《比利时信条（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.
我们相信圣子的位格与他的人性绝对地连结；所以并非是神的两个儿子，也不是两个位格，乃是二性合于单一的位格；然而二性保持独特的特质。因此神性总是非受造，无生之始，无命之终，充满天地；祂的人性也没有失去它人性的特质，而继续拥有受造的（本质）--它有起初之日，有限，并具有真实身体的一切属性。虽然由于复活，有了不朽之性，然而祂仍未改变祂人性的实际性；为了我们的救恩与复活也要靠祂的肉身。但此二性是如此密切地连系于一个位格，所以是不会分开的，就是死也不能使之分开。因此当祂死的时候，祂将真正属人的灵魂，离开了肉体交在父神的手中3。同时祂的神性总是与人性同在，纵然当祂躺卧在坟墓中的时候，神性仍与祂同在，正如祂在婴儿时期，虽然一时不能显明，但祂是神。因此我们基督是真神与真人，就是借着祂的大能胜过死亡的神；也是真人，祂按着我们肉体的软弱为我们死的真人。
（以上加粗部分为重新翻译。台湾改革宗翻译社的原翻译为‘所以也有他的人性并未失去其属性，既为有限，就具有真实肉体的一切属性。’。漏翻原文的这句：but continues to have those of a creature）
