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Often, three Protestant Christian documents are used together as the basis of Faith for many Churches, particularly Reformed Churches.
通常，有三份新教基督徒的文件被许多教会，特别是改革宗教会，共同用作信仰的基础。
The Belgic Confession is historically the first of the Three Forms of Unity (eBook), the others being the Heidelberg Catechism and the Canons of Dordt (or Dort).
《比利时信条》在历史上是《三项联合信条》（电子书）中的第一份，其他两份是《海德堡要理问答》和《多特信经》（或多特法规）。
It is called the Belgic Confession because it was written in the southern Lowlands, now known as Belgium.
它被称为《比利时信条》，因为它是写于低地国家的南部，即现在所称的比利时。
Its chief author was Guido de Bräs, one of a number of itinerant preachers.
其主要作者是盖多·德·布雷（Guido de Bräs），他是众多巡回传道人中的一位。
Due to religious persecution, he died a martyr’s death in 1567.
由于宗教迫害，他于1567年以此殉道者的死结束了生命。
Philip II, of Spain, severely persecuted Reformed believers in the Lowlands as revolutionaries.
西班牙的腓力二世严厉迫害低地国家的改革宗信徒，视他们为革命党人。
The Belgic Confession was written by de Bräs in 1561 primarily as a testimony to the Spanish king to prove that the Reformed believers were not rebels, as was charged, but law-abiding citizens who professed only those doctrines which were the teachings of Holy Scripture.
《比利时信条》由德·布雷于1561年撰写，主要是作为对西班牙国王的见证，以证明改革宗信徒并非如指控那样的叛乱者，而是守法的公民，只承认那些属于圣经教导的教义。
In 1562 a copy was sent to the Spanish king, accompanied by a petition for relief from persecution, in which the petitioners declared that they were ready to obey the government in all lawful things, although they would “offer their backs to stripes, their tongues to knives, their mouths to gags, and their whole bodies to fire,” rather than deny the truth of God’s Word.
1562年，一份副本被送交西班牙国王，随附一份请求免除迫害的请愿书，请愿者在其中声明，他们准备在所有合法的事上服从政府，尽管他们宁愿“背脊受鞭打，舌头受刀割，嘴巴被堵住，全身受火刑”，也不愿否认神话语的真理。
The Confession and the petition had no effect on the Spanish authorities.
这份信条和请愿书对西班牙当局没有产生任何影响。
However, it served well as a means of instruction of Reformed believers and thus became an expression of the faith of a people enduring suffering for Christ’s sake.
然而，它很好地充当了教导改革宗信徒的工具，并因此成为了一群为基督缘故忍受苦难之人的信仰表达。
This is also reflected in its language.
这也反映在它的语言中。
For while this confession follows the objective doctrinal order in its articles, its profoundly personal element is evident from the fact that every article begins with such words as, “We believe…,” “We believe and confess…,” or, “We all believe with the heart and confess with the mouth….”
虽然这份信条在其条款中遵循客观的教义顺序，但其深刻的个人性元素显而易见，因为每一条都以这样的话开始：“我们相信……”、“我们相信并承认……”或“我们要心里相信，口里承认……”。
In its composition, de Bräs availed himself to some extent of a confession of the Reformed churches in France, written chiefly by John Calvin, published two years earlier.
在撰写过程中，德·布雷在一定程度上利用了法国改革宗教会的一份信条，该信条主要由约翰·加尔文撰写，出版于两年前。
The work of de Bräs, however, is not a mere revision of Calvin’s work, but an independent composition.
然而，德·布雷的作品不仅仅是加尔文作品的修订版，而是一部独立的著作。
In 1566 the text of this confession was revised at a synod held at Antwerp.
1566年，这份信条的文本在安特卫普举行的一次总会上进行了修订。
In the Netherlands it was at once gladly received by the churches, and it was adopted by national synods held during the last three decades of the sixteenth century.
在荷兰，它立即被众教会欣然接受，并在十六世纪最后三十年间举行的全国总会上被采纳。
The text, not the contents, was revised again at the Synod of Dort (Dordrecht) in 1618-19 and adopted as one of the doctrinal standards to which all officebearers in the Reformed churches were required to subscribe.
其文本（而非内容）在1618-19年的多特（多德雷赫特）总会上再次修订，并被采纳为教义标准之一，改革宗教会的所有圣职人员都必须签署认同。
The confession stands as one of the best symbolical statements of Reformed doctrine.
这份信条是改革宗神学最好的象征性陈述之一。
The translation presented here is based on the French text of 1619.
此处呈现的译本是基于1619年的法文文本。
Sometimes known as the Walloon Confession, this was composed in 1561 by Guido de Bres as an apology for the persecuted band of Reformed Christians in the Lowlands who formed the so-called churches under the cross.
这份信条有时被称为《瓦隆信条》，由盖多·德·布雷于1561年撰写，作为对低地国家受迫害的改革宗基督徒群体的辩护，他们组成了所谓的“十字架下的教会”。
Translated from French into Dutch in 1562, it gained synodical approval at Antwerp in 1566, at Wesel in 1568, at Emden in 1571, and definitively at Dordrecht in 1618.
它于1562年从法文翻译成荷兰文，于1566年在安特卫普，1568年在威塞尔，1571年在恩登，并最终于1618年在多德雷赫特获得了总会的批准。
Together with the Heidelberg Catechism and the Canons of Dort, it provided the confessional foundation for all Dutch Reformed churches, and remains binding still today for members of the Christian Reformed Church in North America.
它与《海德堡要理问答》和《多特信经》一起，为所有荷兰改革宗教会提供了信条基础，并且至今对北美基督教改革宗教会的成员仍具有约束力。
De Bres, a courageous pastor to French-speaking communities in the Lowlands who was martyred at Valenciennes in 1567, modeled his work on the so-called Gallic Confession adopted for all French Reformed churches at Paris in 1559.
德·布雷是一位勇敢的牧师，牧养低地国家的法语社区，于1567年在瓦朗谢讷殉道，他以所谓的《高卢信条》（Gallic Confession）为蓝本创作，该信条于1559年在巴黎被所有法国改革宗教会采纳。
Like Calvin’s Institutes, the text breaks down roughly into three parts: the truine God and the knowledge of him from Scripture (Arts. 1-9), Christ’s work of creation and redemption (10-23), and the Spirit’s work of sanctification in and through the Christian church (24-37), this last part subdivided again in Calvin.
像加尔文的《基督教要义》一样，该文本大致分为三个部分：三位一体的神以及从圣经中对祂的认识（第1-9条），基督的创造与救赎之工（第10-23条），以及圣灵在基督教会中并通过教会进行的成圣之工（第24-37条），这最后一部分在加尔文的著作中又再次细分。
De Bres quoted Scripture liberally and often used the pronoun “we” to personalize this confession of faith.
德·布雷大量引用圣经，并经常使用代词“我们”使这份信仰告白个人化。
To distinguish his community from the feared and “detested” Anabaptists (with whom Catholics had often confused them), de Bres asserted the full humanity of Jesus Christ (18), the public rather than sectarian nature of the true church (28-29), infant baptism (34), and the God-given character of civil government (36).
为了将他的群体与令人恐惧和“厌恶”的重洗派（天主教徒常将他们与之混淆）区分开来，德·布雷主张耶稣基督完全的人性（第18条），真教会的公共性而非宗派性（第28-29条），婴儿洗礼（第34条），以及民事政府的神授性质（第36条）。
As for the Catholics, who had brought the Inquisition down upon them, de Bres sought to find as many common beliefs as possible, especially the Trinity (1, 8, 9), the incarnation (10, 18, 19), and a catholic Christian church (27-29).
至于那些给他们带来宗教裁判所的天主教徒，德·布雷试图寻找尽可能多的共同信仰，特别是三位一体（第1、8、9条），道成肉身（第10、18、19条），以及大公基督教会（第27-29条）。
But he also upheld distinctively Protestant emphases such as the unique authority of Scripture apart from the Apocrypha (3-7), the all-sufficiency of Christ’s atoning sacrifice and intercession (21-23, 26), and the nature of good works (24) and of the two sacraments, Holy Baptism and the Holy Supper (34-35).
但他也坚持独特的新教重点，例如圣经在次经之外的独特权威（第3-7条），基督赎罪祭和代求的完全充足性（第21-23、26条），善行的本质（第24条），以及两个圣礼——圣洗礼和圣餐（第34-35条）。
Distinctively Reformed elements may be found in the articles on election (16), sanctification (24), the government of the church (30-32), and the Lord’s Supper (35).
独特的改革宗要素可以在关于拣选（第16条）、成圣（第24条）、教会治理（第30-32条）和主餐（第35条）的条款中找到。
There is no evidence that the Catholic authorities ever seriously read or were impressed by this little work, but Reformed Christians in the Lowlands quickly adopted it as their own confession of faith.
没有证据表明天主教当局曾经认真阅读或被这部小作品打动，但低地国家的改革宗基督徒很快就将其采纳为他们自己的信仰告白。
J Van Engen
J·范·恩根
(Elwell Evangelical Dictionary)
（《埃尔韦尔福音派词典》）
Table of Contents
目录
Article I There is Only One God
第一条 只有一位神
Article II By What Means God is Made Known unto Us
第二条 藉何种方式神使我们认识祂
Article III The Written Word of God
第三条 神成文的话语（圣经）
Article IV Canonical Books of the Holy Scripture
第四条 圣经的正典书卷
Article V Whence the Holy Scriptures Derive Their Dignity and Authority
第五条 圣经的尊严与权威从何而来
Article VI The Difference between the Canonical and Apocryphal Books
第六条 正典与次经书卷的区别
Article VII The Sufficiency of the Holy Scriptures to be the Only Rule of Faith
第七条 圣经作为信仰唯一准则的充足性
Article VIII God is One in Essence, Yet Distinguished in Three Persons
第八条 神本质为一，但分为三个位格
Article IX The Proof of the Foregoing Article of the Trinity of Persons in One God
第九条 证明前述三位一体之神教义的证据
Article X Jesus Christ is True and Eternal God
第十条 耶稣基督是真神且是永恒的神
Article XI The Holy Spirit is True and Eternal God
第十一条 圣灵是真神且是永恒的神
Article XII The Creation of All Things, Especially the Angels
第十二条 万物的创造，特别是天使的创造
Article XIII The Providence of God and His Government of All Things
第十三条 神的护理及其对万物的管治
Article XIV The Creation and Fall of Man, and His Incapacity to Perform What is Truly Good
第十四条 人的创造与堕落，及他无能力行真正的善
Article XV Original Sin
第十五条 原罪
Article XVI Eternal Election
第十六条 永恒的拣选
Article XVII The Recovery of Fallen Man
第十七条 堕落之人的恢复
Article XVIII The Incarnation of Jesus Christ
第十八条 耶稣基督的道成肉身
Article XIX The Union and Distinction of the Two Natures in the Person of Christ
第十九条 基督位格中二性的联合与区别
Article XX God Has Manifested His Justice and Mercy in Christ
第二十条 神在基督里彰显了祂的公义与怜悯
Article XXI The Satisfaction of Christ, Our Only High Priest, for Us
第二十一条 基督，我们唯一的大祭司，为我们所作的补偿
Article XXII Our Justification Through Faith in Jesus Christ
第二十二条 我们藉着信耶稣基督称义
Article XXIII Wherein Our Justification before God Consists
第二十三条 我们在神面前的称义在于什么
Article XXIV Mans Sanctification and Good Works
第二十四条 人的成圣与善行
Article XXV The Abolishing of the Ceremonial Law
第二十五条 礼仪律的废除
Article XXVI Christs Intercession
第二十六条 基督的代求
Article XXVII The Catholic Christian Church
第二十七条 大公基督教会
Article XXVIII Every One is Bound to Join Himself to the True Church
第二十八条 人人皆有义务加入真教会
Article XXIX The Marks of the True Church, and Wherein it Differs from the False Church
第二十九条 真教会的标志，以及其与假教会的区别
Article XXX The Government of the Church and its Officers
第三十条 教会的治理及其职员
Article XXXI The Ministers, Elders and Deacons
第三十一条 牧师、长老和执事
Article XXXII The Order and Discipline of the Church
第三十二条 教会的秩序和纪律
Article XXXIII The Sacraments
第三十三条 圣礼
Article XXXIV Holy Baptism
第三十四条 圣洗礼
Article XXXV The Holy Supper of Our Lord Jesus Christ
第三十五条 我们主耶稣基督的圣餐
Article XXXVI The Magistracy (Civil Government)
第三十六条 官守（民事政府）
Article XXXVII The Last Judgment
第三十七条 最后的审判