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I SHALL not trespass on your patience, CANDID READER, by a tedious preamble, but will show you, in a few words, the design and scope of the following work.
正直的读者，我不会用冗长的序言来侵占您的耐心，而是会用几句话向您展示下面这部作品的意图和范围。
It seems proper to apprize you, first of all, that it is not intended for the learned, or for such as have been long engaged in sacred studies, but only for learners, and my own Pupils, whom I wished to furnish with a light to direct them to the proper improvement of our holy Religion.
首先，我认为有必要告知您，这本书并非为学者，或为长期从事神圣研究（sacred studies）的人而作，而仅仅是为学习者，以及我的学生而作，我希望为他们提供一盏明灯，引导他们正确地增进我们的圣洁宗教（holy Religion）。
It appeared to me extremely undesirable, that those with whose education for the sacred office we are intrusted, should at length ascend the pulpit to entertain the Christian people with frigid, though perhaps sublime, discourses, or with unprofitable, though sufficiently warm, discussions; neglecting, in the mean time, to inspire their minds with any relish for heavenly objects, with any desire for divine consolations, with any love for genuine piety.
在我看来，我们受托负责培养以胜任神圣职分（sacred office）的人，最终登上讲台，却用冷漠的、尽管可能崇高的论述，或用无益的、尽管足够热烈的讨论来招待基督徒百姓，同时却忽略了在他们的心中激发对属天事物（heavenly objects）的任何兴趣，对神圣慰藉（divine consolations）的任何渴望，以及对真诚敬虔（genuine piety）的任何热爱，这是极其不合宜的。
I daily urged them to consider that Religion is not seated in the tongue, but in the mind; that it consists not in words, but in deeds; not in the subtlety of speculations, but in purity of heart; not in the affectation of new discoveries, but in the prosecution of a new life.
我每天敦促他们思考，宗教不是在于舌头，而是在于心灵；它不在于言语，而是在于行为；不在于思辨的精微（subtlety of speculations），而是在于内心的纯洁；不在于追求新颖的发现（new discoveries），而是在于追求新生命（new life）。
They were frequently reminded, that he alone is a true Theologian, who adds the practical to the theoretical part of Religion—who combines exhortation to duty with the elucidation of doctrine.
他们经常被提醒，只有将宗教的实践部分添加到理论部分的人——将对职责的劝勉与对教义的阐明相结合的人——才是真正的神学家（true Theologian）。
They were told, also, that this is not to be done merely in a superficial, formal, and customary manner, at the conclusion of a sermon; but that the whole discourse should be so framed, that the soul, fixed in earnest and adoring contemplation of astonishing truths, may feel itself inflamed with a heavenly zeal to regulate the life in a manner becoming the knowledge and the faith of those glorious realities.
他们也被告知，这不应该仅仅在讲道结束时以肤浅、形式化和习惯性的方式完成；而是整个论述的架构应该如此，让灵魂在对惊人真理的认真和崇拜性的默想（contemplation）中得到定睛，感受到自己被一种属天的热情（heavenly zeal）所点燃，从而以一种与对那些荣耀现实的认识和信心相称的方式来规范生活。
I inculcated, further, that the minds of the hearers must be so instructed, that they may attempt a careful examination of themselves, and be able to ascertain by infallible marks, whether they have a personal interest in the promises of the Gospel:—and that this must be so strongly and pathetically urged, that the most secure may be roused from their fatal lethargy, and every hearer induced to inquire, with eager solicitude, into the state of his own soul.
我进一步灌输，听众的心灵必须得到如此的教导，使他们可以尝试仔细地省察自己（examination of themselves），并能通过确凿的标记（infallible marks）确定他们是否在福音的应许中拥有个人权益（personal interest）：—并且这必须被如此强烈和感人地敦促，使那些最安稳的人能从他们致命的昏睡中被唤醒，并促使每一位听众怀着急切的忧虑，探究自己灵魂的状态。
I added, that there is not a single article of our Religion which is not mightily adapted to accomplish this purpose, and proceeded to confirm the truth of this remark by several examples.
我补充说，我们的宗教中没有一篇文章是不非常适合完成这个目的的，并接着通过几个例子来证实这一说法的真实性。
Some of my Students then began moat earnestly to request me to favour them with my thoughts in writing; and such is the origin of these Dissertations.
我的一些学生于是开始最真诚地请求我将我的想法写下来赐予他们；这些论著（Dissertations）的起源就是如此。
I intended, in the first instance, that what relates to the Theory should be supposed to be sufficiently known already, from Catechetical Institutes, Systems of Theology, and what are called Common-place books; and that my only business should be to point out the application of the doctrines of faith to Christian practice.
我最初的意图是，关于理论的部分，应被假定已从《教理问答典范》(Catechetical Institutes)、《神学系统》(Systems of Theology) 和所谓的《神学要点》(Common-place books) 中为人所充分了解；而我唯一的任务应该是指出信心教义（doctrines of faith）在基督徒实践（Christian practice）中的应用。
But at the very commencement of the undertaking, my Pupils expressed a strong desire to learn, also, what appeared to me to be the best method of illustrating, and the most eligible arguments for defending, the doctrines themselves; and this part of their request, too, I was unwilling to refuse.
但在着手开始时，我的学生们表达了强烈的愿望，也想学习在我看来阐明教义本身的最佳方法，以及辩护它们的最合适论据；对他们的这个请求，我也不愿意拒绝。
Hence I have sometimes stated those doctrines, from the Scriptures, at considerable length; and when the occasion required, have refuted the objections and cavils of adversaries.
因此，我有时从圣经出发，相当详细地阐述了这些教义；并在需要时，驳斥了反对者的异议和吹毛求疵（cavils）。
In the selection of the arguments, however, and in the manner of treating them, I have used my own liberty;—a liberty of which I think no one ought to be deprived, who is sincerely desirous that all those truths, by the profession of which the Church of Christ is distinguished from erroneous societies of every sort, may be preserved pure and entire; and to whom nothing in his whole life affords greater pleasure than exerting his utmost efforts to illustrate and confirm these doctrines, and to apply them to their legitimate use.
然而，在论据的选择和处理方式上，我使用了自己的自由；—我认为任何人都不应被剥夺这种自由，只要他真诚地渴望基督的教会藉由其所宣认的（the profession of which）所有真理，得以与各种错误的社团区分开来，并能纯净而完整地被保守下来；并且对他来说，在他一生中没有什么比尽他最大的努力来阐明和证实这些教义，并将它们应用于其正当用途（legitimate use）更能带来快乐的了。
We are Christians.
我们是基督徒。
We have one infallible Master and Teacher, Jesus Christ.
我们只有一位绝无错误（infallible）的主（Master）和教师（Teacher），那就是耶稣基督（Jesus Christ）。
When we recur to men, “to follow constantly the sentiments of one individual,” as Seneca somewhere elegantly says, “is to act not as a member of the commonwealth, but as an abettor of a party.”*
当我们求助于人时，“持续不断地追随一个人的观点，”正如塞涅卡（Seneca）在某处优美地所说，“不是作为一个共和国（commonwealth）的成员行事，而是作为一个党派（party）的帮凶行事。”*
Such conduct I utterly detest, and trust that I shall always avoid.
我完全憎恶这种行为，并相信我将永远避免。
“I am the servile follower of no man; I bear no man’s name; I show great respect for the judgment of eminent men; I claim permission, also, in some degree, to respect my own.”
“我不是任何人的奴性追随者；我不以任何人的名字自居；我对杰出人物的判断表示极大的尊重；我也要求允许，在某种程度上，尊重我自己的判断（my own）。”
As I grudge no one this innocent liberty, so I supposed that no one would have grudged it to me.
正如我不吝惜任何人这种无伤大雅的自由（innocent liberty），所以我认为也没有人会吝惜给我。
There were not wanting several persons, however, whom it displeased.
然而，有几个人对此表示不悦。
Some apprehend that I have not every where expressed myself in a manner sufficiently conformable to old opinions; whilst others are still more highly offended, because I have not always acquiesced in new doctrines, and in periodical interpretations of the prophecies.
一些人担心我并非在所有地方都以一种足够符合旧观点（old opinions）的方式表达自己；而另一些人则更加生气，因为我并非总是默认新教义（new doctrines），以及对预言（prophecies）的周期性解释（periodical interpretations）。
To make no mention of others, with whom I shall never be disposed to有 any altercation;—the celebrated JOHN VAN DER WAEYEN, once my Colleague, friend, and familiar acquaintance, after he began to differ from himself, also deserted and opposed his friends.
且不提其他人，我将永远不会愿意与他们发生任何争执；——那位著名的约翰·范·德·瓦埃延（JOHN VAN DER WAEYEN），他曾是我的同事、朋友和熟人，在他开始与自己产生分歧（differ from himself）之后，也抛弃并反对他的朋友们。
Although, formerly, his opinion of me was not very unfavourable; yet, having altered his procedure, he has thought proper, in most of his writings, both in the Latin and in our vernacular tongue, not only to censure and expose my publications; but, likewise, to attack and traduce my character, with such violence, haughtiness, and arrogance, with such daring falsehood, such unbounded licentiousness of calumny, and such wanton scurrility; that he seems either not to have known, or, at least, to have, in this instance, forgotten alike all the rules of politeness, and all the laws of equity and probity.
虽然，以前他对我的看法并非很不友好；然而，在他改变了他的做法（procedure）后，他认为，在他的大部分著作中，无论是用拉丁语还是用我们的本族语（vernacular tongue），他不仅要批评和揭露我的出版物；而且，还以如此的暴力（violence）、傲慢（haughtiness）和自大（arrogance），以如此大胆的虚假（daring falsehood），如此无边界的诽谤放纵（unbounded licentiousness of calumny），以及如此肆意的粗鄙言语（wanton scurrility），来攻击和诋毁我的品格；以至于他似乎要么不知道，要么，至少在这种情况下，忘记了所有礼貌的规则，以及所有公平（equity）和正直（probity）的法律。
What, after all, is the crime of which I have been guilty?
归根结底，我所犯的罪过是什么？
None whatever, except that, in conformity to my duty as a Professor of Theology, neither attaching myself to parties nor indulging in invectives, I have calmly expressed my sentiments in relation to those topics, which, during these years, have been disputed among the learned; and that, being a person of a weak capacity and timid disposition, I entertained apprehensions in my own mind, and gave warning to several men of distinction, of those disorders by which the peace of the Churches of Friesland has now, for some time past, been disturbed.
根本没有任何罪过，除了：按照我作为神学教授（Professor of Theology）的职责，既不依附于党派，也不沉溺于谩骂（invectives），我平静地表达了我对那些近年来在学者之间引起争议的主题的看法；并且，由于我是一个能力较弱（weak capacity）和胆怯性格（timid disposition）的人，我在自己心里产生了忧虑，并对几位杰出人士（men of distinction）发出了警告，警惕那些至今已有一段时间干扰弗里斯兰（Friesland）教会和平的混乱。
This obloquy would have given me more uneasiness, had I not seen others treated in the same manner, whose names are venerable in the Church; and, in particular, that eminent individual, who is so distinguished for his extensive and correct acquaintance with every department of sacred learning, that he has, perhaps, no superior in the Reformed Churches; and whose hearer, pupil, and admirer, not his colleague, VAN DER WAEYEN himself once was.
如果我没有看到其他名字在教会被人尊敬的人也受到同样的对待，这种诽谤（obloquy）会给我带来更多的不安；特别是那位杰出的人物，他以对神圣学问（sacred learning）各个领域的广泛和正确的了解而著称，以至于他在归正教会（Reformed Churches）中可能无人能及；而范·德·瓦埃延本人，也曾是他的听众、学生和仰慕者，而不是他的同事。
If the great man thinks proper to treat his Brethren in this manner, he shall gratify his inclination without any interruption from me, provided he can justify his conduct to God and to the Churches.
如果这位伟人认为以这种方式对待他的弟兄们（his Brethren）是合适的，那么他的这种倾向将不会受到我的任何干扰，前提是他能向上帝和教会证明他的行为是正当的。
Far be it from me, ever to follow his example.
我绝不会追随他的榜样。
I leave his expressions with himself, determined to answer his revilings with perpetual silence; and to endeavour, through the grace of God, to refute them, not by words, but by actions.
我将他的言辞留给他自己，决心以永久的沉默（perpetual silence）来回应他的辱骂；并努力，藉着上帝的恩典（through the grace of God），不用言语，而是用行动来驳斥它们。
I do not think so highly of him, or so meanly of myself, or so unjustly of his readers, as to fear that prudent and impartial men will form their judgment respecting me, according to his reproaches.
我既不会对他评价过高，也不会对自己评价过低，更不会对他的读者评价不公，以至于害怕那些审慎（prudent）和公正（impartial）的人会根据他的指责来形成对我的判断。
If, in the mean time, he shall throw out any suggestion which may prove conducive to a more clear and distinct knowledge of divine truth, whatever be the manner in which it is propounded, I will accept of it with gratitude.
同时，如果他提出任何可能有助于对神圣真理（divine truth）有更清晰和明确认识的建议，无论以何种方式提出，我都会感激地接受。
I am one of those who are solicitous to make daily advances, and who refuse sound and salutary instruction from no man.
我是那些渴望每日精进（daily advances），并拒绝任何人的健全和有益教导的人之一。
It would have sincerely rejoiced me, to have been able to receive information from the SUMMARY OF CHRISTIAN THEOLOGY which he published lately: nor, although I found myself repeatedly censured in it at great length, should I have thought that any cause of displeasure was given me, if the censure had been accompanied with arguments sufficient to establish the charge of inaccurate conceptions or unfair reasoning.
如果我能从他最近出版的《基督教神学概要》（SUMMARY OF CHRISTIAN THEOLOGY）中得到指教（information），我会真诚地感到高兴：而且，即使我在其中发现自己被反复长篇大论地指责，如果这些指责伴有足以确立不准确概念（inaccurate conceptions）或不公平推理（unfair reasoning）之指控的论据，我也不会认为这给了我任何不悦的理由。
I now clearly perceive, that, owing either to multiplicity of business, or to precipitation, he has not sufficiently understood me in some places, and has, consequently, imputed to me absurdities, which I am far from maintaining.
我现在清楚地认识到，由于事务繁多，或由于仓促（precipitation），他在某些地方对我没有足够的理解，因此，将我远未持守的荒谬之说（absurdities）归咎于我。
In other points, it is a great consolation to me, that if I do err, I hold errors in common with the most excellent, and even the greater part of the doctors of our Church; nor can I be accused of any fault, but that of defending sentiments which are generally received.
在其他方面，对我来说这是一个巨大的安慰，即使我犯错，我也是与我们教会中最优秀、甚至绝大多数的博士（doctors）共同犯错；而且，我不能被指责有任何过错，除了为普遍接受的观点辩护。
Whether I act consider虑ately or otherwise, this celebrated man must forgive me, if I prefer the sentiments of others,谁 apply to these sacred studies with a more calm and unbiassed mind, and give less indulgence to their passions.
无论我的行为是审慎的还是其他的，如果我更倾向于那些以更平静（calm）和公正（unbiassed）的心态投入这些神圣研究（sacred studies），并且更少放纵他们的（their）情绪（passions）的人的观点，这位著名人物必须原谅我。
“A violent spirit conducts every thing improperly.”*
“暴躁的心灵（A violent spirit）做任何事都不恰当。”*
As, however, I do not consider myself faultless, so I would not have my mistakes to prove injurious to the truth.
然而，既然我不认为自己是毫无过失的（faultless），我也不希望我的错误证明对真理是有害的（injurious）。
With respect to that want of candour with which he often upbraids me, I know not in what way it is possible for any man to vindicate himself from this aspersion, except by a confident protestation of sincerity, and by discovering it in his conduct when he is convinced of an error.
关于他经常指责我的那种缺乏坦诚（want of candour），我不知道任何人除了自信地宣誓真诚（confident protestation of sincerity），并在他确信自己犯错时在他的行为中展现出来之外，还有什么办法可以为自己辩护，洗清这种污蔑（aspersion）。
To judge the inward disposition, is the prerogative of Him who alone searches the reins and the hearts.
判断内在性情（inward disposition），是唯有那位察验心肠和肺腑（searches the reins and the hearts）的祂的特权。
The God of heaven has reserved to himself, the secrets of all minds; and he only who formed the recesses of the breast, is able to unlock and disclose them.
天上的上帝已将所有心意的秘密为自己保留（reserved to himself）；而且唯有那位塑造胸腔深处（formed the recesses of the breast）的祂，才能够解锁和揭示它们。
Yet I aver that I have never attributed any sentiment to any person, but what I believed he had expressed by word or writing.
然而我断言，我从未将任何观点归咎于任何人，除非我相信他曾用言语或文字表达过。
If I have misrepresented any one’s opinion, I have not done this intentionally, but inadvertently; and when informed of my mistake, I will so correct it that no further cause of complaint shall remain.
如果我误表（misrepresented）了任何人的观点，我不是故意为之，而是无意中（inadvertently）；当被告知我的错误时，我会进行修正，使得不再有进一步抱怨的理由。
I cheerfully offer “the sponge, to rectify the slips of the pen.”*
我乐意提供“海绵（the sponge），来纠正笔误。”*
I have only to request, that others would exercise the same candour, and that they would not conceal, by a studied obscurity of language, sentiments, which, when they have a convenient opportunity, they deliver more explicitly to their friends.
我只有一个请求，那就是希望其他人也能展现同样的坦诚（candour），并且不要用刻意的晦涩语言（studied obscurity of language）来隐瞒那些他们在有机会时会更清楚地向他们的朋友表达的观点。
My manner of teaching was never of that kind; but, neither courting the青睐 nor dreading the任何人的不满（displeasure of any man），我总是尽可能清晰地表达在我看来是真实的、公正的，并且符合上帝的圣言（consonant to the word of God）的东西。
I must beware, however, of exhausting the patience of the reader, by an odious dispute about what does not immediately belong to the present design.
然而，我必须小心，不要用一场与当前意图没有直接关系的可憎的争论（odious dispute）来耗尽读者的耐心。
The topic to which I refer, will be discussed in its proper place in the third Edition of the books which I have written on the Economy of the Divine Covenants; where, having examined the whole subject with great care, and in the fear of God, I will show that I have received further instruction, and mention those to whom I am indebted, and at the same time discreetly defend what had been justly expressed.
我所指的主题，将在我所著的《论上帝圣约的经纶》（Economy of the Divine Covenants）一书的第三版（third Edition）的适当位置进行讨论；在那里，我将以极大的谨慎和敬畏上帝的心来审查整个主题，我将展示我所接受的进一步教导，并提及我所感激的人，同时审慎地（discreetly）维护那些被公正地表达出来的东西。
In compliance with the solicitations of my friends, I wrote thus in the year 1689, lest, as usually happens, a wrong interpretation should be put on my silence.
应我的朋友们的请求，我在1689年如此写作，以免像通常发生的那样，我的沉默被错误地解读（wrong interpretation）。
Agreeably to my expectation, the third Edition of the Treatise on the Economy of the Covenants, was subsequently published: and in that Edition I have performed what I had intended, with all that reverence for holy writ, with all that candour, moderation, and gentleness, and with all that mildness towards persons of opposite sentiments, which it was possible for me to manifest
正如我所预料的，随后（subsequently）出版了《论圣约的经纶》论著（Treatise on the Economy of the Covenants）的第三版：并在该版本中，我以我对圣经（holy writ）的一切敬畏，以我所能展现出的一切坦诚、节制和温柔，以及对持不同意见的人的一切温和，完成了我的计划。
Let the pious, judicious, and impartial reader judge; and let him unite with me in prayer to God, that his good Spirit may lead us in the paths of righteousness and truth.
让那虔诚的（pious）、明智的（judicious）和公正的读者（impartial reader）来判断吧；并让他与我一同向上帝祷告，愿祂美好的圣灵（good Spirit）引导我们走在公义（righteousness）和真理（truth）的道路上。
Table of Contents
目录
Translator’s Preface
译者序
Recommendations
推荐
Memoir of Witsius
维特修斯小传
The Author’s Dedication
作者献词
The Author’s Preface
作者序
DISSERTATION I: On the Authors, and the Authority of the Apostles’ Creed
论著一：论《使徒信经》的作者和权威
DISSERTATION II: On Fundamental Articles
论著二：论基本信条
DISSERTATION III: On Saving Faith
论著三：论救赎的信心
DISSERTATION IV: On the Faith of the Existence of God
论著四：论上帝存在之信
DISSERTATION V: On Faith IN GOD
论著五：论信靠上帝
DISSERTATION VI: On Faith in a THREE-ONE GOD
论著六：论信靠三位一体的上帝
DISSERTATION VII: On Faith in GOD THE FATHER
论著七：论信靠圣父上帝
DISSERTATION VIII: On the Creation
论著八：论创造
DISSERTATION IX: On the Name JESUS
论著九：论耶稣之名
DISSERTATION X: On the Name CHRIST
论著十：论基督之名
DISSERTATION XI: On the name CHRISTIANS
论著十一：论基督徒之名
DISSERTATION XII: On Jesus Christ, the ONLY-BEGOTTEN SON OF GOD
论著十二：论耶稣基督，上帝的独生子
DISSERTATION XIII: On Jesus Christ, OUR LORD
论著十三：论耶稣基督，我们的主
DISSERTATION XIV: On Jesus Christ, CONCEIVED OF THE HOLY GHOST, AND BORN OF THE VIRGIN MARY
论著十四：论耶稣基督，由圣灵感孕，从童贞女马利亚所生
DISSERTATION XV: On Christ’s Suffering under Pontius Pilate
论著十五：论基督在本丢彼拉多手下受难
DISSERTATION XVI: On the Crucifixion and Death of Christ
论著十六：论基督的钉十字架和死亡
DISSERTATION XVII: On the Burial of Christ
论著十七：论基督的埋葬
DISSERTATION XVIII: On Christ’s Descent into Hell
论著十八：论基督降到阴间
DISSERTATION XIX: On the Resurrection of Christ
论著十九：论基督的复活
DISSERTATION XX: On Christ’s Ascension into Heaven
论著二十：论基督的升天
DISSERTATION XXI: On Christ’s Sitting at the Right Hand of God the Father
论著二十一：论基督坐在圣父上帝的右边
DISSERTATION XXII: On Christ’s coming again to Judgment
论著二十二：论基督再来审判
DISSERTATION XXIII: On the Holy Ghost
论著二十三：论圣灵
DISSERTATION XXIV: On the Church, and the Communion of Saints, and the Operation of our Faith with regard to both
论著二十四：论教会和圣徒的相通，以及我们的信心对两者而言的运作
DISSERTATION XXV:On the Forgiveness of Sins
论著二十五：论罪得赦免
DISSERTATION XXVI: On the Resurrection of the Body, and the Life Everlasting
论著二十六：论身体的复活和永生
NOTES: Critical and Explanatory
注释：批判性（Critical）和解释性（Explanatory）