《比利時信條（BELGIC CONFESSION）》
We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties. Thus his divine nature has always remained uncreated, without beginning of days or end of life, filling heaven and earth. His human nature has not lost its properties but continues to have those of a creature----it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body. But these two natures are so united together in one person that they are not even separated by his death.
我們相信聖子的位格與他的人性絕對地連結；所以並非是神的兩個兒子，也不是兩個位格，乃是二性合於單一的位格；然而二性保持獨特的特質。因此神性總是非受造，無生之始，無命之終，充滿天地；祂的人性也沒有失去它人性的特質，而繼續擁有受造的（本質）--它有起初之日，有限，並具有真實身體的一切屬性。雖然由於復活，有了不朽之性，然而祂仍未改變祂人性的實際性；為了我們的救恩與復活也要靠祂的肉身。但此二性是如此密切地連繫於一個位格，所以是不會分開的，就是死也不能使之分開。因此當祂死的時候，祂將真正屬人的靈魂，離開了肉體交在父神的手中3。同時祂的神性總是與人性同在，縱然當祂躺臥在墳墓中的時候，神性仍與祂同在，正如祂在嬰兒時期，雖然一時不能顯明，但祂是神。因此我們基督是真神與真人，就是借着祂的大能勝過死亡的神；也是真人，祂按着我們肉體的軟弱為我們死的真人。
（以上加粗部分為重新翻譯。台灣改革宗翻譯社的原翻譯為‘所以也有他的人性並未失去其屬性，既為有限，就具有真實肉體的一切屬性。’。漏翻原文的這句：but continues to have those of a creature）
