《威斯敏斯特大教理问答》(中英文版)

• 一、人生的首要目的
• 二、上帝的存在
• 三、上帝的圣言
• 四、圣经的主要教导
• 五、上帝的属性
• 六、上帝的独一性
• 七、上帝的位格性
• 八、上帝的预旨
• 九、上帝的造化之工
• 十、上帝创造天使
• 十一、上帝创造人
• 十二、上帝的护理之工
• 十三、上帝对天使的护理
• 十四．上帝对人的护理
• 十五、始祖的堕落
• 十六、亚当的代表性
• 十七、原罪
• 十八、罪所导致的惩罚
• 十九、行为之约
• 二十、恩典之约
• 二十一、恩典之约的施行
• 二十二、恩典之约的中保
• 二十三、中保的资格
• 二十四、中保的名称
• 二十五、中保的职分
• 二十六、基督的降卑
• 二十七、基督的升高
• 二十八、基督的代祷
• 二十九、基督的再来
• 三十、基督赢得的恩惠
• 三十一、未听信福音之人的状况
• 三十二、听过福音之人的状况
• 三十三、有形教会及其特权
• 三十四、无形教会及其特权
• 三十五、选民与基督的合一
• 三十六、有效的恩召
• 三十七、选民在恩典中与基督的交通
• 三十八、称义
• 三十九、称义与恩典
• 四十、称义与信心
• 四十一、得儿子的名分
• 四十二、成圣
• 四十三、悔改得生
• 四十四、称义与成圣的不同
• 四十五、成圣的不完全性
• 四十六、真信徒得蒙保守
• 四十七、得救的确信
• 四十八、选民在荣耀里与基督的交通
• 四十九、死亡
• 五十、复活
• 五十一、末后的审判
• 五十二、人的本分
• 五十三、顺服的标准
• 五十四、道德律的性质
• 五十五、道德律的功用
• 五十六、道德律的综述
• 五十七、理解十诫的规则
• 五十八、十诫的序言
• 五十九、前四诫精义
• 六十、第一条诫命
• 六十一、第二条诫命
• 六十二、第三条诫命
• 六十三、第四条诫命
• 六十四、后六诫精义
• 六十五、第五条诫命
• 六十六、第六条诫命
• 六十七、第七条诫命
• 六十八．第八条诫命
• 六十九、第九条诫命
• 七十、第十条诫命
• 七十一、人无力全守诫命
• 七十二、罪的程度
• 七十三、惩罚与逃避
• 七十四、外在方式
• 七十五、圣经与外在方式
• 七十六、读经
• 七十七、讲道
• 七十八、听道
• 七十九、圣礼与外在方式
• 八十、洗礼
• 八十一、圣餐
• 八十二、洗礼和圣餐的异同
• 八十三、祷告与外在方式
• 八十四、当向谁祷告
• 八十五、当奉谁的名祷告
• 八十六、圣灵帮助我们祷告
• 八十七、当为谁祷告
• 八十八、当为何事祷告
• 八十九、当怎样祷告
• 九十、祷告的准则
• 九十一、主祷文的序言
• 九十二、主祷文六大祈求
• 九十三、主祷文结语

一、人生的首要目的

1问：人生最重要、最崇高的目的是什么？

答：

人生最重要、最崇高的目的就是荣耀上帝（罗11:36；林前10:31），并尽享上帝同在之乐，直到永远（诗73:24-28；约17:21-23）。

Question 1: What is the chief and highest end of man?

Answer:

Man’s chief and highest end is to glorify God, and fully to enjoy him forever.

二、上帝的存在

2问：如何晓得有上帝呢？

答：

人心中与生俱来的属灵之光，以及大自然所示上帝的作为，都清楚昭告上帝存在的事实（罗1:19-20；诗19:1-3；徒17:28）；但惟独上帝的圣言和圣灵能充分有效地将上帝自己启示出来，使人得救（林前2:9-10；提后3:15-17；赛59:21）。

Question 2: How does it appear that there is a God?

Answer:

The very light of nature in man, and the works of God, declare plainly that there is a God; but his Word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.

三、上帝的圣言

3问：上帝的圣言是什么？

答：

上帝的圣言就是新旧约圣经（提后3:16；彼后1:19－21），是人信道行道的惟一准则（弗2:20；启22:18，19；赛8:20；路16:29，31；加1:8-9；提后3:15，16）。

Question 3: What is the Word of God?

Answer:

The holy Scriptures of the Old and New Testaments are the Word of God, the only rule of faith and obedience.

4问：何以见得圣经就是上帝的圣言？

答：

圣经，藉其本身庄严的权威性（何8:12；林前2:6-7，13；诗119:18，129）与和纯正性（诗12:6；诗119:140）；藉其各部全指向上帝之荣耀的一致性（徒10:43；26:22）和整全性（罗3:19，27）；藉其使罪人得以知罪醒转，使信者得以蒙安慰、被建立，以致得救（徒18:28；来4:12；雅1:18；诗19:7－9；罗15:4；徒20:32）的亮光和能力，自显自证为上帝的圣言。但唯独上帝的圣灵能藉着、能运用圣经在人心里做见证，使人确信圣经正是上帝的圣言（约16:13-14；约一2:20，27；约20:31）。

Question 4: How does it appear that the Scriptures are the Word of God?

Answer:

The Scriptures manifest themselves to be the Word of God, by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: but the Spirit of God bearing witness by and with the Scriptures in the heart of man, is alone able fully to persuade it that they are the very Word of God.

四、圣经的主要教导

5问：圣经主要的教导是什么？

答：圣经主要的教导是让人知道，人对上帝所当信的是什么，以及上帝对人所要求的是什么（提后1:13）。

Question 5: What do the Scriptures principally teach?

Answer: The Scriptures principally teach: What man is to believe concerning God, and: What duty God requires of man.

五、上帝的属性

6问：圣经如何启示上帝？

Question 6: What do the Scriptures make known of God?

Answer: The Scriptures make known: What God is, the persons in the Godhead, his decrees, and the execution of his decrees.

7问：何为上帝？

Question 7: What is God?

Answer: God is a Spirit, in and of himself infinite in being, glory, blessedness, and perfection; all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.

六、上帝的独一性

8问：是否有多于一位上帝？

答：不，只有一位上帝，就是独一无二、又真又活的上帝（申6:4；林前8:4，6；耶10:10）。

Question 8: Are there more Gods than one?

Answer: There is but one only, the living and true God.

七、上帝的位格性

9问：上帝共有几个位格？

答：上帝共有圣父、圣子、圣灵三个位格，三者同质、同权、同荣，同为实存、永在之独一上帝，但三者各具不同之特性（约壹5:7；太3:16－17；28:19；林后13:14；约10:30）。

Question 9: How many persons are there in the Godhead?

Answer: There be three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one true, eternal God, the same in substance, equal in power and glory; although distinguished by their personal properties.

10问：上帝的这三个位格各有什么特性？

答：在亘古之前，圣父衍生圣子（来1:5－6，8），圣子生于圣父（约1:14，18），圣灵则出于圣父及圣子（约15:26；加4:6）。

Question 10: What are the personal properties of the three persons in the Godhead?

Answer: It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.

11问：何以见得圣子和圣灵都是与圣父同等的上帝？

答：圣经既把专属于上帝的称谓（赛6:3，5，8；比较约12:41；徒28:25；约壹5:20；徒5:3－4）、属性（约1:1；赛9:6；约2:24－25；林前2:10－11）、作为（西1:16；创1:2）和敬拜（太28:19；林后13:14），也用于圣子和圣灵身上，说明圣子和圣灵也都是与圣父同等的上帝。

Question 11: How doth it appear that the Son and the Holy Ghost are God equal with the Father?

Answer: The Scriptures manifest that the Son and the Holy Ghost are God equal with the Father, ascribing unto them such names, attributes, works, and worship, as are proper to God only.

八、上帝的预旨

12问：上帝的定旨是什么？

答：上帝的定旨乃上帝为了自己的荣耀，从太初就按其不变之预旨所设定出于其智慧、自由、圣洁之谋略的运作（弗1:11；罗11:33；9:14-15，18），使万有一切都成就在历史中（弗1:4，11；罗9:22－23；诗33:11），尤其关乎天使和人类的事。

Question 12: What are the decrees of God?

Answer: God’s decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he has, for his own glory, unchangeably foreordained: Whatsoever comes to pass in time, especially concerning angels and men.

13问：上帝对天使和人类的定旨是什么？

答：上帝出于祂的圣爱，也为了使祂荣耀的恩典至终可以得着称赞，乃根据祂永恒不变的定旨，拣选部份天使得着荣耀（提前5:21）；也拣选部份人藉所设定的途径得着永生（弗1:4-6；帖后2:13-14）；并按祂主权的能力以及祂旨意无可测度之谋略，或施恩或不施恩，预定其他各人因所犯之罪蒙羞辱、受天谴，使祂公义的荣耀得着称赞（罗9:17-18，21-22；太11:25-26；提后2:20；犹4；彼前2:8）。

Question 13: What has God especially decreed concerning angels and men?

Answer: God, by an eternal and immutable decree, out of his mere love, for the praise of his glorious grace, to be manifested in due time, has elected some angels to glory; and in Christ has chosen some men to eternal life, and the means thereof: and also, according to his sovereign power, and the unsearchable counsel of his own will (whereby he extends or withholds favor as he pleases), has passed by and foreordained the rest to dishonor and wrath, to be for their sin inflicted, to the praise of the glory of his justice.

14问：上帝如何实施祂的定旨？

答：上帝按照祂无误之预知，以及祂心里绝对自由、绝对不变之谋略，藉其造化与护理之工，施行祂的定旨（弗1:11）。

Question 14: How does  God execute his decrees?

Answer: God executes his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.

九、上帝的造化之工

15问：何为上帝的造化之工？

答：上帝的造化之工，就是上帝于起初，为了祂自己，藉祂权能的话语，于六日之内，从无有之中创造了甚为美好之世界及其中之万有（创1；来11:3；箴16:4）。

Question 15: What is the work of creation?

Answer: The work of creation is that wherein God did in the beginning, by the word of his power, make of nothing the world, and all things therein, for himself, within the space of six days, and all very good.

十、上帝创造天使

16问：上帝如何造天使？

答：上帝创造了属乎灵性（诗104:4）、永存不朽（太22:30）、分别为圣（太25:31）、知识卓越（撒下14:17；太24:36）、大有权能（帖后1:7）的众天使（西1:16），让他们可以或执行上帝的命令、赞美上帝的圣名（诗103:20-21），或变节叛逆（彼后2:4）。

Question 16: How did God create angels?

Answer: God created all the angels spirits, immortal, holy, excelling in knowledge, mighty in power, to execute his commandments, and to praise his name, yet subject to change.

十一、上帝创造人

17问：上帝如何创造人？

答：上帝造万物之后，就造男人女人（创1:27）；先用地上的尘土造了男人的身体，后用男人的肋骨造了女人（创2:22），赋予他们有生命、有理性、永存不朽的灵魂（创2:7；伯35:11；传12:7；太10:28；路23:43）；就是按祂自己有知识（西3:10）、有公义和圣洁（弗4:24）的形象创造他们（创1:27）；又将律法写在他们心里（罗2:14-15），赐给他们遵行律法的能力及统管万有的权柄，但听凭他们或顺命，或堕落（创3:6；传7:29）。

Question 17: How did God create man?

Answer: After God had made all other creatures, he created man male and female; formed the body of the man of the dust of the ground, and the woman of the rib of the man, endued them with living, reasonable, and immortal souls; made them after his own image, in knowledge, righteousness,and holiness; having the law of God written in their hearts, and power to fulfil it, and dominion over the creatures; yet subject to fall.

十二、上帝的护理之工

18问：何为上帝的护理之工？

答：上帝的护理之工就是祂对所造万有至圣（诗145:17）、至智（诗104:24；赛28:29）、至能的维护（来1:3）和统管（诗103:19），使万有，以及万有之运作（太10:29-31；创45:7），全都为了他的荣耀，照着祂的定规成就实现（罗11:36；赛63:14）。

Question 18: What are God’s works of providence?

Answer: God’s works of providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.

十三、上帝对天使的护理

19问：上帝对天使有何护理之工？

答：为使自己得荣耀，上帝藉其护理，上帝为了自己的荣耀，藉其护理之工，容许部份天使，在祂的限制和定规下（伯1:12；太8:31），蓄意堕落犯罪，并硬心到底，自取灭亡（犹6；彼后2:4；来2:16；约8:44）；又按自己旨意所喜悦的，藉着自己权柄、怜悯、公义之治理（王下19:35；来1:14），使其余的天使都被建立在圣洁和喜乐之中（提前5:21；可8:38；来12:22）。

Question 19: What is God’s providence towards the angels?

Answer: God by his providence permitted some of the angels, wilfully and irrecoverably, to fall into sin and damnation, limiting and ordering that, and all their sins, to his own glory; and established the rest in holiness and happiness; employing them all, at his pleasure, in the administrations of his power, mercy, and justice.

十四．上帝对人的护理

20问：上帝对处于原初受造之地位上的人有何护理之工？

答：上帝对处于原初受造地位上之人的护理之工，就是将他安置在乐园里，吩咐他修理看守园子，赐他自由可以食用地上各样果子（创2:8，15-16）；将所有受造之物都置于他的治理之下（创1:28）；设立婚配，使他能有个帮手（创2:18）；为他提供与上帝交契的可能（创1:26-29；创3:8）；制定安息日（创2:3）；还与他订立了生命之约，以生命树为信为据（创2:9），以他愿否切实、完全、持续顺命为条件（加3:12；罗10:5），并禁止他吃分辨善恶之树上的果子，以免遭致死亡之悲痛（创2:17）。

Question 20: What was the providence of God toward man in the estate in which he was created?

Answer: The providence of God toward man in the estate in which he was created, was the placing him in paradise, appointing him to dress it, giving him liberty to eat of the fruit of the earth; putting the creatures under his dominion, and ordaining marriage for his help; affording him communion with himself; instituting the sabbath; entering into a covenant of life with him, upon condition of personal, perfect, and perpetual obedience, of which the tree of life was a pledge; and forbidding to eat of the tree of the knowledge of good and evil, upon the pain of death.

十五、始祖的堕落

21问：始祖是否一直处于原初受造时的地位上？

答：我们的始祖既按所赋予之自由意识，在撒但的诱惑下，吃了禁果，违背了上帝的诫命，就从原初被造时天真无邪的地位上堕落了（创3:6－8，13；传7:29；林后11:3）。

Question 21: Did man continue in that estate wherein God at first created him?

十六、亚当的代表性

22问：是否全人类都于此第一次过犯中堕落了？

答：亚当既作为众人的代表，所以上帝与他之约，就不单只是为他一人而立，也是为所有从他而出，绵延不绝的后裔，以至乎全人类而立（徒17:26）。如此，地上万族就都在亚当第一次的过犯中与他一同犯了罪，也与他一同堕落了（创2:16-17；罗5:12-20；林前15:21-22）。

Question 22: Did all mankind fall in that first transgression?

十七、原罪

23问：堕落将人类带入怎样的状态里？

答：堕落使人类陷入罪恶与灾苦的状态里（罗5:12；3:23）。

Question 23: Into what estate did the fall bring mankind?

24问：罪是什么？

答：罪就是未遵守，或触犯上帝的任何律法，即上帝对生俱理性之人所给予的准则（约壹3:4；加3:10，12）。

Question 24: What is sin?

25问：人堕落后陷入了怎样的罪恶状态中？

Question 25: Wherein consists the sinfulness of that estate whereinto man fell?

26问：原罪如何从我们的始祖遗传给他们的后裔？

答：原罪乃藉自然之繁殖由我们的始祖遗传给他们的后代子孙。如此，凡从他们而出的人也都自然而然怀于罪中、生于罪中（诗51:5；伯14:4；15:14；约3:6）。

Question 26: How is original sin conveyed from our first parents unto their posterity?

十八、罪所导致的惩罚

27问：堕落给人类带来什么痛苦？

答：堕落令人类断送了与上帝之间的交通（创3:8，10，24），招致上帝的不悦和咒诅；使我们在本性上成为可怒之子（弗2:2－3）、撒但之奴（提后2:26），该面对今生及永世一切的惩罚（创2:17；哀3:39；罗6:23；太25:41，46；犹7）。

Question 27: What misery did the fall bring upon mankind?

28问：罪所带来今生的惩罚是什么？

答：罪所带来今生的惩罚，内在方面，包括心思昏暗（弗4:18）、心灵邪僻（罗1:28）、心理（理性）错乱（帖后2:11）、心态刚硬（罗2:5）、心境不安（良心恐惧）（赛33:14；创4:13；太27:4）、心念败坏（罗1:26）；外在方面，万物因我们的缘故受了上帝的咒诅（创3:17），各样痛苦也必临到我们的肉身、名誉、产业、关系、工作（申28:15－18），而至终我们也都必以死亡为归结（罗5:12；6:23）。

Question 28: What are the punishments of sin in this world?

29问：罪所带来永世的惩罚是什么？

答：罪所带来永世的惩罚就是永远与上帝美善的同在隔绝，灵魂和身体永远在地狱的烈火中遭受极其痛苦、没有间断的煎熬（帖后1:9；可9:43-44，46，48；路16:24）。

Question 29: What are the punishments of sin in the world to come?

十九、行为之约

30问：上帝是否任凭全人类在罪恶和痛苦的状态中灭亡？

答：上帝并不因人类违背了与祂所立的第一个约，即行为之约（加3:10，12），就任凭他们在罪恶和痛苦的状态中灭亡（帖前5:9）；反过来，祂却因为祂的慈爱和怜悯，就藉着第二个约，即恩典之约，将祂的选民拯救到得救的地位上（多3:4-7；加3:21；罗3:20-22）。

Question 30: Does God leave all mankind to perish in the estate of sin and misery?

二十、恩典之约

31问：上帝与何人立下恩典之约？

答：上帝的恩典之约是与作为第二亚当的基督而立，也是与所有在基督里蒙拣选成为基督后嗣之人而立的（加3:16；罗5:15-21；赛53:10-11）。

Question 31: With whom was the covenant of grace made?

32问：上帝在第二个约中的恩典是如何显明出来的？

答：上帝在第二个约中的恩典可从以下各点显明出来：1）白白为罪人预备并提供了一位中保（创3:15；赛42:6；约6:27），使罪人可以从而得着生命和救恩（约壹5:11－12）；2）应许并赐下圣灵给祂所拣选的人，使他们能以藉着圣灵的运作，生发渴慕中保的信心（林后4:13），以及其他诸般相应的恩典（加5:22-23），使他们得救（约3:16；1:12）；3）赐他们能以按照祂所指定的得救之道（弗2:18），藉着敬虔和顺服（结36:27；各1:26，27）证明他们对上帝真实的信心（雅2:18，22），与真实的感恩（林后5:14-15）。

Question 32: How is the grace of God manifested in the second covenant?

二十一、恩典之约的施行

33问：恩典之约是否始终都以同一方式来施行？

答：不是的，恩典之约在旧约和新约是以不同的方式来施行的（林后3:6-9）。

Question 33: Was the covenant of grace always administered after one and the same manner?

34问：恩典之约在旧约是以什么形式施行的？

答：在旧约，恩典之约是藉应许（罗15:8）、预言（徒3:20，24）、祭祀（来10:1）、割礼（罗4:11）、逾越节（林前5:7），以及其他象征之后才要来临之基督的预表和规条来施行，使旧约选民对应许中之弥赛亚的信心得以建立（来8，9，10；11:13），可以靠着弥赛亚，罪过得以赦免，从而继承了永远的救恩（加3:7-9，14）。

Question 34: How was the covenant of grace administered under the Old Testament?

35问：恩典之约在新约是以什么形式施行的？

答：在新约，当作为约中之实体的基督已经显明出来，所以恩典之约固仍藉着圣言的传讲来施行（可16:15），但也藉圣洗礼（太28:19-20）和圣餐礼（林前11:23-25）来表明，使恩典和救赎在万国万民面前彰显得更透彻、更鲜明、更有效（林后3:6-9；来8:6，10-11；太28:19）。

Question 35: How is the covenant of grace administered under the New Testament?

二十二、恩典之约的中保

36问：恩典之约的中保是谁？

答：恩典之约唯一的中保是主耶稣基督（提前2:5），上帝永恒之子，与父同质同权（约1:1，14；10:30；腓2:6）。基督自从时候满足、降世为人以来（加4:4），就一直在同一位格中，存在着迥然不同的神人二性，直到永远（路1:35；罗9:5；西2:9；来7:24-25）。

Question 36: Who is the Mediator of the covenant of grace?

37问：上帝的儿子基督是如何成为人的？

答：上帝的儿子基督，是藉着圣灵的能力，透过童女马利亚受感成孕，取了人血肉之身与理性之魂（约1:14；太26:38），由马利亚所生（路1:27，31，35，42；加4:4），成为确确实实，只是没有罪的人（来4:15；来7:26）。

Question 37: How did Christ, being the Son of God, become man?

二十三、中保的资格

38问：中保为什么必须是上帝呢？

答：中保必须是上帝，才能：1）使祂的人性在上帝的震怒以及死亡的权势下，持守得住，不致沉沦（徒2:24-25；罗1:4，比较罗4:25；来9:14）；2）为祂的受苦、顺服、代求，带来有价值的果效（徒20:28；来9:14；7:25-28）；3）满足上帝公义的要求（罗3:24-26），得着恩典（弗1:6，7；太3:17），买赎了一群独特的子民（多2:13-14），将自己的灵赐给他们（加4:6），并征服他们所有的仇敌（路1:68-69，71，74），把他们带入永远的救恩（来5:8-9；9:11-15）。

Question 38: Why was it requisite that the Mediator should be God?

Answer: It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death; give worth and efficacy to his sufferings, obedience, and intercession; and to satisfy God’s justice, procure his favor, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.

39问：中保为什么必须是人呢？

答：中保必须是人，才能在我们的人性中（来2:17），显明祂对律法的顺从（加4:4），并为我们受苦代求（来2:14；7:24-25），体恤我们的软弱（来4:15），使我们得着儿子的名分（加4:5），可以坦然无惧，来到施恩的宝座前（来4:16）。

Question 39: Why was it requisite that the Mediator should be man?

Answer: It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

40问：中保为什么必须在同一位格中既是上帝又是人呢？

答：中保为要使人与上帝和好，就必须在同一位格中既是上帝又是人，以便于此二性中为我们所成就的全人之工，既得以蒙上帝所悦纳（太1:21，23；3:17；来9:14），又得以为我们所信靠（彼前2:6）。

Question 40: Why was it requisite that the Mediator should be God and man in one person?

Answer: It was requisite that the Mediator, who was to reconcile God and man, should himself be both God and man, and this in one person, that the proper works of each nature might be accepted of God for us, and relied on by us, as the works of the whole person.

二十四、中保的名称

41问：为何我们的中保名称为耶稣？

答：我们的中保所以名称为耶稣，因为祂要将自己的百姓从罪恶里救出来（太1:21）。

Question 41: Why was our Mediator called Jesus?

Answer: Our Mediator was called Jesus, because he saves his people from their sins.

42问：为何称我们的中保为基督？

答：我们的中保所以称为基督，因为祂曾被膏以无限量的圣灵（约3:34；诗45:7）；被分别为圣，得了天下所有的权柄和能力（约6:27；太28:18-20），可以在祂降卑与升高的地位上（腓2:8-11），为祂的教会行使先知（徒3:21-22；路4:18，21）、祭司（来5:5-7；4:14-15）和君王（诗2:6，太21:5；赛9:6-7）的职分。

Question 42: Why was our Mediator called Christ?

Answer: Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.

二十五、中保的职分

43问：基督如何行使先知的职分？

答：基督自万古以来，总是藉着祂的圣灵和圣言（彼前1:10-12），行使祂作为先知的职分，将上帝一切关乎救赎人与造就人（徒20:32；弗4:11-13；约20:31）的全备旨意（约15:15），多次多方（来1:1-2）向教会启示出来（约1:18）。

Question 43: How does Christ execute the office of a prophet?

Answer: Christ executes the office of a prophet, in his revealing to the church, in all ages, by his Spirit and Word, in divers ways of administration, the whole will of God, in all things concerning their edification and salvation.

44问：基督如何行使祭司的职分？

答：基督行使祭司的职分，首先是藉着祂一次过为子民的罪，将自己作为无瑕无疵的祭物献给上帝（来9:14，28），使他们得与上帝和好（来2:17）；其次，是藉着祂为自己子民没有间断的祷告代求（来7:25）。

Question 44: How does Christ execute the office of a priest?

Answer: Christ executes the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them.

45问：基督如何行使君王的职分？

答：基督是藉着以下三事行使君王的职分：首先，祂从世界召出一群归属自己的百姓（徒15:14-16；赛55:4-5；创49:10；诗110:3），并通过所赐予他们的职权（弗4:11-12；林前12:28）、律法（赛33:22）和督责的机制，对他们实行看得见的治理（太18:17-18；林前5:4-5）。其次，祂将救恩赐给祂的选民（徒5:31）。顺服的，祂报答（启22:12；2:10），犯罪的，祂纠正（启3:19）；在他们一切的试探和苦难中，祂扶持保守（赛63:9）；在他们一切的仇敌面前，祂抵挡克胜（林前15:25；诗110:1-2）；而与此同时，祂还凭藉祂的权能，使万事都互相效力，叫他们得益处（罗8:28），叫自己得荣耀（罗14:10-11）。第三，祂报应其余那些不认识上帝、不顺从福音的人（帖后1:8-9；诗2:8-9）。

Question 45: How does Christ execute the office of a king?

Answer: Christ executes the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.

二十六、基督的降卑

46问：基督降卑的情形是怎样的？         

答：基督为我们的缘故降卑，倒空了自己的荣耀，取了奴仆的形象，于成孕、降生、活着、钉死，以至于死后直到复活之前，一直都处于极卑微的地位上（腓2:6－8；路1:31；林后8:9；徒2:24）。

Question 46: What was the estate of Christ’s humiliation?

Answer: The estate of Christ’s humiliation was that low condition, wherein he for our sakes, emptying himself of his glory, took upon him the form of a servant, in his conception and birth, life, death, and after his death, until his resurrection.

47问：基督在祂成孕和降生的事上如何自我降卑？

答：基督在祂成孕和降生的事上自我降卑，指的是祂作为上帝从亘古以来的儿子，却甘心从父的怀中，于日期满足之时，经由一位卑微的女子所生，成为人子，并情愿生于比一般人更为屈辱窘迫的处境里（约1:14，18；加4:4；路2:7）。

Question 47: How did Christ humble himself in his conception and birth?

Answer: Christ humbled himself in his conception and birth, in that, being from all eternity the Son of God, in the bosom of the Father, he was pleased in the fulness of time to become the son of man, made of a woman of low estate, and to be born of her; with divers circumstances of more than ordinary abasement.

48问：基督活着的时候如何自我降卑？

答：基督活着的时候自我降卑，指的是祂完全服在律法之下（加4:4），彻底成全了律法的要求（太5:17；罗5:19）；战胜了所面对世上的屈辱（诗22:6；来12:2－3）、撒但的试探（太4:1－12；路4:13），以及肉身的软弱，包括祂作为人一般性的软弱，以及伴随着祂降卑之特殊情况中的软弱（来2:17－18；4:15；赛52:13－14）。

Question 48: How did Christ humble himself in his life?

Answer: Christ humbled himself in his life, by subjecting himself to the law, which he perfectly fulfilled; and by conflicting with the indignities of the world, temptations of Satan, and infirmities in his flesh, whether common to the nature of man, or particularly accompanying that his low condition.

49问：基督在祂受死的事上如何自我降卑？

答：基督在祂的受死的事上自我降卑，亲身经历了被犹大出卖（太27:4）、被门徒撇弃（太26:56）、被世人嘲弄拒绝（赛53:2－3）、被彼拉多定罪、被迫害者折磨（太27:26－50；约19:34）等事，并在死亡的恐吓与黑暗的权势下，承担了来自上帝的愤怒（路22:44；太27:46），摆上自己的生命作为赎罪祭（赛53:10），忍受了十字架极其痛苦、至为羞辱、大受咒诅的死亡（腓2:8；来12:2；加3:13）。

Question 49: How did Christ humble himself in his death?

Answer: Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors; having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

50问：基督死后的降卑涵盖了什么？

答：基督死后的降卑，涵盖了祂被埋葬（林前15:3－4），并一直在死亡的权势下，停留于死亡的状态中，即所谓降到阴间，直到第三天的事实（诗16:10；徒2:24－27，31；罗6:9；太12:40）。

Question 50: Wherein consisted Christ’s humiliation after his death?

Answer: Christ’s humiliation after his death consisted in his being buried, and continuing in the state of the dead, and under the power of death till the third day; which has been otherwise expressed in these words, he descended into hell.

二十七、基督的升高

51问：基督被升为高的情形是怎样的？

答：基督被升为高的事，涵盖了祂的复活（林前15:4）、升天（可16:19）、坐在父的右边（弗1:20），以及将来祂要再回来审判世界之事（徒1:11；17:31）。

Question 51: What was the estate of Christ’s exaltation?

Answer: The estate of Christ’s exaltation comprehends his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

52问：基督如何在祂的复活中被升为高？

答：基督在祂的复活中被升高，指的是：1）因祂原不能被死亡拘禁（徒2:24，27），所以没有在死亡中见朽坏，反倒于第三天，以祂同一个受苦的身体，就是以祂同一个具有除了朽坏和软弱之外基本人性特征的身体（路24:39），凭借祂自己的权柄，的的确确与祂的灵魂联合（罗6:9；启1:18），从死里复活（约10:18）；2）祂借此宣告自己是上帝的儿子（罗1:4），满足了上帝的公义的要求（罗8:34），消灭了死亡以及死亡权势的掌控者（来2:14），成为活人及死人的主（罗14:9）；3）祂公然以教会元首的身份（弗1:20，22－23；西1:18）宣告祂的所成，为的是叫信徒得称为义（罗4:25），在恩典中活过来（弗2:1，5－6；西2:12），靠圣灵征服所有仇敌（林前15:25－27），确保自己在末日必从死里复活（林前15:20）。

Question 52: How was Christ exalted in his resurrection?

Answer: Christ was exalted in his resurrection, in that, not having seen corruption in death (of which it was not possible for him to be held), and having the very same body in which he suffered, with the essential properties thereof (but without mortality, and other common infirmities belonging to this life), really united to his soul, he rose again from the dead the third day by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead: all which he did as a public person, the head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

53问：基督如何在祂升天的事上被升为高？

答：基督在祂升天的事上被升为高，指的是：1）祂在复活之后，常向门徒显现交谈，谈论神国的事（徒1:2－3），又赐给门徒向列国传福音的使命（太28:19－20）；2）祂作为我们的元首（来6:20），于复活四十天之后，就以我们的本相，胜过一切仇敌（弗4:8），在众目睽睽之下升上高天，替我们领受了诸多的恩赐（徒1:9－11；弗4:10；诗68:18），将我们的情感提升到祂那里去（西3:1－2）；3）祂一直在为我们预备与祂永远同在的地方（约14:3），直到祂于世界的末了再次降临之时为止（徒3:21）。

Question 53: How was Christ exalted in his ascension?

Answer: Christ was exalted in his ascension, in that having after his resurrection often appeared unto and conversed with his apostles, speaking to them of the things pertaining to the kingdom of God, and giving them commission to preach the gospel to all nations, forty days after his resurrection, he, in our nature, and as our head, triumphing over enemies, visibly went up into the highest heavens, there to receive gifts for men, to raise up our affections thither, and to prepare a place for us, where himself is, and shall continue till his second coming at the end of the world.

54问：基督如何于坐在父神右边之事上被升为高？

答：基督坐在父的右边被升为高，指的是：1）基督作为神人，晋升到蒙父上帝至高宠悦的地位（腓2:9），拥有天上地下一切的权柄（弗1:22；彼前3:22），洋溢着丰盛的喜乐（徒2:28；诗16:11）和荣耀（约17:5）；2）祂招聚、护卫自己的教会，制服教会的仇敌；以诸般恩赐和恩典（弗4:10－12；诗110:1）装备祂的圣仆和圣民，并为他们代求（罗8:34）。

Question 54: How is Christ exalted in his sitting at the right hand of God?

Answer: Christ is exalted in his sitting at the right hand of God, in that as God-man he is advanced to the highest favor with God the Father, with all fulness of joy, glory, and power over all things in heaven and earth; and does gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces, and makes intercession for them.

二十八、基督的代祷

55问：基督如何为我们代求？

答：基督一直以我们的本相来到天父的面前（来9:12，24），本着祂在地上顺服与牺牲的功劳（来1:3），为我们代求，宣告祂必赐予信徒一切恩赐与恩典的意愿（约3:16；17:9，20，24）；驳回所有一切对他们的控告（罗8:33-34），使他们能以在每日软弱跌倒的事上（罗5:1-2；约壹2:1-2），存着无亏的良心（彼前3:16，21），坦然无惧地来到神的施恩宝座前（来4:16），不论名份（弗1:5）或服事如何，都得蒙悦纳（彼前2:5）。

Question 55: How does Christ make intercession?

Answer: Christ makes intercession, by his appearing in our nature continually before the Father in heaven, in the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.

二十九、基督的再来

56问：基督如何在祂再回来审判世界的事上被升为高？

答：基督在祂再回来审判世界的事上被升为高，指的是基督固然曾遭受恶人不义之审判与定罪（徒3:14-15），末了却必带着能力与权柄，在自己与父完全之荣耀中降临（太24:30），和众圣天使（路9:26；太25:31），在呼叫的声音、天使长的声音，以及上帝的号角声中（帖前4:16），以公义审判世界（徒17:31）。

Question 56: How is Christ to be exalted in his coming again to judge the world?

Answer: Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the archangel, and with the trumpet of God, to judge the world in righteousness.

三十、基督赢得的恩惠

57问：基督借其中保之工，为信徒所取得的好处是什么？

答：基督借其中保之工，为信徒带来了救恩（来9:12），以及其他恩典之约中一切的好处（林后1:20）。

Question 57: What benefits has Christ procured by his mediation?

Answer: Christ, by his mediation, has procured redemption, with all other benefits of the covenant of grace.

58问：我们如何能有份于基督所买赎的恩惠呢？

答：我们所以能有份于基督所买赎的恩惠（约1:11-12），主要是凭借圣灵上帝在我们的身上所施予的浇灌与更新之工（多3:5－6）。

Question 58: How do we come to be made partakers of the benefits which Christ has procured?

Answer: We are made partakers of the benefits which Christ has procured, by the application of them unto us, which is the work especially of God the Holy Ghost.

59问：谁能有份于基督的救赎呢？

答：凡基督所买赎的人，到了时候，都必照福音所言，在圣灵的帮助下，借着有效的传讲，因相信基督（弗2:8；林后4:13），得着救恩（弗1:13－14；约6:37，39；10:15-16）。

Question 59: Who are made partakers of redemption through Christ?

Answer: Redemption is certainly applied, and effectually communicated, to all those for whom Christ has purchased it; who are in time by the Holy Ghost enabled to believe in Christ according to the gospel.

三十一、未听信福音之人的状况

60问：如此，那些从未听闻福音，所以不认识、也不相信耶稣基督的人，是否能因为按照自然之光生活为人而得救？

答：那些从未听过福音（罗10:14），所以不认识、也不相信耶稣基督的人（帖后1:8-9；弗2:12；约1:10-12），是不可能得救的（约8:24；可16:16）。因为他们实在没有办法完全按照自然之光（林前1:20-24），或按照自己所奉为宗教的诫律，有效地规划自己的生活（约4:22；罗9:31-32；腓3:4-9），更何况除了除了作为教会之身体及教会之救主（弗5:23）以外，天下人间，别无拯救（徒4:12）。

Question 60: Can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?

Answer: They who, having never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; neither is there salvation in any other, but in Christ alone, who is the Savior only of his body the church.

三十二、听过福音之人的状况

61问：是否所有听过福音，又参加教会生活的人，都能得救？

答：不是的，不是所有听过福音，又参加有形教会之生活的人，都能得救；唯独作为无形教会真实肢体的人才能得救（约12:38-40；罗9:6；太22:14；太7:21；罗11:7）。

Question 61: Are all they saved who hear the gospel, and live in the church?

Answer: All that hear the gospel, and live in the visible church, are not saved; but they only who are true members of the church invisible.

三十三、有形教会及其特权

62问：何谓有形的教会？

答：有形的教会就是世界上各时代、各地方所有公开接受基督信仰之人（林前1:2；12:13；罗15:9-12；启7:9；诗2:8；诗22:27-31；诗45:17；太28:19-20；赛59:21）以及他们之儿女（林前7:14；徒2:39；罗11:16；创17:7）所集合而成的社团。

Question 62: What is the visible church?

Answer: The visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children.

63问：有形教会有什么特权？

答：有形教会所拥有特权包括：1）蒙受上帝特殊的看顾和管治（赛4:5-6；提前4:10）；2）在各时代诸般仇敌的对抗下，得蒙上帝的护庇和保守（诗115；赛31:4-5；亚12:2-4，89）；3）享受圣徒间的团契，就是一般上既能为人提供得救机会的团契（徒2:39，42），又能为信徒提供传扬福音之主恩的团契，使信徒能以亲自证实，凡信主的人都必得救（诗147:19-20；罗9:4；弗4:11-12；可16:1516），凡来到主面前的人总不被丢弃（约6:37）。

Question 63: What are the special privileges of the visible church?

Answer: The visible church has the privilege of being under God’s special care and government; of being protected and preserved in all ages, not withstanding the opposition of all enemies; and of enjoying the communion of saints, the ordinary means of salvation, and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.

三十四、无形教会及其特权

64问：何谓无形的教会？

答：所谓无形的教会，就是过去、现在、未来，所有在元首基督名下蒙选召，归为一体之人的统称（弗1:10，22－23；约10:16；11:52）。

Question 64: What is the invisible church?

Answer: The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.

65问：无形教会之成员能借着基督享受什么特殊的恩惠？

答：无形教会之成员能借着基督享受与祂联合交契的恩典和荣耀（约17:21；弗2:5－6；约17:24）。

Question 65: What special benefits do the members of the invisible church enjoy by Christ?

Answer: The members of the invisible church by Christ enjoy union and communion with him in grace and glory.

三十五、选民与基督的合一

66问：什么是选民与基督的联合？

答：选民与基督的联合是出于上帝恩典的作为（弗1:22，2:6-8），使选民能借着有效之恩召（彼前5:10；林前1:9），在灵魂里以基督为元首、为丈夫，切切实实、密不可分、奥秘神奇地联合在一起（林前6:17；约10:28；弗5:23，30）。

Question 66: What is that union which the elect have with Christ?

Answer: The union which the elect have with Christ is the work of God’s grace, whereby they are spiritually and mystically, yet really and inseparably, joined to Christ as their head and husband; which is done in their effectual calling.

三十六、有效的恩召

67问：何谓有效的恩召？

答：有效的恩召乃上帝大能与恩典的作为（约5:25；弗1:18-20；提后1:8-9），就是：1）祂的行动完全是出于自己对选民白白的奇恩妙爱，并非因为选民自己有什么吸引祂的地方（多3:4-5；弗2:4-5，7-9；罗9:11）；2）祂在悦纳的日子，借着自己的圣言和圣灵，将他们邀到、引到耶稣基督面前（林后5:20，比较林后6:1-2；约6:44；帖后2:13-14）；3）祂以救赎之光启迪他们的心思（徒26:18；林前2:10，12），更新并有力地扭转他们的意志（结11:19；36:26-27；约6:45），使他们已死在罪恶过犯中的人能够甘心乐意、自由自在回应祂的呼召，领受所赐、所传予他们的恩典（弗2:5；腓2:13；申30:6）。

Question 67: What is effectual calling?

Answer: Effectual calling is the work of God’s almighty power and grace, whereby (out of his free and special love to his elect, and from nothing in them moving him thereunto) he does, in his accepted time, invite and draw them to Jesus Christ, by his Word and Spirit; savingly enlightening their minds, renewing and powerfully determining their wills, so as they (although in themselves dead in sin) are hereby made willing and able freely to Answer: his call, and to accept and embrace the grace offered and conveyed therein.

68问：是否只有选民能有效蒙召？

答：唯独所有的选民能蒙受有效的恩召（徒13:48）；其他人虽或也经常触及上帝圣言外在的呼召（太22:14），以及圣灵某方面一般性的作为（太7:22；13:20-21；来6:4-6），但由于他们对所显于他们之恩典蓄意忽略、心存藐视，弃自己于不信之中，故无法真正归向耶稣基督（约12:38-40；徒28:25-27；约6:64-65；诗81:11-12）。

Question 68: Are the elect only effectually called?

Answer: All the elect, and they only, are effectually called; although others may be, and often are, outwardly called by the ministry of the Word, and have some common operations of the Spirit; who, for their wilful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ.

三十七、选民在恩典中与基督的交通

69问：无形教会的成员所享有与基督的交契之恩是什么？

答：无形教会的成员所享有与基督的交契之恩，就是有份于基督的中保之功，得称为义（罗8:30）、得着名分（弗1:5）、得以成圣，以及今生已与基督联为一体的所有记号（林前1:30）。

Question 69: What is the communion in grace which the members of the invisible church have with Christ?

Answer: The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and: Whatever else, in this life, manifests their union with him.

三十八、称义

70问：何谓称义？

答：称义是上帝对罪人所赐白白恩典的作为（罗3:22，24-25；4:5），包括赦免他们所有的罪、接纳他们、视他们为义人（林后5:19，21；罗3:22，24-25，27-28）。上帝将这恩典加在他们的身上（罗5:17-19；罗4:6-8），并不因为他们有所成就或有所作为（多3:5，7；弗1:7），而只是由于基督完全的顺服和充分的补偿，使他们可以单单凭着信心领受（徒10:43；加2:16；腓3:9）。

Question 70: What is justification?

Answer: Justification is an act of God’s free grace unto sinners, in which he pardons all their sins, accepts and accounts their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone.

三十九、称义与恩典

71问：称义怎么是上帝白白恩典的作为呢？

答：基督固然已借着顺服与代死之功，为所有被称为义之人作出了能满足上帝公义之要求、切实有效的补偿（罗5:8-10，19），但上帝既是根据自己的要求，让人单单凭着信心（罗3:24-25），单单凭着出于上帝所赐的信心（弗2:8），就能从祂自己所提供作为担保之独生子身上取得了补偿（提前2:5-6；来10:10；太20:28；但9:24，26；赛53:4-6，10-12；来7:22；罗8:32；彼前1:18-19），使独生子之义归算到他们的身上（林后5:21），就充分说明他们所以得称为义全是上帝白白的恩典了（弗1:7）。

Question 71: How is justification an act of God’s free grace?

Answer: Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified; yet inasmuch as God accepts the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son, imputing his righteousness to them, and requiring nothing of them for their justification but faith, which also is his gift, their justification is to them of free grace.

四十、称义与信心

72问：什么是使人称义的信心？

答：使人称义的信心是借着上帝的圣灵（林后4:13；弗1:17-19）和圣言（罗10:14，17）在人心里所成就，能叫人得救的恩典（来10:39），使人既借以确知自己的罪恶和祸患，确信自己和其他万有一切都无法令自己恢复所已经失去的地位，就不仅能认同福音所应许的真理之道（徒2:37；徒16:30；约16:8－9；罗5:6；弗2:1；徒4:12），而且也能接受、信靠并根据基督与基督之义，罪得赦免（约1:12；徒16:31，10:43；弗1:13），在上帝眼中被接纳，被算为义，以致得救（腓3:9；徒15:11）。

Question 72: What is justifying faith?

Answer: Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assents to the truth of the promise of the gospel, but receives and rests upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.

73问：信心如何使罪人在上帝眼中得称为义呢？

答：信心之所以能使罪人在上帝眼中得称为义，并非由于经常伴随信心而来的其他恩典，或所结出来种种美善的果子（加3:11；罗3:28），也还不是由于所赐下来使罪人得称为义之信心的恩典或作为（罗4:5，比较罗10:10），而单单是因为信心本身乃是承接并支取基督与基督之义的器皿（约1:12；腓3:9；加2:16）。

Question 73: How does faith justify a sinner in the sight of God?

Answer: Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receives and applies Christ and his righteousness.

四十一、得儿子的名分

74问：何谓得儿子的名分？

答：所谓得儿子的名分，就是上帝借着，也为了，祂的独生爱子耶稣基督，所赐下白白恩典的作为（弗1:5；加4:4－5；约壹3:1），使所有得称为义的人都被纳入祂儿女的行列中（约1:12），被刻上祂的名字（林后6:18；启3:12），得着祂儿子的灵（加4:6），并在祂为父般的眷顾和安排下（诗103:13；箴14:26；太6:32），得享神儿女的自由和权利，承受上帝诸般的应许，在荣耀中能与基督同为后嗣（来6:12；罗8:17）。

Question 74: What is adoption?

Answer: Adoption is an act of the free grace of God, in and for his only Son Jesus Christ, whereby all those that are justified are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow heirs with Christ in glory.

四十二、成圣

75问：成圣是什么？

答：成圣是上帝的作为，出于祂白白的恩典。

Q. 75. What is sanctification?

A. Sanctification is a work of God’s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit applying the death and resurrection of Christ unto them, renewed in their whole man after the image of God; having the seeds of repentance unto life, and all other saving graces, put into their hearts, and those graces so stirred up, increased, and strengthened, as that they more and more die unto sin, and rise unto newness of life.

四十三、悔改得生

76问：悔改得生是什么？

答：悔改得生是一种上帝所赐的与救恩相伴的美德（提后2:25），是圣灵（亚12:10）和圣言（徒11:18，20－21）在罪人的心中做成的，由此，

Q. 76. What is repentance unto life?

A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.

四十四、称义与成圣的不同

77问：称义与成圣有何不同？

答：虽然称义与成圣不可分割地联系在一起（林前6:11；1:30），但它们仍有不同之处。

Q. 77. Wherein do justification and sanctification differ?

A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof; in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.

四十五、成圣的不完全性

78问：为何信徒的成圣在今生都不完全呢？

答：信徒的成圣在今生都不完全，这是因为他们身上各个部分仍然有罪的残余，肉体的情欲依然存在，不停地与圣灵相争；因此，他们经常为试探所击倒，陷落到许多罪中（罗7:18，23；可14:66；加2:11－12），各种属灵的事奉常受拦阻（来12:1），即使最好的善行，在上帝的眼中也不完美，仍有污损（赛64:6；出28:38）。

Q. 78. Whence ariseth the imperfection of sanctification in believers?

A. The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.

四十六、真信徒得蒙保守

79问：真信徒既不完美，也被诸多的试探和罪所胜，他们会不会从蒙恩的状态中堕落呢？

答：不会。因着

所以，他们既不会完全，也不会最终从蒙恩的状态中堕落（耶32:40；约10:28），而是得蒙上帝大能的保守，由信得救（彼前1:5）。

Q. 79. May not true believers, by reason of their imperfections, and the many temptations and sins they are overtaken with, fall away from the state of grace?

A. True believers, by reason of the unchangeable love of God, and his decree and covenant to give them perseverance, their inseparable union with Christ, his continual intercession for them, and the Spirit and seed of God abiding in them, can neither totally nor finally fall away from the state of grace, but are kept by the power of God through faith unto salvation.

四十七、得救的确信

80问：真信徒是否能够毫无谬误地确信他们已经蒙恩，并由此恒忍，直到最终得救？

答：是的。真正归信基督，努力用无愧的良心行在祂面前的人（约壹2:3），

Q. 80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

A. Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

81问：所有真信徒都是一直确信自己目前已经蒙恩，并最终得救吗？

答：对于所有真信徒而言，

Q. 81. Are all true believers at all times assured of their present being in the estate of grace, and that they shall be saved?

A. Assurance of grace and salvation not being of the essence of faith, true believers may wait long before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through manifold distempers, sins, temptations, and desertions; yet are they never left without such a presence and support of the Spirit of God as keeps them from sinking into utter despair.

四十八、选民在荣耀里与基督的交通

82问：无形教会的成员在荣耀里所享有的与基督的交通是什么？

答：无形教会的成员在荣耀里所享有的与基督的交通，是在于今生(林后3:18)、死后（路23:43），以及最终在复活与审判日达于完全的交通（帖前4:17）。

Q. 82. What is the communion in glory which the members of the invisible church have with Christ?

A. The communion in glory which the members of the invisible church have with Christ, is in this life, immediately after death, and at last perfected at the resurrection and day of judgment.

83问：无形教会的成员今生在荣耀里所享有的与基督的交通是指什么？

答：这种交通是指：

Q. 83. What is the communion in glory with Christ which the members of the invisible church enjoy in this life?

A. The members of the invisible church have communicated to them in this life the firstfruits of glory with Christ, as they are members of him their head, and so in him are interested in that glory which he is fully possessed of; and, as an earnest thereof, enjoy the sense of God’s love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, sense of God’s revenging wrath, horror of conscience, and a fearful expectation of judgment, are to the wicked the beginning of their torments which they shall endure after death.

四十九、死亡

84问：所有的人都会死吗？

答：死亡是罪的工价（罗6:23），所以，按照定命，人人都有一死（来9:27）；因为所有的人都犯了罪（罗5:12）。

Q. 84. Shall all men die?

A. Death being threatened as the wages of sin, it is appointed unto all men once to die; for that all have sinned.

85问：既然死亡是罪的工价，而义人的罪在基督里都蒙赦免，为什么他们没有脱离死亡呢？

答：义人在末日的时候就会脱离死亡，即使在死亡之时，也脱离了死亡的毒钩和咒诅（林前15:26，55－57；来2:15）；因此，虽然他们也死亡，但这是出于上帝的慈爱（赛57:1－2；王下22:20），使他们完全从罪和愁苦中释放出来（启14:13；弗5:27），进入荣耀里，与基督有更深的联合（路23:43；腓1:23）。

Q. 85. Death being the wages of sin, why are not the righteous delivered from death, seeing all their sins are forgiven in Christ?

A. The righteous shall be delivered from death itself at the last day, and even in death are delivered from the sting and curse of it; so that, although they die, yet it is out of God’s love, to free them perfectly from sin and misery, and to make them capable of further communion with Christ in glory, which they then enter upon.

86问：无形教会的成员死后在荣耀里所享有的与基督的交通是指什么？

答：无形教会的成员死后在荣耀里所享有的与基督的交通，是指：

Q. 86. What is the communion in glory with Christ which the members of the invisible church enjoy immediately after death?

A. The communion in glory with Christ which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.

五十、复活

87问：关于复活，我们当信什么？

答：我们当信，

Q. 87. What are we to believe concerning the resurrection?

A. We are to believe that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.

88问：复活之后，随即发生什么？

答：复活之后，随即所发生的就是

Q. 88. What shall immediately follow after the resurrection?

A. Immediately after the resurrection shall follow the general and final judgment of angels and men; the day and hour whereof no man knoweth, that all may watch and pray, and be ever ready for the coming of the Lord.

五十一、末后的审判

89问：在审判之日，恶人会承受什么？

答：在审判之日，恶人将会：

Q. 89. What shall be done to the wicked at the day of judgment?

A. At the day of judgment, the wicked shall be set on Christ’s left hand, and, upon clear evidence, and full conviction of their own consciences, shall have the fearful but just sentence of condemnation pronounced against them; and thereupon shall be cast out from the favorable presence of God, and the glorious fellowship with Christ, his saints, and all his holy angels, into hell, to be punished with unspeakable torments, both of body and soul, with the devil and his angels forever.

90问：在审判之日，义人会承受什么？

答：在审判之日，义人会，

这就是无形教会的成员，在复活和审判之日，在荣耀里与基督所享有的完美的交通。

Q. 90. What shall be done to the righteous at the day of judgment?

A. At the day of judgment, the righteous, being caught up to Christ in the clouds, shall be set on his right hand, and there openly acknowledged and acquitted, shall join with him in the judging of reprobate angels and men, and shall be received into heaven, where they shall be fully and forever freed from all sin and misery; filled with inconceivable joys, made perfectly holy and happy both in body and soul, in the company of innumerable saints and holy angels, but especially in the immediate vision and fruition of God the Father, of our Lord Jesus Christ, and of the Holy Spirit, to all eternity. And this is the perfect and full communion which the members of the invisible church shall enjoy with Christ in glory, at the resurrection and day of judgment.

五十二、人的本分

91问：上帝要人尽什么本分？

答：上帝要人所尽的本分是顺服祂显明的旨意（罗12:1－2；弥6:8；撒上15:22）。

Q. 91. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to his revealed will.

五十三、顺服的标准

92问：上帝起初向人显明了什么作为顺服祂的标准？

答：上帝向处在无罪状态中的亚当，以及在祂里面的全人类，所显明的顺服标准，除了禁止吃分别善恶树上的果子这一特别的诫命之外，就是道德律（创1:26－27；罗2:14－15；10:5；创2:17）。

Q. 92. What did God first reveal unto man as the rule of his obedience?

A. The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree of the knowledge of good and evil, was the moral law.

五十四、道德律的性质

93问：道德律是什么？

答：道德律

Q. 93. What is the moral law?

A. The moral law is the declaration of the will of God to mankind, directing and binding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul, and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

五十五、道德律的功用

94问：堕落之后，道德律对人还有什么作用呢？

答：堕落之后，没有人能靠道德律臻达公义和生命（罗8:3；加2:16）；但道德律仍然大有用处，不管是未重生的人，还是已重生的人，对所有的人都是如此（提前1:8）。

Q. 94. Is there any use of the moral law since the fall?

A. Although no man, since the fall, can attain to righteousness and life by the moral law; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

95问：道德律对所有的人有什么用处？

答：道德律对所有的人都有用处，

Q. 95. Of what use is the moral law to all men?

A. The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives: to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

96问：对未重生的人，道德律有什么特别的用处？

答：对未重生的人，道德律的用处，是在于：

Q. 96. What particular use is there of the moral law to unregenerate men?

A. The moral law is of use to unregenerate men, to awaken their consciences to flee from the wrath to come, and to drive them to Christ; or, upon the continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

97问：对已重生的人，道德律有什么特别的用处？

答：对于已经重生、归信基督之人，虽然道德律对他们已经不再是行为之约（罗6:14；罗7:4，6；加4:4－5），他们既不因之称义（罗3:20），也不因之定罪（加5:23；罗8:1）；但是，除了与所有人共同的用处之外，道德律还有特别的用处，就在于向他们显明：

Q. 97. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

五十六、道德律的综述

98问：道德律的综述是在什么里面？

答：道德律的综述是在十诫之中，这是上帝在西奈山上亲口颁布的，并且亲手写在了两块石版上（申10:4；出34:1－4）；记录在《出埃及记》20章。前四诫是我们对上帝当尽的本分，后六诫是我们对人当尽的本分（太22:37－40）。

Q. 98. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the Ten Commandments, which were delivered by the voice of God upon mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus; the four first commandments containing our duty to God, and the other six our duty to man.

五十七、理解十诫的规则

99问：要正确理解十诫，应当遵守什么规则？

答：要正确理解十诫，以下的规则应予遵守:

Q. 99. What rules are to be observed for the right understanding of the Ten Commandments?

A. For the right understanding of the Ten Commandments, these rules are to be observed:
1. That the law is perfect, and bindeth every one to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.
2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.
3. That one and the same thing, in divers respects, is required or forbidden in several commandments.
4. That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded: so, where a promise is annexed, the contrary threatening is included; and, where a threatening is annexed, the contrary promise is included.
5. That what God forbids, is at no time to be done; what he commands, is always our duty; and yet every particular duty is not to be done at all times.
6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.
7. That what is forbidden or commanded to ourselves, we are bound, according to our places, to endeavor that it may be avoided or performed by others, according to the duty of their places.
8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.

100问：在十诫中，我们要考察什么特别的事项？

答：在十诫中，我们要考察序言、十诫本身的精义和某些诫命所附加的各种理由，使我们更加谨守遵行。

Q. 100. What special things are we to consider in the Ten Commandments?

A. We are to consider, in the Ten Commandments, the preface, the substance of the commandments themselves, and several reasons annexed to some of them, the more to enforce them.

五十八、十诫的序言

101问：十诫的序言是什么？

答：十诫的序言就是:“我是耶和华你的上帝，曾将你从埃及地为奴之家领出来” （出20:2）。上帝从中显明了祂的主权，祂是耶和华，是永恒、不变、全能的上帝（赛44:6）；祂是自有永有的（出3:14），祂的话语（出6:3）和作为（徒17:24，28）都由祂而出:

Q. 101. What is the preface to the Ten Commandments?

A. The preface to the Ten Commandments is contained in these words, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Wherein God manifesteth his sovereignty, as being JEHOVAH, the eternal, immutable, and almighty God; having his being in and of himself, and giving being to all his words and works: and that he is a God in covenant, as with Israel of old, so with all his people; who, as he brought them out of their bondage in Egypt, so he delivereth us from our spiritual thraldom; and that therefore we are bound to take him for our God alone, and to keep all his commandments.

五十九、前四诫精义

102问：前四诫中包含了的我们对上帝的责任，其精义是什么？

答：前四诫中包含了我们对上帝的责任，其精义是尽心、尽性、尽力、尽意爱主我们的上帝（路10:27）。

Q. 102. What is the sum of the four commandments which contain our duty to God?

A. The sum of the four commandments containing our duty to God, is, to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind.

六十、第一条诫命

103问:第一条诫命是什么？

答:第一条诫命是:“在我面前，你不可有别的神” （出20:3）。

Q. 103. Which is the first commandment?

A. The first commandment is, Thou shalt have no other gods before me.

104问:在第一条诫命中，吩咐我们尽什么责任？

答:在第一条诫命中吩咐我们:

Q. 104. What are the duties required in the first commandment?

A. The duties required in the first commandment are, the knowing and acknowledging of God to be the only true God, and our God; and to worship and glorify him accordingly, by thinking, meditating, remembering, highly esteeming, honoring, adoring, choosing, loving, desiring, fearing of him; believing him; trusting, hoping, delighting, rejoicing in him; being zealous for him; calling upon him, giving all praise and thanks, and yielding all obedience and submission to him with the whole man; being careful in all things to please him, and sorrowful when in anything he is offended; and walking humbly with him.

105问：在第一条诫命中，禁止什么罪？

答：在第一条诫命中所禁止的罪是:

Q. 105. What are the sins forbidden in the first commandment?

A. The sins forbidden in the first commandment, are, atheism, in denying or not having a God; idolatry, in having or worshiping more gods than one, or any with or instead of the true God; the not having and avouching him for God, and our God; the omission or neglect of anything due to him, required in this commandment; ignorance, forgetfulness, misapprehensions, false opinions, unworthy and wicked thoughts of him; bold and curious searching into his secrets; all profaneness, hatred of God; self-love, self-seeking, and all other inordinate and immoderate setting of our mind, will, or affections upon other things, and taking them off from him in whole or in part; vain credulity, unbelief, heresy, misbelief, distrust, despair, incorrigibleness, and insensibleness under judgments, hardness of heart, pride, presumption, carnal security, tempting of God; using unlawful means, and trusting in lawful means; carnal delights and joys; corrupt, blind, and indiscreet zeal; lukewarmness, and deadness in the things of God; estranging ourselves, and apostatizing from God; praying, or giving any religious worship, to saints, angels, or any other creatures; all compacts and consulting with the devil, and hearkening to his suggestions; making men the lords of our faith and conscience; slighting and despising God and his commands; resisting and grieving of his Spirit, discontent and impatience at his dispensations, charging him foolishly for the evils he inflicts on us; and ascribing the praise of any good we either are, have, or can do, to fortune, idols, ourselves, or any other creature.

106问：在第一条诫命中说“在我面前”，这对我们有什么特别的教导？

答：在第一条诫命中说“在我面前”，这些话语教导我们，

Q. 106. What are we specially taught by these words, before me, in the first commandment?

A. These words, before me, or before my face, in the first commandment, teach us, that God, who seeth all things, taketh special notice of, and is much displeased with, the sin of having any other God: that so it may be an argument to dissuade from it, and to aggravate it as a most impudent provocation: as also to persuade us to do as in his sight, whatever we do in his service.

六十一、第二条诫命

107问：第二条诫命是什么？

答：第二条诫命是:“你不可为自己雕刻偶像；也不可作什么形像，仿佛上天、下地和地底下、水中的百物。不可跪拜那些像；也不可事奉它，因为我耶和华你的上帝是忌邪的上帝。恨我的，我必追讨他的罪，自父及子，直到三四代；爱我守我诫命的，我必向他们发慈爱，直到千代”（出20:4-6）。

Q. 107. Which is the second commandment?

A. The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.

108问：在第二条诫命中，吩咐我们尽什么责任？

答：在第二条诫命中，吩咐我们所尽的责任是:

Q. 108. What are the duties required in the second commandment?

A. The duties required in the second commandment are, the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath instituted in his word; particularly prayer and thanksgiving in the name of Christ; the reading, preaching, and hearing of the word; the administration and receiving of the sacraments; church government and discipline; the ministry and maintenance thereof; religious fasting; swearing by the name of God, and vowing unto him: as also the disapproving, detesting, opposing, all false worship; and, according to each one’s place and calling, removing it, and all monuments of idolatry.

109问：在第二条诫命中，禁止什么罪？

答：在第二条诫命中，禁止的罪行有:

Q. 109. What sins are forbidden in the second commandment?

A. The sins forbidden in the second commandment are, all devising, counseling, commanding, using, and any wise approving, any religious worship not instituted by God himself; the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever; all worshiping of it, or God in it or by it; the making of any representation of feigned deities, and all worship of them, or service belonging to them; all superstitious devices, corrupting the worship of God, adding to it, or taking from it, whether invented and taken up of ourselves, or received by tradition from others, though under the title of antiquity, custom, devotion, good intent, or any other pretense whatsoever; simony; sacrilege; all neglect, contempt, hindering, and opposing the worship and ordinances which God hath appointed.

110问：为了使我们更加谨守遵行，第二条诫命所附加的遵行理由是什么？

答：为了使我们更加谨守遵行，第二条诫命所附加的遵行理由包含在以下的话中：“我耶和华你的上帝是忌邪的上帝。恨我的，我必追讨他的罪，自父及子，直到三四代；爱我守我诫命的，我必向他们发慈爱，直到千代”（出20:5－6）。

Q. 110. What are the reasons annexed to the second commandment, the more to enforce it?

A. The reasons annexed to the second commandment, the more to enforce it, contained in these words, For I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments; are, besides God’s sovereignty over us, and propriety in us, his fervent zeal for his own worship, and his revengeful indignation against all false worship, as being a spiritual whoredom; accounting the breakers of this commandment such as hate him, and threatening to punish them unto divers generations; and esteeming the observers of it such as love him and keep his commandments, and promising mercy to them unto many generations.

六十二、第三条诫命

111问：第三条诫命是什么？

答：第三条诫命是:“你不可妄称主你上帝的名，因为妄称祂名的，主必不以他为无罪”（出20:7） 。

Q. 111. Which is the third commandment?

A. The third commandment is, Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.

112问：在第三条诫命中吩咐什么？

答：在第三条诫命中吩咐：

Q. 112. What is required in the third commandment?

A. The third commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.

113问：在第三条诫命中，禁止什么罪行？

答：在第三条诫命中禁止的罪行是:

Q. 113. What are the sins forbidden in the third commandment?

A. The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.

114问：第三条诫命所附加的理由是什么？

答：第三条诫命所附加的理由在以下的话语中:“耶和华你上帝”和“因为妄称祂名的，主必不以他为无罪”（出20:7）。这是因为:

Q. 114. What reasons are annexed to the third commandment?

A. The reasons annexed to the third commandment, in these words, The LORD thy God, and, For the LORD will not hold him guiltless that taketh his name in vain, are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.

六十三、第四条诫命

115问：第四条诫命是什么？

答：第四条诫命是:“当记念安息日，守为圣日。六日要劳碌作你一切的工；但第七日是向耶和华你上帝当守的安息日；这一日你和你的儿女、仆婢、牲畜，并你城里寄居的客旅，无论何工都不可作，因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息，所以耶和华赐福与安息日，定为圣日”（出20:8－11）。

Q. 115. Which is the fourth commandment?

A. The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

116问：在第四条诫命中吩咐什么？

答：在第四条诫中，吩咐所有的人将上帝在圣经中所指定的时间，都向祂分别为圣，予以遵守，祂特别指明七日中的一整天守为圣日；从世界之初到基督复活，这一日为一周的第七日；此后便以每周的第一日为圣日，直到世界的末了；这就是基督徒的安息日（申5:12－14；创2:2－3；林前16:1－2；徒20:7；太5:17－18；赛56:2，4，6－7），在新约圣经中称之为主日（启1:10）。

Q. 116. What is required in the fourth commandment?

A. The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath, and in the New Testament called The Lord’s Day.

117问：如何将安息日或主日守为圣日？

答：守安息日为圣，乃是：

Q. 117. How is the sabbath or the Lord’s day to be sanctified?

A. The sabbath or Lord’s day is to be sanctified by an holy resting all the day, not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful; and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy) in the public and private exercises of God’s worship: and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day.

118问：为什么说守安息日这一吩咐，特别指向家长和其他尊长呢？

答：守安息日这一吩咐，特别指向家长和其他尊长，这是因为：

Q. 118. Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?

A. The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own.

119问：在第四条诫命中，禁止什么罪？

答：在第四条诫命中，禁止的罪是:

Q. 119. What are the sins forbidden in the fourth commandment?

A. The sins forbidden in the fourth commandment are, all omissions of the duties required, all careless, negligent, and unprofitable performing of them, and being weary of them; all profaning the day by idleness, and doing that which is in itself sinful; and by all needless works, words, and thoughts, about our worldly employments and recreations.

120问：为了使我们更加晓得其权威性，第四条诫命所附加的遵行理由是什么？

答：为了使我们更加晓得其权威性，第四条诫命所附加的遵行理由：

Q. 120. What are the reasons annexed to the fourth commandment, the more to enforce it?

A. The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words, Six days shalt thou labor, and do all thy work: from God’s challenging a special propriety in that day, The seventh day is the sabbath of the LORD thy God: from the example of God, who in six days ... made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the LORD blessed the sabbath day, and hallowed it.

121问：为什么在第四条诫命的一开始就用了“记念”一词？

答：在第四条诫命的一开始就用了“记念”一词（出20:8），

Q. 121. Why is the word Remember set in the beginning of the fourth commandment?

A. The word Remember is set in the beginning of the fourth commandment, partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it, and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion; and partly, because we are very ready to forget it, for that there is less light of nature for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labor to blot out the glory, and even the memory of it, to bring in all irreligion and impiety.

六十四、后六诫精义

122问：后六诫包括我们对人的责任，其总纲是什么？

答：后六诫包括我们对人的责任，其总纲就是爱人如己（太22:39），我们愿意人怎样待我们，我们就要怎样待人（太7:12）。

Q. 122. What is the sum of the six commandments which contain our duty to man?

A. The sum of the six commandments which contain our duty to man, is, to love our neighbor as ourselves, and to do to others what we would have them do to us.

六十五、第五条诫命

123问：第五条诫命是什么？

答：第五条诫命是:“当孝敬父母，使你的日子在耶和华你上帝所赐你的地上，得以长久”（出20:12） 。

Q. 123. Which is the fifth commandment?

A. The fifth commandment is, Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

124问：在第五条诫命中，“父母”是指谁？

答：在第五条诫命中，“父母”一词所指的不仅是肉身的父母（箴23:22，25；弗6:1－2），还包括在年纪（提前5:1－2）和恩赐（创4:20－22；创45:8）上超过我们的一切尊长；特别是那些按照上帝的安排，于家庭（王下5:13）、教会（王下2:12；13:14；加4:19）、国家中（赛49:23），在我们之上有权柄的人。

Q. 124. Who are meant by father and mother in the fifth commandment?

A. By father and mother, in the fifth commandment, are meant, not only natural parents, but all superiors in age and gifts; and especially such as, by God’s ordinance, are over us in place of authority, whether in family, church, or commonwealth.

125问：为什么尊称尊长如父母呢？

答：尊称尊长如父母，是为了教导他们向晚辈履行自己各种本分时，当像肉身的父母一样，同时又当根据他们各种不同的关系，向晚辈表达慈爱和温柔（弗6:4；林后12:14；帖前2:7－8，11；民11:11－12）；并使晚辈甘心乐意、欢欢喜喜地完成他们向尊长当尽的本分，正如对父母一样（林前4:14－16；王下5:13）。

Q. 125. Why are superiors styled Father and Mother?

A. Superiors are styled Father and Mother, both to teach them in all duties toward their inferiors, like natural parents, to express love and tenderness to them, according to their several relations; and to work inferiors to a greater willingness and cheerfulness in performing their duties to their superiors, as to their parents.

126问：第五条诫命的一般范围是什么？

答：第五条诫命的一般范围是，作为晚辈、长辈、或同辈，在我们与他人的各种关系中，履行彼此当尽的责任（弗5:21；彼前2:17；罗12:10）。

Q. 126. What is the general scope of the fifth commandment?

A. The general scope of the fifth commandment is, the performance of those duties which we mutually owe in our several relations, as inferiors, superiors or equals.

127问：晚辈当如何尊重长辈？

答：晚辈当尊重长辈，包括：

Q. 127. What is the honor that inferiors owe to their superiors?

A. The honor which inferiors owe to their superiors is, all due reverence in heart, word, and behavior; prayer and thanksgiving for them; imitation of their virtues and graces; willing obedience to their lawful commands and counsels; due submission to their corrections; fidelity to, defense, and maintenance of their persons and authority, according to their several ranks, and the nature of their places; bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.

128问：晚辈冒犯长辈的罪是什么？

答：晚辈冒犯长辈的罪是，

Q. 128. What are the sins of inferiors against their superiors?

A. The sins of inferiors against their superiors are, all neglect of the duties required toward them; envying at, contempt of, and rebellion against their persons and places, in their lawful counsels, commands, and corrections; cursing, mocking, and all such refractory and scandalous carriage, as proves a shame and dishonor to them and their government.

129问：长辈当向晚辈尽什么责任？

答：长辈当向晚辈所尽的责任是：

Q. 129. What is required of superiors towards their inferiors?

A. It is required of superiors, according to that power they receive from God, and that relation wherein they stand, to love, pray for, and bless their inferiors; to instruct, counsel, and admonish them; countenancing, commending, and rewarding such as do well; and discountenancing, reproving, and chastising such as do ill; protecting, and providing for them all things necessary for soul and body: and by grave, wise, holy, and exemplary carriage, to procure glory to God, honor to themselves, and so to preserve that authority which God hath put upon them.

130问：长辈易犯的罪是什么？

答：长辈易犯的罪，除了忽略他们当尽的责任之外（结34:2－4），还包括：

Q. 130. What are the sins of superiors?

A. The sins of superiors are, besides the neglect of the duties required of them, an inordinate seeking of themselves, their own glory, ease, profit, or pleasure; commanding things unlawful, or not in the power of inferiors to perform; counseling, encouraging, or favoring them in that which is evil; dissuading, discouraging, or discountenancing them in that which is good; correcting them unduly; careless exposing, or leaving them to wrong, temptation, and danger; provoking them to wrath; or any way dishonoring themselves, or lessening their authority, by an unjust, indiscreet, rigorous, or remiss behavior.

131问：同辈之间的责任是什么？

答：同辈之间的责任是：

Q. 131. What are the duties of equals?

A. The duties of equals are, to regard the dignity and worth of each other, in giving honor to go one before another; and to rejoice in each others’ gifts and advancement, as their own.

132问：同辈之间易犯的罪是什么？

答：同辈之间易犯的罪，除了忽略当尽的责任之外（罗13:8），还包括：

Q. 132. What are the sins of equals?

A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement or prosperity one of another; and usurping preeminence one over another.

133问：对于履行第五条诫命所附加的理由是什么？

答：对于履行第五条诫命所附加的理由是，“使你的日子在耶和华你上帝所赐你的地上，得以长久”（出20:12）。这是一个明确的长寿与兴盛的应许，所有遵行这一诫命的人，只要使上帝得荣耀，自己得益处，就必长寿兴盛（申5:16；王上8:25；弗6:2－3）。

Q. 133. What is the reason annexed to the fifth commandment, the more to enforce it?

A. The reason annexed to the fifth commandment, in these words, That thy days may be long upon the land which the LORD thy God giveth thee, is an express promise of long life and prosperity, as far as it shall serve for God’s glory and their own good, to all such as keep this commandment.

六十六、第六条诫命

134问：第六条诫命是什么？

答：第六条诫命是，“不可杀人”（出20:13）。

Q. 134. Which is the sixth commandment?

A. The sixth commandment is, Thou shalt not kill.

135问：在第六条诫命中，吩咐什么责任？

答：在第六条诫命中，吩咐我们：

Q. 135. What are the duties required in the sixth commandment?

A. The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.

136问：在第六条诫命中，禁止什么罪？

答：在第六条诫命中，禁止：

Q. 136. What are the sins forbidden in the sixth commandment?

A. The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge; all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

六十七、第七条诫命

137问：第七诫命是什么？

答：第七诫命是，“不可奸淫”（出20:14） 。

Q. 137. Which is the seventh commandment?

A. The seventh commandment is, Thou shalt not commit adultery.

138问：在第七条诫命中，命令什么责任？

答：在第七条诫命中，命令我们：

Q. 138. What are the duties required in the seventh commandment?

A. The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in our callings; shunning all occasions of uncleanness, and resisting temptations thereunto.

139问：在第七诫命中，禁止什么罪？

答：在第七条诫命中禁止的罪，除了忽略当尽的责任之外（箴5:7），还有：

Q. 139. What are the sins forbidden in the seventh commandment?

A. The sins forbidden in the seventh commandment, besides the neglect of the duties required, are, adultery, fornication, rape, incest, sodomy, and all unnatural lusts; all unclean imaginations, thoughts, purposes, and affections; all corrupt or filthy communications, or listening thereunto; wanton looks, impudent or light behavior, immodest apparel; prohibiting of lawful, and dispensing with unlawful marriages; allowing, tolerating, keeping of stews, and resorting to them; entangling vows of single life, undue delay of marriage; having more wives or husbands than one at the same time; unjust divorce, or desertion; idleness, gluttony, drunkenness, unchaste company; lascivious songs, books, pictures, dancings, stage plays; and all other provocations to, or acts of uncleanness, either in ourselves or others.

六十八．第八条诫命

140问：第八条诫命是什么？

答：第八条诫命是:“不可偷窃”（出20:15）。

Q. 140. Which is the eighth commandment?

A. The eighth commandment is, Thou shalt not steal.

141问：在第八条诫命中，命令什么责任？

答：在第八条诫命中命令的责任是:

Q. 141. What are the duties required in the eighth commandment?

A. The duties required in the eighth commandment are, truth, faithfulness, and justice in contracts and commerce between man and man; rendering to every one his due; restitution of goods unlawfully detained from the right owners thereof; giving and lending freely, according to our abilities, and the necessities of others; moderation of our judgments, wills, and affections concerning worldly goods; a provident care and study to get, keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition; a lawful calling, and diligence in it; frugality; avoiding unnecessary lawsuits, and suretiship, or other like engagements; and an endeavor, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.

142问：在第八条诫命中，禁止什么罪行？

答：在第八条诫命中禁止的罪行是:除了忽略当尽的本分之外（雅2:15－16；约壹3:17），还有：

Q. 142. What are the sins forbidden in the eighth commandment?

A. The sins forbidden in the eighth commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving anything that is stolen; fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious lawsuits, unjust enclosures and depredation; engrossing commodities to enhance the price; unlawful callings, and all other unjust or sinful ways of taking or withholding from our neighbor what belongs to him, or of enriching ourselves; covetousness; inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them; envying at the prosperity of others; as likewise idleness, prodigality, wasteful gaming; and all other ways whereby we do unduly prejudice our own outward estate, and defrauding ourselves of the due use and comfort of that estate which God hath given us.

六十九、第九条诫命

143问：第九条诫命是什么？

答：第九条诫命是:“不可作假见证陷害人”（出20:16）。

Q. 143. Which is the ninth commandment?

A. The ninth commandment is, Thou shalt not bear false witness against thy neighbour.

144问：在第九条诫命中，命令什么责任？

答：在第九条诫命中，命令的责任是:

Q. 144. What are the duties required in the ninth commandment?

A. The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.

145问：在第九条诫命中，禁止什么罪行？

答：在第九条诫命中，禁止的罪行是:

Q. 145. What are the sins forbidden in the ninth commandment?

A. The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful or equivocal expressions, to the prejudice of the truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any; endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.

七十、第十条诫命

146问：第十条诫命是什么？

答：第十条诫命是:“不可贪恋人的房屋；也不可贪恋人的妻子、仆婢、牛驴，并他一切所有的”（出20:17）。

Q. 146. Which is the tenth commandment?

A. The tenth commandment is, Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour’s.

147问：在第十条诫命中，命令什么责任？

答：在第十条诫命中，命令的责任是:

Q. 147. What are the duties required in the tenth commandment?

A. The duties required in the tenth commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbor, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.

148问：在第十条诫命中，禁止什么罪行？

答：在第十条诫命中，禁止的罪行是:

Q. 148. What are the sins forbidden in the tenth commandment?

A. The sins forbidden in the tenth commandment are, discontentment with our own estate; envying and grieving at the good of our neighbor, together with all inordinate motions and affections to anything that is his.

七十一、人无力全守诫命

149问：人能全守上帝的诫命吗？

答：不管是靠自己（雅3:2；约15:5；罗8:3），还是靠今生所领受的任何恩典，均无人能全守上帝的诫命（传7:20；约壹1:8，10；加5:17；罗7:18－19）；反倒天天在心思（创6:5；8:21）、言语和行为上（罗3:9－19；雅3:2－13），违背上帝的诫命。

Q. 149. Is any man able perfectly to keep the commandments of God?

A. No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed.

七十二、罪的程度

150问：一切违反上帝律法的事，就其本身，并在上帝的眼中，都是同样可憎吗？

答：一切违背上帝律法的事，不都是同样可憎的；相反，有些罪就其本身，并因某些加重情节，在上帝的眼中，比别的罪更为可憎（约19:11；结8:6，13，15；约壹5:16；诗78:17，32，56）。

Q. 150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?

A. All transgressions of the law are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

151问：那些使某些罪加重，比其它罪更可憎的情节是什么？

答：罪的加重情节有:

Q. 151. What are those aggravations that make some sins more heinous than others?

A. Sins receive their aggravations,
1. From the persons offending; if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others.
2. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many.
3. From the nature and quality of the offence: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, willfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance.
4. From circumstances of time, and place: if on the Lord’s day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.

七十三、惩罚与逃避

152问：在上帝的手中，每一次犯罪该受什么处罚？

答：每一次犯罪，哪怕是最小的犯罪，都是冒犯上帝的主权（雅2:10－11）、良善（出20:1－2）和圣洁（哈1:13；利10:3；11:44－45），冒犯上帝公义的律法（约壹3:4；罗7:12），当在今生（哀3:39；申28:15－68）和来世（太25:41）受祂的愤怒和咒诅（弗5:6；加3:10）；不靠基督的宝血，就无法得以补偿（来9:22；彼前1:18－19）。

Q. 152. What doth every sin deserve at the hands of God?

A. Every sin, even the least, being against the sovereignty, goodness, and holiness of God, and against his righteous law, deserveth his wrath and curse, both in this life, and that which is to come; and cannot be expiated but by the blood of Christ.

153问：为叫我们可以逃避那因违背律法而当受的烈怒和咒诅，上帝要我们怎样行？

答：为叫我们可以逃避那因违背律法而当受的烈怒和咒诅，上帝要我们向祂悔改，归信耶稣基督（徒20:21；太3:7－8；路13:3，5；徒16:30－31；约3:16，18），并且殷勤使用那些基督借以把祂中保的恩惠传递给我们的外部工具（箴2:1－5；8:33－36）。

Q. 153. What doth God require of us, that we may escape his wrath and curse due to us by reason of the transgression of the law?

A. That we may escape the wrath and curse of God due to us by reason of the transgression of the law, he requireth of us repentance toward God, and faith toward our Lord Jesus Christ, and the diligent use of the outward means whereby Christ communicates to us the benefits of his mediation.

七十四、外在方式

154问：基督把祂中保的恩惠传给我们，所凭借的外部工具是什么？

答：基督把祂中保的恩惠传给我们，所凭借的外部的普通工具是祂所有的外在方式，特别是圣经、圣礼和祷告；祂叫这一切在选民身上生发效力，使他们得救（太28:19－20；徒2:42，46－47）。

Q. 154. What are the outward means whereby Christ communicates to us the benefits of his mediation?

A. The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation.

七十五、圣经与外在方式

155问：圣经怎样生发效力，使人得救呢？

答：圣灵使读经，尤其是讲道，成为有效的外在方式:

Q. 155. How is the word made effectual to salvation?

A. The Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of enlightening, convincing, and humbling sinners; of driving them out of themselves, and drawing them unto Christ; of conforming them to his image, and subduing them to his will; of strengthening them against temptations and corruptions; of building them up in grace, and establishing their hearts in holiness and comfort through faith unto salvation.

七十六、读经

156问：是不是所有的人都要读经？

答：尽管并不是所有的人都可以公开向会众读经（申31:9，11－13。尼8:2－3；9:3－5），但各种人都应阅读圣经（申17:19；启1:3；约5:39；赛34:16），既要自己阅读，也当与自己的家人一起阅读（申6:6－9；创18:17，19；诗78:5－7）；为了达成这一目的，要把圣经从原文翻译成各民族通用的语言（林前14:6，9，11－12，15－16，24，27－28）。

Q. 156. Is the Word of God to be read by all?

A. Although all are not to be permitted to read the word publicly to the congregation, yet all sorts of people are bound to read it apart by themselves, and with their families: to which end, the holy Scriptures are to be translated out of the original into vulgar languages.

157问：应当如何读经？

答:：应当：

Q. 157. How is the Word of God to be read?

A. The holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.

七十七、讲道

158问：谁可以讲道呢？

答：只有具备充分的恩赐（提前3:2，6；弗4:8－11；何4:6；玛2:7；林后3:6），并得到适当的认可，蒙召从事这一职分的人（耶14:15；罗10:15；来5:4；林前12:28－29；提前3:10；4:14；5:22），才能讲道。

Q. 158. By whom is the Word of God to be preached?

A. The Word of God is to be preached only by such as are sufficiently gifted, and also duly approved and called to that office.

159问：蒙召传讲上帝圣言的人应当如何讲道？

答：蒙召传讲上帝圣言的人，应当：

Q. 159. How is the Word of God to be preached by those that are called thereunto?

A. They that are called to labor in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.

七十八、听道

160问：对听道的人有什么要求？

答：那些听道的人，应当：

Q. 160. What is required of those that hear the word preached?

A. It is required of those that hear the word preached, that they attend upon it with diligence, preparation, and prayer; examine what they hear by the Scriptures; receive the truth with faith, love, meekness, and readiness of mind, as the Word of God; meditate, and confer of it; hide it in their hearts, and bring forth the fruit of it in their lives.

七十九、圣礼与外在方式

161问：圣礼怎样成为救赎的有效工具呢？

答：圣礼成为救赎的有效工具，并非因其本身有什么权能，也不是因为源自施行者的敬虔或动机而发出的力量，而是惟独因着圣灵的运行和基督的祝福，祂是圣礼的设立者（彼前3:21；徒8:13，比较徒8:23；林前3:6－7；12:13）。

Q. 161. How do the sacraments become effectual means of salvation?

A. The sacraments become effectual means of salvation, not by any power in themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost, and the blessing of Christ, by whom they are instituted.

162问：圣礼是什么？

答：圣礼是基督在其教会中所设立的神圣的外在方式（创17:7，10；出12；太28:19；26:26－28），向那些在恩典之约中的人（罗15:8；出12:48），

Q. 162. What is a sacrament?

A. A sacrament is an holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without.

163问：圣礼有哪几方面？

答：圣礼有两方面，

Q. 163. What are the parts of a sacrament?

A. The parts of a sacrament are two; the one an outward and sensible sign, used according to Christ’s own appointment; the other an inward and spiritual grace thereby signified.

164问：在新约时代，基督在其教会中设立了多少圣礼？

答：在新约时代，基督在其教会中只设立了两大圣礼：一是洗礼，一是圣餐（太28:19；林前11:23；太26:26-28）。

Q. 164. How many sacraments hath Christ instituted in his church under the New Testament?

A. Under the New Testament Christ hath instituted in his church only two sacraments, baptism and the Lord’s supper.

八十、洗礼

165问：洗礼是什么？

答：洗礼是新约的圣礼。基督吩咐奉圣父、圣子、圣灵的名为人用水施洗（太28:19），

Q. 165. What is baptism?

A. Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.

166问：应当为谁施洗？

答：

Q. 166. Unto whom is baptism to be administered?

A. Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.

167问：如何使我们的洗礼更加有效呢?

答：要使我们洗礼更加有效，是人人常常忽视的当尽的责任，是我们一生一世都当履行的事，特别是在受试探的时候，当我们出席他人洗礼的时候，更当如此（西2:11－12；罗6:4，6，11）。使我们的洗礼更加有效的方法就是:

Q. 167. How is baptism to be improved by us?

A. The needful but much neglected duty of improving our baptism, is to be performed by us all our life long, especially in the time of temptation, and when we are present at the administration of it to others; by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace; and by endeavoring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in brotherly love, as being baptized by the same Spirit into one body.

八十一、圣餐

168问：圣餐是什么？

答：圣餐是新约的圣礼。我们在其中照耶稣基督的吩咐，分发并领受饼酒，祂的受死在其中显明出来（路22:20）。

Q. 168. What is the Lord’s supper?

A. The Lord’s supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body.

169问：基督如何指定在圣餐中分发饼酒？

答：基督指定牧者，在施行圣餐这一圣礼之中，藉着宣读设立圣餐的话，感恩，并祷告，把饼酒从通常的用途中分别出来；拿起饼来，掰开，把饼与酒都分发给领受者，他们也同样根据基督的吩咐，拿起饼来吃下，再喝那酒，以感恩的心记念基督的身体为他们而舍，基督的宝血为他们而流（林前11:23－24；太26:26－28；可14:22－24；路22:19－20）。

Q. 169. How hath Christ appointed bread and wine to be given and received in the sacrament of the Lord’s supper?

A. Christ hath appointed the ministers of his word, in the administration of this sacrament of the Lord’s supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.

170问：在圣餐中，那些按理领受的人如何吃喝基督的体与血呢？

答：在圣餐中，

Q. 170. How do they that worthily communicate in the Lord’s supper feed upon the body and blood of Christ therein?

A. As the body and blood of Christ are not corporally or carnally present in, with, or under the bread and wine in the Lord’s supper, and yet are spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses; so they that worthily communicate in the sacrament of the Lord’s supper, do therein feed upon the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.

171问：在来领受圣餐之前，那些来领受的人应当怎样预备自己？

答：在来领受圣餐之前，那些来领受的人，

Q. 171. How are they that receive the sacrament of the Lord’s supper to prepare themselves before they come unto it?

A. They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth and measure of their knowledge, faith, repentance; love to God and the brethren, charity to all men, forgiving those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

172问：怀疑自己不在基督里，或者怀疑自己没有作好正当的预备，这样的人可以来领受圣餐吗？

答：怀疑自己不在基督里，或者怀疑自己没有为领受圣餐作好正当的预备，

Q. 172. May one who doubteth of his being in Christ, or of his due preparation, come to the Lord’s supper?

A. One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.

173问：是不是所有公开承认信仰，并想参加圣餐的人，都可参加呢？

答：尽管公开认信，却对真道无知妄解，肆意犯罪，这样的人，虽想参加圣餐，但教会根据基督赐给的权柄，可以并应当禁止他们参加圣餐（林前11:27－31，比较太7:6；林前5；犹23；提前5:22），直到他们接受教训，有生命改变为止（林后2:7）。

Q. 173. May any who profess the faith, and desire to come to the Lord’s supper, be kept from it?

A. Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord’s supper, may and ought to be kept from that sacrament, by the power which Christ hath left in his church, until they receive instruction, and manifest their reformation.

174问：在圣餐这一圣礼施行的时候，对那些领受的人有什么要求？

答：那些领受圣餐的人，在圣餐施行期间，

Q. 174. What is required of them that receive the sacrament of the Lord’s supper in the time of the administration of it?

A. It is required of them that receive the sacrament of the Lord’s supper, that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, heedfully discern the Lord’s body, and affectionately meditate on his death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces; in judging themselves, and sorrowing for sin; in earnest hungering and thirsting after Christ, feeding on him by faith, receiving of his fullness, trusting in his merits, rejoicing in his love, giving thanks for his grace; in renewing of their covenant with God, and love to all the saints.

175问：在领受圣餐之后，基督徒有什么责任？

答：在领受圣餐之后，基督徒有责任认真地思考:

Q. 175. What is the duty of Christians, after they have received the sacrament of the Lord’s supper?

A. The duty of Christians, after they have received the sacrament of the Lord’s supper, is seriously to consider how they have behaved themselves therein, and with what success; if they find quickening and comfort, to bless God for it, beg the continuance of it, watch against relapses, fulfill their vows, and encourage themselves to a frequent attendance on that ordinance: but if they find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time: but, if they see they have failed in either, they are to be humbled, and to attend upon it afterwards with more care and diligence.

八十二、洗礼和圣餐的异同

176问：洗礼和圣餐有什么共同的地方？

答：洗礼和圣餐的共同之处在于:

Q. 176. Wherein do the sacraments of baptism and the Lord’s supper agree?

A. The sacraments of baptism and the Lord’s supper agree, in that the author of both is God; the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other; and to be continued in the church of Christ until his second coming.

177问：洗礼和圣餐有何不同之处？

答：洗礼和圣餐的不同之处在于:

Q. 177. Wherein do the sacraments of baptism and the Lord’s supper differ?

A. The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once, with water, to be a sign and seal of our regeneration and ingrafting into Christ, and that even to infants; whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

八十三、祷告与外在方式

178问：祷告是什么？

答：祷告就是奉基督之名（约16:23），藉着圣灵的帮助（罗8:26），把我们的愿望呈给上帝（诗62:8）；承认我们的罪（诗32:5－6；但9:4），并以感恩的心承认祂的怜悯（腓4:6）。

Q. 178. What is prayer?

A. Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgement of his mercies.

八十四、当向谁祷告

179问：我们只当向上帝祷告吗？

答：是的。

Q. 179. Are we to pray unto God only?

A. God only being able to search the hearts, hear the requests, pardon the sins, and fulfill the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.

八十五、当奉谁的名祷告

180问:“奉基督的名祷告”是什么意思？

答:“奉基督的名祷告”就是:

Q. 180. What is it to pray in the name of Christ?

A. To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.

181问：为什么我们要奉基督的名祷告？

答：

Q. 181. Why are we to pray in the name of Christ?

A. The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only.

八十六、圣灵帮助我们祷告

182问：圣灵怎样帮助我们祷告？

答：

Q. 182. How doth the Spirit help us to pray?

A. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.

八十七、当为谁祷告

183问：我们当为谁祷告？

答：我们当：

Q. 183. For whom are we to pray?

A. We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

八十八、当为何事祷告

184问：我们当为何事祷告？

答：我们当为一切使上帝得荣耀（太6:9），教会得益处（诗51:18；122:6），我们自身（太7:11）或他人（诗125:4）得益处的事祷告；但不应为违背上帝律法的事祷告（约壹5:14）。

Q. 184. For what things are we to pray?

A. We are to pray for all things tending to the glory of God, the welfare of the church, our own or others’ good; but not for anything that is unlawful.

八十九、当怎样祷告

185问：我们当怎样祷告？

答：我们祷告时，

Q. 185. How are we to pray?

A. We are to pray with an awful apprehension of the majesty of God, and deep sense of our own unworthiness, necessities, and sins; with penitent, thankful, and enlarged hearts; with understanding, faith, sincerity, fervency, love, and perseverance, waiting upon him, with humble submission to his will.

九十、祷告的准则

186问：为要尽祷告的本分，上帝赐给了我们什么准则？

答：

Q. 186. What rule hath God given for our direction in the duty of prayer?

A. The whole Word of God is of use to direct us in the duty of prayer; but the special rule of direction is that form of prayer which our Savior Christ taught his disciples, commonly called The Lord’s prayer.

187问：如何使用主祷文？

答:

Q. 187. How is the Lord’s prayer to be used?

A. The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers; but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty of prayer.

188问：主祷文分几个部分？

答：主祷文分三个部分：序言、祈求和结束。

Q. 188. Of how many parts doth the Lord’s prayer consist?

A. The Lord’s prayer consists of three parts; a preface, petitions, and a conclusion.

九十一、主祷文的序言

189问：主祷文的序言教训我们什么？

答：主祷文的序言是:“我们在天上的父”（太6:9）。这教训我们，

Q. 189. What doth the preface of the Lord’s prayer teach us?

A. The preface of the Lord’s prayer (contained in these words, Our Father which art in heaven) teacheth us, when we pray, to draw near to God with confidence of his fatherly goodness, and our interest therein; with reverence, and all other childlike dispositions, heavenly affections, and due apprehensions of his sovereign power, majesty, and gracious condescension: as also, to pray with and for others.

九十二、主祷文六大祈求

190问：我们在第一祈求中求什么？

答：我们在第一祈求“愿人都尊祢的名为圣”中（太6:9），承认我们自身以及其他所有的人，既没有能力，也不愿意正确地荣耀上帝，（林后3:5；诗51:15），因此我们，

Q. 190. What do we pray for in the first petition?

A. In the first petition (which is, Hallowed be thy name), acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, we pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.

191问：我们在第二祈求中求什么？

答：我们在第二祈求 “愿祢的国降临”中（太6:10），承认我们自身和全人类生来都处在罪恶和撒但的辖制之下（弗2:2－3），因此我们，

Q. 191. What do we pray for in the second petition?

A. In the second petition (which is, Thy kingdom come), acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate; that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

192问：我们在第三祈求中求什么？

答：我们在第三祈求“愿祢的旨意行在地上，如同行在天上”中（太6:10），承认我们和所有的人，天生就完全不能也不愿意认识并遵行上帝的旨意（罗7:18；伯21:14；林前2:14），而且倾向于悖逆祂的圣言（罗8:7），对上帝的护理牢骚满腹（出17:7；民14:2），一心想成就肉体和魔鬼的旨意（弗2:2），所以我们祷告，

Q. 192. What do we pray for in the third petition?

A. In the third petition (which is, Thy will be done in earth, as it is in heaven), acknowledging that by nature we and all men are not only utterly unable and unwilling to know and to do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the devil: we pray, that God would by his Spirit take away from ourselves and others all blindness, weakness, indisposedness, and perverseness of heart; and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

193问：我们在第四祈求中求什么？

答：在第四祈求“我们日用的饮食，今日赐给我们”中（太6:11），我们承认在亚当里，并因着我们自己的罪，丧失了享用今生所有外界福分的权利，这些权利理当被上帝全部剥夺，而且我们在享用这些外界福分时，它们对我们而言都当成为受咒诅的东西（创2:17；3:17；罗8:20－22；耶5:25；申28:15－68）；它们本身并不能维系我们的生命（申8:3），我们自己也无功劳可居（创32:10），而且靠我们自己的辛劳也无法取得它们（申8:17－18）；但我们都倾向于违背上帝的律法，追求（耶6:13；可7:21－22）、获取（何12:7）、享用这些福分（雅4:3）；因此我们为我们自身和他人祷告，

Q. 193. What do we pray for in the fourth petition?

A. In the fourth petition (which is, Give us this day our daily bread), acknowledging that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them; and that neither they of themselves are able to sustain us, nor we to merit, or by our own industry to procure them; but prone to desire, get, and use them unlawfully: we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.

194问：我们在第五祈求中求什么？

答：在第五祈求“免我们的债，如同我们免了人的债”中（太6:12），我们承认我们和其他所有人都有原罪和本罪的罪咎，因此对上帝的公义欠了债，而且不管是我们自己，还是其他任何受造物，都丝毫不能补偿此债（罗3:9－22；太18:24－25；诗130:3－4）；因此，我们为我们自身和他人祷告，

Q. 194. What do we pray for in the fifth petition?

A. In the fifth petition (which is, Forgive us our debts, as we forgive our debtors), acknowledging that we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ, apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his Beloved; continue his favor and grace to us, pardon our daily failings, and fill us with peace and joy, in giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offenses.

195问：我们在第六祈求中求什么？

答：在第六祈求“不叫我们遇见试探，救我们脱离凶恶”中（太6:13），我们承认，至智、至义、至慈的上帝，为了各种圣洁与公义的目的，或许吩咐万有，使我们受打击，遭挫折，一时陷于试探之中（代下32:31）；撒但（代上21:1）、世界（路21:34；可4:19）和肉体，时刻准备用力把我们拉到一边，陷害我们（雅1:14）；即使在我们罪得赦免之后，由于我们自身的败坏（加5:17）、软弱，不够警醒（太26:41），不仅易受试探，动辄就把自己暴露于试探之下（太26:69－72；加2:11－14；代下18:3，比较代下19:2），而且我们自身没有能力，也不愿意抵挡试探，脱离试探，善用试探（罗7:23－24；代上21:1－4；代下16:7－10）；理当被弃置于试探的权势之下（诗81:11－12）。所以，我们祷告，

Q. 195. What do we pray for in the sixth petition?

A. In the sixth petition (which is, And lead us not into temptation, but deliver us from evil), acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time led captive by temptations; that Satan, the world, and the flesh, are ready powerfully to draw us aside, and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations, but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them; and worthy to be left under the power of them; we pray, that God would so overrule the world and all in it, subdue the flesh, and restrain Satan, order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin; or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation; or when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof: that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil, forever.

九十三、主祷文结语

196问：在主祷文的结语中，教训我们什么？

答：在主祷文的结语“因为国度，权柄，荣耀，全是祢的，直到永远”中（太6:13），教训我们：

Q. 196. What doth the conclusion of the Lord’s prayer teach us?

A. The conclusion of the Lord’s prayer (which is, For thine is the kingdom, and the power, and the glory, forever. Amen.) teacheth us to enforce our petitions with arguments, which are to be taken, not from any worthiness in ourselves, or in any other creature, but from God; and with our prayers to join praises, ascribing to God alone eternal sovereignty, omnipotency, and glorious excellency; in regard whereof, as he is able and willing to help us, so we by faith are emboldened to plead with him that he would, and quietly to rely upon him, that he will fulfill our requests. And, to testify this our desire and assurance, we say, Amen.