比利时信条：教会向世界的见证（上）
文/Peter Y. De Jong 译/梁曙东 校/述宁
PeterY.
De Jong, The Church’s Witness To The World , Preface ,(St.Catharines, Canada: Paideia Press, 1980).
人们倾向于用最高级的词汇来描绘他们所处的年代。当被人问到他们生活的世界有何特点时，他们往往会说，这是人曾经历过的最好的世界，或是最糟糕的世界。这种判断通常毫无价值。每一代人可能会有与上一代人显著不同的特点，但共同的人性的纽带把他们联系在一起，不可分割。
MEN
LIKE to think of their times in superlatives. When asked to characterize the
world in which they live, they often speak of it as either the best or worst
which man has ever known. Such judgments are usually of little value. Each
generation may demonstrate a marked difference from the preceding but the bond
of a common humanity binds them indissolubly together.
而更为伟大、更为荣耀的是基督教会的合而为一。在她悠久的历史中，教会经历了处境变幻带来的冲击。我们可以很有道理地谈论教会的各种时期：发展和衰落，扩张与萎缩，灵性火热和沾染世俗。但是在教会生命的潮起潮落间，上帝使用七重合一保守着教会合一：“身体只有一个，圣灵只有一个，正如你们蒙召，同有一个指望；一主，一信，一洗，一上帝，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。”（弗4:4-6）本质上，教会在历世历代都是一样的，因她是基督的身体，蒙召作圣徒的信徒群体，向所有人见证上帝在基督耶稣里的恩典。
Much
greater and more glorious is the oneness of the church of Christ. Throughott
her long history she has experienced the impact of changing situations. With
great show of right we may speak of times of development and decline, of
expansion and retrogression, of burning spirituality and of blighting
worldliness. But amid the shifting tides of her life, the church has been
joined together by Cod in a sevenfold unity. "There is one body, and one
Spirit, even as ye were called in one hope of your calling; one Lord, one
faith, one baptism, one Cod and Father of all, who is over all, and through
all, and in all." (Eph. 4:4-6) Essentially the church remains the same in
every age, for she is the body of Christ, the company of believers called to be
saints, witnesses of the grace of God in Christ Jesus to all peoples.
因上帝把福音交给了教会，又有内住的圣灵保守教会在这真理中，所以她在每一世代传讲的信息基本是一样的。个人对这真理的认识和运用可能极不一样，很大一部分的有组织教会可能偏离和背叛了那曾一次交付给圣徒的真道。在这世界中的教会尽其所能所知道的有限，作先知讲道所讲的也有限（林前13:9）。但上帝在基督里的真理永恒不变，它比人所传讲的真理更完全、更宏伟和更丰富。这是上帝施恩赐给教会的不可剥夺的传承。
Because
the church is provided with the gospel and preserved in this truth by the
indwelling Spirit, her message in every generation remains basically the same.
Individuals may differ radically in their understanding and appropriation of
this truth. Large sections of the organized church may deviate and defect from the
faith once for all delivered to the 'saints. Even at best the church in this
world knows only in part and prophesies in part. (I Cor. 13:9) But the truth of
Cod in Christ, always fuller and larger and richer than any representation
thereof, remains unchanged. This is the inalienable legacy given to the church
by divine grace.
讲到在我们这个时代中的教会的生命时，这些是应该牢记的事情。基督的事业似乎在充满罪恶的日子里衰落了，以至于我们可以恰当地引用撒母耳·约翰·斯通（Samuel J. Stone）的话承认：
These
things ought to be remembered, when speaking of the life of the church in our times.
Christ's cause seems to have fallen upon evil days, so that we confess
appropriately with Samuel J. Stone,
虽她历尽了艰辛，
受人讥笑毁谤，
内争分裂了她身，
异端叛逆中伤。
以及：
历经诸般的争战，
颠沛流离困顿……
"Though
with a scornful wonder Men see her sore oppressed, By schisms rent asunder, By
heresies distressed,"
and
again,
"Mid
toil and tribulation And tumult of her war . . ."
然而这一切绝非教会故事的全貌，也无法充分表明她生命的奥秘。因着上帝拣选的慈爱，教会领受了在基督里的新生命，这新生命借由圣灵赐给她。贯穿历世历代，她为这新生命作见证。她不知道别的信息。在这敬虔的信心中，她祈求自己可以日日增长。那把众肢体在神圣的相交中连结为一的纽带，就是使她在基督里得救的福音。
Yet
all this by no means exhausts the story of the church or gives adequate
expression to the secret of her life. By God's electing love she has received
new life in Christ which is communicated to her by the Holy Spirit. To this new
life she bears testimony throughout all ages. She knows no other message In
this faith according to godliness she prays that she may daily increase. The
bond which binds her members together in holy company is the gospel of her
salvation in Christ.
为了能正确理解、忠心见证和充分捍卫这宝贵传承，教会保存这一纽带，正是借此将她与从前世代的圣徒和忠信之人联系起来。在那些年代，教会也曾受异端搅扰，被纷争撕裂。仇敌从外部、内部毫不留情侵害她的生命。逼迫未能诱使她背叛真道，她又面对福音被扭曲的危险。但教会的元首和救主是信实的，祂既用宝血救赎了教会，并且呼召他们为祂作见证，也必细心长久地保护教会，保守他们行在真理和恩典之路上（约17:14-18）。教会历史的每一页都见证祂的同在与大能。
In order that she may rightly understand,
faithfully witness to and adequately defend this precious heritage, the church
preserves the bond which unites her with the saints and faithful of previous
generations. In such times, too, the church was disturbed by heresy and rent by
schism. Both from without and within foes relentlessly beset her life. When
persecution failed to tempt her to a betrayal of the truth, she was threatened
by perversions of the gospel. But keeping careful and constant watch over those
whom he had redeemed by his blood and called to be witnesses was the faithful
Head and Savior who preserved them in the way of truth and grace. (John
17:14-18) All the pages of church history testify of his presence and his
power.
那么我们若是忽略不听历史的声音，就会犯下极其肤浅和忘恩负义的错误了。上帝百姓在之前各个世代相信并传讲的，对我们今天来说仍然具有重大价值。他们的洞见被保留下来，是为丰富我们的生命。他们对纯正教义的捍卫，可以成为我们获取武器的弹药库，为我们服务。他们面对极大患难和离道反教时对救主的忠诚，不仅让我们心里欢喜，也给我们力量向爱我们、为救我们舍己的那位忠心。
We
would therefore be guilty of gross superficiality and ingratitude, were we to
neglect the voice of history. What God's people believed and preached in
previous generations is of signal value for us today. Their insights have been
preserved to enrich our lives. Their defense of sound doctrine is an arsenal
from which we obtain weapons which may serve us well. Their faithfulness to the
Savior in the face of great affliction and apostasy not only cheers our hearts
but also encourages us to be loyal to him who loved us and gave himself for our
salvation.
教会从宗教改革动荡年间继承下来的宝贵财富之一，就是古伊多·德布利（Guido de Bres）主笔的《比利时信条》（Confession of Faith）。在这份公认信条当中，认信教会的声音盖住了冲突意见的喧嚣，以及那些被混乱、迷失永生之道之人的呼声。
One
of the precious treasures inherited from the turbulent years of the Reformation
is the Confession of Faith penned by Guido de Bres. Here the voice of the
confessing church is raised above the clamor of conflicting opinion and the
cries of the confused who had lost the way which leads to eternal life.
这份十六世纪教会的信仰陈述是它自己时代的产物。它的用词显得多少有些陈旧和抽象；它处理的问题一眼看上去与现代世界困扰我们的问题无关；它的许多回答还很难说是详尽。但阅读和思考这份信条的信息仍然非常有价值。它不仅展现过往教会的故事，也挑战今日教会的思想和心灵。因为作为个人和教会，正是我们对这信息忠实的程度，决定我们在这世上对属天呼召的忠心程度。基督已经设立我们为祂的见证：“对犹太人和希腊人证明当向上帝悔改，信靠我主耶稣基督。”（徒20:21）这是历世历代基督教信息的核心。
This
statement of the church's faith in the sixteenth century is a child of its own
time. Its language seems somewhat archaic and abstract. The issues with which
it deals at first appear irrelevant to the problems which perplex us in our
modern world. Many of its answers can hardly be considered exhaustive. But
reading and reflecting upon the message of the Confession will be eminently
rewarding. It not only illumines the story of the church in the past; it
challenges the thought and heart of the church today. For only in the measure
in which we are faithful to its message, will we as individuals and churches be
true to our heavenly calling in the world. Christ has appointed us to be his
witnesses "testifying both to Jews and to Greeks repentance toward God,
and faith toward our Lord Jesus Christ." (Acts 20:21) This is the heart of
the Christian message in every age.
低地国家宗教改革的兴起
The
Rise of the Reformation in the Lowlands
我们要理解和欣赏这份常常称为《比利时信条》的公认信条，就必须或多或少进入它形成的历史处境中。
To
understand and appreciate this creed, often called the Belgic Confession, we
must orientate ourselves somewhat into the historical situation in which it
arose.
很少有哪个地方的宗教改革进程，会比这些被称为尼德兰的海边国家更令人惊叹。在十五世纪晚期和十六世纪，人用尼德兰这名字称呼包括现在的尼德兰（荷兰）、比利时和法国北部的地区。这些地区的大部分曾经由勃艮第诸侯（Burgundian princes）的松散联盟所统治；他们的血脉在1477年就断绝了。此后每一个国家都非常看重独立自主的精神，致力于管理自己的事务。经过欧洲统治者之间一系列的联姻，这些地方最终落入统治奥地利和西班牙，以及尼德兰的皇帝手中。
In
few lands is the course of the Reformation more fascinating than in those
countries by the sea known as the Netherlands. During the late fifteenth and
sixteenth centuries this name was given to the territories which are now included
in the Nether lands (Holland), Belgium and northern France. Most of these lands
had been ruled in the form of a loose federation by the Burgundian princes
whose line had become extinct in 1477. Each state cherished a strong spirit of
independence and aimed at managing its own affairs. By a series of marriages
among the rulers of Europe these lands passed into the hands of the emperor who
ruled Austria and Spain as well as the Netherlands.
1515年，西班牙的查理（Charles）——费迪南多（Ferdinand）和伊莎贝拉（Isabella）的儿子登基成为国王；六年后，他被加冕成为神圣罗马帝国皇帝。他的目标是巩固他统治之下各个国家中的一切政治权威。他发现有效达到这个目的的途径就是开展军事扩张计划。在统治早期，他吞并了图尔耐（Tournai）、弗里斯兰（Friesland）、乌特勒支（Utrecht）及它的属地上艾瑟尔（Overijssel）、格罗宁根（Groningen）和德伦特（Drente），最后吞并了格德世（Guelders）的大公国。他设立了一系列的中央委员会，希望以此摧毁在那部分地区流行的地方主义。他强烈的野心就是充分利用尼德兰的商业和工业资源，以及它具有战略意义的地理位置，扩展西班牙帝国的势力。作为罗马天主教会忠心的儿子，他竭力铲除一切异端，以联合百姓于一个教会和一个国家之内。
In
1515 Charles of Spain, the son of Ferdinand and Isabella, began his rule, and
six years later he was crowned emperor of the Holy Roman Empire. His aim was to
consolidate all political authority in the states over which he ruled. To this
end he found it expedient to embark on a program of military expansion. During
the early years of his reign he annexed Tournai, Friesland, Utrecht with its
subject territory of Overijssel, Groningen and Drente, and finally the large
duchy of Guelders. He introduced a series of central councils by which he hoped
to destroy the provincialism which was rampart in that part of the world. His
consuming ambition was to exploit the commercial and industrial resources as
well as the strategic position of the Netherlands for the expansion of Spanish
power. As a faithful son of the Roman Catholic Church he attempted to extirpate
all heresy and thus unify the people in one church and one state.
除了意大利，欧洲大陆没有别的地方能像尼德兰一样拥有如此迅速和令人刮目相看的经济和社会生活的进步。在这些年间，尼德兰享有高水平的文化，环境之优越令人惊叹。很多人，就连出身一般的人也能阅读。它与其他地方，特别是意大利联系密切——在那里人文主义在文艺复兴的影响之下已经生机勃勃地发展了好几代。教会深深扎根在人们的生活当中，而对教会教义和做法提出批评也并非罕见。当宗教改革于1517年在威登堡爆发时，低地国家的庄稼已经成熟，可以收割了。
Outside
of Italy no part of the European continent had made such rapid and remarkable
advances in economic and social life as the Netherlands. Here was an amazingly
developed environment which enjoyed a high level of culture for those years.
Many of the people, even those in moderate circumstances, could read. There was
much contact with other lands, especially Italy where for some generations
humanism had flourished under the influence of the Renaissance. The church was
deeply rooted in the lives of the people, although criticisms of her doctrines
and practices were not uncommon. When the Reformation broke out at Wittenberg
iri 1517, the Lowlands were ripe for harvesting.
早先的日子，有许多圣礼派人士在此兴起，他们大声呼吁要改革教会。他们强调的其中一个要点，就是否认基督在圣礼中的真实临在。虽然人们争相传阅马丁·路德的著作，却几乎没有什么证据表明，他赢得了大量的追随者。特别是他所强调的观点，这观点在1525年农民战争失败之后更加强烈地发展起来，就是对合法的诸侯必须顺服，在一切世俗和宗教事务方面皆然，不管他们的统治如何残暴。这观点对尼德兰人并无吸引力；他们经历了查理五世的统治，每日忍受他们的公义和基本权利长期被剥夺。对他们有吸引力得多的是重洗派的教导，这教导在运动早期激发多人反抗和叛乱。印刷机生产出洪水般的信仰作品，既有正统的也有异端的，在这心智、政治和宗教骚动的年代，被如饥似渴地阅读。
At an
early date many Sacramentarians arose here, who clamored for reform in the
church. One of their major emphases was the denial of the real presence of
Christ in the sacraments. Although the works of Luther were widely read, there
is little evidence that he won a large number of adherents. Especially his
emphasis, more strongly developed after the debacle of the Peasants' War of
1525, that the legitimate princes must be obeyed in all secular and religious
matters no matter how tyrannical their rule, did not appeal to the
Netherlanders who experienced that under the government of Charles V they were
being daily robbed of rights and privileges of long standing. Much more
attractive were the teachings of the Anabaptists which in the early years of
this movement stirred many to defiance and rebellion. Printing presses were
producing a flood of religious writings, both orthodox and heretical, which
were avidly read in this age of intellectual, political and religious ferment.
查理五世相信自己是上帝授权的国王；这对他来说包括强迫所有臣民顺服于罗马教皇之下的特权。因此在早年他就决定，要引入在西班牙已充分发展的宗教裁判。比他更了解人民的脾性的荷兰委员会成员反对这一点；他们强烈抗议，但抗议无效。他在1522年已任命布拉班特（Brabant）委员会的成员调查所有被怀疑是异端之人，并施以相应的刑罚。到了1524年，宗教裁判在教皇批准之下全面展开，但得不到地方民事官员的支持，因为这些官员坚持认为他们足以对付异端分子。
Charles
V believed himself to be king by divine right. This included for him the
prerogative of compelling all his subjects to submit to the authority of the
bishop of Rome. He therefore resolved at an early date to introduce the
inquisition as it had been developed in Spain. Against this his Netherlands
councillors, who knew the temper of the people much better than he, protested
vigorously but in vain. Already in 1522 he appointed a member of the council of
Brabant to investigate all suspected of heresy and inflict proper punishment.
By 1524 the inquisition was in full swing with papal approval but without the
support of the local magistrates who insisted that they could cope with
heretics.
局面的失控已越来越明显；要实现这位西班牙国王的理想就需要更为强硬的手段。1529年国王颁布了一条命令，规定所有平信徒，只要讨论信仰问题，或未能举报异端人士，或对上帝、童女马利亚、圣徒等的画像言出不逊，都要被处死。但就连这些严厉措施也未能压制不断兴起的异端思想的大潮。在尼德兰所有地方，重洗派尤其是赢得大量跟从者。安特卫普的印刷机因为印刷禁书的繁重工作而不堪重负；其数量一直未能填满荷兰人不知足的胃口。大量的书籍从外国（特别是德国）蜂拥而至，秘密销售。到了1540年，所有异端分子都会被剥夺财产，而那些收容可疑分子或为他们说好话的人都可能被判处死刑。
Increasingly
it became apparent that the situation was getting out of hand. Greater rigor
was needed to achieve the ideals of the Spanish king. In 1529 an ordinance was
imposed which ruled that all laymen who discussed questions about the faith or
failed to report heretics or made insulting remarks about images of God, the
virgin or the saints were to be put to death. Even these stringent measures
failed to stem the rising tide of heretical opinions. In all parts of the
Netherlands especially the Anabaptists were winning adherents. The printing
presses of Antwerp were groaning under the load of forbidden books. Never was
the quantity sufficient to satisfy the insatiable appe tites of the Dutchmen.
Literature poured in from foreign lands, especially Germany, and was secretly
sold. By 1540 all heretics were to be deprived of their property, and those who
sheltered the suspects or spoke a good word on their behalf were liable to
punishment by death.
查理五世在统治了约四十年之后，于1555年去世。他的儿子腓力二世（PhilipII）继承王位，他对国王权柄的观念更加专制主义，对罗马教廷的效忠也更加狂热。税收被提高；许多城市的宪政特权被收回。异端因国王法令遭到比从前更严厉的镇压。腓力认识到，如果他失去对尼德兰财富和企业的控制，西班牙帝国就会无望地瘫痪。唯有尼德兰才拥有的先进工商业能给他带来所需的权力，维持他在辽阔疆土之上的权威。
After
ruling for some forty years Charles V died in 1555. He was succeeded by his
son, Philip II, who was even more absolutistic in his conception of royal
authority and fanatic in his devotion to Rome. Taxes were raised. The
constitutional privileges of many cities were withdrawn. Heresy was more
severely repressed by royal edict than before. Philip recognized that if he
lost control of the Netherlands with their wealth and enterprise, the Spanish
empire would be hopelessly crippled. Here alone was to be found the industrial
and commercial advance which could provide him with the power necessary to
maintain his authority throughout his vast domain.
因腓力常常不在尼德兰，他就任命他的妹妹帕尔马的玛格丽特（Margaret of Parma）摄政，代表自己。玛格丽特摄政得到一个三人委员会支持，为首的是阿拉斯（Arras）大主教格朗韦勒（Cardinal Granvelle）。这委员会明目张胆地对贵族的权利与特权置之不理，而贵族一直以来在政治生活方面享有极大影响力，拥有人民的信任。从这时候开始，在所有贵族当中为首的奥兰治·威廉王子（Prince William of
Orange）起来反抗西班牙暴政统治。他成为抵抗运动的领袖，后来从西班牙领主手中获得了北部省份的独立。
Since
he was frequently absent, Philip appointed as regent to represent him his
sister, Margaret of Parma. In this she was assisted by a council of three,
chief of whom was Cardinal Granvelle the bishop of Arras. This council
flagrantly ignored the rights and privileges of the nobility who always enjoyed
great influence in political life and had the confidence of the people. From
this time dates the opposition of Prince William of Orange, chief of all the
nobles, to the Spanish tyranny. He became the leader of the resistance movement
which in time wrested independence for the northern provinces from their
Spanish overlord.
在查理五世统治期间，尽管颁布了许多反对异端的法令，但异端加增依然非常迅速，以至于他要制定某项新决议，好使尼德兰服从管束。1559年教皇颁布训谕，把这国家分成十五个主教教区，三个大主教教区，只有教皇才能任命教区职位。
During
the reign of Charles V heresy had multiplied so rapidly despite the many edicts
issued against it, that some new solution had to be proposed to keep the
Netherlands in line. By the papal bull of 1559 the country was divided into
fifteen bishoprics and three archbishoprics, appointments to which were made
only by the pope.
此时，加尔文思想的种子已经进入尼德兰，赢得千万人跟从。加尔文的教导清楚、扼要地陈述基督信仰，以上帝的话语为唯一根基。它揭露了罗马教会严重的教义缺陷和泛滥的伦理滥权。除此外，它还诉诸上帝的律法，应许在一个宗教和政治日渐混乱的环境中带来某种秩序。这些教导也按照圣经勾勒出一种教会组织形式，可以在最为忧患的时代带来兴旺，因这组织形式完全独立于任何政治力量控制之外。通过这样的方式，信徒可以更有效地联合起来，远超重洗派个人和地方信徒联盟可能实现的联合。如此，日内瓦成了尼德兰的威登堡。
By
now the ferment of Calvin's teaching had entered the Netherlands and won the
allegiance of thousands. Here was a clear and simple statement of the Christian
faith rooted solely in the word of God. It exposed the serious doctrinal
defections as well as ethical abuses rampant in the Romish church. More than
that, its appeal to divine law promised to provide some order, both religious
and political, in a situation which grew more confusing and chaotic with every
passing year. These teachings also outlined a church organization according to
the Scriptures which could flourish in the most troublous times, since it was
completely independent of all political control. By such means the believers
could be unified in a much more effective way than the Anabaptistic individual
and local associations of believers could ever hope to achieve. In this way Geneva
became the Wittenberg of the Netherlands.
公认信条的作者
The
Author of the Confession
在尼德兰加尔文主义宗教改革最富恩赐和影响力的领袖当中，其中一位就是古伊多·德布利（Guido de Bres），《比利时信条》的作者。这位勇敢的上帝福音的宣讲和教导者值得我们长久珍藏在心中，加以纪念。
Among
the most gifted and influential leaders of the Calvinistic Reformation in the
Netherlands was Guido de Bres, the father of the Belgic Confession. The memory
of this intrepid preacher and teacher of the holy gospel deserves to be
permanently enshrined in our hearts.
我们对这人的早年生活所知相对较少。我们不清楚他的出生日期，虽然有很有力的理由认为，那是在1522年。在德布利出生前不久，他的母亲听到了亨利·范朱特芬（Hendrik van Zutfen）大有能力的讲道，他是一位逃脱了逼迫者之手的奥古斯丁教团修士。当时他正在前往威登堡的路上，路过德布利出生的小镇蒙斯（Mons）。他母亲听完讲道后向上帝祷告，她若生下一个儿子，就求上帝让他成为一位传道人。她压根儿没有意识到上帝为她和她家人所做的安排，因为在这时候，她还是罗马天主教会一位忠心的成员。蒙斯是今天比利时境内埃诺（Hainault）省的主要城市。他的父亲名叫吉恩·德布利（Jean de Bres），是一位匠人；在教堂彼此竞争、以拥有描绘圣经故事场面的窗户为荣的年代，他绘制彩窗玻璃的能力所带来的收入，足以让家人过上舒适生活。
We
know comparatively little of the early life of this man. The date of his birth
is obscure, although there is good reason to believe that this was 1522.
Shortly before his birth, de Bres' mother heard the vigorous preaching of
Hendrik van Zutfen, an Augustinian monk who had escaped out of the hands of the
persecutors. Now on his way to Wittenberg he traveled through Mons, the town in
which de Bres was born. Upon hearing the message the mother prayed to God that
her son, if she would give birth to a son, might also be a preacher. Little
could she have realized what God had in store for her and her family, for at
this time she was a faithful member of the Roman Catholio Church. Mons was the
chief town of Hainault, a province in what today is Belgium. His father was
Jean de Bres, an artisan whose ability to paint on glass earned for the family
a comfortable living in those days when churches vied with each other in
possessing windows adorned with Biblical scenes.
古伊多·德布利还是孩子的时候，就在罗马天主教会接受了信仰教导。他在他的一本著作中讲到这事实，他说他的祖辈是不信的人、拜偶像的人。他也看自己在一开始的时候是不信和盲目的人。他在相当年轻的时候接受了改革宗信仰，很有可能是因为听到了一位巡回讲道人的讲道，向人宣告被重新发现的单纯基督教信仰。似乎也有确凿的证据表明，他读了一些福音性作品——虽然国王颁令禁止，但这些作品却广泛传播。他认识到自己是罪人，并找到了在耶稣基督里的救恩与平安。
As a
child Guido de Bres was instructed in the Roman Catholic faith. Of this fact he
spoke by describing his forefathers in one of his writings as unbelievers and
image worshippers He also regarded himself as being at first unbelieving and
blind. Quite early in life he embraced the Reformed faith, possibly hearing one
of the many wandering preachers who announced to the people the rediscovery of
the simple Christian faith. There also seems to be strong evidence that he read
some of the evangelical literature which at that time was widely disseminated
in spite of the royal edicts. Coming under the conviction of his sins, he found
salvation and peace in Jesus Christ.
由于民事官员毫不妥协地效忠罗马教会，逼迫成了当时的常态。在荷兰境内每一个地方，被怀疑是相信异端的人都被追捕；如果被找到，就会被折磨和被处死。在1547年，古伊多·德布利被迫逃亡。他到了英格兰，在爱德华六世统治之下，英格兰热烈欢迎所有认信宗教改革信仰的人。在他停留期间（持续了近五年之久），上帝护理性地使他被预备，好承担那将要完成的伟大工作。他和几位杰出的改革宗领袖有密切交往，他们同样为逃离逼迫来此，从他们那里他学到很多。约翰·阿拉斯科（John a Lasco），那位失去家园的波兰贵族，受命担任在伦敦的难民教会的牧师，并按照上帝的话语组织这间教会。达海努斯（Petrus Dathenus），后来以出色的福音讲道人和荷兰教会礼仪之父而闻名，也曾在英格兰度日。德布利接触的其他人还包括马丁·麦克尼乌斯（Martin Micronius），一位广受欢迎的讲道人，他为小孩子写的教理问答在教会内被长久使用；以及约翰·乌滕霍夫（John Utenhove），一位敬虔的贵族，他作上帝的器皿，将圣经和若干重要的宗教改革作品翻译成国人通用语言。
in
one of his writings as unbelievers and image worshippers He also regarded
himself as being at first unbelieving and blind. Quite early in life he
embraced the Reformed faith, possibly hearing one of the many wandering
preachers who announced to the people the rediscovery of the simple Christian
faith. There also seems to be strong evidence that he read some of the
evangelical literature which at that time was widely disseminated in spite of
the royal edicts. Coming under the conviction of his sins, he found salvation
and peace in Jesus Christ.
到了1552年，德布利回到故乡。他在国内游历四方，从这城到那城，传讲改革宗信仰，把小群信徒召聚组成教会。在这时候，他写了他的第一本著作，Le Boston de la Foy
Chrestienne，《基督教信仰之杖》。该著作针对1547在巴黎发行、广受欢迎的一本书，揭露其中罗马天主教的错谬。德布利大量引用圣经，有时援引教父的教导，证明他和其他人所教导的是纯正有益的神的话语。这本书中讨论的不同话题值得我们留意，因为当中许多内容在我们这份公认信条里再次出现。作者用简单直接的语言教导读者的圣经教义包括：
By 1552
we find de Bres back in his homeland. Here he traveled widely, going from city
to city to preach the Reformed faith and gather the small groups of believers
into congregations. At this time he wrote his first book, Le Boston de la Foy
Chrestienne, "The Rod ( cudgel, stick, or staff) of the Christian
Faith." It militated against the errors of a Romish book, popular among
many, which first appeared in Paris in 1547. By quoting voluminously from
Scripture and appealing at times to the church fathers, de Bres demonstrated
that what he and others were teaching was the pure and wholesome word of God.
The various topics discussed in this book are worthy of attention, since many
of these reappear in our Confession. In simple and straightforward language the
author instructed his readers in the Scriptural doctrine concerning
上帝和祂的属性
基督和祂的属性
圣灵和祂的属性
上帝的律法
自由意志
我们称义的根基
功德
唯一的中保
教会和她的权柄
洗礼
向上帝认罪，与邻舍和好
主餐
圣经
召聚相信的人
婚礼
起誓
论禁食和食物，
尊崇圣徒
圣像
炼狱
无人能被强迫相信神
论逼迫信徒的民事长官
论民事权柄和它的能力
God
and his attributes Christ and his attributes The Holy Spirit and his attributes
The law of God Free will The grounds of our justification Merit The only
Mediator The church and her authority Baptism Confession to God and
reconciliation with one's . neighbors The Lord's Supper The Holy Scriptures The
gathering of believers Marriage Vows On fasting and foods The veneration of the
saints Images Purgatory That none may be compelled to faith On magistrates who
persecute believers On the civil authority and its power
在这期间，他在里尔（Lille）的教会担任牧师，他勤勉工作，堪称楷模。
During
this period he labored with exemplary devotion as pastor of the church at
Lille.
当局发现他对人民的影响力日益增强，于是他被迫再次逃亡。这次他在美因河畔的法兰克福找到避难所，那些宣认福音信仰的人可以在这座德国城市脱离骚扰而得到安全。也许他在此时见到了加尔文，加尔文曾短时间到访这座城市。不久之后德布利离开那里前往瑞士，在洛桑和日内瓦学习。
When
the authorities discovered his growing influence among the people, he was
forced again to flee. This time he found refuge in Frankfurt on the Main, a
German city where those who professed the evangelical faith were safe from
molestation. Possibly he may have met Calvin at this time, who visited the city
for a short season. Not long afterward de Bres left for Switzerland to study in
Lausanne and Geneva.
1559年，他得以回到尼德兰南部地方。在那时他与凯特琳·拉蒙（Catherine Ramon）结婚，育有几个子女。他越发有活力和果效地委身于传讲纯正的福音。在腓力二世毫不让步的态度煽动下，西班牙大肆展开逼迫。所有离开罗马天主教会者，都被指控破坏国家秩序。这样的指控的产生主要出于恶意和误解，因为罗马天主教人士坚持要把卷入蒙斯特（Munster）悲剧的少数重洗派人士的极端做法归罪于所有接受更正教信仰的人。
In
1559 he was able to return to the southern Netherlands. At that time he married
Catherine Ramon, with whom he had several children. With increasing vigor and
effectiveness he devoted himself to preaching the pure gospel. The Spaniards,
incited by the intransigeance of Philip II, opened the floodgates of persecution.
All who broke with the Roman Catholic church were accused of undermining good
order in the land. This charge was born largely out of malice and
misunderstanding, since the Romanists insisted on imputing to all who embraced
the Protestant faith the excesses of the small number of Anabaptists involved
in the tragedy of Munster.
既是为了回应这些无端指责，也是为了教导信徒，古伊多·德布利预备撰写这份公认信条。此时他正在图尔耐这城作工，该城为查理五世1521年从法王手中夺取，但居民继续与法国人保持密切联系。在查理五世的命令下，1545年和1546年两位福音传道人在当地被烧死，这令地方民事长官极其不悦。现在腓力二世登基，在他的催促下，布鲁塞尔的宗教法庭密切关注图尔耐，因为该城对法国人和改教家都表示同情。1561年夏天，图尔耐发生了危及改革宗信仰传播的一件事。为数不少的居民自发参与一系列聚众唱诗篇（chantery）的活动，而这是当局严令禁止的。这似乎给罗马天主教提供了口实，指控所有接受“新教义”的都是扰乱城市和平秩序的人。德布利本人毫不犹豫地警告和反对这些“唱诗”活动，非常清楚这会激起当局的恼怒。帕尔马的玛格丽特在布鲁塞尔听到图尔耐城如此公然违反王命，就派遣了某些贵族担任特派员，调查情况并逮捕所有怀疑是异端的人。这就样，图尔耐的形势对德布利和他的会众而言变得非常紧急。当局逮捕了大量信众，最终牧师本人不得不再次逃离。
Both
for the purpose of replying to these unfounded charges and of instructing the
believers Guido de Bres prepared his Confession of Faith. At this time he was
laboring in Tournai, a city which Charles V had wrested from the French king in
1521 but whose inhabitants maintained close contact with the French. The local
magistrates were greatly displeased when as a result of edicts of Charles V two
evangelical preachers had been burned to death there in 1545 and 1546. Now,
however, Philip II was on the throne. Under his prodding the court of Brussels
kept a watchful eye on Tournai because of its sympathies both for the French
and for the reformers. In the summer of 1561 an event took place in that city
which proved dangerous for the spread of the Reformed faith. Spontaneously
quite a few of the inhabitants engaged in a series of "chanteries,"
public singing of the psalms which had been strictly prohibited by the
authorities. This seemed to give credence to the Romish charge that all who embraced
the "new doctrines" were disturbers of the peace and order of the
city. De Bres himself had not hesitated to warn against these
"chanteries," knowing full well that the ire of the authorities would
be aroused. And when Margaret of Parma heard in Brussels that the city of
Tournal had engaged in such open violation of the edicts, she sent a commission
of certain nobles to investigate the situation and arrest all suspected of
heresy. Thus the situation in Tournai became critical for de Bres and his congregation.
Numerous arrests were made, and finally the minister himself was forced to flee
once more.
德布利知道当局在各处搜捕他，就预备逃亡。1561年11月1号晚上，他拿着包含他写作的的公认信条和写给地方民事长官的信的一小卷书，把它扔进城堡的围墙里，其中住着帕尔马的玛格丽特派来的专员。这位改教家成了严厉无情搜捕的对象，他藏身和保存藏书的花园小房子在这期间被烧成平地。他被当局当作逃犯通缉，人头被悬赏，模拟人像被焚烧。
Knowing
that the authorities were searching for him everywhere, de Bres made
preparations for his escape. During the night of November 1, 1561, he took a
copy of the small volume which contained his Confession of Faith together with
a letter addressed to the local magistracy and tossed this over the castle
wall. Here the commissioners of Margaret of Parma were lodging. The reformer
became the object of an intense and relentless search, during which the small
garden house in which he lodged and kept his library was burned to the ground.
He was declared an exile with a price upon his head and burned in effigy.
从1561年12月到1566年7月，这位神的仆人被迫住在国外。他在迪耶普（Dieppe）、亚眠（Amiens）、蒙迪迪耶（Montdider）和色当（Sedan）努力开展上帝话语的事工，这些都是法国城市，改革宗信仰在其中赢得了众多跟从者。这期间他也写书反对重洗派，书名是La racine, source
et fondamente des Anabaptistes（《重洗派的根源与基础》）。他在色当服事教会的几年，担任法国显赫的贵族布永公爵（Duke of Bouillon）的牧师。他不时短途旅行前往安特卫普和布鲁塞尔，秘密会晤改革宗教会和他们的牧师。他与奥兰治·威廉王子也有接触，后者希望加尔文主义者和路德宗人士可以有更密切联系，好让荷兰从西班牙独立出来的努力得到德国诸侯的协助。
From
December 1561 to July 1566 this man of God was compelled to remain on foreign
soil. He labored in the ministry of the word in Dieppe, Amiens, Montdider and
Sedan, all cities of France wherein the Reformed religion had won many
adherents. At this time he also wrote his book against the Anabaptists,
entitled La racine, source et fondamente des Anabaptistes, "The root,
origin and basis of the Anabaptists," At Sedan, where he served the
congregation for several years, he was pastor of the duke of Bouillon, one of
the chief noblemen of France. From time to time he made short journeys to
Antwerp and Brussels, conferring in all secrecy with the Reformed congregations
and their pastors. He was also in contact with Prince William of Orange, who
desired closer affiliations between the Calvinists and the Lutherans in order
to secure the assistance of the German princes in the Dutch struggle for
independence from Spain.
虽然德布利为促进法国改革宗信仰的事业做了大量工作，尼德兰南部的人还是非常希望他能回国。在这如此盛情的邀约下，他来到瓦朗谢讷（Valenciennes），在此与佩里格林·德·拉·格朗日（Peregrin de la Grange）一起牧养一间大型教会，因为镇上大部分居民都认信了加尔文主义的教义。他回国不久，反对圣像的骚乱爆发。人们武力闯入和玷污罗马天主教的圣所，所有圣像和圣物都被无情摧毁。瓦朗谢讷镇的居民也参与了这场运动。这对罗马天主教人士是公然亵渎和不敬的举动。市镇当局大多数是天主教人士，他们对此勃然大怒。皇帝颁令宣告这城公然背叛之罪。皇兵围城，三个月后，这城投降。教会的两位传道人在混乱中成功逃脱，但几天后，他们被捕入狱。在此期间，古伊多·德布利带着极大信心的安慰写信给妻子儿女和母亲。最后，在1567年5月30日晚上，德布利在坚定拒绝放弃改革宗信仰之后被执行绞刑，他的尸首被焚烧，骨灰撒在从城市旁边流过的斯海尔德河的水面上。就这样，一位信心英雄的地上生涯结束了。他虽然死了，但通过他的作品，特别是《比利时信条》，在今天仍然对我们说话。
Although
de Bres did much to further the cause of the Reformed faith in France, the
people of the southern Netherlands greatly desired his return. Under such
affectionate pressures he settled for a season in Valenciennes. Here with
Peregrin de la Grange he assumed the spiritual care of a large congrega tion, since a majority of the
town's inhabitants had professed the Calvinistic doctrines. Not long after his
return the iconoclastic disturbances broke out. Roman Catholic sanctuaries were
violently entered and profaned, while all images and relics were ruthlessly
destroyed. Also the townspeople of Valenciennes took part in this movement. To
the Romanists this was an act of gross sacrilege and blasphemy. The indignation
of the authorities, most of whom were adherents of that church, knew no bounds.
By royal edict the city was declared guilty of open rebellion. The soldiers of
the emperor besieged the city, which capitulated after three months. Both of
the preachers managed to escape in the confusion which reigned. But after a few
days they were captured and imprisoned. During this time Guido de Bres wrote
letters of great faith and consolation to his wife and children as well as to
his mother. Finally on the night of May 30, 1567, having stedfastly refused to
repudiate the Reformed religion, de Bres was hanged. His body was burned, and
its ashes scattered on the waters of the Schelde river which ran alongside of
the city. Thus ended the earthly career of one of the heroic champions of the
faith. But through his writings and especially the Confession of Faith he,
being dead, still speaks to us today.
公认信条之前的作品
The
Antecedents of the Confession
人经常肤浅地认为，公认信条是由一个人或几个人写成的作品。没有什么是比这更偏离真相的了。《比利时信条》明确显出当时尼德兰人共同领受的信仰的特征。为证明这一点，我们多少有必要回顾在这份文件历史上的前身。
Often
the creeds are superficially judged to be the work of one or a, few men.
Nothing is farther from the truth. The Belgic Confession expressly manifests
the earmarks of the faith which was commonly received by the people of the
Netherlands in those days. To demonstrate this somewhat it will be necessary to
review the historical antecedents of this document.
纵览德布利的一生和工作，可以看到他是约翰·加尔文的一位热心和大有能力的门生；加尔文是勇敢的日内瓦改教家，教导了当时欧洲成千上万难以计数的人。在德布利的藏书中，就是图尔耐城里、后来被皇帝的仆从烧毁的花园房子里的藏书，有若干是加尔文的著作。毫无疑问，给这位尼德兰传道人带来最深印象的著作，就是《基督教要义》。《比利时信条》的许多字句和大部分论证，显示出它在很大程度上依赖这部杰作。
As
the survey of the life and labors of de Bres evidenced, he was an ardent and
able disciple of John Calvin, the lionhearted reformer of Geneva and teacher of
countless thousands in Europe of his day. In the library of de Bres, secluded
in the garden house at Tournai and burned by the minions of the emperor, were
several of Calvin's works. Undoubtedly the work which made the profoundest
impression upon this Netherlands preacher was the Institutes of the Christian
Religion. Many phrases and much of the argument of the Confession of Faith
demonstrate a large measure of dependence on this illustrious book.
《基督教要义》的第一版于1536年发表，当时加尔文只有二十六岁。起初这位改教家打算把他写的这本只有五章的小书用来教导人纯正的信仰。但听说在法国皇帝统治范围内对接受更正教教义者严厉逼迫，加尔文就不仅加上第五章也是最后一章，揭露罗马教会许多最丑陋的错误，还给法国国王法兰西斯一世写了一份前言。这是一篇护教文，为改革宗信仰辩护，直到今天都享有赞誉，是同类法国文学作品中最优秀的篇目之一。它开篇的句子以尊敬的语气解释了加尔文的写作目的：
The
first edition of the Institutes appeared in 1536 when Calvin was only twenty
six years old. Originally the reformer had intended his little work, which
comprised only five chapters, to serve as a means of instructing the people in
pure religion. But having heard of the bitter persecution which raged in the
dominions of the. French king against those who embraced Protestantism, Calvin
added not only the fifth and last chapter wherein were exposed many of the most
heinous errors of Rome but also a preface to Francis I, king of France. This
was an apology or defence of the Reformed religion, admired to this day as one
of the noblest pieces of French literature of its kind. The opening sentences
explained Calvin's purpose admirably.
刚开始写这本书时，我完全没有想到最后会将此书献给国王陛下。我唯一的目的是想传授一些基本的真理，使一切热衷于信仰之人成为真正敬虔的人。我知道，在我的法国同胞中，有许多渴慕基督的；然而，我发现他们中间很少有人对基督拥有最基本的认识。我着手写这本书就是为了他们。本书简明而基础的教导方式就可以证明这一点。但我发现陛下的国中有一些恶人，怒气冲冲，使得在你所统治的区域，纯正的基督教信仰难有立锥之地。因此，我认为，我若用这同一本书，一方面教导他们，另一方面向陛下您陈明我的信仰，这样做是有益的。陛下从中会了解到，在您所统治的国中到处杀人放火、扰乱社会的那些疯狂之人所恨恶的是怎样的教义。
"When I began this work, Sire, nothing
was further from my thoughts than writing a book which would afterwards be
presented to your Majesty. My intention was only to lay down some elementary
principles, by which inquirers on the subject of religion might be instructed
in the nature of true piety. And this labour I undertook chiefly for my
countrymen, the French, of whom I apprehended multitudes to be hungering and
thirsting after Christ, but saw very few possessing any real knowledge of him.
That this was my design, the book itself proves by its simple method and
unadorned composition. But when I perceived that the fury of certain wicked men
in your kingdom had grown to such a height, as to leave no room in the land for
sound doctrine, I thought I should be usefully employed, if in the same work I
delivered my instructions to them, and exhibited my confession to you, that you
may know the nature of that doctrine, which is the object of such unbounded
rage to those madmen who are now disturbing the country with fire and sword. .
."
很重要的是要注意到，德布利写的这份公认信条也同样为这双重目的服务。这位作者已经从加尔文的学校学到了许多东西；他设想自己于教会的位置，既是为纯正的教义辩护的护教者，也是耐心教导基督羊群中那些小羊的教师。他的作品毫不掩饰带着那位伟大改教家的印记，但他并不是盲从加尔文。他知道如何使用让尼德兰教会心生共鸣的语句，表述那合乎敬虔的教义。因此，这份公认信条并不仅仅是重复《基督教要义》的话。它全面并深刻地吸取了《要义》的教导，把它们陈述出来，并用德布利自己的语言加以概括。
It is
significant to note that de Bres' Confession of Faith served the same dual
purpose. The author had learned his lessons well in the school of Calvin,
assuming his place in the church both as an apologist for sound doctrine and as
a patient teacher of the little ones who belonged to Christ's flock.
Unabashedly his writings bear the stamp of the great reformer. Yet he did not
follow Calvin slavishly. He knew how to present the doctrine which is according
to godliness in words which struck a responsive chord in the heart of the Netherlands
churches. Thus the Confession is more than a mere reproduction of the
Institutes. It takes the teachings so beautifully and comprehensively set forth
on its pages and summarizes them in language which is de Bres' own.
就在这份公认信条出现的前几年，在讲法语的地区发生的事件，进一步证明《基督教要义》直接影响了这份公认信条的措辞。
That
the Institutes had a direct influence on the formulation of our Confession of
Faith is further evidenced by what took place in French-speaking lands during
the years immediately preceding its appearance.
加尔文已经把他这本小册子（起初几个版本确实是小册子）不仅献给了法国国王，还特别献给了法国人民。他们都读了这本书，深受其内容的影响。当局的政治和宗教政策常常改变，但改革宗信仰却是被大部分的人口所接受。众人都或多或少与罗马天主教的教义和敬拜公开地决裂。几乎每一座城市、城镇和乡村，都有一群群的改革宗信徒聚集在一起。认识到约翰·加尔文，作为他们自己的一员，是基督里属灵的父和教师，他们都指望从日内瓦得到带领。他们在大量的难题上、不断地寻求他的建议，在保卫和传播宗教改革原则的过程中这些问题曾困扰他们。《高卢信条》（或称《法国信条》）就是在这样的情形中产生。
Calvin
had directed his little book (for this it indeed was in its initial editions)
not only to the French king but more especially to the French people. These
both read and were profoundly influenced by its pages. In spite of frequent
shifts in political and religious policy on the part of the authorities, the
Reformed faith was embraced by a large segment of the population. Multitudes
broke more or less publicly with Romish doctrine and worship. In nearly every
city, town and village groups of Reformed believers gathered together. These
all looked to Geneva for leadership, recognizing in John Calvin, one of their
own number, a spiritual father and teacher in Christ. Continually they sought
his advice on the numerous problems which perplexed them in defending and
propagating the principles of the Reformation. Out of this situation the
Gallican (or French) Confession was born.
在普瓦捷（Poitiers）的教会会众出现了分歧，并非所有成员在神圣预定的教义当如何表述和相信上达成一致。虽然他们都认识到，这教导是圣经清楚断言的，也构成了加尔文对基督教信仰解释不可分割的一部分。为解决这一难题，会众们就去寻求临近教会的建议与帮助。按这次会议的决议，法国所有的改革宗教会应当有一份共同的信仰告白的服事，“这样，就没有怪异的意见可以渗透进来”。大家表达了这样的希望，所有法国教会召开一次全国大会。虽然在城乡间爆发的逼迫不断，信徒们面对生命危险，但代表们仍然于1559年聚集在巴黎开会。
In
the congregation of Poitiers dissension appeared. Not all the members agreed on
how the doctrine of divine predestination ought to be formulated and believed.
That this teaching was clearly affirmed in Holy Scripture and constituted an
integral element in Calvin's exposition of the Christian faith they all
recognized. To resolve their difficulty, the congregation sought the advice and
help of neighboring churches. In the judgment of this assembly all Reformed
congregations in France would be admirably served by a common confession,
"so that no strange opinions might creep in." The desire was
expressed for a general synod of all the French churches. While persecution was
raging through city and countryside and believers stood in jeopardy of their
lives, the delegates met in Paris during 1559.
会议的这些计划被托付给了加尔文。可能今天的我们会觉得奇怪，这位改教家敦促那些与他开会的人，不要计划为法国教会制定一份通用的公认信条。他担心在一段时间之后，这会妨碍了所有更正教真信徒的合一。但是加尔文没能说服教会的代表，于是他就为他们预备了一份公认信条的初稿，由来到日内瓦的代表及时呈递给巴黎大会。
Plans
for such a synod had already been submitted to Calvin. Strange as this may seem
to us today, the reformer urged those who conferred with him not to pursue
their plan to draft a general confession for the French churches. He feared
that this might in time prove to be a hindrance to the unity of all true
Protestant believers. But when the representatives of the churches could not be
dissuaded, Calvin prepared for them a tentative confession of faith. This was
in due time presented at the synod of Paris by the delegates who had been to
Geneva.
这份信条初稿是对《基督教教义》的概括。代表们对这初稿如此满意，以至于压倒性地加以采纳，未作任何重大修改。值得留意的是，教会起草《高卢信条》，是为要保守改革宗教会在真道中和平与合一。但不久之后它也被人使用，在法国国王面前做护教和见证的工作。
This
tentative confession was a summary of the Institutes. So pleased were the
delegates with this draft, that it was overwhelmingly adopted without any
significant changes. It deserves to be noted that the Gallican Confession was
drawn up to preserve the peace and unity of the Reformed congregations in the
true faith. Yet it soon came to be used as an apology and testimony to the
French king.
大会决定除非情形迫不得已，就不把这份文件呈现给国王。但代表们没有料到，这迫不得已的情形很快就会出现。加尔文曾把《基督教教义》献给法兰西斯一世，这人此时去世已久。早在1547年，亨利二世已经登上法国国王宝座。而这次教会会议在巴黎召开后不到一个月，这位国王便因为在庆祝女儿结婚的邀请赛上受到致命伤，突然去世。之后他的儿子法兰西斯二世继位。更正教人士迫切盼望这位新国王能颁布所必要的许可，让他们可以不受骚扰地按照上帝的话语敬拜。他们相信，如果这位年轻的统治者了解他们出于无亏良心所信的，就会下令停止逼迫。因此在第二年，这份信条的第一版便由法国改革宗教会八位代表组成的代表团，公开呈献给国王。此后不久法兰西斯二世也去世，查理九世接替王位。到了1561年，《高卢信条》又被公开献给他审阅。就这样，这份信条同样几乎是从一开始就发挥了双重作用：教导教会，以及告知世界关于上帝话语的正确教义。
The
assembly itself' had decided not to present the document to the king except
under extreme necessity. Little did the delegates realize how soon such
necessity would arise. Francis I, to whom Calvin had dedicated the Institutes
was now long since dead. In 1547 Henry II had ascended the throne of France.
Less than a month after the synod had gathered in Paris, this king died unexpectedly
after receiving a fatal wound at a tournament held in honor of the marriage of
his daughter. He was followed by his son, Francis IL From the new king the
Protestants fervently hoped to receive the necessary royal permission to
worship God according to his word without molestation. They were convinced that
if only the youthful ruler were acquainted with what they in good conscience
believed, he would order a cessation of persecution. Thus the first edition of
this creed was publicly presented to the king during the following year (1560)
by a delegation of eight representatives of the French Reformed churches.
Shortly thereafter Francis II also passed away to be succeeded by Charles IX.
Now in 1561 this Gallican Confession was presented publicly to him for his
perusal. Thus also this creed served almost from its inception the double
purpose of instructing the church and acquainting the world with the true
doctrine of God's word.
《比利时信条》显然是法国教会采纳的这份公认信条的产物。
The
Belgic Confession is plainly the child of the creed adopted by the French
churches.
它的第一版用法语写成（法语版被人认定是最初的版本），直到1561年才付梓发行。但是德布利在近两年前就已开始他这份爱的工作。激发他如此行的，主要是他祖国可悲的信仰分裂状况，以及信徒们渴求对他们信仰的某种系统化却简明的陈述。他做这工作的一个主要动因，无疑是罗马天主教人士再三地控告接受改革宗教导的人，将他们与重洗派相提并论，当作扰乱国家和平与秩序之人。根据一份古老的记述所载，作者曾让萨拉维亚（Saravia）看了这些信条，萨拉维亚彼时正要前往日内瓦，他认可这份公认信条的形式与内容，并把它交给加尔文和日内瓦其他神学家传阅。这些人敦促到访的萨拉维亚恳请德布利不要为改革宗教会撰写另一份信条陈述，而是满足于法国教会1559年在巴黎采纳的那份信条。有近两年的时间，德布利显然是听从了这意见。
The
first edition, penned in French which must be regarded as the original, did not
appear in print until 1561. However, de Bres had begun his labor of love nearly
two years earlier. To this he was prompted largely by the tragic religious
divisions of his land as well as the thirst of the believers for some
systematic but withal simple statement of their faith. One of the chief
incentives to this work was undoubtedly the charge which the Romanists
repeatedly hurled against those who embraced the Reformed teachings, ranging
them along with the Anabaptists as disturbers of the peace and order of the
country. An old account informs us that the author showed these articles to
Saravia who at the time was on the point of journeying to Geneva. Saravia, who
approved of their form and content, showed them to Calvin and the other Genevan
theologians. These men urged their visitor to plead with de Bres not to prepare
another creedal statement for the Reformed churches but content himself with
the confession which the French churches had adopted in Paris in 1559. For
nearly two years de Bres apparently followed this advice.
虽然加尔文和其他人敦促德布利采用《法国信条》，供尼德兰南部讲法语的教会直接使用，德布利却仍在1561年发表了自己所写的这份信条。我们只能推测有哪些重要原因促使他如此行动。冯克（Vonk）认为，这基本上是出于一种谨慎考虑和关注，即对众教会灵命的关心；也是出于同样考虑让加尔文反对他发表这份公认信条。这种关注促使他追求那对教会安全和发展而言最好的事。我们应当记住，布鲁塞尔的法庭不太会偏向任何来自于法国的东西。法国的加尔文主义者尤其是怀疑对象，因为流进低地国家的许多禁书是在法国城市印刷。另外，德布利当时住在图尔耐这座城市，受到皇家当局严密监视，免得它与法国的联系进一步加强。信仰和政治形势似乎表明，教会有充分理由制定一份能独一无二代表在尼德兰已兴起的改革宗教会的公认信条。
Although
Calvin and others had urged him to make use of the French confession which
could readily be employed by the French-speaking congregations of southern
Netherlands, de Bres published his own confession in 1561. We can only surmise
what some of the weighty reasons were which prompted him to follow this course.
Vonk suggests that basically it was the same circumspection and care which
inspired Calvin to advise against this, namely, the spiritual care of the
churches. This urged him to seek that which was best for their safety and
growth. We should remember that the court at Brussels had little reason to
regard anything that came from France with favor. Especially the French Calvinists
were suspect, since many of the forbidden books which entered the Lowlands were
printed in the cities of France. In addition, the city of Tournai, in which de
Bres lived at the time, was carefully watched by the royal authorities lest its
ties with France be strengthened. The political as well as the religious
situation would seem to indicate sufficient warrant for formulating a
Confession of Faith which would uniquely represent the Reformed congregations
which had sprung up in the Netherlands.
在某种程度上，德布利使用了巴黎会议的成果。在很大程度上，他的公认信条处理的是基督信仰同样的重大主题，用词常常近乎一模一样。不过他的作品不仅是翻译，或者对《高卢信条》略微修订而已。《高卢信条》进行详细阐述的地方，《比利时信条》则是简短讨论教义。任何用心比较这两份信条陈述的人都能清楚看到这点。
In
some measure de Bres drew upon the work done by the synod of Paris. To a large
degree he deals in his Confession with the same major themes of the Christian
faith. Often the language is almost identical. Yet his work was not merely a
translation or even a slight emendation of the Galilean Confession. Where the
one speaks at great length, the other discusses some doctrines with brevity.
This will become apparent to anyone who takes pains to compare these two
creedal formularies.
德布利的著作表明的也不是他个体和私人的意见。有非常多迹象表明，他与尼德兰其他改革宗牧师有长久而富有成果的接触。作者写作和发表这份改革宗信仰的护卫书时，可能征询了法布里希乌斯（Fabricius）的意见，这人是著名的安特卫普殉道者。标题页表明，有几个、可能是许多人，知晓德布利正在做的事并给予他鼓励。我们看到初版的标题是：“公认信条，与分散在全尼德兰、渴望按照我们的主耶稣基督纯正的神圣福音生活的信徒一致认同而起草。”我们完全可以相信，德布利与安特卫普教会、与那地方的改革宗母会的会众，最肯定的是与她的牧师们，曾讨论这份公认信条内容。在1561年底之前，这份公认信条就以《安特卫普公认信条》之名广为人知。德布利似乎没有向自己的会众隐藏他的作品。在1561年11月1号那令人难忘的夜晚，被抛掷进图尔耐城堡墙内的那本书里面夹带了一封信，信里包含这份公认信条，德布利在信中声明：这份文件是以图尔耐市民的名义呈给当局，他们当中大多数人认信文件中的教义。此外，德布利也提到，整个国家有不下十万人持守这份信条所表达的改革宗信仰。
Nor
was the work of de Bres the expression_ of personal and private opinion. There
are too many indications that he was in long and fruitful contact with other
Reformed pastors in the Netherlands. It seems likely that the author in writing
and publishing this defense of the Reformed faith consulted with Fabricius, the
well-known martyr of Antwerp. The title page indicates that several, possibly
many, were acquainted with what de Bres - was doing and encouraged him. In the
original edition we read as title: "Confession of Faith. Made with common
consent (agreement) by the believers who are scattered throughout all the
Netherlands, who desire to live according to the purity d the holy gospel of
our Lord Jesus Christ." There is every reason to believe that the
Confession itself was discussed with the congregation of Antwerp, the mother-church
of the Reformed in that area, and most certainly with its pastors. Before the
end of 1561 it was widely known as "the Confession of Antwerp." Nor
does it seem that de Bres concealed his work from his own congregation. In the
letter appended to the book containing the Confession which was thrown over the
wall of the castle of Toumai on that memorable night of November 1, 1561, he
stated that this document was presented to the• authorities in the name of the
citizenry of Tournai, the majority of whom professed the doctrine which it
contained. In addition, de Bres mentioned that throughout the land no less than
one hundred thousand were adherents of the Reformed religion as set forth in
his Confession.
这一切都给我们带来重要且有趣的亮光，帮我们理解我们也接受的这些条文。《比利时信条》完全符合开始由奥古斯丁系统阐述、其后由路德和加尔文重新发扬光大的历史性基督教会的教义。比起法国教会认信的那份信条，这份信条用词不太激烈，特别是在驳斥罗马天主教教导方面；《比利时信条》正面诉诸上帝的话语，而不是用公开攻击的方式驳斥天主教教导。它更多关注重洗派对圣经纯正教义的偏离。毫无疑问，这是因为这些分裂分子在低地国家远比在法国人数更多，影响力更大。在例如三位一体、道成肉身、教会、圣礼和最后审判这些教义要点上，它的阐述也更详细。尤其在这些问题上，改革宗人士与重洗派人士之间有不断的辩论。但整份公认信条强调的是积极而非消极，表明圣经的教导、教训安慰信徒，而不是攻击对手。沙夫（Schaff）的判断是：“总体而言，除了在它八十多年后写成的《威斯敏斯特信条》之外，它是对加尔文主义教义体系进行简要陈述的作品中最好的一部。”
All
this sheds important and interesting light on these articles of faith which we
also embrace. The Belgic Confession is in full accord with the doctrine of the
historic Christian church as first systematized by Augustine and thereafter
revived by Luther and Calvin. This creed is less polemical than that of the
French churches, especially in its opposition to Romish teachings which are
refuted rather by a positive appeal to God's word than by open attack. More
attention is devoted to the departures of the Anabaptists from the sound
doctrine of the Scriptures. This is undoubtedly because these sectaries were
far more numerous and influential in the Lowlands than in the French kingdom.
On such points of doctrine as the Trinity, the incarnation, the church, the
sacraments and the final judgment it is also more elaborate. On these issues
particularly the Reformed were engaged in continual debate with the
Anabaptists. Yet the emphasis throughout is positive rather than negative,
setting forth the teaching of the Bible for the instruction and consolation of
the believers rather than attacking the opposition. Schaff judges that "it
is, upon the whole, the best symbolical statement of the Calvinistic system of
doctrine, with the exception of the Westminster Confession which was written
some eighty years later."
这份公认信条的初版
The
First Edition of the Confession
在扔进图尔耐城墙的包裹里有一封信和一本小书。因为在尼德兰之外已经找不到准确的抄本，我们对德布利著作最初版本的好奇心只会越发强烈。
In
the packet tossed over the wall of Tournai's castle were a letter and a little
book Because exact copies are not found outside of the Netherlands, our
curiosity concerning this first edition of de Bres' work is aroused.
这封信用尊敬的语气写给摄政者帕尔马的玛格丽特派遣到图尔耐的贵族专员，这些人领受了命令，要维持这城的和平，并揭发和灭绝持守改革宗信仰的人。在这包裹落入他们手中之后不久，这些专员写信给上级。他们说这封信太长，无法抄写，所以只发送对它内容的概括。德布利在这信中恳请当局停止逼迫无辜单纯的百姓，这些人并没有反抗国王或他的代表。只有信的这个概要被保留了下来，可以在布鲁塞尔皇家档案馆找到。
The
letter was a respectful address to the lords commissioners sent to Tournai by
the regent, Margaret of Parma. They had been ordered to preserve peace in the
city while uncovering and exterminating adherents of the Reformed faith. These
commissioners wrote their superior shortly after the packet came into their
hands. They stated that the letter was too long to be copied, and therefore
they sent only a summary of its contents. In it de Bres pleaded with the
authorities to cease their persecution of an innocent and simple people who had
not rebelled against either the crown or its representatives. Only this summary
has been preserved and can be found in the royal archives in Brussels.
而这份公认信条，其法文初版或荷兰文初版（于1562年发表），有许多年人无法找到其抄本。在那些可怕的年代，宗教裁判所的裁判官严密地搜查受怀疑的信徒家，销毁非法书籍，人们以为这初版的所有抄本都已失传了。但是在1855年，又在1862年，人们先后发现了两种初版各一份抄本。它们被复制，原件现存于荷兰海牙的皇家图书馆。
For
many years there was no known copy of either the first French or the first
Dutch edition (published in 1562) of the Confession. So well had the
inquisitors of those fearful years done their work in searching the houses of
suspected believers and destroying illicit literature, that all copies of these
first editions were deemed lost. But in 1855 and then again in 1862 a copy of
each was found. These were reproduced and thereupon the originals were
deposited in the Royal Library at the Hague, Netherlands.
所有对这份早期改革宗信条感兴趣的人，都应特别留心来看这本小书的内容。
For
all who are interested in this early Reformed creed the contents of the little
book are worthy of some special consideration.
在首页或标题页是常规的内容。这是一份公认信条，因此标题写作：“与分散在全尼德兰的信徒一致认同而起草。”中间位置是版画图案，环绕图案四周是诗篇102:27的拉丁文译文：“天地都要灭没，惟有主是长存。”在下面是引用彼得前书第3章的经文：“有人问你们心中盼望的缘由，就要常作准备，以温柔、敬畏的心回答各人。”页面的底部用粗字体标注出印刷日期：1561年。
On
the first or title page we find what we would expect. This is a Confession of
Faith, so the title reads, "Made with common consent (agreement) by the
believers who are scattered throughout all the Netherlands . . In the center is
an engraving surrounding which are the words of Psalm 102:27, freely translated
into Latin: "They all shall perish, but the Lord shall abide." Below,
the text from I Peter 3 is quoted, "Be ready always to give answer to
every man that asketh you a reason concerning the hope that is in you." At
the bottom of the page the date is given in bold, type- 1561.
第2页是一首写给这地法官和君王的诗，敦促他们对那些为忠于基督福音的缘故来到他们面前的人作出公义判决。
The
second page contains a poem addressed to the judges of the land and the king,
urging that just decisions be made concerning those who appeared before them
for the sake of their allegiance to the gospel of Christ.
接着是一封写给当时统治着西班牙、以及德国和尼德兰大部地区的君王腓力二世的长信。德布利用一种强有力而迷人的文风，为那位良善忠信大牧人之群羊的性命求情。他们被指控为企图从腓力手中夺取王权的革命分子，德布利谴责这是诬告。国王应从被告者的见证知道，他们聚会时经常为所有掌权管辖他们的人、特别是他们的国王祷告。并没有人抗拒缴纳税赋。通过频繁引用经文，作者试图证明这些人愿意在生活中完全地顺服圣经。人也不应把他们看作是随时偏听各种新理论的分裂分子、异端分子，因为他们的目标，是使福音讲道恢复合乎圣经的纯正。信的结尾是为国王献上的一个祷告。在此我们看到，德布利受从加尔文所学的影响之深。
Thereupon
follows a lengthy address to king Philip II, at the time ruler of Spain, much
of Germany and the Netherlands. In compelling and charming style de Bres pleads
for the lives of the sheep of the good and faithful Shepherd. The accusa-tioni
that they are revolutionaries who would wrest the royal scepter out of Philip's
hand is denounced as false. The king should know from the testimonies of the
accused that in their gatherings prayers were regularly offered for all those
in authority over them and especially for their king. Not one had ever refused
to pay tax or toll. With great frequency the author quotes from the Holy
Scriptures to demonstrate that these people desired to live in all obedience to
the sacred writings. Nor should they be considered schismatics and heretics who
readily gave ear to new theories, since their aim was to restore the preaching
of the gospel to its purity according to the Bible. The letter closes with a
prayer offered for the king. Here we see how well de Bres had been taught in
the school of Calvin.
为了向读者更具体地介绍公认信条本身，他引导他们关注在人前见证救主的责任。为此他引用了五处相关的圣经经文，“按照这些经文，所有信徒都被劝勉在人前承认他们的信仰”。见证属于基督徒生活的本质内容，德布利用经文证实这一点。“凡在人面前认我的，我在我天上的父面前也必认他；凡在人面前不认我的，我在我天上的父面前也必不认他。”（太10:32-33）“凡在这淫乱罪恶的世代，把我和我的道当作可耻的，人子在祂父的荣耀里，同圣天使降临的时候，也要把那人当作可耻的。”（可8:38；参路9:26）他再次使用了标题页引用的经文（彼前3:15）。另外两处引用的经文是：“因为人心里相信，就可以称义；口里承认，就可以得救。”（罗10:10）“我们若不认祂，祂也必不认我们。”（提后2:12b）
To
introduce his readers more specifically to the Confession itself, he directed
their attention to the duty of witnessing to the Savior before men. This he did
by quoting five pertinent passages from Scripture, "according to which all
believers are exhorted to make confession of their faith before men."
Witnessing belongs to the essence of the Christian life. This de Bres
substantiates by his use of these texts. "Everyone therefore who shall
confess me before men, him will I also confess before my Father who is in
heaven. But whosoever shall deny me before men, him will I also deny before my
Father who is in heaven." (Matt. 10:32, 33) "For whosoever shall be
ashamed of me and of my words in this adulterous and sinful generation, the Son
of man also shall be ashamed of him, when he cometh in the glory of his Father
with the holy angels." (Mark 8:38; Luke 9:26) The quotation on the title
page is repeated. (I Peter 3:15) Two more texts are cited. "With the heart
man believeth unto righteousness; and with the mouth confession is made unto
salvation." (Rom. 10:10) "If we shall deny him, he also will deny
us." (II Tim. 2:12)
接下来，在“真实的基督教认信，包含灵魂永远得救之事”的标题之下，就是公认信条本身。每一条款都用数字标记，但未提供标题。在边注位置附有大量教义所基于的经文。不引用经文的地方很少，这方面的例子比如第4、5、6条。但和第七条相配的有非常大量的参考经文。这本书的结尾是向低级民事官员发出的呼吁，因为大多数信徒被怀疑相信异端、或开展革命活动而被捕时，需要面对的就是这些人。德布利提醒这些掌权的人，他们是上帝的用人，被命赏善罚恶的。基于此他呼吁他们更善待那些无辜的人，这些人正被凶残囚禁、折磨和剥夺财产。他敦促民事官员，不要未经听审，就根据那些狂热追随宗教性的错误的人，或信徒敬虔生活对他们构成难以忍受的责备之人散布的诬告，定信徒为有罪，而是应当按真理和公义判决，免得上帝的忿怒临到他们身上。
Now
follows the Confession itself under the title, "True Christian Confession,
containing the eternal salvation of souls." Each article is indicated by
number, but no captions are provided. In the margins appear a large number of
texts on which the doctrine is based. Rarely are no Scripture passages cited,
as for example in connection with articles 4, 5, and 6. The seventh article,
however, is accompanied by an unusually large number of references. The book
ended with an appeal to the lower magistrates, with whom most of the believers
had to deal when apprehended on suspicion of heresy or revolutionary activity.
De Bres reminds these authorities that they are servants of God appointed to
punish evildoers and protect the good. On this basis he appeals for better
treatment of the innocent who were being brutally imprisoned, tortured and
impoverished. Instead of condemning them unheard on the basis of the false
reports circulated either by those who fanatically pursued their religious
errors or by those to whom the godly lives of the believers were an unbearable
'reproach, the magistrates are urged to judge according to truth and
righteousness, lest God visit upon them his wrath.
正是这本小小的书册，如此准确地重现了在试炼的时代里活在尼德兰民众内心和生命中的信仰，它已成为全世界改革宗教会的珍宝。
It is
this little book, which so accurately reproduced the faith which lived in the
hearts and lives of multitudes in the Netherlands during those trying times,
which has become the treasure of Reformed churches throughout the world.
[1]本文是彼得·德荣所著的《教会向世界的见证》一书的导言部分，该书是《比利时信条》的注释书。PeterY. De Jong, The
Church’s Witness To The
World (St.Catharines, Canada: Paideia Press, 1980). 取自http://reformationalpublishingproject.com/pdf_books/Scanned_Books_PDF/TheChurchesWitnessToTheWorld.pdf，2019年11月10日存取。——编者注
比利时信条：教会向世界的见证（下）
文/Peter Y. De Jong 译/梁曙东 校/述宁
PeterY.
De Jong, The Church’s Witness To The World , Preface ,(St.Catharines, Canada: Paideia Press, 1980).
