什麼是改革宗（歸正）信仰？ 加爾文主義最精彩的要點WhatIs the Reformed Faith? High Points of Calvinism

譯者/校對者:Maria Marta/駱鴻銘

http://www.opc.org/WhatIsReformedFaith.html

http://www.crtsbooks.net/blog/post/2013/11/16/%E4%BB%80%E9%BA%BC%E6%98%AF%E6%94%B9%E9%9D%A9%E5%AE%97%E4%BF%A1%E4%BB%B0%EF%BC%9F.aspx

大綱

前言

第一部分：改革宗的原則

第二部分：改革宗的實踐

第三部分：改革宗的教會治理

第四部分：改革宗的崇拜

總結

Introduction

Part I: Reformed Principles

Part II: Reformed Practice

Part III: Reformed Church Government

Part IV: Reformed Worship

Conclusion

前言  Introduction

一、什麼是OPC（Orthodox Presbyterian Church；中譯：正統長老會，或譯信正長老會）？有本小冊子《什麼是OPC？ 》提供了有關正統長老會的歷史、教義、事工等方面的基本信息。「改革宗」這個描述性的形容詞出現在整本小冊子中，但沒有得到完整的定義。基本上，當我們談到改革宗信仰時，是指在十六、十七世紀抗羅宗的宗教改革時重新得到恢復的真正基督教信仰。1. Relation to What Is the OPC? The companion booklet What Is the OPC? provides basic information about the Orthodox Presbyterian Church, including its history, doctrine, and ministries. The descriptive adjective "Reformed" occurs throughout that booklet, but is not fully defined. Basically, when we speak of the Reformed faith, we refer to the true Christian religion as it was recovered during the Protestant Reformation of the sixteenth and seventeenth centuries.

在這本小冊子裡，我們選擇了使正統長老會成為「改革宗教會」的一些教義和方法。所以，讀者在這本小冊子裡找不到如三位一體、救贖、因信稱義、童貞女生子、耶穌身體復活、施行神跡、聖靈的默示等，這些基督教信仰重大教義的討論，因為這些是改革宗和其他宗派所共同持守的教義。改革宗信仰持守聖經所列舉的、也是被古代教會的諸多大公會議確立為信條信經的所有使徒的教義。In this booklet, we have selected those doctrines and that methodology which position the OPC as a Reformed church. Consequently, the reader will not find here a treatment of those cardinal articles of the Christian religion that Reformed churches hold in common with other churches, such as the Trinity, the atonement, justification by faith, the virgin birth and bodily resurrection of Jesus, his miracles, and the inspiration of Holy Scripture. The Reformed faith holds to all the apostolic doctrines set forth in the Bible and given creedal formulation by the great ecumenical councils of the ancient church.

認識到有形教會的好幾個分支，在過去對這些重要教義有各種错誤的詮釋，  是很重要的。哪些詮釋屬於改革宗信仰，哪些不屬於呢？要回答這个問題只有通過仔細研究改革宗的信經、信仰告白和教理問答之后才能獲得----在這個研究的整個過程中，我們會作許多的引用。It is important to recognize that these doctrines have been variously misinterpreted by the several branches of the visible church. Which interpretations belong to the Reformed faith, and which do not? The answer to that question can only be gained through a careful study of the Reformed creeds, confessions, and catechisms—many quotations from which will be encountered throughout this study.

要對改革宗信仰下一個合適的定義，我們必須把重點放在教義上。不過，僅僅是 「相信」（buying into）一些抽象的真理，並不會讓一個個人或教會自動成為「改革宗」。相反，改革宗信仰是一種透過耶穌基督與上帝建立的關係，這是靠著基督和在聖經裡所啟示的福音所建立的。Any adequate definition of the Reformed faith must focus on doctrine. Nonetheless, merely "buying into" some abstract body of truth does not qualify an individual or a church as "Reformed." Rather, the Reformed faith is a relationship to God, through Jesus Christ, based upon the gospel revealed by him and in Holy Scripture.

這本小冊子的內容是有選擇性的，不是全面的基督教信仰的闡述。這本小冊子沒有也不打算提供一個改革宗信仰完整的总结。最後，這本小冊子更不能作為一份長老會教義和實踐的官方聲明。關於這些，讀者可以參考我們的信仰告白、要理問答、和《教會法規》（The Book of Church Order）。The contents of this booklet are selective, and are not comprehensive of the Christian faith. An exhaustive summary of the Reformed faith is neither intended nor supplied. Finally, this booklet is not to be taken as an official statement of the doctrine and practice of the OPC. For such, the reader is directed to our Confession of Faith, Catechisms, and The Book of Church Order.

二、改革宗信仰是基督教最前後一致的形式。改革宗信仰是基督信仰最前後一致的表達。這並不是宣稱那些不持守改革宗信條的人就不是基督徒。它只是堅持說，只有一種真正的宗教，而這個真正宗教最前後一致的表達就是改革宗信仰。主耶穌自己說：「你們要進窄門；因為引到滅亡，那門是寬的，路是大的，進去的人也多；引到永生，那門是窄的，路是小的，找著的人也少。」（太七13-14）無疑地，會有一些人看這條路比其他人看得更清楚。耶穌並沒有說沒有人能進入這條路，只有前後一致的人才能進去。但是很清楚的是， 只有一條永生的道路！2. The Reformed Faith as the Most Consistent Form of Christianity. The Reformed faith is the Christian religion in its most consistent expression. This is not to claim that others, who do not hold to the Reformed confessions, are not Christians. It is simply to insist that there is only one true religion and that the most consistent expression of it is the Reformed faith. Jesus himself said, "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it" (Matt. 7:13-14). No doubt some see this way more clearly than others. And Jesus does not say that none but the consistent will be able to enter in. But how clear it is that there is only one way!

此外，主耶穌明確地說，要前後一致地教導這救恩的唯一道路：「耶穌進前來，對他們說：『天上地下所有的權柄都賜給我了。所以，你們要去使萬民作我的門徒，奉父子聖靈的名，給他們施洗。凡我所吩咐你們的，都教訓他們遵守，我就常與你們同在，直到世界的末了。』」（太28:18-20）Furthermore, Jesus plainly insisted that this one way of salvation be taught consistently: "Then Jesus came to them and said, 'All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age' " (Matt. 28:18-20).

前後一致地、忠心地持守真正信仰的全部內容是至關重要的。對於一個特定罪人， 他必須知道多少真理才能得救，我們不必加以論斷。但毫無疑問，今天教會的任務是：忠心地維護並且堅持不懈地教導基督完整的教訓。Consistent and faithful maintenance of the entire content of the true religion is a matter of no little importance. We are not to judge just how much a particular sinner must know in order to be saved. But there is no doubt as to the church's task in this world: to uphold the whole of Christ's word in faithful and consistent teaching.

第一部分：改革宗的原則Part I: Reformed Principles

一、以聖經為根基1. Bible-Based

改革宗信仰以極其嚴肅的態度來看待聖經。這不過是另一種表達「因為萬有都是本於祂，倚靠祂，歸於祂。願榮耀歸給祂，直到永遠。阿們」（羅十一36）的方法。改革宗信仰力求維護聖經完整的教導，使人能正確地理解明白聖經。由於沒有足夠的餘地，我們無法針對改革宗信仰的特別不同之處作長篇討論，但我希望通過這簡短的概述能讓讀者明白：

The Reformed faith takes the Bible with the utmost seriousness. It is but another way of saying that "from him and through him and to him are all things. To him be the glory forever! Amen" (Rom. 11:36). The Reformed faith seeks to maintain the entire teaching of the Bible, rightly understood. Space considerations prevent us from developing the distinctive emphases of the Reformed faith at any great length. But we hope that through even this brief survey the reader will:

（1）改革宗信仰和所有其他宗派信仰（對基督信仰的教義陳述沒有那麼前後一致的宗派）有一個深刻的區別。

(1) see that there is a profound difference between the Reformed faith and all other less consistent formulations of the Christian faith,

（2）以被挑戰被質疑的開放心態宣告改革宗信仰不多於也不少於， 正是與聖經教導前後一致的信仰。

(2) be challenged to investigate with open mind our claim that this Reformed faith is nothing more or less than the teaching of the Bible consistently expressed.

a. 聖經的全備性。改革宗信仰堅持從上帝的話的教導中，找到其完整的權威。我們當信什麼和當如何生活，聖經是唯一無謬誤的準則。持續的靈恩式啟示、先知預言或沒有人能懂的方言，今天已經不再需要了，因為當聖經的正典完成了，上帝就說完了祂最後和全備的話。聖經，也唯有聖經：這是我們的信仰告白。a. Sufficiency. The Reformed faith finds its entire authority in the teaching of the Word of God. The Bible is the only infallible rule of what we are to believe and how we are to live. Continuing charismatic revelations, prophecies, or unknown tongues are no longer needed because God has spoken his final and all-sufficient word with the completion of the canon of Holy Scripture. The Bible and the Bible alone—that is our confession!

 b. 聖經的必需性。聖經啟示上帝的位格和旨意。「人活著不是單靠食物，乃是靠耶和華口裡所出的一切話」（申八3）。但人本性上會設法不依靠上帝的話語而生活（例如. 詩三六1-4）；他們企圖靠自己的亮光而生活。事實上沒有人能夠離開上帝特殊啓示的亮光而生活。

b. Necessity. The Bible is the revelation of God's person and will. "Man does not live on bread alone but on every word that comes from the mouth of the Lord" (Deut. 8:3). But people naturally try to live without that Word; they attempt to live by their own lights (cf. Ps. 36:1-4). The truth, however, is that no man can live without the light of God's special revelation.

第一個被造的人亞當就是這種情形，甚至是在他否認上帝的光、違背上帝，墮入罪中之前。亞當盡管被造時是完美的，並且有上帝的律法刻在他心裡，但他仍然需要外在的光照亮他，使他能夠按照上帝的命令而行。亞當仍然需要上帝和他說話。他非常清楚，儘管自己是按照神聖的形像被造，他仍然需要上帝的聲音。亞當所有的後裔也一樣，不管他們是不是喜歡聽。在羅馬書一章21節，使徒保羅作出這個驚人的宣告：因為上帝在創造界的作為，人本性上可以認識上帝的存在和大能，但卻藐視並拒絕他們擁有的光。

This was true for the first created man, Adam, even before he fell into sin by denying God's light and disobeying him. Adam, though created perfect and with the work of God's law inscribed upon his heart, still needed outside light to shine upon him to enable him to walk according to God's commands. Adam still needed God to talk to him. He knew much, by virtue of his constitution in the divine image, yet he still needed the divine voice. And so do all of Adam's descendants, whether or not they like to hear it. In Romans 1:21, the apostle Paul makes the startling announcement that by nature everyone knows about God's existence and power because of his work in the created universe, and yet rejects and despises that light which they have.

自從人類墮落後，人的意志被嚴重扭曲。我們每一個人，抗拒排斥上帝的拯救計劃，只想用自己的方法，而不是用上帝的方法。上帝的方法表達在上帝的律法之中，是我們內在構造的一部分。這部份就是良心， 沒有人能逃脫良心不斷的指控和責備。但說到底，若非上帝重生大能的工作，我們都憎恨上帝聖潔的律法，因為我們是墮落亞當的兒女（參約三19-20）。

Since the fall of mankind, the human will has been grossly perverted. Each of us, apart from God's saving activity, wants to go his or her own way, rather than God's way. That way, expressed in God's law, is part of the inner fabric of our being. No one can escape conscience, which generates a constant activity of accusing or excusing. But the bottom line is that, apart from the regenerating work of God, we all hate the holy law of God because we are children of fallen Adam (cf. John 3:19-20).

因此，我們唯一的盼望就是福音。在宣佈人愛黑暗之後，耶穌說：「但行真理的必來就光，要顯明他所行的是靠神而行。」（約三21） 「聖經乃為至要，因為上帝從前向祂百姓啟示自己旨意的這些方法，如今已經止息」。 （威斯敏斯特信仰告白，I.1，王志勇譯）

Consequently, our only hope is the gospel. After declaring that men love the darkness, Jesus said: "But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God" (John 3:21). The Holy Scripture is "most necessary" because through it alone comes "that knowledge of God, and of his will, which is necessary unto salvation" (Westminster Confession of Faith [WCF], I:1).

基督徒也需要聖經。耶穌說：「你們若常常遵守我​​的道，就真是我的門徒」（約八31）。我們怎麼會知道這些教導呢？除非我們的道路有光，信徒是上帝恩典的快樂接受者，服從祂的說話，行走在祂的光中。

Christians need the Bible too. Jesus said, "If you hold to my teaching, you are really my disciples" (John 8:31). How will we know that teaching unless we have light upon our path? Believers show themselves to be happy receivers of God's grace by obeying his word and walking in his light.

 c. 聖經的無誤性。聖經是毫無錯誤的，因為它來自於上帝之手。詩人同樣說到：「耶和華的律法全備....耶和華的法度確定....耶和華的訓詞正直....耶和華的命令（the fear of the LORD [the fear即，崇敬的對象，即神的話語]）清潔.....」（詩十九7-9）。最後的一項特質是指「毫無瑕疵」。既然聖經是上帝的氣息，  我們會認為有其它可能嗎？（參提後三16「聖經都是神所默示的」，以及彼後一21，「因為預言從來沒有出於人意的，乃是人被聖靈感動，說出神的話來。」——  「感動」的希臘動詞有時描述風吹在帆船時的效果。）

c. Inerrancy. The Bible is free from error as it sprung from the hand of God. The Psalmist says as much: "The law of the Lord is perfect.... The statutes of the Lord are trustworthy.... The precepts of the Lord are right.... The fear [i.e., the object of reverence, namely, the Word of God] of the Lord is pure" (19:7-9). That last characteristic means "free from defect." Did we think that it would be otherwise, since it is the breath of God? (Cf. 2 Tim. 3:16, "All Scripture is God-breathed," and 2 Pet. 1:21, "For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit"—the Greek verb for "carry along" sometimes describes the effect that the wind has upon a sailing vessel.)

聖經不是裝幀精美地從天上掉下來的。聖經是人寫的，但在它們的寫作中，聖靈透過祂的工作和默示， 最終確定各種詞彙和風格。人間作者在聖靈能力的「感動」（被聖靈帶動）下完成寫作， 確保了作品全無瑕疵。因此，改革宗信仰堅持，聖經是無謬誤的，是絕對值得信賴的。

The Bible didn't drop out of heaven all nicely bound. Men wrote, but in their writing, with all its variety of vocabulary and style, the Holy Spirit, by his working and his speech, was determining the resulting word. The human authors were carried along under his power, ensuring that the product would be free from defect. Consequently, as the Reformed faith insists, the Bible is infallible and absolutely trustworthy.

d. 聖經的清晰性。聖經是清楚明白的，是其無誤性所結出的果子。詩篇十九篇8節說：「耶和华的命令清洁，能明亮人的眼目」。這裡的比喻是一個完美無瑕疵的寶石：純淨，不摻雜互相矛盾的材料。如果聖經是一個真理和謬誤的混合物，那麼聖經就是不清楚的。

d. Clarity. The Bible is clear; this is a fruit of its inerrancy. Psalm 19:8 states, "The commands of the Lord are radiant, giving light to the eyes." The analogy here is of a faultless gem: pure, unmixed with conflicting material. The Bible wouldn't be clear if it were a mixture of truth and error.

這並不意味著聖經中的每一項教義，是同等地可被人理解的。相反，有些聖經教義是令人困惑的。我們知道三位一體教義不是什麼意思（早期教會花了數百年解釋制定出這教義）。我們知道聖經是怎樣表達這個教義的：有一位神，這位神有三個位格，每個位格是不同的。改革宗信徒沒有聲稱，他們可以理解這個教義。但是他們堅信這個教義。我們不需要「專家們」來指導我們通過這些「幽暗深處」，因為我們的信仰告白說：「聖經中所記各事本身並不都是一樣明顯，對各人也不都是一樣清楚；然而為得救所必須知道、相信並遵行的事，在聖經此處或彼處已明載而詳論，以致不僅有學識的，而且無學識的，只要正當使用一般的蒙恩之道，便都可以有充分的理解」（威斯敏斯德信仰告白I.7，王志勇譯） 。

This does not mean that everything in the Bible is equally fathomable. There are doctrines in Holy Scripture that boggle the mind. We know what the doctrine of the Trinity doesn't mean (the early church spent hundreds of years ruling out the "explanations"!). We know how the Bible frames it: there is one God; this one God exists in three Persons; each Person is distinct. Reformed believers do not claim that they can fathom that. But they do firmly believe it. There is no need for "experts" to guide us through "the murky depths." For, as our Confession says: "All things in Scripture are not alike ... clear unto all: yet those things which are necessary to be known ... for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them" (WCF, I:7).

二、以上帝為中心  2. God-Centered

a. 上帝的榮耀。《威斯敏斯德小要理問答》（問答1，王志勇譯）（WSC Q. 1）揭櫫它對天衣無縫之基督信仰的初步領會，它肯定：「人生最重要、最崇高的目的就是榮耀上帝，完全以祂為樂，直到永遠。」這句要理問答確實地反映了聖經經文：「所以，你們或吃或喝，無論作什麽，都要爲榮耀上帝而行。」（林前十31）「除你以外，在天上我有誰呢？除你以外，在地上我也沒有所愛慕的。」（詩七三25）a. His Glory. The Westminster Shorter Catechism (WSC) takes its initial grasp of the seamless robe of Christian truth by affirming that "man's chief end is to glorify God, and to enjoy him forever" (Q. 1). In this, it certainly reflects Holy Scripture: "So whether you eat or drink or whatever you do, do it all for the glory of God" (1 Cor. 10:31); "Whom have I in heaven but you? And earth has nothing I desire besides you" (Ps. 73:25).

榮耀上帝，或者尋求上帝的榮耀，的確是基督信仰一個非常核心的概念。然而，它不像許多熟悉的單詞和短語那樣容易解釋。但起碼，我們有一個好的、合乎聖經的概念，知道它意味著什麽，因爲這概念會將我們帶到基督信仰的中心所在，就是上帝想要我們知道的和我們應該去做的。注意，要理問答沒有暫停下來解釋這個真理，而是一開始便用最廣泛的語詞聲明上帝是誰，以及我們對上帝的虧欠：對祂由衷的讚美和稱頌，以及將榮耀歸給祂。

Glorifying God, or seeking the glory of God, is indeed a very central concept in the Christian faith. Yet, like many familiar words and phrases, it does not admit of easy explanation. Nevertheless, it is important that we have a good, biblical notion of what it means, because it takes us to the very heart of our faith and, indeed, of what God wants us to know and do. Notice that the Catechism does not pause to prove the truth that it explains; it begins by stating at once in the broadest terms that God is, and that we owe him heartfelt and lavish glory and praise.

我們所相信和所談論的上帝，就是所有真理和道德的開始與終了。在詩篇73篇中，亞薩坦言他的麻煩只會增加，因爲他不再謙卑地承認一切真理中的真理，即上帝是誰。耶和華（Yahweh)這名字，是上帝在燃燒的荊棘向摩西啟示的名字，意思是「我是」。對上帝這種令人難以置信的屬性，神學家用一個特殊的字來描繪：「自存性」（aseity）。意思是: 祂就是、靠祂自己、獨立於一切之外。

What we believe and say about God himself is the beginning and ending of all truth and morality. Asaph, in Psalm 73, confesses that his trouble only increased as he moved away from a humble acknowledgment of the truth of all truths: God is. Yahweh, the name by which he revealed himself to Moses at the burning bush, means "I am." The theologians have a special word for this mind-boggling attribute of the God who is there; they speak of it as his "aseity." He just is, by himself, and independent of all else.

注意亞薩經歷的進展過程。他的試探是和惡人一樣，不以上帝的角度去看世界（3-11節）。他的思想實際上等同於無神論（12-14節）。因此他的整個生命、身體和靈魂受到摧殘，是可以理解的（4，16，21，22節）。若要痊癒康復，就必然涉及對上帝位格重新的、謙卑的認識，像約伯的經歷（17-20節）。

Note the progression in Asaph's experience. His temptation was to view the world apart from God, with the wicked (vss. 3-11). His thinking amounted to practical atheism (vss. 12-14). His whole life, body and spirit, was understandably devastated (vss. 4, 16, 21, 22). Thus, his healing would necessarily involve a new and humble embrace of God's person, like Job's experience (vss. 17-20).

上帝自身本來就是榮耀的，是在祂所創造的萬物之外的。祂有自己的榮耀。祂的榮耀是完全的，徹底的，榮美的。事實上，上帝向以色列人顯明，祂是「榮耀的上帝」（詩廿九3）。榮耀是使祂成爲上帝的原因----沒有榮耀祂不可能是上帝。希伯來文是shekinah----是指祂的位格所發出的榮耀光輝，祂本體的光輝。還記得白天明亮的雲柱和晚上的火柱嗎?  這是祂的榮美、祂的奇妙的顯現。難以用語言形容，我們所能說的只是：上帝是榮耀的。

God is glorious in himself, apart from his entire creation. He has glory in himself. It is his own glory, and it is total, complete, and perfect. In fact, God was revealed to Israel as "the God of glory" (Ps. 29:3). Glory is what makes him God—he cannot be God without it. The Hebrew word is shekinah—which refers to the radiant splendor of his person, the shining of his being. Remember the pillar of bright cloud by day and the pillar of fire by night? It was a manifestation of his beauty, his wonderfulness. All words fail us—all we can say is that God is glorious.

上帝不會把祂的榮耀給其他任何事物，榮耀只屬於祂自己！因為祂是如此美妙，祂就值得我們不斷的讚美和敬拜。改革宗信仰相信並堅持，我們當歸給上帝的榮耀，不外乎高舉祂的聖名，讚美祂，有意識地地承認祂的榮美。

God will not give his glory to anyone else; it belongs to him alone! Because he is so wonderful, he deserves our constant praise and worship. The Reformed faith confesses such, and insists that the glory we are to give God is nothing else but lifting up his name, magnifying him, and consciously acknowledging his perfection.

b.  三位一體（參與）的救恩。但是，我們這些死在罪惡過犯之中的人，怎麼能達到如此崇高和有價值的目標呢？答案在於：事實上，這位真神、聖經中的上帝，三位一體的真神，已經成為我們的救主。

b. His Triune Salvation. But how can we, who are dead in our trespasses and sins, attain to this high and worthy objective? The answer is found in the fact that the true God—the God of the Bible, who is triune—has become our Savior.

改革宗信仰明確持守歷史上主流的基督信仰，強調拯救我們的是三位一體的上帝---父、子、聖靈。例如，參考古代的使徒信經---最早的基督信仰信條。你會發現信經中有三個部分，每一個部分以相信三位一體其中一個位格而開始：「全能父上帝，創造天地的主...... 祂的獨生兒子，我們的主耶穌基督，…… [和]聖靈。」我們在緊接其後的章節裡，簡要地總結了一個神格裡三位格神的拯救工作。

In emphasizing that it is the triune God—Father, Son, and Holy Spirit—who saves us, the Reformed faith clearly stands in the mainstream of the historic Christian faith. Consult, for example, the ancient Apostles' Creed—the earliest Christian confession. In it you will find three sections, each beginning with an expression of faith in one of the three persons of the Trinity: "God the Father Almighty, Maker of heaven and earth ... Jesus Christ, his only Son, our Lord ... [and] the Holy Spirit." In the sections that immediately follow, we briefly summarize the saving work of the three persons of the Godhead.

(1) 全然敗壞---人在祂天然的狀態下，是死在罪惡過犯之中的。

(1) Total Depravity—Man in his natural state is dead in trespasses and sins.

這是個古老的基督教會信念：人死在罪惡過犯之中（弗二1，5） --- 不能救自己。然而，人卻常常試圖做些什麼來使自己得救！但耶穌說，「因為離了我，你們就不能作什麼。」（約十五5）。正是出於這個原因，聖經說，只有上帝能使人歸信。上帝吩咐，任何人聽聞福音就當接受。他可以自由地接受福音。但是，麻煩就在這裡：他沒有能力接受，因為他沒有這個神聖的渴望或意志來接受。「古實人豈能改變皮膚呢？豹豈能改變斑點呢？若能，你們這習慣行惡的，便能行善了。」（耶十三23）。

It is the ancient conviction of the Christian church that man—being dead in trespasses and sins (Eph. 2:1, 5)—cannot save himself. Yet how often man has tried to do something to bring about his own salvation! But Jesus said, "Apart from me you can do nothing" (John 15:5). It is for this reason that the Bible says that God alone is the author of man's conversion. Any man who hears the gospel is commanded by God to accept it. He is free to accept it. But—and this is the whole trouble—he is not able to accept it, because he does not have the holy desire or will to do so. "Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil" (Jer. 13:23).

僅是人罪惡本性的這一點，就使人不可能為自己做任何事情，好帶來自己的救恩。正如耶穌曾說過的，「在人這是不可能的......」（太十九26）。對於那些死在罪中的人，接受耶穌基督白白提供的福音是不可能的。耶穌又接著說，「......在神凡事都能。」如此，我們就應該何等地感恩。

Man's sinful nature, and this alone, makes it impossible for him to do anything to bring about his own salvation. As Jesus once said, "With man this is impossible ..." (Matt. 19:26). It is impossible for those who are dead in sin to receive Jesus Christ as he is freely offered in the gospel. How thankful we ought to be, then, that Jesus went on to say, "... but with God all things are possible."

改革宗信仰教導，人陷入罪中的結果，是人的能力受到劇變。他原本既是自由的，又有能力遵行神的旨意。但是，「因墮落在罪中，要行與得救相關的屬靈的善事，人在意志上已經完全喪失了這樣的能力；因此，他既是屬乎血氣的人，心中完全與善為敵，死在罪中，所以，他無法靠他自己的力量歸正，也不能預備自己歸正。」（威斯敏斯德信仰告白，IV，3，王志勇譯）。

The Reformed faith teaches that man's ability has suffered drastic change as a result of his fall into sin. He was originally both free and able to do the will of God. But "by his fall into a state of sin," he has "wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto" (WCF, IX:3; italics added).

上帝沒有奪去人行善的自由。就上帝而言，人仍然可以自由去行善。但是他現在沒有能力行善；實際上，「這原初的敗壞使我們完全不傾向善，也完全不能行善，而是與善完全對立，一心傾向邪惡，由此就生出一切本罪。」（威斯敏斯德信仰告白，第六章第4條；王志勇譯）。這正是聖經的教導，當它說，「原來體貼肉體的，就是與神為仇；因為不服神的律法，也是不能服。」（羅八7）。換句話說，人是敗壞的，按天性來說是全然敗壞的。

God did not take away from man the liberty to do good. So far as God is concerned, man is still free to do good. But he is not able to do good; in fact, he is "utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil" (WCF, VI:4). This is what the Scripture teaches, when it says, "The sinful mind is hostile to God. It does not submit to God's law, nor can it do so" (Rom. 8:7). Man's depravity, in other words, is total by nature.

（2）無條件揀選---父上帝憑主權揀選那些得救的人。

(2) Unconditional Election—God the Father has sovereignly chosen those who will be saved.

所有的基督徒都會認信上帝的主權。除非我們真的認識到上帝主權在我們整個認信的重要性，否則我們說上帝至高無上是沒有意義的。聽著：「在永恆中，上帝就按其至聖至智的旨意，自由不變地預定了將來所要發生的一切；祂雖如此預定一切，並不因此就是罪惡的創始者，也不強迫受造者的意志，而且諸次因的自由運行或因果關係也並未廢去，反而得以確立。」（威斯敏斯德信仰告白，第三章第1條；王志勇譯）  再次：「上帝是萬物的偉大創造者，祂維繫、引導、管理、統治一切活物、運動和事物，從最大的到最小的。」（威斯敏斯德信仰告白，第五章第1條；王志勇譯）。在這個宇宙中，沒有「好運」或「機運」這樣的東西。這個教導說、並且肯定上帝真的是上帝。因為，就如經上所說，「世上所有的居民，都算為虛無。在天上的萬軍和世上的居民中，祂都憑自己的意旨行事。無人能攔住祂手，或問祂說：你作什麼呢？」（但四35）。上帝不僅能憑自己的意旨行事，祂也實際這樣做了，並且不受任何人或事的阻礙。

All Christians confess that God is sovereign. But it is of no value to say that God is supreme, unless we really mean it in the whole of our confession. But listen: "God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass" (WCF, III:1). And again: "God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least" (WCF, V:1). There is, in all this universe, no such thing as "fortune" or "chance." This is teaching which says and means that God really is God. For, as the Scripture says, "He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: 'What have you done?' " (Dan. 4:35). It is not merely that God can do his will, but that he actually does it—without any hindrance from anyone or anything.

即使就人類在亞當裡墮落，以及人和天使永恆的命運而言，改革宗信條也說，祂是萬有的主：「按照上帝的預旨，為了彰顯祂的榮耀，上帝預定有些人和天使得永生，而其餘的人或天使則受永死。那些如此被預定的天使和人，都有個別性的計劃，並且是不變的；數目確定，無可增減。」（威斯敏斯德信仰告白，第三章第3，4條；王志勇譯）。但是我們也應立即觀察到，這個信條斷然否認上帝是一切罪惡與暴力的創始者，或者上帝侵犯了受造物的意志（第三章第1條）。當然，這似乎是矛盾的。因為如果上帝掌管一切事物，而如果人被定罪，那一定是上帝的錯。但事實並非如此。聖經沒有解釋上帝如何決定人類的命運，然而罪的全部責任屬於我們。聖經只教導我們，這就是事實。改革宗信仰和其他立場不那麼前後一致的基督教宗派之間的差異是，改革宗去不爭論或反對上帝的至高無上，或反對聖經中清楚明確的陳述。

Even with respect to the fall of man in Adam, and the eternal destiny of men and angels, the Reformed confession says that he is Lord of all. "By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.... Their number [is] so certain and definite, that it cannot be either increased or diminished" (WCF, III:3-4). But also let it be immediately observed that this same confession emphatically denies that God is the author of sin or that violence is offered to the will of the creatures by God's control of them (III:1). This seems contradictory, of course, for it seems that if God controls all things, then it must be his fault if men are condemned. But this is not the case. Scripture does not explain how God determines human destiny while yet the entire responsibility for sin belongs to us. It only teaches us that this is so. The difference between the Reformed faith and less consistent types of Christianity is that the Reformed faith does not argue or reason against the supremacy of God, nor against what the Bible clearly states.

對上帝絕對主權的教義的反對，已經存在多時，而反對的理由是：它否定了人的自由。因此，上帝的主權是有條件的。反對者問到：如果上帝掌控一切，人怎麼會是自由的？許多人一看到這個問題，就立刻決定，上帝不可能有絕對的主權。但是，這種看法不僅僅誤解了上帝，也誤解了人，因為人的自由是非常有限的。有很多事情人不能做，是因為受到遺傳、環境、家庭養成和機會等條件的限制。這些限制條件，每一項都是上帝所加的。祂真的是萬有之主，並且「憑著自己旨意所計劃的而行萬事」（弗一11；新譯本）。而且，正如我們已經看到的，人也受到失落能力的限制。因此，不是上帝的主權使人不可能做什麼需要做的事情！不，這是人自身的反抗背叛所造成的結果。

It is an age-old objection to the doctrine of God's absolute sovereignty, that it cannot be held in an unqualified way without the denial of human liberty. For how, it is asked, can man be free if God controls everything? Many, when seeing this problem, immediately decide that God must not be absolutely sovereign after all. But this not only misrepresents God, but also misunderstands man. For man's freedom is very limited indeed. There are many things that he cannot do because of limitations of heredity, environment, family training, and opportunity. And every one of these limitations has been imposed by God. He is truly Lord of all, and "works out everything in conformity with the purpose of his will" (Eph. 1:11). And—as we have already seen—man is also limited by his lost ability. So, it is not God's sovereignty that makes it impossible for man to do what needs to be done! No, it is man's own rebelling which has done this.

回到在洪水到來之前的遠古世界，你看到了什麼？你看到的是人憑自己的自由意志選擇的真實畫面！你看到一個人和他的家人從崩壞的世界中被拯救出來。但是，為什麼他們獲得拯救呢？挪亞比其他人更好嗎？是他天生的能力和天性足夠的好，所以上帝揀選他嗎？如果是這樣，聖經不會說他「在上帝面前蒙恩」。聖經說，挪亞不是因為比別人更值得上帝的憐憫；而只是上帝揀選了他，這麼簡單。為什麼上??帝拯救亞伯蘭？他的同胞敬拜別的神明（書廿四2），但上帝仍然把他從迦勒底的吾珥呼召出來。上帝對他的後裔再作進一步的區分，他揀選了以撒，不揀選以實瑪利，作為應許的後裔。然後，為了使承諾變得更加確鑿，在雙胞胎兒子出生前，祂對以撒和利百加說：「將來大的要服事小的。雅各是我所愛的，以掃是我所惡的。」（羅九12-13）祂這樣做「只因要顯明神揀選人的旨意，不在乎人的行為，乃在乎召人的主。」（11節），這就更清楚「這不在乎那定意的，也不在乎那奔跑的，只在乎發憐憫的神。」（16節）。神如同窯匠，一個泥塊，祂「從一團泥裡拿一塊作成貴重的器皿，又拿一塊作成卑賤的器皿」（21節）。這是無條件的揀選。它只是意味著，上帝最終決定誰要得救，而祂並不是因為他們有什麼不同而選擇他們。

Go back to the ancient world before the Flood, and what do you see? You see the true picture of what man chooses by his own free will! But then you see one man and his family saved out of the ruin. But why was he saved? Was Noah better than other men? Was he good enough to choose God by his natural ability and inclination? If this had been the case, the Bible would not say that he "found grace" in God's eyes. It says that, because Noah did not deserve God's mercy any more than the others; God simply chose him. And why did God save Abram? His people worshiped "other gods" (Josh. 24:2), yet God called him out of Ur of the Chaldeans. God also made a further distinction between his descendants: he chose Isaac, not Ishmael, as heir of the promise. Then, to make it even more conclusive, he said to Isaac and Rebecca before their twin sons were born, " 'The older will serve the younger.'... 'Jacob I loved, but Esau I hated' " (Rom. 9:12-13). He did it "in order that God's purpose in election might stand" (vs. 11), to make it clear that it does not "depend on man's desire or effort, but on God's mercy" (vs. 16), and to show that "God has mercy on whom he wants to have mercy, and hardens whom he wants to harden" (vs. 18). God is like a potter; out of one lump of clay he makes "some pottery for noble purposes and some for common use" (vs. 21). This is unconditional election. It simply means that God ultimately decides who is going to be saved, and he does not choose them because of anything different in them.

對這個令人敬畏的教義，普遍的反應是什麼呢？是這樣的：「如果我被揀選，無論我做什麼，我得救。如果我不被揀選，不管我做什麼，不會有任何不同，因為反正上帝不會接受我。」人的本性總是想要扭轉形勢，好責怪上帝，而不是責怪他自己。但是上帝的道路而不是我們的道路。祂主權的揀選不會以任何方式來破壞我們的責任。

And what is the common reaction to this awesome doctrine? Well, it goes something like this: "If I'm elect, I'll be saved no matter what I do. And if I'm not elect, it won't make any difference what I do because God won't accept me anyway." The natural man always wants to turn the tables and blame God instead of himself. But God's ways are not our ways. His sovereign election does not in any way destroy our responsibility.

因此，福音是對失喪罪人和福音恩典的邀請。如果他們坐在原地，他們必死無疑；如果他們以悔改和信心尋求主，他們不可能比原有的樣子更糟糕。此外，耶穌說，到我這裡來的，我總不丟棄他（約六37）。事實是，人的本性討厭一件不可少的事： 在完全的絕望和無助之下受到驅使而下跪。然而，只有這樣才能得到真正的得救。

So it is with lost sinners and the gospel offer. If they sit where they are, they die; if they seek the Lord in repentance and faith, it cannot possibly make matters worse than they already are. Furthermore, Jesus said that no one who does this will ever be cast out (John 6:37). The truth is that the natural man hates the one thing that is needful: to be driven to his knees in utter self-despair and helplessness. Yet only such will ever be truly saved.

（3）有限的救贖--主耶穌為天父賜給祂的人而死了，也僅僅為他們而死。

(3) Limited Atonement—The Lord Jesus died for all whom the Father had given to him, and for them only.

我們得救，是因為父上帝揀選了我們。但我們得救不單單因為被揀選。不，我們得救是透過耶穌在十字架上的救贖。正如聖經所說，祂的名字稱為耶穌，「因祂要將自己的百姓從罪惡裡救出來。」（太一21）換句話說，如果父上帝揀選出一些人得永恆的生命，由此推論，基督必定只為這些被父神揀選的人而死，而不是不佳分別地為所有的人而死。這也同樣是改革宗信仰的教導。救贖是有限的——不在於它的價值，而只在於它所適用的那些人。耶穌的血是寶貴的，它有無限的價值。如果現實中所有的人都靠它得救，寶血的價值也不會被耗盡。然而，父的設計為耶穌的贖罪加上了一個限制：那些實際上被耶穌寶血所救的人，正是父上帝計劃要救的那些人，也唯有那些人。

We are saved because God the Father has chosen us to be saved. But we are not saved by election alone. No, we are also saved through the atonement made by Jesus on the cross. For, as the Bible says, his name was called Jesus because he would "save his people from their sins" (Matt. 1:21). If God the Father elected some to everlasting life, in other words, then it must follow that Christ died for them only and not for all men without distinction. This, too, is the teaching of the Reformed faith. The atonement is limited—not in its value, but only in those to whom it applies. The blood of Jesus is precious; it is of unlimited value. Nor would its value be exhausted if all men were in actuality saved by it. Yet there is a limitation placed upon the atonement of Jesus by the design of the Father: those who are actually saved by the blood of Jesus Christ are those alone whom it was the Father's intention to save thereby.

聖經雖然清楚地說，不是每個人都獲得拯救，有些人卻教導說，上帝的旨意是要拯救所有的人，無一例外。我們應當拒絕這種教導，因為它表明，上帝沒有能力做祂想要做的事。也有人說，上帝的旨意不是要完全拯救任何一個人。他們說，上帝只打算部分地拯救所有的人，剩下的部分要由他們自己來完成。我們同樣要拒絕這樣的教導，因為它表明，基督不是唯一的救主，祂必須與罪人共享這個榮耀！

Although the Bible clearly says that not everyone will be saved, some teach that it was God's will to save all men without exception. This teaching is to be rejected because it suggests that God is not able to do what he intends to do. Others say that it was not God's will fully to save anyone. They say that he intended only to save all men in part, leaving the other part to be performed by them. This teaching, likewise, is to be rejected because in it Christ is not the sole savior—he must share that glory with the sinner himself!

改革宗信仰呼應聖經的教導說，實際上只有一些人獲得拯救。它也教導，拯救罪人的唯有上帝，因此它教導我們，那些得救的人正是上帝定意要拯救的人。正如耶穌向父親禱告說: 「正如你曾賜給祂權柄，管理凡有血氣的，叫祂將永生賜給你所賜給祂的人。」（約十七2）以及，「正如父認識我，我也認識父一樣；並且我為羊捨命。」（約十15）

The Reformed faith, echoing Scripture, teaches that only some people will actually be saved. It also teaches that God alone saves sinners, and so it teaches that those who are saved are those whom God intended to save. As Jesus said to the Father, speaking of himself: "For you granted him authority over all people that he might give eternal life to all those you have given him" (John 17:2). And, "I lay down my life for the sheep" (John 10:15).

我們都清楚地知道，這個教義會冒犯人天然的理性。長期以來反對這項教義的人一直在說，這項教義限制了永生的盼望，只把這個盼望給少數幾個人。有些人甚至說，如果這項教義是真的，那麼傳福音就沒有什麼意義了，因為基督死的目的並不是為了拯救許多聽到福音的人。因此，按照他們的理解，他們相當願意為了增加人的「機會」，而降低上帝的榮耀。他們寧願說，上帝的心意是基督為所有人而死，以便給每個人一個機會，讓他自己作出最後的決定！

We are well aware that this doctrine offends man's natural reason. It has long been said, against this doctrine, that it restricts the hope of eternal life to only a few. Some even say that if this doctrine were true, there would be no point to preaching the gospel, since Christ's death was not intended to save many who hear it. Thus, they are quite willing to reduce God's glory in order to increase man's "chances," as they see it. They prefer to say that God intended the death of Christ for all, in order to give every man a chance by leaving the final decision with him!

這是多麼愚蠢啊！它犧牲很多，卻一無所獲。說是上帝只是希望所有的人都得救，但是實際上有多少人得救呢？答案是：沒有！即使是那些構思這一理論的人也承認，正如聖經的教導，很多人將會失喪。這種妥協似乎只是給人一個更好的「機會」，但它實際上並沒有做到這點。

How foolish this is; it sacrifices much and gains nothing. By saying that God merely wants all men to be saved, how many more are actually saved? The answer is: none! For even those who work on such a theory admit that many will be lost, as the Bible teaches. This compromise only seems to give men a better "chance," but it does not really do so.

按照改革宗的看法，得救的人變少了嗎？答案是：沒有。因為聖經親自告訴我們，上帝會拯救「許多的人，沒有人能數得過來。」（啟七9）那麼，基於這個事實，我們給人得救的機會比較少嗎？答案仍舊是：沒有。因為除非他在不信中死去，沒有人能知道，他沒有被揀選，原因很簡單，上帝沒有透露這樣的信息給任何不信的人。然而，那些透過耶穌來到上帝面前的人會發現，耶穌乃是特別為他們而死的。然後，他們可以與保羅一齊說，神的兒子，「祂是愛我，為我捨己。」（加二20）On the Reformed view, how many less are saved? The answer is: none. For the Bible itself teaches us that God will save "a great multitude that no one could count" (Rev. 7:9). And who, by this fact, is given any less opportunity to be saved? The answer again is: none. For no man can know—until he dies in unbelief—that he is not elect, for the simple reason that God has not revealed such information to any unbeliever. Yet those who do come to God through Jesus discover that he did die for them in particular. They can then say with Paul that the Son of God "loved me and gave himself for me" (Gal. 2:20).

（4）不可抗拒的恩典---聖靈主權地、且有效地將救恩施行於蒙揀選的人身上。

(4) Irresistible Grace—The Holy Spirit sovereignly and effectually applies salvation to the elect.

在拯救過程中的任何時候，如果人能憑自己的實力和能力得救,  那麼沒有人可以得救。但是，這種情況並非如此。改革宗信仰教導就是耶穌的禱告：「凡父所賜給我的人，必到我這裡來；到我這裡來的，我總不丟棄他。」（約六37）,  耶穌肯定地說：「若不是差我來的父吸引人，就沒有能到我這裡來的；到我這裡來的，在末日我要叫他復活。（44節）  而正是在這裡，我們看到了聖靈拯救人的工作。

If men were left to depend upon their own strength and ability at any point in the process of salvation, none could be saved. But such is not the case. The Reformed faith teaches that which Jesus prayed: "All that the Father gives me will come to me, and whoever comes to me I will never drive away" (John 6:37), and that which Jesus affirmed: "No one can come to me unless the Father who sent me draws him" (vs. 44). And it is here that we see the saving work of the Holy Spirit.

三位一体的上帝真的拯救祂拣选的人 ，是藉著 「上帝光照他们的心思意念，使他们得以明白关乎上帝的事；除掉他们的石心，赐给他们一颗肉心；使他们的意志更新而变化，用祂的大能使他们定意向善，并有效地吸引他们归向耶穌基督。因著祂的恩典，他们的归向是甘心乐意的，因此，他们来到基督那裡，是完全自愿的。」（威斯敏斯德信仰告白第十章第1条 ） 。让我们仔细注意到 ， 「这种有效的恩召惟独出於上帝白白和特别的恩典，而绝非由於祂在人裡面预见到什麼；在这一过程中，人是完全被动的，直到圣灵使他活过来，并更新他，他才有能力回应这一呼召，领受其中所显明的恩典。」（威斯敏斯德信仰告白第十章第2条） 。

The triune God actually saves his elect people by "enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace" (WCF, X:1). And let it be carefully noted that "this effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it" (sec. 2). 

 上帝吩咐所有聽到福音的罪人要悔改並相信。但是，憑著他們自己不能悔改並相信，因為他們都死在罪惡過犯之中。上帝通過聖靈的工作，使祂揀選的人有能力順服祂的吩咐。像拉撒路的例子, 死了的拉撒路聽到耶穌的聲音，是不可能從墳墓中出來的。但拉撒路能聽見並且走出來, 是因為叫他出來的主也給了他聽和服從的能力，我們的歸信也是如此。難怪保羅問：「使你與人不同的是誰呢？你有什麼不是領受的呢？若是領受的，為何自誇，彷彿不是領受的呢？」（林前四7）

The triune God actually saves his elect people by "enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace" (WCF, X:1). And let it be carefully noted that "this effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it" (sec. 2).

聖靈神聖主權的重生工作，有效地實施在人悔改和信心的行為之前。這種明確的教導堅持上帝的榮耀和人的責任是不可分割的。有些人想像，如果重生只可能是聖靈主權單方面的工作，那麼可能有人會真誠渴望得到拯救，但卻有沒有得救的「機會」。但事實是，沒有這種事先重生的恩典工作，沒有人會渴望按上帝的方式得到拯救：「我們愛，因為神先愛我們。」（約壹四19）

All sinners who hear the gospel are commanded to repent and believe. But this they cannot do, because they are dead in trespasses and sins. Then God, through the operation of the Holy Spirit, creates within his elect the power to do what he commands. Just as it was impossible that dead Lazarus should hear the voice of Jesus and come forth from the grave, and yet did hear and come forth because the one who called him forth also gave him power to hear and obey, so it is with our conversion. No wonder the apostle Paul asked, "For who makes you different from anyone else? What do you have that you did not receive?" (1 Cor. 4:7).

也有人認為，如果上帝使罪人歸信，那麼罪人沒有必要服從福音的命令，悔改相信福音。但再一次強調，事實是相反的。唯一讓我們知道上帝的恩典已經賜給我們的渠道，就是願意聽從上帝的命令。「我們若遵守祂的誡命，就曉得是認識祂。」（約壹二3）每個從心裡回應上帝恩典的呼召的人，他們的行為恰恰證明了，恩典已經賜予給他們。如彼得所說：「神的神能已將一切關乎生命和虔敬的事賜給我們」（彼後一3）。所有拒絕服從福音的人只能怪自己；而那些來到基督面前的人，只需要讚美上帝。

Others have thought that if God converts the sinner, there is no need for the sinner to obey the commands of the gospel by repenting and believing in Christ. But again, the truth is otherwise. For the only way that we can know that God's grace has been given to us, is by being willing to heed the Lord's commands. "We know that we have come to know him if we obey his commands" (1 John 2:3). Everyone who answers the call of God's grace from the heart has, in that very act, the only evidence there is of the grace that has been given. As Peter said: "His divine power has given us everything we need for life and godliness" (2 Pet. 1:3). All who refuse to obey the gospel have only themselves to blame; all who come to Christ have only God to praise.

（5）聖徒永蒙保守---那些真正得救的人，永遠不會失喪。

(5) Perseverance of the Saints—Those who are truly saved will never be lost.

如同我們已經看到的，改革宗信仰比起一般人所認為的，對上帝有一個更崇高的看法，而對人則有比較低下的看法。毫無疑問，這就是為什麼天然的（譯按：等同於屬血氣的）人不能接受改革宗信仰，卻往往能同意那些更容易、更「可接受的」 基督教教導的形式的原因。無怪乎這也是為什麼當彼得第一次接受這樣的教導時，耶穌對彼得說：「西門巴約拿，你是有福的！因為這不是屬血肉的指示你的，乃是我在天上的父指示的。」（太十六17）。唯有上帝的大能和主權的恩典臨到人，人才可能接受它。

As we have now seen, the Reformed faith has a much more exalted view of God and a much lower view of man than is commonly held by men. No doubt this is why the natural man cannot receive the Reformed faith, while he can often agree with easier, more "acceptable" forms of Christian teaching. No doubt this is also why Jesus said to Peter, when he first accepted such teaching, "This was not revealed to you by man, but by my Father in heaven" (Matt. 16:17). Nothing but the mighty and sovereign grace of God can bring man to accept it.

但是，我們不必想像改革宗信徒就因此是比較可憐的，因為他們所得到的恩惠遠遠大於所付出的代價。如果罪人的代價是承認自己的無能，那麼這代價使他擁有一個無與倫比的祝福：「凡蒙上帝在祂愛子裡接納並由祂的靈有效呼召並成聖的人，既不能完全，也不能最終從恩典的地位墮落；反而會在這恩典的地位中堅忍到底，永遠得救。」（威斯敏斯德信仰告白，第十七章第1條）。改革宗信徒不會從恩典中墮落，因為上帝把完美的救恩工作施行在他身上。盡管有表面（實際上不是）得救的假信徒，也有仍然有犯罪傾向的真信徒，但那些真正得救的人，永遠得救是千真萬確的。

But we must not imagine that the Reformed believer is the poorer for this fact, because the benefit is far greater than the cost. For if it costs sinful man the admission that he is helpless, that puts him in possession of an incomparable blessing: "They, whom God hath accepted in his Beloved ... can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved" (WCF, XVII:1). They cannot fall from grace because God brings the work of salvation to perfection in them that are his. And this is true in spite of the mere appearance (but not the reality) of grace in hypocrites and the remaining tendencies to sin in genuine believers.

現在，如大家都知道的，有些人似乎會從恩典中墮落。他們似乎對基督有信心，但隨後失去了所有對祂的興趣。那麼，我們可以這樣問：我們可以確信所有那些被基督揀選的人將會持守信仰嗎？答案在聖經中可以找到: 「他們從我們中間出去，」約翰說，「卻不是屬我們的；若是屬我們的，就必仍舊與我們同在；他們出去，顯明都不是屬我們的。」（約壹二19）Now, as everyone knows, there are those who appear to fall away from grace. They seem to have faith in Christ, but then lose all interest in him. How then, it may be asked, can we be sure that all those who are chosen by Christ will persevere in faith? The answer is found in the Bible: "They went out from us," says John, "but they did not really belong to us. For if they had belonged to us, they would have remained with us" (1 John 2:19).

如果人被上帝拯救，結果卻因為他們自己的原因而失喪，那麼，上帝就是失敗的！這種情況看似的確會發生，但實際上不會真的發生，因為「那在你們心裡動了善工的，必成全這工，直到耶穌基督的日子。」（腓一6）  所有這些人真正屬於祂、「因信蒙上帝能力保守的人，必能得著所預備、到末世要顯現的救恩。」（彼前一5）.  這全是由於上帝的大能，沒有任何力量來自信徒自己；即使是真正的信徒也不能憑自己做什麼。

If men could be saved by God, only to be lost again because of themselves, then God would be a failure! It even seems that this does happen. But it does not really happen at all, because "he who began a good work in you will carry it on to completion" (Phil. 1:6). All those who really belong to him "through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time" (1 Pet. 1:5). This is wholly due to God's power, and not to any strength coming from the believer himself; even true believers can do nothing by themselves.

還有就是，靠著上帝創造和托住信徒的恩典，一個不可消滅的信心與渴望，上帝住在每一個真正信徒的心裡，信徒被激勵有能力為信心打美好的仗，甚至會忍耐到底。如果祂沒有成全在我們身上所開始的工作，上帝還會是上帝嗎？

There is, by the creating and sustaining grace of God, an unquenchable faith in, and desire for, God in the heart of every true believer, who is encouraged and enabled to fight the good fight of the faith, enduring even to the end. How could God be God if he did not perfect that good work which he himself has begun in us?

三、按照聖約的秩序3. Covenantally Ordered

a.諸約。我們明白，盟約「是上帝自願俯就」（威斯敏斯德信仰告白第七章第1條；王志勇譯），藉著它，祂（造物主）使人（祂的被造物）服從、榮耀、享受祂。威斯敏斯德信仰告白確認兩個聖約：

a. The Covenants. By covenant we understand that "voluntary condescension on God's part" (WCF, VII:1) by which he (the Creator) enables man (his creature) to obey, glorify, and enjoy him. The Westminster Confession of Faith identifies two covenants:

1.  行為之約---- 「上帝與人所設立的第一個聖約是行為之約，以完全和個人的順服為條件，將生命應許給亞當，以及在他裡面的後裔。」（威斯敏斯德信仰告白七章2條，王志勇譯）。亞當是上帝所設立的、整個人類的盟約的頭, 他破壞了聖約。他和所有人類違犯上帝的命令，犯罪墮落。那按常例而生、由他傳下的全人類，變得不可能享受永恆的生命。直到最後每一個人，除非上帝干預，全都死在罪惡之中，受審判,  注定受永遠的懲罰。

1. The covenant of works—"The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience" (VII:2). Adam, constituted by God the federal head of the entire human race, broke that covenant. He and all mankind sinned and fell by transgressing God's command. It became impossible that any descendant of Adam by ordinary generation after that could enjoy eternal life. Every last person, unless God should intervene, was dead in sin, condemned, and destined for everlasting punishment.

2. 恩典之約---上帝干預！「上帝既然完全因著祂自己的美意，從永恆揀選了一些人得永生，便與他們立恩典之約，藉一位救贖主把他們從罪惡和愁苦中救出來，使他們進入得救的狀況。」（威斯敏斯德小要理問答20問；王志勇譯）

2. The covenant of grace—God did intervene! "God, having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer" (WSC, Q. 20).

改革宗信仰堅持有一條，也唯有一條救贖之路---藉著救贖主，耶穌基督。所有被帶進救恩的產業之中，從亞當到最後一個出生到世上的人，都必須透過恩典之約進入這個產業。在聖經中最基本的劃分不是舊約和新約（如同時代論所肯定的）之分，而是創世記一章1節到3章6節，和其餘聖經部分之分。在行為之約被破壞的範圍之內，上帝和舊約和新約的聖徒一起立了恩典之約。

The Reformed faith insists that there is one, and only one, way of salvation—through that Redeemer, Jesus Christ. All who are brought into that estate of salvation, from Adam to the last person born upon this earth, enter it through that covenant of grace. The most basic division in the Bible is not between the Old and New Testaments (as dispensationalists affirm), but between Genesis 1:1-3:6 and the rest of the Bible. Upon the field of that broken covenant of works, God enters with a gracious covenant of salvation for Old and New Testament saints together.

古往今來只有一個教會。這個教會存在於應許（舊約）的時期，也存在於應驗（新約）的時期。「所以，並不是有兩個實質不同的恩典之約，而是同一個恩典之約，只是在不同時代，施行的方式不同。」（威斯敏斯德信仰告白，第七章第6條；王志勇譯）。這個教會只有一位中保，主耶穌基督。作為上帝的道成了肉身來到世上，祂是教會的先知。作為罪的承擔者，上帝旨意完美的遵行者，祂是教會的祭司。作為上帝的教會的統治者和護衛者，祂是教會的君王。

There is one church of the ages. True, that one church has existed both in the age of promise (the Old Testament) and in the age of fulfillment (the New Testament). "There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations" (WCF, VII:6). That one church has one mediator, the Lord Jesus Christ. As the Word of God come in the flesh, he is its prophet. As the bearer of sin and the perfect obeyer of God, he is its priest. As the ruler and defender of God's church, he is its king.

b. 聖約和教會。正統長老會是使徒性的教會。我們不是在繼續使徒的職分，我們只是盡力以各種方式持守新約時期教會使徒的教義，並實踐使徒的教訓（徒二42）。我們相信，靠著上帝的恩典，我們被算在這樣的一群人當中，就是上帝透過祂兒子耶穌基督與他們立恩典之約的人，所有舊約的預示和應許都要在他們身上得著應驗（威斯敏斯德信仰告白第七章第5條；林後1:20）。

b. Covenant and the Church. The Orthodox Presbyterian Church is apostolic. No, we do not continue the office of the apostles, but we do endeavor in every way to continue in the apostolic doctrine and practice of the New Testament churches (Acts 2:42). We believe that by God's grace we are included in the number of those with whom God has entered into a covenant of grace through his son Jesus Christ, in whom all the foreshadowings and promises of the Old Testament are fulfilled (WCF, VII:5; 2 Cor. 1:20).

 因此，我們很自然地將自己和受洗的兒童看為與歷世歷代的上帝子民是合一的群體，是上帝與亞伯拉罕很久以前所立的特殊關係（加三15-27；創十七7；徒二37 -39）的後嗣，上帝是所有真正信徒的父親。同時，連同歷代中被揀選的聖約團體，我們改革宗信仰非常重視教會的會員資格，以及參與在上帝兒女的生活當中。（威斯敏斯德信仰告白，十五章第2條）

Therefore, we quite naturally view ourselves and our baptized children as one with the people of God in all ages, heirs of the special relationship that God established long ago with Abraham (Gal. 3:15-27; Gen. 17:7; Acts 2:37-39), who is the father of all true believers. And, with the chosen covenant community of all ages, our Reformed faith places strong emphasis on church membership and attendance in the life of the children of God (WCF, XXX:2).

 我們不是因為相信自己是美國唯一的一群基督徒，而称正统長老教會是基督的真教會。相反，我們稱正统長老教會為基督的真教會，是因為我們讚美上帝的恩典，建立我們成為一個宗派（無論它有多麼不完美），在這個宗派中，所有的事情都是根據基督純正的話語來處理，基督是教會唯一的頭和君王。耶穌告訴我們，祂的羊聽祂的聲音，並且跟隨祂，他們根本不會聽陌生人的聲音。因此，讚美上帝，我們歡喜快樂，靠著上帝的憐憫（是我們不配得的），我們也成為聽見好牧人聲音的羊群成員。

We do not call the Orthodox Presbyterian Church a true church of Christ because we believe ourselves to be the only Christians in the United States. Rather, we do so because we magnify the grace of God, which has constituted us a denomination where (however imperfectly) all things are managed according to the pure word of Christ, who is alone the Head and King of the church. Jesus tells us that his flock hears his voice and follows him, and that they will simply not listen to the voice of a stranger. With praise to God, therefore, we rejoice that by the unmerited mercy of God we also are members of this flock that hears the voice of the Good Shepherd.

 c. 嬰兒洗禮。「洗禮是聖禮。我們在其中奉聖父、聖子、聖靈的名受水洗，代表並印證我們與基督聯合，承受恩典之約的恩惠，並且歸屬主。」（威斯敏斯德小要理問答94問；王志勇譯）洗禮是恩典之約在新約時代的記號，割禮是恩典之約在舊約時代的記號（參西二11-12）

c. Infant Baptism. "Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our engrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's" (WSC, Q. 94). Baptism is the sign of the covenant of grace during the New Testament age, as circumcision was during the Old (cf. Col. 2:11-12).

 改革宗信徒明白必需施行洗禮，因此，所有那些與上帝立了恩典之約的信徒與他們的孩子們都應接受洗禮。重點強調的是，沒有哪一節聖經經文命令嬰兒要接受洗禮。如果有的話，相信聖經的教會定會付諸實踐。然而, 上帝的旨意不只「已明確記載於聖經之中, 」而且也「可用合理的推論，由聖經引申出必然的結論」（威斯敏斯德信仰告白第一章第6條，王志勇譯）。

Reformed Christians understand that baptism is to be applied, therefore, to all those with whom God has established the covenant of grace, namely, to believers in Christ together with their children. It is important to stress that there is not one Bible text explicitly commanding infant baptism. If there were, all Bible-believing churches would practice it. However, God's will not only is "expressly set down in Scripture," but also "by good and necessary consequence may be deduced from Scripture" (WCF, I:6).

嬰兒洗禮的爭議可以用一個三段論的形式表示：

1. 大前提----所有恩典之約的參與者應該接受恩典之約的記號。

2. 小前提----信徒的嬰幼兒是恩典之約的參與者。

3. 結論----信徒的嬰幼兒應該接受恩典之約的記號。

The argument for infant baptism may be expressed in the form of a syllogism:

1. Major premise—all participants in the covenant of grace ought to receive the sign of the covenant of grace.

2. Minor premise—the infant children of believers are participants in the covenant of grace.

3. Conclusion—the infant children of believers ought to receive the sign of the covenant of grace.

 如果這兩個前提是真實的，結論就不可避免了。這就是信仰告白所說「引申出必然的結論」的意思。避免給信徒未成年子女施洗的唯一理由，至少要否認一個大前提。

If both premises are true, the conclusion is inescapable. That is what the Confession means by "good and necessary consequence." The only way to avoid baptizing the infant children of believers is to deny at least one premise.

 很少有人會否認大前提，但是時代論明確地否認小前提。他們聲稱信徒的嬰幼兒從未參與恩典之約。在舊約時代，他們一旦加入以色列國，就接受參與的記號----割禮。但是，他們說孩子們不是恩典之約的參與者，因為恩典之約只存在於新約時代。由於新約聖經沒有直接的經文命令孩子接受洗禮，所以他們不給孩子洗行洗禮。

Few would deny the major premise, but dispensationalists clearly deny the minor premise. They affirm that the infant children of believers have never been participants in the covenant of grace. Once, during the Old Testament age, they participated in the nation of Israel and received the sign of that participation—circumcision. But, they say, children are not participants in the covenant of grace, for that exists only in the New Testament age. Since there is no New Testament text commanding the baptism of children, they don't do it.

然而，恩典之約早已存在於兩個時代中，而在舊約時代，信徒的未成年子女是明顯的參與者。這是上帝的要求（見創十七10）。現在，既然上帝未曾改變祂的約（參詩八九34），所以新約聖經沒有經文表明，信徒的嬰幼兒曾經是參與者，現在不再是了，對此我們並不會感到驚訝。相反，在歌羅西書二章11-12節特別指出洗禮與割禮有關；那些受過割禮的人現在受洗禮了。在使徒行傳八章12節指出約的新記號適用於婦女與男人。

However, the covenant of grace has existed in both ages, and the infant children of believers were clearly participants in it during the Old Testament age. God required it (see Gen. 17:10). Now, since God does not alter his covenant (cf. Ps. 89:34), we are not surprised that there is no New Testament text indicating that whereas infant children of believers once were participants, they now no longer are. On the contrary, Colossians 2:11-12 specifically relates baptism to circumcision; those who were circumcised are now to be baptized. And Acts 8:12 shows that the new sign of the covenant was applied to women as well as to men.

從我們的角度來看,  洗禮是一個完全被動的聖禮。這並不意味著在施行恩典之約所應許的救贖的整個過程中, 受洗的個人.完全是被動的。他或她個人在歸信和成聖過程中扮演的角色是相當活躍的。相反，它的意思是：一個人是被動地接受洗禮——人不是給自己施洗。給自己的孩子施洗的不是家長。嚴格地說，在使洗禮發生功效的意義上，甚至不是牧者（或教會，就這個問題來說）在給他們施洗。在洗禮中我們沒有做任何事情，而是上帝在作工。祂通過教會來履行祂的命令，確認這些兒童，無論是年幼的和年長的，都屬於祂的聖約家庭，為恩典之約和極大祝福的對象。Baptism is an entirely passive sacrament, from our perspective. This does not mean that at all points in the application of the salvation promised in the covenant of grace the individual baptized is entirely passive. He or she is quite active in conversion and in sanctification. Rather, it means that an individual is baptized—one does not baptize oneself. Parents don't baptize their children. Strictly speaking, not even the minister (or the church, for that matter) baptizes them, in the sense of effecting something. We do not do anything in baptism; rather, God does something. He, through the church's fulfillment of his command, identifies the children, young and old, of his covenant family, the objects of his covenant of grace and of all its stupendous blessings.

d. 生活的整體得救贖。改革宗信徒積極參與服事的地方並不單單局限在教會內。這是因為改革宗信仰教導我們，耶穌基督是整個世界和生活各個領域的王（威斯敏斯德信仰告白十九章第5款；廿三章第1-4款）。因此，改革宗信徒積極地使整個創造秩序服從基督的主權。

d. All of Life Redeemed. The places of service in which Reformed people are actively involved are not limited to the church alone. This is because our Reformed faith teaches us that Jesus Christ is king of the whole world and over every area of life (WCF, XIX:5; XXIII:1-4). Reformed believers therefore actively subject the entire created order to the lordship of Christ.

在我們的日常生活中，世俗人文主義已經成為教會一個主要的敵人。這個敵人奪取我們國家權力和影響的通道，而基督教曾經對它們產生過積極的影響。為了對抗美國的世俗化，改革宗信徒活躍在政治、教育、經濟，法律、科技、勞務等領域---無論在生活哪方面的領域,  準備好為基督的事業而奮鬥。

Secular humanism has become a major enemy of the church in our day. This enemy has captured the corridors of power and influence in our country, in which there once was a benign Christian influence. To combat the secularization of America, Reformed believers are active in the fields of politics, education, economics, law, science, labor, etc.—ready to take up the cause of Christ, whatever the sphere of life might be.

從寫信給國會議員到反對墮胎,  從幫助窮人的急難救助,  到破碎家庭和虐待兒童的危機輔導，改革宗信徒相信他們的信仰和生活整體的改造有關，使生活整體能符合上帝的公平和道德標準。是的，所有的人都應該享受到自由和公平----由上帝所定義的、而不是由人來定義的自由和公平！

From writing members of Congress to opposing abortion, from diaconal disaster relief for the poor to crisis counseling of broken families and abused children, Reformed people believe their faith is relevant to the transformation of all of life into blessed conformity to the standards of God's justice and morality. Yes, there should be liberty and justice for all—as defined by God, not by man!

第二部分：改革宗的實踐    Part II: Reformed Practice

1. 上 帝的律法。根據「時代雜誌」報導，在美國某個學區的教師被禁止告訴學生，偷竊是道德上的錯誤。教師可以告訴學生，將要承受偷竊的後果，因為我們的社會已經 這樣決定了。教師不能把道德判斷強加給學生，說這類的行為是邪惡的。這是多麼靠不住、號稱中立的教導啊！事實上，不管是否有一位造物主上帝對被造物人宣告 了祂的旨意，每個人都根據某種基礎而行動。以上提到的學區，他們的觀點是相當前後一致的，不是因為他們的立場是中立的，而是認為人是獨立自主的。一旦你將 上帝排除在外，把人的觀點作為至高無上的權威，那麼當一個人把他或她個人關於什麼是對、什麼是錯的意見，強加在其他人身上時，看起來當然會很不和善。

1. The Law of God. According to Time magazine, there is a school district in the United States where teachers are forbidden to tell their students that it is morally wrong to steal. Yes, they may tell them that they will have to suffer consequences if they steal, because our society has so decided. But they may not press the ethical judgment that such behavior is evil. So much for alleged neutrality! The fact is, however, that everybody acts upon one basis or another. Either there is a Creator God who has declared his will for his creature, man, or there is not. Actually, the above-mentioned school district is quite consistent, not with neutrality, but with the view that man is autonomous. Once you rule out God and rule in man as the supreme authority over behavior, then of course you will look very unkindly upon one person pressing his or her individual opinions about what is right and wrong upon others.

改革宗信仰堅持上帝至高無上的權威。「上帝要人所盡的本分乃是順服祂顯明的旨意」（威斯敏斯德小要理問答39問；王志勇譯）。這啟示的旨意（道德律）「集中體現在十誡裡面」（威斯敏斯德小要理問答41問；王志勇譯）；十誡乃是記載於在出埃及記第二十章和申命記第五章。將聖經中所有的命令和十誡中的一誡或多誡聯結起來並不困難的（參太五17-48）。所有的人這些任何時侯都要受道德律的約束。在我們歸正之前，道德律「是我們訓蒙的師傅，引我們到基督那裡，使我們因信稱義。」（加三24）也就是說，它指出我們的罪，使我們確知需要被救主從罪中拯救出來。在我們歸正之後，道德律是上帝聖約子民的準則，使人知道如何以感恩之心事奉他們的救贖主。

The Reformed faith insists upon God's supreme authority. "The duty which God requireth of man, is obedience to his revealed will" (WSC, Q. 39). That revealed will (the moral law) is "summarily comprehended in the Ten Commandments" (WSC, Q. 41), which are found in Exodus 20 and Deuteronomy 5. It is not difficult to relate all of the commands in the Bible to one or more of the Ten Commandments (cf. Matt. 5:17-48). That moral law is binding upon all men for all time. Prior to our conversion, it "was put in charge to lead us to Christ that we might be justified by faith" (Gal. 3:24). That is, it revealed our sin and need of a Savior. After conversion, it is a rule of gratitude for the covenant people of God in their thankful service to their Deliverer.

除了有永遠約束效力的道德律之外，上帝曾暫時給祂的教會其他律法。舊約的禮儀法律，預示著基督，「在新約時代都被廢止了」（威斯敏斯德信仰告白第十九章第3條）。指導以色列國的司法性律例，「與那百姓的國家一同期滿終止了，除了為著一般衡平法所要求的以外，現在不再有任何的約束力」（第十九章第4條）。Besides this perpetually binding moral law, God gave his church other laws, for a time. The Old Testament ceremonial laws, prefiguring Christ, "are now abrogated, under the new testament" (WCF, XIX:3). Judicial laws, directing national Israel, "expired together with the state of that people; not obliging any other now, further than the general equity thereof may require" (sec. 4).

2. 行為原則。改革宗信仰堅持道德律整體的權威具有約束力：

2. Principles of Conduct. The Reformed faith insists upon the binding authority of the entirety of the moral law:

第一誡——敬拜誰。這誡命教導我們，只有一個又真又活的神，聖經中三位一體的神。禁止敬拜除上帝以外的任何偶像。

第二誡——如何敬拜。我們只使用那些在祂的話語中所吩咐的方法敬拜上帝。我們不敬拜用人手所做的東西, 包括圖像，十字架，祭壇等，或其他在聖經中沒有規定的方式。

第三誡——尊敬上帝的聖名。上帝通過啟示自己的名字啟示自己。上帝的名字描述了祂的性格。當我們將上帝的名字用於褻瀆、咒詛、咒罵時，我們就曲解了上帝啟示自己名字的心意。上帝禁止我們妄稱祂的名字。

第四誡——守安息日[見下文]。

第五誡——家。這誡命交託權力和責任給基督??徒父母去監管他們的兒女。

第六誡——生活[見下文]。

第七誡——純潔[見下文]。

第八誡——產業。作為萬物的最終擁有者，??上帝賦予我們管家的職責，管理祂所創造的資源。因此，我們必須根據祂的準則獲取和使用物質的財富。

第九誡——舌頭。上帝是真理的上帝。祂要求祂的孩子們總是講真話。因此，基督徒必須恨所有以任何形式出現的謊言。

第十誡——心。我們要知足，不羨慕，不嫉妒我們鄰居的名譽或財產。最重要的是要渴慕上帝恩典的豐富。

（此概要摘自CK Cummings著，《認信基督》，第46-53頁。）

Commandment 1—Whom to Worship. This commandment teaches that there is only one living and true God, the triune God of the Bible. We are forbidden to worship any god but him.

Commandment 2—How to Worship. We are to worship God using only those specific aspects of worship commanded in his Word. We are not to worship God through things made by men's hands, including images, crucifixes, altars, or any other ways not prescribed in Scripture.

Commandment 3—Reverence. God reveals himself through his name. God's names describe his character. We pervert God's intention for his name when we use it in blasphemy, cursing, and swearing. God forbids using his name lightly.

Commandment 4—Rest [see below].

Commandment 5—The Home. This commandment delegates to Christian parents the authority and the duty to govern their children.

Commandment 6—Life [see below].

Commandment 7—Purity [see below].

Commandment 8—Property. As the ultimate owner of all, God has entrusted us as stewards with his created resources. Therefore, we must gain and use material possessions according to his rules.

Commandment 9—The Tongue. God is a God of truth. He requires his children always to speak the truth. Christians must therefore hate all lies, in whatever form they appear.

Commandment 10—The Heart. We are not to be discontent, envious, or jealous of the reputation or possessions of our neighbor. Covet most of all the riches of God's grace.

(This summary is taken from Confessing Christ, by C. K. Cummings, pp. 46-53.)

雖然每一誡命都值得更全面的論述，但我們只選擇三條誡命作詳細論述：Although each commandment merits a fuller treatment, we have elected to treat three more fully:

a. 第四誡——勞動和安息日條例。長老會是個有認信信條的教會，教導有些人會稱為「清教徒」（甚至有些人會稱為是「法利賽人式」）對安息日的觀念（見出廿8-11）。  在以色列甚至禁止在安息日生火（出三十五3）。在安息日工作要被處以死刑（出三十五2）。咒罵父母親（出廿一17；利廿9），犯奸淫等，會受同樣的刑罰。今天的民政當局並沒有施行這樣的懲罰。這會如何降低上帝所要求的，對祂的律法的順服呢？基督來不是為了降低上帝的標準（太5）, 而是成全它。我們不能因為人嚴格遵守安息日條例就稱人為「法利賽人」，就像我們不能稱那些嚴格遵守上帝任何其他的律法的人為「法利賽人」一樣。

a. Labor and the Sabbath Ordinance—the Fourth Commandment. The OPC is a confessional church, teaching what some have called a "Puritan" (or even "pharisaical") view of the Sabbath (see Ex. 20:8-11). In Israel it was forbidden even to kindle a fire on the Sabbath (Ex. 35:3). Sabbath work was punishable by death (Ex. 35:2). But similar sanctions were demanded for cursing father or mother (Ex. 21:17; Lev. 20:9), and for adultery (Lev. 20:10). Civil authorities do not exact such punishment today. How does this diminish what God requires by way of obedience to his law? Christ did not come to lower God's standard (Matt. 5), but to uphold it. Strict observance of this law is no more properly designated "pharisaism" than strict observance of any other law of God.

我們的信仰標準（譯按：指長老會的三大信條）所教導的，可以被稱為是「不可能做得到的安息日」（unattainable Sabbath）！「人人都當向主遵守這安息日為聖，要適當預備自己的心靈，提前調整日常事務，然後不僅要整日停止自己的工作及有關屬世職務和娛樂的言談與思想，守聖安息日；而且要用全部時間，或同眾人，或在私下，舉行禮拜，並盡本分行必要和慈善的事。」（威斯敏斯德信仰告白第廿一章第8條；王志勇譯）沒有人可以做到這完美標準難道不是不言自明的嗎？但是這對其他誡命來說，也是一樣的。上帝賜律法給我們，並不是要讓我們感覺良好，而是向我們顯明我們需要基督——不只是一開始，而是基督徒整個生命的歷程。這不正是聖經所說，我們應該學習律法嗎？「惟有你的命令極其寬廣」（詩一一九96）。Our standards teach what could be called an unattainable Sabbath! The "Sabbath is then kept holy unto the Lord, when men ... not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, 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" (WCF, XXI:8). Is it not self evident that no one can do this perfectly? But that is also true of the other commandments. God's law was not given to make us feel good, but to show us our need of Christ—not only at the beginning, but all the way through the Christian life. Isn't that what the Bible itself says we ought to learn from the law? "Your commands are boundless" (Ps. 119:96).

b. 第六誡——-生命的神聖性。第六誡命令我們，「不可殺人」（出廿13）。上帝自己是有生命的，祂是一切生命的源泉。人類的生命特別反照上帝——「神就照著自己的形象造人」（創一27）。謀殺不僅違背上帝的旨意，而且也是攻擊祂。必須強調，特別是今天的自願流產，如果不是為了保護母親的安全，自願流產無疑等於謀殺。

b. The Sanctity of Life—the Sixth Commandment. The sixth commandment enjoins us, "You shall not murder" (Ex. 20:13). God has life in himself; he himself is the source of all life. Human life reflects him particularly—"So God created man in his own image" (Gen. 1:27). Murder is not only contrary to God's will, but also an attack upon him. This needs to be emphasized, particularly in this day of voluntary abortion, which, if not done to preserve the life of the mother, is nothing short of murder.

在上帝與挪亞所立的約中（與你們並「各樣活物」，創九12），兇手會被判死刑：「凡流人血的，他的血也必被人所流；」（創九6）。上帝是如此高度地重視人類的生命，之後，祂在以色列建立逃城，以保護被誤控謀殺的人（民三十五6-28）。

In the covenant that God made with Noah (and with "every living creature with" Noah—Gen. 9:12), capital punishment was prescribed for the murderer: "Whoever sheds the blood of man, by man shall his blood be shed" (Gen. 9:6). So highly does God value human life that, later, he established cities of refuge in Israel for the protection of the person wrongly accused of murder (Num. 35:6-28).

我們期待，忠實地判處預謀殺人者死刑，可以阻止這種可怕的罪行發生，但是當民事裁判官不服從永生神的命令執行死刑，暴力就會氾濫。傳道者警告這件事會發生：「因為斷定罪名，不立刻施刑，所以世人滿心作惡。」（傳八11）The faithful imposition of capital punishment for premeditated murder can be expected to deter this horrendous act, but when the civil magistrate fails to obey this command of the living God, violence abounds. The Preacher warned that this would occur: "When the sentence for a crime is not quickly carried out, the hearts of the people are filled with schemes to do wrong" (Eccl. 8:11).

c. 第七誡——婚姻：第七誡要求「不可奸淫」（出廿14）。這項禁令強調上帝對婚姻關係（人類社會最基本的人際關係）方面的旨意。上帝在伊甸園說：「那人獨居不好，我要為他造一個配偶幫助他。」（創二18）直到夏娃出現，上帝造亞當的目的才算完整。獨身雖然對一些人來說是合適的，但這只是證明規則的例外，所以主耶穌說：「這話不是人都能領受的，惟獨賜給誰，誰才能領受。」（太十九11）婚姻是一個男人和一個女人之間的聯合；聖經說同性戀是罪（羅一26-27）

c. Marriage—the Seventh Commandment. The seventh commandment requires: "You shall not commit adultery" (Ex. 20:14). This prohibition underlines God's will regarding that most basic of all human relationships, marriage. In the Garden of Eden, the Lord said: "It is not good for the man to be alone. I will make a helper suitable for him" (Gen. 2:18). God's purpose for Adam was not complete until Eve was on the scene. Celibacy, though appropriate for some people, is the exception that proves the rule, as Jesus said: "Not everyone can accept [celibacy], but only those to whom it has been given" (Matt. 19:11). Marriage is to be between one man and one woman; the Bible calls homosexuality sin (Rom. 1:26-27).

婚姻制度是上帝強制施行的結構。雙方伴侶要扮演不同的角色：丈夫在婚姻中是頭，妻子是劃歸在丈夫之下的幫手（弗五22-24）。丈夫要愛妻子，妻子要尊重她的丈夫（33節）。這種關係存在於墮落之先，受到墮落的影響，在基督裡被贖回，並蒙賜福（弗五22-33）。

There is a divinely imposed structure to marriage. Each partner has a distinctive role: the husband is the head in the marriage unit and the wife is the helper placed under her husband (Eph. 5:22-24). The husband is commanded to love his wife, and the wife is commanded to respect her husband (vs. 33). This relationship predated the Fall (Gen. 2:20b-24), was affected by the Fall (Gen. 3:16), and is blessed by redemption in Christ (Eph. 5:22-33).

3. 傳福音。耶穌在升天之前，對門徒的最後一句話是：「但聖靈降臨在你們身上，你們就必得著能力，並要在耶路撒冷、猶太全地和撒瑪利亞，直到地極，作我的見證。」（徒一8）正如有人曾經正確地說到，整個教會的責任，是向全世界宣揚整全的福音。這確實是偉大的使命！

3. Evangelism. Jesus' last words to his disciples, before he ascended into heaven, were: "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8). As someone has rightly said, the duty of the whole church is to proclaim the whole gospel to the whole world. It is a great commission indeed!

根據馬太的論述，宣揚福音不只是講道，還包括「使萬民作我的門徒，奉父、子、聖靈的名，給他們施洗」。凡我[耶穌基督]所吩咐你們的，都教訓他們遵守，我就常與你們同在，直到世界的末了。」（太廿八19-20）因此，教會的任務是：（1）門徒訓練——識別並招聚從各國各族而來，因著聖靈的能力，相信並跟隨耶穌作他們的主和王的人。（2）施洗——給聖約成員及其子女施行新約的記號。（3）教導——用要理問答的方法教導年輕的和年長的人，使他們持守使徒的信仰。

By Matthew's account, this proclamation of the gospel is not bare preaching, but includes "mak[ing] disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you" (Matt. 28:19-20). Thus, the church is to: (1) make disciples—identify and gather in all those from every nation under heaven who, by the power of the Holy Spirit, believe and follow Jesus as their Savior and King, (2) baptize—apply the new covenant sign of membership in this covenantal band to both the disciples and their children; and (3) teach—catechize (instruct) them, young and old, in the apostolic faith.

第三部分：改革宗教會的治理  Part III: Reformed Church Government

1. 教會的群體本質。信徒屬於他們的主。但是，因為有「一主，一信，一洗，一神，就是眾人的父，超乎眾人之上，貫乎眾人之中，也住在眾人之內。」（弗4:5-6）的緣故，所以信徒乃是彼此互屬。因此，上帝呼召他們要彼此鼓勵，並且作為教會共同的成員彼此管教。

1. The Corporate Nature of the Church. Believers belong to their Lord. But, because there is "one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all" (Eph. 4:5-6), believers belong to each other. Consequently, they are called to mutual encouragement and discipline as members together.

我們有時候會說：「你屬於什麼教會無關要緊, 只要你信耶稣就行。」這句話和許多口號一樣，包含了真理的元素，但同時也包含錯誤的元素。個人信仰的確很重要，但這並不是唯一重要的事，你屬於什麼教會也同樣重要。教會不是就這樣碰巧分裂成不同的宗派，教會分裂是因爲不忠誠而導致的後果。

It is sometimes said that "it doesn't matter what church you belong to as long as you believe." Like many slogans, this one contains an element of truth, but also considerable error. Personal faith is indeed important, but it is not the only important thing; it also matters what church you belong to. Churches do not just happen to divide into different denominations; they split as a consequence of unfaithfulness.

讓我們思考以色列王國分裂的歷史：所羅門向異教妥協，促成了這個分裂。在他去世後，分裂來到十個支派背叛耶羅波安，跟隨羅波安。羅波安考慮使用武力恢復王國統一，但上帝禁止（王上十二22-24）。 耶羅波安擔心人民回去跟從羅波安，因為神所設立的敬拜中心在耶路撒冷，耶羅波安設立另一個競爭性的崇拜中心，委任非利未人的祭司，在伯特利與但設立金牛 犢。在以色列的信徒面對一個重大的危機，然後他們正確地離開了一間背道的教會，加入另一間忠信的教會。上帝的聲明證實了這一點：「因耶羅波安所犯的罪，又 使以色列人陷在罪裡，耶和華必將以色列人交給仇敵」（王上十四16）。當教會領袖改變教會正式的性質，成員會受到影響；僅僅是繼續留下來當會員，就已經是在參與背道的行動。

Consider the history of the divided kingdom in Israel: Solomon contributed to this division by compromising with pagan religions, and, after he died, division came. Ten tribes rebelled against Rehoboam to follow Jeroboam. Rehoboam considered using force to restore unity, but God forbade it (1 Kings 12:22-24). Jeroboam, fearing his people's return to Rehoboam because of the divinely instituted worship in Jerusalem, set up rival worship, appointing non-Levitical priests and setting up golden calves in Dan and Bethel. Believers in Israel faced a momentous crisis, and they rightly left an unfaithful church to join a faithful one. God's declaration confirms this: "He [God] will give Israel up because of the sins Jeroboam has committed and has caused Israel to commit" (1 Kings 14:16). When church leaders change a church's official character, members are affected; they participate in apostasy merely by remaining members.

這 意味著，在以色列裡面所有的人都要被清除嗎？不，上帝的先知呼召他們脫離虛假的崇拜。許多人遷移到猶大。七千人不肯向巴力屈膝。毫無疑問，他們因拒絕參加 「社區崇拜」而受到指責。他們大概認識很多自稱相信真神、卻參加虛假崇拜的人。但問題是，團體的責任不允許我們採取容易的解決辦法。留在假的教會是罪，如 果仍然堅持留在罪中，就會讓人懷疑一個人對基督委身的可信度。

Did this mean that everyone in Israel was written off? No, but God's prophets called them to separate from false worship. Many did, and migrated to Judah. Seven thousand refused to bow the knee to Baal. No doubt they were criticized for refusing to participate in "community worship services." They probably knew many who participated while claiming to believe in the true God. But the point is that corporate responsibility does not allow the easy way out. Remaining in a false church is a sin which, if unforsaken, raises the question of the believability of one's Christian commitment.

2. 教會治理。上帝創造、擁有並治理教會，教會是上帝的（參林前一2, 保羅寫道：「在哥林多神的教會」）。上帝的教會真正存在於那些與耶穌基督聯合的人所組成的身體當中，但是這個身體在很多地方可以看得到。上帝的教會是無形的，這是因為它是由「合而為一的全體選民構成」的（威斯敏斯德信仰告白第25章第1條，王志勇譯），而教會同時也是有形的，因為它「包括所有這些在世界各地，自稱真正的宗教，和他們的孩子」（威斯敏斯德信仰告白第25章第2條，王志勇譯）。

2. The Government of the Church. God creates, owns, and governs the church; it is his (cf. 1 Cor. 1:2, where Paul writes "to the church of God in Corinth"). That church of God really exists in the body of those who are united to Jesus Christ, and yet are found in many places. It is invisible in that it "consists of the whole number of the elect" (WCF, XXV:1), and it is visible in that it "consists of all those throughout the world that profess the true religion; and of their children" (sec. 2).

上帝的教會也是基督的教會，正如主禱告說：「他們本是你的，你將他們賜給我，」（約十七6）。主是教會的王和頭（西一13，18）。因此，主耶穌已經「將教會管理權交於教會聖職人員之手」（威斯敏斯德信仰告白第30章第1條，王志勇譯）。（因為與基督聯合，所有的信徒擁有一個普通的職務。）長老和執事是教會特別的職員。

It is also Christ's church, as he prayed: "They were yours; you gave them to me" (John 17:6). He is its king and head (Col. 1:13, 18). As such, and for his church, the Lord Jesus has "appointed a government, in the hand of church officers" (WCF, XXX:1). (All believers hold a general office, by virtue of their union with Christ.) The special officers are presbyters and deacons.

長老（來自希臘字，意思是「老者」）為基督管理教會。長老有兩種：（1）直接參與管理教會事務的長老，和（2）除了管理事務之外, 負責傳道、教導工作（提前五17）的長老。前者通常被稱為長老或治理長老，而後者稱為牧師。他們共同組成了地方教會的堂會（治理團體）。作為牧者，他們的任務是餵養（猶12），引導（彼前五2）和保護（徒廿28）基督用自己寶血所買贖的教會。他們在這樣做的同時，反映並且居中傳達已升天的主，祂先知、祭司、君王的活動。每個地方教會有多個長老（多一5），他們的任務是宣講、施行聖禮、執行紀律、教導會眾、探訪，並透過地方性、國家性和海外的宣教工作來傳福音。長老們需要記住，他們照顧的是神的群羊，會眾屬於主而不屬於他們。

Presbyters (from the Greek word meaning "elder") rule the church for Christ. There are two kinds of presbyters: (1) those who "direct the affairs of the church," and (2) those "whose work is preaching and teaching" in addition to rule (1 Tim. 5:17). The former are usually called elders or ruling elders, and the latter, ministers. Together they constitute the session (the ruling body) of the local church. As shepherds, their task is to feed (Jude 12), guide (1 Pet. 5:2), and guard (Acts 20:28) the church which Christ purchased with his own blood. In so doing, they reflect and mediate the prophetic, priestly, and kingly activity of the church's ascended Lord. For each local church, there will be a plurality of presbyters (Tit. 1:5). The session exercises its task by preaching, administering the sacraments, exercising discipline, instructing the congregation, visiting the members, and spreading the gospel through local, national, and foreign mission work. Elders remember that it is God's flock they tend; the congregation belongs not to them, but to the Lord.

執事執行慈惠的事工，同時服事會眾和其他信徒（徒六1-6），以及在神家之外的衆人（加六10）。執事是一個特殊的服事聖職，但不負責治理會衆。所有教會聖職是主耶穌賜給教會的恩賜（弗四11），因此聖職人員必須具備必要的資格條件（提前三1-12；多一6-9）。

Deacons administer mercy, both to members of the congregation and to other believers (Acts 6:1-6), as well as to those outside the household of faith (Gal. 6:10). They serve in a special office of ministry, but they do not exercise rule over the congregation. All church officers are gifts of King Jesus to his church (Eph. 4:11), and as such must be qualified (1 Tim. 3:1-12; Tit. 1:6-9).

通過教會更高，或更廣泛的集會（長老區會[presbytery]，地區的大會[regional synod]，和總會[general assembly]），體現了行政和司法等事項是以群體方式來處理的。

hrough higher, or broader, assemblies (presbytery, regional synod, and general assembly) the unity of the church is expressed as administrative and judicial matters are handled corporately.

3. 教會的管教（紀律）。由 於信徒仍然會犯罪，所以教會必需要有管教。基督是公義的王，在教會實踐公義是祂的旨意。當教會成員仍然繼續犯罪，不僅是他們個人不朽的靈魂會受到威脅，而 且整個教會會因此受到試探。最重要的是，教會的元首的榮譽受到挑釁。因此很明顯，紀律是好的也是必要的。執行管教的方式：（1）非正式地，成員之間彼此面質、勸勉、告誡（2）正式地，由教會堂會執行正式的教會管教。

3. The Discipline of the Church. Because believers still sin, it is necessary that there be discipline in the church. Christ is the righteous King, and it is his will that the church practice righteousness. When church members persist in sin, not only are their immortal souls threatened, but the whole church is tempted thereby. Primarily, however, the honor of the church's Head is assailed. Thus it is clear that discipline is good and necessary. Such discipline takes place (1) informally, as members confront, admonish, and exhort one another, and (2) formally, as official church discipline is administered by the session.

非正式的教會管教，是由主耶稣在馬太福音五章23-24節和十八章15-16節，以及使徒保羅在加拉太書六章1-5節所吩咐的來管理的。教會管教可以在私下進行，如果及時悔改，就無需再深入追究，因為違法者已經被挽回。強調非正式的管教也是管教，是非常重要的，因爲有時只有正式的管教才被人認爲是教會的管教。通過這兩種形式的管教，基督聖化並保守祂的教會。Informal church discipline is regulated by Christ's prescription in Matthew 5:23-24 and 18:15-16, as well as the apostle Paul's in Galatians 6:1-5. It may occur in private and, if repentance is forthcoming, need go no further, since the offender is restored. It is important to stress that informal discipline is discipline indeed, for sometimes it is thought that only formal church discipline is properly called discipline. Through both means, Christ sanctifies and preserves his church.

正式的教會管教可以歸納如下：「天國的鑰匙交給了[教會的]這些聖職人員，因此他們有權保留或赦免人的罪；按照情形的需要，用聖道和勸懲向不悔改的人關閉天國，又藉著宣講福音和撤除勸懲，向悔改的人開放天國。」（威斯敏斯德信仰告白第三十章第2條，王志勇譯）。長老教會通常有一本書闡述管教的程序，在當地教會和長老區會（地區性），以及宗派（全體教會）的層次來履行。Formal church discipline is well summarized as follows: "To [church] officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the gospel; and by absolution from censures, as occasion shall require" (WCF, XXX:2). Presbyterian churches typically have a book of discipline that sets forth procedures by which this task is to be fulfilled both in the local church and on the presbytery (regional) and denominational (whole church) levels.

執行管教是真教會的標記之一。缺少管教，即使教會有真正傳講神的話語並正確施行聖禮，也無法顯出真教會的身份，並保守教會。我們有必要强調這一點，特別是因爲今天的許多組織，試圖保留「教會」的稱號,卻放棄教會的權能（提後三5）。Discipline is one of the marks of the true church. Without it, even true preaching of the Word and right administration of the sacraments may not be expected to identify and preserve the church. It is necessary to stress this point, particularly since many organizations today attempt to retain the title of "church," while forsaking its power (2 Tim. 3:5).

4． 普世教會的呼召。基督用自己的寶血所買贖的教會，其意義遠遠大於我們的宗派，信正長老教會。聖經不只說到許多的教會，也說到那唯一的教會（以弗所書第四 章）。理想上，應該只有一個宗派，就是在教義和實踐方面忠心耿耿的教會宗派。只有一個基督的身體，就是一群上帝的子民，一個普世教會。

4. The Ecumenical Calling of the Church. There is more to the church of Christ, purchased with his own precious blood, than our denomination, the Orthodox Presbyterian Church. The Bible speaks not only of churches, but also of the church (Eph. 4). And, ideally, there ought to be just one denomination that is faithful to the Word of God in doctrine and practice. There is only one body of Christ, one people of God, one church universal.

然而，我們今天看到了世上教會可悲的分裂。一些曾經是真教會的教會現已成為撒但的會堂，就像我們的仰告白信所說的（威斯敏斯德信仰告白第廿五章第5條）。另一些教會（和宗派）可悲地變節了，雖然他們還沒有完全變質。也有些真教會，基本上和我們的信仰一致，但因各種原因和我們分離了。因此作為教會，我們的任務之一是努力克服教會令人傷心的分裂。

However, the church as we encounter it in this world is sadly divided. Some congregations that were once true churches have become synagogues of Satan, as our Confession says (WCF, XXV:5). Other congregations (and denominations) are sadly deformed, even though they are not (yet?) totally degenerate. And there are also true churches that are basically one in faith with us, and yet are divided from us for various reasons. Thus, one of the tasks that we see, as a church, is to strive as much as possible to overcome these sad divisions.

這就是信正長老教會所堅持的信念，但這並不意味著，我們應該在教義和實踐方面還沒有統一的前提下，尋求教會組織的合一。這正是為什麼我們從來不想屬於國際或普世教會協會（WCC）的原因。這些機構也許在組織上是合一的，但卻沒有聖經所要求的，在教義和實踐方面的合一。

It is the strong conviction of the Orthodox Presbyterian Church, however, that this does not mean that we should seek organizational unity where there is no unity in doctrine and practice. This is precisely the reason why we have never wanted to belong to the National—or World—Council of Churches. Those bodies may have organizational unity, but they do not have unity in the doctrine and practice required in the Bible.

與此同時，信正長老教會的信念是：我們不能滿足於「屬靈的合一」，卻從未達致外在可見（有形）的表現。正是這原因，在它整個歷史上，信正長老教會一直尋求建立和支持在教義和實踐方面有本質相同的教會組織。也正是這原因，我們的教會40年來不斷努力，保守改革宗普世會議（Reformed Ecumenical Synod）能忠於聖經, 然後從那些拒絕保持自身基礎的組織中分離出來。這也是我們的教會現在屬於改革宗教會國際議會（International Conference of Reformed Churches）的原因。

At the same time, it has been the conviction of the Orthodox Presbyterian Church that we may not rest content with a "spiritual unity" that never comes to visible expression. It is for this reason that the Orthodox Presbyterian Church, over its entire denominational history, has sought to build and support organizations on the basis of essential agreement in doctrine and practice. It was for this reason that our church worked hard, for forty years, to keep the Reformed Ecumenical Synod faithful to the Scriptures, and then separated from that organization when it refused to maintain its own basis. This is also the reason why our church now belongs to the International Conference of Reformed Churches.

  我們將繼續尋求和其他教會有外在可見的合一，但只能在一個基礎上，就是在教義和實踐方面，真正持守聖經的認信。We will continue to seek visible unity with other churches, but only on the basis of a genuine adherence to the biblical confessions in doctrine and practice.

第四部分：改革宗的敬拜  Part IV: Reformed Worship

1. 個人和家庭崇拜。改革宗人士認識到，私下和家庭的敬拜，特別是禱告、閱讀和默想上帝的話語，是合適和必要的。「要用心靈和誠實，隨處敬拜上帝；每日在個人家庭中，獨自在隱密處，都要如此行。」（威斯敏斯德信仰告白，21:6，王志勇譯；參太六6；申六6-7）

1. Private and Family Worship. Private and family worship of God, particularly prayer and the reading of and meditating upon his Word, have been recognized by Reformed people as both proper and necessary. "God is to be worshiped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself" (WCF, XXI:6; cf. Matt. 6:6; Deut. 6:6-7).

私下單崇拜活動特別適合在安息日舉行（威斯敏斯德信仰告白，21:8）。信徒的成聖乃是「藉著基督的受死和復活，並祂在他們裡面內住的聖道和聖靈，進一步達到」（威斯敏斯德信仰告白，13:1）。私下禱告對悔改歸信的生活來說，是如此地基本，我們甚至不需要列舉聖經的根據。不過，爲了鼓勵我們更好地過順服的生活，應該注意以下經文：詩三二5-6；五一1-14；太六6，11。

The private exercise of worship is an activity particularly appropriate on the Sabbath day (WCF, XXI:8). The believer's sanctification is effected "really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them" (XIII:1). The exercise of private prayer is so essential to the converted life that a rehearsal of its biblical basis should be required by none. Nevertheless, for our encouragement in obedience, the following should be noted: Pss. 32:5-6; 51:1-14; Matt. 6:6, 11.

家庭崇拜和要理問答教導有密切的相關。詩篇七十八篇1-8節 為父母制定了嚴肅的責任，父母當教導孩子，他們聖約的神的作為和命令。威斯敏斯德大會除了制定信仰告白和大、小要理問答之外，並制定了《家庭崇拜指引》， 承認這個操練在盟約生活中的重要地位。在這個「家庭祭壇」中，信主的家庭不僅在自己家中安靜的學習上帝的話語，而且參與特別指定的禱告，並向他們的救主揚 聲頌讚感恩之歌。Family worship is closely related to catechetical instruction. Psalm 78:1-8 lays a solemn obligation upon parents to teach their children the deeds and commands of their covenant God. The Westminster Assembly produced, along with its Confession of Faith and Catechisms, a Directory for Family Worship, recognizing the essential place of this discipline in covenant life. At the "family altar," believing families not only learn the Word of God in the quiet of their own homes, but also engage in particular and pointed prayer, and raise songs of thankfulness to their Savior.

 2. 集體崇拜2. Corporate Worship

a. 規範。今 天對崇拜有一種不確定感。什麼是真正討神喜悅的崇拜？應當拒絕什麼樣的崇拜？當人們創新崇拜儀式時，我們應該如何回應？我們從偉大的改革宗信條很清楚看 到，改革宗教會——從一開始就熱情地描繪他們的特性——下定決心只用上帝吩咐的方式來敬拜上帝，不去加添或刪減任何的內容。

a. Regulation. Today there is a sense of uncertainty about worship. What really is pleasing to God, and what should be rejected? When people innovate in worship, how should we react? It is clear, from the great Reformed confessions, that the Reformed churches—in the fervor characterizing them in the beginning—were determined to worship God only as he prescribed, without any additions or subtractions.

請思考這個信仰告白的原則：「敬拜真上帝惟一蒙悅納的方法乃是由祂自己設立的，並限於祂自己所啓示的旨意，因此我們不可按照人的想像和設計，或撒但的建議，使用任何有形的代表物或聖經所未吩咐的其他任何方法去敬拜祂」 (威斯敏斯德信仰告白，21:1；王志勇譯）

Consider this statement of the principle: "The acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped 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" (WCF, XXI:1).

今天有許多人在質疑，我們應該如何敬拜上帝。當我們說聖經是我們信仰和實踐唯一無誤的準則時，不是已經暗示了答案嗎？舊約和新約教導的原則，可以用摩西所說的話來總結：「所吩咐你們的話，你們不可加添，也不可刪減，好叫你們遵守我所吩咐的，就是耶和華你們上帝的命令。」當然這原則不僅適用於崇拜，而且也適用於整個信仰生活，沒有其他地方比敬拜領域更需要排除人的創造發明。

Not a few today are questioning how we should worship God. Is not the answer already implied when we say the Bible is the only infallible rule of our faith and practice? The principle—taught in both the Old and New Testaments—is summed up in these words of Moses: "Do not add to what I command you and do not subtract from it, but keep the commands of the Lord your God that I give you" (Deut. 4:2). This applies to all of life, of course, and not only to worship. But nowhere else is it as vital to exclude every human invention as it is in this sphere.

今天有些教會正在重返禮儀式的崇拜（ceremonial worship）。他們稱它為敬拜儀式的復興（liturgical revival）。如果這些人聲稱自己合乎聖經是認真的，他們會貫徹到底，採用舊約的整個禮儀系統。他們甚至會主張重建耶路撒冷聖殿。而如果他們真的這樣做了，我們至少可以尊重他們的一致性。但是，當然，這些「懦弱無用」（加四9）的舊約崇拜元素，在新約教會已經沒有合法的地位。我們不再需要紫色長袍，蠟燭，香，舞蹈，戲劇性的表演等。為什麼呢？因為這些影子般的圖像，只會妨礙這個事實：每個主日以忠心的、上帝吩咐的敬拜，進入天上的耶路撒冷（來十二18-29）的特權。

Some churches today are returning to ceremonial worship. They call it liturgical revival. If they were serious in their claim to be biblical, they would go all the way, adopting the whole Old Testament system. They would even advocate rebuilding the Jerusalem temple. And, if they did, we could at least respect them for consistency. But, of course, these "weak and miserable" (Gal. 4:9) elements of Old Testament worship have no legitimate place in the new covenant church. We need no purple robes, candles, incense, dancing, or dramatic performance. Why? Because these shadowy representations only get in the way of the reality: the privilege of going each Lord's Day—in faithful, commanded worship—right into the heavenly places (Heb. 12:18-29).

那麼，我們否應該按照我們所喜歡的去作——使我們的崇拜風格迎合潮流（而這是舊約聖徒應該要小心謹慎的）？不，我們首先應該厭惡和迴避所有人為的發明創造。這不就是下面的警告的基礎嗎？「你們總要謹慎，不可棄絕那向你們說話的；因為那些棄絕……，尚且不能逃罪，何況……？所以我們既得了不能震動的國，就當感恩，照神所喜悅的，用虔誠、敬畏的心事奉神。因為我們的神乃是烈火。」（來十二25，28-29）。

Are we, then, to do as we please—fashioning our own style of worship (while the Old Testament saints had to be careful)? No, we above all should abhor and shun all human inventions. Is this not what underlies the following warning? "See to it that you do not refuse him who speaks. If they did not escape when they refused ... how much less will we....? Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our 'God is a consuming fire' " (Heb. 12: 25, 28-29).

新約時期的崇拜已經由耶穌所設立了。的確，新約聖經中有幾個有關集體崇拜的命令或者例子。在哥林多前書14章可找到最接近我們的一個正式崇拜模式, 它側重於說方言、說預言,和一些只在使徒時代才合適的元素（參威斯敏斯德信仰告白1:1）。儘管如此，我們能夠識別禱告、讀經、講道、讚美、奉獻、施行聖禮「都是宗教崇拜正常的一部分」（威斯敏斯德信仰告白21:5，王志勇譯）。

Worship under the new covenant has been instituted by Jesus. Admittedly, there are few commands regarding, or examples of, corporate worship in the New Testament. The closest thing we have to a formal worship service is found in 1 Corinthians 14, and it focuses on speaking in tongues and prophecy, elements that were appropriate only in the apostolic age (cf. WCF, I:1). Nevertheless, we are able to identify prayer, the reading of the Scriptures, preaching, the singing of praise, the gathering of offerings, and the administration of the sacraments as "all parts of the ordinary religious worship of God" (WCF, XXI:5).

b. 歌唱讚美。敬拜者用詩歌讚美他們的上帝和救主。「當用各樣的智慧，把基督的道理豐豐富富地存在心裡，用詩章、頌詞、靈歌，彼此教導，互相勸戒，心被恩感，歌頌神。」（西三16）。我們的《崇拜指南》（Directory for Worship）在三章6節說：：「由於韻律版本的詩篇是根據神的話語創作，應該常常用在公共崇拜之中」，但不限定只有這些詩歌。在信正長老會的崇拜中，都會適當使用聖詩，包括傳統和現代的詩歌，但是堂會「必須非常謹慎地揀選歌曲，使所有作為崇拜的歌曲都完全符合聖經的教導。」信正長老會在上帝全部特殊啟示（包括舊約的預言和新約的應驗）的亮光下傳講、祈禱和唱歌讚美神。

b. Singing of Praise. Worshipers praise their God and Savior in song. "Let the word of Christ dwell in you richly ... as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God" (Col. 3:16). Our Directory for Worship states (3:6): "Since the metrical versions of the Psalms are based upon the Word of God, they ought to be used frequently in public worship"—but not exclusively. Hymns, both older and contemporary, are properly used in Orthodox Presbyterian congregations, but the session is responsible to select such carefully, for "great care must be taken that all the materials of song are in perfect accord with the teaching of Holy Scripture." Orthodox Presbyterians not only preach, but pray and praise God in song, in the light of the entirety of God's special revelation—both the dispensation of promise (the Old Testament) and that of fulfillment (the New Testament).

c. 講道。上帝的話語（連同聖禮和禱告）是「基督藉以將救贖的益處賜給我們的外在和一般的工具」（威斯敏斯德小要理問答88問），是集體崇拜必不可少的部分。我們必須讀上帝的話，因為上帝乃是透過聖經，最直接向會眾說話。必須傳講聖經，因為講道「成為有效的工具，使罪人知罪歸正，並使他們因著信心在聖潔和安慰上得到建造」（威斯敏斯德小要理問答89問）

c. Preaching of the Word. The Word of God, which (together with the sacraments and prayer) are "the outward and ordinary means whereby Christ communicateth to us the benefits of redemption" (WSC, Q. 88), is indispensable to corporate worship. It must be read, for through it God speaks most directly to the congregation. It must be preached, being "an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation" (Q. 89).

講道是人宣講上帝的話語，宣講上帝話語的人，通常是牧師（教導長老），是福音的使者（提前四2；一11）。他的任務是宣講基督（西一28）。他關注的不是人的認同，而是供應生命的糧給罪人。

Preaching is the proclamation of the Word of God, and the preacher, ordinarily a minister (teaching elder), is the herald of the gospel (2 Tim. 4:2; 1:11). His task is to proclaim Christ (Col. 1:28). He is concerned not with the approval of men, but with serving the Bread of Life to sinners.

宣講上帝的話語是一種特殊的演說形式，不能與其他任何的演說混淆。嚴格地說，既不是神學講座，也不是道德建議勸說演講，雖然在某些方面它和二者有類似之處。

The preaching of the Word of God is a specialized form of discourse, not to be confused with any other. It is, strictly speaking, neither a theological lecture nor a speech that seeks to persuade by moral suggestion, although it resembles both at certain points.

講道是從宣講「什麼」開始的（譯按：即基督所成就的救恩歷史）。必須宣講基督才夠得上稱為講道。「基督在你們心裡成了有榮耀的盼望。」（西一27) 是宣講的內容。傳道人以第三人稱來宣講是很合適的，要將他的聽眾引向基督——要宣講祂是誰，特別是為了要拯救罪人,  父上帝在祂身上所完成的偉大「恩典交易」（transactions of grace）。Preaching begins with a "what." It must proclaim Christ in order to be called preaching. "Christ in you, the hope of glory" (Col. 1:27) is what to preach. Here preaching is properly third-person discourse—the preacher points his listeners to Christ—who he is, and especially what great transactions of grace God the Father performed in him in order to save sinners.

牧者必須宣講基督。但哪一個基督呢？有時我們聽到人們要求「不要信條，只要基督」。這聽起來好像很虔誠，甚至似乎很有幫助，但事實並非如此。使徒繼續說，「我們傳揚祂，是用諸般的智慧勸戒各人、教導各人」（西一28）。基督不是咒語或其他一些盲目的感覺，祂是問使徒「你們說我是誰？」的那位（太十六15）。使徒們對這個問題的答案將會成為他們的信仰告白，這是不可避免的。

Preachers are to preach Christ. But which Christ? Sometimes we hear people request "no creed but Christ." Now, that may sound pious and even helpful, but it is not. The apostle continues, "We proclaim him, admonishing and teaching everyone with all wisdom" (Col. 1:28). Christ is not a mantra or some other mindless feeling; he is the one who asked the disciples, "Who do you say I am?" (Matt. 16:15). Their answer to that question would be their creed—it is inescapable.

但是，講道不只是講「是什麼」而已，也包括「然後呢?」。使徒保羅說，「我也為此勞苦，照著祂在我裡面運用的大能盡心竭力。」（西一29）——要達到什麼目的呢？「要把各人在基督裡完完全全地引到上帝面前。」（28節）。 祂乃是用「勸戒」他的聽眾來達到這個目的——勸戒這個動詞的意思是「用某個觀點來使人面對，以產生順服」。認識，甚至信靠所宣講的話是不可或缺的，但是過 順服基督命令的生活也是必不可少的。講道者務必要讓聽眾感受到「然後呢」的壓力，否則他就不是在講道。在此，講道用第二人稱就是允當的——牧者呼籲聽眾對 宣告的信息作進一步的回應: 你必須照聖經所講的去做！

But preaching is more than the "what." It includes a "so what," as well. The apostle says, "I labor, struggling with all his [Christ's] energy, which so powerfully works in me" (Col. 1:29)—to what end? To "present everyone perfect in Christ" (vs. 28). He does that by admonishing—the verb means "to confront with a view to producing obedience"—his hearers. Knowledge of, and even belief in, the preached Word is absolutely indispensable, but a life of obedience to the commands of Christ is also indispensable. Preachers must press a "so what" upon their listeners, or they aren't preaching. And here is where preaching is properly second-person discourse—the preacher calls forth a response to the heralded message: you must do what it says!

在每一個講道中，牧者必須奠定教義的基礎以及倫理的結構。他是一個傳令官，他有一個信息。但這信息不是一個有趣數據的彙編，而是通報一個絕妙的、受祝福的、必須被相信的、並對它採取回應行動的好消息。

The preacher needs to lay both the doctrinal foundation and the ethical structure in every sermon. He is a herald; he has a message. But that message is not a compilation of interesting data; it is the heralding of wonderful, blessed, good news that must be both believed and acted upon.

d. 聖餐。改革宗的聖餐觀需要和以下二個觀點做出區分：（1）羅馬天主教的彌撒，（2）大多數廣義福音派教會所持的「只是紀念」的聖餐觀。

d. The Lord's Supper. The Reformed view of the Lord's Supper needs to be distinguished from (1) the Roman Catholic Mass and (2) the memorial-only view held by many broadly evangelical churches.

聖 餐不是彌撒。「這聖禮不是將基督獻給父，也不是爲活人或死人赦罪所獻的任何真正的祭物，而只是對基督在十字架上一次獻上祂自己的記念，和爲此用讚美向上帝 獻上屬靈的祭物；所以天主教所謂的彌撒獻祭，是極其可憎地有損於基督那只一次的獻祭，即祂爲選民一切的罪所獻獨一的贖罪祭」（威斯敏斯德信仰告白，24:2；王志勇譯）。羅馬天主教的「變體說」（transubstantiation，或譯為「變質說」）,也就是主張聖餐禮進行時，餅和酒會真實地變為基督的身體和血，我們應當完全拒絕。路德會的「同質說」（consubstantiation）,也就是教導基督的身體，「在餅酒之中(in)，與餅酒同在(with)，或在餅酒之下(under)」，實際地臨在聖餐的餅酒，也同樣必須被拒絕。

The Lord's Supper is not a Mass. "In this sacrament, Christ is not offered up to his Father; nor any real sacrifice made at all, for remission of sins ...; but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all" (WCF, XXIX:2). The Roman Catholic doctrine of transubstantiation, which maintains that the bread and wine of Communion are changed into the substance of Christ's body and blood, is to be rejected entirely. Likewise to be rejected is the Lutheran doctrine of consubstantiation, which teaches the actual presence of Christ's body "in, with, and under" the bread and wine of Communion.

聖餐也不僅是一種紀念性質的盛宴。「那 配領受者在外部領受此禮的有形之物時，也在內心不是屬物質或屬肉體地，而是藉著信心屬靈地、實在地領受並吃喝那被釘十字架的基督及其受死的一切惠益；因此 基督的體血不是物質地或肉體地在餅酒之中，或與餅酒同在，或在餅酒之下，而是在此聖禮中屬靈、實在地臨於信徒的信心中，正如餅酒臨於他們自己的外部感官一 樣」（威斯敏斯德信仰告白24:7；王志勇譯）。

The Lord's Supper is not merely a memorial feast, either. "Worthy receivers, outwardly partaking of the visible elements, in this sacrament, 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" (WCF, XXIX:7).

在聖餐的施行中，基督真的臨在——不是身體的臨在，而是屬靈的臨在。信徒在聖餐中，吃喝基督，與基督相交，並領受從主而來的恩惠。也就是說，如果信徒從聖餐中缺席，便使自己喪失這種恩惠，儘管他們可以通過上帝話語和禱告等其他手段尋求主。

Christ is really present in the administration of the sacrament of the Lord's Supper—not physically, but spiritually. Believers feed upon, commune with, and receive grace from him in the sacrament. That is to say, they would deprive themselves of such blessing if they should absent themselves from the Lord's Supper, even though they should seek him through other means, such as by the Word and prayer.

不是每一個聖約成員都可以領受聖餐，「只有年齡和能力達到能夠自我省察的人才可領受。」（威斯敏斯德大要理問答177問，王志勇譯；參林前十一28）。我們鼓勵聖約中的兒童，只要他們能力足夠，就公開宣認他們對基督的信仰，如此，他們就被允許可以領受聖餐。

The Lord's Supper is not for every covenant member, but is to be administered "only to such as are of years and ability to examine themselves" (Westminster Larger Catechism, Q. 177; cf. 1 Cor. 11:28). Covenant children are urged to make public profession of faith in Christ, and thus be admitted to the Supper, as soon as they are so able.

教會的堂會被賦予責任，要維持聖餐的純潔，只讓那些有資格的人領受聖餐（林前十一27-32）。如果信徒的會員資格被暫停或者未能和兄弟和好，應該拒絕他們領用聖餐。同樣地，臭名昭著的罪人和未公開宣認信仰的臨時訪客，也應被拒絕領受聖餐。

The session is charged with maintaining the purity of the sacrament by admitting only worthy participants to it (1 Cor. 11:27-32). Members must not be permitted to commune if their membership privileges have been suspended or they refuse to be reconciled to a brother. Likewise, the Lord's Supper must be fenced so as to exclude notorious sinners or casual visitors who make no profession of faith in Christ.

e. 簡約。改革宗的崇拜是美麗的，但沒有感官事物的美。相反，它有好幾篇詩篇所提到的美：「要將耶和華的名所當得的榮耀歸給祂，以聖潔的妝飾（「的」或作「為」）敬拜耶和華。」（詩廿九2）

e. Simplicity. Reformed worship is beautiful, but it does not have the beauty of sensual things. Rather, it has the beauty mentioned in several of the psalms. "Ascribe to the Lord the glory due his name; worship the Lord in the splendor of his holiness" (Ps. 29:2).

正是出於這個原因，改革宗的崇拜一直被人貼上「十足簡約」的標籤。它的美就在於忠心地宣講神的話語，以簡約、樸實、卻忠心的方式施行聖禮，並忠心地維持教會的管教。改革宗人士在真理和屬靈層面上找到他們的喜樂，基督說，我們必須用心靈按真理敬拜上帝（約四24）。亞伯拉罕?凱伯（Abraham Kuyper）說：「象徵主義嚴重威脅加爾文教會生活的未來。當「象徵取代了啟示」他說，這就使「我們從有意識的宗教回落到無意識的宗教。改革宗信仰總是將上帝的啟示放在最重要的位置上，並且毫不寬容那些無法回應啟示，以及不受啟示管制的活動。」簡約是改革宗教會崇拜的標誌。

It is for this reason that Reformed worship has always been marked by what some have called "a stark simplicity." The beauty is found in the faithful preaching of the Word of God, in the simple, unadorned, but faithful administration of the sacraments, and in the maintenance of faithful discipline. Reformed people find their delight in truth and in the spiritual things that Christ spoke of when he said that we must worship God in spirit and in truth (John 4:24). Abraham Kuyper spoke of "the serious danger with which symbolism menaces the future of our Calvinistic Church life." When "symbolism replaces revelation," he said, it "makes us fall back from conscious to unconscious religion. The Reformed faith always places revelation in the foreground, and tolerates no other performances than such as are able to echo it and remain carefully under its sway." This simplicity is a hallmark of the worship conducted in Reformed churches.

結論Conclusion

1.  一個忠心的改革宗教會。 若不是上帝賜下偉大的宗教改革運動，也不會有今天的改革宗教會。宗教改革不但是上帝大能的工作，也是人參與的結果。「這是上帝的工作」的本身，並沒有使人 的工作變得更加容易。因此，是改教家們教導我們明白，改革教會的工作還未完成。他們說，已經歸正的教會要繼續不斷地歸正（Ecclesia reformata semper reformanda est）。

1. A Faithful Reformed Church. There would be no such thing as a Reformed church today if God had not sent the great Reformation. But the Reformation was not only a mighty work that came from God; it was also effected through men. That it was God's work did not make their work easy. It was the Reformers, therefore, who taught us to understand that the work of reforming the church is not finished. They said, "Ecclesia reformata semper reformanda est": the church that is Reformed is always reforming.

因此，一個忠心的改革宗教會是一個根據上帝的話語, 不斷努力思考、行動、相信，並活出信仰生命的教會。「世上最純正的教會也難免有混雜和錯謬（威斯敏斯德信仰告白25.5；王志勇譯）。此外，一些教會已經退化到可怕的地步。對這種退化只有一個解藥，就是繼續殷勤。正因為這個原因，信正長老會的教牧同工誓言「熱切並忠心地捍衛福音真理和教會的純潔、和平、合一，無論為此要面對何種的反對和迫逼。」（教會體制[Form of Government], XXIII）.

 A faithful Reformed church is therefore a church that is constantly striving to think and act, to believe and live, according to the written word of God. "The purest churches under heaven are subject both to mixture and error" (WCF, XXV:5). Also, some have degenerated horribly. It follows, then, that there is but one antidote to degeneration, namely, continued diligence. It is for this reason that the vows taken by ministers in the OPC include the promise "to be zealous and faithful in maintaining the truths of the gospel, and the purity, the peace, and the unity of the church, whatever persecution or opposition may arise unto you on that account" (Form of Government, XXIII).

2. 啟示錄第四、五章的榮耀頌。使徒約翰領受了教會敬拜上帝的異象，並且說：

2. The Doxologies of Revelation 4 and 5. The apostle John received a vision of the church worshiping God and saying:

我們的主，我們的神，

你是配得榮耀，尊貴，權柄的，

因為你創造了萬物，並且萬物是因你的旨意被創造而有的（啟四11）

 他們俯伏在羔羊腳前頌讚說：

你配拿書卷，

配揭開七印；

因為你曾被殺，

用自己的血

從各族、各方、各民、各國中買了人來，

叫他們歸於　神，

又叫他們成為國民，作祭司，歸於神，

在地上執掌王權。（啟五9-10）

 然後無數的天使和整個被造界，一齊頌讚：

但願頌讚、尊貴、榮耀、權勢，

都歸給坐寶座的和羔羊，

直到永永遠遠。（啟五13）

沒有比以下由聖靈默示的榮耀頌，能更好地將改革宗信仰的核心總結出來：「萬有都是本於祂，倚靠祂，歸於祂。願榮耀歸給祂，直到永遠。阿們。」（羅十一36）

You are worthy, our Lord and God,

to receive glory and honor and power,

for you created all things,

and by your will they were created and have their being. (Rev. 4:11)

They fall down before the Lamb and sing this new song:

You are worthy to take the scroll

and to open its seals,

because you were slain,

and with your blood you purchased men for God

from every tribe and language and people and nation.

You have made them to be a kingdom and priests to serve our God,

and they will reign on the earth. (Rev. 5:9-10)

They are then joined by myriads of angels and the entire creation, singing:

To him who sits on the throne

and to the Lamb

be praise and honor and glory and power,

for ever and ever! (Rev. 5:13)

No words of our making could better summarize the heart of the Reformed faith than these divinely inspired doxologies. "For from him and through him and to him are all things. To him be the glory forever!" (Rom. 11:36).