第三十三章 论末后审判 Of the Last Judgment

一.上帝已经指定一日,要藉耶稣基督用公义审判世界(徒17:31),父将一切权柄和审判都赐给了祂(约5:22,27)。当那日,不仅背道的天使要受审判(林前6:3;犹6;彼后2:4),凡曾住在地上的所有人,也都要到基督的审判台前,为自己的心思、言语和行为交帐;按着他们在肉身所行的,或善或恶,而受报(林后5:10;传12:14;罗2:16;14:10,12;太12:36-37)。

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.

二.上帝指定此日的目的,是为在选民永远的救恩上,彰显祂慈爱的荣耀;又在邪恶悖逆的弃民的定罪上,彰显祂公义的荣耀。因为那时义人要进入永生,领受由主而来的完满喜乐和愉悦;但那不认识上帝、不顺从耶稣基督福音的恶人,要被扔到永远的痛苦中,离开主的面和祂权能的荣光,受永远毁灭的刑罚(太25:31-46;罗2:5-6;9:22-23;太25:21;帖后1:7-10;徒3:19)。

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 punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

三.基督既要我们确信必有审判日,以阻止人犯罪,也使虔敬者在苦难中得着更多慰藉(彼后3:11,14;林后5:10,11;帖后1:5-7;路21:27-28;罗8:23-25),同样祂也不让人知道那日,好叫他们摆脱一切属肉体的安全感,总要警醒,因为他们不知道主来的时辰;而且叫他们时常准备着说,主耶稣啊,愿祢快来(太24:36,42-44;可13:35-37;路12:35-36;启22:20)。阿们。

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.

第三十二章 论死后情况和死人复活 Of the State of Man after Death, and of the Resurrection of the Dead

一.人死后身体归于尘土,而见朽坏(创3:19;徒13:36)。但他们的灵魂(既不死也不睡),有不灭的实质,立刻回到那赐与者上帝那里(路23:43;传12:7)。义人的灵魂既在那时全然成圣,就被接入高天,得见在荣光中上帝的面,等候身体完全得赎(来12:23;林后5:1,6,8;腓1:23;徒3:21;弗4:10);而恶人的灵魂则被抛到地狱,留在黑暗痛苦中,直到大日的审判(路16:23,24;徒1:25;犹6,7;彼前3:19)。除此两处之外,圣经并不承认与身体分离的灵魂,另有所归。

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.

二.在末日还活着的不会死,却要改变(帖前4:17;林前15:51,52);一切死了的人都要复活,带着原来的身体,性质虽异,但并非别体,这身体与他们的灵魂重新联合,直到永远(伯19:26,27;林前15:42-44)。

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 self-same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

三.恶人的身体,要因基督的权能而复活受辱;义人的身体,要靠基督的灵而复活得荣,与基督自己荣耀的身体相似(徒24:15;约5:28,29;林前15:43;腓3:21)。

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.

第三十一章 论教会总会和议会 Of Synods and Councils

一.为了教会更好的管理和更深的造就,应有通称为总会或议会的聚会(徒15:2,4,6)。特定教会的监督和其他治理者,凭借他们的职分,以及基督赋予他们的造就而不是毁灭的权力,有权任命这样的聚会。并在他们认为有利于教会利益的情况下,经常召集他们。

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.

二.决定教义的争论和有关良心事项,制定法规以促进公共崇拜以及教会管理,接受失职的控诉,并行使权威予以裁决,此类职权皆属教会总会和议会;此类教令和裁决,如果符合圣经,我们便应当恭敬顺服,不仅因其符合圣经,而且因其制定者是遵照上帝的命令,秉有圣经所赋与的权威(徒15:15,19,24,27-31;16:4;太18:17-20)。

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.

三.自从使徒时代以来,所有的教会总会或议会,无论是普通的,还是特别的,都有可能犯错误,而且有许多已经犯错;所以不可用这些会议所规定的,作为信仰与行为的准则,只可用来帮助二者(弗2:20;徒17:11;林前2:5;林后1:24)。

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.

四.教会总会和议会,除了有关教会的事务以外,不可处理或决定其他任何事情;又不可干涉国政,除非是在特殊事件上,可以向公民政府请愿;或是为满足良心起见,公民政府有所咨询时,可以提出忠告(路12:13-14;约18:36)。

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.

第三十章 论教会的劝惩 Of Church Censures

一.教会的君王和元首主耶稣将教会管理权交于教会圣职人员之手;但他们与国家官员不同(赛9:6-7;提前5:17;帖前5:12;徒20:17,28;来13:7,17,24;林前12:28;太28:18-20)。

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.

二.天国的钥匙交给了这些圣职人员,因此他们有权不免去或赦免人的罪,按照情形的需要,用圣道和劝惩向不悔改的人关闭天国,又藉着宣讲福音和撤除劝惩,向悔改的人开放天国(太16:19;18:17-18;约20:21-23;林后2:6-8)。

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.

三.若教会任凭罪恶昭彰和刚愎自负的罪人,亵渎上帝的圣约和印记,就会有上帝的震怒公平地临到。为了矫正并得着那犯罪的弟兄,防止他人犯同样的过犯,并除去那能够感染全团的酵,维持基督的尊荣与福音的纯正,避免上帝的震怒,教会的劝惩乃是必不可少的(林前5;提前5:20;太7:6;提前1:20;林前11:27-34;犹23)。

Church censures are necessary for the reclaiming and gaining of offending brethren; for deterring of others from 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.

四.为了更完美地达成以上目的,教会圣职人员应当按照犯罪的性质和犯罪者的罪状予以训诫,或暂停圣餐,或逐出教会(帖前5:12;帖后3:6,14-15;林前5:4,5,13;太18:17;多3:10)。

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.

第二十九章 论圣餐 Of the Lord’s Supper

一.我们的主耶稣被卖的那一夜,设立了祂体与血的圣礼,称为圣餐,以备祂的教会遵守,直到世界的末了;这圣餐是为永远记念祂自己的牺牲之死,保证将其中的恩惠赐给真信徒,叫他们在祂里面有属灵的滋养和生长,并使他们继续向祂尽当尽的本分;这圣餐又是作为基督奥秘身体之肢体的信徒,与祂交通,也彼此交通的联络和保证(林前11:23-26;10:16-17,21;12:13)。

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.

二.这圣礼不是将基督献给父,也不是为活人或死人赦罪所献的任何真正的祭物(来9:22,25,26,28),而只是对基督在十字架上一次献上祂自己的记念,和为此用赞美向上帝献上属灵的祭物(林前11:24-26;太26:26,27);所以天主教所谓的弥撒献祭,是极其可憎地有损于基督那只一次的献祭,即祂为选民一切的罪所献独一的赎罪祭(来7:23,24,27;10:11,12,14,18)。

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 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 the elect.

三.在此圣礼中,主耶稣指派牧师向人宣讲祂设立圣餐的话,作祷告,并祝谢饼酒,如此便将饼酒从普通的用途分别为圣用;并拿起饼来擘开,拿起杯来,分给领受圣餐者,自己也一同领受(太26:26-28;可14:22-24;路22:19-20;林前11:23-26);但不可分给未出席聚会的人(徒20:7;林前11:20)。

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.

四.私人举行弥撒,即单独从神甫或其他任何人领此圣礼(林前10:16);或拒绝分杯给信徒(可14:23;林前11:25-29);或崇拜饼酒,或将之举起,捧持游行以资朝拜,或藉口宗教用途而予以储藏,都违反此圣礼的本质,与基督设立此圣礼的原意相背(太15:9)。

Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping 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.

五.这圣礼的外表物质(饼酒),既然照着基督的命令分别为圣了,便与钉十字架的基督有了一种密切的关系,甚至有时可以用它们所代表的体与血之名称呼之;话虽如此,但这说法只有圣礼的意思(太26:26,28);它们在实质和性质上同以前一样,仍旧只是饼酒(林前11:26-28;太26:29)。

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.

六.那主张经过神甫祝谢,或其他方法,便使饼酒的实质变为基督体与血之实质的教理(通称为化体说),不仅不合乎圣经,而且违反常识和理性;它推翻了圣礼的本质,造成各种迷信,甚至造成了可憎的偶像崇拜(徒3:21;林前11:24-26;路24:6,39)。

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.

七.在此圣礼中,那配领受者在外部领受此礼的有形之物时(林前11:28),也在内心不是属物质或属肉体地,而是藉着信心属灵地、实在地领受并吃喝那被钉十字架的基督及其受死的一切惠益;因此基督的体血不是物质地或肉体地在饼酒之中,或与饼酒同在,或在饼酒之下,而是在此礼中属灵地实在地临于信徒的信心中,正如饼酒临于他们自己的外部感官一样(林前10:16)。

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.

八.虽然那无知和邪恶的人领受此圣礼的外表物质,但是他们不能领受该物质所象征的;他们不配地来,乃是干犯主的身和血,定自己的罪。因此,一切无知和不敬虔的人,因不适于与主相交,而不配来到主的桌前;他们若在此情形下依然故我地来领受这些圣洁的奥秘(林前11:27-29;林后6:14-16),或得准许参加(林前5:6-7,13;帖后3:6,14-15;太7:6),未有不大大得罪基督的。

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.

第二十八章 论洗礼 Of Baptism

一.洗礼是由耶稣基督设立的新约圣礼(太28:19),不仅是为严肃地接纳受洗者进入有形的教会(林前12:13),而且对他乃是一种记号和印证,以表明恩典之约(罗4:11同西2:11-12),与基督的联合(加3:27;罗6:5),重生(多3:5),罪得赦免(可1:4),和他藉着耶稣基督将自己奉献给上帝,行事为人有新生的样式(罗6:3-4);基督亲自指定这圣礼应在教会中继续,直到世界的末了(太28:19-20)。

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.

二.此圣礼所用的外表物质为水,藉此受洗者由合乎圣经蒙召的牧师,奉父、子、圣灵的名施洗(太3:11;约1:33;太28:19,20)。

The outward element to be used in the 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.

三.将受洗者浸入水中并非必要;浇水或洒水于受洗者,便是合宜的洗礼(来9:10,19-22;徒2:41;16:33;可7:4)。

Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.

四.不仅凡是宣认信仰并顺服基督的人(可16:15-16;徒8:37-38),而且凡是父母双方或一方为信徒的婴孩,都应受洗(创17:7,9;加3:9,14;西2:11-12;徒2:38-39;罗4:11-12;林前7:14;太28:19;可10:13-16;路18:15)。(注:本堂以婴孩奉献礼代替婴孩洗礼)

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.

五.藐视或忽略洗礼,乃是大罪(路7:30;出4:24-26);但恩典与拯救并非不可分割地与此礼联系,以至于没有它便无人能重生或得救(罗4:11;徒10:2,4,22,31,45,47),或是凡受过洗者都无疑重生了(徒8:13,23)。

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.

六.虽然洗礼的功效并不维系于施行时的瞬间(约3:5,8);但是,人若正当地使用此礼,圣灵就藉此对凡照着上帝的旨意应得那所应许之恩典的人(无论老幼),在祂所指定的时候,不仅将此恩典放在他们面前,而且实在地赐给他们(加3:27;多3:5;弗5:25-26;徒2:38,41)。

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.

七.不论对任何人,洗礼只宜施行一次(多3:5)。

The sacrament of baptism is but once to be administered to any person.

第二十七章 论圣礼 Of the Sacraments

一.圣礼是恩典之约的圣洁标记和印证(罗4:11;创17:7,10),由上帝亲自设立(太28:19;林前11:23),代表基督及其恩惠,并证实我们与祂有分(林前10:16;11:25-26;加3:17);圣礼也将属教会的人与世上其他的人明显划分(罗15:8;出12:48;创34:14),并严肃地要求他们在基督里照着上帝的圣言服事祂(罗6:3-4;林前10:16,21)。

Sacraments are holy signs and seals of the cov-enant 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.

二.在每一圣礼中,在标记和其所表征者之间,都有一种属灵的关系,或圣礼上的联合;因此,二者名称和功效可以彼此相归(创17:10;太26:27-28;多3:5)。

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.

三.在施行得宜的圣礼中,藉此圣礼所展示的恩典,并不是由圣礼本身的什么权能赋与的;圣礼的功效也不依赖施行者的虔诚或心意(罗2:28-29;彼前3:21),而是依赖圣灵的运行(太3:11;林前12:13)和设立圣礼的道,因为这道不仅吩咐人举行圣礼,而且应许赐恩惠给配领受的人(太26:27,28;28:19-20)。

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.

四.我们的主基督在福音中所设立的圣礼只有两个,即洗礼和圣餐:它们除由合乎圣经按立的牧师施行以外,任何人不得施行(太28:19;林前11:20,23;4:1;来5:4)。

There be only two sacraments ordained by Christ our Lord in the gospels, that is to say, baptism and the supper of the Lord: neither or which may be dispensed by any but a minister of the Word, lawfully ordained.

五.旧约的圣礼对属灵之事所表征的,在实质上是与新约的圣礼所表征的相同(林前10:1-4)。

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.

第二十六章 论圣徒相通 Of the Communion of the Saints

一.凡藉着耶稣基督的灵,又藉着信,与那作他们头的耶稣基督联合的圣徒,便在祂的美德、受苦、受死、复活和荣耀中一同有分(约壹1:3;弗3:16-19;约1:16;弗2:5-6;腓3:10;罗6:5-6;提后2:12);并且他们既在爱里彼此联合,便分享彼此的恩赐和美德(弗4:15-16;林前12:7;3:21-23;西2:19),并担负公私的责任,互使身灵同得益处(帖前5:11,14;罗1:11,12,14;约壹3:16-18;加6:10)。

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 to conduce to their mutual good, both in the inward and outward man.

二.圣徒因着信仰宣告,有责任在敬拜上帝的事上,维持圣洁的团契和交通,并举行其他属灵的服事以求彼此互相造就(来10:24,25;徒2:42,46;赛2:3;林前11:20);当照着各人的能力和需要,将身外之物彼此互助。这种圣徒相通,要照上帝所赐的机会达于各处一切求告主耶稣之名的人(徒2:44-45;约壹3:17;林后8:9;徒11:29-30)。

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.

三,圣徒与基督的这种交通绝不是分享基督的神性,或在任何方面与祂平等。若如此主张,乃是不虔敬、亵渎上帝的(西1:18-19;林前8:6;赛42:8;提前6:15,16;诗45:7;来1:8-9)。圣徒之间彼此相通也不是夺取或侵犯各人对其动产和地产所拥有的凭证或所有权(出20:15;弗4:28;徒5:4)。

This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of the Godhead, or to be equal with Christ in any respect: either of which to affirm, is impious and blasphemous. Nor doth their communion one with another as saints, take away or infringe the title or property which each man hath in his goods and possessions.

第二十五章 论教会 Of the Church

一.无形的大公教会或普世教会由过去、现在和未来在教会的元首基督之下所召集的合而为一的全体选民构成;这教会是主的新妇、身体,是祂那充满万有的丰盈(弗1 :10,22,23;5:23,27,32;西1:18)。

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.

二.有形的教会,在福音之下也是大公的、普世的(不像从前在律法之下仅限于一个国家),包括全世界一切信奉真宗教的人(林前1:2;12:12-13;诗2:8;启7:9;罗15:9-12),和他们的儿女(林前7:14;徒2:39;结16:20,21;罗11:16;创3:15;17:7;);这教会是主耶稣基督的国(太13:47;赛9:7)、上帝的家(弗2:19;3:15)。按照常例,教会之外,别无拯救(徒2:47)。

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.

三.基督将牧职、圣言和上帝的外在方式赐给这大公和有形的教会,以便在今生直至世界的末了召集并成全圣徒;又照所应许的,藉着亲自临在和圣灵,使它们生效(林前12:28;弗4:11-13;太28:19,20;赛59:21)。

Unto this catholic and 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.

四.此大公教会有时比较显明,有时比较隐蔽(罗11:3-4;启12:6,14)。作为这一大公教会肢体的各个教会的纯正程度,乃是照其所信奉所教训的福音教理,所执行的外在方式,所举行的公共崇拜的纯正程度而定(启2,3;林前5:6-7)。

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.

五.世上最纯正的教会也难免有混杂和错谬(林前13:12;启2,3;太13:24-30,47);有些教会是如此地堕落,显然不再是基督的教会,而成为撒但的会堂(启18:2;罗11:18-22)。虽然如此,在地上总是有照着上帝的旨意崇拜祂的教会(太 16:18,诗72:17;102:28;太28:19,20)。

The purest churches under heaven are subject both to mixture and error: and some have so degenerated as to become apparently no churches of Christ. Nevertheless, there shall be always a church on earth, to worship God according to His will.

六.除主耶稣基督以外,教会没有别的元首(西1:18;弗1:22);因此,罗马天主教的教皇在任何意义上都不是教会的元首。

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.

第二十四章 论结婚与离婚 Of Marriage and Divorce

一.婚姻只存在于一个男人和一个女人之间;若同一时期一个男人有一个以上的妻子,或一个女人有一个以上的丈夫,都是不符合圣经的(创2:24;太19:5,6 ;箴2:17)。

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.

二.婚姻制度的设立是为着夫妻之间彼此帮助(创2:18),以合法的方式生养众多,增加教会的圣洁后裔(玛2:15),并防止淫乱不洁之事(林前7:2,9)。

Marriage was ordained for the mutual help of husband and wife; for the increase of mankind with a legitimate issue, and of the church with an holy seed; and for preventing of uncleanness.

三.凡能按自己的判断表示同意的各种人都可结婚(来13:4;提前4:3;林前7:36-38;创24:57-58)。但基督徒的本分是只当在主里面结婚(林前7:39)。所以,凡信奉真正改革派宗教的不应与不信的、天主教的、或其他敬拜偶像的结婚;敬虔者也不可与罪恶昭彰的或持守可诅异端的人同负婚姻之轭(创34:14;出34:16;申7 :3,4;王上11:4;尼13:25-27;玛2:11-12 ;林后6:14)。

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.

四.不可在圣经所禁止的血族或姻族的亲属等内结婚(利18;林前5:1;摩2:7);此等乱伦的婚姻,决不能因人为的法律,或双方同意,就变为合乎圣经,而作为夫妻同居(可6:18;利18:24-28)。

Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the Word; nor can such incestuous marriages ever be made lawful by any law of man, or consent of parties, so as those persons may live together, as man and wife.

五.人在订立婚约之后犯奸淫,若在结婚之前被发觉,无辜者一方解除婚约,乃是正当的(太1:18-20)。人在结婚之后犯奸淫,无辜者一方可提出离婚(太5:31-32),并于离婚之后另外嫁娶,把犯罪者看为如同死了一般,乃是合乎圣经的(太19:9;罗7:2,3)。

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.

六.虽然人的败坏老是寻找理由,不正当地将上帝在婚姻中所配合的分开,但是只有当人犯了奸淫,或是故意离弃而无法由教会或国家官员挽救时,才有充分理由解除婚约(太19:8-9;林前7:15;太19:6)。离婚应当遵照程序公开进行,而不可任凭当事人随己意自断其事(申24:1-4)。

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.