Q. 1. What is the chief and highest end of man?
A. Man's chief and highest end is to glorify God, and fully to enjoy him for ever.
1问:人生最重要、最崇高的目的是什么?
答:人生最重要、最崇高的目的就是荣耀上帝(罗11:36;林前10:31),完全以祂为乐,直到永远(诗73:24-28;约17:21-23)。
Q. 2. How doth it appear that there is a God?
A. The very light of nature in man, and the works of God, declare plainly that there is a God; but his Word and Spirit only, do sufficiently and effectually reveal him unto men for their salvation.
2问:如何晓得有上帝存在呢?
答:人心中的自然之光和上帝的作为,都在明明地宣告上帝的存在(罗1:19-20;诗19:1-3;徒17:28);但是,人要得救,惟独上帝的圣言和圣灵才能充分、有效地向人启示祂(林前2:9-10;提后3:15-17;赛59:21)。
Q. 3. What is the Word of God?
A. The holy Scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience.
3问:上帝的圣言是什么?
答:旧新约圣经就是上帝的圣言(提后3:16;彼后1:19-21),是信仰与顺服的惟一准则(弗2:20;启22:18,19;赛8:20;路16:29,31;加1:8-9;提后3:15,16)。
Q. 4. How doth it appear that the Scriptures are the Word of God?
A. The Scriptures manifest themselves to be the Word of God, by their majesty and purity, by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation; but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able to fully persuade it that they are the very Word of God.
4问:如何晓得圣经就是上帝的圣言呢?
答:圣经是上帝的圣言,由以下方面可知:
(1)圣经体裁的庄严(何8:12;林前2:6-7,13;诗119:18,129),教理的纯正(诗12:6;诗119:140),各部的契合(徒10:43;26:22),范围的全备(全归荣耀于上帝)(罗3:19,27);
(2)使罪人知罪、归正,使信徒得安慰、得造就,以致最终使人得救的亮光和力量(徒18:28;来4:12;雅1:18;诗19:7-9;罗15:4;徒20:32),都证明圣经是上帝的圣言;
(3)但是,惟独上帝的圣灵,藉着并同着圣经在人心中的见证,才能完全使人信服圣经确实是上帝的圣言(约16:13-14;约壹2:20,27;约20:31)。
Q. 5. What do the Scriptures principally teach?
A. The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.
5问:圣经对人主要的教训是什么?
答:圣经对人主要的教训是:人对上帝当信什么,上帝要人当尽什么本分(提后1:13)。
Q. 6. What do the Scriptures make known of God?
A. The Scriptures make known what God is, the persons in the Godhead, his decrees, and the execution of his decrees.
6问:圣经显明上帝的什么方面?
答:圣经显明:
(1)上帝是怎样的上帝(来11:6);
(2)上帝的位格(约贰5:17);
(3)上帝的预旨(徒15:14-15,18)及其施行(徒4:27-28)。
Q. 7. What is God?
A. God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, longsuffering, and abundant in goodness and truth.
7问:上帝是怎样的上帝?
答:(1)上帝是个灵(约4:24),祂的存有(出3:14;伯11:7-9)、荣耀(徒7:2)、可赞(提前6:15)和完全(太5:48),在祂自身都是无限的;
(2)上帝自足(创17:1),永恒(诗90:2),永不改变(玛3:6;雅1:17),不可测度(王上8:27),无所不在(诗139:1-13),无所不能(启4:8),无所不知(来4:13;诗147:5),至智(罗16:27),至圣(赛6:3;启15:4),至公(申32:4),至慈,长久忍耐,有丰盛的慈爱和诚实(出34:6)。
Q. 8. Are there more Gods than one?
A. There is but one only, the living and true God.
8问:上帝是独一的吗?
答:上帝是独一无二、又真又活的(申6:4;林前8:4,6;耶10:10)。
Q. 9. How many persons are there in the Godhead?
A. There be three persons in the Godhead, the Father, the Son, and the Holy Ghost: these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.
9问:上帝共有几个位格?
答:上帝共有三个位格:圣父,圣子,圣灵;这三个位格是同一真实、永恒的上帝,同质,同权,同荣;但各有不同的特性(约壹5:7;太3:16-17;28:19;林后13:14;约10:30)。
Q. 10. What are the personal properties of the three persons in the Godhead?
A. It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son, from all eternity.
10问:上帝的这三个位格各有什么特性?
答:在永恒中,圣父生圣子(来1:5-6,8),圣子受生于圣父(约1:14,18),圣灵由圣父与圣子发出(约15:26;加4:6)。
Q. 11. How doth it appear that the Son and the Holy Ghost are God equal with the Father?
A. The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.
11问:如何晓得圣子、圣灵与圣父同为上帝?
答:圣经把惟独属于上帝的名字(赛6:3,5,8;比较约12:41;徒28:25;约壹5:20;徒5:3-4)、属性(约1:1;赛9:6;约2:24-25;林前2:10-11)、作为(西1:16;创1:2)和敬拜(太28:19;林后13:14),也归于圣子和圣灵,这就显明祂们与圣父同为上帝。
Q. 12. What are the decrees of God?
A. God's decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.
12问:上帝的预旨是什么?
答:上帝的预旨乃是祂旨意的智慧、自由、圣洁的行动计划(弗1:11;罗11:33;9:14-15,18),由此祂从永世便为祂自己的荣耀,不变地预定了历史中要发生的一切(弗1:4,11;罗9:22-23;诗33:11),特别是关于天使和人类之事。
Q. 13. What hath God especially decreed concerning angels and men?
A. God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, hath elected some angels to glory; and in Christ hath chosen some men to eternal life, and the means thereof; and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extendeth or withholdeth favor as he pleaseth,) hath passed by, and foreordained the rest to dishonor and wrath, to be for the sin inflicted, to the praise of the glory of his justice.
13问:关于天使和人类,上帝特别的预旨是什么?
答:关于天使和人类,上帝特别的预旨是:
(1)上帝惟独出于祂自己的慈爱,为了使祂荣耀的恩典得着称赞,在日期满足的时候,就藉着祂永恒不变的预旨,拣选了一部分天使得荣耀(提前5:21);
(2)并在基督里,拣选了一部分人得永生,且预定了得永生的途径(弗1:4-6;帖后2:13-14);
(3)并因着祂的主权和不可测度的旨意(祂由此随己意施与恩典,或不施与),置其余的人于不顾,预定他们因自身的罪而遭受羞辱和震怒,使祂荣耀的公义得着称赞(罗9:17-18,21-22;太11:25-26;提后2:20;犹4;彼前2:8)。
Q. 14. How doth God execute his decrees?
A. God executeth his decrees in the works of creation and providence; according to his infallible foreknowledge, and the free and immutable counsel of his own will.
14问:上帝怎样实施祂的预旨?
答:上帝根据祂无谬的预知,并祂自由且不变的旨意,在创造和护理之工中,实施祂的预旨(弗1:11)。
Q. 15. What is the work of creation?
A. The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world and all things therein for himself, within the space of six days, and all very good.
15问:上帝的创造之工是什么?
答:上帝的创造之工就是:起初,上帝用祂权能的话,为祂自己,在六日之内,从无中创造了世界及其中的万物,并且都是很好的(创1;来11:3;箴16:4)。
Q. 16. How did God create angels?
A. God created all the angels, spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.
16问:上帝怎样造天使?
答:上帝创造了所有的天使(西1:16),乃是灵体(诗104:4)、不灭(太22:30)、圣洁(太25:31)、卓有知识(撒下14:17;太24:36)、大有权能(帖后1:7),为的是执行上帝的吩咐,赞美祂的圣名(诗103:20-21),但天使能够改变(彼后2:4)。
Q. 17. How did God create man?
A. After God had made all other creatures, he created man, male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man; endued them with living, reasonable, and immortal souls, made them after his own image, in knowledge, righteousness, and holiness, having the law of God written in their hearts and power to fulfill it, with dominion over the creatures; yet subject to fall.
17问:上帝怎样造人的?
答:(1)上帝在创造了其它各样受造物之后就造了人,乃是造男造女(创1:27);
(2)用地上的泥土造了男人的身体(创2:7),用男人的肋骨造了女人的身体(创2:22),赋予他们活泼的、理性的、不灭的灵魂(创2:7;伯35:11;传12:7;太10:28;路23:43);
(3)按祂自己的形像造了他们(创1:27),有知识(西3:10)、公义和圣洁(弗4:24);
(4)把上帝的律法刻在他们的心中(罗2:14-15),并赐给他们遵行的力量(传7:29),和治理万物的权柄(创1:28);但人也能够堕落(创3:6;传7:29)。
Q. 18. What are God's works of providence?
A. God's works of providence are his most holy, wise, and powerful preserving, and governing all his creatures; ordering them, and all their actions, to his own glory.
18问:上帝的护理之工是什么?
答:上帝的护理之工是:
(1)祂至圣(诗145:17)、至智(诗104:24;赛28:29)、至能地保守(来1:3)并治理(诗103:19)祂所创造的万有;
(2)祂统管它们,以及它们所有的行动(太10:29-31;创45:7),使祂自己得荣耀(罗11:36;赛63:14)。
Q. 19. What is God's providence toward the angels?
A. God by his providence permitted some of the angels, willfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administration of his power, mercy, and justice.
19问:上帝对天使的护理是什么?
答:为使自己得荣耀,上帝藉其护理,
(1)容许某些天使,故意地、不可挽回地堕落在罪和毁灭之中(犹6;彼后2:4;来2:16;约8:44),并对此以及他们所有的罪加以限制和统管(伯1:12;太8:31);
(2)使其余的天使在圣洁和喜乐之中得以坚固(提前5:21;可8:38;来12:22);
(3)又随自己的美意使用他们(诗104:4),施行祂的权柄、怜悯和公义(王下19:35;来1:14)。
Q. 20. What was the providence of God toward man in the estate in which he was created?
A. The providence of God toward man in the estate in which he was created, was, the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth, putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the Sabbath, entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.
20问:上帝对起初受造状态中的人有什么护理?
答:上帝对起初受造状态中的人有以下的护理:
(1)把他安置在乐园里,吩咐他修理看守,赐给他吃地上各样果子的自由(创2:8,15-16);
(2)万物都置于他的治理之下(创1:28),并设立婚姻帮助他(创2:18);
(3)为他提供与上帝的交通(创1:26-29;创3:8);
(4)设立安息日(创2:3);
(5)以个人、完全、持续的顺服为条件(加3:12;罗10:5),与他立生命之约,生命树就是此约的信物(创2:9);
(6)禁止他吃分别善恶树上的果子,违约的惩罚就是死(创2:17)。
Q. 21. Did man continue in that estate wherein God at first created him?
A. Our first parents being left to the freedom of their own will, through the temptation of Satan, transgressed the commandment of God in eating the forbidden fruit; and thereby fell from the estate of innocency wherein they were created.
21问:我们的始祖守住起初受造的状况了吗?
答:我们的始祖既有意志的自由,因着撒但的诱惑,吃了禁果,违背了上帝的诫命,就从起初受造的无罪状况中堕落了(创3:6-8,13;传7:29;林后11:3)。
Q. 22. Did all mankind fall in that first transgression?
A. The covenant being made with Adam as a public person, not for himself only, but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.
22问:全人类都在亚当的首次犯罪中堕落了吗?
答:因为上帝与亚当立约的时候,亚当作为众人的代表,不仅是为自己,也是为他的后裔立约,所以那藉常例而生,由他传下的全人类(徒17:26),都在他里面犯了罪,在他的首次犯罪中与他一同堕落了(创2:16-17;罗5:12-20;林前15:21-22)。
Q. 23. Into what estate did the fall bring mankind?
A. The fall brought mankind into an estate of sin and misery.
23问:堕落使人类处于什么状况之中?
答:堕落使人处于罪恶和愁苦的状况之中(罗5:12;3:23)。
Q. 24. What is sin?
A. Sin is any want of conformity unto, or transgression of any law of God, given as a rule to the reasonable creature.
24问:罪是什么?
答:罪就是不遵行或违背上帝的任何一条律法,律法是上帝赐给有理性的受造物的标准(约壹3:4;加3:10,12)。
Q. 25. Wherein consists the sinfulness of that estate whereinto man fell?
A. The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam's first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; which is commonly called original sin, and from which do proceed all actual transgressions.
25问:堕落后,人陷于怎样的罪恶状况中?
答:堕落后,人陷于以下的罪恶状况中:亚当第一次犯罪所负的罪债(罗5:12,19),受造时公义的丧失和整个人性的败坏,由此而对一切属灵的善彻底嫌恶,也无能为力,而且背道而驰,一心倾向各样邪恶,并持续如此(罗3:10-19;弗2:1-3;罗5:6;8:7-8;创6:5);这就是通常所说的原罪,并由此生发各样的本罪(雅1:14-15;太15:19)。
Q. 26. How is original sin conveyed from our first parents unto their posterity?
A. Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way are conceived and born in sin.
26问:原罪如何从我们的始祖传递到他们的后裔?
答:原罪从我们的始祖传递到他们的后裔,是藉着自然的生殖。因此,所有以此方式从他们生出的人,都是在罪中受孕、出生的(诗51:5;伯14:4;15:14;约3:6)。
Q. 27. What misery did the fall bring upon mankind?
A. The fall brought upon mankind the loss of communion with God, his displeasure and curse; so as we are by nature children of wrath, bond slaves to Satan, and justly liable to all punishments in this world and that which is to come.
27问:堕落给人带来什么愁苦?
答:堕落使人类丧失了与上帝的交通(创3:8,10,24),招致祂的不悦和咒诅;因此,我们生来就是可怒之子(弗2:2-3)、撒但的奴仆(提后2:26),按照公义,我们今生和来世所受的一切惩罚都是当得的(创2:17;哀3:39;罗6:23;太25:41,46;犹7)。
Q. 28. What are the punishments of sin in this world?
A. The punishments of sin in this world are either inward, as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments; together with death itself.
28问:罪在今生所带来的惩罚是什么?
答:罪在今生所带来的惩罚有:
(1)内在的惩罚:如悟性的混昧(弗4:18),被弃的感觉(罗1:28),强烈的妄想(帖后2:11),心灵的刚硬(罗2:5),良心的惧怕(赛33:14;创4:13;太27:4),和情感的卑劣(罗1:26)。
(2)外在的惩罚:如上帝因我们犯罪的缘故咒诅世界(创3:17),有各样的灾难临到我们的身体、名誉、财产、关系和职业(申28:15-18),还有死亡(罗6:21,23)。
Q. 29. What are the punishments of sin in the world to come?
A. The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell fire for ever.
29问:罪在来生所带来的惩罚是什么?
答:罪在来生所带来的惩罚是:与上帝美好的同在永远隔绝,灵魂和身体永远在地狱的烈火中遭受极难忍受的煎熬,永不止息(帖后1:9;可9:43-44,46,48;路16:24)。
Q. 30. Doth God leave all mankind to perish in the estate of sin and misery?
A. God doth not leave all men to perish in the estate of sin and misery, into which they fell by the breach of the first covenant, commonly called the Covenant of Works, but of his mere love and mercy delivereth his elect out of it, and bringeth them into an estate of salvation by the second covenant, commonly called the Covenant of Grace.
30问:上帝任凭全人类在罪恶和愁苦中灭亡吗?
答:不是。全人类都落入罪恶和愁苦中(帖前5:9),是因为第一个约被违背了,即通常所说的行为之约(加3:10,12);但上帝并没有任凭他们都在这一状态中灭亡;相反,惟独出于祂的慈爱和怜悯,藉着第二个约,即通常所说的恩典之约,把祂的选民从中救拔出来,带领他们进入得救的状态(多3:4-7;加3:21;罗3:20-22)。
Q. 31. With whom was the Covenant of Grace made?
A. The Covenant of Grace was made with Christ as the second Adam, and in him with all the elect as his seed.
31问:上帝与谁立此恩典之约呢?
答:这恩典之约是与作为第二个亚当的基督而立的,并在祂里面,与作为其后裔的所有选民而立的(加3:16;罗5:15-21;赛53:10-11)。
Q. 32. How is the grace of God manifested in the second covenant?
A. The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a mediator, and life and salvation by him; and, requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces; and to enable them unto all holy obedience, as the evidence of the truth of their faith, and thankfulness to God, and as the way which he hath appointed them to salvation.
32问:上帝的恩典是如何在第二个约中显明的?
答:上帝的恩典显明在第二个约之中,
(1)在此约里白白地向罪人提供了一位中保(创3:15;赛42:6;约6:27),使他们靠祂得生命和救恩(约壹5:11-12);
(2)并要求以信心作为与祂联合的条件(约3:16;1:12),应许并赐给祂的选民圣灵(箴1:23),在他们心中生成这种信心(林后4:13),及其它与救恩相伴的美德(加5:22-23);
(3)使他们能够虔敬顺服(结36:27),作为真信心(雅2:18,22)和对上帝感恩(林后5:14-15)的凭据,这一切就是祂所命定给他们的得救之路(弗2:18)。
Q. 33. Was the Covenant of Grace always administered after one and the same manner?
A. The Covenant of Grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New.
33问:这恩典之约始终是以同一种方式施行吗?
答:这恩典之约并非始终是以同一种方式施行,在旧约之下的施行与在新约之下的施行并不相同(林后3:6-9)。
Q. 34. How was the Covenant of Grace administered under the Old Testament?
A. The Covenant of Grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances; which did all fore-signify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin and eternal salvation.
34问:在旧约之下,这恩典之约是如何施行的?
答:在旧约之下,这恩典之约是藉着应许(罗15:8)、预言(徒3:20,24)、献祭(来10:1)、割礼(罗4:11)、逾越节(林前5:7)及其它预表和各种蒙恩之道而施行的。这些都是以后来临的基督的预表,在那时足够建造选民对所应许的弥赛亚的信心(来8,9,10;11:13),使他们因祂过犯得以完全赦免,得蒙永远的救恩(加3:7-9,14)。
Q. 35. How is the Covenant of Grace administered under the New Testament?
A. Under the New Testament, when Christ the substance was exhibited, the same Covenant of Grace was and still is to be administered in the preaching of the Word, and the administration of the Sacraments of Baptism and the Lord's Supper; in which grace and salvation are held forth in more fullness, evidence, and efficacy to all nations.
35问:在新约之下,这恩典之约是如何施行的?
答:在新约之下,恩典之约的实体(基督)显明出来,这同一恩典之约过去是、现在仍然是藉着圣言的传讲(可16:15)、洗礼(太28:19-20)和圣餐(林前11:23-25)的施行而施行的;其中,恩典和救赎更丰盛、更显明、更有果效地向列国万民发出(林后3:6-9;来8:6,10-11;太28:19)。
Q. 36. Who is the Mediator of the Covenant of Grace?
A. The only Mediator of the Covenant of Grace is the Lord Jesus Christ, who being the eternal Son of God, of one substance and equal with the Father, in the fullness of time became man, and so was, and continues to be, God and man, in two entire distinct natures, and one person, for ever.
36问:谁是这恩典之约的中保?
答:这恩典之约的惟一中保就是主耶稣基督(提前2:5),祂是上帝的永恒之子,与父同质同权(约1:1,14;10:30;腓2:6),及至时候满足,降世为人(加4:4),从那时起就一直是上帝和人,两性全然不同,存于一个位格之中,直到永远(路1:35;罗9:5;西2:9;来7:24-25)。
Q. 37. How did Christ, being the Son of God, become man?
A. Christ the Son of God became man, by taking to himself a true body and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, of her substance, and born of her, yet without sin.
37问:上帝之子基督是如何降世为人的?
答:上帝之子基督降世为人,是自己取了人实在的身体和理性的灵魂(约1:14;太26:38),藉着圣灵的大能在童贞女马利亚腹中成孕,由她取了人性,从她出生(路1:27,31,35,42;加4:4),只是没有罪(来4:15;来7:26)。
Q. 38. Why was it requisite that the Mediator should be God?
A. It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience and intercession; and to satisfy God's justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.
38问:为什么这一中保必须是上帝呢?
答:这一中保必须是上帝,
(1)如此祂才能维系并保持其人性,不至于在上帝的无限愤怒和死亡的权势之下沉沦(徒2:24-25;罗1:4,比较罗4:25;来9:14);
(2)使祂的受苦、顺服和代祷有价值和果效(徒20:28;来9:14;7:25-28);
(3)满足上帝的公义(罗3:24-26),获得祂的恩宠(弗1:6;太3:17),赎买一群特定的子民(多2:13-14),把祂的灵赐给他们(加4:6),征服他们所有的仇敌(路1:68-69,71,74),使他们永远得救(来5:8-9;9:11-15)。
Q. 39. Why was it requisite that the Mediator should be man?
A. It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow-feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.
39问:为什么这一中保必须是人呢?
答:这一中保必须是人,
(1)如此祂才能增进我们的性情(来2:16),顺服律法(加4:4),在我们的性情中为我们受苦,并为我们代祷(来2:14;7:24-25),体恤我们的软弱(来4:15);
(2)并使我们可以得儿子的名分(加4:5),得安慰,坦然无惧地来到施恩宝座前(来4:16)。
Q. 40. Why was it requisite that the Mediator should be God and man in one person?
A. It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.
40问:为什么这一中保必须既是上帝又是人,且在一个位格中呢?
答:这一中保,既然要使上帝与人和好,就必须自己既是上帝又是人,且在一个位格之中,使每一性都各尽其职,作为整个位格的工作为我们而被上帝悦纳(太1:21,23;3:17;来9:14),并且成为我们的依靠(彼前2:6)。
Q. 41. Why was our Mediator called Jesus?
A. Our Mediator was called Jesus, because he saveth his people from their sins.
41问:为什么我们的中保被称为耶稣呢?
答:我们的中保之所以被称为耶稣,是因为祂要把祂自己的百姓从罪中救出来(太1:21)。
Q. 42. Why was our Mediator called Christ?
A. Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the office of prophet, priest, and king of his Church, in the estate both of his humiliation and exaltation.
42问:为什么我们的中保被称为基督呢?
答:我们的中保之所以被称为基督,是因为祂受圣灵无限量地膏抹(约3:34;诗45:7);并分别出来,具备各样的权柄和能力(约6:27;太28:18-20),为其教会(腓2:8-11)执行先知(徒3:21-22;路4:18,21)、祭司(来5:5-7;4:14-15)与君王(诗2:6,太21:5;赛9:6-7)的职分,祂处于升高和降卑中都是如此。
Q. 43. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in his revealing to the Church, in all ages, by his Spirit and Word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.
43问:基督怎样履行先知的职分?
答:基督藉着祂的圣灵和圣言(彼前1:10-12),在各个时代,以各种不同的施行方式(来1:1-2),在关乎他们的造就和救赎的一切事宜上(徒20:32;弗4:11-13;约20:31),向教会启示(约1:18)上帝全备的旨意(约15:15),如此便履行了先知的职分。
Q. 44. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.
44问:基督如何履行祭司的职分?
答:基督为祂百姓的罪,将自己作为无瑕疵的祭品,一次向上帝献上(来9:14,28),使上帝与他们和好(来2:17),并为他们继续代祷(来7:25),如此就履行了祭司的职分。
Q. 45. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in calling out of the world a people to himself; and giving them officers, laws, and censures, by which he visibly governs them: in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.
45问:基督如何履行君王的职分?
答:基督履行君王的职分,
(1)祂从世界中召出一个民族归祂自己(徒15:14-16;赛55:4-5;创49:10;诗110:3),赐给他们圣职人员(弗4:11-12;林前12:28)、律法(赛33:22)和裁决,祂以此有形的方式治理他们(太18:17-18;林前5:4-5);
(2)把救赎恩典赐给选民(徒5:31),报偿他们的顺服(启22:12;2:10),纠正他们的过犯(启3:19),在各样的试探和苦难中保守并支持他们(赛63:9),遏制并战胜他们所有的仇敌(林前15:25;诗110:1-2),为祂自己的荣耀(罗14:10-11),并为他们的益处(罗8:28),大有权能地吩咐万有;
(3)并报应其余那些不认识上帝、不顺服福音的人(帖后1:8-9;诗2:8-9);如此就履行了君王的职分。
Q. 46. What was the estate of Christ's humiliation?
A. The estate of Christ's humiliation was that low condition, wherein he, for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.
46问:基督的降卑在于什么?
答:基督的降卑在于祂为了我们的缘故,倒空自己的荣耀,取了奴仆的样式,受孕、降生、生活、受死,以及死后,直到复活,都处于卑微的状况中(腓2:6-8;路1:31;林后8:9;徒2:24)。
Q. 47. How did Christ humble himself in his conception and birth?
A. Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fullness of time to become the son of man, made of a woman of low estate, and to be born of her, with divers circumstances of more than ordinary abasement.
47问:在祂的成孕和降生中,基督是如何谦卑自己的?
答:基督在祂的成孕和降生中谦卑自己,是在于祂身为上帝的永恒之子,从父的怀中,在时候满足的时候,甘愿成为人子,由一位卑微的女人生成,且从她而生;其所处的各样环境,比一般的屈尊更甚(约1:14,18;加4:4;路2:7)。
Q. 48. How did Christ humble himself in his life?
A. Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled, and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man or particularly accompanying that his low condition.
48问:在祂的生活中,基督是如何谦卑自己的?
答:基督在祂的生活中谦卑自己,是在于:
(1)祂自己顺服律法(加4:4),完美地成全律法(太5:17;罗5:19);
(2)并且面对世上的各样侮辱(诗22:6;来12:2-3),撒但的试探(太4:1-12;路4:13),自己肉身的软弱,这些或是常见于人的性情,或是特别与祂的降卑状态相伴(来2:17-18;4:15;赛52:13-14)。
Q. 49. How did Christ humble himself in his death?
A. Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death and the powers of darkness, felt and borne the weight of God's wrath; he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.
49问:在祂的受死中,基督是如何谦卑自己的?
答:基督在祂的受死中谦卑自己,是在于:
(1)为犹大背叛(太27:4),被门徒离弃(太26:56),受世人的嘲弄和弃绝(赛53:2-3),被彼拉多定罪,遭执法人员的折磨(太27:26-50;约19:34);
(2)为死亡的恐怖、黑暗的权势所苦,承受上帝的愤怒(路22:44;太27:46),为罪舍己,作为奉献(赛53:10),忍受十字架上痛苦的、羞耻的、受咒诅的死亡(腓2:8;来12:2;加3:13)。
Q. 50. Wherein consisted Christ's humiliation after his death?
A. Christ's humiliation after his death, consisted in his being buried; and continuing in the state of the dead and under the power of death till the third day, which hath been otherwise expressed in these words; He descended into hell.
50问:基督死后的降卑在于什么?
答:基督死后的降卑是在于祂被埋葬(林前15:3-4),持续处于死亡的状态中,处在死亡的权势之下,直到第三日(诗16:10;徒2:24-27,31;罗6:9;太12:40);用另外的词汇表达,就是祂降在阴间。
Q. 51. What was the estate of Christ's exaltation?
A. The estate of Christ's exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.
51问:基督的升高在于什么?
答:基督的升高在于祂的复活(林前15:4)、升天(可16:19),坐在父的右边(弗1:20),将来再临,审判世界(徒1:11;17:31)。
Q. 52. How was Christ exalted in his resurrection?
A. Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held,) and having the very same body in which he suffered, with the essential properties thereof, (but without mortality, and other common infirmities belonging to this life,) really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death and him that had the power of it, and to be Lord of quick and dead. All which he did as a public person, the head of his Church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.
52问:在祂的复活中,基督是如何升高的?
答:基督在祂的复活中升高,在于:
(1)祂未在死亡中见朽坏,因为祂不可能被死拘禁(徒2:24,27),基督以祂受苦时同样的身体,同样的属性(路24:39),但是没有必死性,也没有其它凡人共有的软弱,真的与祂的灵魂联合(罗6:9;启1:18),祂第三天靠祂自己的权柄从死里复活(约10:18);
(2)因此,祂宣告自己是上帝的儿子(罗1:4),满足了上帝的公义(罗8:34),征服了死亡和死亡权势的执掌者(来2:14),成为活人和死人的主(罗14:9);
(3)祂作为公仆(林前15:21-22),教会的元首(弗1:20,22-23;西1:18),行这些事,目的是为了使他们称义(罗4:25),在恩典中长进(弗2:1,5-6;西2:12),支持他们抵挡仇敌(林前15:25-27),并保证他们在末日的时候从死里复活(林前15:20)。
Q. 53. How was Christ exalted in his ascension?
A. Christ was exalted in his ascension, in that, having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.
53问:在祂的升天中,基督是如何升高的?
答:基督在祂的升天中升高,在于:
(1)祂复活之后,向门徒显现,并同他们说话,谈及上帝国度之事(徒1:2-3),赐给他们向列国传福音的使命(太28:19-20);
(2)在复活四十天之后,祂以我们的性情,作为我们的元首(来6:20),胜过仇敌(弗4:8),在众目注视之下升上高天,为人领受诸多的恩赐(徒1:9-11;弗4:10;诗68:18),把我们的情感提升到彼处(西3:1-2),
(3)为我们预备地方(约14:3),祂自己也在那里,直到世界的末了,再次降临(徒3:21)。
Q. 54. How is Christ exalted in his sitting at the right hand of God?
A. Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fullness of joy, glory, and power over all things in heaven and earth; and doth gather and defend his Church, and subdue their enemies; furnisheth his ministers and people with gifts and graces. and maketh intercession for them.
54问:基督坐在父的右边,祂是如何在此事中升高的?
答:基督坐在父的右边,祂的升高是在于:
(1)祂既是上帝,又是人,得到父上帝至高的恩宠(腓2:9),满有喜乐(徒2:28;诗16:11)、荣耀(约17:5),并得到胜过天上地上的一切权柄(弗1:22;彼前3:22);
(2)聚集并护卫祂的教会,征服他们的仇敌;用各样的恩赐和恩典(弗4:10-12;诗110:1),装备祂的仆人和子民,并为他们代祷(罗8:34)。
Q. 55. How doth Christ make intercession?
A. Christ maketh intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them; and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.
55问:基督是如何代祷的?
答:基督为我们代祷,在于:
(1)祂以我们的性情,始终不渝地出现在天父面前(来9:12,24),因着祂在地上顺服与献祭的功劳(来1:3),宣告祂的旨意是要把这功劳应用到所有的信徒身上(约3:16;17:9,20,24);
(2)回击一切对他们的控告(罗8:33-34),为他们达成良心的平安,尽管他们天天有失败之处(罗5:1-2;约壹2:1-2),仍使他们坦然无惧地来到施恩宝座前(来4:16),并使他们本人(弗1:6)和服事都蒙悦纳(彼前2:5)。
Q. 56. How is Christ to be exalted in his coming again to judge the world?
A. Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father's, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.
56问:基督将来再临,审判世界,祂是如何在此事中升高的?
答:基督将来再临,审判世界,祂在此事中的升高在于:祂虽受到不义的审判,并被恶人定罪(徒3:14-15),却要在末日之时,大有权能地再临(太24:30),完全彰显祂自己和父的荣耀,与千万的圣天使(路9:26;太25:31),在呼叫声中,随着天使长的声音,与上帝的角声(帖前4:16),以公义审判这个世界(徒17:31)。
Q. 57. What benefits hath Christ procured by his mediation?
A. Christ, by his mediation, hath procured redemption, with all other benefits of the covenant of grace.
57问:藉其中保的工作,基督赢得了什么恩惠?
答:藉其中保的工作,基督赢得了救赎(来9:12),以及其它所有的恩典之约的恩惠(林后1:20)。
Q 58. How do we come to be made partakers of the benefits which Christ hath procured?
A. We are made partakers of the benefits which Christ hath procured, by the application of them unto us, which is the work especially of God the Holy Ghost.
58问:我们怎能分享基督所买赎的恩惠呢?
答:我们分享基督所买赎的恩惠,乃是藉着圣灵上帝特别的工作(多3:5-6),把这些恩惠赐给我们(约1:11-12)。
Q. 59. Who are made partakers of redemption through Christ?
A. Redemption is certainly applied, and effectually communicated, to all those for whom Christ hath purchased it; who are in time by the Holy Ghost enabled to believe in Christ, according to the gospel.
59问:谁与基督的救赎有份呢?
答:救赎是确定地赐给并有效地传递给所有基督买赎的人(弗1:13-14;约6:37,39;10:15-16);及至时候满足,圣灵就使他们能够照着福音归信基督(弗2:8;林后4:13)。
Q. 60. Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?
A. They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Saviour only of his body the Church.
60问:那些从未听过福音,既不认识也不相信基督耶稣的人,根据自然之光生活,能够由此得救吗?
答:那些从未听过福音(罗10:14),因此既不认识基督耶稣(帖后1:8-9;弗2:12;约1:10-12),也不相信祂的人,即使他们殷勤地根据自然之光(林前1:20-24),或他们所认信的宗教诫命,来调整自己的生活(约4:22;罗9:31-32;腓3:4-9),也不会得救(约8:24;可16:16);耶稣之外,别无救赎(徒4:12),惟独祂是教会全体的救主(弗5:23)。
Q. 61. Are all they saved who hear the gospel, and live in the Church?
A. All that hear the gospel, and live in the visible Church, are not saved; but only they who are true members of the Church invisible.
61问:那些听过福音,并参加教会生活的人,是不是都得救了?
答:并不是所有听过福音,并参加有形教会生活的人,都得救了;惟有那些无形教会的真成员才是得救的(约12:38-40;罗9:6;太22:14;太7:21;罗11:7)。
Q. 62. What is the visible Church?
A. The visible Church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.
62问:有形教会是什么?
答:有形教会就是由世上各个时代、各个地方认信真宗教的人(林前1:2;12:13;罗15:9-12;启7:9;诗2:8;诗22:27-31;诗45:17;太28:19-20;赛59:21),和他们的子女(林前7:14;徒2:39;罗11:16;创17:7)所组成的一个群体。
Q. 63. What are the special privileges of the visible Church?
A. The visible Church hath the privilege of being under God's special care and government; of being protected and preserved in all ages, notwithstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.
63问:有形教会有什么特权?
答:有形教会的特权是:
(1)处于上帝的特别看顾和护理之下(赛4:5-6;提前4:10);
(2)尽管有各种仇敌的抵挡,仍在各个时代中得蒙保守(诗115;赛31:4-5;亚12:2-4,8-9);
(3)享有圣徒的交通,和通常的蒙恩之道(徒2:39,42),以及耶稣在福音事奉中向其所有成员发出的恩典的邀约,见证一切信祂的人都会得救(诗147:19-20;罗9:4;弗4:11-12;可16:15-16),凡来到祂面前的人,都不会被丢弃(约6:37)。
Q. 64. What is the invisible Church?
A. The invisible Church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.
64问:无形教会是什么?
答:无形教会包括过去、现在、未来,在元首基督名下聚集归一的所有选民(弗1:10,22-23;约10:16;11:52)。
Q. 65. What special benefits do the members of the invisible Church enjoy by Christ?
A. The members of the invisible Church by Christ, enjoy union and communion with him in grace and glory.
65问:藉着基督,无形教会的成员享有什么特殊的恩惠?
答:藉着基督,无形教会的成员在恩典与荣耀里享有与祂的合一和交通(约17:21;弗2:5-6;约17:24)。
Q. 66. What is that union which the elect have with Christ?
A. The union which the elect have with Christ is the work of God's grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.
66问:选民所享有与基督的合一是什么?
答:选民所享有的与基督的合一,是上帝恩典的作为(弗1:22,2:6-8),他们由此虽是属灵地、神秘地,却是真正地、不可分离地,与他们的元首和丈夫基督联合(林前6:17;约10:28;弗5:23,30);这是在有效的恩召中所成就的(彼前5:10;林前1:9)。
Q. 67. What is effectual calling?
A. Effectual calling is the work of God’s almighty power and grace, whereby (out of his free and especial love to his elect, and from nothing in them moving him thereunto) he doth, in his accepted time, invite and draw them to Jesus Christ, by his Word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin,) are hereby made willing and able freely to answer his call, and to accept and embrace the grace offered and conveyed therein.
67问:什么是有效的恩召?
答:有效的恩召是上帝的大能和恩典的作为(约5:25;弗1:18-20;提后1:8-9),
(1)祂出于对其选民白白和特别的爱,并不是因为他们身上有什么促使祂行动的东西(多3:4-5;弗2:4-5,7-9;罗9:11);
(2)在祂所悦纳的日子,藉着祂的圣言和圣灵,邀请并吸引他们归向基督耶稣(林后5:20,比较林后6:1-2;约6:44;帖后2:13-14);
(3)救赎性地启迪他们的心思(徒26:18;林前2:10,12),更新并大有权能地决定他们的意志(结11:19;36:26-27;约6:45),
(4)使得已经死在罪恶之中的他们变得甘心乐意,能够自由爽快地回应祂的呼召,领受其中所显明并传递的恩典(弗2:5;腓2:13;申30:6)。
Q. 68. Are the elect only effectually called?
A. All the elect, and they only, are effectually called; although others may be, and often are outwardly called by the ministry of the Word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.
68问:惟独选民得蒙有效的恩召吗?
答:所有的选民,而且惟独他们,得蒙有效的恩召(徒13:48);尽管其他人或许,也经常是,藉着上帝圣言的服事,蒙受外部的呼召(太22:14),并且有圣灵的普通运行(太7:22;13:20-21;来6:4-6);但他们故意忽略、轻视向他们所显明的恩典,就被公义地弃置于他们自己的不信之中,绝不会真正地归向耶稣基督(约12:38-40;徒28:25-27;约6:64-65;诗81:11-12)。
Q. 69. What is the communion in grace which the members of the invisible Church have with Christ?
A. The communion in grace which the members of the invisible Church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.
69问:无形教会的成员在恩典里所享有的与基督的交通是什么?
答:无形教会的成员在恩典里所享有的与基督的交通,是在于与祂中保的功劳有份,在称义(罗8:30),得儿子的名分(弗1:5),成圣,以及今生的一切事宜上,都显明他们与基督的合一(林前1:30)。
Q. 70. What is justification?
A. Justification is an act of God’s free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for anything wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.
70问:称义是什么?
答:(1)称义是上帝的作为,祂白白地把恩典赐予罪人(罗3:22,24-25;4:5);
(2)由此赦免他们所有的罪,接纳他们,并在祂的眼中算他们为义(林后5:19,21;罗3:22,24-25,27-28);
(3)并不是因为他们自己有什么,也不是因为他们作了什么(多3:5,7;弗1:7);
(4)而是惟独因为基督的完美的顺服和完全的补偿,由上帝归算在他们的身上(罗5:17-19;罗4:6-8);
(5)且是惟独藉着信心才能领受的(徒10:43;加2:16;腓3:9)。
Q. 71. How is justification an act of God’s free grace?
A. Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified; yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.
71问:为什么说称义是上帝白白恩典的作为呢?
答:尽管基督藉其顺服和受死,确实代表那些被称义之人,对上帝的公义,作出了适当的、真正的、完全的补偿(罗5:8-10,19);但是,因为上帝是从一个保证人接受补偿,这也是祂可以要求他们的,而且上帝确实提供了这一保证人,就是祂的独生子(提前2:5-6;来10:10;太20:28;但9:24,26;赛53:4-6,10-12;来7:22;罗8:32;彼前1:18-19),把祂的义归算在他们身上(林后5:21),使他们惟独藉着信称义(罗3:24-25),向他们别无所求,这信心也是祂的恩赐(弗2:8),所以,他们的称义是因着白白的恩典归给他们的(弗1:7)。
Q. 72. What is justifying faith?
A. Justifying faith is a saving grace, wrought in the heart of a sinner, by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.
72问:使人称义的信心是什么?
答:使人称义的信心是:
(1)使人称义的信心是一种上帝所赐的与救恩相伴的美德(来10:39),由圣灵(林后4:13;弗1:17-19)和圣言(罗10:14,17)在罪人的心中做成,使他确知自己的罪和愁苦,自己和其他任何受造者都不能救他脱离失丧之境(徒2:37;徒16:30;约16:8-9;罗5:6;弗2:1;徒4:12);
(2)使人称义的信心不仅赞同福音应许的真实性(弗1:13),而且接受并信靠福音所应许的基督和祂的义,从此罪得赦免(约1:12;徒16:31,10:43),在上帝的眼中,得蒙悦纳,被算为义,以致得救(腓3:9;徒15:11)。
Q. 73. How doth faith justify a sinner in the sight of God?
A. Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it; nor as if the grace of faith, or any act thereof, were imputed to him for justification; but only as it is an instrument by which he receiveth and applieth Christ and his righteousness.
73问:在上帝的眼中,信心如何使罪人称义呢?
答:在上帝的眼中,信心使罪人称义,
(1)绝不是因为随之而来的其它美德,或信心所结的善行的果子(加3:11;罗3:28),也不是说信心这一美德、或信心的行为可算为他的义(罗4:5,比较罗10:10);
(2)只是因为信心是器皿,罪人由此接受基督和祂的义,并运用在自己的身上(约1:12;腓3:9;加2:16)。
Q. 74. What is adoption?
A. Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory.
74问:什么是得儿子的名分?
答:得儿子的名分是上帝的作为,出于祂白白的恩典(约壹3:1)。
(1)在祂独生子耶稣基督里,且是为着祂的缘故而行的(弗1:5;加4:4-5);
(2)由此那些称义之人一概被纳入众子的数目(约1:12);
(3)有祂的名写在他们上面(林后6:18;启3:12);
(4)领受赐予他们的祂儿子的圣灵(加4:6);
(5)处于祂父般的眷顾之下(诗103:13;箴14:26;太6:32);
(6)得享上帝众子的一切自由和特权,承受各样的应许,并与基督在荣耀里同为后嗣(来6:12;罗8:17)。
Q. 75. What is sanctification?
A. Sanctification is a work of God’s grace, whereby, they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin and rise unto newness of life.
75问:成圣是什么?
答:成圣是上帝的作为,出于祂白白的恩典。
(1)由此,那些在创世之前就蒙拣选成为圣洁的人,在日期满足的时候,藉着圣灵大能的运行(弗1:4;林前6:11;帖后2:13),把基督的受死和复活应用到他们的身上(罗6:4-6),目的在于按上帝的形像使他们的全人得以更新(弗4:23-24);
(2)有悔改得生以及其它所有与救恩相伴的美德的种子安置在他们的心中(徒11:18;约壹3:9),而且这些美德被挑旺,得增加,受坚固(犹20;来6:11-12;弗3:16-19;西1:10-11),使他们愈来愈能向罪而死,更有生命的新样式(罗6:4,6,14;加5:24)。
Q. 76. What is repentance unto life?
A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.
76问:悔改得生是什么?
答:悔改得生是一种上帝所赐的与救恩相伴的美德(提后2:25),是圣灵(亚12:10)和圣言(徒11:18,20-21)在罪人的心中做成的,由此,
(1)罪人意识到罪的危险性(结18:28,30,32;路15:17-18;何2:6-7);
(2)认识到罪的污秽和丑陋(结36:31;赛30:22);
(3)领悟上帝在基督里对悔改者的怜悯(珥2:12-13);
(4)因此为自己的罪忧伤难过(耶31:18-19);
(5)并产生恨恶之情(林后7:11);
(6)从而转离一切罪,归向上帝(徒26:18;结14:6;王上8:47-48);
(7)并立定心志,竭力以新的顺服,在各个方面与主同行(诗119:6,59,128;路1:6;王下23:25)。
Q. 77. Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.
77问:称义与成圣有何不同?
答:虽然称义与成圣不可分割地联系在一起(林前6:11;1:30),但它们仍有不同之处。
(1)称义是基督的义的归算(罗4:6,8),而成圣则是祂注入恩典,使人得以行出(结36:7);
(2)称义使罪得赦免(罗3:24-25);成圣使罪被征服(罗6:6,14);
(3)称义使所有的信徒在今生一概脱离上帝的报应之怒,达于完全,使他们不再被定罪了(罗8:33-34);成圣在所有的人身上不尽相同(约壹2:12-14;来5:12-14),今生也没有任何人能达于完全(约壹1:8,10),而是向着完全不断长进(林后7:1;腓3:12-14)。
Q. 78. Whence ariseth the imperfection of sanctification in believers?
A. The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.
78问:为何信徒的成圣在今生都不完全呢?
答:信徒的成圣在今生都不完全,这是因为他们身上各个部分仍然有罪的残余,肉体的情欲依然存在,不停地与圣灵相争;因此,他们经常为试探所击倒,陷落到许多罪中(罗7:18,23;可14:66;加2:11-12),各种属灵的事奉常受拦阻(来12:1),即使最好的善行,在上帝的眼中也不完美,仍有污损(赛64:6;出28:38)。
Q. 79. May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace?
A. True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.
79问:真信徒既不完美,也被诸多的试探和罪所胜,他们会不会从蒙恩的状态中堕落呢?
答:不会。因着
(1)上帝的不变之爱(耶31:3);
(2)祂按照祂自己的预旨和圣约赐给他们恒忍的力量(提后2:19;来13:20-21;撒下23:5);
(3)使他们与基督联合,不可分离(林前1:8-9);
(4)基督也为他们持续地代祷(来7:25;路22:32);
(5)圣灵和上帝的种子仍在他们心中(约壹3:9;2:27)
所以,他们既不会完全,也不会最终从蒙恩的状态中堕落(耶32:40;约10:28),而是得蒙上帝大能的保守,由信得救(彼前1:5)。
Q. 80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?
A. Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.
80问:真信徒是否能够毫无谬误地确信他们已经蒙恩,并由此恒忍,直到最终得救?
答:是的。真正归信基督,努力用无愧的良心行在祂面前的人(约壹2:3),
(1)毋需另外的特别启示;
(2)藉着基于上帝应许之真实性的信心;
(3)藉着使他们能够分辨自己是否拥有那些所应许的与新生命相伴的美德(林前2:12;约壹3:14,18-19,21,24;4:13,16;来6:11-12);
(4)并与他们的灵同证他们是上帝儿女的圣灵(罗8:16),他们可以毫无谬误地确信自己已经蒙恩,并由此恒忍,直到最终得救(约壹5:13)。
Q. 81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?
A. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.
81问:所有真信徒都是一直确信自己目前已经蒙恩,并最终得救吗?
答:对于所有真信徒而言,
(1)蒙恩得救的确信并不是信心的本质(弗1:13);
(2)所以,在得到这一确信之前,真信徒或许要长期等候(赛50:10;诗88);
(3)即使在享有之后,这一确信仍会因着心思烦乱、各样的罪、遭遇试探和暂时被弃而减弱或中断(诗77:1-12;51:8,12;31:22;22:1,歌5:2-3,6);
(4)圣灵的同在和扶持绝不会全然离开他们,必保守他们不至陷入绝望(约壹3:9;伯13:15;诗73:15,23;赛54:7-10)。
Q. 82. What is the communion in glory which the members of the invisible Church have with Christ?
A. The communion in glory which the members of the invisible Church have with Christ, is in this life, immediately after death, and at last perfected in their resurrection [i].
[i] The original has "at the resurrection and day of judgment" instead of "in their resurrection".
82问:无形教会的成员在荣耀里所享有的与基督的交通是什么?
答:无形教会的成员在荣耀里所享有的与基督的交通,是在于今生(林后3:18)、死后(路23:43),以及最终在复活与审判日达于完全的交通(帖前4:17)。
Q. 83. What is the communion in glory with Christ, which the members of the invisible Church enjoy in this life?
A. The members of the invisible Church have communicated to them in this life, the first-fruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God’s love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of the torments which they shall endure after death.
83问:无形教会的成员今生在荣耀里所享有的与基督的交通是指什么?
答:这种交通是指:
(1)无形教会的成员今生得蒙与基督一同得荣的初熟的果子,因基督是他们的元首,他们是祂的肢体,所以在祂里面,与祂所有的荣耀有份(弗2:5-6);
(2)他们享有上帝的慈爱(罗5:,比较林后1:22),良知的平安,圣灵里的喜乐,和荣耀的盼望(罗5:1-2;14:17),这些都是他们得基业的凭据;
(3)而恶人则感受到上帝复仇的愤怒,良知的恐惧,对将来审判的畏惧,这些痛苦始于今生,并在死后承受(创4:13;太27:4;来10:27;罗2:9;可9:44)。
Q. 84. Shall all men die?
A. Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned. However, believers in Christ who are alive on the earth at his return will not die, but will be caught up to meet him in the air. [i]
[i] The original lacks the sentence "However, believers ... in the air."
84问:所有的人都会死吗?
答:死亡是罪的工价(罗6:23),所以,按照定命,人人都有一死(来9:27);因为所有的人都犯了罪(罗5:12)。
Q. 85. Death, being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?
A. The righteous shall be delivered from death itself at the return of Christ, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.
85问:既然死亡是罪的工价,而义人的罪在基督里都蒙赦免,为什么他们没有脱离死亡呢?
答:义人在末日的时候就会脱离死亡,即使在死亡之时,也脱离了死亡的毒钩和咒诅(林前15:26,55-57;来2:15);因此,虽然他们也死亡,但这是出于上帝的慈爱(赛57:1-2;王下22:20),使他们完全从罪和愁苦中释放出来(启14:13;弗5:27),进入荣耀里,与基督有更深的联合(路23:43;腓1:23)。
Q. 86. What is the communion in glory with Christ, which the members of the invisible Church enjoy immediately after death?
A. The communion in glory with Christ, which the members of the invisible Church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory; waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the return of Christ [i] they are [ii] again united to their souls and live and reign with him upon the earth a thousand years [iii]. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, until the resurrection and judgment of ungodly men, after the millennial reign of Christ [iv].
[i] The original has "last day" instead of "return of Christ".
[ii] The original has "be" instead of "are".
[iii] The original lacks the clause "and live and reign with him upon the earth a thousand years".
[iv] The original has "the great day" instead of "ungodly men, after the millennial reign of Christ".
86问:无形教会的成员死后在荣耀里所享有的与基督的交通是指什么?
答:无形教会的成员死后在荣耀里所享有的与基督的交通,是指:
(1)那时他们的灵魂在圣洁上达于完全(来12:23),被接入高天(林后5:1,6,8;腓1:23,比较徒3:21;弗4:10),在光明和荣耀中得见上帝之面(约壹3:2;林前13:12),等候他们身体完全的得赎(罗8:23;诗16:9)。
(2)他们的身体即使在死亡中也与基督继续联合(帖前4:14),安息在坟墓里,如同安息在床上(赛57:2),直到末日与他们的灵魂再次联合(伯19:26-27)。
(3)而恶人的灵魂死时被抛进地狱之中,停留在痛苦和彻底的黑暗里,他们的身体则保留在坟墓里,如在监狱中,直到复活和审判的大日(路16:23-24;徒1:25;犹6-7)。
Q. 87. What are we to believe concerning the resurrection?
A. We are to believe that [i] there shall be a [ii] resurrection of the dead, both of the just and of the [iii] unjust: when Jesus Christ returns the just [iv] that are then found alive shall in a moment be changed; and the selfsame bodies of the dead in Christ [v] which are [vi] laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head shall be raised in power, spiritual, and [vii] incorruptible, and made like to his glorious body in the first resurrection [viii]. [ix] The bodies of the wicked shall, after a thousand years [x], be raised up in dishonor by him as an offended judge in the second resurrection [xi].
[i] The original is followed here by the phrase "at the last day".
[ii] The original is followed here by the word "general".
[iii] The original lacks the phrase "of the".
[iv] The original has the word "they" instead of the fragment "Jesus Christ returns[,] the just".
[v] The original lacks the phrase "in Christ".
[vi] The original has the word "were" instead of "are".
[vii] The original lacks the word "and".
[viii] The original lacks the phrase "in the first resurrection".
[ix] The original continues here with a clause beginning with the word "and" instead of beginning a new sentence.
[x] The original lacks the phrase "after a thousand years".
[xi] The original lacks the phrase "in the second resurrection".
87问:关于复活,我们当信什么?
答:我们当信,
(1)在末日的时候,死人都要复活,不管是义人,还是不义的人(徒24:15);
(2)那时还活着的人在一刹那间都要改变;那些躺在坟墓中的同一身体要与他们的灵魂重新联合,不再分离,因着基督的大能而复活(林前15:21-23;帖前4:15-17;约5:28-29)。
(3)义人的身体,因着基督的灵,并藉着他们的元首基督的复活,大有权能地复活,成为属灵的、不朽坏的,与基督荣耀的身体一样(林前15:21-23,42-44;腓3:21);
(4)而恶人的身体亦将由基督这被触怒的审判者,使其在羞辱的状态中复活过来(约5:27-29;太25:33)。
Q. 88. What shall immediately follow after the resurrection?
A. Immediately after the second [i] resurrection shall follow the [ii] final judgment of men and angels [iii], the destruction of the earth by fire, and the ushering in of the new heaven and new earth wherein dwelleth righteousness. [iv]
[i] The original lacks the word "second".
[ii] The original is followed here by the words "general and".
[iii] The original has the phrase "angels and men" instead of "men and angels".
[iv] The original has the clause "the day and hour whereof no man knows, that all may watch and pray, and be ever ready for the coming of the Lord" instead of the clause "the destruction of the earth by fire, and the ushering in of the new heaven and new earth wherein dwelleth righteousness."
88问:复活之后,随即发生什么?
答:复活之后,随即所发生的就是
(1)最终的大审判,天使和人都要受到审判(彼后2:4犹6-7,14-15;太25:46);
(2)没有人知道那日那时,所有人都当警醒祷告,时刻预备主的到来(太24:36,42,44;路21:35-36)。
Q. 89. What shall be done to the wicked after their resurrection [i]?
A. After their resurrection [ii], the wicked shall be judged [iii], and, upon clear evidence and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments both of body and soul, with the devil and his angels for ever.
[i] The original has the phrase "at the day of judgment" instead of the phrase "after their resurrection".
[ii] The original has the phrase "At the day of judgment" instead of the phrase "After their resurrection".
[iii] The original has the clause "set on Christ's left hand" instead of the word "judged".
89问:在审判之日,恶人会承受什么?
答:在审判之日,恶人将会:
(1)被置于基督的左边(太25:33);
(2)基于确凿的证据,他们自己的良知完全伏罪(罗2:15-16);
(3)被公开定罪,承受可怕但却公平的判决(太25:41-43);
(4)随即被抛进地狱之中,被逐于上帝恩惠的同在,以及基督、祂的圣徒,和所有圣天使的荣耀团契之外,身体灵魂都受惩罚,遭受无法言喻的痛苦,与魔鬼和属牠的天使在一起,直到永永远远(路16:26;帖后1:8-9)。
Q. 90. What shall be done to the righteous after their resurrection [i]?
A. After the resurrection [ii], the righteous, being caught up to Christ in the clouds; shall be [iii] openly acknowledged and acquitted: shall join with him in the millennial reign, and [iv] the judging of reprobate men and angels [v]: and shall be received into heaven, where they shall be fully and for ever freed from all sin and misery; filled with inconceivable joys; made perfectly holy and happy both in body and soul, in the company of innumerable saints and [vi] angels; but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion, which the members of the invisible Church shall enjoy with Christ in glory, at the resurrection and day of judgment.
[i] The original has the phrase "at the day of judgment" instead of the phrase "after their resurrection".
[ii] The original has the phrase "At the day of judgment" instead of the phrase "After their resurrection".
[iii] The original is followed by the fragment "set on his right hand, and there".
[iv] The original lacks the fragment "the millennial reign, and".
[v] The original has the phrase "angels and men" instead of "men and angels".
[vi] The original is followed here by the word "holy".
90问:在审判之日,义人会承受什么?
答:在审判之日,义人会,
(1)被提到云中(帖前4:17);
(2)到基督面前,坐在祂的右边,当众被承认,宣告无罪(太25:33;10:32);
(3)与基督一同审判被弃的天使和世人(林前6:2-3);
(4)被接入天堂(太25:34,46);
(5)完全、永远地脱离所有的罪和痛苦(弗5:27;启14:13);
(6)被无法想象的喜乐充满(诗16:11);
(7)在身体和灵魂上都达于完全的圣洁和幸福,与无数的圣徒和圣天使在一起(来12:22-23);
(8)特别是直接得见父上帝、主耶稣基督和圣灵,得此为乐,直到永远(约壹3:2;林前13:12;帖前4:17-18)。
这就是无形教会的成员,在复活和审判之日,在荣耀里与基督所享有的完美的交通。
Q. 91. What is the duty which God requireth of man?
A. The duty which God requireth of man, is obedience to his revealed will.
91问:上帝要人尽什么本分?
答:上帝要人所尽的本分是顺服祂显明的旨意(罗12:1-2;弥6:8;撒上15:22)。
Q. 92. What did God at first reveal unto man as the rule of his obedience?
A. The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command, not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.
92问:上帝起初向人显明了什么作为顺服祂的标准?
答:上帝向处在无罪状态中的亚当,以及在祂里面的全人类,所显明的顺服标准,除了禁止吃分别善恶树上的果子这一特别的诫命之外,就是道德律(创1:26-27;罗2:14-15;10:5;创2:17)。a
Q. 93. What is the moral law?
A. The moral law is the declaration of the will of God to mankind directing and binding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.
93问:道德律是什么?
答:道德律
(1)是上帝对人类旨意的宣告,是人当向上帝和他人所尽的圣洁与公义的本分(路1:75;徒24:16);
(2)指导并约束每个人都必须亲自、完全、持续地予以遵行、顺服;灵魂与身体全身心地践行(申5:1-3,31,33;路10:26-27;加3:10;帖前5:23);
(3)遵行则有生命的应许,违背则有死亡的后果(罗10:5;加3:10,12)。
Q 94. Is there any use of the moral law to man since the fall?
A. Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.
94问:堕落之后,道德律对人还有什么作用呢?
答:堕落之后,没有人能靠道德律臻达公义和生命(罗8:3;加2:16);但道德律仍然大有用处,不管是未重生的人,还是已重生的人,对所有的人都是如此(提前1:8)。
Q. 95. Of what use is the moral law to all men?
A. The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly, to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives: to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.
95问:道德律对所有的人有什么用处?
答:道德律对所有的人都有用处,
(1)告诉他们上帝圣洁的属性和旨意(利11:44-45;利20:7-8;罗7:12);
(2)告诉他们当尽的责任,并约束他们必须遵行(弥6:8;雅2:10-11);
(3)使他们知道自己没有能力遵行,认识到自己的性情、心灵和生命都受到了罪的污染(诗19:11-12;罗3:20;7:7);
(4)使他们意识到自己的罪和痛苦,从而谦卑自己(罗3:9,23);
(5)由此帮助他们更加清楚地认识到对基督的需要(加3:21-22),对基督的完全顺服的需要(罗10:4)。
Q. 96. What particular use is there of the moral law to unregenerate men?
A. The moral law is of use to unregenerate men, to awaken their consciences to flee from the wrath to come, and to drive them to Christ, or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.
96问:对未重生的人,道德律有什么特别的用处?
答:对未重生的人,道德律的用处,是在于:
(1)唤醒他们的良知,使他们逃离将来的愤怒(提前1:9-10);
(2)促使他们归向基督(加3:24);
(3)如果他们继续处于罪境之中,继续行罪路,就使他们无可推诿(罗1:20,比较罗2:15);
(4)并处于罪所带来的咒诅之下(加3:10)。
Q. 97. What special use is there of the moral law to the regenerate?
A. Although they that are regenerate and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, beside the general uses thereof common to them with all men, it is of special use to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.
97问:对已重生的人,道德律有什么特别的用处?
答:对于已经重生、归信基督之人,虽然道德律对他们已经不再是行为之约(罗6:14;罗7:4,6;加4:4-5),他们既不因之称义(罗3:20),也不因之定罪(加5:23;罗8:1);但是,除了与所有人共同的用处之外,道德律还有特别的用处,就在于向他们显明:
(1)因为基督为他们的益处成全了道德律,替他们承受了咒诅,所以他们对基督有何等的亏欠(罗7:24-25;加3:13-14;罗8:3-4);
(2)由此激发他们更有感恩之心,并且使他们更加谨守,以道德律为顺服的标准加以遵行,从而表达出感恩之心(罗7:22;12:2;多2:11-14)。
Q. 98. Wherein is the moral law summarily comprehended?
A. The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him on two tables of stone, and are recorded in the twentieth chapter of Exodus: the first four commandments containing our duty to God, and the other six our duty to man.
98问:道德律的综述是在什么里面?
答:道德律的综述是在十诫之中,这是上帝在西奈山上亲口颁布的,并且亲手写在了两块石版上(申10:4;出34:1-4);记录在《出埃及记》20章。前四诫是我们对上帝当尽的本分,后六诫是我们对人当尽的本分(太22:37-40)。
Q. 99. What rules are to be observed for the right understanding of the ten commandments?
A. For the right understanding of the ten commandments, these rules are to be observed:
1. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience for ever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.
2. That it is spiritual, and so teacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.
3. That one and the same thing, in divers respects, is required or forbidden in several commandments.
4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.
5. That what God forbids, is at no time to be done; what he commands is always our duty; and yet every particular duty is not to be done at all times.
6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.
7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.
8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.
99问:要正确理解十诫,应当遵守什么规则?
答:要正确理解十诫,以下的规则应予遵守:
(1)律法是全备的,约束每个人都必须完全遵守,以全人完全合乎其中之义,完全顺服,直到永远;因此,律法要求人完备地履行每一当尽的责任,即使最微小的犯罪也予以禁止(诗19:7;雅2:10;太5:21-22)。
(2)律法是属灵的,关涉到悟性、意志、情感以及灵魂的其它所有能力,涵盖言语、行为和姿态(罗7:14;申6:5;太22:37-39,比较太5:21-22,27-28,33-34,37-39,43-44)。
(3)同样的事物,在不同的方面,在不同的诫命中有所要求或禁止(西3:5;摩8:5;箴1:19;提前6:10)。
(4)吩咐某一责任,就是禁止与此相反的罪行(赛58:13;申6:13,比较太4:9-10;15:4-6);禁止人犯一种罪,就是命令人去完成与该罪行相反的责任(太5:21-25;弗4:28)。同样,何处附加了应许,就包括了与之相反的警告(出20:12;箴30:17);何处附加了警告,就包括了与之相反的应许(耶18:7-8;出20:7,比较诗15:1,4-5;诗24:4-5)。
(5)凡上帝所禁止的,绝不要去行(伯13:7-8;罗3:8;伯36:21;来11:25);凡上帝所吩咐的,则始终是我们的责任(申4:8-9);但是,并不是在所有的时间,都要完成每一个责任(太12:7)。
(6)在一个罪或责任之下,所有同类的罪也受到禁止,同类的责任也在所吩咐的范围之内;连同所有的原因、途径、场合、表现、挑衅都在内(太5:21-22,27-28;15:4-6;来10:24-25;帖前5:22;犹23;加5:26;西3:21)。
(7)凡向我们所禁止或所吩咐的,我们都有责任根据自己的身份地位,并根据他人在其身份地位上当尽的本分,努力使他人避免或遵行(出20:10;利19:17;创18:19;书24:15;申6:6-7)。
(8)凡向他人所吩咐的,我们都有责任根据我们的地位和职分,帮助他们实现(林后1:24);凡禁止他们去行的,我们也要注意不要与他们有份(提前5:22;弗5:11)。
Q 100. What special things are we to consider in the ten commandments?
A. We are to consider, in the ten commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them the more to enforce them.
100问:在十诫中,我们要考察什么特别的事项?
答:在十诫中,我们要考察序言、十诫本身的精义和某些诫命所附加的各种理由,使我们更加谨守遵行。
Q. 101. What is the preface to the ten commandments?
A. The preface to the ten commandments is contained in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being Jehovah, the eternal, immutable and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivered us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.
101问:十诫的序言是什么?
答:十诫的序言就是:“我是耶和华你的上帝,曾将你从埃及地为奴之家领出来” (出20:2)。上帝从中显明了祂的主权,祂是耶和华,是永恒、不变、全能的上帝(赛44:6);祂是自有永有的(出3:14),祂的话语(出6:3)和作为(徒17:24,28)都由祂而出:
(1)祂是立约的上帝,与过去的以色列人立约,也与祂所有的子民立约(创17:7,比较罗3:29);
(2)正如祂带领以色列人摆脱了埃及地的捆绑,同样也把我们从属灵的奴役下释放出来(路1:74-75);
(3)因此,我们视祂为我们独一的上帝,遵行祂一切的诫命,是义不容辞的(彼前1:15-18;利18:30,19:37)。
Q. 102. What is the sum of the four commandments which contain our duty to God?
A. The sum of the four commandments containing our duty to God, is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.
102问:前四诫中包含了的我们对上帝的责任,其精义是什么?
答:前四诫中包含了我们对上帝的责任,其精义是尽心、尽性、尽力、尽意爱主我们的上帝(路10:27)。
Q. 103. Which is the first commandment?
A. The first commandment is, Thou shalt have no other gods before me.
103问:第一条诫命是什么?
答:第一条诫命是:“在我面前,你不可有别的神” (出20:3)。
Q. 104. What are the duties required in the first commandment?
A. The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in any thing he is offended; and walking humbly with him.
104问:在第一条诫命中,吩咐我们尽什么责任?
答:在第一条诫命中吩咐我们:
(1)认识并承认上帝是独一的真上帝,我们的上帝(代上28:9;申26:17;赛43:10;耶14:22);
(2)并要如此去崇拜、荣耀祂(诗95:6-7;太4:10;诗29:2)、思念(玛3:16)、默想(诗63:6)、记念(传12:1)、尊崇(诗71:19)、尊敬(玛1:6)、敬慕(赛45:23)、选择(书24:15,22)、挚爱(申6:5)、爱慕(诗73:25)、敬畏祂(赛8:13);
(3)相信祂(出14:31);
(4)依靠祂(赛26:4),仰望祂(诗130:7),靠祂快乐(诗32:11),以祂为乐(诗37:4);
(5)为祂发热心,以祂的忌邪为心(罗12:11;民25:11);
(6)向祂呼吁,把一切的赞美和感恩都归于祂(腓4:6),并以全人顺服祂(耶7:23;雅4:7);
(7)在一切的事情上都留心得蒙祂的悦纳(约壹3:22),为所有得罪祂的事情而忧伤(耶31:18;诗119:136);
(8)并且存谦卑的心与祂同行(弥6:8)。
Q. 105. What are the sins forbidden in the first commandment?
A. The sins forbidden in the first commandment, are, atheism, in denying, or not having a God; idolatry, in having or worshiping more gods than one, or any with, or instead of the true God; the not having and vouching him for God, and our God; the omission or neglect of any thing due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him, bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God, using unlawful means, and trusting in unlawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.
105问:在第一条诫命中,禁止什么罪?
答:在第一条诫命中所禁止的罪是:
(1)否定上帝或不承认上帝存在的无神论(诗14:1;弗2:12);
(2)相信或崇拜多位神,或崇拜真上帝之外的任何神,以及在崇拜真上帝的同时还拜别神的偶像崇拜(耶2:27-28;帖前1:9);
(3)不承认祂为上帝,为我们的上帝(诗81:11);
(4)忽视在这一诫命中所吩咐的祂所当得的任何事物(赛43:22-24);
(5)无知(耶4:22;何4:1,6)、忘记(耶2:32)、误解(徒17:23,29)、谬见(赛40:18),与祂不相配的邪恶思想(诗50:21);
(6)肆无忌惮,窥探祂的隐秘(申29:29);
(7)各样的亵渎(多1:16;来12:16),对上帝的怨恨(罗1:30);
(8)专顾自己(提后3:2),一心寻求自己的益处(腓2:21),以及其它所有放荡无羁地把我们的心思、意志、情感置于其它事物上,或全部或部分偏离祂的事情(约壹2:15-16;撒上2:29;西3:2,5);
(9)轻信(约壹4:1)、不信(来3:12)、异端(加5:20;多3:10)、误信(徒26:9)、怀疑(诗78:22)、失望(创4:13)、固执(耶5:3),在审判之下仍然麻木不仁(赛42:25),心里刚硬(罗2:5)、骄傲(耶13:15),任意妄为(诗19:13),自以为平安无事(番1:12),试探上帝(太4:7);
(10)运用不合乎上帝律法的手段(罗3:8),倚靠不合乎上帝律法的手段(耶17:5);
(11)爱宴乐(提后3:4);
(12)虽有热心,但却败坏、盲目,没有分辨力(加4:17;约16:2;罗10:2;路9:54-55);
(13)不冷不热(启3:16),在上帝的事情上是死的(启3:1);
(14)疏离、背叛上帝(结14:5;赛1:4-5);
(15)向圣徒、天使或其它任何受造物祷告,或崇拜他们(罗10:13-14;何4:12;徒10:25-26;启19:10;太4:10;西2:18;罗1:25);
(16)与魔鬼结盟,交鬼求问(利20:6;撒上28:7,11;代上10:13-14),倾听牠的建议(徒5:3);
(17)使人成为我们信仰与良知之主(林后1:24;太23:9);
(18)怠慢、藐视上帝及其诫命(申32:15;撒下12:9;箴13:13);
(19)抵挡圣灵,使祂担忧(徒7:51;弗4:30),不满、厌烦上帝的安排,愚昧地指责祂把各样灾难加在我们身上(诗73:2-3,13-15,22;伯1:22);
(20)把我们所具有的、所得来的、所能作的任何好事都归之于幸运(撒上6:7-9)、偶像(但5:23)、自己(申8:17;但4:30)或其它任何受造之物(来1:16)。
Q. 106. What are we especially taught by these words (before me) in the first commandment?
A. These words (before me) or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other god: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight, whatever we do in his service.
106问:在第一条诫命中说“在我面前”,这对我们有什么特别的教导?
答:在第一条诫命中说“在我面前”,这些话语教导我们,
(1)无所不见的上帝特别注意到人另有别神之罪,大为不悦;
(2)因此劝阻人脱离此罪,视此罪为放肆的挑衅,使其更显严重(结8:5-6;诗44:20-21)。
(3)同时,也使我们相信,不管从事何种服事,都是行在祂的眼前(代上28:9)。
Q. 107. Which is the second commandment?
A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.
107问:第二条诫命是什么?
答:第二条诫命是:“你不可为自己雕刻偶像;也不可作什么形像,仿佛上天、下地和地底下、水中的百物。不可跪拜那些像;也不可事奉它,因为我耶和华你的上帝是忌邪的上帝。恨我的,我必追讨他的罪,自父及子,直到三四代;爱我守我诫命的,我必向他们发慈爱,直到千代”(出20:4-6)。
Q. 108. What are the duties required in the second commandment?
A. The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his Word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the Word; the administration and receiving of the Sacraments; Church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.
108问:在第二条诫命中,吩咐我们尽什么责任?
答:在第二条诫命中,吩咐我们所尽的责任是:
(1)对上帝在圣经中所指定的一切宗教崇拜和蒙恩之道,要接受遵行,保持纯全(申32:46-47;太28:20;徒2:42;提前6:13-14);
(2)特别是:奉基督之名所作的祷告和感恩(腓4:6;弗5:20),读经、讲道、听道(申17:18-19;徒15:21;提后4:2;雅1:21-22;徒10:33),施行和领受圣礼(太28:19;林前11:23-30),教会治理和劝惩(太18:15-17;16:19;林前5;12:28),及其施行与保守(弗4:11-12;提前5:17-18;林前9:7-15),敬虔的禁食(珥2:12-13;林前7:5),奉上帝的名宣誓(申6:13),向上帝许愿(赛19:21;诗76:11);
(3)谴责、痛恨、反对各种各样的伪崇拜(徒17:16-17;诗16:4);
(4)并根据自己的地位和职分,清除伪崇拜,以及偶像崇拜的各种标记(申7:5;赛30:22)。
Q. 109. What are the sins forbidden in the second commandment?
A. The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and any wise approving, any religious worship not instituted by God himself; the making any representation of God, of all, or of any of the three Persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretence whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.
109问:在第二条诫命中,禁止什么罪?
答:在第二条诫命中,禁止的罪行有:
(1)以任何方式,发明(民15:39)、求问(申13:6-8)、命令(何5:11;弥6:16)、使用(王上11:33;12:33)、认可非上帝所指定的任何宗教崇拜(申12:30-32);
(2)宽容伪宗教(申13:6-12;番13:2-3;启2:2,14-15,20;17:12,16-17);
(3)或在自己心中,或在外部,以任何受造物的形像和样式,制造三个位格或其中任何一个位格的象征(申4:15-19;徒17:29;罗1:21-23,25);
(4) 崇拜此类象征(但3:18;加4:8),或者崇拜其中所表征的上帝,或者藉着它崇拜上帝(出32:5);
(5) 制造假神之像(出32:8),予以崇拜并事奉(王上18:26,28;赛65:11);
(6) 以古风(彼前1:18)、习俗(耶44:17)、敬虔(赛65:3-5;加1:13-14)、好意或其它理由为借口(撒上13:11-12;15:21),对上帝的律法或加或减(申4:2),或自己杜撰,或自己发起(诗106:39),或因传统受自他人(太15:9),设计各种迷信(徒17:22;西2:21-23),败坏对上帝的崇拜(玛1:7-8,14);
(7) 买卖圣职(徒8:18);
(8) 亵渎上帝(罗2:22;玛3:8);
(9) 忽略(出4:24-26)、轻蔑(太22:5;玛1:7,13)、拦阻(太23:13)、反对上帝所指定的敬拜和蒙恩之道(徒13:44-45;帖前2:15-16)。
Q. 110. What are the reasons annexed to the second commandment?
A. The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments; are, besides God’s sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.
110问:为了使我们更加谨守遵行,第二条诫命所附加的遵行理由是什么?
答:为了使我们更加谨守遵行,第二条诫命所附加的遵行理由包含在以下的话中:“我耶和华你的上帝是忌邪的上帝。恨我的,我必追讨他的罪,自父及子,直到三四代;爱我守我诫命的,我必向他们发慈爱,直到千代”(出20:5-6)。
(1)这些理由不但包括上帝对我们拥有主权,我们是属祂的(诗45:11;启15:3-4);
(2)也包括祂对自己的崇拜有强烈的忌邪之心(出34:13-14),所有的伪崇拜都是属灵的淫乱,必招致祂复仇的震怒(林前10:20-22;耶7:18-20;结16:26-27;申32:16-20);
(3)违背这一诫命的人就是恨恶上帝的人,上帝警告要惩罚他们,直到许多代(阿2:2-4);
(4)遵守这一诫命的人,就是爱祂并守祂诫命的人,会得到尊荣,上帝应许要怜悯他们,直到许多代(申5:29)。
Q. 111. Which is the third commandment?
A. The third commandment is, Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.
111问:第三条诫命是什么?
答:第三条诫命是:“你不可妄称主你上帝的名,因为妄称祂名的,主必不以他为无罪”(出20:7)。
Q. 112. What is required in the third commandment?
A. The third commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.
112问:在第三条诫命中吩咐什么?
答:在第三条诫命中吩咐:
(1)上帝的名字、尊称、属性(太6:9;申28:58;诗29:2;68:4;启15:3-4)、蒙恩之道(玛1:14;传5:1)、圣言(诗138:2)、圣礼(林前11:24-25,28-29)、祷告(提前2:8)、起誓(耶4:2)、许愿(传5:4-6)、拈阄(徒1:24,26)、作为(伯36:24),以及其他祂所用以显明祂自己的一切,都要在思想(玛3:16)、默想(诗8:1,3-4,9)、言语(西3:17;诗105:2,5)和著述(诗102:18)中,予以圣洁、敬畏地使用;
(2)藉着圣洁的告白(彼前3:15;弥4:5),行事为人与之相称(腓1:27),使上帝得荣耀(林前10:31),我们(耶32:39)和他人都得益处(彼前2:12)。
Q. 113. What are the sins forbidden in the third commandment?
A. The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or any thing contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by uncomformable, unwise, unfruitful, and offensive walking, or backsliding from it.
113问:在第三条诫命中,禁止什么罪行?
答:在第三条诫命中禁止的罪行是:
(1)不按圣经的要求使用上帝的名字(玛2:2);
(2)愚昧(徒17:23)、虚妄(箴30:9)、不敬、亵渎(玛1:6-7;12;3:14)、迷信(撒上4:3-5;耶7:4,9-10,14,31;西2:20-22)地滥用上帝名字;
(3)或以邪恶之心提及上帝的名字,以亵渎(王下19:22;利24:11)、伪证(亚5:4;8:17)之举利用上帝的尊称、属性(王下18:30,35;出5:2;诗139:20)、蒙恩之道(诗50:16-17)和作为(赛5:12);
(4)一切恶毒的咒诅(撒上17:43;撒下16:5)、起誓(耶5:7;23:10)、许愿(申23:18;徒23:12,14)、掣签(斯3:7;9:24;诗22:18);
(5)违背我们合乎上帝律法的宣誓和许愿(诗24:4;结17:16,18-19);
(6)成全不合乎上帝律法的宣誓和许愿(可6:26;撒上25:22,32-34);
(7)抱怨、抗拒(罗9:14,19-20)、窥探(申29:29)、误用上帝的预旨(罗3:5,7;6:1-2)和护理(传8:11;9:3;诗39);
(8)误解(太5:21-48)、误用(结13:22),或以其它任何方式歪曲上帝的圣言,或其中的任何部分(彼后3:16;太22:24-31),用于亵渎性的戏谑(赛22:13;耶23:34,36,38)、好奇无益的问难、荒缈无凭的空谈,或坚持谬妄的教义(提前1:4,6-7;6:4-5,20;提后2:14;多3:9);
(9)滥用上帝名下所包含的受造物或任何事物,用为魔法符咒(申18:10-14;徒19:13),或邪恶的情欲和行为(提后4:3-4;罗13:13-14;王上21:9-10;犹4);
(10)恶毒中伤(徒13:45;约壹3:12),亵慢讥诮(诗1:1;彼后3:3),肆意谩骂(彼前4:4),或以其它任何方式反对上帝的真理、恩典和道路(徒13:45-46,50;徒4:18;19:9;帖前2:16;来10:29);
(11)或假冒伪善,或因心怀不轨而谎称信主(提后3:5;太23:14;6:1-2,5,16);
(12)以主名为耻(可8:38),或因不顺从(诗73:14-15),无智慧(林前6:5-6;弗5:15-17),不结果子(赛5:4;彼后1:8-9),唐突冒犯,绊倒他人(罗2:23-24),冷淡退后,离弃真道(加3:1,3;来6:6),从而羞辱主名。
Q. 114. What reasons are annexed to the third commandment?
A. The reasons annexed to the third commandment, in these words, “The Lord thy God,” and “For the Lord will not hold him guiltless that taketh his name in vain,” are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.
114问:第三条诫命所附加的理由是什么?
答:第三条诫命所附加的理由在以下的话语中:“耶和华你上帝”和“因为妄称祂名的,主必不以他为无罪”(出20:7)。这是因为:
(1)祂是主,我们的上帝,因此我们不可亵渎祂的名,也不可以任何方式滥用(利19:12);
(2)特别是因为触犯这一诫命的人,祂必不会赦免、饶恕。即使许多人避开了人的 鉴察和审判(撒上2:12,17,22,24;撒上3:13),但上帝却不容他们逃避祂公义的审判(结36:21-23;申28:58-59;亚5:2-4)。
Q. 115. Which is the fourth commandment?
A. The fourth commandment is, Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made the heaven and the earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.
115问:第四条诫命是什么?
答:第四条诫命是:“当记念安息日,守为圣日。六日要劳碌作你一切的工;但第七日是向耶和华你上帝当守的安息日;这一日你和你的儿女、仆婢、牲畜,并你城里寄居的客旅,无论何工都不可作,因为六日之内,耶和华造天、地、海和其中的万物,第七日便安息,所以耶和华赐福与安息日,定为圣日”(出20:8-11)。
Q. 116. What is required in the fourth commandment?
A. The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in his Word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian Sabbath, and in the New Testament called The Lord’s Day.
116问:在第四条诫命中吩咐什么?
答:在第四条诫中,吩咐所有的人将上帝在圣经中所指定的时间,都向祂分别为圣,予以遵守,祂特别指明七日中的一整天守为圣日;从世界之初到基督复活,这一日为一周的第七日;此后便以每周的第一日为圣日,直到世界的末了;这就是基督徒的安息日(申5:12-14;创2:2-3;林前16:1-2;徒20:7;太5:17-18;赛56:2,4,6-7),在新约圣经中称之为主日(启1:10)。
Q. 117. How is the Sabbath or Lord’s Day to be sanctified?
A. The Sabbath or Lord’s Day is to be sanctified by an holy resting all that day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy,) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose, and seasonably to dispatch our worldly business, that we may be the more free and fit for the duties of that day.
117问:如何将安息日或主日守为圣日?
答:守安息日为圣,乃是:
(1)整日合乎圣洁地安息(出20:8,10),不仅不犯那些平常为罪的恶事,还要停止平日合乎上帝律法的俗世职业和娱乐(出16:25-28;尼13:15-22;耶17:21-22);
(2)并用全部时间,或与众人,或在家中,敬拜上帝(赛58:13;路4:16;徒20:7;林前16:1-2;诗92标题;赛66:23;利23:3),以此为赏心乐事;
(3)只有为着必须的工作和施行怜悯所占的时间例外(太12:1-13)。
(4)为此,我们要预备心灵,提前安排,殷勤作工,稳健节制,合乎时宜地迅速处理我们的俗世之事,使我们可以更自由、更适宜地尽此日当尽的本分(出20:8;路23:54,56;出16:22,25-26,29;尼13:19)。
Q. 118. Why is the charge of keeping the Sabbath more specially directed to governors of families, and other superiors?
A. The charge of keeping the Sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.
118问:为什么说守安息日这一吩咐,特别指向家长和其他尊长呢?
答:守安息日这一吩咐,特别指向家长和其他尊长,这是因为:
(1)他们不仅有责任自己遵守,还有责任监督那些处在其负责范围之内的人予以遵守;
(2)而且,还因为他们经常有占用他们的时间,拦阻他们守安息日的倾向(出20:10;书24:15;尼13:15-17;耶17:20-22;出23:12)。
Q. 119. What are the sins forbidden in the fourth commandment?
A. The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.
119问:在第四条诫命中,禁止什么罪?
答:在第四条诫命中,禁止的罪是:
(1)忽略当尽的本分(结22:26);
(2)虽予遵行,却漫不经心,粗心大意,不得益处,而且心中厌烦(徒20:7,9;结33:30-32;摩8:5;玛1:13);
(3)无所事事,作奸犯科,亵渎此日(结23:38);
(4)对俗务和娱乐有不必要的心思、言语或作为(耶17:24,27;赛58:13)。
Q. 120. What are the reasons annexed to the fourth commandment, the more to enforce it?
A. The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor and do all thy work; from God’s challenging a special propriety in that day, The seventh day is the Sabbath of the Lord thy God: from the example of God, who in six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the Sabbath day and hallowed it.
120问:为了使我们更加晓得其权威性,第四条诫命所附加的遵行理由是什么?
答:为了使我们更加晓得其权威性,第四条诫命所附加的遵行理由:
(1)首先是出自于其中衡平的原则,即上帝让我们在一周之内有六日作自己的工,但却保留一日归祂自己:“六日要劳碌作你一切的工”(出20:9);
(2)上帝要求我们把这日特别归给祂:“第七日是向耶和华你上帝当守的安息日”(出20:10);
(3)而且,上帝以身作则:“六日之内,主造天、地、海和其中的万物,第七日便安息”;
(4) 上帝特别祝福此日,不但把这日分别为圣,用于事奉祂,而且指定,当我们守此日为圣的时候,此日便成为我们蒙福的器皿:“所以耶和华赐福与安息日,定为圣日”(出20:11)。
Q. 121. Why is the word “Remember” set in the beginning of the fourth commandment?
A. The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.
121问:为什么在第四条诫命的一开始就用了“记念”一词?
答:在第四条诫命的一开始就用了“记念”一词(出20:8),
(1)部分是因为:记念此日有极大的益处,使我们由此得帮助,预备遵守(出16:23;路23:54,56;可15:42;尼13:19),而且,在遵守的时候,使我们能够更好地遵行其它诫命(诗92标题,比较诗92:13-14;结20:12,19-20),不断地以感恩的心记念创造与救赎的大德,这二者是基督教信仰的总结(创2:2-3;诗118:22,24,比较徒4:10-11;启1:10);
(2)部分是因为:我们容易忘却此日(结22:26),因为自然之光对此日鲜有反映(尼9:14),而且守安息日限制了我们天然的自由,也就是平日合乎上帝律法的事情此日却不能行(出34:21);安息日七天内才有一天,中间世务繁多,常常使我们的心思意念无暇顾及此日,更不用说提前预备,守为圣日了(申5:14-15;摩8:5);再者,撒但与牠的仆役也是辛苦作工,妄图抹掉此日的荣耀,甚至想把此日从人的记忆中完全抹除,以便塞进各种各样的反宗教、不敬虔之事(哀1:7;耶17:21-23;尼13:15-23)。
Q. 122. What is the sum of the six commandments which contain our duty to man?
A. The sum of the six commandments which contain our duty to man, is, to love our neighbor as ourselves, and to do to others what we would have them to do to us.
122问:后六诫包括我们对人的责任,其总纲是什么?
答:后六诫包括我们对人的责任,其总纲就是爱人如己(太22:39),我们愿意人怎样待我们,我们就要怎样待人(太7:12)。
Q. 123. Which is the fifth commandment?
A. The fifth command is, Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.
123问:第五条诫命是什么?
答:第五条诫命是:“当孝敬父母,使你的日子在耶和华你上帝所赐你的地上,得以长久”(出20:12)。
Q. 124. Who are meant by “father” and “mother,” in the fifth commandment?
A. By father and mother, in the fifth commandment, are meant not only natural parents, but all superiors in age and gifts; especially such as, by God’s ordinance, are over us in place of authority, whether in family, Church, or commonwealth.
124问:在第五条诫命中,“父母”是指谁?
答:在第五条诫命中,“父母”一词所指的不仅是肉身的父母(箴23:22,25;弗6:1-2),还包括在年纪(提前5:1-2)和恩赐(创4:20-22;创45:8)上超过我们的一切尊长;特别是那些按照上帝的安排,于家庭(王下5:13)、教会(王下2:12;13:14;加4:19)、国家中(赛49:23),在我们之上有权柄的人。
Q. 125. Why are superiors styled “father” and “mother”?
A. Superiors are styled father and mother, both to teach them in all duties towards their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.
125问:为什么尊称尊长如父母呢?
答:尊称尊长如父母,是为了教导他们向晚辈履行自己各种本分时,当像肉身的父母一样,同时又当根据他们各种不同的关系,向晚辈表达慈爱和温柔(弗6:4;林后12:14;帖前2:7-8,11;民11:11-12);并使晚辈甘心乐意、欢欢喜喜地完成他们向尊长当尽的本分,正如对父母一样(林前4:14-16;王下5:13)。
Q. 126. What is the general scope of the fifth commandment?
A. The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors, or equals.
126问:第五条诫命的一般范围是什么?
答:第五条诫命的一般范围是,作为晚辈、长辈、或同辈,在我们与他人的各种关系中,履行彼此当尽的责任(弗5:21;彼前2:17;罗12:10)。
Q. 127. What is the honor that inferiors owe to their superiors?
A. The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defence, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.
127问:晚辈当如何尊重长辈?
答:晚辈当尊重长辈,包括:
(1)在心思(玛1:6;利19:3)、言语(箴31:28;彼前3:6)和行为(利19:32;王上2:19)上给予当得的敬重;
(2)为他们祷告感恩(提前2:1-2);
(3)效法他们的美德(来13:7;腓3:17);
(4)甘心乐意地顺服他们合乎上帝律法的吩咐和忠告(弗6:1-2,5-7;彼前2:13-14;罗13:1-5;来13:17;箴4:3-4;23:22;出18:19,24);
(5)对于他们的责备,该听从的就当听从(来12:9;彼前2:18-20);
(6)根据他们的身份和地位(太22:21;罗13:6-7;提前5:17-18;加6:6;创45:11;47:12),忠于(多2:9-10)、保卫(撒上26:15-16;撒下18:3;斯6:2)、维护他们的人格和权威;
(7)包容他们的软弱,并以爱心遮盖他们(彼前2:18;箴23:22;创9:23),如此就可成为他们及其治理上引以为荣的人(诗127:3-5;箴31:23)。
Q. 128. What are the sins of inferiors against their superiors?
A. The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against, their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.
128问:晚辈冒犯长辈的罪是什么?
答:晚辈冒犯长辈的罪是,
(1)忽略向他们当尽的责任(太15:4-6);
(2)在他们合乎上帝律法的忠告(撒上2:25)、吩咐和责备(申21:18-21)上,嫉妒(民11:28-29)、蔑视(撒上8:7;赛3:5)、反叛(撒下15:1-12)他们(出21:15)和他们的地位(撒上10:27);
(3)咒诅嘲笑(箴言30:11,17),冥顽不化,造谣中伤,如此成为他们及其治理上贻羞致辱之人(箴19:26)。
Q. 129. What is required of superiors towards their inferiors?
A. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves and so to preserve that authority which God hath put upon them.
129问:长辈当向晚辈尽什么责任?
答:长辈当向晚辈所尽的责任是:
(1)根据他们从上帝所受的权柄,以及他们所处的关系,爱护晚辈(西3:19;多2:4),为他们祷告(撒上12:23;伯1:5),祝福他们(王上8:55-56;来7:7;创49:28);教训(申6:6-7),劝勉,告诫(弗6:4)他们;
(2)行得好的,鼓励赞同(彼前3:7),表扬称赞(彼前2:14;罗13:3),予以嘉奖(斯6:3);
(3)行得坏的,不予认同(罗13:3-4),予以责备,管教惩罚(箴29:15;彼前2:14);
(4)对于他们灵魂(弗6:4)和身体(提前5:8)所必需的一切,善加保护(伯29:12-17;赛1:10,17),予以供应;
(5)严肃庄重,智慧通达,惟圣惟洁,以身作则,使上帝得荣耀(提前4:12;多2:3-5),自己受尊重(王上3:28),上帝所赐予的权柄得以保守(多2:15)。
Q. 130. What are the sins of superiors?
A. The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.
130问:长辈易犯的罪是什么?
答:长辈易犯的罪,除了忽略他们当尽的责任之外(结34:2-4),还包括:
(1)专求自己的事(腓2:21),追求自己的荣耀(约5:44;7:18)、舒适、好处和快乐(赛56:10-11;申17:17);
(2)要求晚辈去行不合乎上帝律法(但3:4-6;徒4:17-18),或超出他们权能之事(出5:10-18;太23:2,4);
(3)对于行恶的,出谋划策(太14:8;可6:24),怂恿教唆(撒下13:28),恩宠有加(撒上3:13);
(4) 对于行善的,横加拦阻,打击士气,不予认同(约7:46-49;西3:21;出5:17);责备不当(彼前2:18-20;来12:10;申25:3);
(5) 粗心大意,把晚辈置于谬误、诱惑和危险之中不管不顾(创38:11,26;徒18:17);激怒他们(弗6:4);
(6) 以及任何因着不公义、不慎重、为人苛刻、疏忽职责所导致的羞辱自己、削弱自身权威之事(创9:21;王上12:13-16;1:6;撒上2:29-31)。
Q. 131. What are the duties of equals?
A. The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each other’s gifts and advancement as their own.
131问:同辈之间的责任是什么?
答:同辈之间的责任是:
(1)彼此尊重对方的尊严和价值(彼前2:17);
(2)在他人面前把荣誉归给对方(罗12:10);
(3)为对方的恩赐和长进而高兴欢喜,如同己有(罗12:15-16;腓2:3-4)。
Q. 132. What are the sins of equals?
A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping preeminence one over another.
132问:同辈之间易犯的罪是什么?
答:同辈之间易犯的罪,除了忽略当尽的责任之外(罗13:8),还包括:
(1)贬低对方的价值(提后3:3);
(2)嫉妒对方的恩赐(徒7:9;加5:26);
(3)因对方长进兴盛而心里难受(民12:2;斯6:12-13);
(4)篡夺对方的权柄,压制对方(约叁9;路22:24)。
Q. 133. What is the reason annexed to the fifth commandment, the more to enforce it?
A. The reason annexed to the fifth commandment, in these words, that thy days may be long upon the land which the Lord thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.
133问:对于履行第五条诫命所附加的理由是什么?
答:对于履行第五条诫命所附加的理由是,“使你的日子在耶和华你上帝所赐你的地上,得以长久”(出20:12)。这是一个明确的长寿与兴盛的应许,所有遵行这一诫命的人,只要使上帝得荣耀,自己得益处,就必长寿兴盛(申5:16;王上8:25;弗6:2-3)。
Q. 134. Which is the sixth commandment?
A. The sixth commandment is, Thou shalt not kill.
134问:第六条诫命是什么?
答:第六条诫命是,“不可杀人”(出20:13)。
Q. 135. What are the duties required in the sixth commandment?
A. The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others, resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence; patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreation; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable; mild and courteous speeches and behavior; forbearing, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.
135问:在第六条诫命中,吩咐什么责任?
答:在第六条诫命中,吩咐我们:
(1)用各种审慎的研究,和一切合乎上帝律法的手段,保守我们自己(弗5:28-29)和他人(王上18:4)的生命,抵挡各样的思想和意图(耶26:15-16;徒23:12,16-17,21,27),制伏一切的情绪(弗4:26-27),避免导致不义地夺取任何人生命(撒上24:12;26:9-11;创37:21-22)的所有场景(撒下2:22;申22:8)、诱惑(太4:6-7;箴1:10-11,15-16)和做法;
(2)正当地抵御暴力(诗82:4;箴24:11-12;撒上14:45),耐心地接受上帝的作为(雅5:7-11;来12:9),追求心灵的安静(帖前4:11;彼前3:3-4;诗37:8-11)、灵魂的喜乐(箴17:22);
(3)适度地吃肉(箴25:16,27),饮酒(提前5:23),服药(赛38:21),睡眠(诗127:2),劳动(传5:12;帖后3:10,12;箴16:26),娱乐(传3:4,11);
(4)有恩惠(撒上19:4-5;22:13-14),有爱心(罗13:10),怜悯(路10:33-34),谦虚,温柔,仁慈(西3:12-13);
(5)言语行为,温良柔顺(雅3:17),谦恭有节,寻求和睦(彼前3:8-11;箴15:1;士8:1-3);
(6)凡事包容,乐意和好,恒久忍耐,饶恕伤害,以善报恶(太5:24;弗4:2,32;罗12:17,20-21);
(7)安慰、救助受苦的人,保守、护卫无辜的人(帖前5:14;伯31:19-20;太25:35-36;箴31:8-9)。
Q. 136. What are the sins forbidden in the sixth commandment?
A. The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.
136问:在第六条诫命中,禁止什么罪?
答:在第六条诫命中,禁止:
(1)以各种形式夺去我们自身(徒16:28)和他人(创9:6)生命的行为,除非是在公共司法(民35:31,33)、合乎上帝律法的战争(耶48:10;申20),或正当防卫中(出22:2-3);
(2)忽略或不用合法的、必需的手段来保守生命(太25:42-43;雅2:15-16;传6:1-2);
(3)不合道德的愤怒(太5:22)、仇恨(约壹3:15;利19:17)、嫉妒(箴14:30)、复仇的欲望(罗12:19);
(4)一切过分的情绪(弗4:31)、使人烦乱的忧虑(太6:31,34);
(5)无节制的吃肉、饮酒(路21:34;罗13:13)、劳作(传12:12;2:22-23)和娱乐(赛5:12);
(6)触动怒气的言语(箴15:1;12:18)、苦待他人(结18:18;出1:14)、纷扰争竞(加5:15;箴23:29)、击打伤害(民35:16-18,21),以及其它任何倾向于毁坏人生命的行为(出21:18-36)。
Q. 137. Which is the seventh commandment?
A. The seventh commandment is, Thou shalt not commit adultery.
137问:第七诫命是什么?
答:第七诫命是,“不可奸淫”(出20:14)。
Q. 138. What are the duties required in the seventh commandment?
A. The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.
138问:在第七条诫命中,命令什么责任?
答:在第七条诫命中,命令我们:
(1)在身体、意念、感情(帖前4:4;伯31:1;林前77:34)、言语(西4:6)和行为上(彼前2:3),都要贞洁;
(2)保守我们自身和他人的贞洁(林前7:2,35-36);
(3)谨守我们的眼睛和其他所有感官(伯31:1);
(4)自我克制(徒24:24-25);
(5)与贞洁的人为伴(箴2:16-20);
(6)以正派衣裳为妆饰(提前2:9);
(7)那些没有节制恩赐的人就当结婚(林前7:2,9);
(8)夫妻相爱(箴5:19-20),彼此同住(彼前3:7);
(9)在自己的呼召中要勤勉(箴31:11,27-28);
(10)抵挡诱惑,避免各种不洁的场合(箴5:8;创39:8-10)。
Q. 139. What are the sins forbidden in the seventh commandment?
A. The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto, wanton looks, impudent or light behaviour, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.
139问:在第七诫命中,禁止什么罪?
答:在第七条诫命中禁止的罪,除了忽略当尽的责任之外(箴5:7),还有:
(1)婚后的奸淫、婚前的秽行(来13:4;加5:19);
(2)强奸、乱伦(撒下13:14;林前5:1);
(3)同性恋,以及所有违反天性的色欲(罗1:24,26-27;利20:15-16);
(4)各种不洁的想象、思想、意图和感情(太5:28;15:19;西3:5);
(5)所有败坏的、肮脏的话语,连听都不要听(弗5:3-4;箴7:5,21-22);
(6)淫荡的眼色(赛3:16;彼后2:14);
(7)轻浮的举止,不正派的服饰(箴7:10,13);
(8)禁止合法的嫁娶(提前4:3);
(9)施行不合法的婚姻(利18:1-21;可6:18;玛2:11-22);
(10)允许、宽容、开办妓院,到妓院游玩(王上15:12;王下23:7;申23:17-18;利19:29;耶5:7;箴7:24-27);
(11)任意以独身的誓言缠累自己(太19:10-11);
(12)不合理地延迟结婚(林前7:7-9;创38:26);
(13)多妻或多夫(玛2:14-15;太19:5);
(14)不公义的离婚(玛2:16;太5:32),或离弃(林前7:12-13);
(15)懒惰、贪食、醉酒(结16:49;箴23:30-33);
(16)与淫荡的人为伴(创39:10;箴5:8);
(17)黄色歌曲、书籍、图片、舞蹈、戏剧(弗5:4;结23:14-17;赛23:15-17;3:16;可6:22;罗13:13;彼前4:3);
(18)以及其他一切导致我们自身和他人不洁的刺激或行动(王下9:30;耶4:30;结23:40)。
Q. 140. Which is the eighth commandment?
A. The eighth commandment is, Thou shalt not steal.
140问:第八条诫命是什么?
答:第八条诫命是:“不可偷窃”(出20:15)。
Q. 141. What are the duties required in the eighth commandment?
A. The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose of these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits, and suretyship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.
141问:在第八条诫命中,命令什么责任?
答:在第八条诫命中命令的责任是:
(1)在人与人的契约和生意中要讲究诚实、守信和公平(诗15:2,4;亚7:4,10;8:16-17);
(2)凡人所当得的,就给他(罗13:7);
(3)非法扣押正当所有人的财物,要予以赔偿(利6:2-5;路19:8);
(4)根据自己的能力和他人的需要,慷慨施与、出借(路6:30,38;约壹3:17;弗4:28;加6:10);
(5)对世上财物的判断、愿望和情感要合乎中道(提前6:6-9;加6:14);
(6)对于那些供养我们肉身的东西,要审慎考虑,留心料理(提前5:8),根据我们自身的处境,加以获取、保守、使用和处理(箴27:23-27;传2:24;3:12-13;提前6:17-18;赛38:1;太11:8);
(7)合乎上帝律法的职业要持守(林前7:20;创2:15;3:19),并要殷勤从事(弗4:28;箴10:4);
(8)生活节俭(约6:12,箴21:20);
(9)避免不必要的诉讼(林前6:1-9)、担保,以及其他类似的事宜(箴6:1-6;11:15);
(10)努力运用一切公义的、合乎上帝律法的手段,获取、保守、增加他人以及我们自身的财富和外部产业(利25:35;申22:1-4;出23:4-5;创47:14,20;腓2:4;太22:39)。
Q. 142. What are the sins forbidden in the eighth commandment?
A. The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving any thing that is stolen; fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depredation [i]; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongeth to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.
[i] The original has "depopulations" instead of "depredation".
142问:在第八条诫命中,禁止什么罪行?
答:在第八条诫命中禁止的罪行是:除了忽略当尽的本分之外(雅2:15-16;约壹3:17),还有:
(1)偷窃(弗4:28);
(2)抢劫(诗62:10);
(3)抢人口(提前1:10);
(4)接受任何窃取得来的东西(箴29:24;诗50:18);
(5)欺诈性行为(帖前4:6);
(6)虚假的度量衡(箴11:1;20:10);
(7)移动地界(申19:14;箴23:10);
(8)人与人之间定立契约时不公义、不守信(摩8:5;诗37:21);
(9)在别人信托的事上不公义、不守信(路16:10-12);
(10)欺压亏负(结22:29;利25:17);
(11)敲诈勒索(太23:25;结22:12);
(12)行贿受贿(诗15:5;伯15:34);
(13)毫无根据的诉讼(林前6:6-8;箴3:29-30);
(14)非法圈地,霸占地土(赛5:8;弥2:2);
(15)囤积居奇(箴11:26);
(16)从事不合乎上帝律法的职业(徒19:19,24-25);
(17)以及其它所有巧取豪夺,损人利己,违背公义,作奸犯科之事(伯20:19;雅5:4;箴21:6);
(18)贪心(路12:15);
(19)过分看重世上的财物(提前6:5;西3:2;箴23:5;诗62:10);
(20)对于获取、保守、使用财物之事,忧虑小信、投机钻营(太6:25,31,34;传5:12);
(21)见到他人兴盛就心怀不平(诗73:3;37:1,7);
(22)作工懈怠(帖后3:11;箴18:9),挥霍财产,赌博浪费;
(23)以及其它所有不正当地损害我们的外部产业(箴21:17;23:20-21;28:19),不正当地使用和享受上帝所赐给我们的产业的各种做法(传4:8;6:2;提前5:8)。
Q. 143. Which is the ninth commandment?
A. The ninth commandment is, Thou shalt not bear false witness against thy neighbor.
143问:第九条诫命是什么?
答:第九条诫命是:“不可作假见证陷害人”(出20:16)。
Q. 144. What are the duties required in the ninth commandment?
A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for, and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.
144问:在第九条诫命中,命令什么责任?
答:在第九条诫命中,命令的责任是:
(1)保守并增进人与人之间的诚实(亚8:16);
(2)保守并增进他人和我们自身的名誉(约叁12);
(3)为事实真相挺身而出(箴言31:8-9);
(4)在审判和公义之事上(利19:15,箴14:5,25),以及在其它各种事情上,发自内心(诗15:2),忠心诚实(代上19:9),不计代价(撒上19:4-5),不加隐瞒(书7:19),不偏左右(撒下14:18-20),实话实说,只讲事实真相(林后1:17-18;弗4:25);
(5)以爱心尊重他人(来6:9;林前13:7);
(6)爱护他们的名誉,愿意他们有好名声,并为之欢喜(罗1:8;约贰4;约叁3-4);
(7)为他们的软弱难过(林后2:4;12:21),并加以遮掩(箴17:9;彼前4:8);
(8)承认他们的恩赐和美德(林前1:4-5,7;提后1:4-5);
(9)为他们的无辜辩护(撒上22:14);
(10)关于他们的好消息,愿意接受(林前13:6-7),坏消息,不随意苟同(诗15:3);
(11)不鼓励传舌者(箴25:23)、奉承者(箴26:24-25)、诽谤者(诗101:5);
(12)珍惜自己的名誉,并在需要的时候予以辩护(箴22:1;约8:49);
(13)遵守合乎上帝律法的誓言(诗15:4);
(14)凡是真实的、诚实的、可爱的、有美名的,都要考察、遵行(腓4:8)。
Q. 145. What are the sins forbidden in the ninth commandment?
A. The sins forbidden in the ninth commandment are, all prejudicing of the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful or equivocal expressions, to the prejudice of truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vain-glorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessarily discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defence; evil suspicion; envying or grieving at the deserved credit of any, endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.
145问:在第九条诫命中,禁止什么罪行?
答:在第九条诫命中,禁止的罪行是:
(1)一切损害他人和我们自身诚实与名誉的事(撒上17:28;撒下16:3;1:9-10,15-16),特别是在司法审判中(利19:15;来1:4);
(2)提供伪证(箴19:5;6:16,19);
(3)唆使他人作假见证(徒6:13);
(4)故意为邪恶之事辩护,不顾事实,夸大其辞(耶9:3,5;徒24:2,5;诗12:3-4;52:1-4);
(5)作出不公义的判决(箴17:15;王上21:9-14);
(6)称善为恶,称恶为善;把义人当得的归于恶人,把恶人当得的归于义人(赛5:23);
(7)编造谎言(诗119:69;路19:8;16:5-7);
(8)掩盖事实真相,对正义之事不当地保持沉默(利5:1;申13:8;徒5:3,8-9;提后4:6);
(9)对罪恶应予指责时却不仗义直言(王上1:6;利19:17),也不向他人申诉(赛59:4);
(10)虽说真话,却不合时宜(箴29:11),或心存恶意(撒上22:9-10,比较诗52:1-5),或颠倒黑白,故意歪曲(诗56:5;约2:19,比较太26:60-61),或言辞含糊,模棱两可,以致损害事实或公义(创3:5;26:7,9);
(11)不说真话(赛59:13);
(12)说谎(利19:11;西3:9);
(13)诽谤(诗50:20);
(14)谗谤(诗15:3);
(15)毁损(雅4:11;耶38:4);
(16)搬弄是非(利19:16);
(17)传播谣言(罗1:29-30);
(18)嘲弄他人(创21:9,比较加4:29);
(19)辱骂他人(林前6:10);
(20)轻率论断(太7:1);
(21)言语苛刻(徒28:4);
(22)论断不公(创38:24;罗2:1);
(23)曲解他人的目的、言语和行动(尼6:6-8;罗3:8;诗69:10;撒上1:13-15;撒下10:3);
(24)油嘴滑舌(诗12:2-3);
(25)虚荣自夸(提后3:2);
(26)自高自大,高抬别人,或妄自菲薄,小看别人(路18:9,11;罗12:16;林前4:6;徒12:22;出4:10-14);
(27)否定来自上帝的恩赐和美德(伯27:5-6;4:6);
(28)吹毛求疵(太7:3-5);
(29)本该坦白认罪,却躲躲藏藏,寻找借口,减轻罪责(箴28:13;30:20;创3:12-13;耶2:35;王下5:25;创4:9);
(30)泄漏人不该泄漏的软弱(创9:22;箴25:9-10);
(31)散布谣言(出23:1);
(32)听信谎言(箴29:12);
(33)掩耳不听正当的辩护(徒7:56-57;伯31:13-14);
(34)妄自猜疑(林前13:5;提前6:4);
(35)对别人所当得的尊荣,嫉妒恼怒(民11:29;太21:15),妄图予以削弱、损害(拉4:12-13),别人蒙羞受辱,则高兴欢喜(耶48:27);
(36)蔑视别人,加以戏弄(诗35:15-16,21;太27:28-29);
(37)献媚他人(犹16;徒12:22);
(38)违背合乎上帝律法的诺言(罗1:31;提后3:3);
(39)对关涉美名之事,漫不经心(撒上2:24);
(40)对招致臭名之事,则去亲自践行,或不加回避,或未尽力拦阻他人(撒下13:12-13;箴5:8-9;6:33)。
Q. 146. Which is the tenth commandment?
A. The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor’s.
146问:第十条诫命是什么?
答:第十条诫命是:“不可贪恋人的房屋;也不可贪恋人的妻子、仆婢、牛驴,并他一切所有的”(出20:17)。
Q. 147. What are the duties required in the tenth commandment?
A. The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul towards our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.
147问:在第十条诫命中,命令什么责任?
答:在第十条诫命中,命令的责任是:
(1)对我们自己的境况完全知足(来13:5;提前6:6);
(2)用正直仁爱的精神对待我们的邻舍,以致于我们关乎他人的一切的动机和情感,都是以促进他人的益处为念(伯31:29;罗12:15;诗122:7-9;提前1:5;斯10:3;林前13:4-7)。
Q. 148. What are the sins forbidden in the tenth commandment?
A. The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbor, together with all inordinate motions and affections to any thing that is his.
148问:在第十条诫命中,禁止什么罪行?
答:在第十条诫命中,禁止的罪行是:
(1)对自己的现状不满(王上21:4;斯5:13;林前10:10);
(2)对邻舍的善况嫉妒(加5:26;雅3:14,16)、难受(诗112:9-10;尼2:10);
(3)并对他所拥有的产生贪心邪情(罗7:7-8;13:9;西3:5;申5:21)。
Q. 149. Is any man able perfectly to keep the commandments of God?
A. No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.
149问:人能全守上帝的诫命吗?
答:不管是靠自己(雅3:2;约15:5;罗8:3),还是靠今生所领受的任何恩典,均无人能全守上帝的诫命(传7:20;约壹1:8,10;加5:17;罗7:18-19);反倒天天在心思(创6:5;8:21)、言语和行为上(罗3:9-19;雅3:2-13),违背上帝的诫命。
Q. 150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?
A. All transgressions of the law of God are not equally heinous, but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.
150问:一切违反上帝律法的事,就其本身,并在上帝的眼中,都是同样可憎吗?
答:一切违背上帝律法的事,不都是同样可憎的;相反,有些罪就其本身,并因某些加重情节,在上帝的眼中,比别的罪更为可憎(约19:11;结8:6,13,15;约壹5:16;诗78:17,32,56)。
Q. 151. What are those aggravations that make some sins more heinous than others?
A. Sins receive their aggravations,
1. From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others; and whose example is likely to be followed by others.
2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many.
3. From the nature and quality of the offence: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the Church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, willfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance.
4. From circumstances of time and place: if on the Lord’s Day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.
151问:那些使某些罪加重,比其它罪更可憎的情节是什么?
答:罪的加重情节有:
(1)与犯罪之人有关的(耶2:8):他们的年龄越大(伯32:7,9;传4:13),或经验越丰富,或所领受的恩典越多(王上11:4,9),在见证(撒下12:14;林前5:1)、恩赐(雅4:17;路12:47-48)、地位(耶5:4-5)、职分(撒下12:7-9;结8:11-12)上,众所周知,为人师表(罗2:17-24),是其他人所效法的榜样(加2:11-14)。
(2)与被侵害者有关的(太21:38-39):直接冒犯上帝(撒上2:25;徒5:4;诗51:4)、祂的属性(罗2:4)和敬拜(玛1:8,14);直接冒犯基督和祂的恩典(来2:2-3;12:25);直接冒犯圣灵(来10:29;太12:31-32)、祂的见证(弗4:30)和工作(来6:4-6);直接冒犯尊长、处于尊位之人(犹8;民12:8-9;赛3:5),以及和我们有特别关系与责任的人(箴30:17;林后12:15;诗55:12-15);直接冒犯圣徒(番2:8,10-11;太18:6;林前6:8;启17:6),特别是那些软弱的弟兄(林前8:11-12;罗14:13,15,21),冒犯他们或其他任何人的灵魂(结13:19;林前8:12;启18:12-13;太23:15),以及伤害所有人或许多人的共同利益(帖前2:15-16;书22:20)。
(3)与犯罪性质有关的(箴6:30-33):直接违反律法的明确内容(拉9:10-12;王上11:9-10),违背多条诫命,本身包含诸多罪(西3:5;提前6:10;箴5:8-12;6:32-33;书7:21);不仅心中图谋,还在言语行为上(雅1:14-15;太5:22;弥2:1),绊倒他人(太18:7;罗2:23-24),并且不予补偿(申22:22,28-29;箴6:32-35);不顾蒙恩之道(太11:21-24;约15:22)、怜悯(赛1:3;申32:6)、审判(摩4:8-11;耶5:3)、自然之光(罗1:26-27)、良心责备(罗1:32;但5:22;多3:10-11)、公开或私下的劝诫(箴29:1)、教会的劝惩(多3:10;太18:17)、国家的审判(箴27:22;23:35);蓄意(诗36:4)、故意(耶6:16)、任意(民15:30;出21:14)、无耻(耶3:3;箴7:13)、自夸(诗52:1)、恶意(约叁10)、屡次(民14:22)、顽固(亚7:11-12)地违背我们的祷告、决心、允诺(诗78:34-37;耶2:20;42:5-6,20-21)、许愿(传5:4-6;箴20:25)立约(利26:25)、与上帝或他人的约定(箴2:17;结17:18-19);在悔改之后,故态复萌(耶34:8-11;彼后2:20-22),仍然是欢喜作恶(箴2:14),继续犯罪(赛57:17)。
(4)与犯罪时间(王下5:26)和地点(耶7:10;赛26:10)有关的:在主日(结23:37-39),或其它敬拜上帝的时间(赛58:3-5;民25:6-7),或恰在此前(林前11:20-21),或恰在此后(耶7:8-10;箴7:14-15;约13:27,30),或不顾拦阻、纠正此类失败的帮助(拉9:13-14);或在公共场所,或有他人在场,使其受到刺激或玷污(撒下16:22;撒上2:22-24)。
Q. 152. What doth every sin deserve at the hands of God?
A. Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.
152问:在上帝的手中,每一次犯罪该受什么处罚?
答:每一次犯罪,哪怕是最小的犯罪,都是冒犯上帝的主权(雅2:10-11)、良善(出20:1-2)和圣洁(哈1:13;利10:3;11:44-45),冒犯上帝公义的律法(约壹3:4;罗7:12),当在今生(哀3:39;申28:15-68)和来世(太25:41)受祂的愤怒和咒诅(弗5:6;加3:10);不靠基督的宝血,就无法得以补偿(来9:22;彼前1:18-19)。
Q. 153. What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?
A. That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.
153问:为叫我们可以逃避那因违背律法而当受的烈怒和咒诅,上帝要我们怎样行?
答:为叫我们可以逃避那因违背律法而当受的烈怒和咒诅,上帝要我们向祂悔改,归信耶稣基督(徒20:21;太3:7-8;路13:3,5;徒16:30-31;约3:16,18),并且殷勤使用那些基督借以把祂中保的恩惠传递给我们的外部工具(箴2:1-5;8:33-36)。
Q. 154. What are the outward means whereby Christ communicates to us the benefits of his mediation?
A. The outward and ordinary means, whereby Christ communicates to his Church the benefits of his mediation, are all his ordinances; especially the Word, Sacraments, and Prayer; all which are made effectual to the elect for their salvation.
154问:基督把祂中保的恩惠传给我们,所凭借的外部工具是什么?
答:基督把祂中保的恩惠传给我们,所凭借的外部的普通工具是祂所有的蒙恩之道,特别是圣经、圣礼和祷告;祂叫这一切在选民身上生发效力,使他们得救(太28:19-20;徒2:42,46-47)。
Q. 155. How is the Word made effectual to salvation?
A. The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.
155问:圣经怎样生发效力,使人得救呢?
答:圣灵使读经,尤其是讲道,成为有效的蒙恩之道:
(1)启迪罪人(尼8:8;徒26:18;诗19:8),使其知罪谦卑(林前14:24-25;代下34:18-19,26-28);
(2)驱使他们脱离自我,吸引他们归向基督(徒2:37,41;8:27-39);
(3)使他们合乎祂的形状(林后3:18),征服他们,使其顺服祂的旨意(林后10:4-6;罗6:17);
(4)坚固他们,抵挡各样的试探和败坏(太4:4,7,10;弗6:16-17;诗19:11;林前10:11);
(5)在恩典中把他们建造起来(徒20:32;提后3:15-17),使他们的心藉信得救,成为圣洁,得着安慰(罗16:25;帖前3:2,10-11,13;罗15:4;10:13-17;1:6)。
Q. 156. Is the Word of God to be read by all?
A. Although all are not permitted to read the Word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy Scriptures are to be translated out of the original into vulgar languages.
156问:是不是所有的人都要读经?
答:尽管并不是所有的人都可以公开向会众读经(申31:9,11-13。尼8:2-3;9:3-5),但各种人都应阅读圣经(申17:19;启1:3;约5:39;赛34:16),既要自己阅读,也当与自己的家人一起阅读(申6:6-9;创18:17,19;诗78:5-7);为了达成这一目的,要把圣经从原文翻译成各民族通用的语言(林前14:6,9,11-12,15-16,24,27-28)。
Q. 157. How is the Word of God to be read?
A. The Holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.
157问:应当如何读经?
答:应当:
(1)以高度的敬畏之心读经(诗19:10;尼8:3-10;出24:7;代下34:27;赛66:2);
(2)确信圣经就是上帝的话(彼前1:19-21),而且惟独上帝能使我们明白圣经(路24:45;林后3:13-16);
(3)愿意认识、相信、顺服上帝显明在圣经中的旨意(申17:19-20);
(4)殷勤查考(徒17:11),留意圣经的内容和范围(徒8:30,34;路10:26-28);
(5)并用默想(诗1:2;119:97)、应用(代下34:21)、舍己(箴3:5;申33:3)、祷告(箴2:1-6;诗119:18;尼8:6,8)之法读经。
Q. 158. By whom is the Word of God to be preached?
A. The Word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.
158问:谁可以讲道呢?
答:只有具备充分的恩赐(提前3:2,6;弗4:8-11;何4:6;玛2:7;林后3:6),并得到适当的认可,蒙召从事这一职分的人(耶14:15;罗10:15;来5:4;林前12:28-29;提前3:10;4:14;5:22),才能讲道。
Q. 159. How is the Word of God to be preached by those that are called thereunto?
A. They that are called to labor in the ministry of the Word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers, zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.
159问:蒙召传讲上帝圣言的人应当如何讲道?
答:蒙召传讲上帝圣言的人,应当:
(1)传讲纯正的教义(多2:1,8),殷勤作工(徒18:25),无论得时不得时,总要专心(提后4:2);
(2)表达清楚(林前14:19),不用人智慧委婉的言语,乃是用圣灵和大能的明证(林前2:4),忠心地把上帝各样的旨意传讲全备(徒20:27);
(3)根据听众的需要和能力,用诸般的智慧(西1:28;提后2:15),把上帝的话应用在他们身上(林前3:2;来5:12-14,路12:42);
(4)心里火热(徒18:25),爱上帝(林后5:13-14;腓1:15-17),爱上帝的子民(西4:12;林后12:15);
(5)诚诚实实(林后2:17;4:2),目的在于使上帝得荣耀(帖前2:4-6;约7:18),使上帝的子民悔改归正(林前9:19-22),得造就(林后12:19;弗4:12),得救恩(提前4:16;徒26:16-18)。
Q. 160. What is required of those that hear the Word preached?
A. It is required of those that hear the Word preached, that they attend upon it with diligence, preparation, and prayer, examine what they hear by the Scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the Word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.
160问:对听道的人有什么要求?
答:那些听道的人,应当:
(1)以勤勉(箴8:34)、预备(彼前2:1-2;路8:18)和祷告(诗119:18;弗6:18-19)之心来听道;
(2)对于所听到的内容要考查圣经(徒17:11);
(3)以信心(来4:2)、爱心(帖后2:10)、谦卑(雅1:21)和愿意的心(徒17:11),把所听到的真理作为上帝之道予以领受(帖前2:13);
(4) 默想(路9:44;来2:1),谈论(路24:14;申6:6-7);
(5) 藏在心里(箴2:1;诗119:11);
(6) 并在自己的生命中结出果子来(路8:15;雅1:25)。
Q. 161. How do the Sacraments become effectual means of salvation?
A. The Sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.
161问:圣礼怎样成为救赎的有效工具呢?
答:圣礼成为救赎的有效工具,并非因其本身有什么权能,也不是因为源自施行者的敬虔或动机而发出的力量,而是惟独因着圣灵的运行和基督的祝福,祂是圣礼的设立者(彼前3:21;徒8:13,比较徒8:23;林前3:6-7;12:13)。
Q. 162. What is a Sacrament?
A. A Sacrament is an holy ordinance instituted by Christ in his Church to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.
162问:圣礼是什么?
答:圣礼是基督在其教会中所设立的神圣的蒙恩之道(创17:7,10;出12;太28:19;26:26-28),向那些在恩典之约中的人(罗15:8;出12:48),
(1)象征、印证、表明(罗4:11;林前11:24-25)祂中保的恩惠(徒2:38;林前10:16);
(2)坚固、增强他们的信心,以及其它各样的美德(罗4:11;加3:27);
(3)要求他们顺服(罗6:3-4;林前10:21);
(4)见证、珍惜他们彼此之间的爱心和交通(弗4:2-5;林前12:13);
(5)并使他们与那些不得参与的人分别出来(弗2:11-12;创34:14)。
Q. 163. What are the parts of a Sacrament?
A. The parts of a Sacrament are two: the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.
163问:圣礼有哪几方面?
答:圣礼有两方面,
(1)一方面是外在的有形的记号,是根据基督的吩咐而使用的;
(2)另一方面是其所象征的内在属灵的恩惠(太3:11;彼前3:21;罗2:28-29)。
Q. 164. How many Sacraments hath Christ instituted in his Church under the New Testament?
A. Under the New Testament Christ hath instituted in his Church only two Sacraments, Baptism, and the Lord’s Supper.
164问:在新约时代,基督在其教会中设立了多少圣礼?
答:在新约时代,基督在其教会中只设立了两大圣礼:一是洗礼,一是圣餐(太28:19;林前11:23;太26:26-28)。
Q. 165. What is Baptism?
A. Baptism is a Sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible Church, and enter into an open and professed engagement to be wholly and only the Lord’s.
165问:洗礼是什么?
答:洗礼是新约的圣礼。基督吩咐奉圣父、圣子、圣灵的名为人用水施洗(太28:19),
(1)作为与基督联合(加3:27),因着祂的宝血罪得赦免(可1:4;启1:5),因着祂的圣灵而重生(多3:5;弗5:26)的标记与印证;
(2)也是得儿子的名分(加3:26-27),复活得永生(林前15:29;罗6:5)的标记与印证;
(3)由此受洗者庄严地归入有形教会(林前12:13),公开立约,认主为主,全人归主,且惟独属主(罗6:4)。
Q. 166. Unto whom is Baptism to be administered?
A. Baptism is not to be administered to any that are out of the visible Church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both or but one of them professing faith in Christ, and obedience to him, are, in that respect, within the covenant, and are to be baptized.
166问:应当为谁施洗?
答:(1)对那些处于有形教会之外,在应许之约上是局外人者,直到他们公开承认归信基督,并愿顺服祂,才可为他们施洗(徒8:36-38);
(2)若父母双方,或其中一方,已公开承认归信基督并愿顺服祂,则其婴孩亦在恩约之内,应予施洗(创17:7,9,比较加3:9,14;西2:11-12;徒2:38-39;罗4:11-12;林前7:14;太28:19;路18:15-16;罗11:16)。
Q. 167. How is our Baptism to be improved by us?
A. The needful but much neglected duty of improving our Baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of Baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that Sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.
167问:如何使我们的洗礼更加有效呢?
答:要使我们洗礼更加有效,是人人常常忽视的当尽的责任,是我们一生一世都当履行的事,特别是在受试探的时候,当我们出席他人洗礼的时候,更当如此(西2:11-12;罗6:4,6,11)。使我们的洗礼更加有效的方法就是:
(1)以感恩的心认真地思考洗礼的性质,基督设立洗礼的目的,洗礼所施与并印证的特权和恩惠,以及我们受洗时所发的庄重誓言(罗6:3-5);
(2)要因我们的罪污,对洗礼之恩和承诺的亏负、背离而谦卑下来(林前1:11-13;罗6:2-3);
(3)逐渐确信罪已蒙赦,以及其它在洗礼中所印证的各样福分(罗4:11-12;彼前3:21);
(4)从基督的受死与复活中吸取力量,我们受洗是归入祂,为要我们治死罪,在恩典里苏醒(罗6:3-5);
(5)努力靠信心生活(加3:26-27),行事为人圣洁公义(罗6:22),正如那些在洗礼中把自己的名字交托给基督的人一样(徒2:38);
(6)弟兄姊妹彼此相爱,因为我们由同一圣灵受洗,归入同一身体(林前12:13,25-27)。
Q. 168. What is the Lord’s Supper?
A. The Lord’s Supper is a Sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.
168问:圣餐是什么?
答:圣餐是新约的圣礼。我们在其中照耶稣基督的吩咐,分发并领受饼酒,祂的受死在其中显明出来(路22:20)。
(1)那些按理领受的人吃喝祂的体与血,得属灵的滋养,在恩典中长进(太26:26-28;林前11:23-26);
(2)他们与基督的联合和交通得以坚固(林前10:16);
(3)作为奥秘身体的肢体,他们的感恩(林前11:24)、与上帝的圣约(林前10:14-16,21)、彼此之间的爱与团契,都得以见证并更新(林前10:17)。
Q. 169. How hath Christ appointed bread and wine to be given and received in the Sacrament of the Lord’s Supper?
A. Christ hath appointed the ministers of his Word, in the administration of this Sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed for them.
169问:基督如何指定在圣餐中分发饼酒?
答:基督指定牧者,在施行圣餐这一圣礼之中,藉着宣读设立圣餐的话,感恩,并祷告,把饼酒从通常的用途中分别出来;拿起饼来,掰开,把饼与酒都分发给领受者,他们也同样根据基督的吩咐,拿起饼来吃下,再喝那酒,以感恩的心记念基督的身体为他们而舍,基督的宝血为他们而流(林前11:23-24;太26:26-28;可14:22-24;路22:19-20)。
Q. 170. How do they that worthily communicate in the Lord’s Supper feed upon the body and blood of Christ therein?
A. As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s Supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the Sacrament of the Lord’s Supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.
170问:在圣餐中,那些按理领受的人如何吃喝基督的体与血呢?
答:在圣餐中,
(1)基督的体与血并非属物质地或属肉体地临在于饼酒之中,也不是与饼酒同在,也不是在饼酒之下(徒3:21),而是对于领受者的信心而言,有属灵的临在,这种临在的真实性正如饼酒本身对于他们的外部感官的真实性一样(太26:26,28);
(2)所以,那些在圣餐中按理领受的人,确实在其中吃喝基督的体与血,并不是以物质的属肉体的方式,而是以属灵的方式;
(3)他们虽是藉着信心,却也是真实地(林前11:24-29)领受钉十字架的基督,以及祂受死的一切恩惠,并运用在自己的生活中(林前10:16)。
Q. 171. How are they that receive the Sacrament of the Lord’s Supper to prepare themselves before they come unto it?
A. They that receive the Sacrament of the Lord’s Supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.
171问:在来领受圣餐之前,那些来领受的人应当怎样预备自己?
答:在来领受圣餐之前,那些来领受的人,
(1)应当省察自己(林前11:28)是否在基督里面(林后13:5);
(2)省察自己的罪和亏欠(林前5:7,比较出12:15);
(3)省察自己的知识(林前11:29)、信心(林前13:5;太26:28)和悔改(亚12:10;林前11:31)的真实性和程度;
(4)省察自己对上帝的爱,对弟兄的爱(林前10:16-17;徒2:46-47),对众人的爱(林前5:8;11:18,20),是否饶恕了那些得罪自己的人(太5:23-24);
(5)省察自己是否渴慕基督(赛55:1;约7:37);
(6)省察自己是否有新顺服(林前5:7-8);
(7)重新操练这些美德(林前11:25-26,28;来10:21,22,24;诗26:6),认真默想(林前11:24-25),恒切祷告(代下30:18-19;太26:26)。
Q. 172. May one who doubteth of his being in Christ, or of his due preparation, come to the Lord’s Supper?
A. One who doubteth of his being in Christ, or of his due preparation to the Sacrament of the Lord’s Supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity; in which case (because promises are made, and this Sacrament is appointed, for the relief even of weak and doubting Christians,) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s Supper, that he may be further strengthened.
172问:怀疑自己不在基督里,或者怀疑自己没有作好正当的预备,这样的人可以来领受圣餐吗?
答:怀疑自己不在基督里,或者怀疑自己没有为领受圣餐作好正当的预备,
(1)这样的人或许是真的与基督有份,虽然他们对此还没有达到确信(赛1:10;约壹5:13;诗88;77:1-12;拿2:4,7);
(2)如果他们真的是出于此种忧虑而受到影响(赛54:7-10;太5:3-4;诗31:22;73:13,22-23),确实渴慕自己是在基督里(腓3:8-9;诗10:17;42:1-2,5,11),并愿意脱离罪恶(提后2:19;赛50:10;诗66:18-20),那么,上帝就看他的确与基督有份;
(3)而且,因为上帝的应许,以及祂设立这一圣礼的目的,就是要宽慰软弱有疑心的基督徒(赛40:11,29,31;太11:28;12:20;26:28)。
(4)所以,在这种情况下,他要为自己的不信悲伤(可9:24),努力消除自己的怀疑(徒2:37;16:30);
(5)这样做之后,他可以并应当参加圣餐,使自己得以坚固(罗4:11;林前11:28)。
Q. 173. May any who profess the faith, and desire to come to the Lord’s Supper, be kept from it?
A. Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s Supper, may and ought to be kept from that Sacrament, by the power which Christ hath left in his Church, until they receive instruction, and manifest their reformation.
173问:是不是所有公开承认信仰,并想参加圣餐的人,都可参加呢?
答:尽管公开认信,却对真道无知妄解,肆意犯罪,这样的人,虽想参加圣餐,但教会根据基督赐给的权柄,可以并应当禁止他们参加圣餐(林前11:27-31,比较太7:6;林前5;犹23;提前5:22),直到他们接受教训,有生命改变为止(林后2:7)。
Q. 174. What is required of them that receive the Sacrament of the Lord’s Supper in the time of the administration of it?
A. It is required of them that receive the Sacrament of the Lord’s Supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fullness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.
174问:在圣餐这一圣礼施行的时候,对那些领受的人有什么要求?
答:那些领受圣餐的人,在圣餐施行期间,
(1)要有至圣的敬畏之心,集中注意力,在这一蒙恩之道中等候上帝(利10:3;来12:28;诗5:7;林前11:17,26-27);
(2)殷勤注视饼酒,并谨守圣餐的每一细节(出24:8,比较太26:28);
(3)留心分辨主的身体(林前11:29);
(4)存爱心默想基督的受死和受苦(路22:19);
(5)由此激励自己,更加坚定地行出各样的美德(林前11:26;10:3-5,11,14);
(6)省察自己(林前11:31),为罪忧伤(亚12:10);
(7)切切地渴慕基督(启22:17),藉着信心吃喝祂(约6:35),领受祂的丰盛(约1:16),信靠祂的功德(腓3:9),在祂的大爱中欢喜(诗63:4-5;代下30:21),感谢祂的恩典(诗22:26);
(8)更新他们与上帝的圣约(耶50:5;诗50:5),并更新对众圣徒的爱(徒2:42)。
Q. 175. What is the duty of Christians, after they have received the Sacrament of the Lord’s Supper?
A. The duty of Christians, after they have received the Sacrament of the Lord’s Supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the Sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see that they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.
175问:在领受圣餐之后,基督徒有什么责任?
答:在领受圣餐之后,基督徒有责任认真地思考:
(1)他们在领受圣餐时是怎样行的,是否得到益处(诗28:7;85:8;林前11:17,30-31);
(2)若是得到鼓励和安慰,就要为此而赞美上帝(代下30:21-23,25-26;徒2:42,46-47),求上帝继续施恩(诗36:10;歌3:4;代上29:18),保持警醒,免得退步(林前10:3-5,12),完成自己所许的愿(诗50:14),勉励自己常常参加圣餐(林前11:25-26;徒2:42,46);
(3)如果发现未得到什么恩惠,就要更加仔细地省察自己对圣餐的预备,和参加圣餐时的举动(歌5:1-6;传5:1-6);
(4)在这两种情况下,如果他们对得起上帝和自己的良知,就当等待,在所定的时候,必得着其中的果子(诗123:1-2;42:5,8;43:3-5);
(5)但是,如果他们在某个方面没有做到,就当谦卑下来(代下30:18-19;赛1:16,18),并在以后的日子更加慎重、殷勤地参加圣餐(林后7:11;代上15:12-14)。
Q. 176. Wherein do the Sacraments of Baptism and the Lord’s Supper agree?
A. The Sacraments of Baptism and the Lord’s Supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the Church of Christ until his second coming.
176问:洗礼和圣餐有什么共同的地方?
答:洗礼和圣餐的共同之处在于:
(1)二者都是由上帝设立的(太28:19;林前11:23);
(2)其属灵的方面都是基督和祂的恩惠(罗6:3-4;林前10:16);
(3)都是同一恩典之约的印记(罗4:11,比较西2:12;太26:27-28);
(4)都由牧者施行,其他任何人都不得施行(约1:33;太28:19;林前11:23;林前4:1;来5:4);
(5)都要在基督的教会中一直延续下去,直到祂再来(太28:19-20;林前11:26)。
Q. 177. Wherein do the Sacraments of Baptism and the Lord’s Supper differ?
A. The Sacraments of Baptism and the Lord’s Supper differ, in that Baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord’s Supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.
177问:洗礼和圣餐有何不同之处?
答:洗礼和圣餐的不同之处在于:
(1)洗礼只施行一次,是用水施洗,作为我们重生并与基督联合的标记和印证(太3:11;多3:5;加3:27),并且对婴儿来说也是如此(创17:7,9;徒2:38-39;林前7:14);
(2)圣餐则是经常施行的,是用饼与酒,来代表并显明基督就是灵魂属灵的滋养(林前11:23-26),坚固我们在祂里面继续成长(林前10:16),并且只有年龄和能力达到能够自我省察的人才可领受(林前11:28-29)。
Q. 178. What is Prayer?
A. Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.
178问:祷告是什么?
答:祷告就是奉基督之名(约16:23),藉着圣灵的帮助(罗8:26),把我们的愿望呈给上帝(诗62:8);承认我们的罪(诗32:5-6;但9:4),并以感恩的心承认祂的怜悯(腓4:6)。
Q. 179. Are we to pray unto God only?
A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.
179问:我们只当向上帝祷告吗?
答:是的。
(1)惟独上帝鉴察人心(王上8:39;徒1:24;罗8:27),垂听呼求(诗65:2),赦免诸罪(弥7:18),并满足众人各样的心愿(诗145:18-19);
(2)并且惟独上帝是可信的(罗10:14),惟独祂值得崇拜(太4:10);
(3)因为祷告也是崇拜的一个特别部分(林前1:2),所以,只可向祂祷告(诗50:15),不可向其他任何存在者祷告(罗10:14)。
Q. 180. What is it to pray in the name of Christ?
A. To pray in the name of Christ, is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.
180问:“奉基督的名祷告”是什么意思?
答:“奉基督的名祷告”就是:
(1)为了顺服祂的吩咐,因为确信祂的应许,就为基督的缘故请求怜悯(约14:13-14;16:24;但9:17);
(2)不是空空地提及祂的名字(太7:21),而是从基督和祂中保的职分,得鼓励去祷告,并在祷告时,从中得勇气,得力量,得祷告蒙悦纳的盼望(来4:14-16;约壹5:13-15)。
Q. 181. Why are we to pray in the name of Christ?
A. The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.
181问:为什么我们要奉基督的名祷告?
答:(1)因为人的罪性,以及因此而导致的与上帝的疏离,是如此之大,不借助一位中保,我们就无法来到上帝的面前(约14:6;赛59:2;弗3:12);
(2)这一荣耀的工作,除了基督之外,天上地下无人担任,无人适合(约6:27;来7:25-27;提前2:5),所以我们不可奉任何人的名字祷告,而是惟独奉祂的名祷告(西3:17;来13:15)。
Q. 182. How doth the Spirit help us to pray?
A. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure,) those apprehensions, affections, and graces which are requisite for the right performance of that duty.
182问:圣灵怎样帮助我们祷告?
答:(1)我们本不晓得当怎样祷告,圣灵帮助我们的软弱,使我们能够明白为谁祷告,祷告什么,如何祷告;
(2)祂又在我们的心中运行,使我们的心灵苏醒(虽然程度并不是在所有人的心中,在所有的时候都是一样),使我们有完成这一本分所需要的悟性、感情和美德(罗8:26-27;诗10:17;亚12:10)。
Q. 183. For whom are we to pray?
A. We are to pray for the whole Church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.
183问:我们当为谁祷告?
答:我们当:
(1)为基督在地上的整个教会祷告(弗6:18;诗28:9);
(2)为公民政府的长官(提前2:1-2),为牧者(西4:3)祷告;
(3)为我们自己(创32:11),为我们的弟兄(雅5:16),也为我们的敌人祷告(太5:44);
(4)为各种活着的人(提前2:1-2),也为将要来到这个世界的人祷告(约17:20;撒下7:29);
(5)但是,不可为死人祷告(撒下12:21-23),也不可为那些已经知道犯了至于死的罪的人祷告(约壹5:16)。
Q. 184. For what things are we to pray?
A. We are to pray for all things tending to the glory of God, the welfare of the Church, our own or others’ good; but not for any thing that is unlawful.
184问:我们当为何事祷告?
答:我们当为一切使上帝得荣耀(太6:9),教会得益处(诗51:18;122:6),我们自身(太7:11)或他人(诗125:4)得益处的事祷告;但不应为违背上帝律法的事祷告(约壹5:14)。
Q. 185. How are we to pray?
A. We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.
185问:我们当怎样祷告?
答:我们祷告时,
(1)要深深晓得上帝的威严(传5:1);
(2)深深明了自己的不配(创18:27;32:10)、需要(路15:17-19)和罪过(路18:13-14);
(3)要以悔改的心(诗51:17)、感恩的心(腓4:6)、宽广的心(撒上1:15;2:1)祷告;
(4)要以悟性(林前14:15)、信心(可11:24;雅1:6)祷告,真诚(诗145:18;17:1)、恳切(雅5:16),有爱心(提前2:8),有恒心(弗6:18),等候上帝(弥7:7),并谦卑地降服于祂的旨意之下(太26:39)。
Q. 186. What rule hath God given for our direction in the duty of prayer?
A. The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Saviour Christ taught his disciples, commonly called The Lord’s Prayer.
186问:为要尽祷告的本分,上帝赐给了我们什么准则?
答:(1)上帝所有的圣言都是用于指导我们尽祷告本分的(约壹5:14);
(2)特别的指导准则,则是我们的救主基督教导门徒祷告时所用的祷告形式,亦即通常所称的主祷文(太6:9-13;路11:2-4)。
Q. 187. How is the Lord’s Prayer to be used?
A. The Lord’s Prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.
187问:如何使用主祷文?
答:(1)主祷文不仅有指导作用,它作为一个祷告的模式,我们可以依此作其它的祷告;
(2)它本身也可作为一个祷告来使用,只要以悟性、信心、敬畏和其它所必需的美德,来正确地尽祷告的本分,就可以如此地祷告(太6:9,比较路11:2)。
Q. 188. Of how many parts doth the Lord’s Prayer consist?
A. The Lord’s Prayer consists of three parts: a preface, petitions, and a conclusion.
188问:主祷文分几个部分?
答:主祷文分三个部分:序言、祈求和结束。
Q. 189 What doth the preface of the Lord’s Prayer teach us?
A. The preface of the Lord’s Prayer (contained in these words, Our Father which art in heaven,) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.
189问:主祷文的序言教训我们什么?
答:主祷文的序言是:“我们在天上的父”(太6:9)。这教训我们,
(1)当祷告的时候,我们要就近上帝,确信祂父般的慈爱,而且我们与祂这种慈爱有份(路11:13;罗8:15);
(2)要有敬畏之心,以及其它各种孩子般的性情(赛64:9)、属天的情感(诗123:1;哀3:41),并对祂的主权、威严和恩惠的临在有正确的认识(赛63:15-16;尼1:4-6);
(3)同时,也教训我们要与他人一起祷告,并为他人祷告(徒12:5)。
Q. 190. What do we pray for in the first petition?
A. In the first petition, (which is, Hallowed be thy name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.
190问:我们在第一祈求中求什么?
答:我们在第一祈求“愿人都尊祢的名为圣”中(太6:9),承认我们自身以及其他所有的人,既没有能力,也不愿意正确地荣耀上帝,(林后3:5;诗51:15),因此我们,
(1)祈求上帝,藉着祂的恩典使我们和他人都能够并且喜欢认识、承认、并高度尊崇祂(诗67:2-3)、祂的尊称(诗83:18)、属性(诗86:10-13,15)、蒙恩之道、话语(帖后3:1;诗147:19-20;138:1-3;林后2:14-15)和作为,以及祂乐意用于显明自身的一切(诗145;8);
(2)为了使我们能够在心思、言语(诗103:1;19:14),和行为(腓1:9,11)上荣耀祂,求祂拦阻、消除无神论(诗67:1-4)、无知(弗1:17-18)、偶像崇拜(诗97:7)、亵渎(诗74:18,22-23),以及一切不荣耀祂的事(王下19:15-16);
(3)并求祂藉其统管万有的护理,引导并安排万事,使祂自己得荣耀(代下20:6,10-12;诗83;140:4,8)。
Q. 191. What do we pray for in the second petition?
A. In the second petition, (which is, Thy kingdom come,) acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the Church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate: that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him for ever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.
191问:我们在第二祈求中求什么?
答:我们在第二祈求 “愿祢的国降临”中(太6:10),承认我们自身和全人类生来都处在罪恶和撒但的辖制之下(弗2:2-3),因此我们,
(1)祈求上帝使罪恶和撒但的国度毁灭(诗68:1,18;启12:10―11),福音在全世界得以广传(帖后3:1),犹太人被呼召(罗10:1),外邦人的数目添满了(约17:9,20;罗11:25-26;诗67);
(2)祈求上帝使教会装备有各样的圣职人员和蒙恩之道(太9:38;帖后3:1),清除一切的腐败(太1:11;番3:9),得到公民政府的支持和保护(提前2:1-2);
(3)祈求上帝使基督的蒙恩之道得以纯正地施行,有效地使那些仍在罪中的人悔改归正,使那些已经悔改归正的人得坚固、安慰和建造(徒4:29-30;弗6:18-20;罗15:29-30,32;帖后1:11;2:16-17);
(4) 祈求上帝使基督此时此地就在我们的心中掌权(弗3:14-20),使祂的再来,以及我们与祂一同永远作王快快临到(启22:20);
(5) 祈求祂按自己的美意在世上行使祂的权柄,尽善尽美地成就这些目的(赛64:1-2;启4:8-11)。
Q. 192. What do we pray for in the third petition?
A. In the third petition, (which is, Thy will be done in earth as it is in heaven,) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his Word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.
192问:我们在第三祈求中求什么?
答:我们在第三祈求“愿祢的旨意行在天上,如同行在地上”中(太6:10),承认我们和所有的人,天生就完全不能也不愿意认识并遵行上帝的旨意(罗7:18;伯21:14;林前2:14),而且倾向于悖逆祂的圣言(罗8:7),对上帝的护理牢骚满腹(出17:7;民14:2),一心想成就肉体和魔鬼的旨意(弗2:2),所以我们祷告,
(1)祈求上帝藉着祂的圣灵,除掉我们自身和他人的所有盲目(弗1:17-18)、软弱(弗3:16)、不情愿(太26:40-41),和心灵的悖逆(耶31:18-19);
(2)祈求上帝藉着祂的恩典,使我们能够并且愿意在所有的事情上(诗119:1,8,35-36;徒21:14),都如天使在天上所作的那样(赛6:2-3;诗103:20-21;太18:10),谦卑(弥6:8)、喜乐(诗100:2;伯1:21;撒下15:25-26)、诚实(赛38:3)、勤勉(诗119:4-5)、热情(罗12:11)、真诚(诗119:80)、持久(诗119:112)地去认识、遵行、顺服上帝的旨意。
Q. 193. What do we pray for in the fourth petition?
A. In the fourth petition, (which is, Give us this day our daily bread,) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.
193问:我们在第四祈求中求什么?
答:在第四祈求“我们日用的饮食,今日赐给我们”中(太6:11),我们承认在亚当里,并因着我们自己的罪,丧失了享用今生所有外界福分的权利,这些权利理当被上帝全部剥夺,而且我们在享用这些外界福分时,它们对我们而言都当成为受咒诅的东西(创2:17;3:17;罗8:20-22;耶5:25;申28:15-68);它们本身并不能维系我们的生命(申8:3),我们自己也无功劳可居(创32:10),而且靠我们自己的辛劳也无法取得它们(申8:17-18);但我们都倾向于违背上帝的律法,追求(耶6:13;可7:21-22)、获取(何12:7)、享用这些福分(雅4:3);因此我们为我们自身和他人祷告,
(1)求上帝使他们和我们等候上帝的护理,天天用合乎上帝律法的手段,靠祂白白的恩赐,按祂父般的智慧所看为最合适的,享受足够的部分(创43:12-14;创28:20;弗4:28;帖后3:11-12;腓4:6);
(2)求上帝继续如此地祝福我们,使我们藉着圣洁、舒适地享用这些福分(提前4:3-5),并有知足之心而得福(提前6:6-8);
(3)求上帝使我们离开一切不利于今生养身和舒适的事物(箴30:8-9)。
Q. 194. What do we pray for in the fifth petition?
A. In the fifth petition, (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for the debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offences.
194问:我们在第五祈求中求什么?
答:在第五祈求“免我们的债,如同我们免了人的债”中(太6:12),我们承认我们和其他所有人都有原罪和本罪的罪咎,因此对上帝的公义欠了债,而且不管是我们自己,还是其他任何受造物,都丝毫不能补偿此债(罗3:9-22;太18:24-25;诗130:3-4);因此,我们为我们自身和他人祷告,
(1)祈求上帝出于祂白白的恩典,藉着基督的顺服和补偿,由信心领悟并应用,免除罪给我们带来的罪咎和惩罚(罗3:24-26;来9:22),在祂的爱子中接纳我们(弗1:6-7);
(2)并祈求上帝继续恩待我们(彼后1:2),饶恕我们天天的失败(何14:2;耶14:7),用平安和喜乐充满我们,天天赐给我们更大的罪得赦免的确信(罗15:13;诗51:7-10,12);
(3)当我们内心拥有此种印证,发自内心地饶恕他人的过犯时(路11:4;太6:14-15;太18:35),圣经就鼓励我们这样祈求,并鼓励我们如此期望。
Q. 195. What do we pray for in the sixth petition?
A. In the sixth petition, (which is, And lead us not into temptation, but deliver us from evil,) acknowledging, that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations; but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them: we pray, that God would so overrule the world and all in it, subdue the flesh and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them: that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, for ever.
195问:我们在第六祈求中求什么?
答:在第六祈求“不叫我们遇见试探,救我们脱离凶恶”中(太6:13),我们承认,至智、至义、至慈的上帝,为了各种圣洁与公义的目的,或许吩咐万有,使我们受打击,遭挫折,一时陷于试探之中(代下32:31);撒但(代上21:1)、世界(路21:34;可4:19)和肉体,时刻准备用力把我们拉到一边,陷害我们(雅1:14);即使在我们罪得赦免之后,由于我们自身的败坏(加5:17)、软弱,不够警醒(太26:41),不仅易受试探,动辄就把自己暴露于试探之下(太26:69-72;加2:11-14;代下18:3,比较代下19:2),而且我们自身没有能力,也不愿意抵挡试探,脱离试探,善用试探(罗7:23-24;代上21:1-4;代下16:7-10);理当被弃置于试探的权势之下(诗81:11-12)。所以,我们祷告,
(1)祈求上帝制伏世界和其中的一切(约17:15),征服肉体(诗51:10;119:133),遏制撒但(林后12:7-8),治理万有(林前10:12-13),赐下并祝福各样蒙恩之道(来13:20-21),激励我们警醒善用,使我们和祂一切的子民,藉着祂的护理蒙保守,不至受试探犯罪(太26:41;诗19:13);即使受到试探,也求主藉着祂的圣灵使我们得到强有力的扶持,能够在受试探的时候站立得稳(弗3:14-17;帖前3:13;犹24);
(2)祈求上帝使我们即使跌倒,也再次站起,恢复过来(诗51:12),并予以善用,从中得益(彼前5:8-10),使我们的成圣和救赎得以完全(林后13:7,9),使撒但被践踏在我们的脚下(罗16:20;亚3:2;路22:31-32),使我们完全从罪、试探及一切的邪恶中得释放,直到永远(约17:15;帖前5:23)。
Q. 196. What doth the conclusion of the Lord’s Prayer teach us?
A. The conclusion of the Lord’s Prayer, (which is, For thine is the kingdom, and the power, and the glory, for ever, Amen.) teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him that he will, fulfill our requests. And, to testify our desire and assurance, we say, Amen.
196问:在主祷文的结语中,教训我们什么?
答:在主祷文的结语“因为国度,权柄,荣耀,全是祢的,直到永远”中(太6:13),教训我们:
(1)用论理的方式加强我们的祈求(罗15:30),这些理由并不是因为我们自身或其它任何受造物有何价值,而是出于上帝(但9:4,7-9,16-19);
(2)也教训我们,在祷告中要赞美上帝(腓4:6),把永恒的主权、全能,与荣耀的尊称惟独归于祂(代上29:10-13);
(3)因为祂能够并且愿意帮助我们(弗3:20-21;路11:13),所以,藉着信心,我们要坦然无惧地向祂祈求(代下20:6,11),安静地依靠祂,相信祂会成全我们的祈求(代下14:11)。
(4)为了表明这是我们的心愿,并是我们所确信的,我们就说“阿们”(林前14:16;启22:20-21)。