比利时信条 The Belgic Confession (1561)
比利时信条 The Belgic Confession (1561)
（洛杉矶华⼈改⾰宗恩约教会译版）
第一条 ~~ 第十条
第十一条 ~~ 第廿条
第廿一条 ~~ 第三十条
第三十一条 ~~ 第三十七条
第一条 独一上帝
Article 1:
The Only God
第二条 认识上帝的途径
Article 2:
The Means by Which We Know God
第三条 上帝书成之道
Article 3: The Written Word of God
Article 4:
The Canonical Books
Article 5:
The Authority of Scripture
第六条 圣经正典与次经之间的差异
Article 6:
The Difference between Canonical and
Apocryphal Books
Article 7:
The Sufficiency of Scripture
Article 8: The Trinity
Article 9: The Scriptural Witness on
the Trinity
Article 10: The Deity of Christ
第一条 独一上帝
我们都心里相信，口里承认，只有一位独一单纯的灵，我们称祂为上帝，祂永恒、不可透知、眼不可见、永不改变、无限、全能，完全智慧、公义、良善，是一切美善的源头。
Article 1: The
Only God
We all believe in our hearts and confess with our mouths that there is a
single and simple spiritual being, whom we call God—eternal, incomprehensible,
invisible, unchangeable, infinite, almighty; completely wise, just, and good,
and the overflowing source of all good.
第二条 认识上帝的途径
我们通过两种途径认识祂：
第一，通过祂对宇宙的创造、保存、管理，因为这宇宙摆在我们眼前，好像一部绝妙奇书，一切受造之物，无论大小，都如同书中字句，引我们思考上帝那“眼不能见”之事，即祂的永能和神性，正如使徒保罗在罗马书一章20节中所说的。
这一切都足以叫人信服、无可推诿。
第二，通过祂圣洁、神圣的道，祂将自己更清楚、更完全地启示给我们；我们在今生所需要了解的、为祂荣耀和我们救恩的事，都记在其中了。
Article 2: The
Means by Which We Know God
We know him by two means:
First, by the creation, preservation, and government of the universe,
since that universe is before our eyes like a beautiful book in which all
creatures, great and small, are as letters to make us ponder the invisible
things of God: his eternal power and his divinity, as the apostle Paul says in
Romans 1:20.
All these things are enough to convict men and to leave them without
excuse.
Second, he makes himself known to us more openly by his holy and divine
Word, as much as we need in this life, for his glory and for the salvation of
his own.
第三条 上帝书成之道
我们承认，神的圣道不是出于人意，乃是属神的人被圣灵感动，说出神的话来，正如使徒彼得所说。1
后来，我们的上帝，因为祂特别眷顾我们和我们的拯救，就吩咐祂的仆人，即众先知与使徒，将祂所启示的道书写下来；祂也亲自用手指写下两块法版。
因此，我们称这作品为圣经。
1 彼后1:21.
Article 3: The Written Word of God
We confess that this Word of God was not sent nor delivered by the will
of men, but that holy men of God spoke, being moved by the Holy Spirit, as
Peter says.1
Afterwards our God— because of the special care
he has for us and our salvation— commanded his servants, the
prophets and apostles, to commit this revealed Word to writing. He himself
wrote with his own finger the two tables of the law.
Therefore we call such writings holy and divine Scriptures.
1 2 Pet 1:21.
第四条 圣经正典
我们相信，圣经包含两部分，即旧约与新约。它们是正典书卷，无可争议。
在上帝的教会中，圣经正典的清单如下：
在旧约圣经里，摩西五经：创世记、出埃及记、利未记、民数记、申命记；约书亚记、士师记、路得记；两卷撒母耳记，两卷列王纪，两卷历代志；以斯拉记、尼希米记、以斯帖记；约伯记，诗篇，三卷所罗门的书卷：箴言、传道书、雅歌；四大先知的五卷书：以赛亚书、耶利米书、耶利米哀歌、以西结书、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、玛拉基书。
在新约圣经里，四卷福音书：马太福音、马可福音、路加福音、约翰福音；使徒行传；十三卷保罗书信：罗马书、两封哥林多书信；加拉太书、以弗所书、腓立比书、歌罗西书；两封帖撒罗尼迦书信；两封提摩太书信；提多书、腓利门书；希伯来书；七封其他使徒的书信：一封雅各书；两封彼得书信；三封约翰书信；一封犹大书信；以及使徒约翰的启示录。
Article 4: The
Canonical Books
We include in the Holy Scripture the two volumes of the Old and New
Testaments. They are canonical books with which there can be no quarrel at all.
In the church of God the list is as follows:
In the Old Testament, the five books of Moses—Genesis, Exodus, Leviticus,
Numbers, Deuteronomy; the books of Joshua, Judges, Ruth; the two books of
Samuel, the two books of Kings, the two books of Chronicles; the books of Ezra,
Nehemiah, Esther; the book of Job, the Psalms, the three books of Solomon— Proverbs,
Ecclesiastes, the Song of Songs; the five books of the four major prophets— Isaiah,
Jeremiah, Lamentations, Ezekiel, Daniel; the books of the twelve minor prophets— Hosea,
Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,
Zechariah, Malachi.
In the New Testament, the four Gospels— Matthew, Mark, Luke, John;
the Acts of the Apostles; the thirteen letters of Paul— to the Romans; the two
letters to the Corinthians; to the Galatians, Ephesians, Philippians,
Colossians; the two letters to the Thessalonians; the two letters to Timothy;
to Titus, Philemon; the letter to the Hebrews; the seven letters of the other
apostles— one of James; two of Peter; three of John; one of Jude; and the
Revelation of the apostle John.
第五条 圣经的权威
我们接受，且只接受这六十六卷书为神圣的正典，来规范、建立并巩固我们的信仰。
我们毫不怀疑地相信这些书卷中的一切内容，不只是因为教会接受并认可它们，更是因为圣灵在我们心中见证它们是从上帝来的，并因为它们本身也证明自己是出自上帝。因为就连瞎眼的人也能看出，这六十六卷书中的预言确实应验。
Article 5: The
Authority of Scripture
We receive all these books and these only as holy and canonical, for the
regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in them— not so
much because the church receives and approves them as such but above all
because the Holy Spirit testifies in our hearts that they are from God, and
also because they prove themselves to be from God. For even the blind
themselves are able to see that the things predicted in them do happen.
第六条 圣经正典与次经之间的差异
我们区分圣经正典有别于次经，所谓的次经就是：第三、第四卷以斯拉记，多比传，犹滴传，所罗门智训，便西拉智训，巴录书，以斯帖补篇，火窑中三圣童诗歌集，苏撒拿传，彼勒与大龙传，玛拿西祷词与马加比传上下。
教会当然可以读这些次经；只要其中内容与正典书卷一致，也可以从其中汲取教训；但次经绝无此等能力与价值，以至于我们可以从它们的见证来确认基督教信仰的任何内容，更不能夺取其他圣典的权威。
Article 6: The
Difference between Canonical and Apocryphal Books
We distinguish between these holy books and the apocryphal ones, which
are:
the third and fourth books of Esdras; the books of Tobit, Judith, Wisdom,
Jesus Sirach, Baruch; what was added to the Story of Esther; the Song of the
Three Children in the Furnace; the Story of Susannah; the Story of Bell and the
Dragon; the Prayer of Manasseh; and the two books of Maccabees.
The church may certainly read these books and learn from them as far as
they agree with the canonical books. But they do not have such power and virtue
that one could confirm from their testimony any point of faith or of the
Christian religion. Much less can they detract from the authority of the other
holy books.
第七条 圣经的充足性
我们相信，圣经包括上帝全部的旨意，圣经也充分地教导了人要得救所必须相信的事。
既然上帝要求人敬拜祂的方式，都已经详细记载在圣经里，因此任何人，甚至使徒，或如保罗所说“天上的使者”，也不能越过圣经的教导。1
既然神吩咐祂的话不可添加，也不可删减，2这就证明圣经的教导在各方面都是完全的。
因此，我们不可把人的作品与上帝的作品相提并论，不论它们的作者有多么圣洁；我们更不可把人的风俗、多数人的意见、古老的传统、世人的传承，或教会议会的决议、法规等放在上帝的真理之上，因为上帝的真理超过一切。
因为人生来都是说谎的，比虚空还要虚空。
因此，我们全心拒绝任何违反这不会错误的信仰准则的教导，就如使徒叮嘱，“总要试验那些灵是否出于上帝。”3 以及，“若有人到你们那里，不是传这教训，不要接他到家里。”4
1 加1:8.
2 申12:32；启 22:18-19. 3 约壹4:1. 4 约贰10.
Article 7: The
Sufficiency of Scripture
We believe that this Holy Scripture contains the will of God completely
and that everything one must believe to be saved is sufficiently taught in it.
For since the entire manner of service which God requires of us is
described in it at great length, no one— even an apostle or an angel
from heaven, as Paul says2 — ought to teach other than
what the Holy Scriptures have already taught us.
For since it is forbidden to add to or subtract from the Word of God,3
this plainly demonstrates that the teaching is perfect and complete in all
respects.
Therefore we must not consider human writings—no matter how holy their
authors may have been—equal to the divine
writings; nor may we put custom, nor the majority, nor age, nor the passage of
time or persons, nor councils, decrees, or official decisions above the truth
of God, for truth is above everything else.
For all human beings are liars by nature and more vain than vanity
itself.
Therefore we reject with all our hearts everything that does not agree
with this infallible rule, as we are taught to do by the apostles when they
say, “Test the spirits to see if they are of God,”4 and also,
“If anyone comes to you and does not bring this teaching, do not receive
him into your house.”5
2 Gal. 1:8. 3 Deut.
12:32; Rev. 22:18-19.
4 1 John 4:1. 5 2
John 10.
第八条 三位一体
根据这真理和上帝的道，我们相信只有一个上帝，祂是一个独一本质，其中是三位格，按照各位格不可传递的属性，真实且永远彼此不同，即圣父、圣子与圣灵。
圣父为一切可见与不可见之事物的原因、来源与起始。
圣子是圣父的道、智慧与形像。
圣灵是由父与子发出，永恆的力量与能力。
虽然如此，上帝并不因此分为三个，因为圣经教导我们，圣父、圣子、圣灵各自都有自己的实存主体，由祂们的属性来区分；然而这三位格却是一个上帝。
由此证明圣父非圣子，圣子亦非圣父；照样，圣灵既非圣父，亦非圣子。
这些位格虽然如此有别，却不分开，也不相混相合；因为圣父并未取了肉身，圣灵
亦未如此，只有圣子取了肉身。
圣父未曾离开圣子或圣灵独存，因为祂们在永恒就同等，在同一本质中。
三位无先无后，因为三位在真理、能力、良善与恩慈上都是一。
Article 8: The Trinity
In keeping with this truth and Word of God we believe in one God, who is
one single essence, in whom there are three persons, really, truly, and
eternally distinct according to their incommunicable properties— namely,
Father, Son, and Holy Spirit.
The Father is the cause, origin, and source of all things, visible as
well as invisible.
The Son is the Word, the Wisdom, and the image
of the Father. The Holy Spirit is the eternal power and might, proceeding from
the Father and the Son.
Nevertheless, this distinction does not divide God into three, since
Scripture teaches us that the Father, the Son, and the Holy Spirit each has his
own subsistence distinguished by characteristics— yet in such a way that
these three persons are only one God.
It is evident then that the Father is not the Son and that the Son is not
the Father, and that likewise the Holy Spirit is neither the Father nor the
Son.
Nevertheless, these persons, thus distinct, are neither divided nor fused
or mixed together. For the Father did not take on flesh, nor did the Spirit,
but only the Son.
The Father was never without his Son, nor without his Holy Spirit, since
all these are equal from eternity, in one and the same essence.
There is neither a first nor a last, for all three are one in truth and
power, in goodness and mercy.
第九条 圣经对三位一体的见证
我们从圣经的见证得知，尤其是从我们自己的见证得知这一切。
旧约中许多地方都记载了圣经所教导的，要我们相信三位一体的许多见证；我们不必列举这些见证，只需要谨慎筛选。
在创世记里，上帝说：“我们要照着自己的形像、按着我们的样式造人……”，因此上帝“照着祂的形象造男造女”。1又说：“看哪，那人已经与我们相似”。2
当上帝说“我们要照着自己的形象造人”时，这表明了有多个位格；之后，当祂说“上帝就造人 ”时，就表明了合一。
确实，祂在这里并未指明有几位，但是在旧约中不清楚的地方，在新约中却非常清楚。
因为主在约旦河受洗时，听到圣父的声音说：“这是我的爱子”，3圣子站在水中，圣灵以鸽子的形状显现。
基督吩咐门徒为万民施洗时，也规定了这个形式：“奉父、子、圣灵的名给他们施洗”。4
在路加福音中，天使迦百列对主的母亲马利亚如此说话：“圣灵要临到你身上，至高者的能力要荫庇你，因此所要生的圣者必称为上帝的儿子”。5
照样，在另一处也说：“愿主耶稣的恩惠，上帝的慈爱，圣灵的感动，常与你们眾人同在。”6
“（在天上）作见证的原来有三：圣父、圣子、圣灵，此三者乃为一”。7
在这些经文中，圣经充分教导我们在一个神圣本质中有三个位格。虽然此教义远超过人的理解之上，但是我们因上帝的话而相信，等候在天上能够完全的了解并享受它。
此外，我们必须注意这三位各自具体工作和活动。圣父因祂的能力是我们的创造者；圣子因其宝血是我们的救赎主；圣灵因其住在我们心中，是我们的成圣主。
三位一体的教义自从使徒时代以来直到今天，向来为真教会所辩护持守，以抵挡犹太人、穆斯林，以及一些假基督徒与异端份子，如马吉安、摩尼、普克西亚、撒伯流、萨摩萨塔的保罗、亚流等人，他们都被圣教父们正确的定为异端。
因此，在这一点上，我们全心接受三大信经，即《使徒信经》、《尼西亚信经》与《亚他拿修信经》，这些信经都是被古代教父所认可的。
1创1:26-27
2 创3:22 3 太3:17 4 太28:19 5 路1:35 6 林后13:14 7 约壹5:7
Article 9: The
Scriptural Witness on the Trinity
All these things we know from the
testimonies of Holy Scripture as well as from the effects of the persons, especially from
those we feel within ourselves.
The testimonies of the Holy Scriptures, which teach us to
believe in this Holy Trinity, are written in many places of the Old Testament,
which need not be enumerated but only chosen with discretion.
In the book of Genesis God says, “Let us make man in our
image, according to our likeness.” So “God created
man in his own image”— indeed, “male and female he created them.”6 “Behold,
man has become like one of us.”7
It appears from this that there is a plurality of persons within the Deity, when he says, “Let
us make man in our image”— and afterwards he
indicates the unity when he says, “God created.”
It is true that he does not say here how many persons there
are—but what is somewhat obscure to us in the Old Testament is
very clear in the New.
For when our Lord was baptized in the Jordan, the voice of
the Father was heard saying, “This is my dear Son”;8 the
Son was seen in the water; and the Holy Spirit appeared in the
form of a dove.
So, in the baptism of all believers this form was prescribed
by Christ: “Baptize all people in the name of the Father, and
of the Son, and of the Holy Spirit.”9
In the Gospel according to Luke the angel Gabriel says to
Mary, the mother of our Lord: “The Holy Spirit will come upon you, and
the power of the Most High will overshadow you; and therefore that holy one to
be born of you shall be called the Son of God.”10
And in another place it says: “The grace of
our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Spirit be with you.”11
“There are three who bear witness in heaven— the Father, the
Word, and the Holy Spirit— and these three are one.”12
In all these passages we are fully taught that there are
three persons in the one and only divine essence. And although
this doctrine surpasses human understanding, we nevertheless believe it now, through
the Word, waiting to know and enjoy it fully in heaven.
Furthermore, we must note the particular works and
activities of these three persons in relation to us. The Father is
called our Creator, by reason of his power. The Son is our
Savior and Redeemer, by his blood. The Holy Spirit
is our Sanctifier, by his living in our hearts.
This doctrine of the holy Trinity has always been
maintained in the true church, from the time of the apostles until the present,
against Jews, Muslims, and certain false Christians and
heretics, such as Marcion, Mani, Praxeas, Sabellius, Paul of Samosata,
Arius, and others like them, who were rightly condemned by the holy
fathers.
And so, in this matter we willingly accept the
three ecumenical creeds— the Apostles’, Nicene, and Athanasian—
as well as what the ancient fathers decided in agreement with them.
6 Gen. 1:26-27 7 Gen.
3:22 8 Matt.
3:17 9 Matt.
28:19 10 Luke
1:35 11 2
Cor. 13:14 12 1 John 5:7 (kjv)
第十条 论耶稣基督的神性
我们相信，耶稣基督，按照祂的神性，是上帝的独生子，从永恆而生，非受造、亦非被造，否则祂就是个受造者。
祂与圣父同本质、同永恆的 ；是圣父位格的形像，是祂“荣耀的光辉”，1在凡事上与圣父同等。
祂是上帝的儿子，不但是从祂取了我们人性时起，而是从永恆起，正如圣经所教导我们的。
摩西说：“上帝创造天地”；2约翰说：“万物都是借着道所造的”， 他称这“道”为上帝。3希伯来书说，上帝“曾借着祂创造诸世界”；4保罗说，“万有都是靠祂造的”。5
因此，我们必须说那称为上帝、称为道，称为子，和耶稣基督的，当万物靠祂所造时，就已经存在了。因此先知弥迦说，祂的根源从亘古、从太初就有。6而希伯来书说，祂“无生之始，无命之终”。7
因此祂是真实的、永恆的上帝，是全能者，是我们所祈求、所敬拜、所事奉的上帝。
1 西1:15；来1:3 2 创 1:1 3 约 1:3
4 来1:2 5 西 1:16 6 弥5:2 7
来 7:3
Article 10: The
Deity of Christ
We believe that Jesus Christ, according to his divine
nature, is the only Son of God—eternally begotten, not made nor created, for
then he would be a creature.
He is one in essence with the Father; coeternal; the
exact image of the person of the Father and the “reflection of his glory,”13 being
in all things like him.
He is the Son of God not only from
the time he assumed our nature but from all eternity, as the
following testimonies teach us when they are taken together.
Moses says that God “created the world”;14 and
John says that “all things were created by the Word,”15 which he
calls God. The letter to the Hebrews says that “God made the world by
his Son.”16 Paul says that “God created all things by Jesus Christ.”17
And so it must follow that he who is
called God, the Word, the Son, and Jesus Christ already existed when all things
were created by him.
Therefore the prophet Micah says that
his origin is “from ancient times, from eternity.”18
And Hebrews says
that he has “neither beginning of days
nor end of life.”19
So then, he is the true eternal God, the
Almighty, whom we invoke, worship, and serve.
13 Col. 1:15; Heb. 1:3 14 Gen.
1:1 15 John
1:3 16 Heb.
1:2 17 Col.
1:16 18 Mic.
5:2 19 Heb.
7:3
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第一条 ~~ 第十条
第十一条 ~~ 第廿条
第廿一条 ~~ 第三十条
第三十一条 ~~ 第三十七条
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