Confession of Faith
The Confession of Faith,
revised in the National Synod,
held at Dordrecht, in the years 1618 and 1619.

ARTICLE 1. That there is One Only God

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, just, good, and the overflowing fountain of all good.

2. By what means God is made known unto us

We  know  him  by  to means; first, by the creation, preservation  and
government of the universe; which is before our eyes as a most elegant
book,  wherein  all  creatures,  great  and  small,  are  as  so  many
characters  leading  us to contemplate the invisible  things  of  God,
namely  His  power and divinity, as the apostle Paul says, Rom.  1:20.
All  which  things  are sufficient to convince  men,  and  leave  them
without excuse. Secondly, he makes himself more clearly 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.

3. Of the written Word of God

We  confess that this Word of God was not sent, nor delivered  by  the
will of man, but that holy men of God spoke as they were moved by  the
Holy Ghost, as the apostle Peter says. And that afterwards God, from a
special  care,  which he has for us and our salvation,  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.

4. Canonical Books of the Holy Scripture

We  believe  that  the  Holy Scriptures are contained  in  two  books,
namely, the Old and New Testament, which are canonical, against  which
nothing can be alleged. These are thus named in the Church of God. The
books  of  the  Old  Testament are, the five  books  of  Moses,  viz.:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua,
Ruth, Judges, the two books of Samuel, the two of the Kings, two books
of  the Chronicles, commonly called Paralipomenon, the first of  Ezra,
Nehemiah,  Esther,  Job,  the Psalms of  David,  the  three  books  of
Solomon,  namely, the Proverbs, Ecclesiastes, and the Song  of  Songs;
the  four great prophets Isaiah, Jeremiah, Ezekiel and Daniel; and the
twelve  lesser  prophets, namely, Hosea, Joel, Amos,  Obadiah,  Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.
  Those  of the New Testament are the four evangelists, 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, namely, one of James, two of Peter, three  of
John, one of Jude; and the Revelation of the apostle John.

5. From whence the Holy Scriptures derive their dignity and authority.

We receive all these books, and these only, as holy and canonical, for
the  regulation, foundation, and conformation 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 witnesses 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.

6. The difference between the canonical and apocryphal books

We distinguish those sacred books from the apocryphal, viz.: the third
book  of  Esdras, the books of Tobias, Judith, Wisdom,  Jesus  Syrach,
Baruch,  the  appendix to the book of Esther, the Song  of  the  three
Children  in  the Furnace, the history of Susannah, of  Bell  and  the
Dragon,  the  prayer of Manasses, and the two books of the  Maccabees.
All of which the Church may read and take instruction from, so far  as
they agree with the canonical books; but they are far from having such
power  and  efficacy, as that we may from their testimony confirm  any
point  of faith, or of the christian religion; much less detract  from
the authority of the other sacred books.

7.  The  sufficiency of the Holy Scriptures, to be the  only  rule  of

We  believe that those Holy Scriptures fully contain the will of  God,
and  that  whatsoever  man  ought  to  believe,  unto  salvation,   is
sufficiently taught therein. For, since the whole manner  of  worship,
which  God requires of us, is written in them at large, it is unlawful
for  any  one, though an apostle, to teach otherwise than we  are  now
taught  in  the  Holy Scriptures: nay, though it were  an  angel  from
heaven, as the apostle Paul says. For, since it is forbidden,  to  add
unto  or  take  away anything from the word of God,  it  does  thereby
evidently  appear,  that  the doctrine thereof  is  most  perfect  and
complete  in all respects. Neither do we consider of equal  value  any
writing  of  men,  however holy these men may have  been,  with  those
divine  Scriptures,  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,  for the truth is above all; for all men are of themselves liars,
and  more vain than vanity itself. Therefore, we reject with  all  our
hearts, whatsoever does not agree with this infallible rule, which the
apostles have taught us, saying, Try the spirits whether they  are  of
God.  Likewise,  if  there  come any unto  you;  and  bring  not  this
doctrine, receive him not into your house.

8. That God is one in Essence, yet nevertheless distinguished in three

According to this truth and this Word of God, we believe in  one  only
God,  who  is  the  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; 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 has not assumed the flesh, nor has the Holy Ghost, but the  Son
only.  The Father has never been without his Son, or without his  Holy
Ghost.  For  they are all three coeternal and co-essential.  There  is
neither  first  nor  last: for they are all three one,  in  truth,  in
power, in goodness, and in mercy.

9. The proof of the foregoing article of the Trinity of persons in one

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, chap. 1:26, 27, God says: Let us make man in our
image,  after our likeness, etc. So God created man in his own  image,
male  and  female created he them. And Gen. 3:22. Behold  the  man  is
become  as one of us. From this saying, let us make man in our  image,
it  appears  that there are more persons than one in the Godhead;  and
when  he says, God created, he signifies the unity. It is true he does
not  say  how  many persons there are, but that, which appears  to  us
somewhat  obscure in the Old Testament, is very plain in the New.  For
when  our  Lord  was baptized in Jordan, the voice of the  Father  was
heard,  saying, This is my beloved Son: the Son was seen in the water,
and  the Holy Ghost appeared in the shape of a dove. This form is also
instituted  by  Christ  in the baptism of all believers.  Baptize  all
nations,  in the name of the Father, and of the Son, and of  the  Holy
Ghost.  In the Gospel of Luke, the angel Gabriel thus addressed  Mary,
the  mother of our Lord, the Holy Ghost shall come upon thee, and  the
power  of the Highest shall overshadow thee, therefore also that  holy
thing,  which shall be born of thee, shall be called the Son  of  God:
likewise, the grace of our Lord Jesus Christ, and the love of God, and
the  communion of the Holy Ghost be with you. And there are three that
bear  record in heaven, the Father, the Word, and the Holy Ghost,  and
these  three  are one. In all which places we are fully  taught,  that
there are three persons in one only divine essence. And although  this
doctrine far surpasses all human understanding, nevertheless,  we  now
believe it by means of the Word of God, but expect hereafter to  enjoy
the perfect knowledge and benefit thereof in Heaven. 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. This doctrine of  the  Holy
Trinity,  has always been defended and maintained by the true  Church,
since  the  time of the apostles, to this very day, against the  Jews,
Mohammedans,  and  some  false christians and  heretics,  as  Marcion,
Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have
been  justly  condemned by the orthodox fathers.  Therefore,  in  this
point,  we do willingly receive the three creeds, namely, that of  the
Apostles,   of   Nice,  and  of  Athanasius:  likewise  that,   which,
conformable thereunto, is agreed upon by the ancient fathers.

10. That Jesus Christ is true and eternal God

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  should be a creature), but co-essential and  coeternal
with  the  Father, the express image of his person, and the brightness
of  his glory, equal unto 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 together, teach us. Moses  says,
that  God created the world; and John says, that all things were  made
by  that Word, which he calls God. And the apostle says, that God made
the  worlds by his Son; likewise, that God created all things by Jesus
Christ.  Therefore it must needs follow, that he, who is  called  God,
the  Word, the Son, and Jesus Christ, did exist at that time, when all
things  were  created by him. Therefore the prophet  Micah  says,  His
goings forth have been from of old, from everlasting. And the apostle:
He  has  neither beginning of days, nor end of life. He  therefore  is
that  true,  eternal,  and almighty God, whom we invoke,  worship  and

11. That the Holy Ghost is true and eternal God

We  believe  and  confess also, that the Holy  Ghost,  from  eternity,
proceeds  from  the  Father and Son; and therefore  neither  is  made,
created,  nor begotten, but only proceeds from both; who in  order  is
the  third  person of the Holy Trinity; of one and the  same  essence,
majesty and glory with the Father, and the Son: and therefore, is  the
true and eternal God, as the Holy Scriptures teach us.

12. Of the Creation

We  believe  that the Father, by the Word, that is, by  his  Son,  has
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  does  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  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 cf  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.

13. Of Divine Providence

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, that  he
orders  and  executes his work in the most excellent and just  manner,
even then, when devils and wicked men act unjustly. And, as to what he
does  surpassing  human understanding, we will not  curiously  inquire
into,  farther 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.  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 cannot hurt us. And therefore we reject that
damnable  error  of the Epicureans, who say that God regards  nothing,
but leaves all things to chance.

14.  Of  the  Creation and Fall of man, and his Incapacity to  perform
what is truly good

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  honour, 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 has lost all his excellent gifts, which he had received  from
God,  and  only  retained a few remains thereof, which,  however,  are
sufficient to leave man without excuse; for all the light which is  in
us  is changed into darkness, as the Scriptures teach us, saying:  The
light  shineth  in  darkness, and the darkness comprehendeth  it  not:
where  St.  John calls men darkness. Therefore we reject all  that  is
taught  repugnant to this, concerning the free will of man, since  man
is  but a slave to sin, and has nothing of himself, unless it is given
from  heaven. For who may presume to boast, that he of himself can  do
any good, since Christ says, No man can come to me, except the Father,
which  hath  sent me, draw him? Who will glory in his  own  will,  who
understands, that to be carnally minded is enmity against God? Who can
speak of his knowledge, since the natural man receiveth not the things
of the spirit of God? In short, who dare suggest any thought, since he
knows that we are not sufficient of ourselves to think anything as  of
ourselves, but that our sufficiency is of God? And therefore what  the
apostle  says ought justly to be held sure and firm, that God  worketh
in  us  both to will and to do of his good pleasure. For there  is  no
will   nor   understanding,  conformable  to  the  divine   will   and
understanding,  but that Christ has wrought in man; which  he  teaches
us, when he says, Without me ye can do nothing.

15. Of Original Sin

We  believe  that, through the disobedience of Adam, original  sin  is
extended  to  all mankind; which is a corruption of the whole  nature,
and  a  hereditary disease, wherewith infants themselves are  infected
even  in  their mother's womb, and which produces 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 woeful source, as water from a
fountain;  notwithstanding it is not imputed to the  children  of  God
unto  condemnation, but by his grace and mercy is forgiven  them.  Not
that  they  should  rest securely in sin, but that  a  sense  of  this
corruption  should  make  believers often  to  sigh,  desiring  to  be
delivered  from this body of death. Wherefore we reject the  error  of
the Pelagians, who assert that sin proceeds only from imitation.

16. Of Eternal Election

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 counsel of mere goodness, has
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.

17. Of the Recovery of Fallen Man

We  believe  that our most gracious God, in his admirable  wisdom  and
goodness,  seeing that man had thus thrown himself into  temporal  and
eternal death, and made himself wholly miserable, was pleased to  seek
and  comfort him, when he trembling fled from his presence,  promising
him  that  he  would give his Son, who should be made of a  woman,  to
bruise the head of the serpent, and would make him happy.

18. Of the Incarnation of Jesus Christ

We confess, therefore, that God did fulfill the promise, which he made
to  the fathers, by the mouth of his holy prophets, when he sent  into
the  world,  at the time appointed by him, his own, only-begotten  and
eternal Son, who took upon him the form of a servant, and became  like
unto  man,  really  assuming  the true  human  nature,  with  all  its
infirmities, sin excepted, being conceived in the womb of the  blessed
Virgin Mary, by the power of the Holy Ghost, without the means of man,
and  did not only assume human nature as to the body, but also a  true
human  soul, that he might be a real man. For since the soul was  lost
as  well  as the body, it was necessary that he should take both  upon
him,  to save both. Therefore we confess (in opposition to the  heresy
of  the  Anabaptists, who deny that Christ assumed human flesh of  his
mother) that Christ is become a partaker of the flesh and blood of the
children;  that he is a fruit of the loins of David after  the  flesh;
made  of the seed of David according to the flesh; a fruit of the womb
of the Virgin Mary, made of a woman, a branch of David; a shoot of 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  on  him
the  seed of Abraham, and became like unto his brethren in all things,
sin excepted, so that in truth he is our Immanuel, that is to say, God
with us.

19.  Of the union and distinction of the two Natures in the person  of

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, that each nature retains  its  own  distinct
properties.  As then the divine nature has always remained  untreated,
without beginning of days or end of life, filling heaven and earth: so
also  has  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 has by  his
resurrection given immortality to the same, nevertheless  he  has  not
changed  the  reality of his human nature; forasmuch as our  salvation
and resurrection also depend on the reality of his body. But these two
natures  are  so  closely united in one person,  that  they  were  not
separated  even  by his death. Therefore that which  he,  when  dying,
commended  into  the  hands of his Father, was a  real  human  spirit,
departing from his body. But in the meantime the divine nature  always
remained united with the human, even when he lay in the grave. And the
Godhead did not cease to be in him, any more than it did when  he  was
an  infant, though it did not so clearly manifest itself for a  while.
Wherefore we confess, that he is very God, and very Man: very  God  by
his  power  to conquer death; and very man that he might  die  for  us
according to the infirmity of his flesh.

20. That God has manifested his justice and mercy in Christ

We  believe that God, who is perfectly merciful and just, sent his Son
to  assume  that nature, in which the disobedience was  committed,  to
make  satisfaction in the same, and to bear the punishment of  sin  by
his  most  bitter  passion  and death. 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, 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.

21 Of the satisfaction of Christ, our only High Priest, for us.

We  believe  that  Jesus Christ is ordained with  an  oath  to  be  an
everlasting High Priest, after the order of Melchisedec; and  that  he
has  presented himself in our behalf before the Father, to appease his
wrath by his full satisfaction, by offering himself on the tree of the
cross,  and pouring out his precious blood to purge away our sins;  as
the  prophets had foretold. For it is written: He was wounded for  our
transgressions, he was bruised for our iniquities: the chastisement of
our  peace  was upon him, and with his stripes we are healed.  He  was
brought   as  a  lamb  to  the  slaughter,  and  numbered   with   the
transgressors, and condemned by Pontius Pilate as a malefactor, though
he  had first declared him innocent. Therefore: he restored that which
he  took  not away, and suffered, the just for the unjust, as well  in
his  body  as in his soul, feeling the terrible punishment  which  our
sins  had  merited; insomuch that his sweat became like unto drops  of
blood  falling on the ground. He called out, my God, my God, why  hast
thou  forsaken me? and has suffered all this for the remission of  our
sins.  Wherefore  we justly say with the apostle Paul:  that  we  know
nothing, but Jesus Christ, and him crucified; we count all things  but
loss and dung for the excellency of the knowledge of Christ Jesus  our
Lord, in whose wounds we find all manner of consolation. Neither is it
necessary  to  seek or invent any other means of being  reconciled  to
God,  than  this only sacrifice, once offered, by which believers  are
made perfect forever. This is also the reason why he was called by the
angel  of God, Jesus, that is to say, Saviour, because he should  save
his people from their sins.
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32. Of Faith in Jesus Christ

We  believe that, to attain the true knowledge of this great  mystery,
the  Holy Ghost kindles in our hearts an upright faith, which embraces
Jesus Christ, with all his merits, appropriates him, and seeks nothing
more  besides him. For it must needs follow, either that  all  things,
which  are requisite to our salvation, are not in Jesus Christ. or  if
all  things  are  in  him, that then those who  possess  Jesus  Christ
through faith, have complete salvation in him. Therefore, for  any  to
assert,  that  Christ is not sufficient, but that  something  more  is
required  besides him, would be too gross a blasphemy:  for  hence  it
would  follow, that Christ was but half a Saviour. Therefore we justly
say  with  Paul,  that we are justified by faith alone,  or  by  faith
without  works. However, to speak more clearly, we do not  mean,  that
faith itself justifies us, for it is only an instrument with which  we
embrace Christ our Righteousness. But Jesus Christ, imputing to us all
his  merits, and so many holy works which he has done for us,  and  in
our stead, is our Righteousness. And faith is an instrument that keeps
us in communion with him in all his benefits, which, when become ours,
are more than sufficient to acquit us of our sins.

33. Of Justification

We  believe that our salvation consists in the remission of  our  sins
for Jesus Christ's sake, sad that therein our righteousness before God
is  implied:  as  David and Paul teach us, declaring this  to  be  the
happiness of man, that God imputes righteousness to him without works.
And  the same apostle says, that we are justified freely by his grace,
through  the  redemption which is in Jesus Christ.  And  therefore  we
always  hold  fast this foundation, ascribing all the  glory  to  God,
humbling ourselves before him, and acknowledging ourselves to be  such
as  we  really  are,  without presuming  to  trust  in  any  thing  in
ourselves,  or  in  any merit of ours, relying and  resting  upon  the
obedience  of  Christ  crucified alone, which becomes  ours,  when  we
believe in him. This is sufficient to cover all our iniquities, and to
give  us  confidence in approving to God; freeing  the  conscience  of
fear,  terror  and dread, without following the example of  our  first
father,  Adam,  who,  trembling,  attempted  to  cover  himself   with
fig-leaves.  And  verily if we should appear before  God,  relying  on
ourselves, or on any other creature, though ever so little, we should,
alas!  be  consumed. And therefore every one must pray with  David:  O
Lord, enter not into judgment with thy servant: for in thy sight shall
no man living be justified.

24. Of man's Sanctification and God Works

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, does 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 the contrary without it they would never do anything  out  of
love to God, but only out of self-love or fear of damnation. Therefore
it is impossible that this holy faith can be unfruitful in man: for we
do  not speak of a vain faith, but of such a faith, which is called in
Scripture,  a  faith that worketh by love, which excites  man  to  the
practice  of  those works, which God has commended in his Word.  Which
works,  as  they  proceed from the good root of faith,  are  good  and

(continued in part 2...)

file: /pub/resources/text/ipb-e/epl-01: confa-01.txt