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§ 1. Its Nature.
第1节 它的本质。
SANCTIFICATION in the Westminster Catechism is said to be “the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness.”
威斯敏斯特教理问答说，成圣是“上帝白白恩典的工作，借此我们在全人里照着上帝的形象被更新，并能越来越多地向罪死，向义活。”
Agreeably to this definition, justification differs from sanctification, (1.) In that the former is a transient act, the latter a progressive work.
与此定义相一致，称义不同于成圣，（1）在于前者是短暂的行动，后者是渐进的工作。
(2.) Justification is a forensic act, God acting as judge, declaring justice satisfied so far as the believing sinner is concerned, whereas sanctification is an effect due to the divine efficiency.
（2）称义是法理行为，上帝以审判者的身份行事，宣告就相信的罪人而言公义已得满足，而成圣是归因于神圣功效的结果。
(3.) Justification changes, or declares to be changed, the relation of the sinner to the justice of God; sanctification involves a change of character.
（3）称义改变，或宣告被改变，了罪人与上帝公义的关系；而成圣涉及品格的改变。
(4.) The former, therefore, is objective, the latter subjective.
（4）因此，前者是客观的，后者是主观的。
(5.) The former is founded on what Christ has done for us; the latter is the effect of what He does in us.
（5）前者基于基督为我们所做的；后者是祂在我们里面所做之事的果效。
(6.) Justification is complete and the same in all, while sanctification is progressive, and is more complete in some than in others.
（6）称义是完全的，在所有人身上都是一样的，而成圣是渐进的，在某些人身上比在其他人身上更完全。
Sanctification is declared to be a work of God’s free grace.
成圣被宣告为上帝白白恩典的工作。
Two things are included in this.
这其中包含两件事。
First, that the power or influence by which it is carried on is supernatural.
首先，推动它进行的能力或影响是超自然的。
Secondly, that granting this influence to any sinner, to one sinner rather than another, and to one more than to another, is a matter of favour.
其次，将这种影响赐予任何罪人，赐予这个罪人而不是那个罪人，赐予这人多于那人，是恩惠的事。
No one has personally, or in himself, on the ground of anything he has done, the right to claim this divine influence as a just recompense, or as a matter of justice.
没有人凭着他所做的任何事，或凭着他自己，有权要求这种神圣影响作为公正的报偿，或作为公义的事。
It is a Supernatural Work.
它是一个超自然的工作。
In representing, in accordance with Scripture, sanctification as a supernatural work, or as a work of grace, the Church intends to deny the Pelagian or Rationalistic doctrine which confounds it with mere moral reformation.
教会依照圣经将成圣描述为一个超自然的工作，或一个恩典的工作，其目的是否认伯拉纠派或理性主义的教义，这些教义将其与单纯的道德改良混为一谈。
It not unfrequently happens that men whc have been immoral in their lives, change their whole course of living.
不时发生这样的情况：那些生活不道德的人，改变了他们全部的生活方式。
They become outwardly correct in their deportment, temperate, pure, honest, and benevolent.
他们在行为上变得外表端正，节制、纯洁、诚实、仁慈。
This is a great and praiseworthy change.
这是一个伟大且值得称赞的改变。
It is in a high degree beneficial to the subject of it, and to all with whom he is connected.
这对经历它的人，以及所有与他有关联的人，都是极有益处的。
It may be produced by different causes, by the force of conscience and by a regard for the authority of God and a dread of his disapprobation, or by a regard to the good opinion of men, or by the mere force of an enlightened regard to one’s own interest.
它可能由不同的原因产生，由良心的力量，由对上帝权威的尊重和对祂不悦的恐惧，或由对人们好评的看重，或仅仅由对自身利益的开明关注的力量。
But whatever may be the proximate cause of such reformation, it falls very far short of sanctification.
但是，无论这种改良的近因是什么，它都远远达不到成圣。
The two things differ in nature as much as a clean heart from clean clothes.
这两者在本质上的区别，就像一颗洁净的心和洁净的衣服一样大。
Such external reformation may leave a man’s inward character in the sight of God unchanged.
这种外在的改良可能使一个人在上帝眼中的内在品格保持不变。
He may remain destitute of love to God, of faith in Christ, and of all holy exercises or affections.
他可能仍然缺乏对上帝的爱，缺乏对基督的信心，缺乏一切神圣的操练或情感。
Nor is sanctification to be confounded with the effects of moral culture or discipline.
成圣也不应与道德教养或训练的果效混淆。
It is very possible, as experience proves, by careful moral training, by keeping the young from all contaminating influences, and by bringing them under the forming influences of right principles and good associates, to preserve them from much of the evil of the world, and to render them like the young man in the Gospel whom Jesus loved.
经验证明，通过仔细的道德训练，使年轻人远离一切污染性的影响，并将他们置于正确原则和良好同伴的塑造性影响之下，很有可能使他们免于世上许多的邪恶，并使他们像福音书中耶稣所爱的那位少年人一样。
Such training is not to be undervalued.
这种训练不应被低估。
It is enjoined in the Word of God.
圣言中对此有所吩咐。
It cannot, however, change the nature.
然而，它不能改变本性。
It cannot impart life.
它不能赋予生命。
A faultless statue fashioned out of pure marble in all its beauty, is far below a living man.
一座由纯净大理石雕刻而成、尽显其美且毫无瑕疵的雕像，远不如一个活生生的人。
The word supernatural, as before said, is used in two senses.
如前所述，超自然一词有两种用法。
First, for that which is above nature, and by nature is meant everything out of God.
首先，指高于自然的事物，而自然指的是上帝之外的一切。
An effect, therefore, is said to be supernatural, in the production of which nature exercises no efficiency.
因此，一个结果若在产生过程中自然界没有施加任何功效，就被称为是超自然的。
But secondly, the word is often used to mark the distinction between the providential efficiency of God operating according to fixed laws, and the voluntary agency of the Holy Spirit.
但其次，这个词常用来区分上帝按照既定法则运行的护理功效，与圣灵自愿的行动。
The Bible makes a wide distinction between the providence of God and the operations of his grace.
圣经在上帝的护理和祂恩典的运作之间作了广泛的区分。
The difference between the two is, in some repects, analogous to that between the efficiency of a law, or of a uniformly acting force, and the agency of a person.
两者之间的区别，在某些方面，类似于律法的功效，或一个匀速作用的力量，与一个位格的行动之间的区别。
The one is ordered, the other is exercised from time to time, the Spirit distributing his gifts to every one severally as He wills.
前者是被命定的，后者是圣灵时不时地运用，祂按着自己的旨意将祂的恩赐分别赐给每一个人。
In the providential agency of God, the effects produced never transcend the power of second causes as upheld and guided by Him; whereas the effects produced by the Spirit do transcend the power of second causes.
在上帝的护理行动中，所产生的结果绝不会超越次因在祂的维持和引导下的能力；而圣灵所产生的结果却超越了次因的能力。
The effect is due neither to the power of the truth, nor to that of the rational subject in whom the effect is produced.
这种果效既不归因于真理的能力，也不归因于果效所产生在其身上的理性主体（rational subject）的能力。
It is due to the power of God over and above the power of the second causes concerned.
它归因于超越所涉及的次因能力之上的上帝的能力。
The effects of grace, or fruits of the Spirit, are above the sphere of the natural they belong to the supernatural.
恩典的果效，或圣灵的果子，是超越自然范围的，它们属于超自然。
The mere power of truth, argument, motive, persuasion, or eloquence cannot produce repentance, faith, or holiness of heart and life.
真理、论证、动机、劝说或口才的单纯能力，不能产生悔改、信心，或内心和生活的圣洁。
Nor can these effects be produced by the power of the will, or by all the resources of man, however protracted or skilful in their application.
这些果效也不能由意志的力量，或由人类所有的资源所产生，无论其运用多么持久或娴熟。
They are the gifts of God, the fruits of the Spirit.
它们是上帝的恩赐，是圣灵的果子。
Paul may plant and Apollos water, but it is God who gives the increase.
保罗可以栽种，亚波罗可以浇灌，但叫它生长的乃是上帝。
In this latter sense of the word supernatural, the cooperation of second causes is not excluded.
在超自然一词的后一种意义上，次因的配合并未被排除。
When Christ opened the eyes of the blind no second cause interposed between his volition and the effect.
当基督开了瞎子的眼睛时，在祂的意愿和果效之间没有次因介入。
But men work out their own salvation, while it is God who worketh in them to will and to do, according to his own good pleasure.
但是人当作成他们自己的救恩，而那在他们里面运行，使他们立志行事的，乃是上帝，为要成就祂自己的美意。
In the work of regeneration, the soul is passive.
在重生的工作中，灵魂是被动的。
It cannot cooperate in the communication of spiritual life.
它不能在属灵生命的传达中配合。
But in conversion, repentance, faith, and growth in grace, all its powers are called into exercise.
但在归正、悔改、信心和在恩典中的成长方面，灵魂的一切能力都被呼唤出来加以运用。
As, however, the effects produced transcend the efficiency of our fallen nature, and are due to the agency of the Spirit, sanctification does not cease to be supernatural, or a work of grace, because the soul is active and cooperating in the process.
然而，由于所产生的结果超越了我们堕落本性的功效，并归因于圣灵的行动，成圣并没有因为灵魂在过程中是主动和配合的，就停止是超自然的，或是一个恩典的工作。
Proof of its Supernatural Character.
它超自然特性的证明。
That sanctification is a supernatural work in the sense above stated is proved, —
成圣是一个如上所述意义上的超自然工作，可由以下几点证明，——
From the fact that it is constantly referred to God as its author.
从它不断地被归因于上帝是其作者这一事实。
It is referred to God absolutely, or to the Father, as in I Thessalonians v. 23, “The very God of peace sanctify you wholly.”
它被绝对地归因于上帝，或归因于父，如在帖撒罗尼迦前书五章23节：“愿赐平安的上帝亲自使你们全然成圣。”
Hebrews xiii. 20, 21, “The God of peace that brought again from the dead our Lord Jesus . . . . make you perfect in every good work to do his will, working in you that which is well pleasing in his sight.”
希伯来书十三章20、21节：“愿赐平安的上帝，就是那凭永约之血使群羊的大牧人——我主耶稣从死里复活的上帝，……在各样善事上成全你们，叫你们遵行祂的旨意，又借着耶稣基督在你们心里行祂所喜悦的事。”
It is also referred to the Son, as in Titus ii. 14, He “gave himself for us, that he might . . . . purify unto himself a peculiar people zealous of good works.”
它也被归因于子，如在提多书二章14节，祂“为我们舍了自己，要……洁净自己，特作祂的子民，热心为善。”
Ephesians v. 25, He “loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”
以弗所书五章25节，祂“爱教会，为教会舍己，要用水借着道把教会洗净，使教会成圣，可以献给自己，作个荣耀的教会，毫无玷污、皱纹等类的病，乃是圣洁没有瑕疵的。”
Predominantly sanctification is referred to the Holy Spirit, as his peculiar work in the economy of redemption.
成圣主要被归因于圣灵，作为祂在救赎经纶中的特有工作。
Hence He is called the Spirit of all grace; the Spirit of joy, of peace, of love, of faith, and of adoption.
因此，祂被称为一切恩典的灵；喜乐、平安、爱、信心和收养的灵。
All Christian graces are set forth as fruits of the Spirit.
所有的基督徒美德都被呈现为圣灵的果子。
We are said to be born of the Spirit, and by Him to he enlightened, taught, led, and cleansed.
我们被称为是借着圣灵而生，并被祂光照、教导、带领和洁净。
We are said to be in the Spirit, to live, to walk, and to rejoice in the Spirit.
我们被称为在圣灵里，在圣灵里生活、行事和欢喜。
The Spirit dwells in the people of God, and is the abiding source of all the actings of that spiritual life which He implants in the soul.
圣灵住在上帝的子民中，是祂植入灵魂中的属灵生命之一切行动的永恒源头。
The Bible teaches that the Son and Spirit are in the Holy Trinity subcrdinate to the Father, as to their mode of subsistence and operation, although the same in substance, and equal in power and glory.
圣经教导说，圣子和圣灵在神圣三一中，就其存有和运作的方式而言，从属于父，尽管祂们在本质上是相同的，且在能力和荣耀上是平等的。
Hence it is that the same work is often attributed to the Father, to the Son, and to the Spirit; and as the Father and Son operate through the Spirit, the effects due to the agency of God are referred specially to the Holy Ghost.
因此，同一工作常被归于父、子和圣灵；又由于父和子通过圣灵来运作，归因于上帝行动的果效便特别归于圣灵。
This reference of sanctification to God proves it to be a supernatural work, because the insufficiency of second causes to produce the effect is declared to be the ground of this reference.
这种将成圣归于上帝的做法证明它是一个超自然的工作，因为次因不足以产生这果效，被宣告为这种归因的根据。
It is because men cannot cleanse or heal themselves, that they are declared to be cleansed and healed by God.
正是因为人不能洁净或医治自己，他们才被宣告由上帝来洁净和医治。
It is because rites, ceremonies, sacraments, truth, and moral suasion, cannot bring the soul back to God, that it is said to be transformed, by the renewing of the mind, through the power of the Spirit, into the image of God.
正是因为礼仪、典礼、圣礼、真理和道德劝说不能使灵魂归向上帝，所以才说灵魂是借着圣灵的能力，通过心意的更新，被塑造成上帝的形象。
We are, therefore, declared to be God’s work. manship, created unto good works.
因此，我们被宣告为上帝的杰作，是为着行善而被创造的。
And it is not we that live, but Christ that liveth in us.
活着不再是我们，乃是基督活在我们里面。
All Holy Exercises referred to the Spirit as their Author.
一切神圣的操练都归因于圣灵是它们的作者。
This reference of sanctification to God as its author, the more decisively proves the supernatural character of the work, because the reference is not merely general, as when the wind and rain, and the production of vegetable and animal life, are referred to his universal providential agency.
这种将成圣归于上帝为其作者的做法，更具决定性地证明了这工作的超自然特性，因为这种归因并不仅仅是一般性的，不像风雨以及动植物生命的产生被归因于祂普遍的护理行动。
The reference is special.
这种归因是特殊的。
The effect is one which the Scriptures recognize as not within the sphere of second causes, and therefore ascribe to God.
这果效是圣经承认不属于次因范围之内的，因此将其归于上帝。
They recognize the free agency of man; they acknowledge and treat him as a moral and rational being; they admit the adaptation of of truth to convince the understanding, and of the motives presented to determine the will and to control the affections, and nevertheless they teach that these secondary causes and influences be utterly ineffectual to the conversion and sanctification of the soul, without the demonstration of the Spirit.
圣经承认人的自由行动；祂们承认并对待人是一个道德和理性的存有；祂们承认真理适合于说服悟性，所呈现的动机适合于决定意志和控制情感，然而，祂们教导说，如果没有圣灵的明证，这些次要的原因和影响对于灵魂的归正和成圣是完全无效的。
The sacred writers, therefore, constantly pray for this divine influence, “extrinsecus accidens,” to attend the means of grace and to render them effectual, as well for sanctification as for regeneration and conversion.
因此，圣经作者们不断地祷告，祈求这种“外在临到”的神圣影响伴随着恩典的途径，并使它们有效，无论是对成圣，还是对重生和归正。
Every such prayer, every thanksgiving for grace imparted, every recognition of the Christian virtues as fruits of the Spirit, and gifts of God, are so many recognitions of the great truth that the restoration of man to the image of God is not a work of nature, either originated or carried on by the efficiency of second causes, but is truly and properly supernatural, as due to the immediate power of the Spirit producing effects for which second causes are inadequate.
每一次这样的祷告，每一次为所赐予的恩典而献上的感恩，每一次对基督徒美德是圣灵的果子和上帝的恩赐的承认，都是对一个伟大真理的承认，即：人恢复到上帝的形象不是一个自然的工作，不是由次因的功效发起或进行的，而是真正且恰当地超自然的，因为它归因于圣灵立即的能力，产生了次因所不能及的果效。
We are taught to pray for Repentance, Faith, and other Graces.
我们被教导要为悔改、信心和其他美德祷告。
We accordingly find the Apostle and the sacred writers generally, referring not only regeneration, the communication of spiritual life to those spiritually dead, but the continuance of that life in its activity and growth, not merely to the power of God, but to his almighty power.
因此，我们发现使徒和圣经作者们普遍将属灵生命的持续活跃和增长，不仅归因于上帝的能力，而且归因于祂的全能，就像他们将重生，即把属灵生命传达给那些灵里已死的人，也归因于上帝一样。
Paul prays in Ephesians i. 19, that his readers might know “what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power, which he wrought in Christ when he raised him from the dead.”
保罗在以弗所书一章19节祷告说，愿他的读者知道“祂向我们这信的人所显的能力是何等浩大，正是照祂在基督身上所运行的大能大力，使祂从死里复活。”
The same almighty power which was exhibited in the resurrection of Christ, is exercised in the spiritual resurrection of the believer.
在基督复活中所彰显的同一全能，也运行在信徒属灵的复活中。
And as the power which raised Christ from the dead was exercised in his ascension and glorification; so also the same power, according to the Apostle, which is exerted in the spiritual resurrection of the believer, is exercised in carrying on his sanctification, which is inward and real glorification.
正如使基督从死里复活的能力运行在祂的升天和得荣耀之中一样；照样，使徒也说，运行在信徒属灵复活中的同一能力，也运行在持续进行祂的成圣工作中，而成圣是内在且真实的得荣耀。
Accordingly, in the same Epistle (iii. 7), he ascribes all the grace whereby he was fitted for the apostleship, “to the effectual working of his power.”
因此，在同一卷书信（三章7节）中，他将使他配得使徒职分的一切恩典，归于“祂能力运行的功效”。
And further on (ver. 20), to encourage the people of God to pray for spiritual blessings, he reminds them of his omnipotence whereby He was “able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.”
再往后（20节），为了鼓励上帝的子民祈求属灵的祝福，他提醒他们祂的无所不能，借此祂“能照着运行在我们心里的大力，充充足足地成就一切，超过我们所求所想的。”
It is almighty power, therefore, and not the impotence of secondary influences, which works in the believer and carries on the work of his salvation.
因此，是在信徒里面运行并持续进行祂救恩工作的，是全能，而不是次要影响力的无能。
They who are in Christ, therefore, are new creatures.
因此，那些在基督里的人，是新造的人。
They are created anew in Christ Jesus.
他们是在基督耶稣里被新造的。
This does not refer exclusively to their regeneration, but to the process by which the sinner is transformed into the image of Christ.
这不仅仅是指他们的重生，也是指罪人被转化成基督形象的过程。
Argument from the Believer’s Union with Christ.
从信徒与基督联合而来的论证。
All that the Scriptures teach concerning the union between the believer and Christ, and of the indwelling of the Holy Spirit, proves the supernatural character of our sanctification.
圣经所教导的关于信徒与基督之间的联合，以及圣灵的内住，都证明了我们成圣的超自然特性。
Men do not make themselves holy; their holiness, and their growth in grace, are not due to their own fidelity, or firmness of purpose, or watchfulness and diligence, although all these are required, but to the divine influence by which they are rendered thus faithful, watchful, and diligent, and which produces in them the fruits of righteousness.
人不能使自己圣洁；他们的圣洁和在恩典中的成长，并不归因于他们自己的忠心、坚定的决心、警醒和殷勤，尽管所有这些都是被要求的，而是归因于使他们如此忠心、警醒、殷勤，并在他们里面产生公义果子的神圣影响。
Without me, saith our Lord, ye can do nothing.
我们的主说，离了我，你们就不能做什么。
As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me.
枝子若不常在葡萄树上，自己就不能结果子；你们若不常在我里面，也是这样。
The hand is not more dependent on the head for the continuance of its vitality, than is the believer on Christ for the continuance of spiritual life in the soul.
手对头依赖其生命力的持续，并不比信徒对基督依赖其灵魂中属灵生命的持续更多。
Table of Contents
目录
Its Nature
它的本质
— Is is a Supernatural Work
—— 它是一个超自然的工作
— Proof of its Supernatural Character
—— 它超自然特性的证明
— All Holy Exercises referred to the Spirit as their Author
—— 一切神圣的操练都归因于圣灵是它们的作者
— We are taught to pray for Repentance, Faith, and other Graces
—— 我们被教导要为悔改、信心和其他美德祷告
— Argument from the Believer’s Union with Christ
—— 从信徒与基督联合而来的论证
— Argument from related Doctrines
—— 从相关教义而来的论证
Wherein it consists
它包含什么
— Putting off the Old, and putting on the New Man
—— 脱去旧人，穿上新人
— Paul details his own Experience in Roman. vii. 7-25
—— 保罗在罗马书七章7至25节详述他自己的经历
— What Romans vii. 7-25 teaches
—— 罗马书七章7至25节教导了什么
— Galatians v. 16-26
—— 加拉太书五章16至26节
— Ephesians iv. 22-24
—— 以弗所书四章22至24节
The Method of Sanctification
成圣的方法
— The Soul is led to exercise Faith
—— 灵魂被引导运用信心
— The Effect of Union with Christ
—— 与基督联合的果效
— The Inward Work of the Spirit
—— 圣灵的内在工作
— God calls the Graces of his People into Exercise
—— 上帝呼唤祂子民的美德付诸实行
— The Church and Sacraments as means of Grace
—— 教会和圣礼作为恩典的途径
— The Kingly Office of Christ
—— 基督的王权职分
The Fruits of Sanctification, or Good Works
成圣的果子，或善行
— Romish Doctrine on Good Works
—— 罗马教关于善行的教义
— Works of Supererogation
—— 功德库
— Precepts and Counsels
—— 诫命与劝告
— The Sense in which the Fruits of the Spirit in Believers are called Good
—— 信徒中圣灵的果子被称为善的意义
Necessity of Good Works
善行的必要性
— Antinomianism
—— 反律法主义
— Relation of Good Works to Reward
—— 善行与报赏的关系
— Romish Doctrine
—— 罗马教教义
— Refutation of this Romish Doctrine
—— 对这种罗马教教义的反驳
— Doctrine of the older Protestant Divines
—— 古代新教神学家的教义
Perfectionism
完全主义
— Protestant Doctrine
—— 新教教义
— Argument from the General Representations of Scripture
—— 从圣经的一般性陈述而来的论证
— Passages which describe the Conflict between the Flesh and the Spirit
—— 描述肉体与圣灵之间冲突的经文
— Argument from the Lord’s Prayer
—— 从主祷文而来的论证
— Argument from the Experience of Christians
—— 从基督徒的经验而来的论证
Theories of Perfectionism Pelagian Theory
完全主义的理论 伯拉纠派理论
— Pelagian Theory
—— 伯拉纠派理论
— The Romish Theory
—— 罗马教理论
— The Arminian Theory
—— 亚米念派理论
— Oberlin Theory
—— 奥伯林理论
— The Relation between these Theories of Perfection
—— 这些完全理论之间的关系
Endnotes
尾注
From Systematic Theololgy by Charles Hodge
选自查尔斯·霍奇的《系统神学》