Often, three Protestant Christian documents are used together as the basis of Faith for many Churches, particularly Reformed Churches.很多時候，三名基督教新教文件一起使用，以此為基礎的信仰，為許多教堂，特別是經過改革的教會。 The Belgic Confession is historically the first of the three, the others being the Heidelberg Catechism and the Canons of Dordt (or Dort).該belgic招供，是有史以來的第一次3個，其它行業正在海德堡講授和大砲的dordt （或dort ） 。 It is called the Belgic Confession because it was written in the southern Lowlands, now known as Belgium.這是被稱為belgic供述，因為這是寫在南部低地，現在被稱為比利時。 Its chief author was Guido de Bräs, one of a number of itinerant preachers.它的主要作者， Guido德bräs ，其中包含了若干巡迴宣講員。 Due to religious persecution, he died a martyr's death in 1567.由於宗教迫害，不久他就死烈士的死在1567年。
Philip II, of Spain, severely persecuted Reformed believers in the Lowlands as revolutionaries.弘第二組，西班牙，嚴厲迫害改革信徒在低地作為革命者。 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.該belgic自白作者是德bräs於1561年，主要是由於人類見證了西班牙國王，以證明改革後，信徒不是叛軍，被落案控告，但守法的公民，他們自稱只有那些學說，其中的遺訓神聖的經文。 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. 1562一份副本發送給西班牙國王，並附有一份請願書，為紓緩迫害，在這種請願宣稱，他們準備聽從政府在所有合法的事情，雖然他們將"提供，其背靠的條紋，舌頭以刀，他們的嘴巴，以糖胺聚醣，其整個機構把火" ，而不是否定真理的神的話語。
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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.在它的組成，德bräs利用自己在一定程度上的供詞，對改革後的教堂在法國，書面主要由約翰卡爾文，出版了兩年前。 The work of de Bräs, however, is not a mere revision of Calvin's work, but an independent composition.工作德bräs ，但是，是不是一個單純的修改卡爾文的工作，而是一個獨立的組成方式。 In 1566 the text of this confession was revised at a synod held at Antwerp.在第1566文供認，這是修訂後，在議會舉行的安特衛普。 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.在荷蘭，這是一次愉快地收到了由教會，並通過了全國主教會議召開期間，是近30年來的16世紀。 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.文本，而不是內容，修改再次舉行的主教會議的dort （多德雷赫特） ，在1618年至1619年，並通過了，因為其中的理論水平，這是所有officebearers在經過改革的教會必須訂閱。 The confession stands as one of the best symbolical statements of Reformed doctrine.供認站在最好的國家之一，具有象徵意義，報表的改革理論。 The translation presented here is based on the French text of 1619.翻譯此基礎上，法文本1619 。
(1561) （ 1561 ）
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.有時也被稱為瓦隆供述，這是產生於1561年，由德， Guido BREs裡面是道歉，為受迫害者樂隊的改革，基督徒在低地的人，形成了所謂的教堂下的十字架上。 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.譯自法文融入荷蘭1562 ，上漲synodical批准，在安特衛普，在1566年，在wesel在1568年，在emden 1571年，並明確在多德雷赫特在1618年。 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.連同海德堡講授和大砲的dort ，它提供了自白基金會所有荷蘭改革教會，並仍具有約束力今天仍然為成員的基督教改革教會，在北美。 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BREs裡面，一個勇敢的牧人，以法語為母語的社區在低地被烈屬，在已經推遲，在1567年，仿照他的工作就所謂高盧供認通過為所有法語革新教會聯誼會在巴黎1559年。
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.像卡爾文的研究機構，該文本出現故障大致分為三個部分： truine上帝和知識，他從經文（第1-9 ） ，基督的工作，創造和贖回（ 10-23 ） ，與精神的工作，在成聖並透過基督教堂（ 24-37 ） ，最後這部分再細分，在卡爾文。 De Bres quoted Scripture liberally and often used the pronoun "we" to personalize this confession of faith.德BREs裡面引用的經文寬鬆較常使用代詞"我們" ，以個性化，這供認信念。 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).分清他的社區，從敬畏的"討厭" anabaptists （與誰天主教徒常常混淆） ，德BREs裡面斷言充分人性的耶穌基督（ 18 ） ，市民，而不是宗派的性質，真正的教堂（ 28-29 ） ，嬰兒的洗禮（ 34 ） ，以及上帝賦予的性格文官政府（ 36 ） 。
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).對於天主教徒來說，他們帶來的宗教裁判所鄙視他們，德BREs裡面設法找出許多共同的信仰，盡量提高，特別是三位一體（ 1日， 8日， 9日） ，化身（ 10 ， 18 ， 19 ） ，以及一名天主教基督教堂（ 27-29 ） 。 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).但他也堅持鮮明新教的側重點，如獨特的權威經文除了由apocrypha （ 3-7 ） ，所有足夠的基督atoning犧牲和干涉（ 21日至23日， 26 ） ，和大自然的優秀作品（ 24 ）和兩個聖禮，神聖的洗禮和聖晚飯（ 34-35 ） 。 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).鮮明的改革分子，可在上的文章選（ 16 ） ，成聖（ 24 ） ，政府的教會（ 30-32 ） ，並主的晚餐（ 35 ） 。 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.目前並沒有證據顯示天主教當局以往任何時候都認真讀一讀，或者留下深刻的印象，這一點工作，但改革的基督徒在低地迅速地採用它作為自己的自白信念。
J Van
Engen j範Engen的
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
JN Bakhuizen van
den Brink, De Nederlandse Belijdenisgeschriften; AC Cochrane, Reformed
Confessions of the 16th Century.若望巴克赫伊曾范登邊緣，德nederlandse
belijdenisgeschriften ;交流電閣麟，改革的供述中的16世紀。
Canons
of Dort 大砲的dort
Heidelberg
Confession 海德堡自白
This subject presentation in the original English language本主題介紹在原來的英文
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