Confessio Belgica.
CONFESSIO BELGICA.
The Belgic Confession. A.D. 1561. Revised 1619.
[The Belgic Confession, composed in French by Guy de Brès (died a martyr, 1567) for the Churches in Flanders and the Netherlands, 1561, was adopted by a Reformed Synod at Emden, 1571, and by the National Synod of Dort, 1619, which subjected the text to a careful revision by a comparison of French, Dutch, and Latin copies.
The French text is taken from the authentic MS. of 1580, with the revision of Dort, as reprinted by the Société évanigelique Belge, at Brussels, 1850, under the title, La Confession de foi des églises réformées Walonnes et Flamandes, including a table of various readings. The headings of articles are supplemented from the Latin editions.
The English text (made from the Latin) is the one authorized by the 'Reformed (Dutch) Church in America,' and printed in its Constitution, etc. (New York, 103 Fulton Street). An older English version in the English Harmony of Confessions, Cambridge, 1586, and a recent one by Owen Jones, in Church of the Living God, etc. London, 1865, pp. 203–237.
A Latin translation, probably made by Beza, or under his direction, appeared in the Harmonia Confessionum, Geneva, 1581, and in the first edition of the Corpus et Syntagma Confessionum, Geneva, 1612; another, by Festus Hommius, Leyden, 1618; this was revised by the Synod of Dort, reprinted (as revised) in the second edition of the Corp. et Syntag. (1654), and (in its original form), with various readings, in Niemeyer's Collectio (pp. 360–389). It is also given in the Oxford Sylloge Confessionum (pp. 327–354). The Latin texts in these editions differ considerably.
There are several Dutch and German editlons, and a Greek version (ἐκκλησιῶν τῆς Βελγικῖς ἐξομολόγησις), made by Jac. Revius (Lugd. Batav. 1635, and Amstelod. 1638). The Greek edition before me (Utrecht, 1660) gives the Greek and Latin in parallel columns, and contains also the Heidelberg Catechism in Latin, with the Greek version of Fred. Sylburg.]
La Confession de Foi
The Confession of Faith
DES
OF THE
ÉGLISES RÉFORMÉES WALLONNES ET FLAMANDES.
REFORMED CHURCH.
[De l’ancien text du manuscrit authentique de 1580, avec la révision de Dortrecht de 1619.]
Revised in the National Synod, held at Dordrecht, in the Years 1618 and 1619.
Art. I
Art. I.
DE NATURA DEI.
THERE IS ONE ONLY GOD.
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We all believe with the heart, and confess with the mouth, that there is one only simple and spiritual Being, which we call God; and that he is eternal, incomprehensible, invisible, immutable, infinite, almighty, perfectly wise,
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Art. II.
Art. II.
DE COGNITIONE DEI.
BY WHAT MEANS GOD IS MADE KNOWN UNTO US.
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the invisible things of God
his eternal power and Godhead
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Secondly, he makes himself more clearly and fully known to us by his holy and divine Word; that is to say, as far as is necessary for us to know in this life, to his glory and our salvation.
Art. III.
Art. III.
DE SACRA SCRIPTURA.
OF THE WRITTEN WORD OF GOD.
Nous confessons que cette Parole de Dieu n’a point été envoyée
We confess that this Word of God was not sent nor delivered
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holy men of God spake as they were moved by the Holy Ghost
Art. IV.
Art. IV.
DE CANONICIS LIBRIS VETERIS ET NOVI TESTAMENTI.
CANONICAL BOOKS OF THE HOLY SCRIPTURES.
Nous comprenons l’Écriture Sainte aux deux volumes du l’ieux et du Nouveau Testament, qui sont livres canoniques, auxquels il n’y a rien à répliquer. Le nombre en est tel en l’Eglise de Dieu.
We 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.
Dans l’Ancien Testament
The books of the Old Testament are: the five books of Moses, viz., Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the book of Joshua, Judges, Ruth, two books of Samuel, and 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,
Jérémie, Ezéchiel, et Daniel. Puis les autres douze petits Prophètes: Osée, Joël, Amos, Abdias, Jonas, Michée, Nahum, Habacuc, Sophonie, Aggée, Zacharie, Malachie.
the Proverbs, Ecclesiastes, and the Song of Songs; the four great Prophets: Isaiah, Jeremiah, Ezekiel, and Daniel; and the twelve lesser Prophets, viz., Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.
Dans le Nouveau Testament
Those of the New Testament are: the four Evangelists, viz., Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen Epistles of the Apostle Paul, viz., one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews; the seven Epistles of the other Apostles, viz., one of James, two of Peter, three of John, one of Jude; and the Revelation of the Apostle John.
Art. V.
Art. V.
DE AUCTORITATE SACRÆ SCRIPTURÆ.
WHENCE DO THE HOLY SCRIPTURES DERIVE THEIR DIGNITY AND AUTHORITY.
Nous recevons tous ces livres-là seulement, pour saints et canoniques, pour régler, fonder et établir notre foi, et croyons pleinement toutes les choses qui y sont contenues, non pas tant parce que l’Eglise les reçoit et approuve tels, mais principalement parce que le Saint-Esprit nous rend témoignage
We receive all these books, and these only, as holy and canonical, for the regulation, foundation, and confirmation of our faith; believing, without any doubt, all things contained in them, not so much because the Church receives and approves them as such, but more especially because the Holy Ghost
en notre cœur, qu’ils sont de Dieu, et aussi qu’ils sont approuvés tels par eux-mêmes; car les aveugles mêmes peuvent apercevoir que les choses adviennent qui y sont prédites.
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.
Art. VI.
Art. VI.
DE DISCRIMINE LIBRORUM CANONICORUM ET APOCRYPHORUM.
THE DIFFERENCE BETWEEN THE CANONICAL AND APOCRYPHAL BOOKS.
Nous mettons différence entre ces saints livres et les livres apocryphes, qui sont le troisième et quatrième livre d’Esdras, le livre de Tobie, Judith, Sapience, Ecclésiastique, Baruc, ce qui a été ajouté à l’histoire d’Ester, le cantique des trois Enfants en la fournaise, l’histoire de Susanne, l’histoire de l’idole Bel et du Dragon, l’Oraison de Manassé, et les deux livres des Maccabées, lesquels l’Église peut bien lire et y prendre instruction dans les choses conformes aux livres canoniques; mais ils n’ont point telle force et vertu que par un témoignage qui en est tiré, on puisse arrêter quelque chose de la foi ou religion chrétienne, tant s’en faut qu’ils puissent ramoindrir l’autorité des autres saints livres.
We 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 Maccabees. All 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.
Art. VII.
Art. VII.
DE PERFECTIONE SACRÆ SCRIPTURÆ.
THE SUFFICIENCY OF THE HOLY SCRIPTURES TO BE THE ONLY RULE OF FAITH.
Nous croyons que cette Écriture Sainte contient parfaitement la volonté divine, et que tout ce que
We believe that these Holy Scriptures fully contain the will of God, and that whatsoever man ought to
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nay, though it were an angel from heaven
to add unto or take away any thing from the Word of God
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Try the spirits whether they are of God
If there come any unto you, and bring not this doctrine, receive him not into your house
Art. VIII.
Art. VIII.
DE SACROSANCTA TRINITATE PERSONARUM IN UNICA ESSENTIA DIVINA.
GOD IS ONE IN ESSENCE, YET DISTINGUISHED IN THREE PERSONS.
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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, and the Son, and the Holy Ghost. The Father is the cause, origin, and beginning of all things, visible and invisible; the Son is the Word, Wisdom, and Image of the Father; the Holy Ghost is the eternal Power and Might, proceeding from the Father and the Son. Nevertheless God is not by this distinction divided into three, since the Holy Scriptures teach us that the Father, and the Son, and the Holy Ghost have each his personality, distinguished by their properties;
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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. The Father hath never been without his Son, or without his Holy Ghost. 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.
Art. IX.
Art. IX.
DE SACROSANCTA TRINITATE SCRIPTURÆ TESTIMONIA.
THE PROOF OF THE FOREGOING ARTICLE OF THE TRINITY OF PERSONS IN ONE GOD.
Nous connaissons toutes ces choses tant par les témoignages de la Sainte Écriture, que par les effets, et principalement par ceux-là que nous sentons en nous. Les témoignages des Écritures Saintes qui nous enseignent de croire cette sainte Trinité sont écrits en plusieurs lieux de l’Ancien Testament, qui n’ont point besoin de dénombrement, mais de choix et de
All this we know, as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures, that teach us to believe this Holy Trinity, are written in many places of the Old Testament, which are not so necessary to enumerate as to choose them out with discretion and judgment. In Genesis i. 26,27,
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Let us make man in our image, after our likeness
So God created man in his own image, male and female created he them.
Behold, the man has become as one of us.
Let us make man in our image
God created
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This is my beloved Son:
Baptize all nations, in the name of the Father and of the Son, and of the Holy Ghost.
The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also
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that holy thing which shall he born of thee shall be called the Son of God.
The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you.
There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.
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Moreover we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator by his power; the Son is our Saviour and Redeemer by his blood; the Holy Ghost is our Sanctifier by his dwelling in our hearts.
Cette doctrine de la sainte Trinité a toujours été maintenue en la vraie Église, depuis le temps des Apôtres jusqu’à présent, contre les Juifs, les Mahométans, et contre
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,
quelques faux Chrétiens et Hérétiques, comme Marcion, Manès, Praxéas, Sabellius, Paul de Samosate, Arius et autres semblables, lesquels à bon droit ont été condamnés par les Saints Pères.
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.
Ainsi nous recevons volontiers en cette matière les trois symboles, celui des Apôtres, ceux de Nicée et d’Athanase, et semblablement ce qui en a été déterminé par les Anciens conformément à ceux-ci.
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.
Art. X.
Art. X.
DE ÆTERNA DEITATE FILII DEI, DOMINI NOSTRI JESU CHRISTI.
JESUS CHRIST IS TRUE AND ETERNAL GOD.
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the express image of his person, and the brightness of his glory
God created the world;
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things were made by that Word
God made the worlds by his Son;
God created all things by Jesus Christ
His goings forth have been from of old, from everlasting.
He hath neither beginning of days nor end of life.
Art. XI.
Art. XI.
DE PERSONA ET .ÆTERNA DEITATE SPIRITUS SANCTI.
THE HOLY GHOST IS TRUE AND ETERNAL GOD.
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We believe and confess also that the Holy Ghost from eternity proceeds from the Father and Son; 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
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is the true and eternal God, as the Holy Scripture teaches us.
Art. XII.
Art. XII.
DE CREATIONE MUNDI, ET DE ANGELIS.
OF THE CREATION.
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We believe that the Father, by the Word—that is, by his Son—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 power for the service of mankind, to the end that man may serve his God. He also created the angels good, to be his messengers and to serve his elect: some of whom are fallen from that excellency, in which God created them, into everlasting perdition; and the others have, by the, grace of God, remained steadfast, and continued in their primitive state. The devils and evil spirits are so depraved that they are enemies of God and every good thing to the utmost of their power, as murderers watching to ruin the Church
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and every member thereof, and by their wicked stratagems to destroy all; and are therefore, by their own wickedness, adjudged to eternal damnation, daily expecting their horrible torments. Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels; and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.
Art. XIII.
Art. XIII.
DE PROVIDENTIA DEI.
OF DIVINE PROVIDENCE.
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We believe that the same God, after he had created all things, did not forsake them, or give them up to fortune or chance, but that he rules and governs them, according to his holy will, so that nothing happens in this world without his appointment; nevertheless, God neither is the author of, nor can be charged with, the sins which are committed. For his power and goodness are so great and incomprehensible,
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that he orders and executes his work in the most excellent and just manner even when the devil and wicked men act unjustly. 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, 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.
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This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father, who watches over us with a paternal care, keeping all creatures so under his power that not a hair of our head (for they are all numbered), nor a sparrow, can fall to the ground, without the will of our Father, in whom we do entirely trust; being persuaded that he so restrains the devil and all our enemies that, without his will and permission, they can not hurt us.
Sur cela nous rejetons l’erreur damnable des Épicuriens, qui disent que Dieu ne se mêle de rien et laisse aller toutes choses à l’aventure.
And therefore we reject that damnable error of the Epicureans, who say that God regards nothing, but leaves all things to chance.
Art. XIV.
Art. XIV.
DE HOMINIS CREATIONE, LAPSU ET CORRUPTIONE.
OF THE CREATION AND FALL OF MAN, AND HIS INCAPACITY TO PERFORM WHAT IS TRULY GOOD.
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We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will agreeably to the will of God. But being in honor, he understood it not, neither knew his excellency, but willfully subjected himself to sin, and consequently to death and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed; and by sin separated himself from God, who was his true life, having corrupted his whole nature, whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts which he had received from God, and
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The light shineth in darkness, and the darkness comprehendeth it not:
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No man can come to me, except the Father which hath sent me draw him?
carnally minded is enmity against God?
the natural man receiveth not the things of the Spirit of God?
we are not sufficient of ourselves to think any thing as of ourselves, but that our
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sufficiency is of God?
God worketh in us both to will and to do of his good pleasure.
Without me ye can do nothing.
Art. XV.
Art. XV.
DE PECCATO ORIGINALI.
OF ORIGINAL SIN.
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We believe that, through the disobedience of Adam, original sin is extended to all mankind; which is a corruption of the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother's womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind. Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woful source, as water from a fountain: notwithstanding it is not imputed to the
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children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.
Art. XVI.
Art. XVI.
DE PRÆDESTINATIONE DIVINA.
OF ETERNAL ELECTION.
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We believe that all the posterity of Adam, being thus fallen into perdition and ruin by the sin of our first parents, God then did manifest himself such as he is; that is to say, merciful and just: merciful, since he delivers and preserves from this perdition all whom he, in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without any respect to their works: just, in leaving others in the fall and perdition wherein they have involved themselves.
Art. XVII.
Art. XVII.
DE REPARATIONE GENERIS HUMANI PER FILIUM DEI.
OF THE RECOVERY OF FALLEN MAN.
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be made of a woman, to bruise the head of the serpent
Art. XVIII.
Art. XVIII.
DE INCARNATIONE FILII DEI.
OF THE INCARNATION OF JESUS CHRIST.
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who took upon him the form of a servant, and became like unto men
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a partaker of the flesh and blood of the children;
fruit of the loins of David
made of the seed of David according to the flesh; a fruit of the womb
made of a woman; a branch
the root of Jesse; sprung from the tribe of Judah; descended from the Jews according to the flesh: of the seed of Abraham, since he took upon him the seed of Abraham, and became like unto his brethren in all things, sin excepted;
God with us
Art. XIX.
Art. XIX.
DE UNIONE HYPOSTATICA, SEU PERSONALI, DUARUM NATURARUM IN CHRISTO.
OF THE UNION AND DISTINCTION OF THE TWO NATURES IN THE PERSON OP CHRIST.
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We believe that by this conception the person of the Son is inseparably united and connected with the human nature; so that there are not two Sons of God, nor two persons, but two natures united in one single person; yet each nature retains its own distinct properties. As then the divine nature hath always remained uncreated, without beginning of days or end of life, 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. 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,
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departing from his body. But in the mean time 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.
Voilà pourquoi nous le confessons être vrai Dieu et vrai homme: vrai Dieu pour vaincre la mort par sa puissancë, et vrai homme, afin qu’il pût mourir pour nous selon l’infirmité de sa chair.
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.
Art. XX.
Art. XX.
DE MODO REDEMPTIONIS, PER DECLARATIONEM JUSTITlÆ ET MISERICORDIÆ DEI IN CHRISTO.
GOD HATH MANIFESTED HIS JUSTICE AND MERCY IN CHRIST.
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We believe that God, who is perfectly merciful and also perfectly just, sent his Son to assume that nature in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son when he laid our iniquities upon him, and poured forth his mercy and goodness on us, who were guilty and worthy of damnation,
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out of mere and perfect love, giving his Son unto death for us, and raising him for our justification, that through him we might obtain immortality and life eternal.
Art. XXI.
Art. XXI.
DE SATISFACTIONE CHRISTI PRO PECCATIS NOSTRIS.
OP THE SATISFACTION OF CHRIST, OUR ONLY HIGH-PRIEST, FOR US.
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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;
he restored that which he took not away
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suffered the just for the unjust
that his sweat became like unto drops of blood falling on the ground.
My God, my God, why hast thou forsaken me?
that we know nothing but Jesus Christ, and him crucified; we count all things but loss and dung for the excellency of the knowledge of Christ Jesus our Lord:
Art. XXII.
Art. XXII.
DE FIDE JUSTIFICANTE, ET DE JUSTIFICATIONE FIDEI.
OF OUR JUSTIFICATION THROUGH FAITH IN JESUS CHRIST.
Nous croyons que pour obtenir la vraie connaissance de ce grand mystère, le Saint-Esprit allume en
We believe that, to attain the true knowledge of this great mystery, the Holy Ghost kindleth in
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that we are justified by faith alone, or by faith without works.
de tous ses biens: lesquels étant fait nôtres, nous sont plus que suffisants pour nous absoudre de nos pêchês.
become ours, are more than sufficient to acquit us of our sins.
Art. XXIII.
Art. XXIII.
DE JUSTITIA NOSTRA QUA CORAM DEO CONSISTIMUS.
OUR JUSTIFICATION CONSISTS IN THE FORGIVENESS OF SIN AND THE IMPUTATION OF CHRIST'S RIGHTEOUSNESS.
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that we are justified freely by his grace, through the redemption which is in Jesus Christ
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O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified
Art. XXIV.
Art. XXIV.
DE SANCTIFICATIONE, ET DE BONIS OPERIBUS.
OF MAN'S SANCTIFICATION AND GOOD WORKS.
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We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Ghost, doth regenerate and make him a new man, causing him to live a new life, and freeing him from the bondage of sin. Therefore it is so far from being true, that this justifying faith makes men remiss in a pious and holy life, that on
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a faith that worketh by love
Nous faisons donc de bonnes œuvres, mais non point pour mériter {car que mériterions-nous?) mais plutôt nous sommes redevables à Dieu pour les bonnes œuvres que nous faisons, et non pas
since it is he that worketh in us both to will
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and to do of his good pleasure
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.
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In the mean time we do not deny that God rewards good works, but it is through his grace that he crowns his gifts. Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable; and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them. Thus, then, we should 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 Saviour.
Art. XXV.
Art. XXV.
DE ABROGATIONE LEGIS CEREMONIALIS, ET DE CONVENIENTA V. ET N. TESTAMENTI.
OF THE ABOLISHING OF THE CEREMONIAL LAW.
Nous croyons que les cérémonies et figures de la Loi ont cessé à la
We believe that the ceremonies and figures of the law ceased at the
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coming of Christ, and that all the shadows are accomplished; so that the use of them must be abolished among Christians: yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion. In the mean time we still use the testimonies taken out of the law and the prophets, to confirm us in the doctrine of the gospel, and to regulate our life in all honesty to the glory of God, according to his will.
Art. XXVI.
Art. XXVI.
DE INTERCESSIONE CHRISTI.
OF CHRIST' INTERCESSION.
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We believe that we have no access unto God save alone through the only Mediator and Advocate, Jesus Christ the righteous, who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty, which access would otherwise be barred against us. But this Mediator, whom the Father hath appointed between him and us, ought in nowise to affright us by his majesty, or cause us to seek another according to our fancy. For there is no creature, either in heaven or on earth, who loveth us more than
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who, though he was in the form of God, yet made himself of no reputation, and took upon him the form of a man and of a servant for us, and was made like unto his brethren in all things.
he who sits at the right hand of his Father, and who hath all power in heaven and on earth?
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Therefore it was only through diffidence that this practice of dishonoring instead of honoring the saints was introduced, doing that which they never have done nor required, but have, on the contrary, steadfastly rejected, according to their bounden duty, as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on account
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of our own worthiness, but only on account of the excellence and worthiness of our Lord Jesus Christ, whose righteousness is become ours by faith.
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Jesus Christ was made like unto his brethren in all things, that he might he 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.
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 can not 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.
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
Christ hath
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an unchangeable priesthood, wherefore he is able, also to save them to the uttermost that come unto God by Mm, seeing he ever liveth to make intercession for them.
I am the way, and the truth, and the life; no man cometh unto the Father but by me.
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Therefore, according to the command of Christ, we call upon the heavenly Father through Jesus Christ, our only Mediator, as we are taught in the Lord's Prayer; being assured that whatever we ask of the Father in his name will be granted us.
Art. XXVII.
Art. XXVII.
DE ECCLESIA CATHOLICA.
OF THE CATHOLIC CHRISTIAN CHURCH.
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We believe and profess one catholic or universal Church, which is
laquelle est une sainte congrégation et assemblée des vrais fidèles Chrétiens, attendant tout leur salut en Jésus-Christ, étant lavés par son sang, et sanctifiés et scellés par le Saint-Esprit.
a holy congregation and assembly of true Christian believers, expecting all their salvation in Jesus Christ, being washed by his blood, sanctified and sealed by the Holy Ghost.
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the Lord reserved unto him seven thousand men, who had not bowed their knees to Baal.
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Furthermore, this holy Church is not confined, bound, or limited to a certain place or to certain persons, but is spread and dispersed over the whole world; and yet is joined and united with heart and will, by the power of faith, in one and the same spirit.
Art. XXVIII.
Art. XXVIII.
DE COMMUNIONE SANCTORUM CUM VERA ECCLESIA.
EVERY ONE IS BOUND TO JOIN HIMSELF TO THE TRUE CHURCH.
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We believe, since this holy congregation is an assemblage of those who are saved, and out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it; maintaining the unity of the Church; submitting themselves to the doctrine and discipline thereof; bowing their necks under the yoke of Jesus Christ; and as mutual members of the same body, serving to the edification of the brethren, according to the talents God has given them. And that this may be better 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, and to join themselves to this congregation, wheresoever God hath established it, even though the magistrates and edicts of princes be against it; yea, though they should suffer death or bodily punishment.
Ainsi tous ceux qui s’en retirent, ou ne s’y rangent, contrarient à l’ordonnance de Dieu.
Therefore all those who separate themselves from the same, or do not join themselves to it, act contrary to the ordinance of God.
Art. XXIX.
Art. XXIX.
DE NOTIS VERÆ ECCLESIÆ.
OF THE MARKS OF THE TRUE CHURCH, AND WHEREIN SHE DIFFERS PROM THE FALSE CHURCH.
Nous croyons qu’il faut bien diligemment discerner, et avec bonne prudence par la Parole de Dieu, quelle est la vraie Église, à cause que toutes les sectes qui sont aunjourd’hui au monde se couvrent de ce nom d’1 Église.
We believe that we ought diligently and circumspectly to discern from the Word of God which is the true Church, since all sects which are in the world assumer to themselves the name of the Church.
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But we speak here not of the company of hypocrites, who are mixed in the Church with the good, yet are not of the Church, though externally in it; but we say that the body and communion of the true Church must be distinguished from all sects who call themselves the Church.
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The marks by which the truer Church is known are these: If the pure doctrine of the gospel is preached therein; if she maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in punishing of sin; in short, if all
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in whom they have remission of sins through faith in him.
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As for the false Church, she ascribes more power and authority to herself and her ordinances than to the Word of God, and will not
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submit herself to the yoke of Christ. Neither does she administer the Sacraments, as appointed by Christ in his Word, but adds to and takes from them as she thinks proper; she relieth more npon men than upon Christ; and persecutes those who live holily according to the Word of God, and rebuke her for her errors, covetousness, and idolatry. These two Churches are easily known and distinguished from each other.
Art. XXX.
Art. XXX.
DE REGIMINE ECCLESIÆ.
CONCERNING THE GOVERNMENT OF, AND OFFICES IN, THE CHURCH.
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We believe that this true Church must be governed by the spiritual policy which our Lord has taught us in his Word—namely, that there must be Ministers or Pastors to preach the Word of God, and to administer the Sacraments; also elders and deacons, who, together with the pastors, form the council of the Church; that by these means the true religion may be preserved, and the true doctrine every where propagated, likewise transgressors punished and restrained by spiritual means; also that the poor and distressed may be relieved and
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comforted, according to tbeir necessities. By these means every thing 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 to Timothy.
Art. XXXI.
Art. XXXI.
DE VOCATIONE MINISTRORUM ECCLESIÆ.
OF THE MINISTERS, ELDERS, AND DEACONS.
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We believe that the Ministers of God's Word, and the Elders and Deacons, ought to be chosen to their respective offices by a lawful election 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; that he may have testimony of his calling, and be certain and assured that it is of the Lord.
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As for the Ministers of God's Word, they have equally the same power and authority wheresoever they are, as they are all Ministers of Christ, the only universal Bishop, and the only Head of the Church.
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Moreover, that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the Ministers of God's Word and the Elders of the Church very highly for their work's sake, and be at peace with them without murmuring, strife, or contention, as much as possible.
Art. XXXII.
Art. XXXII.
DE POTESTATE ECCLESIÆ: IN CONDENDIS LEGIBUS ECCLESIASTICIS, ET IN ADMINISTRANDA DISCIPLINA.
OF THE ORDER AND DISCIPLINE OF THE CHURCH.
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In the mean time we believe though it is useful and beneficial that those who are rulers of the Church institute and establish certain ordinances among themselves, for maintaining the body of the Church; yet they ought studiously to take care that they do not depart from those things which Christ, our only master, hath instituted. And, therefore, we reject all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever.
Nous recevons donc seulement ce qui est propre pour garder et nourrir concorde et union, et
Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all
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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.
Art. XXXIII.
Art. XXXIII.
DE SACRAMENTIS.
OF THE SACRAMENTS.
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We believe that our gracious God, on account of our weakness and infirmities, hath ordained the Sacraments for us, thereby to seal unto us his promises, and to be pledges of the good will and grace of God towards 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.
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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.
Art. XXXIV.
Art. XXXIV.
DE BAPTISMO.
OF HOLY BAPTISM.
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in the name of the Father, and of the Son, and of the Holy Ghost:
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to us, that as water washeth away the filth of the body, when poured upon it, and is seen on the body of the baptized, when sprinkled upon him, so doth the blood of Christ, by the power of the Holy Ghost, internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan. Therefore, the Ministers, on their part, administer the Sacrament, and that which is visible, but our Lord giveth that which is signified by the Sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our sonls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving unto us a true assurance of his fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.
Pour cette cause, nous croyons que quiconque prétend parvenir à
Therefore, we believe that every man who is earnestly studious of
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obtaining life eternal ought to be but once baptized with this only Baptism, without ever repeating the same: since we can not be born twice. Neither doth this Baptism only avail us at the time when the water is poured upon us and received by us, but also through the whole course of our life. Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, who, we believe, ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And, indeed, Christ shed his blood no less for the washing of the children of the faithful than for adult persons; and, therefore, they ought to receive the sign and sacrament of that which Christ hath done for them; as the Lord commanded in the law, that they should be made partakers of the sacrament of Christ's suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover,
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Circumcision of Christ.
Art. XXXV.
Art. XXXV.
DE CŒNA DOMINI.
OF THE HOLY SUPPER OF OUR LORD JESUS CHRIST.
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We believe and confess that our Saviour Jesns Christ did ordain and institute the Sacrament of the Holy Supper, to nourish and support those whom he hath already regenerated and incorporated into his family, which is his Church. Now those who are regenerated have in them a twofold life, the one bodily and temporal, which they have from the first birth, and is common to all men; the other spiritual and heavenly, which is given them in their second birth, which is effected by the word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to God's elect. In like manner God hath given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto, and is common to
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all men, even as life itself. But for the support of the spiritual and heavenly life which believers have, he hath sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of belie vers, when they eat him, that is to say, when they apply and receive him by faith, in the Spirit. Christ, that he might represent unto us this spiritual and heavenly bread, hath instituted an earthly and visible bread as a Sacrament of his body, and wine as a Sacrament of his blood, to testify by them unto us, that, as certainly as we receive and hold this Sacrament in our hands, and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Saviour in our souls, for the support of our spiritual life.
Or c’est une chose assurée que Jésus-Christ ne nous a pas recommandé ses Sacrements pour néant: partant il fait en nous tout ce qu’il nous représente par ces signes sacrés; encore que la manière outrepasse notre entendement, et nous soit incomprehensible,
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 can not be comprehended by
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us, as the operations of the Holy Ghost are hidden and incomprehensible. In the mean time we err not when we say that what is eaten and drunk by us is the proper and natural body and the proper blood of Christ. But the manner of our partaking of the same is not by the mouth, but by the Spirit through faith. Thus, then, though Christ always sits at the right hand of his Father in the heavens, yet doth he not, therefore, cease to make us partakers of himself by faith. This feast is a spiritual table, at which Christ communicates himself with all his benefits to us, and gives us there to enjoy both himself and the merits of his sufferings and death, nourishing, strengthening, and comforting our poor comfortless souls, by the eating of his flesh, quickening and refreshing them by the drinking of his blood.
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Further, though the Sacraments are connected with the thing signified, nevertheless both are not received by all men: the ungodly indeed receives the Sacrament to his condemnation, but he doth not receive the truth of the
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Sacrament. As Judas and Simon the sorcerer both, indeed, received the Sacrament, but not Christ, who was signified by it, of whom believers only are made partakers. Lastly, we receive this holy Sacrament in the assembly of the people of God, with humility and reverence, keeping up among us a holy remembrance of the death of Christ our Saviour, with thanksgiving, making there confession of our faith and of the Christian religion. Therefore no one ought to come to this table without having previously rightly examined himself; lest by eating of this bread and drinking of this cup he eat and drink judgment to himself. In a word, we are excited by the use of this holy Sacrament to a fervent love towards God and our neighbor.
En quoi nous rejetons toutes les brouilleries et inventions damnables que les hommes ont ajoutées et mêlées aux sacrements, comme profanations, et disons qu’on se doit contenter de l’ordre que Christ et ses Apôtres nous en ont enseigné, et parler comme ils en ont parlé.
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.
Art. XXXVI.
Art. XXXVI.
DE MAGISTRATU.
OF MAGISTRATES.
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for the punishment of evil doers, and for the praise of them that do well.
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Moreover, it is the bounden duty of every one, of what state, quality, or condition soever he may be, to subject himself to the magistrates; to pay tribute, to show due honor and respect to them, and to obey them in all things which are not repugnant to the Word of God; to supplicate for them in their prayers, that God may rule and guide them in all their ways, and that we may lead a quiet and peaceable life in all godliness and honesty.
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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, introduce a community of goods, and confound that decency and good order which God hath established among men.
Art. XXXVII.
Art. XXXVII.
DE JUDICIO EXTREMO, RESURRECTIONE CARNIS, ET VITA ÆTERNA.
OF THE LAST JUDGMENT.
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Finally, we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally
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and visibly, as he ascended with great glory and majesty, to declare himself Judge of the quick and the dead, burning this old world with fire and flame to cleanse it. And then all men will personally appear before this great Judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies in which they formerly lived. As for those who shall then be living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible become incorruptible.
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Then the books (that is to say, the consciences) shall be opened, and the dead judged according to what they shall have done in this world, whether it be good or evil. Nay,
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all men shall give an account of every idle word they have spoken, which the world only counts amusement and jest; and then the secrets and hypocrisy of men shall be disclosed and laid open before all.
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And, therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly, but most desirable and comfortable to the righteous and 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. Their innocence shall be known to all, and they shall see the terrible vengeance which God shall execute on the wicked, who most cruelly persecuted, oppressed, and tormented them in this world; and who shall be convicted by the testimony of their own consciences, and, being immortal, shall be tormented in that everlasting fire which is prepared for the devil and his angels.
Et au contraire les fidèles et élus seront couronnés de gloire et
But on the contrary, the faithful and elect shall be crowned with
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glory and honor; and the Son of God will confess their names before God his Father, and his elect angels; all tears shall be wiped from their eyes; and theii cause, which is now condemned by many judges and magistrates as heretical and impious, will then be known to be the cause of the Son of God. And, for a gracious reward, the Lord will cause them to possess such a glory as never entered into the heart of man to conceive.
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Therefore we expect that great day with a most ardent desire, to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. Amen.
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307 Eph. iv. 5; Deut. vi. 4; 1 Tim. ii. 5; 1 Cor. viii. 6.
308 Jean iv. 24.
309 Es. xl. 28.
310 Rom. xi. 33.
311 Rom. i. 20.
312 Mal. iii. 6.
313 Es. xliv. 6
314 1 Tim. i. 17.
315 Jér. xii. 1.
316 Matt. xix. 17.
317 Jacq. i. 17; 1 Chron. xxix. 10,11, 12.
318 English Harm. of Conf.: 'A most plentiful well-spring of all good things.'
319 Psa. xix. 2; Eph. iv. 6.
320 Psa. xix. 8; 1 Cor. xii. 6.
321 2 Pier. i. 21.
322 Exod. xxiv. 4; Psa. cii. 19; Hab. ii. 2.
323 2 Tim. iii. 16; Apoc. i. 11.
324 Exod. xxxi. 18.
325 Rom. xv. 4; Jean iv. 25.2 Tim. iii. 15, 16, 17;1 Pier. i. 1; Prov. xxx. 5; Gal. xxx. 15; Apoc. xxii. 18; Jean xv. 15; Act. ii. 27.
326 1 Pier. iv. 11; 1 Cor. xv. 2, 3; 2 Tim. iii. 14; 1 Tim. i. 3; 2 Jean 10.
327 Gal. i. 8, 9; 1 Cor. xv. 2; Act. xxvi. 22; Rom. xv. 4; 1 Pier. iv. 11; 2 Tim. iii. 14.
328 Deut. xii. 32; Prov. xxx. 6; Apoc. xxii. 18; Jean iv. 25.
329 Matt. xv. 3; xvii. 5; Marc vii. 7; Es. i. 12; 1 Cor. ii. 4.
330 Es. i. 12; Rom. iii. 4; 2 Tim. iv. 3, 4.
331 Psa. lxii. 10.
332 Gal. vi. 16; 1 Cor. iii. 11; 2 Thess. ii. 2.
333 1 Jean iv. 1.
334 2 Jean 10.
335 Es. xliii. 10.
336 1 Jean v. 7; Héb. i. 3.
337 Matthew xxviii. 19.
338 1 Cor. viii. 6; Col. i. 16.
339 Jean i. 1, 2; Apoc. xix. 13;Prov. viii. 12.
340 Prov. viii. 12, 22, etc..
341 Col. i. 15; Héb. i. 3.
342 Matthew xii. 28.
343 Jean xv. 26; Gal. iv. 6.
344 Phil. ii. 6, 7; Gal. iv. 4; Jean i. 14.
345 Gen. i. 26, 27.
346 Gen. iii. 22.
347 Matt. iii. 16, 17.
348 Matt. xxviii. 19
349 Luc i. 35.
350 2 Cor. xiii. 13.
351 1 Jean v. 7 [?].
352 Psa. xlv. 8; Es. lxi. 1.
353 Eccl. xii. 3; Mal. ii. 10; 1 Pier. i. 2.
354 1 Pier. i. 2; 1 Jean i. 7; iv. 14.
355 1 Cor. vi. 11; 1 Pier. i. 2; Gal. iv. 6; Tit. iii. 5; Rom. viii. 9;Jean xiv. 16.
356 Jean i. 18, 49.
357 Jean i. 14; Col. i. 15.
358 Jean x. 30; Phil. ii. 6.
359 Jean i. 2; xvii. 5; Apoc. i. 8.
360 Héb. i. 3.
361 Phil. ii. 6.
362 Jean viii. 23, 58; ix. 35, 36, 37; Act. viii. 37; Rom. ix. 5.
363 Gen. i. 1.
364 Jean i. 3.
365 Héb. i. 2.
366 Col. i. 16.
367 Col. i. 16.
368 Mich. v. 2.
369 Héb. vii. 3.
370 Psa. xxxiii. 6, 17; Jean xiv. 16.
371 Gal. iv. 6; Rom. viii. 9; Jean xv. 26.
372 Gen. i. 2; Es. xlviii. 16; lxi. 1; Act. v. 3, 4; xxviii. 25; 1 Cor. iii. 16; 1 Cor. vi. 19; Psa. cxxxix. 7.
373 Gen. i. 1; Es. xl. 26; Héb. iii. 4; Apoc. iv. 11; 1 Cor. viii. 6; Jean i. 3; Col. i. 16.
374 Héb. i. 3; Psa. civ. 10, etc. Act. xvii. 25.
375 1 Tim. iv. 3, 4; Gen. i. 29, 30; ix. 2, 3; Psa. civ. 14, 15.
376 1 Cor. iii. 22;vi. 20; Matt. iv. 10.
377 Col. i. 16 .
378 Psa. ciii. 20; xxxiv. 8; cxlviii. 2.
379 Héb. i. 14; Psa. xxxiv. 8.
380 J ean viii. 44; 2 Pier. ii. 4; Luc viii. 31; Jud. 6.
381 Matt. xxv. 31.
382 1 Pier. v. 8; Job i. 7.
383 Gen. iii. 1; Matt. xiii. 25; 2 Cor. ii. 11; xi. 3, 14.
384 Matt. xxv. 41; Luc viii. 30, 31.
385 Act. xxiii. 8.
386 Jean v. 17; Héb. i. 3; Prov. xvi. 4; Psa. civ. 9, etc.; Psa. cxxxix. 2, etc.
387 Jacq. iv. 15; Job i. 21; 1 Rois xxii. 20; Acts. iv. 28; 1 Sam. ii. 25; Psa. cxv. 3; xiv. 7; Am. iii. 6; Deut. xix. 5; Prov. xxi. 1; Psa. cv. 25; Es. x. 5, 6, 7; 2 Thess. ii. 11; Ezéch. xiv. 9; Rom. i. 28; Gen. xlv. 8; l. 20; 2 Sam. xvi. 10; Gen. xxvii. 20; Psa. lxxv. 7, 8; Es. xlv. 7; Prov. xvi. 4; Lam. iii. 37, 38; 1 Rois xxii. 34, 38; Exod. xxi. 13.
388 Matt. viii. 31, 32; Jean iii. 8.
389 Rom. xi. 33, 34.
390 Matt. viii. 31; Job. i. 12; ii. 6.
391 Matt. x. 29, 30.
392 Gen. i. 26; Eccl. vii. 29; Eph. iv. 24.
393 Gen. i. 31; Eph. 4. 24.
394 Psa. xlix. 21; Es. lix. 2.
395 Gen. iii. 6, 17.
396 Gen. i. 3, 7.
397 Es. lix. 2.
398 Eph. iv. 18.
399 Rom. v. 12; Gen. ii. 17; iii. 19.
400 Rom. iii. 10, etc.
401 Act. xiv. 16,. 17; xvii. 27.
402 Rom. i. 20, 21; Acts. xvii. 27.
403 Eph. v. 8; Matt. vi. 23.
404 Jean i. 5.
405 Es. xxvi. 12; Psa. xciv. 11; Jean viii. 34; Rom. vi. 17; vii. 5, 17.
406 Jean iii. 27; Es. xxvi. 12.
407 Jean iii. 27; vi. 44, 65.
408 Rom. viii. 7.
409 1 Cor. ii. 14; Psa. xciv. 11.
410 2 Cor. iii. 5.
411 Phil. ii. 13.
412 Jean xv. 5.
413 Rom. v. 12, 13; Psa. li. 7; Rom. iii. 10; Gen vi. 3; Jean iii. 6; Job xiv. 4.
414 Es. xlviii. 8; Rom. v. 14.
415 Gal. v. 19; Rom. vii. 8, 10, 13, 17, 18, 20, 23.
416 Eph. ii. 3, 5.
417 Rom. vii. 18, 24.
418 Rom. ix. 18, 22, 23; iii. 12.
419 Rom. ix. 15, 16; xi. 32; Eph. ii. 8, 9, 10; Psa. c. 3; 1 Jean iv. 10; Deut. xxxii. 8; 1 Sam. xii. 22; Psa. lxv. 5; Mal. i. 2; 2 Tim. i. 9; Rom. viii. 29; ix. 11, 21; xi. 5, 6; Eph. i. 4; Tit. iii. 4, 5; Act. ii. 47; xiii. 48; 2 Tim. ii. 19, 20; 1 Pier. i. 2; Jean vi. 27; xv. 16; xvii. 9.
420 Rom. ix. 17, 18.2 Tim. ii. 20.
421 Gen. iii. 8, 9, 19; Es. lxv. 1, 2.
422 Héb. ii. 14; Gen. xxii. 18; Es. vii. 14; Jean vii. 42; 2 Tim. ii. 8; Héb. vii. 14; Gen. iii. 15; Gal. iv. 4.
423 Es. xi. 1; Luc i. 55; Gen. xxvi. 4; 2 Sam. vii. 12; Psa. cxxxii. 11; Act. xiii. 23.
424 1 Tim. ii. 5; iii. 16; Phil. ii. 7.
425 Héb. ii. 14, 15; iv. 15.
426 Luc i. 31, 34, 35.
427 Matt. xxvi. 38; Jean xii. 27.
428 Héb. ii. 14.
429 Acts. ii. 30.
430 Psa. cxxxii. 11; Rom. i. 3.
431 Luc i. 42.
432 Gal. iv. 4.
433 Jér, xxxiii. 15.
434 Es. xi. 1.
435 Héb. vii. 14.
436 Rom. ix. 5.
437 Gen. xxii. 18; 2 Sam. vii. 12; Matt. i. 1; Gal. iii. 16.
438 Héb. ii. 15, 16, 17.
439 Es. vii. 14; Matt. i. 23.
440 Héb. vii. 3.
441 1 Cor. xv. 13, 21; Phil. iii. 21; Matt. xxvi. 11; Act. i. 2, 11; iii. 21; Luke 24:39.Jean xx. 25, 27.
442 Luc xxiii. 46; Matt. xxvii. 50.
443 Héb. ii. 14; Rom. viii. 3, 32, 33.
444 Es. liii. 6; Jean i. 29; 1 Jean iv. 9.
445 Rom. iv. 25.
446 Psa. cx. 4; Héb. v. 10.
447 Col. i. 14; Rom. v. 8, 9;Col. ii. 14; Héb. ii. 17; ix. 14; Rom. iii. 24; viii. 2; Jean xv. 3; Act. ii. 24; xiii. 28; Jean iii. 16; 1 Tim. ii. 6.
448 Es. liii. 5, 7, 12.
449 Luc xxiii. 22, 24; Act. xiii. 28; Psa. xxii. 16; Jean xviii. 38; Psa. lxix. 5; 1 Pier. iii. 18.
450 *Psa. lxix. 5.
451 1 Pier. iii. 18.
452 Luc xxii. 44.
453 Psa. xxii. 2; Matt. xxvii. 46.
454 1 Cor. ii. 2.
455 Phil. iii. 8.
456 Héb. ix. 25, 26; x. 14.
457 Matt. i. 21; Act. iv. 12.
458 Eph. iii. 16, 17; Psa. li. 13; Eph. i. 17, 18; 1 Cor. ii. 12.
459 1 Cor. ii. 2; Act. iv. 12; Gal. ii. 21; Jér. xxiii. 6; 1 Cor. i. 30; Jér. xxxi. 10.
460 Matt. i. 21; Rom. iii. 27; viii. 1, 33.
461 Rom. iii. 27; Fal. ii. 6; 1 Pier. i. 4, 5; Rom. x. 4.
462 Jér. xxiii. 6; 1 Cor. i. 30; 2 Tim. i. 2; Luc i. 77; Rom. iii. 24, 25; iv. 5;Psa. xxxii. 1, 2; Phil. iii. 9; Tit. iii. 5; 2 Tim. i. 9.
463 Luc i. 77; Col. i. 14; Psa. xxxii. 1, 2; Rom. iv. 6, 7.
464 Rom. iii. 23, 24; Act. iv. 12.
465 Psa. cxv. 1; 1 Cor. iv. 7; Rom. iv. 2.
466 1 Cor. iv. 7; Rom. iv. 2; 1 Cor. i. 29, 31.
467 Rom. v. 19.
468 Héb. xi. 6, 7; Eph. ii. 8; 2 Cor. v. 19; 1 Tim. ii. 6.
469 Rom. v. 1; Eph. iii. 12; 1 Jean ii. 1.
470 Gen. iii. 7.
471 Es. xxxiii. 14; Deut. xxvii. 26; Jacq. ii. 10.
472 Psa. cxxx. 3; Matt. xviii. 23–26; Psa. cxliii. 2; Luc xvi. 15.
473 1 Pier. 23; Rom. x. 17; Jean v. 24.
474 1 Thess. i. 5; Rom. viii. 15; Jean vi. 29; Col. ii. 12; Phil. i. l, 29; Eph. ii. 8.
475 Act. xv. 9; Rom. vi. 4, 22; Tit. ii. 12; Jean viii. 36.
476 Tit. ii. 12.
477 Tit. iii. 8; Jean xv. 5; Héb. xi. 6; 1 Tim. i. 5.
478 1 Tim. 1:5; Gal. v. 6; Tit. iii. 8.
479 2 Tim. i. 9; Rom. ix. 32; Tit. iii. 5.
480 Rom. iv. 4; Gen. iv. 4.
481 Héb. xi. 6; Rom. xiv. 23; Gen. iv. 4; Matt. vii. 17.
482 1 Cor. iv. 7; Es. xxvi. 12; Gal. iii. 5; 1 Thess. ii. 13.
483 Phil. ii. 13.
484 Luc xvii. 10.
485 Matt. x. 42; xxv. 34, 35; Apoc. iii. 12, 21; Rom. ii. 6; Apoc. ii. 11; 2 Jean viii.; Rom. xi. 6.
486 Eph. ii. 9, 10.
487 Es. lxiv. 6.
488 Es. xxviii. 16; Rom. x. 11; Hab. ii. 4.
489 Rom. x. 4.
490 Gal. v. 2–4; iii. 1; iv. 10, 11; Col. ii. 16, 17.
491 2 Pier. i. 19.
492 1 Tim. ii. 5; 1 Jean ii. 1; Rom. viii. 33.
493 Os. xiii. 9; Jér. ii. 13, 33.
494 Jean x. 11; 1 Jean iv. 10; Rom. v. 8; Eph. iii. 19; Jean xv. 13.
495 Phil. ii. 7.
496 Rom. v. 8.
497 Marc xvi. 19; Col. iii. 1; Rom. viii. 33; Matt. xi. 27; xxviii. 18.
498 Act. x. 26; xiv. 15.
499 Dan. ix. 17, 18; Jean xvi. 23; Eph. iii. 12; Act. iv. 12; 1 Cor. i. 31; Eph. ii. 18.
500 Héb. ii. 17, 18.
501 Héb. iv. 14–16.
502 Héb. x. 19, 22.
503 Héb. vii. 24, 25.
504 Jean xiv. 6.
505 Psa. xliv. 21.
506 1 Tim. ii. 5; 1 Jean ii. 1; Rom. viii. 33.
507 Luc xi. 2.
508 Jean iv. 17; xvi. 23; xiv. 13.
509 Es. ii. 2; Psa. xlvi. 5; cii. 14; Jér. xxxi. 36.
510 Matt. xxviii. 20; 2 Sam. vii. 16.
511 Luc i. 32, 33; Psa. lxxxix. 37, 38; cx. 2–4.
512 Matt. xvi. 18; Jean xvi. 38; Gen. xxii. 17; 2 Tim. ii. 19.
513 Luc xii. 32; Ex. i. 9; Apoc. xii. 6, 14; Luc xvii. 21; Matt. xvi. 18.
514 Rom. xii. 4; xi. 2, 4; 1 Rois xix. 18; Ex. i. 9; Rom. ix. 29.
515 Act. iv. 32.
516 Eph. iv. 3, 4.
517 1 Pier. iii. 20; Joel ii. 32.
518 Act. ii. 40; Es. lii. 11.
519 Psa. xxii. 23; Eph. iv. 3, 12; Héb. ii. 12.
520 Psa. ii. 1-–12; Matt. xi. 29.
521 Eph. iv. 12, 16; 1 Cor. xii. 12, etc.
522 Act. ii. 40; Es. lii. 11; 2 Cor. vi. 17; Apoc. xviii. 4.
523 Matt. xii. 30; xxiv. 28; Es. xlix. 22; Apoc. xvii. 14.
524 Dan. iii. 17, 18; vi. 8–10; Apoc. xiv. 14; Act. iv. 17, 19; xvii. 7; xviii. 13.
525 Matt. xiii. 22; 2 Tim. ii. 18–20; Rom. ix. 6.
526 *2
527 Matt. xxviii. 19; Luc xxii. 19, etc.; 1 Cor. xi. 23, etc.
528 Matt. xviii. 15–18; 2 Thess. iii. 14, 15.
529 Matt. xxviii. 2; Gal. i. 6–9.
530 Eph. i. 22, 23; Jean x. 4, 5, 14.
531 Eph. i. 13; John xvii. 20.
532 1 Jean iv. 2.
533 1 Jean iii. 8–10.
534 Rom. vi. 2; Gal. v. 24.
535 rom. vii. 6, 17, etc.; Gal. v. 17.
536 Col. i. 14
537 Col. ii. 18, 19.
538 Psa. ii. 3.
539 Apoc. xii. 4; Jean xvi. 2.
540 Apoc. xvii. 3, 4, 6.
541 Eph. iv. 11; 1 Cor. iv. 1, 2; 2 Cor. v. 20; Jean xx. 23; Act. xxvi. 17, 18; Luc x. 16.
542 Act. vi. 3; xiv. 23.
543 Matt. xviii. 17; 1 Cor. v. 4, 5.
544 1 Tim. iii. 1, etc.; Tit. i. 5, etc.
545 1 Tim. v. 22.
546 Act. vi. 3.
547 Jér. xxiii. 21; Héb. v. 4; Act. i. 23; xiii. 2.
548 1 Cor. iv. 1; iii. 9; 2 Cor. v. 20; Act. xxvi. 16, 17.
549 1 Pier. ii. 25; v. 4; Es. lxi. 1; Eph. i. 22; Col. i. 18.
550 1 Thess. v. 12, 13; 1 Tim. v. 17; Héb. xiii. 17.
551 Col. ii. 6, 7.
552 1 Cor. vii. 23; Matt. xv. 9; Es. xxix. 13; Gal. v. l;Rom. xvi. 17, 18.
553 Matt. xviii. 17; 1 Cor. v. 5; 1 Tim. i. 20.
554 Rom. iv 11; Gen. ix. 13; xvii. 11.
555 Col. ii. 11, 17; 1 Cor. v. 7.
556 Matt. xxvi. 36; xxviii. 19.
557 Rom. x. 4.
558 Col. ii. 11; 1 Pier. iii. 21; 1 Cor. x. 2.
559 Matt. xxviii. 19.
560 1 Cor. vi. 11; Tit. iii. 5; Héb. ix. 14; 1 Jean i. 7; Apoc. i. 6.
561 Jean xix. 34.
562 Matt. iii. 11; 1 Cor. iii. 5, 7; Rom. vi. 3.
563 Eph. v. 26; Act. xxii. 16; 1 Pier. iii. 21.
564 Gal. iii. 27; 1 Cor. xii. 13; Eph. iv. 22–24.
565 Marc xvi. 16; Matt. xxviii. 19; Eph. iv. 5; Héb. vi. 2.
566 Act. ii. 38; viii. 16.
567 Matt. xix. 14; 1 Cor. vii. 14.
568 Gen. xvii. 11, 12.
569 Col. ii. 11, 12.
570 Jean i. 29; Lév. xii. 6.
571 Col. ii. 11.
572 Matt. xxvi. 26; Marc xiv. 22; Luc xxii. 19; 1 Cor. xi. 23–25.
573 Jean iii. 6.
574 Jean iii. 5.
575 Jean v. 23, 25.
576 1 Jean v. 12; Jean x. 28.
577 Jean vi. 32, 33, 51.
578 Jean vi. 63.
579 Marc vi. 26.
580 1 Cor. x. 16, 17; Eph. iii. 17; Jean vi. 35.
581 Jean vi. 55, 56; 1 Cor. x. 16.
582 Act. iii. 21; Marc xvi. 19; Matt. xxvi. 11.
583 Matt. xxvi. 26, etc.; Luc xxii. 19, 20; 1 Cor. x. 2–4.
584 Es. lv. 2; Rom. viii. 22, 23.
585 1 Cor. xi. 29; 2 Cor. vi. 14, 15; 1 Cor. ii. 14.
586 Act. ii. 42; xx. 7.
587 1 Cor. xi. 27, 28.
588 Ex. xviii. 20, etc.; Rom. xiii. 1; Prov. viii. 15; Jér. xxi. 12; xxii. 2, 3; Psa. lxxxii. 1, 6; ci. 2, etc.; Deut. i. 15, 16; xvi. 18; xvii. 15; Dan. ii. 21, 37; v. 18.
589 Es. xlix. 23, 25; 1 Rois xv. 12; 2 Rois xxiii. 2–4, etc.
592 Tit. iii. 1; Rom. xiii. 1.
593 Marc xii. 17; Matt. xvii. 24.
594 Act. iv. 17–19; v. 29; Os. v. 11.
595 Jér. xxix. 7; 1 Tim. ii. 1, 2.
596 2 Pier. ii. 10.
597 Jud. 8 et 10.
598 Matt. xxiv. 36; xxv. 13; 1 Thess. v. 1, 2; Apoc. vi. 11; Act. i. 7; 2 Pier. iii. 10.
599 Act. i. 11.
600 2 Thess. i. 7, 8; Act. xvii. 31; Matt. xxiv. 30; xxv. 31; Jud. 15; 1 Pier. iv. 5; 2 Tim. iv. 1.
601 2 Pier. iii. 7, 10; 2 Thess. i. 8.
602 Apoc. xx. 12, 13; Act. xvii. 31; Héb. vi. 2; ix. 27; 2 Cor. v. 10; Rom. xiv. 10.
603 1 Cor. xv. 42; Apoc. xx. 12, 13; 1 Thess. iv. 16.
604 Jean v. 28, 29; vi. 54; Dan. xii. 2; Job xix. 26, 27.
605 1 Cor. xv. 51–53.
606 Apoc. xx. 12, 13; 1 Cor. iv. 5; Rom. xiv. 11, 12; Job xxxiv. 11; Jean v. 24; Dan. xii. 2; Psa. lxii. 13; Matt. xi. 22; xxiii. 33; Jean v. 29; Rom. ii. 5, 6; 2 Cor. v. 10;Héb. vi. 2; ix. 27.
607 Rom. ii. 5; Jud. 15; Matt. xii. 36.
608 1 Cor. iv. 5; Rom. ii. 1, 2, 16; Matt. vii. 1, 2,.
609 Apoc. vi. 15, 16; Héb. x. 27.
610 Luc xxi. 28; 1 Jean iii. 2; iv. 17; Apoc. xiv. 7; 2 Thess. i. 5, 7; Luc xiv. 14.
611 Dan. vii. 26.
612 Matt. xxv. 46; 2 Thess. i. 6–8; Mal. iv. 3.
613 Rom. ii. 15.
614 Apoc. xxi. 8; 2 Pier. ii. 9.
615 Mal. iv. 1; Matt. xxv. 41.
616 Matt. xxv. 34; xiii. 43.
617 Matt. x. 32.
618 Es. xxv. 8; Apoc. xxi. 4.
619 Es. lxvi. 5.
620 Es. lxiv. 4; 1 Cor. ii. 9.
621 Héb. x. 36–38.
622 [From the Latin edition, which closes— 'Apocal. xxii. 20: Etiam veni Domine Jesu.']