:2.
英文对照：We believe that this trueChurch must be governed according to the Spiritual order which our Lord hastaught us in His Word. There should be ministers or pastors to preach the Wordof God and to administer the sacraments; there should also be elders anddeacons who, together with the pastors, form the council of the Church. Bythese means they preserve the true religion; they see to it that the truedoctrine takes its course, that evil men are disciplined in a spiritual way andare restrained, and also that the poor and all the afflicted are helped andcomforted according to their need. By these means everything will be done welland in good order when faithful men are chosen in agreement with the rule thatthe apostle Paul gave to Timothy.
第三十一条 论教会的职分
我们相信牧师、长老和执事应当按着圣经的规定，经过祷告，藉着教会合法有序的选举而产生1。因此，所有的人都要注意，不可以用非法的方式获得教会的职分。他必须等待神的呼召，以便他可以有蒙召的见证，并确知他的呼召是出于主的2。侍奉圣道的牧师，无论他们身居何地，他们都具有同等的权柄，因为他们都是普世惟一牧长、教会惟一元首3耶稣基督的仆人4。为了神圣洁的条令不被违反和亵慢，我们宣告，每个人都必须因他们的工作而格外尊重传讲圣道的牧师和教会的长老5，并尽可能和他们和平相处，不要有抱怨或纷争。
1.徒1:23, 24; 徒6:2, 3.
2.徒13:2; 林前12:28; 提前4:14; 提前5:22; 来5:4.
3.太23:8, 10; 弗1:22, 弗5:23.
4.林后 5:20; 彼前5:1-4.
5.帖前5:12, 13; 提前5:17; 来13:17
英文对照：We believe that ministers ofGod‘s Word, elders, and deacons ought to be chosen to their offices by lawfulelection of the Church, with prayer and in good order, as stipulated by theWord of God. Therefore everyone shall take care not to intrude by impropermeans. He shall wait for the time that he is called by God so that he may havesure testimony and thus be certain that his call comes from the Lord. Ministersof the Word, in whatever place they are, have equal power and authority, for theyare all servants of Jesus Christ, the only universal Bishop and the only Headof the Church. In order that this holy ordinance of God may not be violated orrejected, we declare that everyone must hold the ministers of the Word and theelders of the Church in special esteem because of their work, and as much aspossible be at peace with them without grumbling or arguing.
第三十二条 论教会的法规和纪律
我们相信，虽然那些教会的治理者制定法规来维护教会次序是有用并有益的，但是，他们必须时刻儆醒，他们所制定的法规不可偏离我们的主基督所吩咐我们的1。因此，我们摒弃一切人的发明和规定引进到神的敬拜中，以任何的方式来捆绑和强迫人的良心自由2。我们仅承认那有益于维护并增进融洽和合一，使众人都顺服于神的规定3。为此，执行教会纪律和逐出教会应当合乎神的话语4。
1.提前3:15.
2.赛29:13; 太15:9; 加5:1.
3.林前14:33.
4.太16:19; 太18:15-18; 罗16:17; 林前5; 提前1:20.
英文对照：We believe that, although it is useful and good for those who govern the Church to establish a certain order to maintain the body of the Church, they must at all times watch that they do not deviate from what Christ, our only Master, has commanded. Therefore we reject all human inventions and laws introduced into the worship of God which bind and compel the consciences in any way. We accept only what is proper to preserve and promote harmony and unity and to keep all in obedience to God. To that end, discipline and excommunication ought to be exercised in agreement with the Word of God.
第三十三条 论圣礼
我们相信仁慈的神顾念我们的愚钝与软弱，就设立圣礼来印证祂对我们的应许和作为对我们美好旨意和恩典的保证。祂如此行是为了建立并坚固我们的信心1。神在福音的圣言中2增添了圣礼，为了向我们外在的感官更好地表达祂在自己的话中向我们所宣告的和他在我们心中所印证的。因此神向我们证实了祂所赐予我们的救恩。圣礼是内在无形之事的可见的标志和印记，藉此神通过圣灵的大能在我们心中作工3。因而，这些标志并非是无效和无意义的，以至于欺哄我们。因为耶稣基督就是圣礼所表达的真理；离了基督，圣礼就毫无意义4。此外，我们对主基督为我们所设立的圣礼数目感到满足，这两个圣礼即是，洗礼和耶稣基督的圣餐礼5。
1.创17:9-14; 出12; 罗4:11.
2.太28:19; 弗5:26.
3.罗2:28, 29; 西 2:11-12.
4.太28:19.
5.太26:26-28; 林前11:23-26.
英文对照：We believe that our gracious God, mindful of our insensitivity and infirmity, has ordained sacraments to seal His promises to us and to be pledges of His good will and grace towards us. He did so to nourish and sustain our faith. He has added these to the Word of the gospel to represent better to our external senses both what He declares to us in His Word and what He does inwardly in our hearts. Thus He confirms to us the salvation which He imparts to us. Sacraments are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. Therefore the signs are not void and meaningless so that they deceive us. For Jesus Christ is their truth; apart from Him they would be nothing. Moreover, we are satisfied with the number of sacraments which Christ our Master has instituted for us, namely, two: the sacrament of baptism and the holy supper of Jesus Christ.
第三十四条 论洗礼
我们相信并承认，基督是律法的总结，藉着祂所流出的宝血，祂结束了一切人做出的和将要做的流血赎罪行为。祂废除了与血有关的割礼，并设立洗礼来取代割1。藉着洗礼，我们被接纳入基督的教会，并从不信之人和假宗教当中分别为圣，身上带着祂的印记和记号，完全将自己奉献与祂2。这是神向我们见证了祂永远是我们的神、恩慈的天父。
为此目的，祂吩咐一切属乎祂的人都要用清水受洗归入“圣父、圣子和圣灵的名”。藉此，祂向我们表明，正如水浇洒在我们身上就洗去污垢一样，当看到洗礼的水浇洒在受洗人的身上时，藉着圣灵，基督的血也浇洒在我们心里3。祂洗去了我们的罪，使我们的灵魂得以洁净4，并且圣灵重生我们，将我们从可怒之子变为神的儿女5。这一切不是洗礼之水本身所带来的功效6，而是靠神儿子的宝血成就的7，祂就是我们的红海8，我们必须穿过红海才能逃脱法老的追逼，即魔鬼的辖制，进入属灵的迦南美地。
因此，牧师为我们所施行的圣礼是人眼所能见的，但我们的主藉着圣礼所要表明是，无形的赏赐和恩典。祂洗净了我们灵魂的一切污秽和不义9，赐给我们新心并充满主的安慰，又使我们有对祂父亲般慈爱的确信，给我们披戴新人，脱去旧人及其一切的行为10。
所以，我们相信，任何渴求永生的人都应当只接受一次的洗礼11。洗礼不能重复领受，因为我们不能有两次重生。此外，洗礼不是仅在我们受洗的那一刻于我们有益，而是使我们终生受益。正因如此，我们弃绝重洗派的错谬，他们不满足于只接受一次的洗礼，他们也强烈反对信徒的孩子受洗。我们相信，信徒的孩子都应当受洗，领受圣约的印记，正如以色列人的婴孩曾经受割礼，我们的婴孩受洗是基于同样的应许12。的确，基督流血洗净成人的罪，也照样洗净信徒儿女的罪13。因此，他们应当领受这印记和基督为他们成就的圣礼，正如神在律法中吩咐，孩子在出生后不久，要为他们献上一只羊羔。这是预表基督受苦与受死所成就的圣礼。由于洗礼对我们儿女的意义等同于割礼对以色列百姓的意义，因而使徒保罗称洗礼为“基督的割礼”（西2：11）。
1.西 2:11.
2.出12:48; 彼前2:9.
3.太3:11; 林前12:13.
4.徒22:16; 来9:14; 1 约1:7; 启1:5.
5.多3:5.
6.彼前3:21.
7.罗6:3; 彼前1:2; 彼前2:24.
8.林前10:1-4.
9.林前6:11; 弗5:26.
10.罗6:4; 加3:27.
11.太28:19; 弗4:5.
12.创17:10-12; 太19:14; 徒2:39.
13.林前7:14.
14.利12:6.
英文对照：We believe and confess that Jesus Christ, who is the end of the law, has by His shed blood put an end to every other shedding of blood that one could or would make as an expiation or satisfaction for sins. He has abolished circumcision, which involved blood, and has instituted in its place the sacrament of baptism. By baptism we are received into the Church of God and set apart from all other peoples and false religions, to be entirely committed to Him whose mark and emblem we bear. This serves as a testimony to us that He will be our God and gracious Father for ever.
For that reason He has commanded all those who are His to be baptized with plain water, into the Name of the Father and of the Son and of the Holy Spirit. By this He signifies to us that as water washes away the dirt of the body when poured on us, and as water is seen on the body of the baptized when sprinkled on him, so the blood of Christ, by the Holy Spirit, does the same thing internally to the soul. It washes and cleanses our soul from sin and regenerates us from children of wrath into children of God. This is not brought about by the water as such but by the sprinkling of the precious blood of the Son of God, which is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and enter into the spiritual land of Canaan.
Thus the ministers on their part give us the sacrament and what is visible, but our Lord gives us what is signified by the sacrament, namely, the invisible gifts and grace. He washes, purges, and cleanses our souls of all filth and unrighteousness, renews our hearts and fills them with all comfort, gives us true assurance of His fatherly goodness, clothes us with the new nature, and takes away the old nature with all its works.
We believe, therefore, that anyone who aspires to eternal life ought to be baptized only once. Baptism should never be repeated, for we cannot be born twice. Moreover, baptism benefits us not only when the water is on us and when we receive it, but throughout our whole life. For that reason we reject the error of the Anabaptists, who are not content with a single baptism received only once, and who also condemn the baptism of the little children of believers. We believe that these children ought to be baptized and sealed with the sign of the covenant, as infants were circumcised in Israel on the basis of the same promises which are now made to our children. Indeed, Christ shed His blood to wash the children of believers just as much as He shed it for adults. Therefore they ought to receive the sign and sacrament of what Christ has done for them, as the Lord commanded in the law that a lamb was to be offered shortly after children were born. This was a sacrament of the passion and death of Jesus Christ. Because baptism has the same meaning for our children as circumcision had for the people of Israel, Paul calls baptism the circumcision of Christ.
第三十五条 论圣餐
我们相信并承认，我们的救主耶稣基督已设立了圣餐礼1，祂喂养并供应那些重生且归入到神家里的人，即祂的教会。
重生的人有双重的生命2：一是肉体和暂时的生命，是与生俱来和众人一样的生命；二是属灵和属天的生命，是他们重生时被赋予的，藉着聆听福音的真道与基督的身体联合才拥有3。这生命与众人的不同，惟独神的选民才有。
为了喂养肉体和属世的生命，神赐下了看得见的，有形质的粮食。这食物是赐给一切具有普通生命的人。为了喂养信徒所特有的属灵和属天的生命，神又赐给他们从天降下来的生命的粮食，就是耶稣基督4。当信徒藉着信心领受并吃祂的时候5，基督就喂养和供应了他们的属灵生命6。
为了向我们显明这属灵与属天的食物，基督设立了圣餐。祂以属地的、可见的饼代表他的身体，以酒代表祂所流的血7。祂向我们表明，正如我们伸手领取并用嘴吃喝主的圣餐使我们肉体的生命得到喂养一般确实，当我们藉着信心8，即我们灵魂的手和口，从心里领受唯一救主基督真实的身体与宝血时，我们属灵的生命也必定会得到喂养。
毋庸置疑，耶稣基督为我们所设立的圣礼并非是徒然的。因此，藉着这圣洁的记号，向我们表明祂在我们众人心里作工。我们并不能明白这种作工的方式，正如我们不能领悟圣灵隐秘的作为一样9。但是，我们吃的是基督真实的身体，喝的是祂真实的宝血的说法并没有错。然而，我们不是用嘴的方式吃喝，而是凭着信心在内心中吃喝。耶稣基督虽然一直坐在天父上帝的右边10，但是祂并没有停止透过信心与我们交通。在这属灵的筵席中，基督使我们有份于祂自己和祂的一切福分，也赐给我们恩典，使我们得享祂受苦和受死所赚取的功劳11。藉着吃祂的身体，基督使我们穷乏的灵魂得到滋养、强健和安慰；藉着喝祂的血，祂使我们的灵魂得以舒畅和更新。
尽管圣餐与其所表明的意义是紧密相关的，但并非所有人都能领受后者12。恶人领圣餐是吃喝自己的罪，却领受不到圣餐所包含的真理。因此，犹大和行邪术的西门都领受了圣餐，但他们却没有领受藉由圣餐所表明的基督13。基督惟独与信徒相通14。
最后，我们在神百姓的教会中15以谦虚和崇敬的心领受圣餐，以感恩的心记念我们救主的死并宣告自己的基督信仰16。因此，人不可没有自我省察就来到主的桌前，以免吃这饼、喝这杯时吃喝了自己的罪。总之，藉着这圣餐的领受激励我们更加热爱神、热爱我们的邻舍。因此，我们弃绝人为的掺杂在圣餐中的一切亵渎性加添物和可咒诅的发明。我们宣告，我们应该以基督和使徒们所教导的圣餐礼为满足，并且只按他们所传讲的来讲论圣餐的事。
1.太26:26-28; 可14:22-24; 路22:19-20; 林前11:23-26.
2.约3:5, 6.
3.约5:25.
4.约6:48-51.
5.约6:63; 约10:10.
6.约6:40, 47.
7.约6:55; 林前10:16.
8.弗3:17.
9.约3:8.
10.可16:19; 徒3:21.
11.罗8:32; 林前10:3-4.
12.林前2:14.
13.路22:21, 22; 徒8:13, 21.
14.约3:36.
15.徒2:42; 徒20:7.
16.徒 2:46; 林前11:26.
英文对照：We believe and confess that our Saviour Jesus Christ has instituted the sacrament of the holy supper to nourish and sustain those whom He has already regenerated and incorporated into His family, which is His Church.
Those who are born anew have a twofold life. One is physical and temporal, which they received in their first birth and it is common to all men. The other is spiritual and heavenly, which is given them in their second birth and is effected by the word of the gospel in the communion of the body of Christ. This life is not common to all but only to the elect of God.
For the support of the physical and earthly life God has ordained earthly and material bread. This bread is common to all just as life is common to all. For the support of the spiritual and heavenly life, which believers have, He has sent them a living bread which came down from heaven, namely, Jesus Christ, who nourishes and sustains the spiritual life of the believers when He is eaten by them, that is, spiritually appropriated and received by faith.
To represent to us the spiritual and heavenly bread, Christ has instituted earthly and visible bread as a sacrament of His body and wine as a sacrament of His blood. He testifies to us that as certainly as we take and hold the sacrament in our hands and eat and drink it with our mouths, by which our physical life is then sustained, so certainly do we receive by faith, as the hand and mouth of our soul, the true body and true blood of Christ, our only Saviour, in our souls for our spiritual life.
It is beyond any doubt that Jesus Christ did not commend His sacraments to us in vain. Therefore He works in us all that He represents to us by these holy signs. We do not understand the manner in which this is done, just as we do not comprehend the hidden activity of the Spirit of God. Yet we do not go wrong when we say that what we eat and drink is the true, natural body and the true blood of Christ. However, the manner in which we eat it is not by mouth but in the spirit by faith. In that way Jesus Christ always remains seated at the right hand of God His Father in heaven; yet He does not cease to communicate Himself to us by faith. This banquet is a spiritual table at which Christ makes us partakers of Himself with all His benefits and gives us the grace to enjoy both Himself and the merit of His suffering and death. He nourishes, strengthens, and comforts our poor, desolate souls by the eating of His flesh, and refreshes and renews them by the drinking of His blood.
Although the sacrament is joined together with that which is signified, the latter is not always received by all. The wicked certainly takes the sacrament to his condemnation, but he does not receive the truth of the sacrament. Thus Judas and Simon the sorcerer both received the sacrament, but they did not receive Christ, who is signified by it. He is communicated exclusively to the believers.
Finally, we receive this holy sacrament in the congregation of the people of God with humility and reverence as we together commemorate the death of Christ our Saviour with thanksgiving and we confess our faith and Christian religion. Therefore no one should come to this table without careful self-examination, lest by eating this bread and drinking from this cup, he eat and drink judgment upon himself. In short, we are moved by the use of this holy sacrament to a fervent love of God and our neighbours. Therefore we reject as desecrations all additions and damnable inventions which men have mixed with the sacraments. We declare that we should be content with the ordinance taught by Christ and His apostles and should speak about it as they have spoken.
第三十六条 论民事政府
我们相信，出于人败坏的缘故，我们恩慈的神就设立了君王、诸侯和地方官长1。祂想要世人受律例和法度的治理，是为了人的任意妄为可以受到约束2，并且一切事情能以良好的次序进行3。为此缘故，祂赐给执政者权柄，去刑罚作恶的人并保护那些行善者。他们惩恶扬善的责任并不限定于维护公共秩序，也包括了要保护教会及其牧师的传道工作4，为了预备基督国度的到来，福音可以在各处传扬，也使各人能按着圣经的吩咐去荣耀侍奉神。
此外，每个人无论他是什么身份、条件或阶层，都应当顺服执政掌权者，向其纳税，尊敬他们，并在不违背神话语5的事上6顺服他们。我们应当为他们祷告，求神在凡事上带领他们，也求神使我们可以敬虔、端正，平安无事地度日。
因此，我们强烈谴责重洗派和其他反叛者，以及一切抗拒执政掌权者和民事官长的人，暗中破坏公义7，推行凡物公用，混乱了神为人所设立的规范。
1.箴8:15; 但2:21; 约19:11; 罗13:1.
2.出18:20.
3.申1:16; 申16:19; 士21:25; 诗82; 耶21:12; 耶22:3; 彼前2:13, 14.
4.诗2; 罗13:4; 提前2:1-4.
5.太17:27; 太22:21; 罗13:7; 多3:1; 彼前2:17.
6.徒4:19; 徒5:29.
7.彼后2:10; 犹8
英文对照：We believe that, because of the depravity of mankind, our gracious God has ordained kings, princes, and civil officers. He wants the world to be governed by laws and policies, in order that the licentiousness of men be restrained and that everything be conducted among them in good order. For that purpose He has placed the sword in the hand of the government to punish wrongdoers and to protect those who do what is good. Their task of restraining and sustaining is not limited to the public order but includes the protection of the Church and its ministry in order that1 the kingdom of Christ may come, the Word of the gospel may be preached everywhere, and God may be honoured and served by everyone, as He requires in His Word.
Moreover, everyone – no matter of what quality, condition, or rank – ought to be subject to the civil officers, pay taxes, hold them in honour and respect, and obey them in all things which do not disagree with the Word of God. We ought to pray for them, that God may direct them in all their ways and that we may lead a quiet and peaceable life, godly and respectful in every way.
For that reason we condemn the Anabaptists and other rebellious people, and in general all those who reject the authorities and civil officers, subvert justice, introduce a communion of goods, and confound the decency that God has established among men.
第三十七条 论末日审判
最后，我们相信，正如圣经所说的，主所再来的日子1是所有受造物都不知道的，当被拣选之人的数目满足时2，我们的主耶稣基督将在大荣耀和威严中3，以可见的身体从天降临4，正如祂在荣耀与威严中升天那样。祂将宣告自己是审判活人死人的主5，并用火焚烧这个旧世界，使之洁净6。那时，他们都要亲自来到大审判台前，一切从世界的起初到末了的人，无论男女老幼，以及当时活着的。他们都要被天使长所召唤，并听到神的号筒声，来面见这位大审判官7。
那些已经死了的人将要在那时复活8，他们的灵魂要再次与自己曾经活着的身体联合。那些仍活着的人要在眨眼间从必朽坏的变为不朽坏的9。然后，案卷将被展开，已死的人要照他们在世上所行的善恶受审判。人所说的闲话，即使是世人所认为的戏言笑语，在审判的日子，也必要句句供出来10。众人的隐秘事和伪善将要在那时的众人面前公布于世。因此，这审判对恶人和作恶的而言是可憎恶和恐怖的11，而对蒙选称义的人而言，却是极大的喜乐和安慰。因为那时他们将要得到完全的救赎，并且要得劳苦作工和忍受患难的果子12。他们的无辜要显明在众人面前，而且他们要看见神严厉报复那些在世上逼迫他们、压迫他们、虐待他们的恶人13。
恶人将要因自己良心的控告而被定为有罪。他们要变为不死的，但只是进入到那为魔鬼和牠的使者所预备的永火里去14，受痛苦的煎熬15。而蒙拣选的忠信之人将要得到荣耀尊贵的冠冕。神的儿子要在父神和蒙拣选的天使面前承认他们的名16。神要擦去他们一切的眼泪17。虽然他们目前所信的被许多审判官和民事长官定为异端邪说， 但到那时，却要被神的儿子承认为真信仰。神要给他们人心未曾想到18的荣耀作为恩慈的赏赐。因此，我们极其盼望那末后日子的到来，好让我们在主耶稣基督里得享神完全的应许。“阿们！主耶稣啊，我愿你来！”
1.太24:36; 太25:13; 帖前5:1,2.
2.来11:39-40; 启6:11.
3.太24:30; 太25:31.
4.启1:7.
5.太25:31-46; 提后4:1; 彼前4:5.
6.彼后3:10-13.
7.申7:9-11; 启20:12-13.
8.但12:2; 约5:28-29.
9.林前15:51,52；腓3:20-21
10.来9:27; 启22:12
11.太11:22; 太23:33; 罗2:5,6; 来10:27; 彼后2:9; 犹15；启14:7
12.路14:14; 帖后1:3-10; 约壹4:17
13.启15:4; 启18:20
14.太13:41-42; 可9:48; 路16:22-28; 启21:8
15.启20:10
16.启3:5
17.赛25:8; 启7:17
18.但12:3; 太5:12; 太13:43; 林前2:9; 启21:9-22:5
英文对照：Finally, we believe, according to the Word of God, that when the time, ordained by the Lord but unknown to all creatures, has come and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as He ascended, with great glory and majesty. He will declare Himself Judge of the living and the dead and set this old world afire in order to purge it. Then all people, men, women, and children, who ever lived, from the beginning of the world to the end, will appear in person before this great Judge. They will be summoned with the archangel‘s call and with the sound of the trumpet of God.
Those who will have died before that time will arise out of the earth, as their spirits are once again united with their own bodies in which they lived. Those who will then be still alive will not die as the others but will be changed in the twinkling of an eye from perishable to imperishable. Then the books will be opened and the dead will be judged according to what they have done in this world, whether good or evil. Indeed, all people will render account for every careless word they utter, which the world regards as mere jest and amusement. The secrets and hypocrisies of men will then be publicly uncovered in the sight of all. And so for good reason the thought of this judgment is horrible and dreadful to the wicked and evildoers but it is a great joy and comfort to the righteous and elect. For then their full redemption will be completed and they will receive the fruits of their labour and of the trouble they have suffered. Their innocence will be known to all and they will see the terrible vengeance that God will bring upon the wicked who persecuted, oppressed, and tormented them in this world.
The wicked will be convicted by the testimony of their own consciences and will become immortal, but only to be tormented in the eternal fire prepared for the devil and his angels. On the other hand, the faithful and elect will be crowned with glory and honour. The Son of God will acknowledge their names before God His Father and His elect angels. God will wipe away every tear from their eyes, and their cause – at present condemned as heretical and evil by many judges and civil authorities – will be recognized as the cause of the Son of God. As a gracious reward, the Lord will cause them to possess such a glory as the heart of man could never conceive. Therefore we look forward to that great day with a great longing to enjoy to the full the promises of God in Jesus Christ our Lord. Amen. Come, Lord Jesus!
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