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Mueller described Boyce’s Abstract of Systematic Theology; “… It is no mere logic chopping treatise but is vibrant with an experimental faith centered in Jesus Christ as Lord and Saviour … [having] some of the intellectual defenses of historic Puritanism …”
穆勒（Mueller）描述博伊斯（Boyce）的《系统神学大纲》时这样说：“……这绝非仅仅是一部咬文嚼字的论文，而是充满了一种以耶稣基督为主和救主为中心的、富有经历性的信心……[具有]历史性清教主义的一些理智上的捍卫……”
The Standard of Chicago gave this lengthy recommendation at its publication:
芝加哥的《标准报》（The Standard）在该书出版时给予了这一长篇推荐：
“We find the book as respects its specific purpose, deserving of high praise.
“我们发现这本书就其特定目的而言，值得高度赞扬。
It does not attempt too much, yet aims at and accomplishes enough.
它没有企图过多，却瞄准并成就了足够的（目标）。
Its analysis, in the case of each topic, is remarkably helpful, alike for the student and for the general reader.
它对每个主题的分析都非常有帮助，无论是对学生还是对普通读者。
In statement, in argument, in the expanding of the thought, where this is called for, there is great clearness.
在陈述中，在论证中，在必要时对思想的展开中，都极其清晰。
We judge that it may be taken in hand by the student, by the pastor, or the general reader and made available for theological instruction in a way to be a most effective guide in all the great matters included.”
我们断定，它可以被学生、牧师或普通读者拿在手中，并可用于神学教导，从而在所有包含的重大事项中成为最有效的指南。”
“As a theologian Dr. Boyce is not afraid to be found ‘in the old paths’.
“作为一名神学家，博伊斯博士不惧怕被发现行在‘古道’中。
He is conservative, and eminently Scriptural.
他是保守的，并且极其合乎圣经。
He treats with great fairness those whose views upon various points discussed he declines to accept, yet in his own teaching is decidedly Calvinistic, after the model of ‘the old divines’.
他以极大的公平对待那些他拒绝接受其观点的讨论对象，然而在他自己的教导中，却是断然的加尔文主义（Calvinistic），仿照‘古老神学家（divines）’的模式。
Difficulties as connected with such doctrines as the federal headship of Adam, election and the atonement he aims to meet, not so as to silence the controversialist, but so as to help the honest inquirer.”
他旨在应对与诸如亚当的盟约元首职分、拣选和赎罪等教义相关的困难，并非为了让争辩者闭口，而是为了帮助诚实的寻求者。”
Boyce commented on this book in this way: “This volume is published rather as a practical text book, for the study of the system of doctrine taught in the Word of God, than as a contribution to theological science.”
博伊斯这样评论这本书：“这一卷书的出版，与其说是对神学科学的贡献，倒不如说是作为一本实用的教科书，用于研读神的话语中所教导的教义系统。”
THE word Theology means literally a discourse concerning God, but in analogy with other words, as geology, chronology and biology, it means the science which treats of God.
神学（Theology）这个词字面意思是关于神的论述，但类比地质学、年代学和生物学等其他词汇，它意指论述神的科学。
It naturally concerns itself with such questions as these: Is there a God; can he be known; what is his nature, and character; what are the relations he sustains to the universe, particularly to intelligent beings possessed of spiritual natures, and above all, as most important to us, to men; in what ways has he made himself known; and especially in what aspect does he reveal himself to them as sinners.
它自然地关注诸如此类的问题：是否有一位神；祂能否被认识；祂的本性和属性是什么；祂与宇宙，特别是与拥有属灵本性的智慧存在，尤其是对我们最重要的——与人，维持着什么关系；祂以何种方式使自己被认识；特别是作为罪人，祂以何种面貌向他们启示自己。
This is Theology proper.
这是神学本体（Theology proper）。
In connection with this last relation it treats, particularly, of man as a creature of God placed under the government of his moral law.
关于这最后一种关系，它特别论述了作为神之受造物的人，被置于祂道德律的管治之下。
It inquires into his original condition of innocence, and happiness; the manner in which he fell therefrom; and his present state of sinfulness, and condemnation and inability for self-rescue.
它探究人最初无罪和幸福的状态；他从中堕落的方式；以及他目前罪恶、被定罪和无力自救的状态。
This is Anthropology.
这是人论（Anthropology）。
It is thus led, also, to discuss the nature of the salvation which God has provided as seen in the person and character of Jesus Christ, through whom it has come, and in the works of active and passive obedience, by which he has wrought out reconciliation to God.
因此，这也引向讨论神所提供的救恩的性质，正如在耶稣基督的位格和属性中所见的，救恩藉着祂而来，并在主动与被动的顺服之工中，藉此祂成就了与神的和好。
This is Soteriology.
这是救恩论（Soteriology）。
In like manner, also, does it consider the nature and work of the Holy Spirit, through whom man is led to accept the provisions of God’s grace, and to attain through penitence and faith unto a salvation in Christ, which consists in freedom, not from condemnation only, but also from the dominion and defilement of sin, and in attainment of the holiness and happiness of children of the Heavenly Father.
同样地，它也考量圣灵的本质和工作，人藉着圣灵被引导去接受神恩典的预备，并藉着悔改和信心获得在基督里的救恩，这救恩不仅在于从定罪中得自由，也在于从罪的辖制和污秽中得自由，并获得天父儿女的圣洁与幸福。
This is Pneumatology.
这是圣灵论（Pneumatology）。
It follows man also beyond the death of the body, and makes known the future state of both the righteous and the wicked, as well before as after the resurrection of the body, together with the final judgement of both these classes, and the heaven and hell which shall be their respective abodes forever.
它也关注人身体死亡之后的事，并表明义人和恶人在身体复活之前及之后的未来状态，连同对这两类人的最终审判，以及将永远成为他们各自居所的天堂和地狱。
This is Eschatology.
这是末世论（Eschatology）。
Finally it teaches the great end which God is accomplishing through all his works, in the manifestation to all his creatures of his own glory, as seen in its twofold aspect of mercy and justice in his dealings with this fallen race of man.
最后，它教导神藉着祂一切的作为正在成就的伟大目的，即向祂所有的受造物彰显祂自己的荣耀，正如在祂对待这堕落的人类族群时，在怜悯与公义的双重层面中所见的。
This is Teleology.
这是目的论（Teleology）。
Table of Contents
目录
CHAPTER I: THE SCIENCE OF THEOLOGY
第一章：神学的科学
CHAPTER II: THE BEING OF GOD
第二章：神的存在
CHAPTER III: REASON AND REVELATION
第三章：理性与启示
CHAPTER IV: THE UNITY OF GOD
第四章：神的独一性
CHAPTER V: THE SPIRITUALITY OF GOD
第五章：神的属灵性
CHAPTER VI: DIVINE ATTRIBUTES
第六章：神的属性
CHAPTER VII: THE IMMUTABILITY OF GOD
第七章：神的不变性
CHAPTER VIII: THE POWER OF GOD
第八章：神的能力
CHAPTER IX: THE KNOWLEDGE OF GOD
第九章：神的知识
CHAPTER X: HOLINESS, GOODNESS, LOVE AND TRUTH
第十章：圣洁、良善、爱与真理
CHAPTER XI: THE JUSTICE OF GOD
第十一章：神的公义
CHAPTER XII: THE WILL OF GOD
第十二章：神的旨意
CHAPTER XIII: THE DECREES OF GOD
第十三章：神的预旨
CHAPTER XIV: THE TRINITY
第十四章：三位一体
CHAPTER XV: THE PERSONAL RELATIONS IN TRINITY
第十五章：三位一体中的位格关系
CHAPTER XVI: THE OUTWARD RELATIONS OF THE TRINITY
第十六章：三位一体的对外关系
CHAPTER XVII: CREATION
第十七章：创造
CHAPTER XVIII: CREATION OF ANGELS
第十八章：天使的创造
CHAPTER XIX: FALLEN ANGELS
第十九章：堕落天使
CHAPTER XX: CREATION OF MAN
第二十章：人的创造
CHAPTER XXI: PROVIDENCE
第二十一章：护理
CHAPTER XXII: THE FALL OF MAN
第二十二章：人的堕落
CHAPTER XXIII: EFFECTS OF THE SIN OF ADAM
第二十三章：亚当之罪的后果
CHAPTER XXIV: THE HEADSHIP OF ADAM
第二十四章：亚当的元首职分
CHAPTER XXV: CHRIST IN THE OLD TESTAMENT
第二十五章：旧约中的基督
CHAPTER XXVI: THE PERSON OF CHRIST
第二十六章：基督的位格
CHAPTER XXVII: THE OFFICES OF CHRIST
第二十七章：基督的职分
CHAPTER XXVIII: THE ATONEMENT OF CHRIST
第二十八章：基督的赎罪
CHAPTER XXIX: ELECTION
第二十九章：拣选
CHAPTER XXX: REPROBATION
第三十章：遗弃
CHAPTER XXXI: OUTWARD AND EFFECTUAL CALLING
第三十一章：外在呼召与有效恩召
CHAPTER XXXII: REGENERATION AND CONVERSION
第三十二章：重生与归正
CHAPTER XXXIII: REPENTANCE
第三十三章：悔改
CHAPTER XXXIV: FAITH
第三十四章：信心
CHAPTER XXXV: JUSTIFICATION
第三十五章：称义
CHAPTER XXXVI: ADOPTION
第三十六章：得儿子的名分
CHAPTER XXXVII: SANCTIFICATION
第三十七章：成圣
CHAPTER XXXVIII: FINAL PERSEVERANCE OF THE SAINTS
第三十八章：圣徒的坚忍
CHAPTER XXXIX: DEATH AND THE SOUL’S IMMORTALITY
第三十九章：死亡与灵魂的不朽
CHAPTER XL: CHRIST’S SECOND COMING, AND THE RESURRECTION
第四十章：基督的再来与复活
CHAPTER XLI: THE FINAL JUDGEMENT
第四十一章：最终审判
CHAPTER XLII: THE FINAL STATES OF THE RIGHTEOUS, AND THE WICKED
第四十二章：义人与恶人的最终状态
APPENDIX
附录
CATECHISM OF BIBLE DOCTRINE
圣经教义问答
ABSTRACT OF PRINCIPLES
原则大纲