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 inexcusable [i]; yet they are [ii] not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation: therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; 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; which maketh the Holy Scripture to be most necessary; those former ways of God’s revealing his will unto his people being now ceased.
[i] The original has "unexcusable" instead of "inexcusable".I. Quanquam naturæ lumen, operaque Dei cum Creationis tum Providentiæ, bonitatem ejus, sapientiam, potentiamque eo usque manifestant, ut homines vel inde reddantur inexcusabiles:849 eam tamen Dei, voluntatisque divinæ cognitionem, quæ porro est ad salutem necessaria, nequeunt nobis ingenerare.850 Quocirca Domino complacitum est, variis quidem modis vicibusque Ecclesiæ suæ semetipsum revelare, suamque hanc voluntatem patefacere;851 sed et eandem omnem postea literis consignare, quo et veritati suæ tam conservandæ quam propagandæ melius consuleret, nec Ecclesia sua contra carnis corruptelam, contra malitiam mundi Satanæque, præsidio foret ac solatio destituta.855 Unde factum est, ut, postquam pristini illi modi, quibus olim populo suo Deus voluntatem suam revelabat, jam desiverint,856 Scriptura Sacra sit maxime necessaria.
II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:
OF THE OLD TESTAMENT
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy.
Joshua.
Judges.
Ruth.
I Samuel.
II Samuel.
I Kings.
II Kings.
I Chronicles.
II Chronicles.
Ezra.
Nehemiah.
Esther.
Job.
Psalms.
Proverbs.
Ecclesiastes.
The Song of Songs.
Isaiah.
Jeremiah.
Lamentations.
Ezekiel.
Daniel.
Hosea.
Joel.
Amos.
Obadiah.
Jonah.
Micah.
Nahum.
Habakkuk.
Zephaniah.
Haggai.
Zechariah.
Malachi.
OF THE NEW TESTAMENT
The Gospels according to
Matthew.
Mark.
Luke.
John.
The Acts of the Apostles.
Paul’s Epistles [i]:
Romans.
I. Corinthians [ii].
II. Corinthians [iii]
Galatians.
Ephesians.
Philippians.
Colossians.
I Thessalonians [iv]
II. Thessalonians [v]
I. Timothy [vi].
II. Timothy [vii].
Titus [viii].
Philemon [ix].
The Epistle to the Hebrews.
The Epistle of James.
The First and Second Epistles of Peter.
The First, Second, and Third Epistles of John.
The Epistle of Jude.
The Revelation of John.
All which are given by inspiration of God, to be the rule of faith and life.
[i] The original is followed here by "to the".II. Sacræ Scripturæ, nomine, seu Verbi Dei scripti continentur hodie omnes illi libri tam Veteris quam Novi Instrumenti,858nempe quorum inferius subsequuntur nomina.
Veteris Testamenti.
Genesis.
Exodus.
Leviticus.
Numeri.
Deuteronomium.
Josua.
Judices.
Ruth.
Samuelis 1.
Samuelis 2.
Regum 1.
Regum 2.
Chronicorum 1.
Chronicorum 2.
Ezra.
Nehemias.
Esther.
Job.
Psalmi.
Proverbia.
Ecclesiastes.
Canticum Canticorum.
Isaias.
Jeremias.
Lamentationes.
Ezechiel.
Daniel.
Hosea.
Joel.
Amos.
Obadias.
Jonas.
Micheas.
Nahum.
Habucuc.
Zephanias.
Haggæus.
Zacharias.
Malachias.
Novi autem.
III. The books commonly called the [i] 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.
[i] The original lacks the article "the".三．通常称为次经的各卷，并非出于上帝的默示，所以不属于圣经正典；因此，它们在上帝的教会中没有任何权威性，只能当作一般人的著作来看待或使用。
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.
四．圣经的权威性应当受到人的信服，这权威性并不倚赖任何个人或教会的见证，而是完全在于其作者上帝，祂就是真理本身。所以，既然圣经是上帝的圣言，我们就应当接受。
V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture, 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.
五．我们可能受教会见证的感动和影响，因而当以高度尊重和敬畏之心珍视圣经。圣经属天的性质，教义的效力，文体的庄严，各部的契合，整书的目的（就是将一切荣耀都归给上帝），人类惟一得救之道的完全展示，和其他许多无可比拟的优点，及整卷书的全备，都十足自证其为上帝的圣言；虽然如此，我们得以完全信服并确知圣经无谬的真理性和神圣的权威性，乃是由于圣灵的内在之工，祂藉着上帝的圣言，并与上帝的圣言一道在我们心里作证。
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. 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; 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.
六．上帝全备的旨意，也就是关于祂自己的荣耀、人的得救、信仰和生活所必需的一切事，或已明确记载于圣经之中，或可用合理的推论，由圣经引申出必然的结论；不论是所谓的圣灵的新启示，还是人的遗传，都不得于任何时候加入圣经。然而，我们承认，要明白圣经中所启示的使人得救的知识，圣灵内在的光照是必不可少的；有若干关于敬拜上帝和教会治理的处境性细节，与人类日常生活和社会团体有相通之处，可以根据自然之光和基督徒的智慧予以规定，但总要遵照圣道的通则。
VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all; 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.
七．圣经中所记各事本身并不都是一样明显，对各人也不都是一样清楚；然而为得救所必须知道、相信并遵行的事，在圣经此处或彼处已明载而详论，以致不仅有学识的，而且无学识的，只要正当使用通常的蒙恩之道，便都可以有充分的理解。
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; so as in all controversies of religion the Church is finally to appeal unto them. 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, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner, and, through patience and comfort of the Scriptures, may have hope.
八．希伯来文（古时上帝选民的文字）旧约，和希腊文（新约时代各国最通用的文字）新约，都是上帝直接默示的，并且其纯正因上帝特别看顾和护理而在历代得以保守，所以它们是真实可信的；一切有关宗教的辩论，教会最终都当诉诸圣经。但因这些原文并非为上帝的众民所通晓，而他们都有权利拥有圣经，并从中得益，而且上帝也吩咐他们存敬畏的心去诵读查考，所以，圣经所到之处，都应译成当地民族的方言，使上帝的话充充满满地寓于各地选民的心中，他们就可以用上帝所悦纳的方式去敬拜祂，并可以因圣经所赐的忍耐和安慰得着盼望。
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.
九．解释圣经无谬的规则，就是以经解经；因此，当我们对圣经某处真实和完全的意义发生疑问时（该意义只有一个，不是多种），就当查考其它更清楚的经文来加以解明。
X. The Supreme Judge, by whom [i] 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.
[i] The original has "which" instead of "whom".十．要判断一切宗教的争论，审查一切教会会议的决议、古代作者的意见、世人的教训和私人的经历，我们所当依据的最高裁决者，除在圣经中说话的圣灵以外，别无其他。
I. There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin, and who will by no means clear the guilty.
一．上帝是独一的，又真又活的；在其存有和完全上都是无限的，祂是至纯之灵，无形、无体、无欲、不变、无量、永恒、不可测度、全能、全智、至圣、最自由、最绝对，祂按照自己不改变和至公义的旨意行作万事，为的是荣耀祂自己；祂极其慈爱，有恩典，有怜悯，恒久忍耐，有丰盛的慈爱和信实，赦免罪孽、过犯和罪恶；祂赏赐那殷勤寻求祂的；同时，祂的审判最为公义，极其可畏；祂憎恶诸恶，断不以有罪的为无罪。
II. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, 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; and hath most sovereign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth. In his sight all things are open and manifest; his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience, he is pleased to require of them.
二．上帝拥有一切生命、荣耀、良善和福分，是本乎祂自身，出于祂自身；惟独祂本乎自己，并对自己而言是完全自足的，不需要祂所造的任何受造之物，也不从他们得任何荣耀，却只在他们里面，藉着他们，向着他们，并在他们身上彰显祂自己的荣耀；祂是万有惟一的根源，万有都是本于祂，依靠祂，归于祂；祂对他们有至高的统治权，藉着他们，为着他们，并在他们身上行祂自己所喜悦的事。万有在祂眼前都是赤露敞开的；祂的知识是无限的，无谬的，不依赖任何受造物；所以，对于祂而言，没有什么事物是偶然的，或不确定的。祂的一切预旨、作为和命令都是至圣的。天使、世人和其它所有受造之物，都当照祂按其美意所吩咐的敬拜祂，侍奉祂，顺服祂。
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. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.
三．在上帝的统一性中有三个位格，即圣父上帝、圣子上帝、圣灵上帝，同实质、同权能、同永恒。圣父既非受生，亦非被发出；圣子在永恒中为父所生；圣灵在永恒中由父和子发出。
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: yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.
一．在永恒中，上帝就按其至圣至智的旨意，自由不变地预定了将来所要发生的一切；祂虽如此预定一切，并不因此就是罪恶的创始者，也不强迫受造者的意志，而且诸次因的自由运行或因果关系也并未废去，反而得以确立。
II. Although God knows whatsoever may or can come to pass upon all supposed conditions; yet hath he not decreed any thing because he forsaw it as future, or as that which would come to pass upon such conditions.
二．虽然上帝预知在各种可能出现的条件下所能发生的一切，但祂预定某事，并非因祂预知将来此事如何，或预知此事在这些条件下必然发生。
III. 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.
三．按照上帝的预旨，为了彰显祂的荣耀，上帝预定有些人和天使得永生，而其余的人或天使则受永死。
IV. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished.
四．那些如此被预定的天使和人，都有个别性的计划，并且是不变的；数目确定，无可增减。
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, 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; and all to the praise of his glorious grace.
五．那些在创世以前被预定得永生的人，是上帝按其永恒、不变的目的，及其隐密的计划和祂自己的美意，在基督里拣选了他们，使他们得永远的荣耀。这预定惟独是由于上帝白白的恩典和慈爱，并非因为祂预见到他们的信心或善行，或是预见到他们在信心与善行上的坚忍，或是预见到人身上其它任何因素，这些都不是上帝预定他们的条件或原因；这一切都是为了使祂荣耀的恩典得着称赞。
VI. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.
六．上帝既预定选民得荣耀，便以其永恒的、完全自由的目的，预定了一切达此目的的途径。所以凡被拣选的，虽在亚当里堕落了，却被基督救赎。由祂的灵按时运行，有效地呼召他们归信基督；他们称义，得儿子的名分，成圣，并藉着信，得蒙祂的权能保守，以致得救。除选民以外，无人被基督救赎、蒙有效的恩召、称义、得儿子的名分、成圣并得救。
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 dishonor and wrath for their sin, to the praise of his glorious justice.
七．至于其余的人，上帝照着祂那不可测度的计划，施与或保留怜悯，为了使祂对受造者的主权得着荣耀，祂随己意撇弃他们，并预定他们因自己的罪受羞辱、遭忿怒，使祂荣耀的公义得着称赞。
VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, 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. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation, to all that sincerely obey the gospel.
八．预定论是一崇高的奥秘，因此，对于这一教义我们要特别谨慎，并留心处理，好叫那些听从上帝在圣经中所启示的旨意的人，可以从他们有效蒙召的确实性，得以确信自己在永世中蒙了拣选。如此，这教义就为那些真心顺服福音的人，提供了赞美、敬畏和爱慕上帝、谦卑自己、殷勤做工的根据，并使他们得着丰富的慰籍。
I. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, 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.
一．圣父、圣子、圣灵三一上帝为彰显祂永能、智慧和慈爱的荣耀，就按祂自己的美意，在起初，于六日之内，从无中创造了世界及其中有形无形的万物，并且都是很好的。
II. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Besides 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, and had dominion over the creatures.
二．上帝在造了其它一切受造物之后，就造男造女，有理性和不灭的灵魂，按祂自己的形像赋予知识、公义和真圣洁，并把上帝的律法写在他们心里，使他们有能力遵行上帝的律法；但是，上帝让他们有自由按自己的意志行事，而这意志又是可变的，因此便有干犯律法的可能性。除这写在他们心里的律法以外，他们还领受了不可吃分别善恶树上的果子的禁令；他们遵守这命令时，就与上帝相交，以此为乐，又对万物拥有治理的权柄。
I. 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, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.
一．上帝是万物的伟大创造者，祂维系、引导、管理、统治一切活物、运动和事物，从最大的到最小的。这是藉着祂至智至圣的护理，照着祂无谬的预知，并按着祂自己旨意所定的自由、不变的计划，好使祂自己的智慧、权能、公义、慈爱和怜悯的荣耀得着称赞。
II. Although, in relation to the foreknowledge, and decree of God, the first cause, all things come to pass immutably and infallibly, yet, by the same providence, he ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.
二．上帝是始因，虽然万事万物都毫无变更、准确无误地照着上帝的预知和预旨而发生，但是祂用同一护理统管它们，使它们或是必然地，或是自由地，或是有条件地照着诸次因发生。
III. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.
三．上帝在祂通常的护理中使用各种工具，但祂也可自由而行，随己意不用工具、超乎工具、反乎工具。
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, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; 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.
四．上帝在其护理之中，彰显极大的权能、难测的智慧和无穷的恩慈，甚至及于第一次堕落，以及天使和人的其它所有罪恶。这不只是有上帝的许可，也是有上帝极其智慧和极有权能的约束。祂支配并掌管它们，以多种方式成就祂自己圣洁的目的。尽管如此，受造物的罪纯粹是从他们自身而不是从上帝发出的。上帝是至圣至义的，绝不是、也不能是罪恶的创始者或赞同者。
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; 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.
五．至智、至公、至慈的上帝，常常让祂的儿女一时经历各种试探和他们自己内心的败坏，其目的或是要因他们过去的罪恶而责罚他们，或是要向他们显露他们的败坏所具有的隐藏的力量以及他们内心的诡诈，好使他们谦卑下来；另外，也是为了要使他们更加与祂亲近，常常依靠祂来扶持，并且更加警醒地防备将来一切犯罪的机会；同时还有其他各种公义和圣洁的目的。
VI. As for those wicked and ungodly men, whom God as a righteous judge, for former sins, doth blind and harden, from them he not only withholdeth his grace, whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasion of sin; and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan: whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.
六．上帝是公义的审判者，祂对那些不虔不义的人，因他们过去所犯的罪而使他们眼瞎心硬，不仅不施恩给他们、使他们的悟性由此得蒙光照、从而使他们的心软化，而且有时祂也收回他们已得的恩赐，并任凭他们遭遇各样他们的败坏用于犯罪的事；同时，把他们交付于他们自己的私欲、世界的引诱和撒但的权势；因此，甚至那些上帝用以使别人心里软化的工具，在他们身上反倒使他们刚硬自己。
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.
七．上帝的护理之工不仅遍及所有的受造之物，更是以特别的方式及于祂的教会；上帝藉其护理之工眷顾祂的教会，叫万事互相效力，使教会得益处。
I. Our first parents, being seduced by the subtility and temptation of Satan, sinned in eating the forbidden fruit. This their sin God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.
一．我们的始祖被撒但的诡计和试探诱惑，吃禁果而犯罪。上帝既特意要使祂自己得荣耀，就按自己所喜悦的，照祂智慧和圣洁的计划，准许这罪的发生。
II. By this sin they fell from their original righteousness, and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body.
二．因为犯了这罪，他们就从原初的公义以及与上帝的相交中堕落了，并且因此而死在罪中，身体、灵魂的各个部分和一切能力都被玷污了。
III. They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by ordinary generation.
三．他们既是全人类的根源，这罪债就归算在他们藉常例而生的后裔身上，而罪中之死，以及败坏的性情，也同样传递给了他们。
IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.
四．这原初的败坏使我们完全不倾向善，也完全不能行善，而是与善完全对立，一心倾向邪恶，由此就生出一切本罪。
V. This corruption of nature, during this life, doth remain in those that are regenerated: and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof, are truly and properly sin.
五．这种人性的败坏，今生仍然残留在那些已经重生的人里面；虽然藉着基督得蒙赦免、受到克制，可是它本身及其一切所欲仍然是真正的罪。
VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.
六．每个罪，无论是原罪，还是本罪，都违背上帝公义的律法，与上帝的律法完全对立，在其本性上就将罪债归在罪人身上，他因此当受上帝的忿怒、律法的咒诅，并已经处于其中，因而处于死亡以及其它各样愁苦的辖制之下，既有灵魂的，也有身体的；既有现世的，也有永世的。
I. The distance between God and the creature is so 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.
一．上帝是人的创造者，人是有理性的受造物，所以，人本当顺服上帝。但是，上帝与受造者之间的不同如此巨大，所以，人绝不能享有祂，以此为自己的福分和赏赐，除非是上帝自愿俯就，这俯就乃是祂乐意用立约的方式显明的。
II. 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.
二．上帝与人所设立的第一个圣约是行为之约，以完全和个人的顺服为条件，将生命应许给亚当以及在他里面的后裔。
III. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, 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; and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able to believe.
三．因着堕落的缘故，人完全没有能力使自己靠那约得生命，主按祂自己的美意设立第二个圣约，通称为恩典之约。在此约中，上帝藉着耶稣基督白白地向罪人提出了生命和救恩的邀约，吩咐他们归信耶稣，从而得救，并应许将圣灵赐给一切预定得永生的人，使他们愿意并且能够相信。
IV. This covenant of grace is frequently set forth in the 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.
四．这恩典之约在圣经中常称为遗命，是指立遗命者耶稣基督的死，又指由遗命所留下的永远的产业及其所附属的一切。
V. This covenant was differently administered in the time of the law, and in the time of the gospel: 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 foresignifying Christ to come, 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, by whom they had full remission of sins, and eternal salvation; and is called the Old Testament.
五．此约在律法时代和福音时代的施行各有不同：在律法时代，它藉应许、预言、献祭、割礼和逾越节的羔羊，以及其它交付犹太人的预表和蒙恩之道而施行。它们都预表基督要来。在那时代，藉着圣灵的运行，它们足以有效地使选民因相信所应许的弥赛亚而受训诲、得建立。选民藉着弥赛亚而有完全的赦罪和永远的救恩。此约称为旧约。
VI. Under the gospel, when Christ the substance 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; which, though fewer in number, and administered with more simplicity and less outward glory, yet in them it is held forth in more fullness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not, therefore, two covenants of grace differing in substance, but one and the same under various dispensations.
六．在福音时代，当所预表的实体――基督显现的时候，施行此约的蒙恩之道乃是圣道的传扬、施洗与圣餐这两个圣礼；这些蒙恩之道虽然为数较少，并且施行起来比较质朴，少有外表的荣耀，但是在它们里面，此约对万民，连犹太人带外邦人，显明得更丰富、更清晰，有更大的属灵果效。此约称为新约。所以，并不是有两个实质不同的恩典之约，而是同一个恩典之约，只是在不同时代，施行的方式不同。
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; the Prophet, Priest, and King; the Head and Saviour of his Church; the Heir of all things, and Judge of the world; unto whom he did, from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.
一．上帝按祂自己所喜悦的，照祂永恒的旨意，选定祂的独生子主耶稣作上帝与人之间惟一的中保；为先知、祭司和君王，教会的头和救主，万有的承受者和世界的审判者；上帝在永世中便将一群人赐给祂作后裔，而且到了时候，就使他们由祂得赎、蒙召、称义、成圣并得荣。
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 fullness of time was come take upon him man’s nature, with all the essential properties and common infirmities thereof, yet without sin: being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. 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. Which person is very God and very man, yet one Christ the only Mediator between God and man.
二．上帝的儿子，三一上帝的第二位格，既是真实和永恒的上帝，与父同质同等，当日期满足的时候，就取了人性及其诸般基本的禀赋和共有的软弱，只是没有罪；所以，祂因着圣灵的权能，在童贞女马利亚腹中成孕，从她取了人性 。因此，完整无缺却又截然不同的神人二性，不可分离地联合在一个位格里面，不相转化，不相混合，不相混乱。这一位格是真正的上帝，也是真正的人，但只是一个基督，是上帝与人之间惟一的中保。
III. The Lord Jesus, in his human nature thus united to the divine, was sanctified and anointed with the Holy Spirit above measure; having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell: to the end that being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a Mediator and Surety. Which office he took not unto himself, but was thereunto called by his Father; who put all power and judgment into his hand, and gave him commandment to execute the same.
三．主耶稣，在祂这样与神性联合的人性中，分别为圣，无限量地受圣灵的恩膏；所积蓄的一切智慧和知识，都在祂里面藏着，父按祂自己的美意，叫一切的丰盛都居住在祂里面；好叫祂既是圣洁、无邪恶、无玷污、满有恩典和真理，便可全备地执行中保的职分。这职分不是祂自己取来的，乃是蒙父所召，父将一切权柄和审判的权力都交在祂手里，并且授权祂去执行。
IV. This office the Lord Jesus did most willingly undertake: which, that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered; with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession; and shall return to judge men and angels, at the end of the age [i].
[i] The original has "world" instead of "age".四．主耶稣完全甘心乐意地担任这一职分；为要执行这一职分，祂就生在律法之下，并确确实实地成全了律法；灵魂遭受极大的伤痛，身体遭受极大的苦楚，被钉死在十字架上；被埋葬，处于死亡的权势之下，但未见朽坏。第三天，祂从死里复活，带着原来受苦的身体，也带着这身体升到天上，坐在祂父的右边，为我们代求，并在世界的末了还要再来审判世人和天使。
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; and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.
五．主耶稣把祂那完全的顺服和自我的牺牲，藉永恒之灵，一次献给上帝，便完全满足了祂父的公义，不仅为父所赐给祂的人买赎了和好，也买赎了天国永恒的基业。
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 today the same, and for ever.
六．虽然救赎之工要到基督道成肉身以后才由祂施行，但是其功德、果效和惠益，却都在那些应许、预表和献祭中，而且藉着它们，从世界起始以来便在历代之中赐给选民了；这些应许、预表和献祭，启示并表明祂就是那击碎蛇头的女人的后裔，是那自世界之初就被杀的羔羊，因为祂昨日、今日、一直到永远都是一样的。
VII. Christ, in the work of mediation, acteth according to both natures; by each nature doing that which is proper to itself: 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.
七．基督按照其神人二性，执行祂中保的工作；每一性都作其分内的事；但因其位格的同一性，所以圣经有时将同一位格中那属于此一性的归之于另一性。
VIII. To all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey; and governing their hearts by his Word and Spirit; 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.
八．对于那些已由祂代为买回了救赎的人，基督肯定会有效地将此救赎实施并传递给他们。基督为他们代求，在道中并藉着道向他们启示救恩的奥秘；用祂的灵有效地说服他们相信并顺服；用祂的道和灵管理他们的心；用祂的全能全智胜过他们一切的仇敌，而且所用的方式完全与祂奇妙莫测的旨意相合。
I. God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good or evil.
一．上帝造人，把自由赋予人的意志。这意志既不受强迫、不得不行善作恶，也不会因其本质而必然如此去行。
II. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God; but yet mutably, so that he might fall from it.
二．人处于无罪状态时，有自由和能力立志行事，得蒙上帝的悦纳；但人本是可变的，所以他也可以从那状态中堕落。
III. Man, by his fall into a state of sin, hath 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.
三．因堕落在罪中，要行与得救相关的属灵的善事，人在意志上已经完全丧失了这样的能力；因此，他既是属乎血气的人，心中完全与善为敌，死在罪中，所以，他无法靠他自己的力量归正，也不能预备自己归正。
IV. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and, by his grace alone, enables him freely to will and to do that which is spiritually good; 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.
四．当上帝使罪人归正，把他迁移到恩典中时，就将他从与生俱来的罪的捆绑中释放出来；又惟独藉着上帝的恩典，使他能够自由地立志并行属灵的善事；然而，因他身上仍有残余的败坏，所以，他既不完全，也不专一立志行善，还会定志行恶。
V. The will of man is made perfectly and immutably free to do good alone, in the state of glory only.
五．惟独在得荣的状态中，上帝使人的意志达于完全、不变的自由。那时，人的意志才能完全向善。
I. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving unto them an 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.
一．上帝惟独对那些预定得永生的人，才按祂自己的美意，在祂所指定和悦纳的时候，藉着祂的道和灵，有效地呼召他们，使他们脱离与生俱来的罪和死亡，藉着耶稣基督而蒙恩得救。在属灵与得救的事上，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稣基督。因着祂的恩典，他们的归向是甘心乐意的，因此，他们来到基督那里，是完全自愿的。
II. This effectual call is of God’s free and special grace alone, not from any thing 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.
二．这种有效的恩召惟独出于上帝白白和特别的恩典，而绝非由于祂在人里面预见到什么；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。
III. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth. So also are all other elect persons, who are incapable [i] of being outwardly called by the ministry of the Word [ii].
[i] The original has "uncapable" instead of "incapable".三．那蒙拣选的婴孩，若死于幼年，则藉着基督由圣灵重生得救了。圣灵何时何地、用何种方式做工，都是随祂自己的美意。其他未能在外部蒙受所传之道呼召的选民，也是如此。
IV. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come to Christ, and therefore cannot be saved: 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; and to assert and maintain that they may is very pernicious, and to be detested.
四．其他未蒙拣选者，虽然被所传之道呼召，也多少有圣灵的普通运行，可是他们从未真正地来到基督面前，因此不能得救；不信服基督教的人，更不能靠其它任何方式得救，不管他们是何等殷勤地按照理性之光和他们所信奉的宗教的律法生活；若主张他们可以得救，乃是非常有害、极其邪恶和可憎的。
I. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for any thing wrought in them, or done by them, but for Christ’s sake alone: not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.
一．凡蒙上帝有效恩召的人，上帝也白白地使他们称义。祂称他们为义，不是将义灌输给他们，而是赦免他们的罪，算他们为义，接纳他们为义人；不是因为在他们里面所成的，也不是因为他们所行的，而是惟独因着基督的缘故；也不是将信心本身，相信的行动，或任何其它福音所要求的顺服，归算为他们的义，而是将基督的顺服和补赎归算为他们的义。他们藉着信心领受并依靠祂和祂的义。这信心也不是出于他们自己，乃是上帝所赐的。
II. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
二．如此领受并依靠基督和祂的义的信心，乃是称义的惟一工具；然而这信心在称义的人里面并不是单独存在的，而是始终有其它与蒙恩相伴的美德，不是死的信心，而是使人生发仁爱的信心。
III. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father’s justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and, both, freely, not for any thing in them, their justification is only of free grace; that both the exact justice, and rich grace of God, might be glorified in the justification of sinners.
三．基督以其顺服和受死，完全清偿了一切称义之人的罪债，并适当地、真实地、完全地代替他们补偿了祂父的公义。然而，圣父既为他们而赐下基督，而基督的顺服和补偿也被接受为他们的，并且二者都是白白赐予的，并非因为他们本身有什么功德，所以，他们的称义是惟独出于上帝白白的恩典；目的就是叫上帝严格的公义和丰富的恩典在罪人的称义上得着荣耀。
IV. God did, from all eternity, decree to justify all the elect; and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.
四．上帝从创立世界以前便预定了使所有的选民称义。在时候满足的时候，基督就为他们的罪死了，又为他们的称义复活了；虽然如此，但是，他们一直要到上帝所预定的时候，圣灵确实将基督的救赎施行在他们身上，才得以称义。
V. God doth continue to forgive the sins of those that are justified: and although they can never fall from the state of justification, yet they may by their sins fall under God’s fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.
五．上帝继续赦免已经称义之人的罪。虽然他们永不会从称义的地位堕落，但他们可能因犯罪而遭受上帝如父一般的不悦，致使祂的脸不再光照他们，直到他们谦卑自己，承认罪行，恳求饶恕，更新他们的信心和悔改。
VI. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.
六．旧约时代的信徒称义，与新约时代的信徒称义，在这些方面都是一样的。
I. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption: by which they are taken into the number, and enjoy the liberties and privileges of the children of God; have his name put upon them; receive the Spirit of adoption; have access to the throne of grace with boldness; are enabled to cry, Abba; Father; are pitied, protected, provided for, and chastened by him as by a father; yet never cast off, but sealed to the day of redemption, and inherit the promises,. as heirs of everlasting salvation.
上帝在祂的独生子耶稣基督里，并为了祂，将得儿子的名分的恩典，赐给一切称义的人；他们由此而被归入上帝的子民之列，得享上帝儿女的自由和特权；有祂的名字写在他们身上；领受那赐人儿子名分的圣灵；可以坦然无惧地来到施恩宝座前；得以呼叫阿爸，父；并蒙受祂如父一般的怜恤，保护，供给，管教；永不被撇弃，且受印记，等候得赎的日子来到，并承受应许，为上帝永远救恩的后嗣。
I. They who are effectually called and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened, in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
一．凡蒙有效恩召并重生的人，既在他们里面有了新心和新灵被创造出来，便藉着基督的受死和复活，并祂那在他们里面内住的圣道和圣灵，进一步达到个人实际的成圣；罪在我们整个身上的权势被除灭，此身的各种邪情私欲也逐渐被削弱、治死，并且他们在一切与救恩相伴的美德上越来越清醒、坚固，以致能够行出真正的圣洁来，因为人非圣洁就不能见主。
II. This sanctification is throughout in the whole man, yet imperfect in this life: there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
二．这种成圣贯穿全人，但在今生仍不完全；人的各个部分之中仍然存有某些败坏的残余，从而，情欲与圣灵相争，圣灵和情欲相争，这种争战无法和解，持续一生。
III. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: and so the saints grow in grace, perfecting holiness in the fear of God.
三．在这一争战中，虽然败坏的残余或许一时得胜，可是，靠着基督那使人成圣的圣灵所不断供给的力量，重生的部分终必得胜；因此，圣徒会在恩典中长进，因着敬畏上帝，得以逐渐成圣。
I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts; and is ordinarily wrought by the ministry of the Word: by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened.
一．信心的美德是基督之灵在选民心里的工作，使他们能够信而得救，这信心通常是藉着听道而成，并藉着圣道的宣讲、圣礼的施行和祈祷，得以增加并巩固。
II. By this faith, a Christian believeth to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein: and acteth differently, upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are, accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.
二．藉此信心，基督徒相信圣经中所启示的都是真实可靠的，因为是上帝自己的权威在其中说话。基督徒也藉此信心照着每段经文所说的分别去行：服从其命令，因其警诫而战兢，并坚信上帝对今世来生的应许。但得救信心的主要活动，还在于使人因恩典之约，惟独接受并信赖基督，以至于称义、成圣，并承受永生。
III. This faith is different in degrees, weak or strong; may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the Author and Finisher of our faith.
三．这信心是程度不同、强弱不一的；它可能屡次多方受打击、被削弱，但终必得胜；它在许多人里面不断成长，直到藉着那为我们信心创始成终的基督，获得充足的确信。
I. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.
一．悔改得生乃是一种使人得救的美德。所以凡传福音的人，不但要传信基督的道理，也要传悔改的教义。
II. By it a sinner, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God, and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.
二．罪人藉着悔改不仅意识到自己的罪的危险性，也意识到自己的罪是污秽可憎的，并且是与上帝圣洁的本性和公义的律法相悖的；而且，罪人一旦领悟到上帝在基督里对悔改之人的怜悯，便为自己的罪恶忧伤，恨恶己罪，以致于离弃一切罪恶，归向上帝，定意努力按照上帝的一切诫命与祂同行。
III. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet is it of such necessity to all sinners, that none may expect pardon without it.
三．虽然不当把悔改视为对罪的补偿，也不能把悔改视为赦罪的缘由，因这是出于上帝在基督里白白赐予的恩典；但是，对于众罪人而言，悔改乃是必不可少的，罪人若不悔改，就不要期望罪得赦免。
IV. As there is no sin so small but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.
四．小罪不能因其小，而不该被定罪；同样，大罪不能因其大，而使真心悔改之人沉沦。
V. Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins particularly.
五．人不应满足于一般性的悔改，针对每一件具体的罪而努力悔改，乃是人人当尽的本分。
VI. As every man is bound to make private confession of his sins to God praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his repentance to those that are offended; who are thereupon to be reconciled to him, and in love to receive him.
六．人人当向上帝私自认罪、祈求赦免，这样，便可藉此并因着离弃其罪恶而得蒙怜悯；照样，凡诽谤弟兄或基督教会的，应当自愿地私下或公开认罪，并为此罪忧伤，向那被冒犯的人表明悔改，如是后者便应与之和好，并用爱心接纳他。
I. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men out of blind zeal, or upon any pretence of good intention.
一．上帝在圣经中所吩咐的那些事才是善行；没有圣经根据，只是因着人盲目的热心，或者假借善良的意图而由人所虚构的事，并非善行。
II. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus “thereunto; that, having their fruit unto holiness, they may have the end, eternal life.
二．这些顺服上帝诫命而行的善行，乃是真实和活泼的信心的果子和证据；信徒藉此表示感恩，坚固确信，造就弟兄，尊荣福音，堵住敌人的口，并荣耀上帝，他们原是祂的工作，在基督耶稣里造成的，为要叫他们行善，以便有成圣的果子，最终得享永生。
III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.
三．他们行善的能力绝不是出于自己，乃是完全从基督的灵来的。他们为能行善，除已经领受的诸般美德[5]之外，还需要圣灵的实际影响在他们里面运行，叫他们立志行事，成就祂的美意；然而他们不可因此而疏懒，以为除非受圣灵特别的感动，就无需履行任何责任；反倒应当殷勤，将上帝在他们里面的美德再如火挑旺起来。
IV. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.
四．就是那些在顺服上达到今生可能达到的最高境界的人，也不能立份外的功德，并且他们所行的不会过于上帝所要求的，反而大大亏欠当尽的本分。
V. We cannot, by our best works, merit pardon of sin, or eternal life, at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins; but, when we have done all we can, we have done but our duty, and are unprofitable servants; and because, as they are good, they proceed from his Spirit; and, as they are wrought by us, they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment.
五．我们不能靠最善的行为从上帝手中赚得赦罪或永生，因为这种行为与将来的荣耀极不相称，而且我们与上帝之间又有天壤之别，我们藉着这些善行，既不能使祂受益，也不能补偿我们以前的罪债。我们尽力而为，只不过是尽当尽的本分，我们乃是无用的仆人。它们之所以是善的，是因从上帝的灵发出。同时它们又因是由我们行出来，便被诸多软弱和瑕疵玷污，并与之混杂，以致经不起上帝严厉的审判。
VI. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblamable and unreprovable in God’s sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.
六．然而，信徒本人既因基督得蒙悦纳，他们的善行也在祂里面得蒙悦纳；这不是说，他们今生在上帝眼中完全没有瑕疵、无可指摘了；乃是说，祂既在祂儿子里看待他们，便乐意对那虽不免有许多软弱和瑕疵，却是出于至诚的善行，欣然接纳并予以报答。
VII. Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves and others; yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God; they are therefore sinful, and cannot please God, or make a man meet to receive grace from God. And yet their neglect of them is more sinful, and displeasing unto God [i].
[i] Parts of this paragraph were deleted by the General Assembly of the PCUSA in 1903, but restored by the BPC in 1938.七．虽然未重生者所行的事，或许本身是上帝所吩咐的，并且对己对人都有益处，但是，因为它们不是从那被信心洁净了的心发出来的，也不是按照上帝的话用正当的方式行出来的，又不是为了荣耀上帝这正当的目的，所以它们都是有罪的，既不能取悦上帝，也不能使人配受上帝的恩典。可是人若忽略它们，便更是有罪，更为上帝所不喜悦。
I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.
一．凡蒙上帝在祂爱子里接纳并由祂的灵有效呼召并成圣的人，既不能完全，也不能最终从恩典的地位堕落；反而会在这恩典的地位中坚忍到底，永远得救。
II. This perseverance of the saints depends not upon their own freewill, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit, and of the seed of God within them; and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.
二．圣徒的这种坚忍，并非依赖他们自己的自由意志，乃是依赖从父上帝白白和永不更改的爱所发出的拣选预旨的不变性，依赖耶稣基督功德和代求的效力，圣灵的同在和上帝在他们里面播撒的种子，以及恩典之约的性质。圣徒坚忍的确定性和无谬性就是由此而生。
III. Nevertheless they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God’s displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.
三．然而圣徒因撒但和世界的试探，在他们里面败坏的残余，以及对保守他们坚忍的蒙恩之道的忽略，都可能使他们落入大罪之中，并一时留在其中，因而惹动上帝的不悦，叫圣灵担忧，失去诸多的美德和慰藉，心里变得刚硬，使良心受伤，使别人受损，诽谤亵渎，自取今生的审判。
I. Although hypocrites, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God and estate of salvation; which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God; which hope shall never make them ashamed.
一．凡假冒为善和其他未重生的人，虽然可能凭虚假的希望和属肉体的自负，自己欺骗自己，以为已经得蒙上帝恩宠，处于得救的状态；其实他们的这种希望必要落空；但那真信主耶稣、诚心爱祂、努力用无亏的良心行在祂面前的人，在今生便可以确知自己已处于恩典之中，并且可以欢欢喜喜地盼望上帝的荣耀，这盼望永不会使他们羞愧。
II. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God: which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.
二．这种确信不是一种空幻的臆测与或然的信念，基于可能有错误的希望，而是一种由信所生的无谬的确信，基于上帝拯救人的可靠应许，基于心中存有得到这些应许所必有的诸般美德的明证，又基于赐人儿子名分的圣灵与我们的心同证我们是上帝的儿女。这圣灵是我们得基业的凭据，我们受了祂的印记，等候得赎的日子来到。
III. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of every one to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance: so far is it from inclining men to looseness.
三．此无谬的确信并不是信心的本质，一个真信徒在获得这种确信以前，他也许要长久等待，并与许多困难奋斗；可是，因为圣灵使他能够知道上帝所白白赐给他的事，所以他可由于善用普通的蒙恩之道，毋须特别的启示，就获得这种确信。因此人人都当更加殷勤，使自己更加确知是真正蒙召和被选的；如此，在自己心中便可以加增圣灵里的平安与喜乐、对上帝的爱慕与感谢，并在顺服的本分上力上加力，在顺服中甘心乐意，这些都是此种确信当生的果子。但这确信绝不会使人趋于懈怠放荡。
IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it; by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation; by God’s withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness, and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which, in the mean time, they are supported from utter despair.
四．虽然真信徒得救的确信可能因各种缘故而被动摇、减弱或间断，如因忽略保守它，或因坠入某种损害良心、叫圣灵担忧的罪，或因遇着某种猝然和猛烈的试探，或因上帝收回祂面上的光，甚至让敬畏祂的人也行在黑暗中而无光照；但他们绝不会完全缺乏上帝所赐的生命的种子与信心的生命，也绝不会完全缺乏对基督和弟兄的爱，以及诚实之心和尽本分的良心。藉着这一切，圣灵可以在适当的时候恢复这种确信。同时，藉着这一切，他们可以获得帮助，而不至于绝望。
I. God gave to Adam a law, as a covenant of works, by which he bound him, and all his posterity, to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.
一．上帝赐给亚当一个律法，作为行为之约，用来约束他与他的后裔亲自、完全、严格、持续地顺服；上帝应许他遵守得生，警告他违背受死；并赐给他守此律法的能力。
II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables; the first four commandments containing our duty towards God, and the other six our duty to man.
二．在他堕落之后，此律法仍是公义的完美标准，并由上帝在西乃山颁布于十条诫命之中，刻在两块石版上；前面四诫包含我们对上帝当尽的本分，其余六诫包含我们对人当尽的本分。
III. Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws containing several typical ordinances; partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament.
三．除这通称为道德律的十诫以外，上帝按祂自己的美意，把礼仪律赐给以色列人这未成年的教会，其中有若干预表性的律例，一部分是为崇拜之用，以预表基督和祂的美德、作为、苦难和惠益；一部分揭示关乎道德责任的各种教训。这些礼仪律在新约时代都被废止了。
IV. To them also, as a body politic, he gave sundry judicial laws, which expired together with the state of that people, not obligating any other now, further than the general equity thereof may require.
四．上帝把以色列人视为一个国家，也赐给他们各种司法性的律例。这些司法律已与那百姓的国家一同期满终止了，除了为着一般衡平法所要求的以外，现在不再有任何的约束力。
V. The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God, the Creator, who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen this obligation.
五．道德律永远对所有人都有约束力，不管是已经称义的人，还是其他人，都当顺服；这不仅仅是因其所含的内容，也是因其颁布者造物主上帝的权威。这种责任，基督在福音中，不仅丝毫没有废掉，反而更加强了。
VI. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the law as a covenant of works: so as a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.
六．虽然真信徒不在作为行为之约的律法之下藉此称义或被定罪，可是这律法对于他们以及别人都大有用处，因它作为人生的标准，既将上帝的旨意和人生的责任指示他们，便指导并约束他们照着去行；并且他们藉此既发现他们的本性、心思和生活的罪污，就因自省而对自己的罪更加认识、差愧、恨恶，并更清楚地知道他们对基督及其完美顺服的需要。同样，律法对重生者也有用处，因它禁止犯罪，抑制他们的败坏；而它的警戒表明他们虽然免于律法所警戒的咒诅，但他们当知，自己因所犯的罪也应受什么惩罚，为罪今生要受什么痛苦。照样，律法的应许向他们表明上帝是嘉许顺服的，虽然律法不被看作行为之约可用来使人配得祝福，但他们若遵守律法就可以期望得到什么样的祝福；所以人因律法鼓励行善、胁止作恶而扬善弃恶，并不表明他是在律法之下而不在恩典之下。
VII. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God revealed in the law requireth to be done.
七．以上所述律法的用处与福音的恩典不仅不相矛盾，反而是密切契合；基督的灵降服人的意志，并使人的意志能够自由自在、甘心乐意地去行上帝要人去行的事，也就是上帝在律法中所显明的旨意。
I. The liberty which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and in their being delivered from this present evil world, bondage to Satan, and dominion of sin, from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love, and willing mind. All which were common also to believers under the law; but under the New Testament, the liberty of Christians is further enlarged in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.
一．基督为在福音之下的信徒所买赎的自由包括：免除罪债的自由，脱离上帝定罪之震怒的自由，和脱离道德律的咒诅的自由；又把他们从现今这邪恶的世界、撒但的捆绑、罪恶的辖制、苦难的煎熬、死亡的毒钩、坟墓得胜的权势和永远的定罪中，救拔出来；也使他们得以自由地进到上帝面前，顺服祂，不是由于奴仆的恐惧，而是由于孩子一般的爱和乐意的心。这一切也属于在律法之下的信徒；但在新约之下，基督徒的自由更加扩大，他们从犹太人教会所服从的礼仪律的轭下得了自由，并且能更加坦然无惧地进到施恩宝座前，与上帝自由之灵有交通，这交通比在律法之下的信徒通常所享有的更丰盛。
II. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in any thing contrary to his Word, or beside it, in [i] matters of faith or worship. So that to believe such doctrines, or to obey such commandments [ii] out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.
[i] The original has "if" instead of "in".二．惟有上帝是良心的主宰，并使良心在信仰或崇拜上，不受那些违背圣经或在圣经之外的属人的各种主义与命令的束缚。所以人若本乎良心相信此类主义，或遵守此类命令，乃是背叛良心的真自由；若要求人毫无保留地相信，绝对地、盲目地服从，这乃是毁灭人良心和理性的自由。
III. They who, upon pretence of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty; which is, that, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.
三．凡假借基督徒自由之名犯罪纵欲的，乃是破坏基督徒自由的真谛；因为主叫我们从仇敌手中被救出来，是为要叫我们终身在祂面前坦然无惧地用圣洁公义事奉祂。
IV. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or to the power of godliness; or such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church; they may lawfully be called to account, and proceeded against by the censures of the Church. [i]
[i] The original has "by the censures of the Church, and by the power of the civil magistrate".四．并且因为上帝的意思不是要叫祂所设立的权柄与基督为我们所买赎的自由互相毁坏，而是使二者互相维持、彼此保守；所以，凡假借基督徒自由之名反对国家或教会的任何合乎律法的权柄或其行使的人，都是抗拒上帝的命令。凡人所发表的意见或支持的行为，若违背自然之光，或违反基督教关于信仰、崇拜或品行的已知原则，或违反敬虔的实意，以及凡在其本身性质上，或在其发表和提倡的方式上，有损基督在教会中所设立的和平与秩序的荒谬意见和行为，都可以根据教会的审查和国家官员的权柄，予以传唤，令其做出解释，受到合法的制裁。
I. The light of nature showeth that there is a God, who hath lordship and sovereignty over all; is good, and doeth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and with all the soul, and with all the might. But 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.
一．自然之光显明有一位上帝，祂是万有的主宰，对万物有至高的主权；祂本为善，并善待万物；所以人当尽心、尽性、尽力地敬畏、爱慕、赞美、求告、信赖、服事祂。但敬拜真上帝惟一蒙悦纳的方法乃是由祂自己设立的，并限于祂自己所启示的旨意，因此我们不可按照人的想象和设计或撒但的建议，使用任何有形的代表物或圣经所未吩咐的其它任何方法去敬拜祂。
II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone: not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.
二．崇拜应归于上帝父、子、圣灵；并且惟独归于祂，而不可归给天使、圣徒或其它任何受造之物；并且自从人堕落以来，只可藉着一位中保敬拜上帝；基督之外，别无中保。
III. Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men: and, that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.
三．感恩的祈祷是崇拜的一个特别部分，是上帝向万人所吩咐的；为要祈祷蒙悦纳，必须奉圣子的名，藉圣灵的帮助，照上帝的旨意，用悟性、敬畏、谦卑、热忱、信心、爱心和恒心去求；若出声祈祷，当用人明白的言语。
IV. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.
四．我们祈求，是为合乎圣经之事，是为现在和将来活在世上的人；但不可为死人祈祷，也不可为那些明明犯了至于死的罪的人祈祷。
V. The reading of the Scriptures with godly fear; the sound preaching, and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the Sacraments instituted by Christ; are all parts of the ordinary religious worship of God: besides religious oaths and vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner.
五．存虔诚敬畏之心诵读圣经，讲道纯正，用悟性、信心和敬畏顺服上帝而认真听道，心被恩感歌唱诗篇，以及正当举行和按理领受基督所设立的圣礼，都是宗教崇拜正常的一部分。此外，宗教的宣誓，许愿，在特殊时节下严肃的禁食，和感恩，都要各按其时，以圣洁敬虔的方式举行。
VI. Neither prayer, nor any other part of religious worship, is now under the gospel, either tied unto, or made more acceptable by, any place in which it is performed, or towards which it is directed; but God is to be worshiped every where in spirit and in truth; as in private families daily, and in secret each one by himself; so more solemnly in the public assemblies, which are not carelessly or willfully to be neglected or forsaken, when God, by his Word or providence, calleth thereunto.
六．如今在福音时代，无论是祈祷，或是崇拜的其它部分，既不限于任何地方和任何方向，也不因举行的地方或面对的方向而更蒙悦纳；但要用心灵和诚实，随处敬拜上帝；每日在个人家庭中，独自在隐密处，都要如此行；照样在公共集会中更要严肃地敬拜上帝；当上帝藉着祂的圣言或护理招聚公共聚会时，不可漠不关心，或故意忽略，或停止聚会。
VII. As it is of the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord’s Day, and is to be continued to the end of the world, as the Christian Sabbath.
七．一般而言，把适当的时间分别出来敬拜上帝，乃是自然之理；同样，上帝在圣经中用一种积极的、道德的、永久的诫命，特别指定七日的一日为安息日，要万世万代的人都向祂遵守此日为圣日。这圣日从世界的起头到基督的复活都是一周的末一日；从基督的复活起，改为一周的第一日，在圣经中称为主日，而且要持守它作为基督徒的安息日，直到世界的末了。
VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations; 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.
八．人人都当向主遵守这安息日为圣，要适当预备自己的心灵，提前调整日常事务，然后不仅要整日停止自己的工作及有关属世职务和娱乐的言谈与思想，守圣安息日，而且要用全部时间，或同众人，或在私下，举行礼拜，并尽本分行必要和慈善的事。
I. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth.
一．合乎律法的宣誓是崇拜的一部分，即在必要的时候，宣誓者严肃地呼吁上帝，为他所讲述或承诺的事作见证，并按照他宣誓的真伪对他施行审判。
II. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred. Yet as, in matters of weight and moment, an oath is warranted by the Word of God under the New Testament, as well as under the Old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.
二．惟有上帝的名才是人应当用来宣誓的，应用时当存完全圣洁的敬畏之心；所以，人若用那荣耀和可畏的名虚空地或轻率地宣誓，或用别的名宣誓，都是有罪的、可憎恶的。然而，不论是在旧约圣经还是在新约圣经中，在严肃的场合和重要的事件上，宣誓都是上帝的圣言所认可的；这样，在这类事件上，合乎圣经的权威所规定的合乎圣经的宣誓也应当予以遵行。
III. Whosoever taketh an oath, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to any thing but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. [i]
[i] The original is followed by the sentence "Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority". This was deleted by the General Assembly of the PCUSA in 1903.三．凡宣誓者，都要正当地考虑此严肃行为的庄重性，并且只宣述他完全相信真实无疑的事。任何人不应起誓把自己束缚于任何事上，除非那事是善良和公义的，是他如此相信的，并且是他能够而且决心实行的。然而在关于善良和公义的事上，若拒绝合乎圣经之权威所命令的宣誓，那便是罪。
IV. An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. It cannot oblige to sin; but in any thing not sinful, being taken, it binds to performance, although to a man’s own hurt; nor is it to be violated, although made to heretics or infidels.
四．宣誓应照简明普通的字义，不可用模棱两可的双关语，或内心有所保留意思的字句。宣誓不能迫人犯罪；但在非属犯罪之事上所作的宣誓，虽有损于己 ，也得遵守实践；纵使向异端者或不信者所作的宣誓，也不可背弃。
V. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.
五．许愿与带承诺的宣誓性质相同，当用同样的敬虔之心许愿，并用同样的真诚去遵守。
VI. It is not to be made to any creature, but to God alone: and that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto.
六．人不可向任何受造者许愿，只可向上帝许愿。若要所许的愿蒙悦纳，就当甘心乐意，出于信心，并明白所包含的本分，为求对已经领受的慈爱表示感谢，或为求获得我们所要的而许愿；由此，我们对须尽的本分，或对与这些本分有关的事，应当更加严格地约束自己。
VII. No man may vow to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects, Popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.
七．人不可许愿去行圣经所禁戒的，或阻止圣经所命令的本分，或行他力量所不及的，以及那未从上帝应许得着能力去实行的。这样看来，罗马天主教修道者终生独身、自甘贫穷和服从教规的许愿，决非更高的完全程度，而是迷信和犯罪的罗网，凡是基督徒，不可自陷于其中。
I. God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him over the people, for his own glory, and the public good; and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil doers.
一．上帝是至高的主和全世界的王，祂在自己之下设立国家官员治理人民，是为了祂自己的荣耀和公众的利益，因此赋予他们佩剑的权柄，用以保护并鼓励行善的，处罚作恶的。
II. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasions.
二．基督徒若被委任接受并执行国家官员的公职，乃是合乎圣经的；他们在按照各个国家健全的法律执行公职时，应当特别维持虔敬、公正与和平；同样，为此目的，如今在新约之下，他们可以合乎律法地从事公义和必需的战争。
III. Civil magistrates [i] may not assume to themselves [ii] the administration of the Word and Sacraments; or the power of the keys of the kingdom of heaven: or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretence of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance [iii].
[i] The original has "The civil magistrate" instead of "Civil magistrates".三．国家官员不可僭取讲道与施行圣礼，或执掌天国钥匙之权，亦不可丝毫干涉关乎信仰之事。然而国家官员如同保育之父一般，有责任保护我们同一个主的教会，不偏待任何一个宗派，以使众教会人员均可享受那完全的、无限制的、无条件的宗教自由，去履行他们神圣本份的各方面，不受威胁或暴力侵扰。并且，耶稣基督在祂的教会中既已规定了通常的治理和惩治，它们在按照自己的信念而自愿作某一宗派的教友权利的行使，任何国家的法律都不可加以干涉或阻碍。国家官员当保护所有人的身体和名誉，使人不致因宗教不同或不信宗教，而遭受别人侮辱、暴力、诅骂和伤害；又当制定法规，使宗教和教会的集会得以举行，不被骚扰。
原文：国家官员不可僭取讲道、施行圣礼或执掌天国钥匙之权；然而他却有权，也是他的本分，维持教会的合一与和平，保守上帝真理的纯洁和完整，压制一切亵渎和异端，阻止或改革崇拜和法规的一切弊端，并正当地确立、执行并遵守上帝的典章。为求促进这些目的，他有权召集教会会议，列席其间，并使所规定的合乎上帝的意旨。IV. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience’ sake. Infidelity or difference in religion, doth not make void the magistrate’s just and legal authority, nor free the people from their due obedience to him: from which ecclesiastical persons are not exempted; much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever.
四．人民当为国家官员祈祷，尊敬他们的人格，给他们纳税，服从他们合乎律法的命令，为良心的缘故服从他们的权威。不信宗教或宗教差异，并不废止国家官员正当和合乎圣经的权威，也不解除人民对他们的顺服 ；这种顺服，教会人员也是不能免的。教皇在他们领土之内对他们或他们的任何人民都没有任何统治权或管辖权，尤其不能因着把他们判为异端者，或假托任何名义而剥夺他们的土地或生命。
I. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife; nor for any woman to have more than one husband, at the same time.
一．婚姻只存在于一个男人和一个女人之间；若同一时期一个男人有一个以上的妻子，或一个女人有一个以上的丈夫，都是不符合圣经的。
II. Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and for preventing of uncleanness.
二．婚姻制度的设立是为着夫妻之间彼此帮助，以合法的方式生养众多，增加教会的圣洁后裔，并防止淫乱不洁之事。
III. It is lawful for all sorts of people to marry who are able with judgment to give their consent: yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, Papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.
三．凡能按自己的判断表示同意的各种人都可结婚。但基督徒的本分是只当在主里面结婚。所以，凡信奉真正改革派宗教的不应与不信的、天主教的或其他敬拜偶像的结婚；敬虔者也不可与罪恶昭彰的或持守可诅异端的人同负婚姻之轭。
IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together as man and wife. [i]
[i] The original follows with "The man may not marry any of his wife’s kindred, nearer in blood than he may of his own: nor the woman of her husband’s kindred, nearer in blood than of her own.", which was deleted by the General Assembly of the PCUSA in 1887.四．不可在圣经所禁止的血族或姻族的亲属等内结婚；此等乱伦的婚姻，决不能因人为的法律或双方同意，就变为合乎圣经，而作为夫妻同居。男人不可娶妻子之至近的亲属；女人亦不可嫁丈夫至近的亲属，正如男女不可嫁娶自己至近的亲属一样。
V. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce, and, after the divorce, to marry another, as if the offending party were dead.
五．人在订立婚约之后犯奸淫，若在结婚之前被发觉，无辜者一方解除婚约，乃是正当的。人在结婚之后犯奸淫，无辜者一方可提出离婚，并于离婚之后另外嫁娶，把犯罪者看为如同死了一般，乃是合乎圣经的。
VI. Although the corruption of man be such as is apt to study arguments, unduly to put asunder those whom God hath joined together in marriage; yet nothing but adultery, or such willful desertion as can no way be remedied by the Church or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein a public and orderly course of proceeding is to be observed, and the persons concerned in it not left to their own wills and discretion in their own case.
六．虽然人的败坏总是寻找理由，不正当地将上帝在婚姻中所配合的分开，但是只有当人犯了奸淫，或是故意离弃而无法由教会或国家官员挽救时，才有充分理由解除婚约。离婚应当遵照程序公开进行，而不可任凭当事人随己意自断其事。
I. The catholic or universal Church, which is invisible, consists of the whole number of the elect that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fullness of him that filleth all in all.
一．无形的大公教会或普世教会由过去、现在和未来在教会的元首基督之下所召集的合而为一的全体选民构成；这教会是主的新妇、身体，是祂那充满万有的丰盈。
II. The visible Church, which is also catholic or universal under the gospel, (not confined to one nation, as before under the law,) consists of all those throughout the world, that profess the true religion, together with their children; and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.
二．有形的教会，在福音之下也是大公的、普世的（不像从前在律法之下仅限于一个国家），包括全世界一切信奉真宗教的人和他们的儿女；这教会是主耶稣基督的国、上帝的家。按照常例，教会之外，别无拯救。
III. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints in this life, to the end of the world; and doth by his own presence and Spirit, according to his promise, make them effectual thereunto.
三．基督将牧职、圣言和上帝的蒙恩之道赐给这大公和有形的教会，以便在今生直至世界的末了召集并成全圣徒；又照所应许的，藉着亲自临在和圣灵，使它们生效。
IV. This catholic Church hath been sometimes more, sometimes less visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.
四．此大公教会有时比较显明，有时比较隐蔽。作为这一大公教会肢体的各个教会的纯正程度，乃是照其所信奉所教训的福音教理、所执行的蒙恩之道、所举行的公共崇拜的纯正程度而定。
V. The purest Churches under heaven are subject both to mixture and error; and some have so degenerated as to become no Churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth to worship God according to his will.
五．世上最纯正的教会也难免有混杂和错谬；有些教会是如此地堕落，显然不再是基督的教会，而成为撒但的会堂。虽然如此，在地上总是有照着上帝的旨意崇拜祂的教会。
VI. The Lord Jesus Christ is the only head of the Church [i], and the claim of any man to be the vicar of Christ and the head of the Church, is unscriptural, without warrant in fact, and is a usurpation dishonoring to the Lord Jesus Christ [ii].
[i] The original has the sentence "There is no other head of the Church but the Lord Jesus Christ" instead of the clause "The Lord Jesus Christ... the Church".六．除主耶稣基督以外，教会没有别的元首；因此，罗马天主教的教皇在任何意义上都不是教会的元首，而是那敌基督者、大罪人和沉沦之子，是那在教会中高抬自己、反对基督和一切称为上帝的事。
I. All saints that are united to Jesus Christ their head by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory. And, being united to one another in love, they have communion in each other’s gifts and graces; and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.
一．凡藉着耶稣基督的灵，又藉着信，与那作他们头的耶稣基督联合的圣徒，便在祂的美德、受苦、受死、复活和荣耀中一同有份；并且他们既在爱里彼此联合，便分享彼此的恩赐和美德，并担负公私的责任，互使身灵同得益处。
II. Saints, by profession, are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who in every place call upon the name of the Lord Jesus.
二．圣徒因着信仰宣告，有责任在敬拜上帝的事上，维持圣洁的团契和交通，并举行其它属灵的服事以求彼此互相造就；当照着各人的能力和需要，将身外之物彼此互助。这种圣徒相通，要照上帝所赐的机会达于各处一切求告主耶稣之名的人。
III. This communion which the saints have with Christ doth not make them in any wise partakers of the substance of his Godhead, or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title or property which each man hath in his goods and possessions.
三，圣徒与基督的这种交通绝不是分享基督的神性，或在任何方面与祂平等。若如此主张，乃是不虔敬、亵渎上帝的。圣徒之间彼此相通也不是夺取或侵犯各人对其动产和地产所拥有的凭证或所有权。
I. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and his benefits, and to confirm our interest in him; as also to put a visible difference between those that belong unto the Church and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word.
一．圣礼是恩典之约的圣洁标记和印证，由上帝亲自设立，代表基督及其恩惠，并证实我们与祂有份；圣礼也将属教会的人与世上其他的人明显划分，并严肃地要求他们在基督里照着上帝的圣言服事祂。
II. There is in every Sacrament a spiritual relation, or sacramental union, between the sign and the thing signified; whence it comes to pass, that the names and effects of the one are attributed to the other.
二．在每一圣礼中，在标记和其所表征者之间，都有一种属灵的关系或圣礼上的联合；因此，二者名称和功效可以彼此相归。
III. The grace which is exhibited in or by the Sacraments, rightly used, is not conferred by any power in them; neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it, but upon the work of the Spirit, and the word of institution; which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.
三．在施行得宜的圣礼中，藉此圣礼所展示的恩典，并不是由圣礼本身的什么权能赋予的；圣礼的功效也不依赖施行者的虔诚或心意，而是依赖圣灵的运行和设立圣礼的道，因为这道不仅吩咐人举行圣礼，而且应许赐恩惠给配领受的人。
IV. There be only two Sacraments ordained by Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any but by a minister of the Word, lawfully ordained.
四．我们的主基督在福音中所设立的圣礼只有两个，即洗礼和圣餐：它们除由合乎圣经按立的牧师施行以外，任何人不得施行。
V. The Sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the New.
五．旧约的圣礼对属灵之事所表征的，在实质上是与新约的圣礼所表征的相同。
I. Baptism is a Sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life: which Sacrament is, by Christ’s own appointment, to be continued in his Church until the end of the world.
一．洗礼是由耶稣基督设立的新约圣礼，不仅是为严肃地接纳受洗者进入有形的教会，而且对他乃是一种记号和印证，以表明恩典之约，与基督的联合，重生，罪得赦免，和他藉着耶稣基督将自己奉献给上帝，行事为人有新生的样式；基督亲自指定这圣礼应在教会中继续，直到世界的末了。
II. The outward element to be used in this Sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.
二．此圣礼所用的外表物质为水，藉此受洗者由合乎圣经蒙召的牧师，奉父、子、圣灵的名施洗。
III. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring or sprinkling water upon the person.
三．将受洗者浸入水中并非必要；浇水或洒水于受洗者，便是合宜的洗礼。
IV. Not only those that do actually profess faith in, and obedience unto Christ, but also the infants of one or both believing parents are to be baptized.
四．不仅凡是宣认信仰并顺服基督的人，而且凡是父母双方或一方为信徒的婴孩都应受洗。
V. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated.
五．藐视或忽略洗礼，乃是大罪；但恩典与拯救并非不可分割地与此礼联系，以至于没有它便无人能重生或得救，或是凡受过洗者都无疑重生了。
VI. The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.
六．虽然洗礼的功效并不维系于施行时的瞬间，但是人若正当地使用此礼，圣灵就藉此对凡照着上帝的旨意应得那所应许之恩典的人（无论老幼），在祂所指定的时候，不仅将此恩典放在他们面前，而且实在地赐给他们。
VII. The Sacrament of Baptism is but once to be administered to any person.
七．不论对任何人，洗礼只宜施行一次。
I. Our Lord Jesus, in the night wherein he was betrayed, instituted the Sacrament of his body and blood, called the Lord’s Supper, to be observed in his Church unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.
一．我们的主耶稣被卖的那一夜，设立了祂体与血的圣礼，称为圣餐，以备祂的教会遵守，直到世界的末了；这圣餐是为永远记念祂自己的牺牲之死，保证将其中的恩惠赐给真信徒，叫他们在祂里面有属灵的滋养和生长，并使他们继续向祂尽当尽的本分；这圣餐又是作为基督奥秘身体之肢体的信徒与祂交通、也彼此交通的联络和保证。
II. In this Sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead; but only a commemoration of that once offering up of himself, by himself, upon the cross, once for all; and a spiritual oblation of all possible praise unto God for the same: so that the Popish sacrifice of the mass, as they call it, is most abominably injurious to Christ’s one only sacrifice, the alone propitiation for all the sins of the elect.
二．这圣礼不是将基督献给父，也不是为活人或死人赦罪所献的任何真正的祭物，而只是对基督在十字架上一次献上祂自己的记念，和为此用赞美向上帝献上属灵的祭物；所以天主教所谓的弥撒献祭，是极其可憎地有损于基督那只一次的献祭，即祂为选民一切的罪所献独一的赎罪祭。
III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use: and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants, but to none who are not then present in the congregation.
三．在此圣礼中，主耶稣指派牧师向人宣讲祂设立圣餐的话，作祷告，并祝谢饼酒，如此便将饼酒从普通的用途分别为圣用；并拿起饼来擘开，拿起杯来，分给领受圣餐者，自己也一同领受；但不可分给未出席聚会的人。
IV. Private masses, or receiving this Sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshiping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this Sacrament, and to the institution of Christ.
四．私人举行弥撒，即单独从神甫或其他任何人领此圣礼；或拒绝分杯给信徒；或崇拜饼酒，或将之举起，捧持游行以资朝拜，或藉口宗教用途而予以储藏，都违反此圣礼的本质，与基督设立此圣礼的原意相背。
V. The outward elements in this Sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly, and only, bread and wine, as they were before.
五．这圣礼的外表物质（饼酒），既然照着基督的命令分别为圣了，便与钉十字架的基督有了一种密切的关系，甚至有时可以用它们所代表的体与血之名称呼之；话虽如此，但这说法只有圣礼的意思；它们在实质和性质上同以前一样，仍旧只是饼酒。
VI. That doctrine which maintains a change of the substance of bread and wine into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense and reason; overthroweth the nature of the Sacrament; and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.
六．那主张经过神甫祝谢或其他方法，便使饼酒的实质变为基督体与血之实质的教理（通称为化体说），不仅不合乎圣经，而且违反常识和理性；它推翻了圣礼的本质，造成各种迷信，甚至造成了可憎的偶像崇拜。
VII. 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: the body and blood of Christ being then not corporally or carnally in, with or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
七．在此圣礼中，那配领受者在外部领受此礼的有形之物时，也在内心不是属物质或属肉体地，而是藉着信心属灵地、实在地领受并吃喝那被钉十字架的基督及其受死的一切惠益；因此基督的体血不是物质地或肉体地在饼酒之中，或与饼酒同在，或在饼酒之下，而是在此礼中属灵地实在地临于信徒的信心中，正如饼酒临于他们自己的外部感官一样。
VIII. Although ignorant and wicked men receive the outward elements in this Sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as, they are unfit to enjoy communion with him, so are they unworthy of the Lord’s Table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.
八．虽然那无知和邪恶的人领受此圣礼的外表物质，但是他们不能领受该物质所象征的；他们不配地来，乃是干犯主的身和血，定自己的罪。因此，一切无知和不敬虔的人，因不适于与主相交，而不配来到主的桌前；他们若在此情形下依然故我地来领受这些圣洁的奥秘，或得准许参加，未有不大大得罪基督的。
I. The Lord Jesus, as King and Head of his Church, hath therein appointed a government in the hand of Church officers, distinct from the civil magistrate.
一．教会的君王和元首主耶稣将教会管理权交于教会圣职人员之手；但他们与国家官员不同。
II. To these 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.
二．天国的钥匙交给了这些圣职人员，因此他们有权不免去或赦免人的罪，按照情形的需要，用圣道和劝惩向不悔改的人关闭天国，又藉着宣讲福音和撤除劝惩，向悔改的人开放天国。
III. Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from like offences; for purging out of that leaven which might infect the whole lump; for vindicating the honor of Christ, and the holy profession of the gospel; and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.
三．若教会任凭罪恶昭彰和刚愎自负的罪人亵渎上帝的圣约和印记，就会有上帝的震怒公平地临到。为了矫正并得着那犯罪的弟兄，防止他人犯同样的过犯，并除去那能够感染全团的酵，维持基督的尊荣与福音的纯正，避免上帝的震怒，教会的劝惩乃是必不可少的。
IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition, suspension from the Sacrament of the Lord’s Supper for a season, and by excommunication from the Church, according to the nature of the crime, and demerit of the person.
四．为了更完美地达成以上目的，教会圣职人员应当按照犯罪的性质和犯罪者的罪状予以训诫，或暂停圣餐，或逐出教会。
I. For the better government and further edification of the Church, there ought to be such assemblies as are commonly called Synods or Councils: and it belongeth to the overseers and other rulers of the particular Churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the Church [i].
[i] The original does not have "and it belongeth... good of the Church"; instead, it has a new paragraph: "II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion; so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves by virtue of their office, or they, with other fit persons upon delegation from their Churches, may meet together in such assemblies".一．为了教会更好的管理和更深的造就，应有通称为总会或议会的聚会。
二．正如执政者可以合法地召集牧师及其他适当人选，开会商讨并咨询有关宗教事务；照样，若国家官员公然作教会的仇敌，基督的众牧师便可凭自己的职权，或是他们与其他代表各教会的适当人选，自行在此种总会或会议中聚集。
II. [i] It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission, not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in his Word.
[i] The original has this as paragraph III; paragraph II was replaced and merged into paragraph I in the American revision of 1788.三．决定教义的争论和有关良心事项，制定法规以促进公共崇拜以及教会管理，接受失职的控诉，并行使权威予以裁决，此类职权皆属教会总会和议会；此类教令和裁决，如果符合圣经，我们便应当恭敬顺服，不仅因其符合圣经，而且因其制定者是遵照上帝的命令，秉有圣经所赋予的权威。
III. [i] All synods or councils since the apostles’ times, whether general or particular, may err, and many have erred; therefore they are not to be made the rule of faith or practice, but to be used as a [ii] help in both.
[i] The original has this as paragraph IV; paragraph II was replaced and merged into paragraph I in the American revision of 1788.四．自从使徒时代以来，所有的教会总会或议会，无论是普通的，还是特别的，都有可能犯错误，而且有许多已经犯错；所以不可用这些会议所规定的作为信仰与行为的准则，只可用来帮助二者。
IV. [i] Synods and councils are to handle or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or by way of advice for satisfaction of conscience, if they be thereunto required by the civil magistrate.
[i] The original has this as paragraph V; paragraph II was replaced and merged into paragraph I in the American revision of 1788.五．教会总会和议会，除了有关教会的事务以外，不可处理或决定其它任何事情；又不可干涉国政，除非是在特殊事件上，可以向公民政府请愿；或是为满足良心起见，公民政府有所咨询时，可以提出忠告。
I. The bodies of men, after death, return to dust, and see corruption; but their souls, (which neither die nor sleep), having an immortal subsistence, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth none.
一．人死后身体归于尘土，而见朽坏。但他们的灵魂（既不死也不睡），有不灭的实质，立刻回到那赐予者上帝那里。义人的灵魂既在那时全然成圣，就被接入高天，得见在荣光中上帝的面，等候身体完全得赎；而恶人的灵魂则被抛到地狱，留在黑暗痛苦中，直到大日的审判。除此两处之外，圣经并不承认与身体分离的灵魂另有所归。
II. At the return of the Lord Jesus Christ [i] such living persons as are found in him [ii] shall not die but be changed, and all the dead in Christ [iii] shall be raised up with the self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.
[i] The original has "last day" instead of "return of the Lord Jesus Christ".二．在末日还活着的不会死，却要改变；一切死了的人都要复活，带着原来的身体，性质虽异，但并非别体，这身体与他们的灵魂重新联合，直到永远。
III. The bodies of the unjust shall, after Christ has reigned on earth a thousand years [i], be raised by the power of God to dishonor [ii] [iii].
[i] The original lacks the clause "after Christ has reigned on earth a thousand years".三．恶人的身体，要因基督的权能而复活受辱；义人的身体，要靠基督的灵而复活得荣，与基督自己荣耀的身体相似。
I. God hath appointed a day (which word in Scripture in reference to the last things may represent a period of time including the thousand years following the visible, personal and pre-millennial return of Christ) [i], wherein he will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only apostate angels shall be judged; but likewise all persons, that have lived upon earth, shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.
[i] The original lacks the sentence in parentheses "(which word in Scripture in reference to the last things may represent a period of time including the thousand years following the visible, personal and pre-millennial return of Christ)".一．上帝已经指定一日，要藉耶稣基督用公义审判世界，父将一切权柄和审判都赐给了祂。当那日，不仅背道的天使要受审判，凡曾住在地上的所有人，也都要到基督的审判台前，为自己的心思、言语和行为交帐；按着他们在肉身所行的，或善或恶，而受报。
II. The end of God’s appointing this day is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.
二．上帝指定此日的目的，是为在选民永远的救恩上彰显祂慈爱的荣耀；又在邪恶悖逆的弃民的定罪上彰显祂公义的荣耀。因为那时义人要进入永生，领受由主而来的完满喜乐和愉悦；但那不认识上帝、不顺从耶稣基督福音的恶人，要被扔到永远的痛苦中，离开主的面和祂权能的荣光，受永远毁灭的刑罚。
III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.
三．基督既要我们确信必有审判日，以阻止人犯罪，也使虔敬者在苦难中得着更多慰藉，同样祂也不让人知道那日，好叫他们摆脱一切属肉体的安全感，总要警醒，因为他们不知道主来的时辰；而且叫他们时常准备着说：主耶稣啊，愿祢快来。阿们。