感謝讚美上帝護理的大能与豐盛的供應。 本網誌內的所有資源純屬學習交流之用。

2017-12-03

比利时信条 王志勇牧师译注 The Belgic Confession (1561)



第十一条 圣灵是真实、永恒的上帝 
11. That the Holy Ghost is true and eternal God

第十二条 上帝的创造
12. Of the Creation

第十三条 上帝的护理
 13. Of Divine Providence

第十四条 人的受造、堕落以及无能施行真善
14. Of the Creation and Fall of man, and his Incapacity to perform what is truly good

第十五条 人的原罪
 15. Of Original Sin

第十六条  永世的拣选
16. Of Eternal Election

第十七条 堕落之人的恢复
  17. Of the Recovery of Fallen Man

第十八条 耶稣基督的道成肉身 
18. Of the Incarnation of Jesus Christ

第十九条 基督位格中二性的合一与分别
19. Of the union and distinction of the two Natures in the person of Christ.

第廿条 上帝在基督里显明了祂的公义与慈爱  
 20. That God has manifested his justice and mercy in Christ



第十一条 圣灵是真实、永恒的上帝 
11. That the Holy Ghost is true and eternal God
     
我们相信并承认:圣灵永世由父(1)与子(2)发出,既非从有受造,亦非从 无受造,亦非从圣父或圣子受生,乃是唯独由圣父与圣子发出。在次序上,圣灵是 三位一体上帝的第三位格,与圣父、圣子同本质、同尊严、同荣耀。正如圣经所教 训我们的那样,圣灵乃是真实、永恒的上帝(3)。
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.

1 336;约 1416 2 46;罗 89;约 1526 3 12;赛 4816611;徒 53-42825;林前 316619 1397


第十二条 上帝的创造
12. Of the Creation

我们相信:圣父按照衪所看为好的,藉着衪的道,就是衪的儿子(1),从无创造天地万物。衪把本性、形状、样式以及服事其创造主的职份赐给每个受 造物。如今,衪仍然藉着衪永远的护理与无限的大能(2)来维系并掌管万 物,使其服事人类(3),最终使人可以服事上帝(4)。

 衪也创造了美好的天使(5),担任衪的使者(6),并为选民效力 7)。其中有些天使从上帝造他们本有的美德堕落到永远的灭亡中(8);其余的天使,由于上帝的恩典(9),得以坚定不移,继续处于原初的状态中。 魔鬼和邪灵如此败坏,成为上帝与众善的仇敌。牠们是杀人的,竭尽全力 10),时时窥探,要毁坏教会以及其中的各个信徒,并用各种诡计来毁灭一 切(11);由于自身的邪恶,牠们当受永远的刑罚,天天等候他们可怕的痛苦 临到(12)。因此,我们反对并恨恶撒督该人的错谬(13),他们否定诸灵与 天使的存在;我们也拒绝摩尼教派的教训,他们主张魔鬼出于他们自身,他们的邪恶出自他们的本性,并非出于败坏的缘故。

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 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. 

1 11;赛 4026;来 34;启 411;林前 86;约 13;西 116
2 13;诗 10410;徒 1725
3 提前 43-4;创 129-3092-3;诗 10414-15
4 林前 322620;太 410
5 西 116
6 103203481482
7 114;诗 348
8 844;彼后 24;路 831;犹 6
9 2531
10)彼前 58;伯 17
11)创 31;太 1325;林前 21111314
12)太 2541;路 83031 13 238


第十三条 上帝的护理
 13. Of Divine Providence

 我们相信:这同一位上帝,在创造万有之后,并没有放弃它们,也没有把 它们交付命运或偶然,而是按照祂圣洁的旨意统管它们(1)。所以,如果没 有上帝的指定(2),在这个世界上就没有什么事情发生。尽管如此,上帝既 不是罪恶的创始者,也不能把所犯的罪恶归咎于祂。因为上帝的能力与良善是 如此伟大,不可测度,即使魔鬼和恶人施行不公义的事情的时候,上帝仍然是 在以祂最卓越与最公义的方式(3),吩咐并施行祂的工作。因此,对于上帝 所行的超出我们的理解的事,我们不可因为好奇之心而妄加测度,超出我们的 能力所许可的范围;我们当以极其谦卑和敬畏之心来尊崇上帝向我们所隐藏的 公义的判断(4),并以身为基督的门徒为满足,只学习那些上帝在其圣经中 向我们所显明的事情,不可越过圣经所显明的界限。
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.

上帝护理的教义为我们提供了不可言谕的安慰,因为这教导我们没有任何 事情是因为偶然而临到我们;相反,我们所遭遇的一切都是出于我们极其恩慈 的天父的安排,祂慈父的关怀眷顾我们,一切受造之物都处于祂的权能之下 5),没有我们天父的旨意(6),不管是我们的一根头发(因为它们都被数 过),还是一只麻雀,都不会落在地上。我们深信,上帝约束魔鬼和我们所有 的仇敌,没有上帝的旨意和许可,他们无法伤害我们。因此,我们拒绝伊比鸠 鲁派那可憎的错谬,他们主张上帝什么都不管,任凭万事由偶然来决定。
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.

1 57;来 13;箴 164;诗 10491392
2 415;伯 121;王上 2220;徒 428;撒上 225;诗 1153457;摩 36;申 195;箴 211;诗 10525;赛 105-7;帖后 211;结 149;罗 128;创 458120;撒 1610;创 2720;诗 757-8;赛 457;箴 164;哀 337- 38;王上 223438;出 2123
3 83132;约 38
4 1133-34
5 831;伯 11226
6 1029-30


第十四条 人的受造、堕落以及无能施行真善
14. Of the Creation and Fall of man, and his Incapacity to perform what is truly good

我们相信:上帝用地上的尘土创造人,是按照祂自己的形象和样式造的 1),是善良、公义、圣洁的,在凡事上都能合乎上帝的旨意(2)。但是, 他虽在尊荣之中,却不自知,也不明白自己的高贵(3),反而听从魔鬼的话 语(4),甘心犯罪,从而使自己处于死亡和咒诅之下。因为他违背了他所领 受的关乎生命的诫命(5),由于犯罪而使自身与上帝隔绝(6),唯独上帝才 是他的真生命;从而败坏了他整个的性情,使自己当受身体与灵魂死亡的惩罚 7)。他既然在各个方面都变得如此邪恶、悖逆、败坏,就丧失了他当初从 上帝所领受的各样卓越的恩赐(8),只有一小部分残存(9),足以使他无可 推诿(10);因为在我们里面的光都已变为黑暗,正如圣经所教导我们的: “光照在黑暗中,黑暗却不接受光。”(13)所以使徒约翰在此处称人为“黑 暗”。        因此,在人的自由意志方面,我们拒绝一切与此相悖的主张,因为人已经 成为罪的奴仆(14),除非上天赐予,他自己是一无所有(15)。既然基督 说:“若不是差我来的父吸引人,就没有人能到我这里来” 16),这样谁敢 夸口说自己能行什么善事呢?如果明白“原来体贴肉体的,就是与上帝为仇” 17),有谁能荣耀自己的意志呢?既然“属血气的人不领会上帝圣灵的事” 18),谁能高举自己的知识呢?总之,如果明白“不是我们自己能承担什么事,我们所能承担的,乃是出于上帝”(19),有谁敢提出什么意见呢?

此,我们应当牢牢持守使徒保罗所说的:“因为你们立志行事,都是上帝在你 们心里运行,为要成就衪的美意”(20)。因为除了基督在人心中所成就的以 外,人的意志和悟性都与上帝的旨意相悖,正如祂所教导我们的:“离了我, 你们就不能作什么”(21)。

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.

1 126;传 729;弗 424 2 131;弗 424 3 4921;赛 592 4 3617  5 136 592 7 418 8 512;创 217319 9 310 10)徒 1416-171727 11)弗 12021;徒 1727 12)弗 58;太 623 13)约 15 14)赛 2612;诗篇 9411;约 834;罗 6177517 15)约 327;赛 2612 16)约 32764465 17)罗 87 18)林前 214;诗 9411 19)林后 35 20)腓 213 21)约 155


第十五条 人的原罪
 15. Of Original Sin

我们相信:由于亚当的悖逆,原罪延及全人类(1)。这种原罪就是整个人 性的败坏,是一种遗传性的疾病,甚至在母腹中的时候也受到了感染(2)。 原罪在人心中如同毒根,生成各种各样的罪(3)。它在上帝面前非常邪恶可憎,足以使全人类被定罪(4)。不管用什么方法,都不能除去原罪,洗礼也不能除掉原罪,因为罪总是从原罪这一可悲的源头发出,正如水从泉源而出一 样。尽管上帝不再把原罪归于祂的子民,使它们被定罪,而是藉着祂的恩典和 怜悯赦免他们,但原罪仍然存在。这并不是说他们应当安于罪恶,而是说这种 对自身的败坏的认识应当促使信徒常常叹息,渴慕最终摆脱这一取死的身体 5)。因此,我们反对伯拉纠派的错谬,他们主张罪只是来自模仿他人。
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.

1 512;诗 517;罗 310;创 63;约 36;伯 144 2 484;罗 514 3 519;罗 78101317-182023 4 235 71824


第十六条  永世的拣选
16. Of Eternal Election

我们相信:亚当所有的后裔都由于我们始祖的罪而堕落在沉沦和毁灭之 中,上帝由此显明祂既是慈爱的,也是公义的(1)。上帝是慈爱的,因为 祂拯救并保守那些在祂永世的不变的计划中,唯独出于恩慈,丝毫不是因 为他们的作为,而是在我们的主耶稣基督里蒙拣选的所有人(2);上帝是 公义的,祂任凭其余的人自取堕落、沉沦(3)。
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.

1 91822-23312 2 915-161132;弗 28-10;诗 1003;约壹 410;申 328;撒上 1222;诗 1155;玛 12;提后 19;罗 8 2991121115-6;弗 14;多 34-5;徒 24713 48;提后 219-20;彼前 12;约 6271516179 3 91718;提后 220


第十七条 堕落之人的恢复
  17. Of the Recovery of Fallen Man

我们相信,我们极其恩惠的上帝,以祂那可敬佩的智慧与慈爱,看到人把 自己抛掷到今世与灵命的死亡中,使自己完全陷于愁苦之中;尽管亚当颤抖着 逃离(1)上帝的同在,上帝仍然按照祂自己的美意,寻求并安慰他,应许赐 下祂自己的儿子,为女子所生,要打碎蛇的头,并使他幸福(2)。
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.

1 38-919;赛 651-2
2 214;创 2218;赛 714;约 742;提后 28;来 714 315;加 44


第十八条 耶稣基督的道成肉身 
18. Of the Incarnation of Jesus Christ

因此,我们认信:上帝藉着祂的圣先知之口(1)晓谕列祖的应许已经成 就,因为祂在自己所定的时间,差派祂的独生、永远的儿子来到这个世界, “取了奴仆的形状,成为人的样式”(2),取了真正的人性,具有人性所具 有的各样软弱,只是没有罪(3),藉着圣灵的大能,而非通过任何人为的方 式,在蒙福的童贞女马利亚腹中成胎(4);不但取了人性的身体,也取了真 正人的灵魂(5),从而成为真正的人。既然人的灵魂与身体都已失丧,要拯 救这两者,祂取了人的身体与灵魂乃是必不可少的。因此,针对重洗派否定基 督从其母亲取了肉身,我们认信,基督取了人类儿女的血肉之体(6);按肉 体说,是从大卫的后裔生的(7);也成为大卫的后裔(8);在童贞女马利亚 腹中成胎(9);为女人所生(10);是大卫的苗裔(11);出于耶西的枝子 12);是从犹大支派生的(13);按肉体说,出自犹太人(14);是亚伯拉 罕的后裔,因祂成为亚伯拉罕的后裔(15),凡事与祂的弟兄相似,只是没有 犯罪(16)。所以,祂实在是我们的以马内利,即上帝与我们同在(17)。
 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.

1 111;路 155;创 264;撒下 712;诗 13211;徒 13 23 2 提前 25316;腓 27 3 214-15415 4 13134-35 5 2638;约 1227 6 214 7 230 8 13211;罗 13 9 142 10 44 11 3315 12 111 13 714 14 95
15 2218;撒下 712;太 11;加 316 16 215-17 17 714;太 123


第十九条 基督位格中二性的合一与分别
19. Of the union and distinction of the two Natures in the person of Christ.

我们相信:这是指圣子的位格与祂的人性不可分割地合为一体,联在一 起,既不是有两个上帝的儿子,也不是有两个位格,乃是二性合于一个单纯的 位格之中;然而每个属性仍然保持自己的特性。因此,基督的神性始终不是受 造性的,既无年岁的开始,也无生命的终了(1),充满天地;同时,基督的 人性也没有失去自身的特性,而是仍然是受造物,有岁月的开始,具有有限 性,并且保持真实肉身所具有的一切特性(2)。尽管由于复活,基督把不朽 性给与了人性,但衪并未改变祂人性的真实性,而且我们的救恩与复活也要依 靠祂的肉身的真实性。
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.

但是,这两大属性是如此密切地结合在一个位格之内,即使祂的受死也没 有把二者分开。因此,当祂濒临死亡的时候交托在祂父手中的乃是真实的即将 离开属人的灵魂,离开祂的身体(3)。同时,祂的神性始终与人性联合在一 起,即使祂躺卧在坟墓中的时候也是如此;神性并没有停止在祂里面存在,正 如在祂婴儿时期一样,不过是一时不那么显明而已。因此,我们认信,基督既 是真正的上帝,也是真正的人:祂既是藉着自己的大能胜过死亡的真正的上 帝,也是由于祂肉身的软弱而为我们受死的真正的人。
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.

1 73 2 林前 151321;腓 321;太 2611;徒 1211321;路 2439;约 202527 3 2346;太 2750


第廿条 上帝在基督里显明了祂的公义与慈爱  
 20. That God has manifested his justice and mercy in Christ

我们相信:完全慈爱与公义的上帝,差遣祂的儿子取了生发悖逆之举的人 性,为的是在同样的人性中,通过祂所承受的极其惨烈的痛苦和受死作出补赎,承担罪的刑罚(1)。因此,当上帝把我们的罪债归在祂儿子的身上 2),并把祂的慈爱和美善倾注在我们身上的时候,显明了祂在祂儿子身上所施行的公义。我们都是罪人,当被定罪。上帝唯独出于完全的慈爱,赐下祂的儿子,为我们受死,并使祂从死里复活,使我们称义(3),目的就在于使 我们藉着基督得享不朽和永远的生命。
1 214;罗 8332-33 2 536;约 129;约壹 49 3 425   
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.