目錄
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第一章 论圣经
Chapter I. Of the Holy
Scripture.
1.1雖然自然啟示之光、上帝的創造、護理工作彰顯上帝的善良、智慧、權能，叫人無可推諉，卻不足以使人認識上帝及其旨意，這是得救所必須的。所以上帝樂意多次多方向祂的教會啟示祂自己，並向教會宣佈祂的旨意；之後為了更佳保守、傳揚真理，更加堅立、安慰教會，抵擋肉體的敗壞、撒但與世界的惡毒，就把這些啟示全部記載成文，因此聖經是最必要的，因為上帝先前啟示祂旨意給祂百姓的方法，現在已經停止使用了。
I.
Although the light of nature and the works of creation and providence do so far
manifest the goodness, wisdom, and power of God, as to leave men
unexcusable;(a) yet are they not sufficient to give that knowledge of God and
of His will, which is necessary unto salvation.(b) Therefore it pleased the
Lord, at sundry times, and in divers manners, to reveal Himself, and to declare
that His will unto His Church;(c) and afterwards, for the better preserving and
propagating of the truth, and for the more sure establishment and comfort of
the Church against the corruption of the flesh, and the malice of Satan and of
the world, to commit the same wholly unto writing:(d) which maketh the Holy
Scripture to be most necessary;(e) those former ways of God’s revealing His
will unto His people being now ceased.(f)
(a)
Rom. 2:14, 15; Rom. 1:19, 20; Ps. 19:1, 2, 3; Rom. 1:32, with chap. 2:1.
(b) I
Cor. 1:21; I Cor. 2:13, 14. (c) Heb. 1:1.
(d)
Prov. 22:19, 20, 21; Luke 1:3, 4; Rom. 15:4; Matt. 4:4, 7, 10; Isa. 8:19, 20.
(e)
II Tim. 3:15; II Pet. 1:19. (f) Heb. 1:1, 2.
1.2稱為「聖經」，即「上帝的聖言，記載成文」，包括舊新約全書，即舊約39卷，新約27卷 (從創世記到啟示錄)。這些都是上帝所默示的，作為信仰與生活的準則。
II.
Under the name of Holy Scripture, or the Word of God written, are now contained
all the books of the Old and New Testament, which are these:
1.3 通常稱為「次經」的各卷書，不是上帝的默示，不屬聖經正典，所以在上帝的教會中沒有權威，不被認可或使用，只能將它們當作一般人的著作來看待。
III.
The books commonly called Apocrypha, not being of divine inspiration, are no
part of the canon of the Scripture; and therefore are of no authority in the
Church of God, nor to be any otherwise approved, or made use of, than other
human writings.(h)
(h)
Luke 24:27, 44; Rom. 3:2; II Pet. 1:21.
1.4我們應信服聖經的權威，這權威不在於任何人或教會的見證，乃完全在於其作者是上帝 (祂自己就是真理)。所以我們應當領受聖經，因為聖經是上帝的話。
IV.
The authority of the Holy Scripture, for which it ought to be believed and
obeyed, dependeth not upon the testimony of any man, or Church; but wholly upon
God (who is truth itself) the author thereof: and therefore it is to be
received because it is the Word of God.(i)
(i)
II Pet. 1:19, 21; II Tim. 3:16; I John 5:9; I Thess. 2:13.
1.5我們可能受教會的見證的感動與影響，因而高舉聖經、敬重聖經。聖經內容屬天的性質、教義的效力、文體的莊嚴、各部的一致、整體的要旨 (將一切的榮耀歸給上帝) 、人類惟一得救之道的完整彰顯、許多無可比擬的卓越、以及整本書的全然完美，都足以證明聖經本身就是上帝的話。雖然如此，我們得以完全確信聖經無謬真理與屬上帝權威的原因，是聖靈在我們內心作工，藉著上帝的話、也與上帝的話一同在我們心中作見證。
V. We
may be moved and induced by the testimony of the Church to a high and reverent
esteem of the Holy Scripture.(k) And the heavenliness of the matter, the
efficacy of the doctrine, the majesty of the style, the consent of all the
parts, the scope of the whole (which is, to give all glory to God), the full
discovery it makes of the only way of man’s salvation, the many other
incomparable excellencies, and the entire perfection thereof, are arguments
whereby it doth abundantly evidence itself to be the Word of God: yet
notwithstanding, our full persuasion and assurance of the infallible truth and
divine authority thereof, is from the inward work of the Holy Spirit bearing
witness by and with the Word in our hearts.(l)
(k) I
Tim. 3:15. (l) I John 2:20, 27; John 16:13, 14; I Cor. 2:10, 11, 12; Isa.
59:21.
1.6上帝全備的旨意，與上帝自己的榮耀、人的得救、信仰和生活有關的一切必要之事，聖經都明明記載，或是可以用正當且必要的推論，從聖經引申出來。所以無論在任何時刻都不可加添；無論是藉著所謂的「聖靈的新啟示」，或憑人的遺傳，都不能加添聖經的內容。然而，我們承認：(1) 必須有聖靈在我們裡面光照我們，我們才能明白聖經中所啟示的，使我們得救﹔我們也承認：(2) 關於敬拜上帝和教會治理的環境細節（與人類日常生活以及社會團體有相通之處），這時我們就應該按照聖經的總原則，以自然啟示之光、基督徒的明智來判斷，因為聖經是我們在凡事上都要遵守的。
VI.
The whole counsel of God concerning all things necessary for His own glory,
man’s salvation, faith, and life, is either expressly set down in Scripture, or
by good and necessary consequence may be deduced from Scripture: unto which
nothing at any time is to be added, whether by new revelations of the Spirit,
or traditions of men.(m) Nevertheless we acknowledge the inward illumination of
the Spirit of God to be necessary for the saving understanding of such things
as are revealed in the Word:(n) and that there are some circumstances
concerning the worship of God, and government of the Church, common to human
actions and societies, which are to be ordered by the light of nature and
Christian prudence, according to the general rules of the Word, which are
always to be observed.(o)
(m)
II Tim. 3:15, 16, 17; Gal. 1:8, 9; II Thess. 2:2. (n) John 6:45, I Cor. 2:9 to
12.
(o) I
Cor. 11:13, 14; I Cor. 14:26, 40.
1.7 聖經的內容並不是每個地方都同樣清楚，也不是對每個人都同樣明白；但凡是得救所必須知道、相信、遵守的事，在聖經此處或彼處總是記載的非常清楚，而且解釋十分明白；所以，不僅是有學問的人，就是無學問的人，只要適當使用普通的方法，就能充分理解。
VII.
All things in Scripture are not alike plain in themselves, nor alike clear unto
all:(p) yet those things which are necessary to be known, believed, and
observed 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.(q)
(p)
II Pet. 3:16. (q) Psalm 119:105, 130.
1.8 希伯來文 (古時上帝選民的母語)的舊約，和希臘文 (當時各國最通行的語言)的新約，都是受上帝直接的默示，而且上帝在歷世歷代都以獨特的方式照顧護理，保守純正，所以是真確的權威﹔因此一切信仰上的爭議，教會最後都要以聖經為最高依歸。但因上帝的子民並不都通曉這些聖經原文，可是他們都有權、也都有份於聖經，而且上帝吩咐他們以敬畏上帝的態度誦讀查考聖經﹔所以凡聖經所到之處，都應譯成當地通行的語言，使上帝的話可以豐豐富富地存在眾人心裏，他們就可以用上帝所喜悅的方式敬拜祂，並可以因聖經所生的忍耐和安慰得著盼望。
VIII.
The Old Testament in Hebrew (which was the native language of the people of God
of old), and the New Testament in Greek (which, at the time of the writing of
it was most generally known to the nations), being immediately inspired by God,
and, by His singular care and providence kept pure in all ages, are therefore
authentical;(r) so as, in all controversies of religion, the Church is finally
to appeal unto them.(s) But, because these original tongues are not known to
all the people of God, who have right unto, and interest in the Scriptures, and
are commanded, in the fear of God, to read and search them,(t) therefore they
are to be translated into the vulgar language of every nation unto which they
come,(u) that the Word of God dwelling plentifully in all, they may worship Him
in an acceptable manner;(w) and, through patience and comfort of the
Scriptures, may have hope.(x)
(r)
Matt. 5:18. (s) Isa. 8:20; Acts 15:15; John 5:39, 46.
(t)
John 5:39. (u) I Cor. 14:6, 9, 11, 12, 24, 27, 28. (w) Col. 3:16. (x) Rom.
15:4.
1.9 解釋聖經的唯一無謬誤規則，就是以經解經。所以當我們對任何一處聖經的真實完整意義(每處聖經都只有一個意思，而沒有多種意思)有疑問時，就當查考聖經其他多處更清楚的經文，以解明其真義。
IX.
The infallible rule of interpretation of Scripture is the Scripture itself: and
therefore, when there is a question about the true and full sense of any
Scripture (which is not manifold, but one), it must be searched and known by
other places that speak more clearly.(y)
(y)
II Pet. 1:20, 21; Acts 15:15, 16.
1.10要判斷信仰上一切爭論，要審查所有的教會會議決議、古代作者意見、人們的教導、個人屬靈領受時，我們所當依據的最高裁判者只有一位，就是在聖經中說話的聖靈。唯有祂在聖經中的定案，我們才能安心滿足。
X.
The supreme judge by which all controversies of religion are to be determined,
and all decrees of councils, opinions of ancient writers, doctrines of men, and
private spirits, are to be examined; and in whose sentence we are to rest; can
be no other but the Holy Spirit speaking in the Scripture.(z)
(z)
Matt. 22:29, 31; Eph. 2:20 with Acts 28:25.
Chapter
II. Of God, and of the Holy Trinity.
第二章 論上帝和三位一體
Chapter II. Of God, and of the
Holy Trinity.
2.1上帝是獨一的，又真又活的，祂是無限、完全，是至純之靈，無形，無身體、無情慾；永不改變，永無止境，永恆，不可測度，全能，全智，至聖，最自由，最絕對；祂按照自己不改變和最公義的旨意行作萬事，為了祂自己的榮耀；祂極其慈愛、恩惠、憐憫、恆久忍耐，滿有良善和真理，赦免罪孽、過犯、罪惡；祂賞賜那慇懃尋求祂的人；照樣，祂的審判極其公義、可畏，祂憎惡諸惡，決不以有罪的為無罪。
I.
There is but one only,(a) living, and true God:(b) who is infinite in being and
perfection,(c) a most pure spirit,(d) invisible,(e) without body, parts,(f) or
passions,(g) immutable,(h) immense,(i) eternal,(k) incomprehensible,(l)
almighty,(m) most wise,(n) most holy,(o) most free,(p) most absolute,(q)
working all things according to the counsel of His own immutable and most
righteous will,(r) for His own glory;(s) most loving,(t) gracious, merciful,
long-suffering, abundant in goodness and truth, forgiving iniquity,
transgression, and sin;(u) the rewarder of them that diligently seek Him;(w)
and withal, most just and terrible in His judgments,(x) hating all sin,(y) and
who will by no means clear the guilty.(z)
(a)
Deut. 6:4; I Cor. 8:4, 6. (b) I Thess. 1:9; Jer. 10:10.
(c)
Job 11:7, 8, 9; Job 26:14. (d) John 4:24. (e) I Tim. 1:17.
(f) Deut. 4:15, 16; John 4:24, with Luke
24:39. (g) Acts 14:11, 15.
(h)
James 1:17; Mal. 3:6. (i) I Kings 8:27; Jer. 23:23, 24.
(k)
Ps. 90:2; I Tim. 1:17. (l) Ps. 145:3.
(m)
Gen. 17:1; Rev. 4:8. (n) Rom. 16:27.
(o) Isa. 6:3; Rev. 4:8. (p) Ps. 115:3.
(q)
Exod. 3:14. (r) Eph. 1:11.
(s)
Prov. 16:4; Rom. 11:36. (t) I John 4:8, 16.
(u)
Exod. 34:6, 7. (w) Heb. 11:6.
(x)
Neh. 9:32, 33. (y) Ps. 5:5, 6. (z) Nah.
1:2, 3; Exod. 34:7.
2.2一切生命、榮耀、善良、福氣，都在上帝自己裏面，也都屬於祂自己；惟獨上帝在自己裏且歸於祂自己，是全然的滿足；祂不需要祂所造的任何被造之物，也不從他們得到任何榮耀；反倒在他們裡面、藉著他們、向他們、在他們身上，彰顯祂自己的榮耀。唯有祂是萬有的根源，萬有都是本於祂、倚靠祂、歸於祂。祂在萬有之上，有絕對主權，可以藉他們、為他們、對他們，行一切祂自己所喜悅的事。萬有在祂面前都是赤露敞開、清晰顯明的；祂的知識無限、毫無錯誤、不依靠受造之物，所以對祂來說，沒有任何事物是偶然或不確定的。在祂的一切旨意、作為和命令中，祂都是至聖的。天使、世人、以及別的受造之物，都應當按著祂的美意所要求他們的，敬拜、事奉、順服祂。
II.
God hath all life,(a) glory,(b) goodness,(c) blessedness,(d) in and of Himself;
and is alone in and unto Himself all-sufficient, not standing in need of any
creatures which He hath made,(e) nor deriving any glory from them,(f) but only
manifesting His own glory in, by, unto, and upon them: He is the alone fountain
of all being, of whom, through whom, and to whom are all things;(g) and hath
most sovereign dominion over them, to do by them, for them, or upon them
whatsoever Himself pleaseth.(h) In His sight all things are open and
manifest;(i) His knowledge is infinite, infallible, and independent upon the
creature,(k) so as nothing is to Him contingent, or uncertain.(l) He is most
holy in all His counsels, in all His works, and in all His commands.(m) To Him
is due from angels and men, and every other creature, whatsoever worship, service,
or obedience He is pleased to require of them.(n)
(a)
John 5:26. (b) Acts 7:2. (c) Ps. 119:68. (d) I Tim. 6:15; Rom. 9:5. (e) Acts
17:24, 25.
(f)
Job 22:2, 3. (g) Rom 11:36. (h) Rev. 4:11; I Tim. 6:15; Dan. 4:25, 35. (i) Heb.
4:13.
(k)
Rom. 11:33, 34; Ps. 147:5. (l) Acts 15:18; Ezek. 11:5. (m) Ps. 145:17; Rom.
7:12. (n) Rev. 5:12, 13, 14.
2.3上帝是獨一的上帝，在祂裡面有三位格，同本質、同權能、同永恆，這三位格就是：聖父上帝、聖子上帝、聖靈上帝。聖父不是出自任何來源，既不是受生、也不是被發出；聖子在永恆裏為聖父所生；聖靈在永恆裏由聖父和聖子而出。
III.
In the unity of the Godhead there be three persons, of one substance, power,
and eternity; God the Father, God the Son, and God the Holy Ghost.(o) The
Father is of none, neither begotten, nor proceeding: the Son is eternally
begotten of the Father:(p) the Holy Ghost eternally proceeding from the Father
and the Son.(q)
(o) I John 5:7; Matt. 3:16, 17; Matt. 28:19;
II Cor. 13:14. (p) John 1:14, 18. (q) John 15:26; Gal. 4:6.
Chapter III. Of God’s Eternal
Decree.
第三章 論上帝永遠的定旨
3.1從亙古到永遠，上帝以祂自己的旨意按著祂最智慧、最聖潔的計劃，自由地且永不改變地，預定一切將要發生的事。雖然上帝如此預定，但是祂絕非罪惡的創始者，也沒有迫使受造者逆反其意志；並且並未剝奪「第二因」的「自由運行」與「或然發生」，反倒得以確立。
I.
God from all eternity did, by the most wise and holy counsel of His own will,
freely, and unchangeably ordain whatsoever comes to pass:(a) yet so, as thereby
neither is God the author of sin,(b) nor is violence offered to the will of the
creatures, nor is the liberty or contingency of second causes taken away, but
rather established.(c)
(a)
Eph. 1:11; Rom. 11:33; Heb. 6:17; Rom. 9:15, 18. (b) Jam. 1:13, 17; I John 1:5.
(c)
Acts 2:23; Matt. 17:12; Acts 4:27, 28; John 19:11; Prov. 16:33.
3.2 雖然上帝知道在所有情況下可能或可以發生的一切事；可是祂預定一切事的發生，不是因為預見哪件事未來要發生，也不是因為預見在如此的情況下必會發生哪些事。
II.
Although God knows whatsoever may or can come to pass upon all supposed
conditions,(d) yet hath He not decreed anything because He foresaw it as
future, or as that which would come to pass upon such conditions.(e)
(d) Acts 15:18; I Sam. 23:11, 12; Matt. 11:21,
23. (e) Rom. 9:11, 13, 16, 18.
3.3 按照上帝的元旨，為了彰顯上帝的榮耀，有些人和天使被預定得永生，其餘的人和天使則受永死。
III.
By the decree of God, for the manifestation of His glory, some men and
angels(f) are predestinated unto everlasting life, and others fore-ordained to
everlasting death.(g)
(f) I
Tim. 5:21; Matt. 25:41. (g) Rom. 9:22, 23; Eph. 1:5, 6; Prov. 16:4.
3.4 上帝這樣預定這些天使和人，是個別的與不能改變的安排；而且他們的數目是如此確定，所以既不可增，又不可減。
IV.
These angels and men, thus predestinated, and fore-ordained, are particularly
and unchangeably designed, and their number so certain and definite, that it
cannot be either increased or diminished.(h)
(h)
II Tim. 2:19; John 13:18.
3.5 這些蒙上帝預定得生命的人，是上帝從創立世界以前，按照祂永遠與不變的目的，也按照祂旨意的隱秘計劃與美意，在基督裡揀選他們，使他們可以得著永遠的榮耀。上帝這樣揀選他們，完全是出於上帝白白的恩惠與慈愛，並不是根據上帝預見他們的信心、善行、或在信心與善行上的堅忍，或受造界其他任何事物；這些都不是上帝揀選的條件或動因；這一切都是要使祂榮耀的恩典得著稱讚。
V.
Those of mankind that are predestinated unto life, God, before the foundation
of the world was laid, according to His eternal and immutable purpose, and the
secret counsel and good pleasure of His will, hath chosen, in Christ, unto
everlasting glory,(i) out of His mere free grace and love, without any
foresight of faith or good works, or perseverance in either of them, or any
other thing in the creature, as conditions, or causes moving Him thereunto:(k)
and all to the praise of His glorious grace.(l)
(i)
Eph. 1:4, 9, 11; Rom. 8:30; II Tim. 1:9; I Thess. 5:9. (k) Rom. 9:11, 13, 16;
Eph. 1:4, 9. (l) Eph. 1:6, 12.
3.6上帝既然已經預定選民得榮耀，祂就藉著自己永遠且最自由的旨意，預先定下達到此目的的一切手段。因此，這些蒙揀選者雖在亞當裡墮落了，卻被基督救贖；這是藉著聖靈的運行，在所定之時刻，有效的呼召他們信靠基督；並使他們被稱為義，收納被為上帝的兒女，成為聖潔，因信蒙上帝能力保守，以致得救。除選民以外，沒有任何人蒙基督救贖、有效的呼召、稱義、收納、成聖、與得救。
VI.
As God hath appointed the elect unto glory, so hath He, by the eternal and most
free purpose of His will, fore-ordained all the means thereunto.(m) Wherefore
they who are elected, being fallen in Adam, are redeemed by Christ,(n) are
effectually called unto faith in Christ by His Spirit working in due season,
are justified, adopted, sanctified,(o) and kept by His power through faith,
unto salvation.(p) Neither are any other redeemed by Christ, effectually
called, justified, adopted, sanctified, and saved, but the elect only.(q)
(m) I
Pet. 1:2; Eph. 1:4, 5; Eph. 2:10; II Thess. 2:13. (n) I Thess. 5:9, 10; Titus
2:14. (o) Rom. 8:30; Eph. 1:5; II Thess. 2:13. (p) I Pet. 1:5.
(q)
John 17:9; Rom. 8:28 to the end; John 6:64, 65; John 10:26; John 8:47; I John
2:19.
3.7至於其餘的人類，上帝乃是照祂自己旨意深不可測的計劃，按祂所喜悅的施予或保留其憐憫，為了使祂的至高權能在受造物之上得著榮耀，祂就樂意越過他們，並命定他們為自己的罪受羞辱、遭忿怒，使祂榮耀的公義得著稱讚。
VII.
The rest of mankind God was pleased, according to the unsearchable counsel of
His own will, whereby He extendeth or withholdeth mercy, as He pleaseth, for
the glory of His sovereign power over His creatures, to pass by; and to ordain
them to dishonour and wrath, for their sin, to the praise of His glorious
justice.(r)
(r)
Matt. 11:25, 26; Rom. 9:17, 18, 21, 22; II Tim. 2:19, 20; Jude ver. 4; I Pet. 2:8.
3.8這預定的教義至為奧秘，應當特別慎重，小心處理；好叫凡留心聽從上帝在其聖道中所啟示祂旨意的人，可以從他們有效蒙召的確實性上，確信自己在永遠裡蒙揀選。如此，這教義對那些凡以真心順從福音的人，就成為他們對上帝發出讚美、敬畏、讚嘆的根據；也成為他們謙卑、勤勉、大得安慰的緣由。
VIII.
The doctrine of this high mystery of predestination is to be handled with
special prudence and care,(s) that men attending the will of God revealed in
His Word, and yielding obedience thereunto, may, from the certainty of their
effectual vocation, be assured of their eternal election.(t) So shall this
doctrine afford matter of praise, reverence, and admiration of God,(u) and of
humility, diligence, and abundant consolation to all that sincerely obey the
Gospel.(w)
(s)
Rom. 9:20; Rom. 11:33; Deut. 29:29.(t) II Pet. 1:10. (u) Eph. 1:6; Rom. 11:33.
(w)
Rom. 11:5, 6, 20; II Pet. 1:10; Rom. 8:33; Luke 10:20.
第四章 論上帝的創造之工
Chapter IV. Of Creation.
4.1聖父、聖子、聖靈，三一的上帝，為彰顯自己永能、智慧、良善的榮耀，就樂意在起初，使無變為有，創造世界並其中一切有形無形之物，以六日完成，並且都甚好。
I. It
pleased God the Father, Son, and Holy Ghost,(a) for the manifestation of the
glory of His eternal power, wisdom, and goodness,(b) in the beginning, to
create, or make of nothing, the world, and all things therein whether visible
or invisible, in the space of six days; and all very good.(c)
(a)
Heb. 1:2; John 1:2, 3; Gen. 1:2; Job. 26:13; Job. 33:4. (b) Rom. 1:20; Jer.
10:12; Ps. 104:24; Ps. 33:5, 6.
(c)
Gen. 1 chap.; Heb. 11:3; Col. 1:16; Acts 17:24.
4.2上帝造了一切其他受造物之後，就造了人，造男造女；使他們擁有理性的與不朽的靈魂；又按照自己的形像賦予他們知識、仁義和真聖潔。他們有上帝的律法刻在他們的心裡，且有履行律法的能力。然而他們有可能違犯律法，因為他們被容讓有自由按著自己的意志行事，而這意志是可能會改變的。除了這在他們心中所刻下的律法以外，他們還領受了命令，不可吃分別善惡樹上的果子。只要他們遵守這命令，就能享受與上帝相交的喜樂，又能統治受造之物。
II.
After God had made all other creatures, He created man, male and female,(d)
with reasonable and immortal souls,(e) endued with knowledge, righteousness,
and true holiness, after His own image;(f) having the law of God written in
their hearts,(g) and power to fulfil it:(h) and yet under a possibility of
transgressing, being left to the liberty of their own will, which was subject
unto change.(i) Beside this law written in their hearts, they received a
command, not to eat of the tree of the knowledge of good and evil, which while
they kept, they were happy in their communion with God,(k) and had dominion
over the creatures.(l)
(d)
Gen. 1:27. (e) Gen. 2:7 with Eccles. 12:7 & Luke 23:43 and Matt. 10:28.
(f) Gen.
1:26; Col. 3:10; Eph. 4:24. (g) Rom. 2:14, 15. (h) Eccles. 7:29.
(i) Gen. 3:6; Eccles. 7:29. (k) Gen. 2:17;
Gen. 3:8, 9, 10, 11, 23. (l) Gen. 1:26, 28.
第五章 論上帝的護理之工
Chapter V. Of Providence.
5.1 創造萬物的偉大上帝，托住、導引、決定、統管一切受造物，萬事的運作，從最大的到最小的。這是藉著祂至智至聖的護理，根據祂無謬的預知，並且按著祂自己旨意所定的自由、不改變的計劃，為要使祂自己智慧、能力、公義、善良、憐憫的榮耀，得著稱讚。
I.
God the great Creator of all things doth uphold,(a) direct, dispose, and govern
all creatures, actions, and things,(b) from the greatest even to the least,(c)
by His most wise and holy providence,(d) according to His infallible
fore-knowledge,(e) and the free and immutable counsel of His own will,(f) to
the praise of the glory of His wisdom, power, justice, goodness, and mercy.(g)
(a) Heb.
1:3. (b) Dan. 4:34, 35; Ps. 135:6; Acts 17:25, 26, 28; Job 38 to 41 chapters. (c)
Matt. 10:29, 30, 31.
(d)
Prov. 15:3; Ps. 104:24; Ps. 145:17. (e) Acts 15:18; Ps. 94:8, 9, 10, 11. (f)
Eph. 1:11; Ps. 33:10, 11.
(g)
Isa. 63:14; Eph. 3:10; Rom. 9:17; Gen. 45:7; Ps. 145:7.
5.2 萬事萬物按照上帝預知和定旨 (祂乃是第一因 )，絕對會發生，不會改變； 但是上帝用同一的護理， 按照眾多第二因的性質安排， 使它們以「必然」、以「由自」或以「或然」的方式發生。
II.
Although, in relation to the fore-knowledge and decree of God, the first Cause,
all things come to pass immutably, and infallibly:(h) yet, by the same
providence, He ordereth them to fall out, according to the nature of second
causes, either necessarily, freely, or contingently.(i)
(h)
Acts 2:23. (i) Gen. 8:22; Jer. 31:35; Exod. 21:13 with Deut. 19:5; I Kings
22:28, 34; Isa. 10:6, 7.
5.3 上帝在通常的護理中使用媒介方法，然而祂隨自己旨意，可以自由行事 – 不用媒介，超越媒介，甚至反乎媒介。
III.
God in His ordinary providence maketh use of means,(k) yet is free to work
without,(l) above,(m) and against them at His pleasure.(n)
(k)
Acts 27:31, 44; Isa. 55:10, 11; Hos. 2:21, 22. (l) Hos. 1:7; Matt. 4:4; Job
34:20.
(m)
Rom. 4:19, 20, 21. (n) II Kings 6:6; Dan. 3:27.
5.4 上帝的護理彰顯祂全權的大能、莫測的智慧、無限的善良，而且彰顯到一個地步，甚至涵蓋到第一次的墮落，以及人類與天使所犯的其他罪惡。而且上帝不是僅僅允許罪發生而已，更是以最有智慧、最有能力的方式，使罪惡受到限制；此外也用各種方法支配罪、管轄罪，以達成祂最神聖的目的。雖然如此，罪惡乃是單單來自受造物，而不是來自上帝。上帝既然是最聖潔、最公義，所以祂絕不是、也不可能是罪惡的創始者或認同者。
IV.
The almighty power, unsearchable wisdom, and infinite goodness of God so far
manifest themselves in His providence, that it extendeth itself even to the
first fall, and all other sins of angels and men;(o) and that not by a bare
permission,(p) but such as hath joined with it a most wise and powerful
bounding,(q) and otherwise ordering and governing of them, in a manifold
dispensation, to His own holy ends;(r) yet so, as the sinfulness thereof
proceedeth only from the creature, and not from God, who, being most holy and
righteous, neither is, nor can be, the author or approver of sin.(s)
(o)
Rom. 11:32, 33, 34; II Sam. 24:1 with I Chron. 21:1; I Kings 22:22, 23; I
Chron. 10:4, 13, 14; II Sam. 16:10; Acts 2:23; Acts 4:27, 28. (p) Acts 14:16.
(q)
Ps. 76:10; II Kings 19:28. (r) Gen. 50:20; Isa. 10:6, 7, 12. (s) James 1:13,
14, 17; I John 2:16; Ps. 50:21.
5.5 最智慧、最公義、最恩慈的上帝，確實時常讓祂的兒女暫時遭受各種試探，面對他們自己內心的敗壞。祂的目的是: 使他們為了過去的罪受管教，或使他們發現自己內心敗壞詭詐的潛勢力，以致使他們謙卑下來；並且使他們更加親近上帝、更經常依靠上帝來托住他們，使他們更儆醒防備將來所有可能的犯罪情況；以及達成其他種種公義聖潔的目的。
V.
The most wise, righteous, and gracious God doth oftentimes leave for a season
His own children to manifold temptations, and the corruption of their own
hearts, to chastise them for their former sins, or to discover unto them the
hidden strength of corruption, and deceitfulness of their hearts, that they may
be humbled;(t) and, to raise them to a more close and constant dependence for
their support upon Himself, and to make them more watchful against all future
occasions of sin, and for sundry other just and holy ends.(u)
(t)
II Chron. 32:25, 26, 31; II Sam. 24:1.
(u)
II Cor. 12:7, 8, 9; Ps. 73 throughout; Ps. 77:1 to 12; Mark 14:66 to the end,
with John 21:15, 16, 17.
5.6 至於那些作惡、不虔不義的人，他們是被上帝這位最公義的審判主定罪，使他們因過去的罪惡，成為瞎眼剛硬之輩；上帝不但停止向他們施恩 (祂的恩典可以使他們的悟性開啟、心受影響)，而且有時也收回他們已得的恩賜，讓他們受自己敗壞罪性的擺布而犯罪行惡；並且任憑他們逞著自己的私慾、受世界的引誘、順服撒但的權勢；他們因此剛硬自己的心，即使上帝用使別人軟化的方法對待他們，他們仍是剛硬不已。
VI.
As for those wicked and ungodly men whom God, as a righteous Judge, for former
sins, doth blind and harden,(w) from them He not only withholdeth His grace,
whereby they might have been enlightened in their understandings, and wrought
upon in their hearts;(x) but sometimes also withdraweth the gifts which they
had,(y) and exposeth them to such objects as their corruption makes occasions
of sin;(z) and, withal, gives them over to their own lusts, the temptations of
the world, and the power of Satan:(a) whereby it comes to pass that they harden
themselves, even under those means which God useth for the softening of others.(b)
(w)
Rom. 1:24, 26, 28; Rom. 11:7, 8. (x) Deut. 29:4. (y) Matt. 13:12; Matt. 25:29.
(z)
Deut. 2:30; II Kings 8:12, 13. (a) Ps. 81:11, 12; II Thess. 2:10, 11, 12.
(b)
Exod. 7:3 with Exod. 8:15, 32; II Cor. 2:15, 16; Isa. 8:14; I Pet. 2:7, 8; Isa.
6:9, 10 with Acts 28:26,
5.7 上帝的護理，不僅是普遍臨及一切受造物，更是以最特別的方式，看顧祂的教會，祂叫萬事互相效力， 使教會得益處。
VII.
As the providence of God doth in general reach to all creatures, so after a
most special manner, it taketh care of His Church, and disposeth all things to
the good thereof.(c)
(c) I
Tim. 4:10; Amos 9:8, 9; Rom. 8:28; Isa. 43:3, 4, 5, 14.
第六章 論人的墮落、罪惡和刑罰
Chapter VI. Of the Fall of
Man, of Sin, and of the Punishment thereof.
1我們的始祖，因被撒但的詭計與試探所誘惑，就吃了禁果而犯罪。然而上帝願意按照祂的智慧與聖潔的計劃，為了彰顯自己的榮耀，就任憑他們犯下此罪。
I.
Our first parents, being seduced by the subtilty and temptation of Satan,
sinned, in eating the forbidden fruit.(a) This their sin God was pleased,
according to His wise and holy counsel, to permit, having purposed to order it
to His own glory.(b)
(a)
Gen. 3:13; II Cor. 11:3. (b) Rom. 11:32.
2他們因犯此罪，失落了他們原先之正直，從與上帝相交的地位墮落了，於是死在罪中，並且靈魂和身體的各個部分與一切功能，都被全然玷污了。
II.
By this sin they fell from their original righteousness and communion, with
God,(c) and so became dead in sin,(d) and wholly defiled in all the parts and
faculties of soul and body.(e)
(c)
Gen. 3:6, 7, 8; Eccles. 7:29; Rom. 3:23. (d) Gen. 2:17; Eph. 2:1. (e) Tit.
1:15; Gen. 6:5; Jer. 17:9; Rom. 3:10 to 19.
3始祖既為全人類的根源，此罪咎就歸算給他們的後裔，並且罪中之死與敗壞本性，就傳給了他們按常例生出的所有後代子孫。
III.
They being the root of all mankind, the guilt of this sin was imputed,(f) and
the same death in sin and corrupted nature conveyed, to all their posterity
descending from them by ordinary generation.(g)
(f)
Gen. 1:27, 28 & Gen. 2:16, 17 and Acts 17:26 with Rom. 5:12, 15, 16, 17,
18, 19 and I Cor. 15:21, 22, 49.
(g)
Ps. 51:5; Gen. 5:3; Job 14:4, Job 15:14.
4由於這與生聚來的敗壞，我們對一切的良善全無意願、毫無能力、全然反對，並且完全傾向所有邪惡；我們從這敗壞罪性中，衍生出本身所行的所有過犯。
IV.
From this original corruption, whereby we are utterly indisposed, disabled, and
made opposite to all good,(h) and wholly inclined to all evil,(i) do proceed
all actual transgressions.(k)
(h)
Rom. 5:6; Rom. 8:7, Rom. 7:18; Col. 1:21. (i) Gen. 6:5; Gen. 8:21; Rom. 3:10,
11, 12.
(k)
James 1:14, 15; Eph. 2:2, 3; Matt. 15:19.
5在今生，此敗壞罪性仍存留在已蒙重生之人裡面。雖然此敗壞罪性，藉著基督得赦免且被治死，但是此罪性與其所生發的一切活動，實在真是罪惡。
V.
This corruption of nature, during this life, doth remain in those that are
regenerated;(l) and although it be, through Christ, pardoned and mortified, yet
both itself and all the motions thereof are truly and properly sin.(m)
(l) I
John 1:8, 10; Rom. 7:14, 17, 18, 23; James 3:2; Prov. 20:9; Eccles. 7:20. (m)
Rom. 7:5, 7, 8, 25; Gal. 5:17.
6每一個罪 (不論是原罪或本罪) 都是違犯上帝公義的律法，也是悖逆上帝的律法；因此，每一個罪按照其性質，招致罪究歸在罪人身上。罪人因此緣故必定遭受上帝的忿怒與律法的咒詛，結果服在死權之下，遭受一切靈命的、今生的、永遠的愁苦。
VI.
Every sin, both original and actual, being a transgression of the righteous law
of God, and contrary thereunto,(n) doth, in its own nature, bring guilt upon
the sinner;(o) whereby he is bound over to the wrath of God,(p) and curse of
the law,(q) and so made subject to death,(r) with all miseries spiritual,(s)
temporal,(t) and eternal.(u)
(n) I
John 3:4. (o) Rom. 2:15; Rom. 3:9, 19. (p) Ephes. 2:3. (q) Gal. 3:10. (r) Rom.
6:23.
(s)
Ephes. 4:18. (t) Rom. 8:20; Lam. 3:39. (u) Matt. 25:41, II Thess. 1:9.
第七章 論神與人所立的約
Chapter VII. Of God’s Covenant
with Man.
7.1上帝與受造者之間的差距是如此的大，雖然有理性的人都當以上帝為他的創造主而順服祂，但是他們絕無法經歷上帝是他們的福分與賞賜，來享受祂，除非上帝自願屈尊降卑來與人同在；上帝確實樂意這樣做，而祂屈尊降卑的方式是與人立約。
I.
The distance between God and the creature is go great, that although reasonable
creatures do owe obedience unto Him as their Creator, yet they could never have
any fruition of Him as their blessedness and reward, but by some voluntary
condescension on God’s part, which He hath been pleased to express by way of
covenant.(a)
(a)
Isa. 40:13, 14, 15, 16, 17; Job. 9:32, 33; I Sam. 2:25; Ps. 113:5, 6; Ps.
100:2, 3; Job. 22:2, 3; Job 35:7, 8; Luke 17:10; Acts 17:24, 25.
7.2上帝與人所立的第一個約是行為之約，在這約中應許賜生命給亞當，以及在他裡面的後裔，條件是要完全且親身順服上帝。
II.
The first covenant made with man was a covenant of works,(b) wherein life was
promised to Adam, and in him to his posterity,(c) upon condition of perfect and
personal obedience.(d)
(b)
Gal. 3:12. (c) Rom. 10:5, Rom. 5:12 to 20. (d) Gen. 2:17; Gal. 3:10.
7.3因為人墮落，使得自己無法藉這行為之約得生命，主就樂意立第二個約，這約一般稱為恩典之約。上帝在這約中將生命與救恩，藉著耶穌基督白白賜給罪人；要求罪人必須信耶穌基督，才能得救﹔這約的應許是：上帝將祂的聖靈賜給一切預定得永生的人，使他們願意相信，也能夠相信。
III.
Man by his fall having made himself incapable of life by that covenant, the
Lord was pleased to make a second,(e) commonly called the covenant of grace;
wherein He freely offereth unto sinners life and salvation by Jesus Christ,
requiring of them faith in Him, that they may be saved,(f) and promising to
give unto all those that are ordained unto life His Holy Spirit, to make them willing
and able to believe.(g)
(e)
Gal. 3:21; Rom. 8:3; Rom. 3:20, 21; Gen. 3:15; Isa. 42:6. (f) Mark 16:15, 16;
John 3:16; Rom. 10:6, 9; Gal. 3:11. (g) Ezek. 36:26, 27; John 6:44, 45.
7.4這恩典之約在《聖經》中，有時被稱為「遺命」，指明「耶穌基督是立遺命者，他為我們受死」以及「在這遺命裡，所應許給我們永遠的產業，以及所有屬於此產業的一切」。
IV.
This covenant of grace is frequently set forth in Scripture by the name of a
Testament, in reference to the death of Jesus Christ the Testator, and to the
everlasting inheritance, with all things belonging to it, therein
bequeathed.(h)
(h)
Heb. 9:15, 16, 17; Heb. 7:22; Luke 22:20; I Cor. 11:25.
7.5這恩典之約在律法時期的施行方式，與在福音時期有所不同。在律法時期，恩典之約的施行，是藉著應許、預言、獻祭、割禮、逾越節的羔羊，以及其他賜給猶太人的預表與律例，這些都是影兒，指向那要來的基督；在當時，這些預表藉著聖靈的運行，足夠且有效的教導與造就選民，信靠所應許的彌賽亞；他們藉著祂得著完全的赦罪與永遠的救恩。這約的施行，稱為「舊約」。
V.
This covenant was differently administered in the time of the law, and in the
time of the gospel:(i) under the law, it was administered by promises,
prophecies, sacrifices, circumcision, the paschal lamb, and other types and
ordinances delivered to the people of the Jews, all fore-signifying Christ to
come:(k) which were, for that time, sufficient and efficacious, through the
operation of the Spirit, to instruct and build up the elect in faith in the
promised Messiah,(l) by whom they had full remission of sins, and eternal
salvation; and is called, the Old Testament.(m)
(i)
II Cor. 3:6, 7, 8, 9. n(k) Heb. 8, 9, 10 chapters; Rom. 4:11; Col. 2:11, 12; I
Cor. 5:7.
(l) I
Cor. 10:1, 2, 3, 4; Heb. 11:13; John 8:56. (m) Gal. 3:7, 8, 9, 14.
7.6在福音時期，基督（所預表的實體）顯現了，施行這恩典之約的條例乃是：傳揚聖道、施行洗禮與聖餐的聖禮；雖然這些數目較少，施行方式比較簡單，外在榮耀比較少，但是這約在其中彰顯的是更加完整、更加清晰、更多屬靈效益，賜給萬國萬民（包括猶太人和外邦人）；這約稱為「新約」。有此可見，這並不是兩個本質不同的約，乃是同一的約，在不同時期施行方式不同而已。
VI.
Under the gospel, when Christ, the substance,(n) was exhibited, the ordinances in
which this covenant is dispensed are the preaching of the Word, and the
administration of the sacraments of Baptism and the Lord’s Supper:(o) which,
though fewer in number, and administered with more simplicity, and less outward
glory; yet, in them, it is held forth in more fulness, evidence, and spiritual
efficacy,(p) to all nations, both Jews and Gentiles;(q) and is called the New
Testament.(r) There are not therefore two covenants of grace, differing in
substance, but one and the same, under various dispensations.(s)
(n)
Col. 2:17. (o) Matt. 28:19, 20; I Cor. 11:23, 24, 25. (p) Heb. 12:22 to 28;
Jer. 31:33, 34.
(q)
Matt. 28:19; Eph. 2:15, 16, 17, 18, 19. (r) Luke 22:20.
(s)
Gal. 3:14, 16; Rom 3:21, 22, 23, 30; Ps. 32:1 with Rom. 4:3, 6, 16, 17, 23, 24;
Heb. 13:8; Acts 15:11.
第八章 論中保基督
Chapter VIII. Of Christ the Mediator.
8.1上帝按祂永遠的旨意，喜悅選定祂的獨生子主耶穌，作神人之間的中保﹔身為中保，祂是先知、祭司、君王、教會的元首和救主，承受萬有、審判世界；上帝從萬古之先就將一群百姓賜給祂為後裔，而且到了時候，藉著祂得贖、蒙召、稱義、成聖、得榮。
I. It
pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His
only begotten Son, to be the Mediator between God and man;(a) the Prophet,(b)
Priest,(c) and King,(d) the Head and Saviour of His Church,(e) the Heir of all
things,(f) and Judge of the world:(g) unto whom He did from all eternity give a
people, to be His seed,(h) and to be by Him in time redeemed, called, justified,
sanctified, and glorified.(i)
(a)
Isa. 42:1; I Pet. 19, 20; John 3:16; I Tim. 2:5. (b) Acts 3:22. (c) Heb. 5:5,
6. (d) Ps. 2:6; Luke 1:33. (e) Eph. 5:23. (f) Heb. 1:2. (g) Acts 17:31. (h) John
17:6; Ps. 22:30, Isa. 53:10. (i) I Tim. 2:6; Isa. 55:4, 5; I Cor. 1:30.
8.2上帝的兒子，三位一體中的第二位，是真實永恆的上帝， 與父同質、同等；當日期滿足的時候，就取了人性，並人性一切基本的屬性、共通的軟弱，只是無罪﹔藉著聖靈的大能，在童貞女馬利亞的腹中成孕，具有人性體質。所以在耶穌裡面是兩個完整、完美、可區別的屬性，就是神性與人性，不可分地結合於一位格裡，沒有轉化、合成、混合。這個位格是真實的上帝，也是真實的人，卻是一位基督，神人之間的惟一的中保。
II.
The Son of God, the second person in the Trinity, being very and eternal God,
of one substance and equal with the Father, did, when the fulness of time was
come, take upon Him man’s nature,(k) with all the essential properties and
common infirmities thereof, yet without sin:(l) being conceived by the power of
the Holy Ghost, in the womb of the virgin Mary, of her substance.(m) So that
two whole, perfect, and distinct natures, the Godhead and the manhood, were
inseparably joined together in one person, without conversion, composition, or
confusion.(n) Which person is very God, and very man, yet one Christ, the only
Mediator between God and man.(o)
(k)
John 1:1, 14; I John 5:20; Phil. 2:6; Gal. 4:4. (l) Heb. 2:14, 16, 17; Heb.
4:15. (m) Luke 1:27, 31, 35; Gal. 4:4. (n) Luke 1:35; Col. 2:9; Rom. 9:5; I
Pet. 3:18; I Tim. 3:16. (o) Rom. 1:3, 4; I Tim. 2:5.
8.3 主耶穌的人性如此與神性聯結，就被分別為聖，受聖靈膏抹，沒有限量﹔在他裡面積蓄著一切的智慧和知識。父喜歡叫一切的豐盛在他裡面居住，他是聖潔、無邪惡、無沾污，充充滿滿地有恩典有真理，這使他得以完全，預備執行中保的職分。這職分並不是他自取的，乃是蒙父所召，父把一切的權柄和審判交在祂手中，並且吩咐他執行。
III.
The Lord Jesus, in His human nature thus united to the divine, was sanctified
and anointed with the Holy Spirit, above measure,(p) having in Him all the
treasures of wisdom and knowledge;(q) in whom it pleased the Father that all
fulness should dwell;(r) to the end that, being holy, harmless, undefiled, and
full of grace and truth,(s) He might be thoroughly furnished to execute the
office of a mediator and surety.(t) Which office He took not unto Himself, but
was thereunto called by His Father,(u) who put all power and judgment into His
hand, and gave Him commandment to execute the same.(w)
(p)
Ps. 45:7; John 3:34. (q) Col. 2:3. (r) Col. 1:19. (s) Heb. 7:26; John 1:14. (t)
Acts 10:38; Heb. 12:24; Heb. 7:22. (u) Heb. 5:4, 5. (w) John 5:22, 27; Matt.
28:18; Acts 2:36.
8.4主耶穌極其樂意擔任這職分﹔為了執行這職分，所以他生在律法之下，而且完美成全了律法。他的靈魂忍受了最悲慘的折磨，他的身體中受了極痛的苦難，被釘，受死，埋葬，暫處於死權之下，但未見朽壞；第三天他帶著這受苦的身體從死裡復活﹔又帶這個身體升入高天，坐在父的右邊，為我們代求﹔並要在世界的末了再來，審判世人和天使。
IV.
This office the Lord Jesus did most willingly undertake;(x) which that He might
discharge, He was made under the law,(y) and did perfectly fulfil it,(z)
endured most grievous torments immediately in His soul,(a) and most painful
sufferings in His body;(b) was crucified, and died;(c) was buried, and remained
under the power of death; yet saw no corruption.(d) On the third day He arose
from the dead,(e) with the same body in which He suffered,(f) with which also
he ascended into heaven, and there sitteth at the right hand of His Father,(g)
making intercession,(h) and shall return to judge men and angels at the end of
the world.(i)
(x)
Ps. 40:7, 8 with Heb. 10:5 to 10; John 10:18; Phil. 2:8. (y) Gal. 4:4. (z)
Matt. 3:15; Matt. 5:17.
(a)
Matt. 26:37, 38; Luke 22:44; Matt. 27:46. (b) Matt. 26, 27 chapters. (c) Phil.
2:8.
(d)
Acts. 2:23, 24, 27; Acts 13:37; Rom. 6:9. (e) I Cor. 15:3, 4.
(f)
John 20:25, 27. (g) Mark 16:19. (h) Rom. 8:34; Heb. 9:24; Heb. 7:25. (i) Rom.
14:9, 10; Acts 1:11; Acts 10:42; Matt. 13:40, 41, 42; Jude ver. 6; II Pet. 2:4.
8.5 主耶穌以完全的順服與獻上自己為祭，藉著永遠的靈一次獻 上給上帝，完全滿足父上帝的公義﹔他付出贖價，使父所賜給他 的人，不只是得以與神和好，並且也得著天國永遠的基業。
V.
The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He,
through the eternal Spirit, once offered up unto God, hath fully satisfied the
justice of His Father;(k) and purchased, not only reconciliation, but an
everlasting inheritance in the kingdom of heaven, for all those whom the Father
hath given unto Him.(l)
(k)
Rom. 5:19; Heb. 9:14, 16; Heb. 10:14; Eph. 5:2; Rom. 3:25, 26. (l) Dan. 9:24,
26; Col. 1:19, 20; Eph. 1:11, 14; John 17:2; Heb. 9:12, 15.
8.6 救贖之工雖然尚未在基督道成肉身之前實際完成，但救贖的 權能、效果、益處，卻藉著那些應許、預表、祭物，從創世以來 繼續傳給上帝在歷世歷代的選民﹔那些應許、預表、祭物，啟示 與指明基督就是那打破蛇頭的女人後裔，是從創世以來被殺的羔 羊。他從昨日、今日、一直到永遠是不改變的。
VI.
Although the work of redemption was not actually wrought by Christ till after
His incarnation, yet the virtue, efficacy, and benefits thereof were
communicated unto the elect in all ages successively from the beginning of the
world, in and by those promises, types, and sacrifices, wherein He was
revealed, and signified to be the seed of the woman which should bruise the
serpent’s head; and the Lamb slain from the beginning of the world: being
yesterday and to-day the same, and forever.(m)
(m)
Gal. 4:4, 5; Gen. 3:15; Rev. 13:8; Heb. 13:8.
8.7 基督執行中保的職分，是按照祂的神人二性。每一屬性作其 本性的事；然而，由於基督位格的合一性，在《聖經》中有時會 將一屬性的作為，歸屬於另一屬性所描述的位格名稱。
VII.
Christ, in the work of mediation, acteth according to both natures, by each
nature doing that which is proper to itself:(n) yet, by reason of the unity of
the person, that which is proper to one nature, is sometimes in Scripture
attributed to the person denominated by the other nature.(o)
(n)
Heb. 9:14; I Pet. 3:18. (o) Acts 20:28; John 3:13; I John 3:16.
8.8 基督對那些祂所買贖的人，是確實而有效地將這救贖施行於 他們，傳達給他們﹔祂為他們代求，在聖道中且藉著聖道，將救 恩的奧秘啟示給他們﹔藉著祂的靈，有效地勸服他們相信且順 從﹔藉著祂的道和祂的靈管理他們的心﹔藉著祂的全能全智，勝 過他們的一切仇敵，而且所用的方式是按照祂奇妙莫測的旨意安 排。
VIII.
To all those for whom Christ hath purchased redemption, He doth certainly and
effectually apply and communicate the same,(p) making intercession for them,(q)
and revealing unto them, in and by the Word, the mysteries of salvation,(r)
effectually persuading them by His Spirit to believe and obey, and governing
their hearts by His Word and Spirit;(s) overcoming all their enemies by His
almighty power and wisdom, in such manner, and ways, as are most consonant to
His wonderful and unsearchable dispensation.(t)
(p)
John 6:37, 39; John 10:15, 16. (q) I John 2:1, 2; Rom. 8:34. (r) John 15:13,
15; Eph. 1:7, 8, 9; John 17:6.
(s)
John 14:26; Heb. 12:2; II Cor. 4:13; Rom. 8:9, 14; Rom. 15:18, 19; John 17:17. (t)
Ps. 110:1; I Cor. 15:25, 26; Mal. 4:2, 3; Col. 2:15.
第九章 論自由意志
Chapter IX. Of Free Will.
9.1 上帝賦予人的意志有本性上的自由，選擇由自己，既不受外力驅使向善或向惡，也沒有命中註定他絕對必然向善或向惡。
I.
God hath endued the will of man with that natural liberty, that is neither
forced, nor by any absolute necessity of nature determined to good or evil.(a)
(a)
Matt. 17:12; James 1:14; Deut. 30:19.
9.2 人在無罪的狀態中，有自由與能力立志行善，得上帝喜悅， 但人處於這狀態並非是不可變更的，所以可能從其中墮落。
II.
Man, in his state of innocency, had freedom and power to will and to do that
which was good, and well pleasing to God;(b) but yet, mutably, so that he might
fall from it.(c)
(b)
Eccles. 7:29; Gen. 1:26. (c) Gen. 2:16, 17; Gen. 3:6.
9.3 人由於墮落在有罪的狀態中，已經完全喪失意志能力，來選擇任何屬靈的良善，以致得救；所以他既是一個屬血氣的人，全 然敵對真實的良善，又死在罪中，就不能憑自己的能力去改變自 己，也無法預備自己來被改變。
III.
Man, by his fall into a state of sin, hath wholly lost all ability of will to
any spiritual good accompanying salvation:(d) so as, a natural man, being
altogether averse from that good,(e) and dead in sin,(f) is not able, by his
own strength, to convert himself, or to prepare himself thereunto.(g)
(d)
Rom. 5:6; Rom 8:7; John 15:5. (e) Rom. 3:10, 12. (f) Eph. 2:1, 5; Col. 2:13. (g)
John 6:44, 65; Eph. 2:2, 3, 4, 5; I Cor. 2:14; Titus 3:3, 4, 5.
9.4 當上帝使罪人歸正、並把他遷入恩典狀態裡時，祂釋放了 他，脫離了罪性的捆綁，並唯獨藉著上帝的恩典，使他能自由立 志且遵行屬靈上的善事﹔然而因為他還有殘餘的敗壞，所以立志 行善的心既不完全，也不專一；他也可能會立志行惡。
IV.
When God converts a sinner, and translates him into the state of grace, He
freeth him from his natural bondage under sin;(h) and, by His grace alone,
enables him freely to will and to do that which is spiritually good;(i) yet so,
as that by reason of his remaining corruption, he doth not perfectly, nor only,
will that which is good, but doth also will that which is evil.(k)
(h)
Col. 1:13; John 8:34, 36. (i) Phil. 2:13; Rom. 6:18, 22. (k) Gal. 5:17; Rom.
7:15, 18, 19, 21, 23.
9.5 人的意志惟有在榮耀狀態中，才會成為「完全自由且永不改 變的唯獨向善」。
V.
The will of man is made perfectly and immutably free to do good alone, in the
state of glory only.(l)
(l)
Eph. 4:13; Heb. 12:23; I John 3:2; Jude ver. 24.
第十章 論有效的恩召
Chapter X. Of Effectual
Calling.
10.1 凡上帝所預定得生命的人，且僅止於這些人，祂樂意在祂指 定與認可的時候，藉著祂的道與聖靈，有效地呼召他們；他們按本性原是在罪與死的狀態中，上帝召他們脫離此景況，藉著耶穌基督得恩惠蒙拯救。在此恩召中，上帝光照他們的心，使他們成為屬靈的與得救的人，以致明白屬神的事。上帝除掉他們的石心，賜給他們肉心，更新他們的意志，用祂的大能使他們回轉向善，並有效地吸引他們歸屬耶穌基督。上帝所作的是如此奇妙， 使他們完全是自願來歸向耶穌，都是上帝的恩典使他們心甘情 願。
I.
All those whom God hath predestinated unto life, and those only, He is pleased
in His appointed and accepted time effectually to call,(a) by His Word and
Spirit,(b) out of that state of sin and death, in which they are by nature, to
grace and salvation by Jesus Christ;(c) enlightening their minds spiritually
and savingly to understand the things of God,(d) taking away their heart of
stone, and giving unto them a heart of flesh;(e) renewing their wills, and, by
His almighty power determining them to that which is good,(f) and effectually
drawing them to Jesus Christ:(g) yet so, as they come most freely, being made
willing by His grace.(h)
(a)
Rom. 8:30; Rom. 11:7; Eph. 1:10, 11. (b) II Thess. 2:13, 14; II Cor. 3:3, 6.
(c)
Rom. 8:2; Eph. 2:1, 2, 3, 4, 5; II Tim. 1:9, 10. (d) Acts 26:18; I Cor. 2:10,
12; Eph. 1:17, 18.
(e)
Ezek. 36:26. (f) Ezek. 11:19; Phil. 2:13; Deut. 30:6; Ezek. 36:27.
(g)
Eph. 1:19; John 6:44, 45. (h) Cant. 1:4; Ps. 110:3; John 6:37; Rom. 6:16, 17,
18.
10.2 這有效恩召，唯獨出於上帝白白的與特別的恩典，完全不是 因為上帝預見在人裡面有任何善行；人在這件事上完全是被動； 人要等到蒙聖靈的重生與更新，才得著能力回應此恩召，得享上帝在此恩召中所賜予與傳達的恩典。
II.
This effectual call is of God’s free and special grace alone, not from anything
at all foreseen in man,(i) who is altogether passive therein, until being
quickened and renewed by the Holy Spirit,(k) he is thereby enabled to answer
this call, and to embrace the grace offered and conveyed in it.(l)
(i)
II Tim. 1:9; Tit. 3:4, 5; Eph. 2:4, 5, 8, 9; Rom. 9:11. (k) I Cor. 2:14; Rom.
8:7; Eph. 2:5.
(l)
John 6:37; Ezek. 36:27; John 5:25.
10.3 蒙揀選的嬰兒而早夭者，被重生蒙拯救是本乎基督，藉著聖 靈；聖靈何時、何處、如何做工，皆隨祂的美意。照樣，其他一 切無法藉著聖道的傳講、蒙外在呼召的選民，也都是如此得救。
III.
Elect infants, dying in infancy, are regenerated, and saved by Christ through
the Spirit,(m) who worketh when, and where, and how He pleaseth:(n) so also,
are all other elect persons who are uncapable of being outwardly called by the
ministry of the Word.(o)
(m)
Luke 18:15, 16, and Acts 2:38, 39 and John 3:3, 5 and I John 5:12 & Rom.
8:9 compared.
(n)
John 3:8. (o) I John 5:12; Acts 4:12.
10.4 其他未蒙揀選者，雖然可能藉聖道的傳講蒙呼召，也可能經 歷聖靈一般的運行，但他們從未真正來就基督，所以不能得救。 更何況那些不承認基督教信仰的人，更不能靠任何其他方法得救；無論他們按照天然的光、和自己所信奉的宗教規條，如何殷勤生活，也不能得救。任何肯定與堅稱他們可以以其他方法得救的說法，都是非常有害的，並且是可惡的。
IV.
Others, not elected, although they may be called by the ministry of the
Word,(p) and may have some common operations of the Spirit,(q) yet they never
truly come unto Christ, and therefore cannot be saved:(r) much less can men,
not professing the Christian religion, be saved in any other way whatsoever, be
they never so diligent to frame their lives according to the light of nature,
and the law of that religion they do profess.(s) And to assert and maintain
that they may, is very pernicious, and to be detested.(t)
(p)
Matt. 22:14. (q) Matt. 7:22; Matt. 13:20, 21; Heb. 6:4, 5. (r) John 6:64, 65,
66; John 8:24.
(s)
Acts 4:12; John 14:6; Eph. 2:12; John 4:22; John 17:3. (t) II John ver. 9, 10,
11; I Cor. 16:22; Gal. 1:6, 7, 8.
西敏信仰告白中英對照版, 呂沛淵譯
The
Westminster Confession of Faith (1647)
第一章~~第十章
第十一章~~第二十章
第二十一章~~第二十九章
第三十章~~第三十三章