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优秀的英文神学和属灵资料浩如烟海，美不胜收，好用的英文研经软件俯拾皆是，然而很多华人却不懂英文。欢迎加入主内翻译事工17191164、基督徒百科同工40240332和优训圣经事工84880302等QQ群。使用业余时间，用好个人的恩赐，多人团队协作，利用维基平台，翻译并整理权威经典的改革宗文献，交流并分享读经灵修和使用心得经验。你只要会上网和打字，平时有花在网上的时间，就能参与我们的同工和事奉，让我们一起将更好的福音和圣经真理信息带给更多的弟兄姊妹和朋友。西敏斯特信条
引 言
自伊利沙白女王一世以来，英国圣公会成为主教制，就是由女王直接委任主教治理地方教会，并在公共崇拜中遗传许多天主教的礼仪，此举引起许多改革的新教徒的不满，这群忠于改革的人就是当时的清教徒。在1643年，查理士（Charles）当政之时（1625-1649），当时议院的议员以清教徒居多，他们期盼以清教徒改革原则重整英国教会，于是在韦斯敏斯德大教堂召开了一个大型的议会，与会人士有121位牧师，30位议院的议员，及8位列席的苏格兰代表。对于教会应采取的体制，人人看法不同，而以赞成长老制者居多；在神学的立场上，大家则一致认同加尔文的观点，否定阿民念派及罗马天主教。
经过三年的讨论，议会于1646年12月完成了《韦斯敏斯德信条》，供日后议院及议会之用。信条的内容完整、精确、简洁、平衡，每一个句子都经过小组的讨论及公开的辩论，参与者阵容之坚强也属罕见。信条于数个月后加入圣经的章节引证，是年六月得到议院的批准。
虽然在英国此信条所获得的公认只到1660年，但它深受清教徒的爱戴，在苏格兰也为议会及议院所接纳；后来随着新大陆的移民而传入北美洲，是在英、美的长老派及北美的公理会与浸信会中最具影响力之信条。
此信条是加尔文神学，清教徒及圣经融合的结晶，共有三十三章，其特色有下列几点：
文中论述的次序为圣经、上帝、世人、基督、拯救、教会及末世，成为现代教义神学分段的先驱。 开宗第一章的圣经论，华腓德（B.B. Warfield）称之为基督教中最完美的圣经论告白。 预定论在此信条中展现成熟的风貌，平衡地教导了神的主权与人的自由。 着重圣约神学，以此解释在历史中神与人的关系。 确认清教徒所强调的得救的确知。
第一章 论圣经
一、本性之光与创造护理之工，虽彰显神的善良、智慧和权能，叫人无可推诿1；但都不足以将得救所必须的，有关神及其旨意的知识赐予人2。所以神愿意多次多方将自己启示给他的教会，并向教会宣布□的旨意3；以后，为了更加保守并传扬真理的缘故，而且为了更坚立教会，安慰教会，抵挡肉体的败坏，并撒但与世界的恶意起见，遂将全部启示笔之于书4。于是，神先前向他百姓启示自己旨意的方法已经停止5，故圣经成为我们最必要的6。
二、在圣经，或笔之于书的神言的名义下，包括旧新约全书，即旧约三十九卷，新约二十七卷（书名于此从略）。这些书都是出于神的默示7，为信仰与生活的准则。
三、一般称为伪经（Apocrypha）的各卷，既非出于神的默感，所以不属圣经正典，因此（伪经）在神的教会中没有权威，只能当作其他属人的著作看待或使用之8。
四、应受信服的圣经权威，不在乎任何人或教会的见证，乃完全在乎神（他是真理的本身）是圣经的著者。因为圣经是神的话，所以当为我们接受9。
五、我们可能受教会所作之见证的感动与影响，因而对圣经有高度敬畏的尊重10。圣经主题属天的性质，教义的效力，文体的庄严，各部的符合，全体的目的（将一切的荣耀都归给神），人类唯一得救之道充份的显示，和其他许多无比的优秀点，以及全体的完整，都足以证明圣经本身为神言的证据。虽然如此，我们所以十分接纳并确实相信圣经之无谬的真理性与属神的权威，乃是由于圣灵内在之工，借着并同着神的话在我们心中所作的见证11。
六、凡神关于他自己的荣耀，人的得救，信仰与生活一切所必须之事的全备旨意，都明明记载在圣经内，或从圣经中推出正当的与必然的结论；所以无论何时，不可借着圣灵的新启示，或凭人的遗传，给圣经再加上什么12。虽然如此，但我们承认为了明了圣经中所启示的得救知识，圣灵的内在光照是必须的13；并且承认有些关于敬拜神，和教会行政的某些详情，因与人类行为和人类社会是相关的，故亦可凭人的经验和基督徒的智慧来规定，但必须时常遵照圣经的一般规则14。
七、圣经中所有的事本不都一样清楚，对各人也不都同样明 了15；但为得救所必须知道，必须相信，必须遵守的那些事，在圣 经的各处都有清楚的提示与论列，不但是学者，就是不学无术的 人，只要正当使用普通方法，都能得到适当的理解16。
八、用希伯来文（是古时神选民的国语）所写的旧约，和用希利尼文（是新约时代各国最通行的文字）所写的新约，都是受神直接的灵感，并且由于神特别的照顾与护理，历经世代，保守纯正，所以是可靠的17；因此一切有关宗教的争辩，教会终当以圣经为最高裁判者18。但因神的众百姓并不都通晓这些圣经原文，而且他们对圣经有权利与兴味，并以敬畏神的心，听神吩咐去诵读和考查圣经19；所以凡圣经所到之地，都应译成各国的通行语20，使神的话丰丰富富地存在各人心里，令他们可以用讨神喜悦的方式去敬拜21，并借着圣经的忍耐和安慰可以得着盼望22。
九、解释圣经的无谬规则就是圣经本身（以经解经）。所以对圣经哪一部份的真正和圆满意义发生疑问时（该意义不能有多种，只有一个），就当用他处较为更明了的经文，借以查究和明了其真义23。
十、决定宗教上的一切争论，审查教会会议的一切决议，古代著者的意见，世人的教训和私人的灵感，都当以在圣经中说话的圣灵为最高裁判者，而且对其判决拳拳服膺24。
1. 罗二14-15，一19-20，一32，二1，诗十九1-3。
2. 林前一21，二13-14。
3. 来一1。
4. 箴廿二19-21；路一3-4；罗十五4；太四4、7、10；赛八19-20。
5. 来一1-2。
6. 提后三15；彼后一19。
7. 路十六29、31；弗二20；启廿二18-19；提后三16。
8. 路廿四27、44；罗三2；彼后一21。
9. 彼后一 19、21；提后三16；约壹五9；帖前二13。
10. 提前三15。
11. 约壹二20、27；约十六13-14；林前二10-12；赛五十九21。
12. 提后三15-17；加一8-9；帖后二2。
13. 约六45；林前二9-12。
14. 林前十一13-14，十四26、40。
15. 彼后三16。
16. 诗一一九105、130。
17. 太五18。
18. 赛八20；徒十五15；约五39、46。
19. 约五39。
20. 林前十四6、9、11-12、24、27-28。
21. 西三16。
22. 罗十五4。
23. 彼后一20-21；徒十五15-16。
24. 太廿二29、31；弗二20；徒廿八25
CHAPTER 1 OF THE HOLY SCRIPTURE
1. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.
2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:
Of the Old Testament:
Genesis II Chronicles Daniel Exodus Ezra Hosea Leviticus Nehemiah Joel Numbers Esther Amos Deuteronomy Job Obadiah Joshua Psalms Jonah Judges Proverbs Micah Ruth Ecclesiastes Nahum I Samuel The Song of Songs Habakkuk II Samuel Isaiah Zephaniah I Kings Jeremiah Haggai II Kings Lamentations Zechariah I Chronicles Ezekiel Malachi Of the New Testament:
The Gospels Galatians The Epistle
according to Ephesians of James Matthew Philippians The first and Mark Colossians second Epistles Luke Thessalonians I of Peter John Thessalonians II The first, second,
The Acts of the to Timothy I and third Epistles
Apostles to Timothy II of John
Paul's Epistles to Titus The Epistle
to the Romans to Philemon of Jude Corinthians I The Epistle to The Revelation Corinthians II the Hebrews of John
All which are given by inspiration of God to be the rule of faith and life.
3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the church of God, nor to be any otherwise approved, or made use of, than other human writings.
4. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.
5. We may be moved and induced by the testimony of the church to an high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.
6. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.
7. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.
8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by his singular care and providence, kept pure in all ages, are therefore authentical; so as, in all controversies of religion, the church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.
9. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.
10. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.
第二章 论神和三位一体
一、神是独一1永活的真神2，他的实在完全是无限的3。至纯之灵4，眼不能见5；无体，无肢体6，无情欲7，无变化8，广大无边9，永远10，不可思度11，全能12，全智13，至圣14，最自由15，完全自存16，他为自己的荣耀17，按照自己不变而至公义的旨意行作万事18；最慈爱19，恩惠，怜悯，忍耐，有丰盛的善良与真理，赦免罪孽、过犯与罪恶20；是那殷勤寻求他的人的赏赐者21；同时，他的审判最为公义，极其可畏22，恨恶诸恶23，断不以有罪的为无罪24。
二、神在自己里面，并由自己而有一切生命25，荣耀26，善良27，祝福28；单独在自己里面，并对自己是完全满足的，不需要他所造的任何被造之物29，也不从他们得到任何荣耀30，但只在他们里面，借着他们，向他们，并在他们身上彰显他自己的荣耀；他是万有的独一根源，万有都是属于他，借他而立，归于31；并且在万有之上有至高统治权，借他们，为他们，并在万有之上行他自己所喜悦的事32。万事在他面前都是赤露敞开，昭然若揭33；他的知识是无限的，毫无错误，并不依靠受造之物34，所以没有任何事物对他是偶然的或不确定的35。他在自己的一切计划、作为和命令中都是至圣的36。天使、世人、以及别的受造之物，必当将他的美意所求于他们的敬拜、事奉，或顺从都归给他37。
三、在神的统一性内有属于一本质、权能、永远的三个位格，即为父的神，为子的神和为圣灵的神38。父不属那一个，既非所生，亦无所由出；子永远由父所生39；圣灵永远由父和子而出40。
1. 申六4；林前八4、6。
2. 帖前一9；耶十10。
3. 伯十一7-9，廿六14。
4. 约四24。
5. 提前一17。
6. 申四15-16；约四24；路廿四39。
7. 徒十四11、15。
8. 雅一17；玛三6。
9.王上八27；耶廿三23-24。
10. 诗九十2；提前一17。
11. 诗一四五3。
12. 创十七1；启四8。
13. 罗十六27。
14. 赛六3；启四8。
15. 诗一一五3。
16. 出三14。
17. 箴十六4；罗十一36；启四11。
18. 弗一11。
19. 约壹四8、16。
20. 出卅四6-7。
21. 来十一6。
22. 尼九32-33。
23. 诗五5-6。
24. 鸿一2-3；出卅四7。
25. 约五26。
26. 徒七2。
27. 诗一一九68。
28. 提前六15；罗九5。
29. 徒十七24-25。
30. 伯廿二2-3。
31. 罗十一36。
32. 启四11；提前六15；但四25、35。
33. 来四13。
34. 罗十一33-34；诗一四七5。
35. 徒十五18；结十一5。
36. 诗一四五17；罗七12。
37. 启五12-14。
38. 约壹五7；太三16-17、廿八29；林后十三14。
39. 约一14、18。
40. 约十五26；加四6。
CHAPTER 2 OF GOD, AND OF THE HOLY TRINITY
1. There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal, most just, and terrible in his judgments, hating all sin, and who will by no means clear the guilty.
2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.
3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.
第三章 论神永远的定旨
一、神从永远，本他自己旨意的至智至圣的计划，自由、不变地决定一切将要成的事1。但根据此点，神绝非罪恶之源2，亦不侵犯被造者的意志，而且也并未废弃第二原因的自由性或偶然性，反而被确立3。
二、虽然神知道在一切假定的条件下可能发生的事4；可是他预定任何事，并非因预知未来的事，或预见在某种条件下要成的事5。
三、按照神的定旨（圣定），为了彰显神的荣耀，有些人和天使6被选定得永生，并其余者被预定受永死7。
四、神如此选定和预定的这些天使和人，都是经过个别地又不可变地计划；而且他们的数目是如此确定，既不可增，又不可减8。
五、在人类中蒙神选定得生命的人，是神从创立世界以前，按照他永远与不变的目的，和自己意志的隐秘计划和美意，已经在基督里拣选了（他们）得到永远的荣耀9。此选定只是出于神自由的恩宠与慈爱，并非由于神预见他们的信心、善行，或在信心与善行中的耐久性，或以被造者中其他任何事，作为神选定的条件或动因10，总之这都是要使他荣耀的恩典得著称赞11。
六、神既指定蒙选召者得荣耀，所以他便借着他自己意志的永远与最自由的宗旨，预定了达此目的的一切手段12。蒙选召者，虽在亚当里堕落了，却被基督所救赎13；到了适当的时候，由于圣灵的工作，选召他们对基督发生有效的信心；被称为义，得儿子的名份，成圣14，借着信，得蒙他能力的保守，以致得救15。除了蒙神选召的人以外，无人被基督救赎，蒙有效恩召，称义，得儿子的名份，成圣与得救16。
七、至于其余的人类，神乃是按照他自己意志不可测的计划，随心所欲施与或保留慈爱，为了他在受造者身上彰显主权能力的荣耀之故，他就乐意放弃他们，并指定他们为自己的罪受羞辱、遭忿怒，使他荣耀的公义得著称赞17。
八、此预定的教义至为深奥，所以当特别慎重并留心处理18，好叫凡听从神在其圣言中所启示之旨意的人，可以从他们有效蒙召的确实性上，确信自己永远蒙拣选19。如此，这教义对那些凡以真心顺从福音的人，就提供了谦虚、勤勉与丰富安慰的题材20，对神就提出赞美、敬畏与赞叹的题材21。
1. 弗一11；罗十一33，九15、18；来六17。
2. 雅一13、17；约壹一5；传七29。
3. 徒二23，四27-28；太十七12；约十九11；箴十六33。
4. 徒十五18；撒上廿三11-12；太十一21、23。
5. 罗九11、13、16、18。
6. 提前五21；太廿五41。
7. 罗九22-23；弗一5-6；箴十六4。
8. 提后二19；约十三18。
9. 弗一4、9、11；罗八30；提后一9；帖前五9。
10. 罗九11、13、16；弗一4、9。
11. 弗一6、12。
12. 彼前一2；弗一4-5，二10；帖后二13。
13. 帖前五9-10；多二14。
14. 罗八30；弗一5；帖后二13。
15. 彼前一5。
16. 约十七9，六64-65，十26，八47；罗八28-39；约壹二19。
17. 太十一25-26；罗九17-18、21-22；提后二19-20；犹4；彼前二8。
18. 罗九20，十一33；申廿九29。
19. 彼后一10。
20. 罗十一5-6、20，八33；彼后一10；路十20。
21. 弗一6；罗十一33。
CHAPTER 3 OF GOD'S ETERNAL DECREE
1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.
2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.
3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.
4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.
5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.
6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.
7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.
8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
第四章 论神创造之工
一、为父、子、圣灵的神1，为彰显自己的永能、智慧与仁爱的荣耀2，就欢喜起初从无中创造原始的世界，并其中一切有形无形的事物，需时六日，并都甚好3。
二、在神造了一切其他的被造物之后，就造了人，男人女人4，他们拥有理性的与不朽的灵魂5，又本着自己的形像赋与他们知识、仁义和真圣洁6，虽有神的律法写在他们的心里7，且有履行律法的能力8，然而在干犯（律法）的可能性之下，即被任凭自己的意志，所以这意志是可以改变的9。除了这在他们心中所写下的律法以外，他们受到不可吃分别善恶树上的果子的命令；他们遵守这命令时，就能得到与神相交的幸福10，又能统治被造之物11。
1. 来一2；约一2-3；创一2；伯廿六13，卅三4。
2. 罗一20；耶十12；诗一O四24，卅三5-6。
3. 创一；来十一3；西一16；徒十七24。
4. 创一27。
5. 创二7；传十二7；路廿三43；太十28。
6. 创一26；西三10；弗四24。
7. 罗二14-15。
8. 传七29。
9. 创三6；传七29。
10. 创二17，三8-11、23。
11. 创一26、28；诗八6-8。
CHAPTER 4
OF CREATION
1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.
2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.
第五章 论神护理之工
一、万物的伟大创造者神实在是借着他的至智与圣洁的护理1，根据他无谬的预知2，自己意志的自由与不变的计划3，又为了叫自己的智慧、能力、正义、善良与怜悯的荣耀得著称赞4，来保持5、指导、处理并统治一切被造者，他们的行为以及所发生的事6，从最大的以至最小的7。
二、万事万物虽然在神（第一原因）的预知与圣定的关系内，毫无变更而准确地发生8；但神用同一的护理，根据第二原因的种类，必然地、自由地，或偶尔地来规定所发生的事9。
三、神在他普通的护理中虽使用手段（方法）10，但他也随己意，不用手段11，超乎手段12，并反乎手段，自由行事13。
四、神的全能、莫测的智慧与无限的善良在他的护理中如此彰显，甚至延及（人类的）第一次堕落14，也以各样的配合，为了神自身的圣旨的缘故15，对那些罪予以最智慧最有能力的限制16，并且支配管辖诸罪17；然而罪是从受造而出，绝不是由神而出。神既至圣至义，故绝非亦不能为罪恶之源，或罪恶之赞同者18。
五、最智慧、公义与恩慈的神时常让他的儿女有时遭受多方的试探，和他们自己内心的败坏，为他们以往的罪惩罚他们，或向他们启发败坏的潜力，和他们内心的诡诈，为要使他们谦卑19；又使他们更进一步地与神亲近，不断地依靠神，使他们更加儆醒防备将来一切犯罪的时机，以及为了其他各种公义与圣洁的目的20。
六、论到那些因以往的罪而盲目顽固21的邪恶与不敬虔之人，为公义审判者的神，不但不施恩给他们（借此恩典就能光照他们的悟性，影响他们的内心）22；而且有时也收回他们已得的恩赐23，因他们败坏的缘故就使他们遇到犯罪的时机24；同时把他们交付给自己的私欲，世界的引诱，与恶魔的势力25。因此，他们甚至在神所使用令别人软化的手段之下，反而令自己刚硬26。
七、神的护理之工既然普及一切受造之物，更用特别的方法照顾他的教会，并为教会得益而处理万事27。
1. 箴十五3；诗一O四24，一四五17；代下十六9。
2. 徒十五18；诗九十四8-11。
3. 弗一11；诗卅三10-11。
4. 赛六十三14；弗三10；罗九17；创四十五7；诗一四五7。
5. 来一3。
6. 但四34-35；诗一三五6；徒十七25-26、28；伯卅八，卅九， 四十，四十一。
7. 太十29-31，六26、30。
8. 徒二23。
9. 创八22；耶卅一35；出廿一13；申十九5；王上廿二28、34；赛十6-7。
10. 徒廿七31、44；赛五十五10-11；何二21-22。
11. 何一7；太四4；伯卅四10。
12. 罗四19-21。
13. 王下六6；但三27。
14. 罗十一32-34；撒下廿四1，十六10；代上廿一1，十4、13-14；王上廿二22-23；徒二23，四27-28。
15. 创五十20；赛十6-7、12。
16. 诗七十六10；王下十九28。
17. 徒十四16。
18. 雅一13-14、17；约壹二16；诗五十21。
19. 代下卅二25-26、31；撒下廿四1。
20. 林后十二7-9；诗七十三1-4，七十七1、10、12；可十四66-72；约廿一15-17。
21. 罗一24、26、28；十一7-8。
22. 申廿九4。
23. 太十三12，廿五29。
24. 申二30；王下八12-13。
25. 诗八十一11-12；帖后二10-12。
26. 出七3，八15、32；林后二15-16；赛八14；彼前二7-8；徒廿八26-27；赛六9-10。
27. 提前四10；摩九8-9；罗八28；赛四十三3-5、14。
CHAPTER 5 OF PROVIDENCE
1. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.
2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.
3. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.
4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.
5. The most wise, righteous, and gracious God doth oftentimes leave, for a season, his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.
6. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them he not only withholdeth his grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.
7. As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of his church, and disposeth all things to the good thereof.
第六章 论人的堕落、罪恶和刑罚
一、我们的始祖，因被撒但的狡智与试探所诱惑，就吃了禁果而犯罪1。然而神愿意按照他的智慧与圣洁的计划，为了配合自己的荣耀，就准许他们（所犯的）这个罪2。
二、因此罪使他们从原始之义，并与神的交往上堕落了3，于是死在罪中4，并且灵魂和身体的一切才能与各部份都完全玷污了5。
三、始祖既为全人类的根源6，此罪的孽就归给他们的后裔，并且在罪中之死与败坏的天性，就遗传给他们所生出的子孙7。
四、从这个原始的败坏中，生出一切的现行过犯8（即本身所犯的罪）；由于此败坏性，我们对一切的善全然避忌9，无能为力，且反对之，完全倾向邪恶10。
五、此种天性的败坏，在今生的时候，仍存留在那些已蒙重生之人的里面11。此败坏性虽然借着基督得赦免，而被克服，但其本身并它所有的活动实在是罪12。
六、凡是罪（不拘原罪抑或本罪）就干犯神公义的律法，也是违背神的律法13，在其本性上就将罪责归给罪人14，为了这个缘故就遭受神的忿怒15，与律法的咒诅16，如此服在死权之下17，受精神的18、暂时的19，与永远的一切痛苦20。
1. 创三13；林后十一3。
2. 罗十一32。
3. 创三6-8；传七29；罗三23。
4. 创二17；弗二1；罗五12。
5. 多一15；创六5；耶十七9；罗三10-19。
6. 创一27-28，二16-17；徒十七26；罗五12、15-19；林前十五21-22、49。
7. 诗五十一5；创五3；伯十四4，十五14。
8. 雅一14-15；弗二2-3；太十五19。
9. 创六5，八21；罗三10-12。
10. 罗五6，八7，七18；西一21。
11. 约壹一8、10；罗七14、17-18、23；雅三2；箴二十9；传七20。
12. 罗七5、7-8、25；加五17。
13. 约壹三4。
14. 罗二15，三9、19。
15. 弗二3。
16. 加三10。
17. 罗六23。
18. 弗四18。
19. 罗八20；哀三39。
20. 太廿五41；帖后一9。
CHAPTER 6 OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF
1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.
2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.
3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.
4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.
5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.
6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.
第七章 论神与人所立的约
一、神与受造者之间的距离是如此遥远，甚至虽有理性的人都当顺服神为其创造者，然而若非借着在神那方面的自动谦就，他们绝不能从神有所获得，作为他们的祝福与赏赐，神愿意用立约的方法来表明他这种俯就1。
二、神与人所立的初约乃是行为（工作）之约2，以完全的和个人的顺服为条件3，神在此约中将生命应许给亚当；并在他里面应许给他的后裔4。
三、人既因堕落使自己不可能借此约得生命，主就愿意立第二约5，普通称为恩典之约。他凭此约将生命与救恩借耶稣基督白白赐给罪人，要他们信耶稣基督而得救6；并应许将圣灵赐给一切预定得生命的人，使他们愿意并能相信7。
四、此恩典之约在圣经中往往以遗命的名称说明，乃指立遗命者耶稣基督之死，并指出由遗命所留下的永远产业及其所属的一切事8。
五、此约在律法时代与福音时代的实施各有不同9。在律法时恩约之实施乃借应许、预言、献祭、割礼、逾越节的羔羊，以及传给犹太人的其他预表和礼仪，都是预指那要来的基督10，而且这些在当时是够用而有效的；借着圣灵的活动，来教诲并建立选民对所应许的弥赛亚有信心，借着他11才能得着完全的赦罪，与永远的救恩。此约称为旧约12。
六、在福音时代，当实体基督彰显的时候13，实施此约的条例乃是圣道的传扬、洗礼和主餐之圣礼的执行14；这些条例为数虽少，而且在实施上更为单纯，又少有外表的光荣，然而在这些条例中对万国，连犹太人带外邦人15，更充份地阐明了证据与属灵的效力16。此约称为新约17。所以是两个本质上并非不同的恩典之约，乃是在不同的时代只是一个而又相同的约18。
1. 赛四十13-17；伯九32-33，廿二2-3，卅五7-8；撒上二25；诗一一三5-6，一OO2-3；路十七10；徒十七24-25。
2. 加三12；何六7；创二16-17。
3. 创二17；加三10。
4. 罗十5，五12-20。
5. 加三21；罗八3，三20-21；创三15；赛四十二6。
6. 可十六15-16；约三16；罗十6、9；加三11。
7. 结卅六26-27；约六44-45。
8. 来九15-17，七22；路廿二20；林前十一25。
9. 林后三6-9。
10. 来八，九，十；罗四11；西二11-12、17；林前五7。
11. 林前十1-4；来十一13；约八56。
12. 加三7-9、14。
13. 西二17；加二17。
14. 太廿八19-20；林前十一23-25。
15. 太廿八19；弗二15-19。
16. 来十二22-27；耶卅一33-34。
17. 路廿二20；来八7-9。
18. 加三14、16；徒十五11；罗三21-23、30；诗卅二1；罗四3、6、16-17、23-24；来十三8。
CHAPTER 7 OF GOD'S COVENANT WITH MAN
1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.
2. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.
3. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.
4. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.
5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old testament.
6. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord's Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.
第八章 论中保基督
一、神按他永远的旨意，选定他的独生子主耶稣，作神人之间的中保1；为先知2、祭司3，和君王4，教会的元首和救主5，承受万有的6，审判世界的7，神从永远就将百姓赐给他为后裔8，而且到了时候，借着他得赎、蒙召、称义，成圣并得荣9。
二、神的儿子，三位一体中的第二位，既是惟一永远的神，与父同质同等，及至日期满足的时候，就取人性10，连人性所具有的一切本质，和共有的软弱于己身，只是无罪11；他借圣灵的大能，在童贞女马利亚的胎中用她的本质成孕12。所以完整无缺，而又是相异的二性，即神性与人性，毫无转化，合成或混合，不可分地结合于一位格之内13。这位就是真神真人，却是一位基督，神人间的惟一中保14。
三、主耶稣既如此在人性与神性上联结，就受无限量之圣灵的洁净与恩膏15；既在他里面有智慧和知识的一切宝藏16，父就喜欢叫一切的丰富住在他里面17。其目的乃是借着他的圣洁、无恶、无玷污，并所充满的恩典和真理18，使他得以全备，以便执行中保和保证人的职份19。这职份并不是他自己取来的，乃是蒙父召而任此职20，父把一切的权柄和审判交在他手中，并且命令执行之21。
四、主耶稣极其乐意担任这职份22；为了执行这职份，所以他生在律法之下23，而且完全成就了律法24，在他的灵魂里直接忍受了最大的痛苦25，在□的身体中受了极疼痛的苦楚26，被钉而死27；被埋葬，暂处于死权之下，但未见朽坏28。第三天他带着受苦时的同一身体29从死里复活30；又带身体升入高天，坐在他父的右边31，为我们代求32；并要在世界的末了，再来审判世人和天使33。
五、主耶稣凭他完全的顺服并牺牲自己，借永远的灵一次献给神，来完全满足他父的公义34；为父所赐给他的人非但获得和好，也获得天国永远的基业35。
六、救赎之工虽未在基督成肉身之前实际完成，但救赎的实力、效果与利益，却从世界之初借着那些应许、预表，与祭物继续传给历代神所拣选的人；在这些应许、预表和祭物中，他被显明为击破蛇头的女人后裔，是从创世以来被杀的羔羊，是昨日、今日、以后永在的基督36。
七、基督按着他的神人二性，来执行他为中保的工作；借每一性作其固有的事37，但有时在圣经中，由于基督位格的一致性，所以他位格中的此一性固有的事，也归属于彼一性38。
八、基督对那些得蒙救赎的人，就确实地、有效地将这救赎应用在他们身上并传达给他们39；为他们代求40，借圣道将救恩的奥秘启示给他们41；借着他的灵有效地劝勉他们相信而顺服；借着他的道和他的灵来管理他们的心42；借着他的全能全智，来胜过他们的一切仇敌，而且所用的方式与他奇妙莫测的旨意相合43。
1. 赛四十二1；彼前一19-20；约三16；提前二5。
2. 徒三22；申十八15。
3. 来五5-6。
4. 诗二6；路一33。
5. 弗五23。
6. 来一2。
7. 徒十七31。
8. 约十七6；诗廿二30；赛五十三10。
9. 提前二6；赛五十五4-5；林前一30。
10. 约一1、14；约壹五20；腓二6；加四4。
11. 来二14、16-17，四15。
12. 路一27、31、35；加四4。
13. 路一35；西二9；罗九5；彼前三18；提前三16。
14. 罗一3-4；提前二5。
15. 诗四十五7；约三34。
16. 西二3。
17. 西一19。
18. 来七26；约一14。
19. 徒十38；来十二24，七22。
20. 来五4-5。
21. 约五22、27；太廿八18；徒二36。
22. 诗四十7-8；来十5-10；约十18；腓二8。
23. 加四4。
24. 太三15，五17。
25. 太廿六37-38；路廿二44；太廿七46。
26. 太廿六，廿七。
27. 腓二8。
28. 徒二23-24、27，十三37；罗六9。
29. 林前十五3-4。
30. 约二十25、27。
31. 可十六19。
32. 罗八34；来九24，七25。
33. 罗十四9-10；徒一11，十42；太十三40-42；犹 6；彼后二4。
34. 罗五19；来九14、16，十14；弗五2；罗三25-26。
35. 但九24、26；西一19-20；弗一11、14；约十七2；来九12、15。
36. 加四4-5；创三15；启十三8；来十三8。
37. 来九14；彼前三18。
38. 徒二十28；约三13；约壹三16。
39. 约六37、39，十15-16。
40. 约壹二1-2；罗八34。
41. 约十五13、15；弗一7-9；约十七6。
42. 约十四16；来十二2；林后四13；罗八9、14、十五18-19；约十七17。
43. 诗一一O1；林前十五25-26；玛四2-3；西二15。
CHAPTER 8
OF CHRIST THE MEDIATOR
1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of his church, the Heir of all things, and Judge of the world: unto whom he did from all eternity give a people, to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.
2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.
3. The Lord Jesus, in his human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator, and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.
4. This office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died, was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession, and shall return, to judge men and angels, at the end of the world.
5. The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.
6. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head; and the Lamb slain from the beginning of the world; being yesterday and today the same, and forever.
7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.
8. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.
第九章 论自由意志
一、神把本性的自由赋予人的意志，这意志既不受强迫趋向善恶，也不受本性绝对的必然所决定的去行善或作恶1。
二、人在无罪的状态中，有自由与能力行善，并行神所喜悦的事2，但那所有性是可变的，所以他可能从那状态中堕落3。
三、人由于堕落在有罪的状态中，已经完全丧失一切行任何关乎得救的属灵善事之意志力4；所以他既是一属血气的人，与善完全相反5，又死在罪中6，就不能凭自己的能力去改变自己的心，或预备改变自己的心7。
四、当神使罪人改心并把他迁移至恩典状态中时，神就把他从罪恶本性的捆绑中解放出来8，并惟独借着他的恩典，使他有行属灵善事的意志与能力9；但因为他尚有残余的败坏，所以他既不完全，也不专一立志向善，他也立志向恶10。
五、惟独在荣耀状态中，人的意志才能有完全与不可改变的自由，以致向善11。
1. 太十七12；雅一14；申三十19。
2. 传七29；创一26。
3. 创二16-17，三6。
4. 罗五6，八7；约十五5。
5. 罗三10、12。
6. 弗二1、5；西二13。
7. 约六44、65；弗二2-5；林前二14；多三3-5。
8. 西一13；约八34、36。
9. 腓二13；罗六18、22。
10. 加五17；罗七15、18-19、21、23。
11. 弗四13；西十二23；约壹三2；犹一24。
CHAPTER 9
OF FREE WILL
1. God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.
2. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.
3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.
4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin; and, by his grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.
5. The will of man is made perfectly and immutably free to good alone, in the state of glory only.
第十章 论有效的恩召
一、凡神所预定得生命的人，而且只有这些人，他喜欢在指定与悦纳的时候，本着他的道与灵1，有效地召他们2出离本性之罪与死的状态，而到耶稣基督的恩典与拯救中3。在属灵与得救的事上光照他们的心，以致明白有关神的事4，除掉他们的石心，赐给他们一颗肉心5，更新他们的意志6。用他的大能使他们决定向善，并有效地吸引他们来就耶稣基督7。但他们来是极其自由的，因他们的决志是被主的恩造成的8。
二、此有效的恩召是惟独出于神白白的与特别的恩典，丝毫不是由于在人里面预见什么9。因人在这恩召上全属被动，及至被圣灵感化和更新10，他才能回应此召，并接纳在此恩召中所提供和传达的恩惠11。
三、死于幼年被选的婴孩，已被基督借圣灵而重生得救了12，圣灵何时，何处，用何方法作工，皆随己意13。 另有一些在外部未能蒙神话语呼召的选民，也都照样得救14。
四、其他未蒙拣选者，他们虽然蒙神话语的呼召15，或许有圣灵一些普通的感动16，但他们并未真正归向基督，所以不能得救17。不承认基督教的人，更不能靠任何其他别的方法，不拘如何殷勤按照自然之光与自己所承认的宗教来过生活，也不能得救18。若主张说他们可以得救，乃为有害且极可憎的事19。
1. 帖后二13-14；林后三3、6。
2. 罗八30，十一7；弗一10-11。
3. 罗八2；弗二1-5；提后一9-10。
4. 徒廿六18；林前二10、12；弗一17-18。
5. 结卅六26。
6. 结十一19，卅六27；腓二13；申三十6。
7. 弗一19；约六44-45。
8. 歌一4；诗一一O3；约六37；罗六16-18。
9. 提后一9；多三4-5；弗二4-5、8-9；罗九11。
10. 林前二14；罗八7；弗二5。
11. 约六37；结卅六27；约五25。
12. 路十八15-16；徒二38-39；约三3、5；约壹五12；罗八9。
13. 约三8。
14. 约壹五12；徒四12。
15. 太廿二14。
16. 太七22，十三20-21；来六4-5。
17. 约六64-66，八24。
18. 徒四12；约十四6，四22，十七3；弗二12。
19. 约贰一9-11；林前十六22；加一6-8。
CHAPTER 10
OF EFFECTUAL CALLING
1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.
2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.
3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.
4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.
第十一章 论称义
一、凡神以有效恩召所召来的人，也白白称他们为义1。神称他们为义并不是借着将义注入在他们里面，乃是凭着赦免他们的罪，算他们为义，并接纳他们为义人。并不是因为他们里面有何成就，或因他们所行的，惟独因基督自己的缘故；并非由于将信的本身，相信的行动，或任何其他在听福音上的顺服归属给他们，就算为他们的义；乃是借着将基督的顺服与满足（神公义的要求）归给他们2，以致他们才能凭信心接纳他，并安息在他的义上；这信心并不是出于他们自己，乃是神所赐的3。
二、如此接受并在基督和他的义上得安息的信心，乃是称义的唯一凭借（手段）4；然而在被称义者的心中并不是单有信，也伴随着一切别的拯救之恩，而且这信心并不是死的，乃是使人生发仁爱的信心5。
三、基督凭着他的顺服和受死，完全清偿了凡如此被称为义之人的罪债，并为他们献上适当的、真实的、圆满的祭来满足父神的公义6。然而基督既为他们被父神赐下7，而且他的顺服与满足就当作是他们的，被父悦纳8，二者是白白赐给的，并非因他们里面有任何功德，所以他们的称义是惟独出于白白的恩典9，为的是叫神绝对的公义和丰富的恩慈，在罪人称义上可以得着荣耀10。
四、神从创立世界以前便命定称一切选民为义11，在日期满足的时候，基督就为他们的罪死了，为他们的称义而复活了12；虽然如此，但他们必须等到圣灵在适当的时候，实际将基督赐给他们，才得称义13。
五、神继续赦免被称义之人的罪14，他们虽然永远不能从称义的地位上堕落15，但他们可能因罪遭受神如父之忿怒，他们若不自卑、认罪、求饶，并重新相信悔改，就不能再得父神笑脸的光照16。
六、旧约时代的信徒称义，与新约时代的信徒称义在各方面都是同一的17。
1. 罗八30，三24。
2. 罗四5-8，三22、24-25、27-28，五17-19；林后五19、21；多三5、7；弗一7；耶廿三6；林前一30-31。
3. 徒十44，十三38-39；加二16；腓三9；弗二7-8。
4. 约一12；罗三28，五1。
5. 雅二17、22、26；加五6。
6. 罗五8-10、19；提前二5-6；希十10、14；但九24、26；赛五十三4-6、10-12。
7. 罗八32。
8. 林后五21；太三17；弗五2。
9. 罗三24；弗一7。
10. 罗三26；弗二7。
11. 加三8；彼前一2、19-20；罗八30。
12. 加四4；提前二6；罗四25。
13. 西一21-22；加二16；多三4-7。
14. 太六12；约壹一7、9，二1-2。
15. 路廿二32；约十28；来十14。
16. 诗八十九31-33，五十一7-12，卅二5；太廿六75；林前十一30、32；路一20。
17. 加三9、13-14；罗四22-24；来十三8。
CHAPTER 11 OF JUSTIFICATION
1. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness, by faith; which faith they have not of themselves, it is the gift of God.
2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners.
4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.
5. God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.
6. The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.
第十二章 论儿子的名份
神在他的独生子里，并为了他独生子耶稣基督的缘故，将得儿子名份的恩典，赐给凡被称义的人1，借此他们被归入神子民的数目中，得享神众子的自由和权利2。他们身上有神的名字3，接受那为儿子名份的灵4，坦然无惧地来到施恩宝座前5，呼叫阿爸父6；蒙父的怜悯7、保护8、供养9和管教10，但永不被撇弃11，反受印记，等到得赎的日子来到12，承受应许13，为神永远救恩的后嗣14。
1. 弗一5；加四4-5。
2. 罗八17；约一12。
3. 耶十四9；林后六18；启三12。
4. 罗八15。
5. 弗三12；罗五2。
6. 加四6。
7. 诗一O三13。
8. 箴十四26。
9. 太六30、32；彼前五7。
10. 来十二6。
11. 哀三31。
12. 弗四30。
13. 来六12。
14. 彼前一3-4；来一14。
CHAPTER 12
OF ADOPTION
1. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.
第十三章 论成圣
一、凡蒙有效恩召而被重生的人，既在他们里面创造新灵和新心，就更因基督的死与复活1，借着道并住在他们里面的圣灵2，使他们个人实际成圣。罪身的权势被毁坏3，属乎肉身的各种情欲逐渐衰弱而被治死4，而且他们在一切得救之恩上越发活泼而得坚固5，以致得到实际的真圣洁，人非圣洁不能见主6。
二、此成圣之工虽是贯彻于整个人性之内7，但在今生不得完全。在每一部份之内仍有些腐败性的残余存在8；因此（在信徒心中）常有继续与不可和解的战争，情欲和圣灵相争，圣灵和情欲相争9。
三、在此战争中，那残存的腐败性虽一时甚占优势10，然而那蒙神重生的部份，借着从基督成圣之灵所得不断供应的能力，终必得胜11；如此圣徒在恩典中有长进12，敬畏神得以成圣13。
1. 林前六11；徒二十32；腓三10；罗六5-6。
2. 约十七17；弗五26；帖后二13。
3. 罗六6、14。
4. 加五24；罗八13。
5. 西一11；弗三16-19。
6. 林后七1；来十二14。
7. 帖前五23。
8. 约壹一10；罗七18、23；腓三12。
9. 加五17；彼前二11。
10. 罗七23。
11. 罗六14；约壹五4；弗四15-16。
12. 彼后三18；林后三18。
13. 林后七1。
CHAPTER 13 OF SANCTIFICATION
1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.
2. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.
3. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.
第十四章 论得救的信心
一、信心的恩惠乃是基督的灵在蒙神拣选之人心中所作的工1，使他们相信以致灵魂得救 2；这信心是通常由听神的道而发生的 3，而且借着神道的宣扬，圣礼的执行和祈祷而得增长并坚固 4。
二、借此信心，基督徒相信凡在圣经中所启示的都为真实，因为神自己的权威在其中说话 5，又当按照圣经中各段章节所说的去行。既顺服其命令 6，畏惧其警戒 7，持守神在其中所赐为今生和来生的应许 8。但得救信心的主要活动乃是凭恩典之约，惟独接受并依靠基督而得称义、成圣，和永生 9。
三、此信心的程度不同，或强或弱 10，虽多次多方受打击，被挫折，但终必得胜 11；并在多人里面增长，以致借那为我们信心创始成终的基督 12获得充足的信心 13。
1. 林后四13；弗一17-19，二8。
2. 罗十14、17。
3. 来十39。
4. 彼前二2；徒二十32；罗四11，一16-17；路十七5。
5. 约四42；帖前二13；约壹五10；徒廿四14。
6. 罗十六26。
7. 赛六十六2。
8. 来十一13；提前四8。
9. 约一12；徒十六31，十五11；加二20。
10. 来五13-14；罗四19-20；太六30，八10。
11. 路廿二31-32；弗六16；约壹五4-5。
12. 来六11-12，十22；西二2。
13. 来十二2。
CHAPTER 14
OF SAVING FAITH
1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.
2. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.
3. This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened, but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both the author and finisher of our faith.
第十五章 论得生命的悔改
一、得生命的悔改乃是一种福音的恩惠1。所以凡传福音的人，不单传相信基督的道理，也应传悔改的道理2。
二、罪人借着悔改，不但看见又觉悟到自己的罪与神的圣性和义律相违反的危险，而且也看到又觉悟到自己罪的污秽可憎，罪人既明白神在基督里向悔改之人所显的恩慈，就为自己的罪忧伤而恨自己的罪，以致转离一切罪恶归向神3，又立志竭力在神所有的诫命中与他同行4。
三、悔改虽然不能算作对罪的偿还，或得赦免的主因5，因为罪得赦免乃是神在基督里白白的恩典6；但悔改对所有的罪人是必要的，因为没有悔改，人不能得赦免7。
四、小罪不能因其小，而不被定罪8；大罪不能因其大，而令真心悔改之人沉沦9。
五、人不应该以概括的悔改为满足，竭力为自己特殊的罪而特别悔改乃人人的本份10。
六、人人都当向神私自认罪，祈求赦免11，由此，并由于离弃罪恶，他就必蒙怜悯12；所以得罪弟兄，或基督教会的人，就当借着私自或公开的认罪并为罪忧伤，甘心向那受触犯的人表示悔改13；于是那受触犯者，就当与他和好，且以爱心接待他14。
1. 亚十二10；徒十一18。
2. 路廿四47；可一15；徒二十21。
3. 结十八30-31，卅六31；赛三十22；诗五十一4；耶卅一18-19；珥二12-13；摩五15；诗一一九128；林后七11。
4. 诗一一九6、59、106；路一6；王下廿三25。
5. 结卅六31-32，十六61-63。
6. 何十四2、4；罗三24；弗一7。
7. 路十三3、5；徒十七30-31。
8. 罗六23，五12；太十二36。
9. 赛五十五7；罗八1；赛一16、18。
10. 诗十九13；路十九8；提前一13、15。
11. 诗五十一4-5、7、9、14，卅二5-6。
12. 箴廿八13；约壹一9。
13. 雅五16；路十七3-4；书七19；诗五十一。
14. 林后二8；加六1-2。
CHAPTER 15
OF REPENTANCE UNTO LIFE
1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.
2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.
3. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.
4. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.
5. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly.
6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.
第十六章 论善行
一、只有神在圣经中所吩咐的那些事才是善行1，没有圣经的根据，专凭人盲目的热心，或以善良意图为口实而设计出来的事，并非善行2。
二、这些因遵守神之诫命而有的善行，乃是真而活信心的果实与证据3；信徒借以表示他们的感恩4，坚固得救的确信5，造就弟兄的德行6，美饰所承认的福音7，堵住敌人的口8，而归荣耀与神9。因为他们乃是神的工作，在基督耶稣里造成的10；既结出成圣的果子，结局就得永生11。
三、信徒行善的能力绝不是出于自己，乃完全由于基督的灵12。信徒为要达到行善的地步，在已经领受的诸般恩典之外，还需要此同一圣灵的实际影响在他们里头活动，叫他们立志行事，成就□的美意13。然而他们不可因此疏懈，以为除非受圣灵的特别感动，就无需尽任何本份；反倒应当殷勤，激发神在他们里面的恩典14。
四、那些今生在顺服上能达到最高阶段的人，所有的善行绝不能超过神所要求的，而作出比那更份外的事，因为他们在许多所应尽的本份上都有所亏欠15。
五、我们不能凭着善行从神的手中赚得赦罪，或永生，因为在善行与未来的荣耀之间有极度的不均衡，而且在我们与神之间又有无限的距离，我们既不能凭善行叫神得益处，又不能补偿我们以往的罪债16；我们尽力而为，我们只不过是尽我们当尽的本份，乃是无用的仆人17；因为凡是善良的行为都是出于神的灵18；凡是我们所作的，都有玷污搀杂许多软弱和不完全，所以经不起神严格的审判19。
六、然而，信徒的人格既借基督蒙悦纳，他们的善行也在他里面蒙悦纳20。这并不是说，他们今生在神眼中毫无瑕疵，无可指摘21；乃是说，因为神在他儿子里看那些善行，这些善行虽有许多弱点和不完全，但出于至诚，他就喜欢接纳并加以报答22。
七、未重生之人所行的事，按事体的本身来说，虽然是神所吩咐的，对己对人都有益处23，但并非出自信仰所洁净的心，也不是按照正当的方法24，即根据神的话所行的25，没有荣耀神的正当目的26；所以这些行为是罪恶的，不能讨神的喜悦，也不能叫人有从神领受恩典的资格27。然而他们若忽视善行便更为有罪，不讨神的喜悦28。
1. 弥六8；罗十二2；来十三21。
2. 太十五9；赛廿九13；彼前一18；罗十2；约十六2；撒上十五21-23。
3. 雅二18、22。
4. 诗一一六12-13；彼前二9。
5. 约壹二3、5；彼后一5-10。
6. 林后九2；太五16。
7. 多二5、9-12；提前六1。
8. 彼前二15。
9. 彼前二12；腓一11；约十五8。
10. 弗二10。
11. 罗六22。
12. 约十五4-6；结卅六26-27。
13. 腓二13，四13；林后三5。
14. 腓二12；来六11-12；彼后一3、5、10-11；赛六十四7；提后一6；徒廿六6-7；犹20-21。
15. 路十七10；尼十三22；伯九2-3；加五17。
16. 罗三20，四2、4、6，八18；弗二8-9；多三5-7；诗十六2；伯廿二2-3，卅五7-8。
17. 路十七10。
18. 加五22-23。
19. 赛六十四6；加五17；罗七15、18；诗一四三2，一三O3。
20. 弗一6；彼前二5；出廿八38；创四4；希十一4。
21. 伯九20；诗一四三2。
22. 来十三20-21，六10；林后八12；太廿五21、23。
23. 王下十30-31；王上廿一27、29；腓一15-16、18。
24. 创四5；来十一4、6。
25. 林前十三3；赛一12。
26. 太六2、5、16。
27. 该二14；多一15，三5；摩五21-22；何一4；罗九16。
28. 诗十四4，卅六3；伯廿一14-15；太廿五41-45，廿三23。
CHAPTER 16 OF GOOD WORKS
1. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.
2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.
3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.
4. They who, in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.
5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.
6. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.
7. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God: and yet, their neglect of them is more sinful and displeasing unto God.
第十七章 论圣徒的坚守
一、凡神在他爱子里收纳，并用他的灵有效地召选而成为圣洁的人，虽不能完全，也不能至终从恩典的地位中堕落；反要保守这地位，一直到底，永远得救1。
二、圣徒的这种坚守到底，并非由于他们自己的自由意志，乃在乎从父神白白而不变之爱所流出之拣选预旨的不变性2；也在乎耶稣的功德和代求的效力3；由于圣灵的同在和神的种子在他们里面4，并由于恩典之约的本质5。从此也生出耐久的确实性与无谬性6。
三、然而圣徒由于撒但和世界的试探，在他们心中仍存的败坏优势，并忽视他们坚守的方法，可能陷入大罪之中7，并一时在其中继续8。因此触犯神的怒气9，令圣灵担忧10，剥夺了所受的恩慈和安慰11，使心变为顽固12，良心受伤13，损害并毁谤他人14，自取今生的审判15。
1. 腓一6；彼后一10；约十28-29；约壹三9；彼前一5、9。
2. 提后二18-19；耶卅一3。
3. 来十10、14，十三20-21，九12-15，七25；罗八33-39；约十七11、24；路廿二32。
4. 约十四16-17；约壹二27，三9。
5. 耶卅二40；希八10-12。
6. 约十28；帖后三3；约壹二19；帖前五23-24。
7. 太廿六70、72、74。
8. 诗五十一标题，五十一14；撒下十二9、13。
9. 赛六十四5、7、9；撒下十一27。
10. 弗四30。
11. 诗五十一8、10、12；启二4；歌五2-4、6。
12. 赛六十三17；可六52，十六14；诗九十五8。
13. 诗卅二3-4，五十一8。
14. 撒下十二14。
15. 诗八十九31-32；林前十一32。
CHAPTER 17
OF THE PERSEVERANCE OF THE SAINTS
1. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.
2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.
3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.
第十八章 论恩惠和得救的确信
一、伪善者以及其他未重生的人，虽可凭虚伪的盼望和肉体的自负，以为自己是在神的爱顾和得救的状态中而自欺1；这种希望终必落空2，但那真相信主耶稣，诚实爱他，以无愧的良心竭力在神面前行事的人，今生可以确实知道他们是处于蒙恩的地位上3，并且在神荣耀的盼望中欢喜，这盼望永不致叫他们羞愧4。
二、这种确信，并非以可错谬的希望为根基之空幻推测的与盖然性的确信5，乃是以救恩诸般应许的真理6，所应许之诸般恩惠的内证7，和那赐儿子名份的圣灵与我们的灵，同证我们是神的儿女8的见证为根基之无谬信仰的确信。这圣灵是我们得基业的凭据，我们受了他的印记，等候得赎的日子来到9。
三、此无谬的确信并非属于信仰的本质，所以真信徒在获得此确信之前，要长久的等待，经过许多困苦奋斗10；然而，真信徒由于圣灵得知神所白白赐给他的事，他可不用特殊的启示，正当使用通常的手段，便可得到此确信11。所以信徒都当份外殷勤，使自己所蒙的恩召和拣选坚定不移12；因此他的心便在圣灵的平安与喜乐中，在爱神与感谢神上，并在顺服之义务的能力与喜乐上逐渐增长，这些都是此确信的果实13。此确信不致令人倾于放荡14。
四、真信徒对于自己得救的确信可能有种种不同的动摇、减少，或间断，如因忽略而未能保守；或因坠入损害良心而使圣灵担忧的某些特殊罪恶中，或因突如其来的试探，或神收回他笑脸的光照，甚至让敬畏神的人行走在黑暗中，而无亮光15；但他们并非完全缺乏神在他们心中所赐的生命之种子与信仰的生命，爱基督和爱弟兄的心，内心诚实和尽本份的良心。从这些事，由于圣灵的工作，此确信在适当的时候可以恢复16，同时借着这一切，他们不致完全绝望17。
1. 伯八13-14；弥三11；申廿九19；约八41。
2. 太七22-23；伯八13。
3. 约壹二3，三14、18、19、21、24，五13。
4. 罗五2、5。
5. 来六11、19。
6. 来六17-18。
7. 彼后一4-5、10-11；约壹二3，三14；林后一12。
8. 罗八15-16。
9. 弗一13-14，四30；林后一21-22。
10. 约壹五13；赛五十10；可九24；诗八十八1-18，七十七1-12。
11. 林前二12；约壹四13；来六11-12；弗三17-19。
12. 彼后一10。
13. 罗五1-2、5，十四17，十五13；弗一3-4；诗四6-7，一一九32。
14. 约壹二1-2，三2-3，一6-7；罗六1-2，八1、12；多二11-12、14；林后七1；诗一三O4。
15. 歌五2-3、6；诗五十一8、12、14，七十七1-10，卅一22，八十八1-18 ；弗四30-31；太廿六69-72；赛五十10。
16. 约壹三9；路廿二32；伯十三15；诗七十三15，五十一8、12；赛五十10。
17. 弥七7-9；耶卅二40；赛五十四7-10；诗廿二1，八十八1-18。
CHAPTER 18 OF THE ASSURANCE OF GRACE AND SALVATION
1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.
2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.
3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.
4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the meantime, they are supported from utter despair.
第十九章 论神的律法
一、神给亚当一个律法作行为之约，神借此约来束缚他和他的后裔，来亲自、完全、切实并永远顺服他；遵守此约予以生命的应许，破坏此约予以死亡的威吓；神又赐给亚当遵守此律法的能力与成就力1。
二、此律在亚当堕落之后，仍为完全之义的准则，并如此成为神在西乃山所颁布又刻于两块石版上的十诫2；头四诫是我们对神当尽的本份，其余六诫是我们对人的本份3。
三、除此律（通常称为道德律）之外，神喜欢把礼仪律赐给尚为幼稚教会的以色列民，其中有些象征的仪式：一方面是关于礼拜的，预表基督和他的恩惠、行为、苦难和恩益4；一方面是提示种种道德义务的训令5。这些礼仪律在今日新约时代都废止了6。
四、神把以色列民当作一个政治体，所以又赐给他们种种的司法律。这些司法律都随着以色列国同归于尽，这些司法律除了一般公正的要求以外，现今不再有任何约束7。
五、道德律永远约束世上一切的人，称义的和其余的人，命令他们遵守8。这并不只是为了律法的内容，也是为了颁布此律法者，创造主宰神的权威9。基督在福音中并非废掉这义务，反更坚固之10。
六、真信徒虽不在为工作（行为）之约的律法下得称为义或被定罪11；可是这律法对于他们或别人都大有用处。即律法乃生活的规律，使他们知道神的旨意和他们的义务，指示、约束他们照着去行12。又因令他们发现他们的本性、内心和生活上有罪的败坏13，当他们按律法检查自己的时候，就越发知道罪，为罪而谦卑，以致憎恶罪14，同时更明确认识自己需要基督和他完全的顺服15。照样，律法对于重生的人去防止腐败，禁止罪恶上也是有用的16。又因律法的威吓，就指出他们的罪所应得的，虽然得免律法所威吓的咒诅，但因罪的缘故在今生要受苦17。照样，律法的应许也指示他们，神喜悦人的顺服并遵行律法所得的祝福18，不是因行工作之约的律法而得19，所以人行善弃恶，是因律法勉励他行此弃彼，这不足以证明他是在律法之下，而不在恩典之下20。
七、上述律法的用处也并不与福音的恩典背道而驰，乃与之巧妙融合21。基督的灵制服人的意志，并赐以能力，使他甘心乐意行神的旨意，即在律法中所启示要行的那些事22。
1. 创一26-27，二17；罗二14-15，十5，五12、19；加三10、12；传七29；伯廿八28。
2. 雅一25，二8、10-12；罗十三8-9，三19；申五32，十4；出卅四1。
3. 太廿二37-40；出二十3-18。
4. 来九1-28，十1；加四1-3；西二17。
5. 林前五7；林后六17；犹23。
6. 西二14、16-17；但九27；弗二15-16。
7. 出廿一1-36，廿二1-29；创四十九10；彼前二13-14；太五17、38-39；林前九8-10。
8. 罗十三8-10；弗六2；约壹二3-4、7-8；罗三31，六15。
9. 雅二10-11。
10. 太五17-19；雅二8；罗三31。
11. 罗六14，八1；加二16，三13，四4-5；徒十三39。
12. 罗七12、22、25；诗一一九4-6；林前七19；加五14、16、18-23。
13. 罗七7，三20。
14. 雅一23-25；罗七9、14、24。
15. 加三24；罗七24-25，八3-4。
16. 雅二11；诗一一九101、104、128。
17. 结九13-14；诗八十九30-34。
18. 利廿六1-14；林后六16；弗六2-3；诗卅七11，十九11；太五5。
19. 加二16；路十七10。
20. 罗六12、14；彼前三8-12；诗卅四12-16；来十二28-29。
21. 加三21。
22. 结卅六27；来八10；耶卅一33。
CHAPTER 19
OF THE LAW OF GOD
1. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.
2. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.
3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.
4. To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.
5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.
6. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof: although not as due to them by the law as a covenant of works. So as, a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and, not under grace.
7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done.
第二十章 论基督徒的自由和良心的自由
一、基督为福音时代的信徒所获得的自由乃是免去罪的刑罚、神的忿怒以及道德律的咒诅1；又使他们脱离这现今邪恶的世界、撒但的捆绑、罪恶的辖制2、苦难的残害、死亡的毒钩、坟墓的胜利、并永远的定罪3；又使他们自由接近神、顺服神4，并非出于奴仆的心仍旧害怕，乃是出于儿子爱父的心，甘心乐意的顺服5。这一切对于律法时代的信徒也有共同的权利6；但在新约时代，基督徒的自由是更加扩大了，因他们已脱离服从犹太教礼仪的轭7，更坦然无惧地接近施恩宝座8，与神自由之灵有交通，这交通比律法时代的信徒平时所参与的更丰满9。
二、惟独神是良心的主10，在信仰或崇拜上凡与圣经相反，或在圣经以外属乎人的教训与命令，就是卖掉良心的真自由11；若勉强人不加理解的相信12，又要求人绝对的、盲从的顺服，这就是毁灭良心的自由和理性13。
三、凡以基督徒自由为口实而犯罪的人，或心中怀着恶欲，就是破坏基督徒自由的目的；这目的就是，我们既从仇敌手中被救出来，就可以一生在主面前坦然无惧地以圣洁和公义服事他14。
四、因为神并未企图破坏他所制定的权柄，和基督所获得的自由，乃是互相维持，彼此保守；所以凡以基督徒自由为口实的人，若反抗国家或教会任何合法的权柄，或其合法的执行，就是反抗神的命令15。人所发表的意见，或支持的行为若违反天性，或有关信仰、崇拜、行为等既知的基督教原则，或反抗敬畏神之人的权柄，或如此等之错谬见解与行为，或在本质上，或在公义以及保持的方法上，对于基督所设立的教会外部安全与次序有妨碍的意见与行为开发，均可受教会的谴责16并经由国家执政者17的权柄，合法地予以制裁。
1. 多二14；帖前一10；加三13。
2. 加一4；西一13；徒廿六18；罗六14。
3. 罗八28，八1；诗一一九71；林前十五54-57。
4. 罗五1-2。
5. 罗八14-15；约壹四18。
6. 加三9、14。
7. 加四1-3、6-7，五1；徒十五10-11。
8. 来四14、16，十19-22。
9. 约七38-39；林后三13、17-18。
10. 雅四12；罗十四4。
11. 徒四19，五29；林前七23；太廿三8-10，十五9；林后一24。
12. 西二20-23；加一10，二4-5，五1。
13. 罗十17，十四23；赛八20；徒十七11；约四22；何五11；启十三12、16-17；耶八9。
14. 加五13；彼前二16；彼后二19；约八34；路一74-75。
15. 太十二25；彼前二13-14、16；罗十三1-8；来十三17。
16. 罗一32；林前五1、5、11、13；约贰10-11；帖后三14；提前六3-5，一19-20；多一10-11、13，三10；太十八15-17；启二2、14-15、20，三9。
17. 申十三2、6；罗十三3-4；约贰10-11；拉七23-28；启十七12、16-17；尼十三15、17、21-22、25、30；王下廿三5-6、9、20-21；代下卅四33，十五12-13、16；但三29；提前二2；赛四十九23；亚十三2-3。
CHAPTER 20
OF CHRISTIAN LIBERTY, AND LIBERTY OF CONSCIENCE
1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.
2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.
3. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.
4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.
第二十一章 论基督教的礼拜和安息日
一、人之本性指示一位在万有之上的主宰，又有至上的主权，本为善，又向万人行善的神，因此人当尽心、尽性、尽力、尽意敬畏、爱慕、赞美、求告、信靠、事奉他1。但敬拜真神，蒙他悦纳的方法，就是他自己所设立的，又受他自己所启示的旨意之限制，我们不可按人的想象和私见，撒但的提议，或以任何可见的表象，或其他非圣经所规定的方法来敬拜神2。
二、惟独为父、子、圣灵的神当受宗教的敬拜3，天使、圣徒，或任何其他受造物都不当受敬拜4。人类堕落后的敬拜并不是没有中保的，也不是凭着任何其他别的仲裁，乃惟独以基督为中保5。
三、感谢的祈祷既为宗教礼拜的主要部份6，所以神吩咐万人祈祷7，为求祈祷蒙垂听，就必得奉圣子的名8，凭圣灵的帮助9，遵神的旨意10，以悟性、谦卑、热心、信心、和恒心去求11；出声祈祷时，就当用人所明白的言语12。
四、当为合理的事祈祷13，并为现存的，或将要生存的各等人祈祷14；但不可为死人祈祷15，也不可为那些明知犯必死之罪的人祈祷16。
五、以虔诚敬畏之心来诵读圣经17；纯正的讲道18，以理解、信心，和敬虔来正当听神的话而顺服神19，心被恩感歌唱诗篇20。正当执行或按理领受基督所设立的圣礼，均为一般敬拜神的部份21；此外，如宗教的宣誓22、誓愿23、严肃的禁食24，以及特殊时节的感恩等25，都当按时期与季节，以圣洁和敬虔的方式举行26。
六、宗教礼拜中的祈祷以及其他任何部份，现今在福音时代，既不限于任何地域或任何方向，亦不因地域与方向而蒙悦纳27；乃要随地28以心灵和诚实敬拜神29，每日30在个人家中31，独自在隐密处32；且更加严肃地在公共聚会中敬拜神。当神以其圣言或护理召聚公共聚会时，就不可漠不关心或故意忽略或放弃33。
七、按一般规定来说，为敬拜神而取出一适当分配的时间这件事，乃属自然之理；所以神在圣经中以积极的、道德的，和永久命令，特别指定七日中的一日为安息，吩咐各世各代的万人向他遵守此日为圣日34。这圣日从世界之始到基督复活之前为一周的末一日，自从基督复活之后，这日改为一周的头一日35，这在圣经中称为主日36，而且要继续下去，此为基督教的安息日，直到世界之末37。
八、所以当向主守此安息日为圣，人人要适当准备自己的心，事先整顿日常用务，非但整日停止自己的工作、言谈、思想、属世的职务和消遣38，保守圣洁的安息；也要用全部时间举行公私礼拜，并履行必须的与怜悯的义务39。
1. 罗一20，十12；徒十七24；诗一一九68，卅一23，十八3，六二8；耶十7；书廿四14；可十二33。
2. 申十二32；太十五9，四9-10；徒十七25；出二十4-6；西二23。
3. 太四10；约五23；林后十三14；启五11-13。
4. 西二18；启十九10；罗一25。
5. 约十四6；提前二5；弗二18；西三17。
6. 腓四6。
7. 诗六十五2。
8. 约十四13-14；彼前二5。
9. 罗八26。
10．约壹五14。
11．诗四十七7；传五1-2；来十二28；创十八27；雅五16，一6-7；可十一24；太六12、14-15；西四2；弗六18。
12. 林前十四14。
13. 约壹五14。
14. 提前二1-2；约十七20；撒下七29；得四12。
15. 撒下十二21-23；路十六25-26；启十四13。
16. 约壹五16。
17. 徒十五21；启一3。
18. 提后四2。
19. 雅一22；徒十33；太十三19；来四2；赛六十六2。
20. 西三16；弗五19；雅五13。
21. 太廿八19；林前十一23-29；徒二42。
22. 申六13；尼十29。
23. 赛十九21；传五4-5；徒十八18。
24. 珥二12；斯四16；太九15；林前七5。
25. 诗一O七1-43；斯九22。
26. 来十二28。
27. 约四21。
28. 玛一11；提前二8。
29. 约四23-24。
30. 耶十25；申六6-7；伯一5；撒下六18、20；彼前三7；徒十2。
31. 太六11；书廿四15。
32. 太六6；弗六18。
33. 赛五十六6-7；来十25；箴一20-21、24，八34；徒十三42，二43；路四16。
34. 出二十8、10-11；赛五十六2、4、6-7。
35. 创二2-3；林前十六1-2；徒二十7。
36. 启一10。
37. 出二十8、10；太五17-18。
38. 出二十8，十六23、25-26，29-30，卅一15-17；赛五十八13；尼十三15-19、21-22。
39. 赛五十八13；太十二1-13。
CHAPTER 21 OF RELIGIOUS WORSHIP, AND THE SABBATH DAY
1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.
2. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.
3. Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men: and, that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.
4. Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.
5. The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence, singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner.
6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshiped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by his Word or providence, calleth thereunto.
7. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath.
8. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy.
第二十二章 论合法的宣誓和许愿
一、合法的宣誓乃是宗教礼拜的一部份1，在正当场合的时候，宣誓者严肃地呼求神为他所宣述、所应许的作见证；并按照他所宣誓的真伪来施行判断2。
二、人只当用神的名来宣誓，并当存完全圣洁与敬畏的心来使用3。因此，人若用那荣耀可敬畏的名虚伪地或轻率地宣誓，或用别的名宣誓，都是有罪的、可憎恶的4。然而，在旧新约圣经中，有关重大事件的宣誓是为神的话语所认可的5；有关此类事件若有合法权威的命令，需要宣誓，就当遵行6。
三、凡宣誓者要正当考虑此严肃行为的重大性，而且只当宣述内心所十分确信为真实的事7。除了那善良而正当的事，而且自己相信为善良而正当的事，又能而且决心去行的事以外，人不当以宣誓来约束自己8。然而关于善良而正当的事，若拒绝合法的权威所命令的宣誓，乃是罪9。
四、宣誓当用浅显易明的通常话语，不可用双关字句或心里保留10（在心中另外保留某种意思与所言者相违）。宣誓并不负有犯罪的义务，但在不使人犯罪的事上，纵使令宣誓者受亏损，也必得履行11；就是对异端者或不信派宣了誓，也不可废弃12。
五、许愿与带应许的宣誓在性质上是相同的，当用类似的宗教敬虔的态度来许愿，而且要以同样的诚实来履行13。
六、除了对神以外，人不可对任何受造之物许愿14。为了许愿被接纳，就当从信仰与义务的良心发出，对所蒙受的怜悯心存感谢，或为求的已经得着而感谢；借此自己必须尽的本份，或对其他的事，在适当的范围与期间内，应更加严格地约束自己15。
七、人不可宣誓去行圣经所禁止的事，或妨碍圣经所吩咐的本份，或自己的能力所不能行的，或神未应许给能力而去实行的事16。从这几点看来，罗马天主教修道者誓愿一辈子过独身生活，自愿贫困，或修道者的服从，都离高度的完全相去甚远，以致成为迷信与犯罪的陷阱，基督徒绝不可自陷其中17。
1. 申十20。
2. 出二十7；利十九12；林后一23；代下六22-23。
3. 申六13。
4. 出二十7；耶五7；太五34、37；雅五12。
5. 来六16；林后一23；赛六十五16。
6. 王上八31；尼十三25；斯十5。
7. 出二十7；耶四2。
8. 创廿四2-3、5-6、8-9。
9. 民五19、21；尼五12；出廿二7-11。
10. 耶四2；诗廿四4。
11. 撒上廿五22、32-34；诗十五4。
12. 结十七16、18-19；书九18-19；撒下廿一1。
13. 赛十九21；传五4-6；诗六十一8，六十六13-14。
14. 诗七十六11；耶四十四25-26。
15. 申廿三21-23；诗五十14，六十六13-14，一三二2-5；创廿八20-22；撒上一11。
16. 徒廿三12、14；可六26；民三十5、8、12-13。
17. 太十九11-12；林前七2、9、23；弗四28；彼前四2。
CHAPTER 22 OF LAWFUL OATHS AND VOWS
1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.
2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.
3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.
4. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt. Nor is it to be violated, although made to heretics, or infidels.
5. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.
6. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties; or, to other things, so far and so long as they may fitly conduce thereunto.
7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.
第二十三章 论民事长官
一、为全世界至高者的主宰与君王的神，为了他自己的荣耀和人类的公益任命了民事长官，使他们在神以下，在百姓以上；为了这个目的，神以刀剑的势力装备他们，用以拥护和奖励善人，处罚行恶者1。
二、基督徒被召执行民事长官的职务时，接受并执行此职，乃属正当之事2，当执行职务时，应照各国家健全的法律来维持敬虔、正义与和平3；所以为了这个目的，现今在新约之下，他们可以为了正当与不得已的理由从事合法的战争4。
三、民事长官不可擅自讲道并施行圣礼，或执掌天国钥匙之权5，或干涉有关信仰的事。然而他却有权，也是他的本份去保持教会内的一致与和平，维持神真理的纯正无缺，禁止亵渎和异端，防止或改革在礼拜与教规中所有的腐败和滥用，并正当地规定、执行和遵守所有的宗教仪式6。为了更生实效的目的，他有权召集教会会议，出席会议，并规定在会议中所处理的一切事，乃为合乎神的旨意7。
四、为民事长官祈祷8，尊敬他们的人格9，给他们纳税或缴交其他费用10，服从他们合法的命令，并为良心的缘故服从他们的权威11，乃是人民的义务。不信神或具有不同宗教的长官，并不因此使他正当而合法的权威失效，也不能使人民不顺从他12；教会人员亦当顺从13；教皇无权统治他们，或管辖他们的百姓。更不能判定他们为异端者，或任何其他借口来剥夺他们的领土或生命14。
1. 罗十三1-4；彼前二13-14。
2. 箴八15-16；罗十三1-2、4。
3. 诗二10-12，八十二3-4；提前二2；撒下廿三3；彼前二13。
4. 路三14；罗十三4；太八9-10；徒十1-2；启十七14、16。
5. 代下廿六18；太十八17，十六19；林前十二28-29，四1-2；弗四11-12；罗十15；来五4。
6. 赛四十九23；罗十三1-6；诗一二二9；斯七23-28；利廿四16；申十三5-6、12；王下十八4；代上十三1-9；王下廿三1-26；代下卅四33，十五12-13。
7. 代下十九8-11、29-30；太二4-5。
8. 提前二1-2。
9. 彼前二17。
10. 罗十三6-7。
11. 罗十三5；多三1。
12. 彼前二13-14、16。
13. 罗十三1；王上二35；徒廿五9-11；彼后二1、10-11；犹一8-11。
14. 帖后二4；启十三15-17。
CHAPTER 23 OF THE CIVIL MAGISTRATE
1. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.
2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.
3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.
4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.
第二十四章 论结婚与离婚
一、结婚是一男一女之间的事；若男人同时有一个以上的妻子，女人有一个以上的丈夫，都不合法1。
二、婚姻制度的设置乃为夫妻的互助2，按正道生儿养女，繁殖人类，增加教会圣洁的后裔3，并防止污秽不洁4。
三、凡能用自己的判断而表同意的各等人都可以结婚5。但基督徒的本份是只当在主里面结婚6。所以承认真正改革派宗教的人，不应与不信派，天主教徒，或其他拜偶像的人结婚。敬虔的人不可借着与那些在生活上罪恶昭彰，或持守可诅异端的人结婚，而同负一轭7。
四、不可在神言所禁止的血族或姻族的亲等内结婚8，此等乱伦的婚娶不能因人为的律法，或双方的同意就成为夫妇同居的合法婚姻9。若鳏寡娶嫁，男人不可娶其妻之至近的亲属，女人亦不可嫁其夫至亲近的亲属，正如男女不可娶嫁自己至近的亲属一样10。
五、婚约之后所犯的通奸或淫行，如在结婚之前被发见，清白者的一方乃有解除婚约的正当理由11。结婚后犯奸淫，清白者一方可以提出离婚12，并于离婚之后，视犯罪者一方如同已死，与他人结婚乃认为合法13。
六、人的败坏虽然有利于辩护的倾向，想用不正当的手段，把神在婚姻上所配合的分开，但除了奸淫或教会与民事长官无法调解的故意离弃以外，没有解除婚约的正当理由14。离婚当遵照有秩序的手续公开进行，当事者不可随己意私自离开15。
1. 创二24；太十九5-6；箴二17；林前七2；可十6-9。
2. 创二18。
3. 玛二15。
4. 林前七2、9。
5. 来十三4；提前四3；林前七36-38；创廿四57-58。
6. 林前七39。
7. 创卅四14；出卅四16；申七3-4；王上十一4；尼十三25-27；玛二11-12；林后六14。
8. 利十八18；林前五1；摩二7。
9. 可六18；利十八24-28。
10. 利二十19-21。
11. 太一18-20。
12. 太五31-32。
13. 太十九9；罗七2-3。
14. 太十九8-9、6；林前七15。
15. 申廿四1-4；斯十3。
CHAPTER 24
OF MARRIAGE AND DIVORCE
1. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time.
2. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with legitimate issue, and of the church with an holy seed; and for preventing of uncleanness.
3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.
4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor can such incestuous marriages ever be made lawful by any law of man or consent of parties, so as those persons may live together as man and wife.
5. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.
6. Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case.
第二十五章 论教会
一、无形的大公教会或普世教会为过去、现在与将来在教会的元首基督之下所召集合而为一的选民总数所构成。这教会就是主的配偶、身体和那充满万有者所充满的1。
二、有形的教会在福音时代（在律法时代仅限于一个民族）也是大公的、普世的，为凡承认真实宗教者2，以及彼等之子女3所构成。这教会是主耶稣基督的国度4，神的家族5，在此以外是没有得救常例的可能性6。
三、基督为了召开并成全在今世生活的圣徒，直到世界之末，就把牧职、圣言以及神的典章赐给这大公和有形的教会。按照他的应许，借着自己的临在和圣灵，为达成目的而使之生效7。
四、此大公教会有时比较显明，有时比较不显明8。作此教会肢体的各个教会的纯正程度之差异，乃是根据其所教导并接纳之福音要理，所执行的仪式，并所守的公共礼拜的纯正程度之多寡而定9。
五、天下最纯正的教会也难免有混杂和错谬`10。有些教会简直不是基督的教会，腐败到成为撒但的会堂的程度11；虽然如此，在地上总有按神旨意敬拜他的教会12。
六、教会除主耶稣基督以外无元首13。不拘怎样说，罗马教会的教皇并非教会的元首，乃是那敌基督者、那大罪人，和灭亡之子，那在教会中高抬自己，抵挡基督，和一切称为神的14。
1. 弗一10、22-23，五23、27、32；西一18。
2. 林前一2，十二12-13；诗二8；启七9；罗十五9-12。
3. 林前七14；徒二39；结十六20-21；罗十一16；创三15，十七7；加三7、9、14；罗四。
4. 太十三47；赛九7。
5. 弗二19，三15；箴廿九18。
6. 徒二47。
7. 林前十二28；弗四11-13；太廿八19-21；赛五十九21。
8. 罗十一3-4；启十二6、14；徒九31。
9. 启二，三；林前五6-7。
10. 林前十三12；启二，三；太十三24-30、47。
11. 启十八2；罗十一18-22。
12. 太十六18，廿八19-20；诗七十二17，一O二28。
13. 西一18；弗一22。
14. 太廿三8-10；帖后二3-4、8-9；启十三6。
CHAPTER 25 OF THE CHURCH
1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all.
2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.
3. Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto.
4. This catholic church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.
5. The purest churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a church on earth, to worship God according to his will.
6. There is no other head of the church but the Lord Jesus Christ. Nor can the pope of Rome, in any sense, be head thereof.
第二十六章 论圣徒相通
一、凡借基督的灵，又借着信与元首耶稣基督联合的众圣徒，就在基督的恩惠、受苦、死亡、复活以及荣耀上彼此有交通1，并且他们既在爱里彼此联合，便分享彼此的恩赐2，又为助成里面的人与外面的人之互相益处而履行公私的义务3。
二、在信仰的承认上为圣徒的，就当在敬拜的事上维持一圣洁的团契与交通，又当举行其他属灵的聚会，为求得共同的造就4，又当按各人所能和所需，在物质的事上彼此帮助。这种圣徒相通，要按照神赐的机会达于各处一切称呼主耶稣之名的人5。
三、圣徒与基督所有的这种交通绝不是分享基督的神性，或在任何一方面与他平等，若如此主张乃为不虔或亵渎6。圣徒间彼此相通并不侵犯各人对自己所有物持有的权利或所有权7。
1. 约壹一3；弗三16-19；约一16；弗二5-6；腓三10；罗六5-6；提后二12。
2. 弗四15-16；林前十二7，三21-23；西二19。
3. 帖前五11、14；罗一11-12、14；约壹三16-18；加六10。
4. 来十24-25；徒二42、46；赛二3；林前十一20。
5. 徒二44-45；约壹三17；林后八，九；徒十一29-30。
6. 西一18-19；林前八6；赛四十二8；提前六15-16；诗四十五7；来一8-9。
7. 出二十15；弗四28；徒五4。
CHAPTER 26
OF THE COMMUNION OF SAINTS
1. All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.
2. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.
3. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of his Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title or propriety which each man hath in his goods and possessions.
第二十七章 论圣礼
一、圣礼是恩典之约的圣洁标记与印证1，由神直接所设立2，为要表征基督和他的恩惠，并坚持我们在他里面的关切3；又在属教会的人与世界其余的人之间设立一可见的区分4；并且按照神的话，在基督里严肃地服事神5。
二、在每一圣礼中，在标记与表征之间都有一种属灵的关系，或言圣礼上的联合；因此一圣礼的名称与功效可归其他圣礼使用6。
三、在正当执行的圣礼中所表示的恩典，并非由于圣礼的本身所给与的任何效力，亦非在乎执行圣礼者的虔诚或存心7，乃在乎圣灵的工作8，和设立圣礼的话语，在此话语中含有吩咐人使用圣礼的命令，又给那配领受圣礼者得福益的应许9。
四、我们的主基督在福音中只设立了两个圣礼，即洗礼和主餐；二者除正式受封立的牧师执行外，任何人不得执行10。
五、旧约的圣礼关于属灵之事所表征的，与新约的圣礼在本质上相同11。
1. 罗四11；创十七7、10。
2. 太廿八19；林前十一23。
3. 林前十16，十一25-26；加三17、27。
4. 罗十五8；出十二48；创卅四14；林前十21。
5. 罗六3-4；林前十16、21。
6. 创十七10；太廿六27-28；多三5。
7. 罗二28-29；彼前三21。
8. 太三11；林前十二13。
9. 太廿六27-28，廿八19-20。
10. 太廿八19；林前十一20、23，四1；来五4。
11. 林前十1-4，五7-8。
CHAPTER 27
OF THE SACRAMENTS
1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ, and his benefits; and to confirm our interest in him: as also, to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word.
2. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.
3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.
4. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.
5. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new.
第二十八章 论洗礼
一、洗礼乃耶稣基督所制定的新约圣礼1，非但为严肃承认受洗者的加入有形教会2，且亦对他表明并印证恩约3，与基督联合4、重生5、赦罪6，借耶稣基督将他自己奉献给神，行事为人有新生的样式7，此圣礼乃基督亲自指定，应在教会中继续，直到世界的末了8。
二、在此圣礼中所用的外部物质为水，正式蒙召的福音使者，当奉父、子，和圣灵的名给受洗者施洗9。
三、在受洗者头上浇水或洒水就是正当地施行洗礼，无须将受洗者浸入水中10。
四、非但实际承认相信并顺服基督者当受洗11，而且相信之父母的一方或双方的婴孩，也当受洗12。
五、轻视或忽略洗礼，虽为大罪13，但恩典与救恩和洗礼并无不可分之关系，以致人不受洗就不能重生得救14，或凡受洗者无疑都重生了15。
六、洗礼的效果并不系于洗礼执行的瞬间16；然而，若正当使用此礼，圣灵非但将所应许的恩典提供给他们，而且也按着神自己美意的计划，在他指定的时间，向所应领受此恩典的人（不拘老幼）实际显明之并授予之17。
七、洗礼对任何人只执行一次18。
1. 太廿八19；可十六16。
2. 林前十二13；加三27-28。
3. 罗四11；西二11-12。
4. 加三27；罗六5。
5. 多三5。
6. 可一4；徒二38，廿二16。
7. 罗六3-4。
8. 太廿八19-20。
9. 太三11，廿八19-20；约一33；徒十47，八36、38。
10. 来九10、19-22；徒二41，十六33；可七4。
11. 可十六15-16；徒八37-38。
12. 创十七7、9-10；加三9、14；西二11-12；徒二38-39；罗四11-12；林前七14；太廿八19；可十13-16；路十八15。
13. 路七30，出四24-26。
14. 罗四11；徒十2、4、22、31、45、47。
15. 徒八13、23。
16. 约三5、8。
17. 加三27；多三5；弗五25-26；徒二38、41。
18. 多三5。
CHAPTER 28 OF BAPTISM
1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.
2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.
3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.
4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.
5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.
6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.
7. The sacrament of baptism is but once to be administered unto any person.
第二十九章 论主的晚餐
一、主耶稣被卖的那一夜，制定了他的血与体的圣礼，称之为主的晚餐，在教会中遵守，直到世界之末，为的是永远记念他自己牺牲之死，保证真信徒在其中所应得的一切恩益，并在他里面得着属灵的滋养和生长，使他们更进一步对主尽应尽的本份。圣餐又是作为基督奥秘身体之肢体的信徒，与基督有交通，并彼此交通的一种联系和保证1。
二、在此圣礼中并非基督被献给父神，亦非为活人死人的赦罪而献上现实的牺牲2，只是记念主一次在十字架上献上他自己，也是以赞美向神献上属灵的祭物3。所以天主教所称之弥撒祭，是极其可憎地有损于基督仅一次的献祭，就是为选民的众罪所献独一的挽回祭4。
三、在此圣礼中，主耶稣派定教牧者向会众宣告他的制度之言，祈祷、祝福、饼与酒，于是分别为圣，以后拿起饼来掰开，拿起杯来（他们自己领受），将二者分给领圣餐者5，但不可分给未出席者6。
四、个人弥撒，就是单独从神甫和任何人所领受的圣礼7，或拒绝信徒领受主杯8；崇拜饼酒，或将之举起，捧持游行令人崇拜，或为任何宗教用途的借口而将圣品保存，都与此圣礼的本质，并基督的制定相背9。
五、根据基督所定的用途，被正当圣别的此圣礼中的外部物质（饼与酒），有时是真实的，但可是只能在典礼方面来说，与被钉十字架的基督有如此的联属，以致这圣品被称为所表明基督的身体和血10；虽然如此，在本质与性质的关系上来说，这些圣品真只是饼和酒，正如从前一样11。
六、主张饼与酒的本质，经过神甫的圣别或他种方法，而变为基督之体与血的本质（所谓化体说）的教义，不但不合圣经，而且违反常识和理性；颠覆圣礼的特质，又造成各种迷信与粗野的偶像的原因12。
七、配领圣餐者，在此圣礼中外部参与有形之物时13，也是在里面凭信心，不是凭血肉之体，乃是真实地、属灵地，领受被钉十字架的基督，并以他为粮，和他受死的一切恩益。基督的体和血虽非具体地在饼酒之内，或与之同在，或在其下；然而在灵性方面来说，在此圣礼中，对信者的信仰实在是同在的，正如饼与酒对信徒外部的感官一样14。
无知与邪恶之人虽然领受此礼之饼与酒，但不能领受该物质所表明的；由于他们不合理领受主餐，反而干犯主的身体和血，就定自己的罪。因此凡无知与不敬虔的人，既因他们不适宜与主相交，所以他们就不配来赴主的筵席，若他们仍然如此，他们就大大获罪于基督，因此他们不能领受圣餐15，或被准许领受16。
1. 林前十一23-26，十16-17、21，十二13。
2. 来九22、25-26、28。
3. 林前十一24-26；太廿六26-27；路廿二19-20。
4. 来七23-24、27，十11-12、14、18。
5. 太廿六26-28；可十四22-24；路廿二19-20；林前十一23-26。
6. 徒二十7；林前十一20。
7. 林前十16。
8. 可十四23；林前十一25-29。
9. 太十五9。
10. 太廿六26-28。
11. 林前十一26-28；太廿六29。
12. 徒三21；林前十一24-26；路廿四6、39。
13. 林前十一 28，五7-8。
14. 林前十16、3-4。
15. 林前十一27-29；林后六14-16；林前十21。
16. 林前五6-7、13；帖后三6、14-15；太七6。
CHAPTER 29
OF THE LORD'S SUPPER
1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.
2. In this sacrament, Christ is not offered up to his Father; nor any real sacrifice made at all, for remission of sins of the quick or dead; but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God, for the same: so that the popish sacrifice of the mass (as they call it) is most abominably injurious to Christ's one, only sacrifice, the alone propitiation for all the sins of his elect.
3. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.
4. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise, the denial of the cup to the people, worshiping the elements, the lifting them up, or carrying them about, for adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this sacrament, and to the institution of Christ.
5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.
6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries.
7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of his death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
8. Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.
第三十章 论教会的惩戒
一、为教会之王与元首的主耶稣已将教会行政权交于教会职员之手，但他们与民事长官不同1。
二、天国的钥匙既交给这些职员，因此他们有留下罪或赦免罪的权柄，本着神的道和惩戒，对不悔改的人，关闭天国；又按情形之所需，借宣传福音和撤除惩戒，向悔改的罪人开放天国2。
三、教会为了矫正或获得犯罪的弟兄，阻止其他弟兄犯同样的罪，除去那足以感染全团的酵；拥护基督的尊荣和福音神圣的承认；避免神的震怒（如他们容忍恶誉昭彰和刚愎的犯罪者来亵渎神的圣约，和此约的印证，此忿怒正可临到教会），必须实行惩戒3。
四、为了更圆满地达成以上的目的，教会职员应当按着犯罪的性质和犯罪者的罪状，予以劝戒，一时停止圣餐，并除教4。
1. 赛九6-7；提前五17；帖前五12；徒二十17-28；来十三7、17、24；林前十二28；太廿八18-20；约十八36。
2. 太十六19，十八17-18；约二十21-23；林后二6-8。
3. 林前五，十一27-34；提前五20，一20；太七6；犹23。
4. 帖前五12；帖后三6、14-15；林前五4-5、13；太十八17；多三10。
CHAPTER 30
OF CHURCH CENSURES
1. The Lord Jesus, as King and Head of his church, hath therein appointed a government, in the hand of church officers, distinct from the civil magistrate.
2. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the gospel; and by absolution from censures, as occasion shall require.
3. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the gospel, and for preventing the wrath of God, which might justly fall upon the church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.
4. For the better attaining of these ends, the officers of the church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the church; according to the nature of the crime, and demerit of the person.
第三十一章 论教会的总会和会议
一、为了教会有更好的治理与进步的造就，应当有通常所谓之总会或会议的聚集1。
二、执政者为了磋商并劝告有关宗教问题，可以有权召开教职者（牧师）及其他适当人员的会议2；若执政者公然与教会为敌，基督的教职者便可凭着自己的职权，或他们与代表各教会的适当人员，在此种会议中会合3。
三、教义争论，良心问题，为公共崇拜与教会行政的良好秩序之规则与指示的制定，受理有关恶政（处理不当）的控诉及其具有权威性的决定等行政权，皆属教会会议。此种命令与决定，如果合乎圣经，应当尊敬顺从，并非仅因其合乎圣经，且亦因其按神的命令在圣经中所制定的权威4。
四、使徒时代以后所有的教会会议，不拘是世界性的会议，或地方性的会议，都有错谬的可能，而且许多会议已经有了错谬。所以不可拿这些会议所规定的，当作信仰与行为的准则，只可用为帮助信仰与生活5。
五、教会总会和会议，除了有关教会的事务以外，不可处理或决定任何事。不可干涉有关一般社会的国政，若遇有非常的事，可以谦恭地向政府请愿；或在政府官长所要求的情形下，为满足良心，可向政府提出忠告6。
1. 徒十五2、4、6。
2. 赛四十九23；提前二1-2；代下十九8-11、29-30；太二4-5；箴十一14。
3. 徒十五2、4、22-23、25。
4. 徒十五15、19、24、27-31，十六4；太十八17-20。
5. 弗二20；徒十七11；林前二5；林后一24。
6. 路十二13-14；约十八36。
CHAPTER 31
OF SYNODS AND COUNCILS
1. For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils: and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.
2. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his Word.
3. All synods or councils, since the Apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.
4. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.
第三十二章 论人死后的状态和死人复活
一、人的身体死后归土，而见朽坏1。但灵魂（既不死，又不睡眠）却永存不灭，所以立刻归返赐灵的神2。义人的灵魂，既在那时在圣洁上得以安全，就被接入高天，在荣光中得见神面，在那里等候身体的完全得赎3。恶人的灵魂要被抛在地狱里，留在痛苦与完全黑暗中，等候大日的审判4。除此两处以外，圣经并未言及灵魂离开身体，别有所归。
二、在末日还活着的人不死，却要改变5；凡死了的人都必复活，带着原来的身体，性质虽异，但不是别的，这身体与灵魂再度结合，直到永远6。
三、恶人的身体，将因基督的权能，复活受辱；义人的身体，将因基督的灵复活得荣，与基督自己的荣耀身体相似7。
1. 创三19；徒十三36。
2. 路廿三43；传十二7。
3. 来十二23；林后五1、6、8；腓一23；徒三21；弗四10；约壹三2。
4. 路十六23-24；徒一25；犹6-7；彼前三19。
5. 帖前四17；林前十五51-52。
6. 伯十九26-27；林前十五42-44。
7. 徒廿四15；约五28-29；林前十五42-44；腓三21。
CHAPTER 32
OF THE STATE OF MEN AFTER DEATH, AND OF THE RESURRECTION OF THE DEAD
1. The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.
2. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls forever.
3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by his Spirit, unto honor; and be made conformable to his own glorious body.
第三十三章 论最后的审判
一、神已经定了日子，借耶稣基督父神已将一切审判的权柄交给1凭公义审判世界2。在那日，非但堕落的天使要受审判3，就是凡活在世上的众人，都要在基督的审判台前显露出来，为自己的思想、言语、行为有所陈述，按肉身所行的，或善或恶受报4。
二、神指定此日的目的，是为在选民永远的救恩上5，彰显神怜悯（恩惠）的荣耀，又在邪恶悖逆的遗弃者的处罚上，彰显神公义的荣耀。那时义人必入永生，领受从主而来之喜乐与愉快的丰满6；但那不认识神、不顺从耶稣基督的恶人，必被扔到永远的痛苦中，离开主的面，和□权能的荣光，受永远灭亡的刑罚7。
三、基督既为了阻止众人犯罪，又使敬虔之人在苦难中多得安慰8，就令我们确信将来必有审判之日；所以他不叫人知道那日子，为的是叫人可以摆脱一切属肉体的安全，时常儆醒，因为他们不知道什么时辰主要来；就叫他们预备说：主耶稣啊，我愿你快来。阿们9。
1. 徒十七31。
2. 约五22、27。
3. 林前六3；犹6；彼后二4。
4. 林后五10；传十二14；罗二16，十四10、12；太十二36-37。
5. 罗九23；太廿五21。
6. 罗二5-6，九22；帖后一7-10。
7. 太廿五31-46；徒三19；林后五10-11。
8. 彼后三11、14；林后五10-11；帖后一5-7；路廿一27-28；罗八23-25；赛四十六4。
9. 太廿四36、42-44；可十三35-37；路十二35-36；启廿二20。
CHAPTER 33
OF THE LAST JUDGMENT
1. God hath appointed a day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.
2. The end of God's appointing this day is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.
3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.
参考
中文[1]
英文[2]
