西敏信仰告白中英對照版, 呂沛淵譯TheWestminster Confession of Faith (1647)
目錄
第三十章 論教會的懲戒
Chapter
XXX.Of Church Censures.
第三十一章 論教會的總會和會議
Chapter
XXXI. Of Synods and Councils.
第三十二章態和死人復活
Chapter
XXXII. Of the State of Man After Death, and of the Resurrection of the Dead
第三十三章 論末後審判
Chapter
XXXIII. Of the Last Judgment.
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第二十一章 論基督教的禮拜和安息日
Chapter XXI. Of Religious
Worship and the Sabbath-day.
21.1 自 然啟示之光顯示: 有一位上帝，掌管萬有、有至高主權 在 萬有之上、本為善、又向萬人行善，因此人當盡心、盡性、盡力、 盡意地敬畏、愛慕、讚美、求告、信靠、事奉祂。然而敬拜這位 真上帝，必須要按照祂自己設立的法則，限於祂自己啟示的旨意， 才可蒙祂悅納。所以我們不可按人的想像和發明，或撒但的提議， 或以任何可見的圖像作為代表，或任何其他非聖經所規定的方 法，來敬拜上帝。
I.
The light of nature showeth that there is a God, who hath lordship and
sovereignty over all, is good, and doth good unto all, and is therefore to be
feared, loved, praised, called upon, trusted in, and served, with all the
heart, and with all the soul, and with all the might.(a) But the acceptable way
of worshipping the true God is instituted by Himself, and so limited by His own
revealed will, that He may not be worshipped according to the imaginations and
devices of men, or the suggestions of Satan, under any visible representation,
or any other way not prescribed in the holy Scripture.(b)
(a)
Rom. 1:20; Acts 17:24; Ps. 119:68; Jer. 10:7; Ps. 31:23; Ps. 18:3; Rom. 10:12;
Ps. 62:8; Josh. 24:14; Mark 12:33. (b) Deut. 12:32; Matt. 15:9; Acts 17:25;
Matt. 4:9, 10; Deut. 4:15 to 20; Exod. 20:4, 5, 6; Col. 2:23.
21.2 虔誠敬拜是惟獨歸給聖父、聖子、聖靈，三一上帝，敬拜不 能歸給天使、聖徒、或任何其他受造物。自從人類墮落之後，只 有藉著中保才能敬拜，也唯獨以基督為中保才能敬拜
II.
Religious worship is to be given to God, the Father, Son, and Holy Ghost; and
to Him alone;(c) not to angels, saints, or any other creature:(d) and since the
fall, not without a Mediator; nor in the mediation of any other but of Christ
alone.(e)
(c)
Matt. 4:10 with John 5:23 and II Cor. 13:14. (d) Col. 2:18, Rev. 19:10; Rom.
1:25. (e) John 14:6; I Tim. 2:5; Eph. 2:18; Col. 3:17.
21.3 以感謝來禱告 ， 是虔誠敬拜的主要部分，上帝吩咐萬人都要 禱告 。如果禱告要蒙悅納，就必得奉聖子的名、藉著聖靈幫助、 遵上帝的旨意。禱告要用悟性、敬虔、謙卑、熱心、信心、愛心、 恆心，如果是出聲禱告，則必須要用人所明白的言語。
III.
Prayer, with thanksgiving, being one special part of religious worship,(f) is
by God required of all men:(g) and that it may be accepted, it is to be made in
the name of the Son,(h) by the help of His Spirit,(i) according to His will,(k)
with understanding, reverence, humility, fervency, faith, love, and
perseverance;(l) and, if vocal, in a known tongue.(m)
(f)
Phil. 4:6.(g) Ps. 65:2.(h) John 14:13, 14; I Pet. 2:5.(i) Rom. 8:26.(k) I John
5:14.(l) Ps. 47:7; Eccles. 5:1, 2; Heb. 12:28; Gen. 18:27; James 5:16; James
1:6, 7; Mark 11:24; Matt. 6:12, 14, 15; Col. 4:2; Eph. 6:18.(m) I Cor. 14:14.
21.4 為事禱告，必須是合法的事；為人禱告，可以為各種各類的 人，但必須是現在活著的人，或未來將要出生的人；但不可為死 人禱告，也不可為那些明知已犯 了至於死的罪之人禱告。
IV.
Prayer is to be made for things lawful;(n) and for all sorts of men living, or
that shall live hereafter:(o) but not for the dead,(p) nor for those of whom it
may be known that they have sinned the sin unto death.(q)
(n) I
John 5:14.(o) I Tim. 2:1, 2; John 17:20; II Sam. 7:29; Ruth 4:12. (p) II Sam.
12:21, 22, 23 with Luke 16:25, 26; Rev. 14:13.(q) I John 5:16.
21.5 敬拜上帝的崇拜聚會，內容通常包括下列項目: 以虔誠敬畏 的心誦讀聖經；純正的講道與誠心的聽道，皆以順服神的心，用 悟性、信心、敬虔的態度；心被恩感歌唱詩篇；合宜施行並按理 領受基督所設立的聖禮。此外，特殊場合與節期的崇拜聚會，可 加上其他項目，例如: 向神宣誓、許願、嚴肅的禁食、感恩等， 都當以聖潔敬虔的方式舉行。
V.
The reading of the Scriptures with godly fear,(r) the sound preaching(s) and
conscionable hearing of the Word, in obedience unto God, with understanding,
faith and reverence;(t) singing of psalms with grace in the heart;(u) as also,
the due administration and worthy receiving of the sacraments instituted by
Christ; are all parts of the ordinary religious worship of God:(w) beside
religious oaths,(x) vows,(y) solemn fastings,(z) and thanksgivings, upon
special occasions,(a) which are, in their several times and seasons, to be used
in a holy and religious manner.(b)
(r)
Acts 15:21; Rev. 1:3.(s) II Tim. 4:2.(t) James 1:22; Acts 10:33; Matt. 13:19;
Heb. 4:2; Isa. 66:2.(u) Col. 3:16; Eph. 5:19; James 5:13.(w) Matt. 28:19; I
Cor. 11:23 to 29; Acts 2:42.(x) Deut. 6:13 with Neh. 10:29.
(y)
Isa. 19:21 with Eccles. 5:4, 5.(z) Joel 2:12; Esther 4:16; Matt. 9:15; I Cor.
7:5.(a) Ps. 107 throughout; Esther 9:22.(b) Heb. 12:28.
21.6 今日福音時代，無論是禱告或崇拜的其他任何項目，舉行的 地點或朝向的方向皆不受限制，也不會因為聚會地方或朝向方向 的特別，就更蒙悅納；相反的，我們應該在任何地方，皆以心靈 和誠實敬拜上帝。我們敬拜上帝，應當每天在各人家庭中、在個 人的靈修中、以及在更加莊嚴的公共崇拜聚會中。上帝既然以祂 的聖道或護理呼召我們參加公共崇拜聚會，我們就不可無心或故 意忽視，甚至停止聚會。
VI.
Neither prayer, nor any other part of religious worship, is now under the
Gospel either tied unto, or made more acceptable by any place in which it is
performed, or towards which it is directed:(c) but God is to be worshipped
everywhere,(d) in spirit and truth;(e) as in private families(f) daily,(g) and
in secret each one by himself;(h) so, more solemnly, in the public assemblies,
which are not carelessly or wilfully to be neglected, or forsaken, when God, by
His Word or providence, calls thereunto.(i)
(c)
John 4:21.(d) Mal. 1:11; I Tim. 2:8.(e) John 4:23, 24. (f) Jer. 10:25; Deut.
6:6, 7; Job 1:5; II Sam. 6:18, 20; I Pet. 3:7; Acts 10:2. (g) Matt. 6:11.(h)
Matt. 6:6; Eph. 6:18.(i) Isa. 56:6, 7; Heb. 10:25; Prov. 1:20, 21, 24; Prov.
8:34; Acts 13:42; Luke 4:16; Acts 2:42.
21.7 總的來說，應當將適當比例的時間分別出來敬拜上帝，是受 造界之律；所以上帝在聖經中，以積極的、道德的、永遠的誡命， 特別指定七日中的一日為安息日，吩咐萬代所有的人，向祂守這 日為聖。從世界之始到基督復活之前，這所指定的安息日為一週 的末一日；自從基督復活之後，安息日改為一週的頭一日，在聖 經中稱為主日，而且這日要繼續下去，直到世界的末了，這是基 督徒的安息日。
VII.
As it is the law of nature, that, in general, a due proportion of time be set
apart for the worship of God; so, in His Word, by a positive, moral, and
perpetual commandment, binding all men, in all ages, He hath particularly
appointed one day in seven, for a Sabbath, to be kept holy unto Him:(k) which,
from the beginning of the world to the resurrection of Christ, was the last day
of the week; and, from the resurrection of Christ, was changed into the first
day of the week,(l) which, in Scripture, is called the Lord’s Day,(m) and is to
be continued to the end of the world, as the Christian Sabbath.(n)
(k)
Exod. 20:8, 10, 11; Isa. 56:2, 4, 6, 7.(l) Gen. 2:2, 3; I Cor. 16:1, 2; Acts
20:7.(m) Rev. 1:10.(n) Exod. 20:8, 10, with Matt. 5:17, 18.
21.8 這安息日是當向主守為聖日，人人事先適當預備自己的心、 安排好日常事務，在此聖日，要整日停止自己的屬世職務和消遣 有關的工作、言談、思想，來守聖潔的安息；不但如此，也要用 此日全部的時間參加公共崇拜或私下靈修敬拜，並履行必須與憐憫的義務。
VIII.
This Sabbath is then kept holy unto the Lord, when men, after a due preparing
of their hearts, and ordering of their common affairs beforehand, do not only
observe an holy rest, all the day, from their own works, words, and thoughts
about their worldly employments and recreations,(o) but also are taken up the
whole time in the public and private exercises of His worship, and in the
duties of necessity and mercy.(p)
(o)
Exod. 20:8; Exod. 16:23, 25, 26, 29, 30; Exod. 31:15, 16, 17; Isa. 58:13; Neh.
13:15, 16, 17, 18, 19, 21, 22.(p) Isa. 58:13; Matt. 12:1 to 13.
第二十二章 論合法的宣誓和許願
Chapter XXII. Of Lawful Oaths
and Vows.
22.1 合法的宣誓乃是敬虔崇拜生活的一部分。在正當場合的時 候，宣誓者嚴肅地呼求上帝，為他所宣述或承諾的作見證；並按照他所起誓的真偽來施行判斷。
I. A
lawful oath is a part of religious worship,(a) wherein, upon just occasion, the
person swearing solemnly calleth God to witness what he asserteth, or
promiseth, and to judge him according to the truth or falsehood of what he
sweareth.(b)
(a)
Deut. 10:20. (b) Exod. 20:7; Lev. 19:12; II Cor. 1:23, II Chron. 6:22, 23.
22.2 人只當用上帝的名來宣誓，並當存全然聖潔與敬畏的心來使用。因此，人若用那榮耀可敬畏的名來虛妄地或輕率地起誓，或用別的名起誓，都是有罪的、可憎惡的。然而，在舊約與新約聖經中，有關重大事件的 宣誓是為上帝的話語所認可的；因此， 有關此類事件若有合法權威的規定，需要合法的宣誓，就當遵行。
II.
The name of God only is that by which men ought to swear; and therein it is to
be used with all holy fear and reverence.(c) Therefore, to swear vainly or
rashly, by that glorious and dreadful Name; or, to swear at all by any other
thing, is sinful, and to be abhorred.(d) Yet, as in matters of weight and
moment, an oath is warranted by the Word of God, under the New Testament, as
well as under the Old;(e) so a lawful oath, being imposed by lawful authority,
in such matters ought to be taken.(f)
(c)
Deut. 6:13. (d) Exod. 20:7; Jer. 5:7; Matt. 5:34, 37; James 5:12. (e) Heb.
6:16; II Cor. 1:23; Isa. 65:16.
(f) I
Kings 8:31; Neh. 13:25; Ezra 10:5.
22.3 凡宣誓的人，都要正當考慮如此莊嚴行動的重大意義，而且只當承認他自己十分確信為真實的事。除了那善良正當的事 、 自 己相信為善良正當的事、自己能夠且決心去行的事以外，人不當以起誓來約束自己 。
III.
Whosoever taketh an oath ought duly to consider the weightiness of so solemn an
act; and therein to avouch nothing, but what he is fully persuaded is the
truth.(g) Neither may any man bind himself by oath to anything but what is good
and just, and what he believeth so to be, and what he is able and resolved to
perform.(h) Yet is it a sin to refuse an oath touching anything that is good
and just, being imposed by lawful authority.(i)
(g)
Exod. 20:7; Jer. 4:2. (h) Gen. 24:2, 3, 5, 6, 8, 9. (i) Num. 5:19, 21; Neh.
5:12; Exod. 22:7, 8, 9, 10, 11.
22.4 宣誓當用明白易懂且通常的話語，不可用模稜兩可的雙關 語，心裡也不可有所保留而心口不一 。所起的誓若是叫人犯罪 ， 則是沒有約束力的；但在不使人犯罪的事上，一旦起誓，即使起誓者會因此受虧損，也必須履行；就是對異端者或不信者起了誓， 也不可廢棄。
IV.
An oath is to be taken in the plain and common sense of the words, without
equivocation, or mental reservation.(k) It cannot oblige to sin: but in
anything not sinful, being taken, it binds to performance, although to a man’s
own hurt.(l) Not is it to be violated, although made to heretics, or
infidels.(m)
(k)
Jer. 4:2; Ps. 24:4. (l) I Sam. 25:22, 32, 33, 34; Ps. 15:4.
(m)
Ezek. 17:16, 18, 19; Josh. 9:18, 19 with II Sam. 21:1.
22.5 許願與帶應許的宣誓在本質上相似 ，應當以同樣的敬虔心態來許願，而且要以同樣的信實來履行。
V. A
vow is of the like nature with a promissory oath, and ought to be made with the
like religious care, and to be performed with the like faithfulness.(n)
(n) Isa. 19:21; Eccles. 5:4, 5, 6; Ps.
61:8; Ps. 66:13, 14.
22.6 不可對任何受造之物許願，只可以對上帝許願。許願若要蒙 悅納，就必須是心甘情願，根據信心與確認的責任，因所蒙的憐 憫感謝或為我們所需要的祈求。藉著許願更嚴格約束自己，履行應盡的本分；至於其他與履行這本分相關的事，也都各按其分的照著去行。
VI.
It is not to be made to any creature, but to God alone:(o) and that it may be
accepted, it is to be made voluntarily, out of faith, and conscience of duty,
in way of thankfulness for mercy received, or for the obtaining of what we
want; whereby we more strictly bind ourselves to necessary duties; or to other
things, so far and so long as they may fitly conduce thereunto.(p)
(o)
Ps. 76:11; Jer. 44:25, 26. (p) Deut. 23:21, 22, 23; Ps. 50:14; Gen. 28:20, 21,
22; I Sam. 1:11; Ps. 66:13, 14; Ps. 132:2, 3, 4, 5.
22.7 人不可起誓去行聖經所禁止的事，或行任何會妨礙聖經所吩 咐的責任之事；也不可行超過自己能力的事，或行上帝未應許、也未賜能力去行的事。從這幾點看來，羅馬天主教修道 誓 願: 終生獨身、宣告貧困、服從戒律 ，絕非追求漸臻完全的步驟 ，其實乃是迷信與罪惡的網羅，基督徒絕不可自陷其中。
VII.
No man may vow to do anything forbidden in the Word of God, or what would
hinder any duty therein commanded, or which is not in his own power, and for
the performance whereof he hath no promise of ability from God.(q) In which
respects, Popish monastical vows of perpetual single life, professed poverty,
and regular obedience, are so far from being degrees of higher perfection, that
they are superstitious and sinful snares, in which no Christian may entangle
himself.(r)
(q)
Acts 23:12, 14; Mark 6:26; Numb. 30:5, 8, 12, 13. (r) Matt. 19:11, 12; I Cor.
7:2, 9; Eph. 4:28; I Peter 4:2; I Cor. 7:23.
第二十三章 論民事長官
Chapter XXIII. Of the Civil
Magistrate.
23.1 上帝是至高的主、全世界的王，為祂自己的榮耀和眾人的 好處，任命了政府官員，使他們在上帝以下，在百姓以上 。為達 此目的，上帝賜他們配劍 的權柄，讓他們保護與鼓勵行善的，刑 罰作惡的 。
I.
God, the supreme Lord and King of all the world, hath ordained civil
magistrates, to be, under Him, over the people, for His own glory, and the
public good: and, to this end, hath armed them with the power of the sword, for
the defence and encouragement of them that are good, and for the punishment of
evil doers.(a)
(a)
Rom. 13:1, 2, 3, 4; I Pet. 2:13, 14.
23.2 基督徒蒙召擔任政府職務時，接受並執行此職是合法的。 他們執行職務時，應照各國家健全的法律來維持敬虔、正義、和平。所以為了這個目的，現今在新約之下，他們可以為了公正必要的理由，合法的進行戰爭。
II.
It is lawful for Christians to accept and execute the office of a magistrate,
when called thereunto;(b) in the managing whereof, as they ought especially to
maintain piety, justice, and peace, according to the wholesome laws of each
commonwealth;(c) so for that end, they may lawfully now, under the New
Testament, wage war, upon just and necessary occasion.(d)
(b) Prov.
8:15, 16; Rom. 13:1, 2, 4. (c) Ps. 2:10, 11, 12; I Tim. 2:2; Ps. 82:3, 4; II
Sam. 23:3; I Pet. 2:13.
(d)
Luke 3:14; Rom. 13:4; Matt. 8:9, 10; Acts 10:1, 2; Rev. 17:14, 16.
23.3a
政府官員不可擅自講道並施行聖禮，或執掌天國鑰匙之 權，也不可在教義信仰上有任何干涉。然而，政府官員身為父母 官，有責任保護我們同一救主的教會，不偏袒任何基督徒的宗派， 厚此薄彼；如此使得所有教會事奉人員，都能享有充分、不受限 制、不被質疑的自由，來執行他們的神聖職責每一方面，免遭暴 力或危險。
23.3b
既然耶穌基督在他的教會中設立正常的治理與勸誡，所以任 何國家法律皆不可干涉、阻止、妨礙基督徒各宗派教會的正當運 作，這是會員志願按照他們自己的信仰告白來進行的。政府官員的職責，是有效的保護每一人民及所有人民的名 譽，不准許任何人假藉宗教或不信的名義，以侮辱、暴力、侵犯、 傷害來迫害任何人。他們也應該維持治安，使得所有宗教與教會 的聚會，不遭到干涉或搗亂。
III.
The civil magistrate may not assume to himself the administration of the Word
and sacraments, or the power of the keys of the kingdom of heaven:(e) yet he
hath authority, and it is his duty, to take order, that unity and peace be.
preserved in the Church, that the truth of God be kept pure and entire; that
all blasphemies and heresies be suppressed; all corruptions and abuses in
worship and discipline prevented or reformed; and all the ordinances of God
duly settled, administrated, and observed.(f) For the better effecting whereof,
he hath power to call synods, to be present at them, and to provide that
whatsoever is transacted in them be according to the mind of God.(g)
(e)
II Chron. 26:18 with Matt. 18:17 and Matt. 16:19; I Cor. 12:28, 29; Eph. 4:11,
12; I Cor. 4:1, 2; Rom. 10:15; Heb. 5:4. (f) Isa. 49:23; Ps. 122:9; Ezra 7:23,
25, 26, 27, 28; Lev. 24:16; Deut. 13:5, 6, 12; I Kings 18:4; I Chron. 13:1 to
9; II Kings 23:1 to 26; II Chron. 34:33; II Chron. 15:12, 13. (g) II Chron.
19:8, 9, 10, 11; II Chron. 29 and 30; Matt. 2:4, 5.
23.4 人民有責任為政府官員禱告，尊敬他們，給他們納稅或繳 交其他當納的，服從他們合法的命令，並為良心的緣故服從他們 的權柄。不信上帝或信仰不同宗教的官員，並不因此使他正當合 法的權柄失效，也未免除人民對他應有的順從。教會人員亦當順 從官員，並無豁免；官員在他們領土內治理，教皇更是無權統治 他們，或管轄他們的百姓；更不能以判定他們為異端或任何其他 藉口，而剝奪他們的領土或生命。
IV.
It is the duty of people to pray for magistrates,(h) to honour their
persons,(i) to pay them tribute or other dues,(k) to obey their lawful
commands, and to be subject to their authority, for conscience’ sake.(l)
Infidelity, or difference in religion, doth not make void the magistrates’ just
and legal authority, nor free the people from their due obedience to them:(m)
from which ecclesiastical persons are not exempted,(n) much less hath the Pope
any power and jurisdiction over them in their dominions, or over any of their
people; and, least of all, to deprive them of their dominions, or lives, if he
shall judge them to be heretics, or upon any other pretence whatsoever.(o)
(h) I
Tim. 2:1, 2. (i) I Pet. 2:17. (k) Rom. 13:6, 7. (l) Rom. 13:5; Tit. 3:1. (m) I
Pet. 2:13, 14, 16.
(n)
Rom. 13:1; I Kings 2:35; Acts 25:9, 10, 11; II Pet. 2:1, 10, 11; Jude ver. 8,
9, 10, 11. (o) II Thess. 2:4; Rev. 13:15, 16, 17.
第二十四章 論結婚與離婚
Chapter XXIV. Of Marriage and
Divorce.
24.1 婚姻應該是一男一女之間的事；若男人同時有一個以上的妻 子，女人有一個以上的丈夫，都是不合神法度的。
I.
Marriage is to be between one man and one woman: neither is it lawful for any
man to have more than one wife, nor for any woman to have more than one
husband; at the same time.(a)
(a)
Gen. 2:24; Matt. 19:5, 6; Prov. 2:17.
24.2 婚姻制度的設立乃為夫妻的互相幫助，合法在婚姻中生育兒 女，使人類繁衍後代，使教會聖潔的後裔增多，並防止淫亂不潔。
II.
Marriage was ordained for the mutual help of husband and wife,(b) for the
increase of mankind with a legitimate issue, and of the Church with an holy
seed;(c) and for preventing of uncleanness.(d)
(b)
Gen. 2:18.(c) Mal. 2:15.(d) I Cor. 7:2, 9.
24.3 凡能用自己判斷表示同意的各種人 ，都可以結婚，但基督徒 的本分是只當嫁娶在主裡的人。所以承認真正改革宗信仰的人， 不應與不信主的人、天主教徒、或其他拜偶像的人結婚。敬虔的 人不可與那些在生活上罪惡昭彰、或持守可詛異端的人結婚，而 同負一軛。
III.
It is lawful for all sorts of people to marry, who are able with judgment to
give their consent.(e) Yet is it the duty of Christians to marry only in the
Lord:(f) and therefore such as profess the true reformed religion should not
marry with infidels, papists, or other idolaters: neither should such as are
godly be unequally yoked, by marrying with such as are notoriously wicked in
their life, or maintain damnable heresies.(g)
(e)
Heb. 13:4; I Tim. 4:3; I Cor. 7:36, 37, 38; Gen. 24:57, 58. (f) I Cor. 7:39.
(g)
Gen. 34:14; Exod. 34:16; Deut. 7:3, 4; I Kings 11:4; Neh. 13:25, 26, 27; Mal.
2:11, 12; II Cor. 6:14.
24.4 無論是血親或姻親，只要是聖經所禁止的近親等次，都不可 結婚。此等亂倫的婚娶，絕不能因人為律法或雙方同意，就成為 夫婦同居的合法婚姻。
IV.
Marriage ought not to be within the degrees of consanguinity or affinity
forbidden by the Word;(h) nor can such incestuous marriages ever be made lawful
by any law of man or consent of parties, so as those persons may live together
as man and wife.(i) The man may not marry any of his wife’s kindred nearer in
blood than he may of his own; nor the woman of her husband’s kindred nearer in
blood than of her own.(k)
(h)
Lev. 18 ch.; I Cor. 5:1; Amos 2:7.(i) Mark 6:18; Lev. 18:24, 25, 26, 27, 28. (k)
Lev. 20:19, 20, 21.
24.5 訂立婚約之後所犯的通姦或淫行，如在結婚之前被發現，無 辜的一方有解除婚約的正當理由。結婚後犯姦淫，無辜的一方可 以提出離婚，並於離婚之後，視犯罪者一方如同已死，與他人結 婚，乃是合法的。
V.
Adultery or fornication committed after a contract, being detected before
marriage, giveth just occasion to the innocent party to dissolve that
contract.(l) In the case of adultery after marriage, it is lawful for the
innocent party to sue out a divorce:(m) and, after the divorce, to marry
another, as if the offending party were dead.(n)
(l)
Matt. 1:18, 19, 20.(m) Matt. 5:31, 32.(n) Matt. 19:9; Rom. 7:2, 3.
24.6 雖然人是如此敗壞，以至於處心積慮用不正當的手段，想要 將上帝在婚姻中所配合的分開；但是除了姦淫或教會與政府官員 無法挽救的故意離棄以外，沒有任何解除婚約的足夠理由。離婚 當遵照秩序並且公開進行，不可容讓當事人隨己意私自決定行事。
VI.
Although the corruption of man be such as is apt to study arguments unduly to
put asunder those whom God hath joined together in marriage: yet nothing but
adultery, or such wilful desertion as can no way be remedied by the Church or
civil magistrate, is cause sufficient of dissolving the bond of marriage:(o)
wherein, a public and orderly course of proceeding is to be observed; and the
persons concerned in it not left to their own wills and discretion, in their
own case.(p)
(o)
Matt. 19:8, 9; I Cor. 7:15; Matt. 19:6. (p) Deut. 24:1, 2, 3, 4.
第二十五章 論教會
Chapter XXV. Of the Church.
25.1 無形的大公或普世教會，由全數的選民所組成，是過去、現 在、將來所有的子民蒙召聚合為一體，在教會元首基督之下。教 會就是主基督的新婦、他的身體，是那充滿萬有者所充滿的。
I.
The catholic or universal Church which is invisible, consists of the whole
number of the elect, that have been, are, or shall be gathered into one, under
Christ the Head thereof; and is the spouse, the body, the fulness of Him that
filleth all in all.(a)
(a)
Eph. 1:10, 22, 23; Eph. 5:23, 27, 32; Col. 1:18.
25.2 有形的教會在福音時期也是大公的、普世的，不限於一個國 家(不像在律法時期僅限於一個國家)，由世界各地一切承認真實信 仰者，以及他們的子女所組成。這教會是主耶穌基督的國度、上 帝的家，在教會以外，通常沒有得救的可能。
II.
The visible Church, which is also catholic or universal under the Gospel (not
confined to one nation as before under the law), consists of all those
throughout the world that profess the true religion;(b) and of their
children:(c) and is the kingdom of the Lord Jesus Christ,(d) the house and
family of God,(e) out of which there is no ordinary possibility of
salvation.(f)
(b) I
Cor. 1:2; I Cor. 12:12, 13; Ps. 2:8; Rev. 7:9; Rom. 15:9, 10, 11, 12. (c) I
Cor. 7:14; Acts 2:39; Ezek. 16:20, 21; Rom. 11:16; Gen. 3:15; Gen. 17:7. (d)
Matt. 13:47; Isa. 9:7. (e) Eph. 2:19; Eph. 3:15. (f) Acts 2:47.
25.3 基督將上帝的聖工、聖言、典章，賜給了這有形的大公教會， 為要召集並成全眾聖徒，從今生直到世界的末了。為了達到此目 的，他藉著親自的同在和聖靈，使這些施恩媒介發生果效，這都 是按照他的應許。
III.
Unto this catholic visible Church Christ hath given the ministry, oracles, and
ordinances of God, for the gathering and perfecting of the saints, in this
life, to the end of the world: and doth by His own presence and Spirit,
according to His promise, make them effectual thereunto.(g)
(g) I
Cor. 12:28; Eph. 4:11, 12, 13; Matt. 28:19, 20; Isa. 59:21.
25.4 這有形大公教會的可見性，有時較為明顯，有時較為隱蔽。 這大公教會的組成分子是在各地的教會，個別教會有的比較純 正，有的比較不純正，這要看所教導並持守的福音教義、所執行的典章法規、所舉行的公眾崇拜，其中純正程度的多寡而定。
IV.
This catholic Church hath been sometimes more, sometimes less visible.(h) And
particular Churches, which are members thereof, are more or less pure,
according as the doctrine of the Gospel is taught and embraced, ordinances
administered, and public worship performed more or less purely in them.(i)
(h)
Rom. 11:3, 4; Rev. 12:6, 14. (i) Rev. 2 and 3; I Cor. 5:6, 7.
25.5 地上最純正的教會也難免有混雜和錯謬。有些教會腐化到簡 直不是基督的教會，變成為撒但會堂。雖然如此，在地上總有按上帝旨意敬拜祂的教會。
V.
The purest Churches under heaven are subject both to mixture and error:(k) and
some have so degenerated, as to become no Churches of Christ, but synagogues of
Satan.(l) Nevertheless, there shall be always a Church on earth, to worship God
according to His will.(m)
(k) I
Cor. 13:12; Rev. 2 and 3; Matt. 13:24, 25, 26, 27, 28, 29, 30, 47. (l) Rev. 18:2;
Rom. 11:18, 19, 20, 21, 22. (m) Matt. 16:18; Ps. 72:17; Ps. 102:28; Matt.
28:19, 20.
25.6 教會除主耶穌基督以外，沒有別的元首。羅馬教會的教皇絕非教會的元首，反倒是敵基督、大罪人、滅亡之子，在教會中高 抬自己，抵擋基督，和一切稱為神的。
VI.
There is no other head of the Church, but the Lord Jesus Christ;(n) nor can the
Pope of Rome, in any sense, be head thereof; but is that Antichrist, that man
of sin, and son of perdition, that exalteth himself, in the Church, against
Christ and all that is called God.(o)
(n)
Col. 1:18; Eph. 1:22. (o) Matt. 23:8, 9, 10; II Thess. 2:3, 4, 8, 9; Rev. 13:6.
第二十六章 論聖徒相通
Chapter XXVI. Of the Communion
of the Saints.
26.1 凡藉基督的靈，又藉著信與元首耶穌基督聯合的眾聖徒，就 與基督在他的恩典、受苦、受死、復活以及榮耀裏一同有分。並 且他們既在愛裡彼此聯合，便分享彼此的恩賜與所得恩典，盡責 履行公眾與個人的職務，使他們互相在身心都同蒙益處。
I.
All saints, that are united to Jesus Christ their Head by His Spirit and by
faith, have fellowship with Him in His grace, sufferings, death, resurrection,
and glory:(a) and, being united to one another in love, they have communion in
each other’s gifts and graces,(b) and are obliged to the performance of such
duties, public and private, as do conduce to their mutual good, both in the
inward and outward man.(c)
(a)
John 1:3; Eph. 3:16, 17, 18, 19; John 1:16; Eph. 2:5, 6; Phil. 3:10; Rom. 6:5,
6; II Tim. 2:12.
(b)
Eph. 4:15, 16; I Cor. 12:7; I Cor. 3:21, 22, 23; Col. 2:19. (c) I Thess. 5:11,
14; Rom. 1:11, 12, 14; I John 3:16, 17, 18; Gal. 6:10.
26.2 凡是承認主名的聖徒，都當盡責任持守聖潔的團契與交通， 在敬拜上帝的事上；在其他屬靈的服事上也當如此事奉，為要幫 助大家彼此造就。聖徒也當盡責任按個人所能和情況所需，在身 體需用方面彼此賙濟。此聖徒相通，要按照上帝賜的機會，延伸 至各處一切求告主耶穌之名的人。
II.
Saints by profession are bound to maintain a holy fellowship and communion in
the worship of God; and in performing such other spiritual services as tend to
their mutual edification;(d) as also in relieving each other in outward things,
according to their several abilities, and necessities. Which communion, as God
offereth opportunity, is to be extended unto all those who, in every place,
call upon the name of the Lord Jesus.(e)
(d)
Heb. 10:24, 25; Acts 2:42, 46; Isa. 2:3; I Cor. 11:20. (e) Acts 2:44, 45; I
John 3:17; II Cor. 8 and 9 chapters; Acts 11:29, 30.
26.3 眾聖徒與主基督的如此交通，決不是分享基督的神性，或在 任何方面與祂平等。如果有 這 兩種主張，則是不敬虔與褻瀆。 眾聖徒彼此相通，也不是奪取或侵佔他人所擁有的財產、 權 益 。
III.
This communion which the saints have with Christ, doth not make them, in any
wise, partakers of the substance of His Godhead; or to be equal with Christ, in
any respect: either of which to affirm is impious and blasphemous.(f) Nor doth
their communion one with another, as saints, take away, or infringe the title
or propriety which each man hath in his goods and possessions.(g)
(f)
Col. 1:18, 19; I Cor. 8:6; Isa. 42:8; I Tim. 6:15, 16; Ps. 45:7, with Heb. 1:8,
9. (g) Exod. 20:15; Eph. 4:28; Acts 5:4.
第二十七章 論聖禮
Chapter XXVII. Of the
Sacraments.
27.1 聖禮是恩典之約的聖潔記號與印證，由上帝直接設立，為要 表徵基督和祂的恩典，並確認我們在祂裡面有分；聖禮也在屬教會的人與其餘的世人之間，作為可見的區分；並且按照上帝的聖 道，聖禮莊嚴的使我們在基督裡委身服事上帝。
I.
Sacraments are holy signs and seals of the covenant of grace,(a) immediately
instituted by God,(b) to represent Christ and His benefits; and to confirm our
interest in Him;(c) as also, to put a visible difference between those that
belong unto the Church, and the rest of the world;(d) and solemnly to engage
them to the service of God in Christ, according to His Word.(e)
(a)
Rom. 4:11; Gen. 17:7, 10.(b) Matt. 28:19; I Cor. 11:23.(c) I Cor. 10:16; I Cor.
11:25, 26; Gal. 3:17.(d) Rom. 15:8; Exod. 12:48; Gen. 34:14.(e) Rom. 6:3, 4; I
Cor. 10:16, 21.
27.2 在每一聖禮中，在「記號」與「記號代表的實體」之間都有 一屬靈的關係，或稱為聖禮上的聯合；因此當聖禮施行時，記號 的名稱與果效是歸屬於實體；實體的名稱與果效也是歸屬於記號。
II.
There is in every sacrament a spiritual relation, or sacramental union, between
the sign and the thing signified: whence it comes to pass, that the names and
effects of the one are attributed to the other.(f)
(f)
Gen. 17:10; Matt. 26:27, 28; Tit. 3:5.
27.3 聖禮在正確施行時所展示的恩典，並非因為聖禮本身有任何 能力。聖禮也不是倚靠施行聖禮者的敬虔或心意，而使之有效； 聖禮的有效在於倚靠聖靈的工作，和基督設立聖禮的話，這話包 括了如何施行聖禮的命令，以及給那按理領受者得恩的應許。
III.
The grace which is exhibited in or by the sacraments rightly used, is not
conferred by any power in them; neither doth the efficacy of a sacrament depend
upon the piety or intention of him that doth administer it:(g) but upon the
work of the Spirit,(h) and the word of institution, which contains, together
with a precept authorizing the use thereof, a promise of benefit to worthy
receivers.(i)
(g)
Rom. 2:28, 29; I Pet. 3:21.(h) Matt. 3:11; I Cor. 12:13.(i) Matt. 26:27, 28;
Matt. 28:19, 20.
27.4 我們的主基督在福音中設立的聖禮，只有兩個，即洗禮和聖 餐；除了按照聖經按立的傳道人外，任何人不得執行這兩個聖 禮。
IV.
There are only two sacraments ordained by Christ our Lord in the Gospel; that
is to say, Baptism and the Supper of the Lord: neither of which may be
dispensed by any but by a minister of the Word lawfully ordained.(k)
(k)
Matt. 28:19; I Cor. 11:20, 23, I Cor. 4:1; Heb. 5:4.
27.5 舊約的聖禮，就其所表徵與展示的屬靈實體，與新約的聖禮 在本質上相同。
V.
The sacraments of the Old Testament, in regard to the spiritual things thereby
signified and exhibited, were, for substance, the same with those of the
New.(l)
(l) I
Cor. 10:1, 2, 3, 4.
第二十八章 論洗禮
Chapter XXVIII. Of Baptism.
28.1 洗禮是耶穌基督所設立的新約聖禮，不僅為了莊嚴接納受洗 者加入有形教會，也對受洗者作為恩典之約的記號與印證 ，見 證他與基督聯合、重生、赦罪 、將自己藉耶穌基督奉獻給上 帝，行事為人有新生的樣式 ；這聖禮是基督親自吩咐的，應在 基督教會中繼續施行，直到世界的末了 。
I.
Baptism is a sacrament of the New Testament, ordained by Jesus Christ,(a) not
only for the solemn admission of the party baptized into the visible Church;(b)
but also, to be unto him a sign and seal of the covenant of grace,(c) of his
ingrafting into Christ,(d) of regeneration,(e) of remission of sins,(f) and of
his giving up unto God through Jesus Christ, to walk in the newness of life.(g)
Which sacrament is, by Christ’s own appointment, to be continued in His Church
until the end of the world.(h)
(a)
Matt. 28:19.(b) I Cor. 12:13.(c) Rom. 4:11 with Col. 2:11, 12.(d) Gal. 3:27;
Rom. 6:5.(e) Tit. 3:5.(f) Mark 1:4.(g) Rom. 6:3, 4.(h) Matt. 28:19, 20.
28.2 這聖禮中所用的外在形質是水，當事人應該奉父、子、聖靈 的名給受洗。洗禮應當由正規蒙召受福音聖職的傳道人來施 行 。
II.
The outward element to be used in this sacrament is water, wherewith the party
is to be baptized, in the name of the Father, and of the Son, and of the Holy
Ghost, by a minister of the Gospel, lawfully called thereunto.(i)
(i)
Matt. 3:11; John 1:33; Matt. 28:19, 20.
28.3 洗禮的正當施行方式是澆水或灑水在當事人身上，無需將當 事人浸入水中 。
III.
Dipping of the person into the water is not necessary; but Baptism is rightly
administered by pouring or sprinkling water upon the person.(k)
(k)
Heb. 9:10, 19, 20, 21, 22; Acts 2:41; Acts 16:33; Mark 7:4.
28.4 不僅那些親自告白信仰、相信並順服基督者應當受洗，而且 父母雙方或一方是信主的，兒女也當受洗。
IV.
Not only those that do actually profess faith in and obedience unto Christ,(l)
but also the infants of one or both believing parents, are to be baptized.(m)
(l)
Mark 16:15, 16; Acts 8:37, 38. (m) Gen. 17:7, 9, 10 with Gal. 3:9, 14 and Col.
2:11, 12 & Acts 2:38, 39 & Rom. 4:11, 12; I Cor. 7:14; Matt. 28:19;
Mark 10:13, 14, 15, 16; Luke 18:15.
28.5 輕視或忽略洗禮，雖然是大罪，然而恩典與救恩，和洗禮並 無密不可分之關係，以致於人不受洗就不能重生得救 ，或著凡 受洗者都是重生無疑 。
V.
Although it be a great sin to contemn or neglect this ordinance,(n) yet grace
and salvation are not so inseparably annexed unto it, as that no person can be
regenerated or saved without it;(o) or, that all that are baptized are
undoubtedly regenerated.(p)
(n)
Luke 7:30 with Exod. 4:24, 25, 26.(o) Rom. 4:11; Acts 10:2, 4, 22, 31, 45,
47.(p) Acts 8:13, 23.
28.6 洗禮的效果並不僅限於洗禮施行當時那一刻 ；並且，藉著正 當施行此聖禮，所應許的恩典是藉著聖靈賜予，而且也按著上帝 自己美意計畫，在祂指定的時間，聖靈將此所應許的恩典，具體 展示與實現在所有蒙恩的人身上，無論是大人或小孩。
VI.
The efficacy of Baptism is not tied to that moment of time wherein it is
administered;(q) yet notwithstanding, by the right use of this ordinance, the
grace promised is not only offered, but really exhibited and conferred, by the
Holy Ghost, to such (whether of age or infants) as that grace belongeth unto,
according to the counsel of God’s own will, in His appointed time.(r)
(q)
John 3:5, 8.(r) Gal. 3:27; Titus 3:5; Eph. 5:25, 26; Acts 2:38, 41.
28.7 洗禮的聖禮對任何人只施行一次 。
VII.
The sacrament of Baptism is but once to be administered unto any person.(s)
(s)
Titus 3:5.
第二十九章 論主的晚餐
Chapter XXIX. Of the Lord’s
Supper.
29.1 主耶穌被賣的那一夜，以他的身體與寶血設立了聖禮，稱為 聖餐，應當在教會中遵守，直到世界的末了，為要永遠記念他犧 牲自己受死；保證了他的死所帶給真信徒的一切益處，使他們在 他裡面得著屬靈的滋養和生長，使他們更加向主履行應盡的本 分。聖餐又是作為基督奧秘身體之肢體的信徒，與基督交通並彼 此交通的聯結和保證。
I.
Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament
of His body and blood, called the Lord’s Supper, to be observed in His Church,
unto the end of the world, for the perpetual remembrance of the sacrifice of
Himself in His death; the sealing all benefits thereof unto true believers,
their spiritual nourishment and growth in Him, their further engagement in and
to all duties which they owe unto Him; and to be a bond and pledge of their
communion with Him, and with each other, as members of His mystical body.(a)
(a) I
Cor. 11:23, 24, 25, 26; I Cor. 10:16, 17, 21; I Cor. 12:13.
29.2 在這聖禮中，不是基督被獻上給父上帝，也不是作為真實獻 祭來赦免活人死人的罪，聖餐只是記念主基督一次而永遠地在十 字架上獻上自己，此聖禮是以全然的讚美向上帝獻上屬靈的祭。 所以天主教所謂的彌撒獻祭，是極其可憎的，貶損基督那獨一無 二的獻祭，即基督為他選民眾罪所獻的惟一挽回祭 。
II.
In this sacrament, Christ is not offered up to His Father; nor any real
sacrifice made at all for remission of sins of the quick or dead;(b) but only a
commemoration of that one offering up of Himself, by Himself, upon the cross,
once for all: and a spiritual oblation of all possible praise unto God for the
same:(c) so that the Popish sacrifice of the mass (as they call it) is most
abominably injurious to Christ’s one, only sacrifice, the alone propitiation
for all the sins of His elect.(d)
(b)
Heb. 9:22, 25, 26, 28. (c) I Cor. 11:24, 25, 26; Matt. 26:26, 27. (d) Heb.
7:23, 24, 27; Heb. 10:11, 12, 14, 18.
29.3 主耶穌在這聖禮中，吩咐祂的僕人向會眾宣讀祂設立聖餐的 話，禱告、祝謝餅杯，就使它們從普通用途分別出來，作為聖用； 然後拿起餅來擘開，拿起杯來（他們自己也領聖餐），將餅杯分 給領餐會友，但不可分給當時未參加聚會的會友。
III.
The Lord Jesus hath, in this ordinance, appointed His ministers to declare His
word of institution to the people; to pray, and bless the elements of bread and
wine, and thereby to set them apart from a common to a holy use; and to take
and break the bread, to take the cup, and (they communicating also themselves)
to give both to the communicants;(e) but to none who are not then present in
the congregation.(f)
(e)
Matt. 26:26, 27, 28 & Mark 14:22, 23, 24 and Luke 22:19, 20 with I Cor.
11:23, 24, 25, 26. (f) Acts. 20:7; I Cor. 11:20.
29.4 個人私下彌撒，即單獨從神甫或任何人所領受的聖餐；不讓 信徒領受主的杯；敬拜餅杯，或將之舉起、捧持、遊行讓人敬拜； 假藉任何宗教用途而儲存餅杯等，這些都違背聖餐的本質，違背 基督設立聖餐的宗旨。
IV.
Private masses, or receiving this sacrament by a priest or any other alone;(g)
as likewise, the denial of the cup to the people,(h) worshipping the elements,
the lifting them up or carrying them about for adoration, and the reserving
them for any pretended religious use; are all contrary to the nature of this
sacrament, and to the institution of Christ.(i)
(g) I
Cor. 10:16. (h) Mark 14:23; I Cor. 11:25, 26, 27, 28, 29. (i) Matt. 15:9.
29.5 聖餐中的外在物質（餅與杯）被分別為聖、按基督的吩咐來 使用，就與被釘十字架的基督，有記號與實體的聯合關係。因此， 有時可用餅杯所代表的「主的身體與寶血」來稱呼之。就聖禮的 意義而言，這是真實的；然而就餅杯本質與性質來說，這些仍然 只是餅和杯，和從前一樣，沒有改變。
V.
The outward elements in this sacrament, duly set apart to the uses ordained by
Christ, have such relation to Him crucified, as that, truly, yet sacramentally
only, they are sometimes called by the name of the things they represent, to
wit, the body and blood of Christ;(k) albeit in substance and nature they still
remain truly and only bread and wine, as they were before.(l)
(k)
Matt. 26:26, 27, 28. (l) I Cor. 11:26, 27, 28; Matt. 26:29.
29.6 所謂「餅與杯的本質，經過神甫的祝聖或其他方法，變成基 督的身體與血的本質」（所謂化質說）的教義，不但違反聖經， 而且違反常識和理性；此說顛倒聖餐的特質，過去和現在都造成 各種迷信與嚴重的偶像崇拜。
VI.
That doctrine which maintains a change of the substance of bread and wine into
the substance of Christ’s body and blood (commonly called transubstantiation)
by consecration of a priest, or by any other way, is repugnant, not to
Scripture alone, but even to common sense and reason; overthroweth the nature
of the sacrament, and hath been, and is the cause of manifold superstitions;
yea, of gross idolatries.(m)
(m)
Acts 3:21 with I Cor. 11:24, 25, 26; Luke 24:6, 39.
29.7 按理領聖餐者，外在領受可見的餅杯，也內在憑信心真實地 （但不是憑肉體，而是在聖靈裏）領受了被釘十字架的基督以及 他受死帶給我們的一切益處，來餵養我們。基督的身體和血不是 具體地在餅杯之內、之旁、之下；然而在聖餐中，就屬靈意義來 說，基督的身體與寶血，是真實臨在於信徒的信心，正如餅與杯 對信徒的外在感官而言，是真實臨在一樣。
VII.
Worthy receivers outwardly partaking of the visible elements in this sacrament,(n)
do then also, inwardly by faith, really and indeed, yet not carnally and
corporally, but spiritually, receive and feed upon Christ crucified, and all
benefits of His death: the body and blood of Christ being then, not corporally
or carnally, in, with, or under the bread and wine; yet, as really, but
spiritually, present to the faith of believers in that ordinance, as the
elements themselves are to their outward senses.(o)
(n) I
Cor. 11:28. (o) I Cor. 10:16.
29.8 無知與邪惡之人雖然領受聖餐的外在餅杯，但不能領受餅杯 所表徵的實體。由於他們不按理領受聖餐，反而干犯主的身體和 血，就定自己的罪。因此凡無知與不敬虔的人，既不適合與主相 交，就不配赴主筵席。若他們依然故我，則不能來到主的聖桌前， 領受聖潔奧秘的聖餐，以免犯大罪得罪基督。
VIII.
Although ignorant and wicked men receive the outward elements in this
sacrament: yet they receive not the thing signified thereby, but by their unworthy
coming thereunto are guilty of the body and blood of the Lord to their own
damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to
enjoy communion with Him, so are they unworthy of the Lord’s table; and cannot,
without great sin against Christ while they remain such, partake of these holy
mysteries,(p) or be admitted thereunto.(q)
(p) I
Cor. 11:27, 28, 29; II Cor. 6:14, 15, 16. (q) I Cor. 5:6, 7, 13; II Thess. 3:6,
14, 15; Matt. 7:6.
