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2017-12-03

比利时信条 ,王志勇牧师译注The BelgicConfession (1561)


简介

第一条 独一的上帝
1. That there is One Only God

第二条 认识上帝的方式
 2. By what means God is made known unto us

第三条 上帝成文的圣言
3. Of the written Word of God

第四条 圣经正典
 4. Canonical Books of the Holy Scripture

第五条 圣经的尊荣和权威从何而来
5. From whence the Holy Scriptures derive their dignity and authority.

第六条 圣经正典与旁经的不同
6. The difference between the canonical and apocryphal books

第七条 圣经作为唯一真道标准的充分性
7. The sufficiency of the Holy Scriptures, to be the only rule of faith.

第八条 上帝是一体,却有三个位格
8. That God is one in Essence, yet nevertheless distinguished in three Persons

第九条 圣经中三位一体的证据
9. The proof of the foregoing article of the Trinity of persons in one God.

第十条 论耶稣基督是真实、永恒的上帝

10. That Jesus Christ is true and eternal God


简介

《比利时信条》源自十七世纪拉丁文名称(Confessio Belgica)。当时的“比利时”是指整 个尼德兰地区的低地地带,包括北方和南方,现在则处于荷兰和比利时两个国家之内。这个信 条有时也被称为《华伦信条》(the Wallon Confession)或《尼德兰信条》(the Netherland Confession)。

 此信条的主要作者是布莱斯(Guido de Brès1522-1567),他是一位敬畏上帝的巡回布 道家,具有改革宗确信。在十六世纪的时候,尼德兰各地的改革宗教会受到西班牙天主教皇帝 腓利普二世的残酷逼迫。腓利普二世是罗马天主教教会的帮凶。为了替当时这些处于十字架之 下的改革宗教会的信徒辩护,布莱斯在 1561 年用法语撰写了这一信条。布莱斯极有可能是在 其他和他在一起的牧师的帮助下撰写这一信条的,他们都想向当时那些迫害他们的人证明:坚 持改革宗信仰的人并不是被人指控的叛逆者,而是认信圣经真道、遵纪守法的公民。这一信条 以法国改革宗教会的《加利克信条》(Gallic Confession)为模式,而《加利克信条》则是依 赖于加尔文的构想。尽管如此,《比利时信条》仍然是一个独立性的创造。这一信条基本上是 按照著名的传统改革宗系统神学六大教义的次序来编排的:1)上帝论,1-11 条;2)人论, 12-15 条;3)基督论,16-21 条;4)救恩论,22-26 条;5)教会论,27-35 条;6)末世论, 37 条。36 条则是专论国民政府当按照上帝所启示的真理进行治理。信条不仅延续客观的教义 次序,同时也反复使用“我们”一词,使得这一信条带有浓厚的经历性和个人性的精神。

信条起草后的第二年,也就是 1562 年,有人将此信条发送给了腓利普二世,另外还附加 了一份上诉信,说明他们愿意在各种合法的事情上顺服政府。但是,若是让他们否定在这份信 条中所表明的真理,他们宁肯“脊背被鞭打,舌头被割掉,嘴巴被塞住,全身受火刑,因为深 知那些跟随基督的人必要背起祂的十字架,舍弃自己。”不管是信条本身,还是他们的上诉信 都没有使他们得到他们想得到的来自西班牙当局的对抗罗宗基督徒的宽容。五年之后,布莱斯 本人也加入到成千上万的殉道士行列,用自己的鲜血见证了所认信的真理。但是,布莱斯的工 作一直被人视为宝贵,《比利时信条》一直被人认为是改革宗教会宝贵的教义规范之一。 1562 年,《比利时信条》被译为荷兰文,被当时尼德兰各地的改革宗教会所接受。1566 年,安特威普总会(the Synod of Antwerp)对此信条略加修订,后来在十六世纪后期一直被荷 兰总会接纳。在 1618 年至 1619 年多特总会上,此信条又根据法文、荷兰文和拉丁文版本得到 进一步的修正,然后被接纳为规范之一,并要求当时荷兰各地的改革宗教会中的圣职人员都要 签署遵行。

《比利时信条》最早的中文译本是香港基督教文艺出版社在 1957 年《历代基督教信条》 中的译本,然后是赵中辉牧师在 1993 年《教会工人培训手册》中的译本,2008 年香港环球圣 经公会有限公司在《研读本圣经--新译本》中的译本( 该书把此信条译为《比利时宣言》)。 此处译本在参考以上中文译本的基础上,直接参考 1618 年至 1619 年多特总会所确定的法文版 本,和美国改革宗教会所确定的英文版本翻译(Phillip Schaff, The Creeds of Christendom, Vol. III, New York: Harper & Brothers, 1877, pp. 384-436) ,注重原文本身具有的教义性和法理性。 圣经经文则取自中文和合本圣经。 第一条 独一的上


第一条 独一的上帝
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.
我们心中相信,并用口宣告:只有一位单纯的(1)、属灵的(2)存有,我们称之为上帝;衪永远存在(3),无法测透(4),眼不能见(5),永不改变(6),无限(7),全能,全智(8),公义(9),良善(10),是众善满溢的源头(11)。
1 46;申 64;提前 25;林前 862 4243 40284 11335 1206 367 4468 提前 1179 12110 191711 117;林前 2910-12


第二条 认识上帝的方式
2. By what means God is made known unto us

我们认识上帝有两种方式:第一种方式就是藉着宇宙的创造、保存和管 理来认识上帝(1)。正如使徒保罗所说的那样(罗 120),宇宙的创造、保 存和管理在我们面前正如一本绝妙的书籍。一切受造之物,无论大小,都如许 多字符,引领我们思想上帝那看不见的属性,就是衪永在的大能和神性。这些 东西足以使人确信上帝的存在,使他们无可推诿。 其次,上帝藉着衪的圣言使我们更加清楚、完全地认识衪自身(2)。 这就是说,我们今生凡是为了衪的荣耀和我们的救恩所必需的一切,都已经尽 在其中。
1 192;弗 46 2 198;林前 126
We know him by two 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.


第三条 上帝成文的圣言
3. Of the written Word of God

我们相信:上帝的圣言的传递不是根据人的意志达成的,而是属上帝的人 根据圣灵的感动而说出来,正如使徒彼得所说的那样(1)。后来,出于对我 们和我们的救恩的特别关注,上帝吩咐祂的众仆人,就是先知(2)与使徒 3),把衪所启示的圣言笔之于书;并且上帝亲自用衪自己的手指写下律法 中的两块法版(4)。因此,我们称这种著述为圣经。
1 彼后 121 2 244;诗 10219;哈 22 3 提后 316;启 111 4 3118
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.


第四条 圣经正典
4. Canonical Books of the Holy Scripture

我们相信:圣经包括两个部分,即旧约和新约,这些是圣经正典,无可指摘。 这些书卷在上帝的教会中就是如此称呼的。 旧新约各卷书为:摩西五经,即《创世记》、《出埃及记》、《利未记》、 《民数记》和《申命记》;然后是《约书亚记》、《士师记》、《路得记》、《撒 母耳记上》、《撒母耳记下》、《列王纪上》、《列王纪下》、《历代志上》、 《历代志下》、《以斯拉记》、《尼希米记》、《以斯帖记》、《约伯记》、大卫 的《诗篇》;所罗门三书,即《箴言》、《传道书》和《雅歌》;四大先知书,即 《以赛亚书》、《耶利米书》、《以西结书》和《但以理书》;十二小先知书: 《何西阿书》、《约珥书》、《阿摩司书》、《俄巴底亚书》、《约拿书》、《弥 迦书》、《那鸿书》、《哈巴谷书》、《西番雅书》、《哈该书》、《撒迦利亚 书》和《玛拉基书》。 新约各卷书为:四福音书,即《马太福音》、《马可福音》、《路加福音》和 《约翰福音》;《使徒行传》;十四封保罗书信,即《罗马书》、《哥林多前 书》、《哥林多后书》、《加拉太书》、《以弗所书》、《腓立比书》、《歌罗西 书》、《帖撒罗尼迦前书》、《帖撒罗尼迦后书》、《提摩太前书》、《提摩太后 书》、《提多书》、《腓利门书》、《希伯来书》;七封其他书信,即《雅各 书》、《彼得前书》、《彼得后书》、《约翰一书》、《约翰二书》、《约翰三 书》和《犹大书》;《启示录》。

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.


第五条 圣经的尊荣和权威从何而来
5. From whence the Holy Scriptures derive their dignity and authority.

我们唯独接受这些书卷为圣经正典,为我们信仰的规范、根基和确证。我们毫不怀疑地相信这些书卷中所包含的一切,不仅仅是因为教会接受并认可它们,更是特别因为圣灵在我们的心中同证它们来自上帝,在这些书卷中就有证据证明它们来自上帝。因为即使瞎眼的人也能认识到其中所预言的事正在应验。 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.


第六条 圣经正典与旁经的不同
6. The difference between the canonical and apocryphal books

我们认为:圣经正典与旁经不同。旁经包括:《以斯拉续篇上》、《以 斯拉续篇下》、《多比传》、《犹滴传》、《所罗门智训》、《便西拉智 训》、《巴录书》、《以斯帖补篇》、《三童歌》、《苏撒拿传》、《彼勒与 大龙》、《玛拿西祷词》、《马加比传上》、《马加比传下》。教会可以阅读 这些书卷;如果其内容不违背圣经正典,也可以从中吸取教训。但我们不可以从它们的见证来证实信仰或基督教的任何要义,它们绝没有这样的权威和效力;我们更不可因为它们的见证而贬损、转移圣经正典的权威性。
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.


第七条 圣经作为唯一真道标准的充分性
7. The sufficiency of the Holy Scriptures, to be the only rule of faith.

我们相信:圣经正典完全涵盖了上帝的旨意,人在救恩方面当相信的一 切都已经在圣经正典中有充分的教导(1)。既然上帝所吩咐我们的整个敬拜 方式都已经记录在圣经之中,因此,任何人,即使是使徒,教导与我们目前在 圣经中所领受的相悖的东西都是非法的(2);正如使徒保罗所说的那样,即 使是“天上来的使者”也不可如此(3)。既然上帝吩咐对衪的圣言不可增 加,也不可删剪(4),很显然,其中的教义在各个方面都是极其完美和全备 的。
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. 

不管人怎样圣洁,我们都不认为他们的著述与圣经(5)具有同样的价 值;我们也不应当认为习惯、群众、古老、世代的传承、决议、教令、法规与 上帝的真理(6)具有同样的价值。因为上帝的真理高于一切,因为所有的人 本身都是虚谎的(7),比虚空还要虚空。使徒们教导我们这一无谬的准则: “总要试验那些灵是出于上帝的不是。” 8 因此,我们全心拒绝一切不合 乎这一准则(9)的教训。同样,“若有人到你们那里,不是传这教训,不要 接他到家里,也不要问他的安”(10)。
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.

1 154;约 425;提后 315-17;彼前 11;箴 305;启 2218;约 1515;徒 227
2 彼前 411;林前 152-3;提后 314;提前 13;约贰 10
3 18-9;林前 152;徒 2622;罗 154;彼前 411;提后 314
4 1232;箴 306;启 2218;约 425
5 153175;可 77;赛 112;林前 24
6 112;罗 34;提后 43-4
7 6210
8 约壹 41
9 616;林前 311;帖后 22
10)约贰 10


第八条 上帝是一体,却有三个位格
8. That God is one in Essence, yet nevertheless distinguished in three Persons

根据这一真理并上帝的圣言,我们相信独一的上帝:一个本质(1),在一 个本质中具有三个位格(2)。根据各个位格各自具有的不可传递的属性,这 三个位格具有真实的、永远的不同。衪们分别是:圣父、圣子与圣灵(3)。 圣父为一切有形与无形之事物的原因、初始和本源(4)。圣子是圣父之道 5)、智慧(6)与形象(7);圣灵是由圣父与圣子所发出(8)的永在的能 力(9)。但是,上帝并不因此分为三个,因为圣经教导我们:圣父、圣子、 圣灵每位都有衪们各自的位格,因属性而有分别;虽然如此,这三个位格却是 独一的上帝。由此证明圣父并非圣子,圣子亦非圣父;照样,圣灵既非圣父, 亦非圣子。虽然如此,这些位格如此分清,但不分开,也不互相混合;因为圣 父并未取了肉身,圣灵也未如此,只有圣子(10)。圣父向来未有离开圣子, 或离开圣灵。因为他们是同永远与同本质的,无始无终,无先无后;因为在真 理、能力、善良与恩慈上,衪们三者都是合一的。
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.

  1  4310 2 约壹 53  2819 4 林前 86;西 116 5  11-2;启 1913;箴 812 6  81222 7 西 115;来 18  1526;加 49  1228 10)腓 26-7;加 44;约 114


第九条 圣经中三位一体的证据
9. The proof of the foregoing article of the Trinity of persons in one God.

这一切我们都是从圣经的见证、三个位格的运行,主要是从我们自己心中 所感觉到的那些运行而得知。圣经中的诸般见证教导我们相信三位一体的上 帝,这在旧约中有多处教导,我们不必一一列举, 只是要小心甄别。在《创世 记》1 2627 节:“上帝说:我们要照着我们的形象、按照我们的样式造 人,……于是上帝就照着自己的形象造人,乃是照着衪的形象造男造女。”又 在《创世记》3 22 节说:“那人已经与我们相似。”从“我们要照着我们的 形象造人”这句说法来看,上帝不只是一个位格;又说“上帝创造”,乃是表 明上帝的一体性。当然,衪并没有说有几位,这在旧约中多少有些不清楚,但 在新约中却是非常清楚。
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.

因为主在约但河受洗时,听到圣父的声音说:“这是我的爱子。”(1 此时圣子站在水中,圣灵以鸽子的形象显现。这种形式也由基督吩咐为一切相 信的人施行的洗礼中做出了规定:“奉圣父、圣子、圣灵的名给他们施洗。” 2)在《路加福音》中,天使迦百列对主的母亲马利亚如此说:“圣灵要降 在你身上,至高者的能力要荫庇你,因此你所要生的圣者要称为上帝的儿 子。”(3)同样,保罗说:“愿主耶稣的恩惠,上帝的慈爱并圣灵的感动, 常与你们同在。”(4)约翰说:“原来在天上作见证的有三:圣父、圣言、 圣灵,此三者乃为一。”(5)这些经文充分地教导我们上帝在其独一的本质 之内具有三个位格。虽然这一教义远远超出人的理解,但我们仍然由于上帝的 圣言而相信,并期望以后在天上能够得到完全的认识与福益(6)。
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.

此外,我们必须遵守这三个位格分别向我们所施行的职分与工作。圣父藉 其能力称为我们的创造者(7);圣子藉其宝血称为我们的救赎主(8);圣灵 藉着住在我们心中称为我们的成圣者(9)。
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. 

自从使徒时代以来,直到今天,真教会一向捍卫、持守三位一体的教义, 反对犹太人、回教徒,以及一些伪基督徒与异端分子,如马吉安 Marcion)、摩尼(Manes)、帕克西亚(Praxeas)、撒伯流(Sabellius)、 撒伯撒他(Sanosatenus)、亚流(Arius)等等,都被持守正统信仰的先辈们定 为异端。 因此,在这一点上,我们甘愿接受以下三大信经,即《使徒信经》、《尼 西亚信经》与《亚塔纳修信经》;我们也愿意接受古教父所赞同的与上述三大 信经相吻合的一切教训。
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.

1 316-17 2 2819 3 135 4 林后 1313 5 约壹 57 6 458;赛 611 7 123;玛 210;彼前 12 8 彼前 12;约壹 17414 9 林前 611;彼前 12;加 46;多 35;罗 89;约 141


第十条 论耶稣基督是真实、永恒的上帝
10. That Jesus Christ is true and eternal God

我们相信:根据衪的神性,耶稣基督乃是上帝独生的子(1),从永世受生 2),既非从有受造,亦非从无受造,因为假如那样,衪就是一个受造者。衪与 圣父同永恒(3)、同本质(4),是上帝荣耀的光辉、本体的真像(5),在凡事 上与圣父同等(6)。衪是上帝的儿子,不是从衪取了我们人性时开始,乃是从永 远就是(7),正如圣经中诸般见证所共同教训我们的那样。摩西说:“上帝创造 天地”(8);约翰说:万物都是藉着“道”造的。约翰称这“道”为上帝 9)。使徒保罗说:上帝藉着祂儿子创造诸世界(10);照样,上帝藉着耶稣基 督创造万物(11)。既然衪被称为上帝、道、上帝的儿子和耶稣基督,所以我们 必须说当万物藉着衪被造时(12),衪已经存在。因此,先知弥迦说,衪的根源 从恒古、从太初就有(13)。使徒保罗也说,衪“无生之始,无命之终。” 14)因此,衪是真实、永恒、全能的上帝,是我们所祈求、敬拜、事奉的。
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 serve.

1 21849 2 114;西 115 3 1030;腓 26 4 12175;启 26 5 13 6 26 7 82358935-37;徒 837;罗 95 8 11 9 13 10)来 12 11)西 116 12)西 116 13)弥 52 14)来 73