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Communion With God the Father, Son and Holy Ghost also available
与父、子、圣灵的神圣相交也已出版
THE disciples of our Lord Jesus Christ having made that great confession of him, in distinction and opposition unto them who accounted him only as a prophet, “Thou art the Christ, the Son of the living God,” Matt. 16:14, 16, he doth, on the occasion thereof, give out unto them that great charter of the church’s stability and continuance, “Upon this rock I will build my church; and the gates of hell shall not prevail against it,” verse 18.
我们主耶稣基督的门徒既然作了那个伟大的认信，即承认祂与那些仅视祂为先知的人有别，且与之对立，说：“你是基督，是永生神的儿子”（马太福音 16:14, 16），祂便以此为契机，赐给他们关于教会稳固与存续的伟大宪章：“我要把我的教会建造在这磐石上；阴间的门不能胜过它”（18节）。
He is himself the rock upon which his church is built,—as God is called the rock of his people, on the account of his eternal power and immutability, Deut. 32:4, 18, 31, Isa. 26:4; and himself the Spiritual rock which gave out supplies of mercy and assistance to the people in the wilderness, 1 Cor. 10:4.
祂自己就是教会建造其上的磐石，——正如神因祂永恒的大能和不变性被称为祂百姓的磐石一样（申命记 32:4, 18, 31；以赛亚书 26:4）；祂自己也是那灵磐石，在旷野中向百姓供应怜悯和帮助（哥林多前书 10:4）。
The relation of the professing church unto this rock consists in the faith of this confession, that he is “the Christ, the Son of the living God.”
有形教会（professing church）与这磐石的关系在于这认信的信心，即相信祂是“基督，是永生神的儿子”。
This our Lord Jesus Christ hath promised to secure against all attempts; yet so as plainly to declare, that there should be great and severe opposition made thereunto.
我们的主耶稣基督已应许保守这点免受一切攻击；然而祂也清楚宣告，将会有针对此点的巨大而严酷的敌对。
For whereas the prevalency of the gates of hell in an enmity unto this confession is denied, a great and vigorous attempt to prevail therein is no less certainly foretold.
因为虽然阴间的门在这对认信的仇恨中得胜已被否定，但预言也同样确定地指出，其中将会有巨大而猛烈的企图想要得胜。
Neither hath it otherwise fallen out.
事实发生正是如此。
In all ages, from the first solemn foundation of the church of the New Testament, it hath, one way or other, been fiercely attempted by the “gates of hell.”
在历世历代，自新约教会最初庄严奠基以来，它便以某种方式遭到“阴间的门”猛烈的攻击。
For some time after the resurrection of Christ from the dead, the principal endeavours of Satan, and men acting under him, or acted by him, were pointed against the very foundation of the church, as laid in the expression before mentioned.
在基督从死里复活后的一段时间内，撒但以及在它手下行事或被它驱使的人，主要的图谋都指向教会的根基，即前述那句话所立定的。
Almost all the errors and heresies wherewith for three or four centuries of years it was perplexed, were principally against the person of Christ himself; and, consequently, the nature and being of the holy and blessed Trinity.
在三四个世纪的时间里，困扰教会的几乎所有错谬和异端，主要都是针对基督本身的位格；随之也就是针对圣洁可称颂之三位一体的本质和存在。
But being disappointed in his design herein, through the watchful care of the Lord Christ over his promise, in the following ages Satan turned his craft and violence against sundry parts of the superstructure, and, by the assistance of the Papacy, cast them into confusion,—nothing, as it were, remaining firm, stable, and in order, but only this one confession, which in a particular manner the Lord Christ hath taken upon himself to secure.
但撒但在此计谋上既因主基督对祂应许的警醒看顾而受挫，在随后的世代中，便将它的诡诈和暴力转向已建工程的各个部分，并借着教皇制度（Papacy）的协助，使它们陷入混乱，——可以说，除了这一项主基督特意亲自承担保守的认信之外，没有什么是保持坚固、稳定和有序的。
In these latter ages of the world, the power and care of Jesus Christ reviving towards his church, in the reformation of it, even the ruined heaps of its building have been again reduced into some tolerable order and beauty.
在这末后的世代，耶稣基督对祂教会的能力和看顾在宗教改革中复兴，甚至其建筑的废墟堆也被重新恢复到某种可容忍的秩序和美感中。
The old enemy of its peace and welfare falling hereby under a disappointment, and finding his travail and labour for many generations in a great part frustrate, he is returned again to his old work of attacking the foundation itself; as he is unweary and restless, and can be quiet neither conqueror nor conquered,—nor will be so, until he is bound and cast into the lake that burneth with fire.
教会平安与福祉的宿敌因此大失所望，发现它多代的劳苦经营大部分落了空，便又回到攻击根基这旧有的工作上；因为它是不知疲倦、永不安息的，无论得胜或战败都无法安静，——也不会安静，直到它被捆绑并扔在烧着硫磺的火湖里。
For no sooner had the reformation of religion firmed itself in some of the European provinces, but immediately, in a proportion of distance not unanswerable unto what fell out from the first foundation of the church, sundry persons, by the instigation of Satan, attempted the disturbance and ruin of it, by the very same errors and heresies about the Trinity, the person of Christ and his offices, the person of the Holy Ghost and his grace, wherewith its first trouble and ruin was endeavoured.
因为宗教改革刚在欧洲一些省份站稳脚跟，立刻就有人受撒但的指使，试图扰乱并破坏它，所用的正是关于三位一体、基督的位格与职分、圣灵的位格与恩典的同样的错谬和异端——这与其最初试图以此制造麻烦和破坏的时间距离比例，与教会初创时发生的情况并非不相称。
And hereof we have of late an instance given among ourselves, and that so notoriously known, through a mixture of imprudence and impudence in the managers of it, that a very brief reflection upon it will suffice unto our present design.
关于这点，我们在自己中间最近就有了一个实例，且因着操弄此事之人的鲁莽与无耻交织，这事已众所周知，只需简略反思便足以满足我们要表明的主旨。
It was always supposed, and known to some, that there are sundry persons in this nation, who, having been themselves seduced into Socinianism, did make it their business, under various pretences, to draw others into a compliance with them in the same way and persuasion.
人们一直推测，也为某些人所知，在这个国家有各色人等，他们自己被诱入苏西尼主义（Socinianism）后，便以各种借口极力拉拢他人，使其在同样的道路和信念上顺从他们。
Neither hath this, for sundry years, been so secretly carried, but that the design of it hath variously discovered itself by overt acts of conferences, disputations, and publishing of books; which last way of late hath been sedulously pursued.
多年来，这种活动进行得并非如此隐秘，以至于其意图已通过会议、辩论和出版书籍等公开行为多方显露出来；其中最后一种方式最近正被处心积虑地推行。
Unto these three is now a visible accession made, by that sort of people whom men will call Quakers, from their deportment at the first erection of their way (long since deserted by them), until, by some new revolutions of opinions, they cast themselves under a more proper denomination.
现在，那种被人们称为贵格派（Quakers，即战栗者）的人明显加入了这三种方式的行列——这是人们根据他们在初创其道路时的举止（虽已被他们抛弃很久）对他们的称呼，直到由于某些观念的新转变，他们把自己归入一个更恰当的名称之下。
That there is a conjunction issued between both these sorts of men, in an opposition to the holy Trinity, with the person and grace of Christ, the pamphlets of late published by the one and the other do sufficiently evince.
这两类人已结成联盟，共同反对圣三位一体以及基督的位格与恩典，这一方和另一方最近出版的小册子已充分证明了这点。
For however they may seem in sundry things as yet to look diverse ways, yet, like Samson’s foxes, they are knit together by the tail of consent in these fire-brand opinions, and jointly endeavour to consume the standing corn of the church of God.
因为无论他们在各种事情上看起来多么道不同，然而就像参孙的狐狸一样，他们在这些火把般的观点上因共识之尾连在一起，共同企图烧毁神的教会中未收割的庄稼。
And their joint management of their business of late hath been as though it were their design to give as great a vogue and report to their opinions as by any ways they are able.
他们最近对自己事务的联合经营，似乎是为了竭尽所能使他们的观点大行其道，广为流传。
Hence, besides their attempts to be proclaiming their opinions, under various pretences, in all assemblies whereinto they may intrude themselves (as they know) without trouble, they are exceeding sedulous in scattering and giving away, yea, imposing gratis (and, as to some, ingratiis), their small books which they publish, upon all sorts of persons promiscuously, as they have advantage so to do.
因此，除了试图以各种借口在所有他们（自知）可以毫无阻碍地混入的聚会中宣扬其观点外，他们还利用一切有利机会，极力向各类人群胡乱散发、赠送，甚至免费（对某些人来说是令其讨厌地）强塞他们出版的小册子。
By this means their opinions being of late become the talk and discourse of the common sort of Christians, and the exercise of many,—amongst whom are not a few that, on sundry accounts, which I shall not mention, may possibly be exposed unto disadvantage and prejudice thereby,—it hath been thought meet by some that the sacred truths which these men oppose should be plainly and briefly asserted and confirmed from the Scripture;
藉此手段，他们的观点近来已成为普通基督徒的谈资和论题，也成为许多人的困扰，——其中不乏一些人因种种我不便提及的缘故，可能会因此遭受亏损和侵害，——所以有些人认为，应当根据圣经，清楚而简要地重申并确立这些被反对的神圣真理；
that those of the meanest sort of professors, who are sincere and upright, exercising themselves to keep a good conscience in matters of faith and obedience to God, may have somewhat in a readiness, both to guide them in their farther inquiry into the truth, as also to confirm their faith in what they have already received, when at any time it is shaken or opposed by the “cunning sleight of men that lie in wait to deceive.”
好让那些最卑微的信徒，只要是真诚正直、操练自己在信靠顺服神的事上常存无亏良心的，都能有所预备，既能引导他们进一步探究真理，也能在任何时候当他们的信心被“埋伏想要迷惑人的无耻诡计”所动摇或抵挡时，坚固他们已领受的真道。
And this compriseth the design of the ensuing discourse.
这就构成了随后论述的意图。
It may possibly be judged needless by some, as it was in its first proposal by him by whom it is written; and that because this matter at present is, by an especial providence, cast on other hands, who both have, and doubtless, as occasion shall require, will well acquit themselves in the defence of the truths opposed.
有些人可能认为这是不必要的，正如作者最初提议时也是如此认为；因为此事目前因着特殊的护理，已落在其他人手中，他们既有能力，且毫无疑问在时机需要时，将在捍卫被反对的真理上表现出色。
Not to give any other account of the reasons of this small undertaking, it may suffice, that “in publico discrimine omnis homo miles est,”—”every man’s concernment lying in a common danger,”—it is free for every one to manage it as he thinks best, and is able, so it be without prejudice to the whole or the particular concerns of others.
若不详述这桩小小任务的其他理由，这一句便足以说明：“in publico discrimine omnis homo miles est”——“在公共危机中，人人皆兵”，——即“在共同的危险中涉及每个人的利害关系”，每个人都有自由尽其所能，按自己认为最好的方式去处理，只要不损害整体或他人的具体利益。
If a city be on fire, whose bucket that brings water to quench it ought to be refused?
如果一座城市着火，谁提桶来水灭火会被拒绝呢？
The attempt to cast fire into the city of God by the opinions mentioned, is open and plain; and a timely stop being to be put unto it, the more hands that are orderly employed in its quenching, the more speedy and secure is the effect like to be.
上述观点试图向神的城中投火的企图是公开而显露的；既然要及时制止它，那么有序地参与灭火的手越多，效果就可能越迅速、越稳妥。
Now, because the assertors of the opinions mentioned do seem to set out themselves to be some great ones, above the ordinary rate of men, as having found out, and being able publicly to maintain, such things as never would have entered into the minds of others to have thought on or conceived; and also that they seem with many to be thought worthy of their consideration because they now are new, and such as they have not been acquainted withal; I shall, in this prefatory entrance, briefly manifest that those who have amongst us undertaken the management of these opinions have brought nothing new unto them, but either a little contemptible sophistry and caption of words, on the one hand, or futilous, affected, unintelligible expressions, on the other,—the opinions themselves being no other but such as the church of God, having been opposed by and troubled with from the beginning, hath prevailed against and triumphed over in all generations.
既然上述观点的宣扬者似乎自命不凡，高过常人，好像发现了并能公然维护一些别人从未想到或构思过的事情；且因为这些观点是新奇的，是许多人不曾熟悉的，似乎因此被许多人认为值得考虑；我将在本序言中简要表明，那些在我们中间承办这些观点的人，并没有给它们带来任何新意，一方面不过是一点卑劣的诡辩和文字游戏，另一方面则是无稽、做作、晦涩难懂的表达，——而这些观点本身无非是神的教会从起初就遭遇并被其困扰，却在历世历代中胜过并夸胜的那些。
And were it not that confidence is the only relief which enraged impotency adheres unto and expects supplies from, I should greatly admire that those amongst us who have undertaken an enforcement of these old exploded errors, whose weakness doth so openly discover and proclaim itself in all their endeavours, should judge themselves competent to give a new spirit of life to the dead carcase of these rotten heresies, which the faith of the saints in all ages hath triumphed over, and which truth and learning have, under the care and watchfulness of Christ, so often baffled out of the world.
若不是狂怒的无能只能依附于自信并指望从中得到补给，我会非常惊讶：我们在那些力图推行这些早已被驳倒的陈旧谬误的人身上，见其软弱在他们一切的努力中如此公开地暴露并宣告出来，他们竟还自认为有能力给这些腐烂异端的死尸注入新的生命气息，而这些异端是历代圣徒的信心所夸胜过的，且真理和学问在基督的看顾与警醒下，已屡次将其逐出世界。
The Jews, in the time of our Saviour’s converse on the earth, being fallen greatly from the faith and worship of their forefathers, and ready to sink into their last and utmost apostasy from God, seem, amongst many other truths, to have much lost that of the doctrine of the holy Trinity, and of the person of the Messiah.
当我们的救主在地上生活时，犹太人已大大偏离了他们祖宗的信仰和敬拜，行将陷入对神最后且极度的背道之中，在许多真理之外，他们似乎也严重遗失了关于圣三位一体和弥赛亚位格的教义。
It was, indeed, suited, in the dispensation of God, unto the work that the Lord Jesus had to fulfil in the world, that, before his passion and resurrection, the knowledge of his divine nature, as unto his individual person, should be concealed from the most of men.
实际上，这在神的安排中，是为了配合主耶稣要在世上完成的工作，即在祂受难和复活之前，关于祂个别位格的神性知识，应当向大多数人隐藏。
For this cause, although he was “in the form of God, and thought it not robbery to be equal with God, yet he made himself of no reputation, by taking on him the form of a servant, and being made in the likeness of men, that being found in the fashion of a man, he might be obedient unto death,” Phil. 2:6–8; whereby his divine glory was vailed for a season, until he was “declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,” Rom. 1:4; and then “was glorified with that glory which he had with the Father before the world was” John 17:5.
为此缘故，虽然祂“本有神的形像，不以自己与神同等为强夺的，反倒虚己，取了奴仆的形像，成为人的样式；既有人的样子，就自己卑微，存心顺服，以至于死”（腓立比书 2:6-8）；藉此祂的神性荣耀被遮蔽了一个时期，直到祂“因从死里复活，以大能显明是神的儿子，正如按圣善的灵所说的”（罗马书 1:4）；并且“得享祂未有世界以先，同父所有的荣耀”（约翰福音 17:5）。
And as this dispensation was needful unto the accomplishment of the whole work which, as our mediator, he had undertaken, so, in particular, he who was in himself the Lord of hosts, a sanctuary to them that feared him, became hereby “a stone of stumbling and a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem,” Isa. 8:13, 14. See Luke 2:34; Rom. 9:33; 1 Pet. 2:8; Isa. 28:16.
这一安排对于成全祂作为中保所承担的全部工作是必须的，同样特别的是，祂本是万军之耶和华，是敬畏祂之人的圣所，却因此成为“以色列两家的绊脚石、跌人的磐石，也是耶路撒冷居民的网罗和陷阱”（以赛亚书 8:13, 14）。参看路加福音 2:34；罗马书 9:33；彼得前书 2:8；以赛亚书 28:16。
But yet, notwithstanding, as occasions required, suitably unto his own holy ends and designs, he forbare not to give plain and open testimony to his own divine nature and eternal pre-existence unto his incarnation.
然而，尽管如此，按照祂自己神圣的目的和计划，一旦时机需要，祂仍直言不讳地公开见证祂自己的神性以及祂道成肉身前永恒的先存性。
And this was it which, of all other things, most provoked the carnal Jews with whom he had to do; for having, as was said, lost the doctrine of the Trinity and person of the Messiah, in a great measure, whenever he asserted his Deity, they were immediately enraged, and endeavoured to destroy him.
在所有事情中，这一点最激怒与祂打交道的属肉体的犹太人；正如前述，因他们已在很大程度上丧失了三位一体和弥赛亚位格的教义，所以每当祂宣称自己的神性时，他们便立刻勃然大怒，企图杀害祂。
So was it, plainly, John 8:56–59.
约翰福音 8:56-59 清楚地记载了这一点。
Saith he, “Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him.”
祂说：“你们的祖宗亚伯拉罕欢欢喜喜地仰望我的日子，既看见了就快乐。犹太人说：‘你还没有五十岁，岂见过亚伯拉罕呢？’耶稣说：‘我实实在在地告诉你们，还没有亚伯拉罕就有了我（I am）。’于是他们拿石头要打祂。”
So, also, John 10:30–33, “I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.”
同样在约翰福音 10:30-33，“我与父原为一。犹太人又拿起石头来要打祂。耶稣对他们说：‘我从父显出许多善事给你们看，你们是为哪一件事拿石头打我呢？’犹太人回答说：‘我们不是为善事拿石头打你，是为你说僭妄的话；又为你是个人，反将自己当作神。’”
They understood well enough the meaning of those words, “I and my Father are one.”—namely, that they were a plain assertion of his being God.
他们非常清楚“我与父原为一”这话的含义，——即这是对祂是神这一事实的清楚宣称。
This caused their rage.
这引起了他们的愤怒。
And this the Jews all abide by to this day,—namely, that he declared himself to be God, and therefore they slew him.
这也是所有犹太人至今所坚持的，——即祂宣称自己是神，所以他们杀了祂。
Whereas, therefore, the first discovery of a plurality of persons in the divine essence consists in the revelation of the divine nature and personality of the Son, this being opposed, persecuted, and blasphemed by these Jews, they may be justly looked upon and esteemed as the first assertors of that misbelief which now some seek again so earnestly to promote.
因此，鉴于神本体中多位格的最初显明在于子神性和位格的启示，而这遭到这些犹太人的反对、迫害和亵渎，他们可以被公正地视为这种错谬信仰的始作俑者，而这种错谬信仰如今正被某些人极力寻求再次推广。
The Jews persecuted the Lord Christ, because he, being a man, declared himself also to be God; and others are ready to revile and reproach them who believe and teach what he declared.
犹太人逼迫主基督，因为祂作为人，却宣称自己也是神；而其他人则随时准备辱骂和责备那些相信并教导祂所宣称之真理的人。
After the resurrection and ascension of the Lord Jesus, all things being filled with tokens, evidences, and effects of his divine nature and power (Rom. 1:4), the church that began to be gathered in his name, and according to his doctrine, being, by his especial institution, to be initiated into the express profession of the doctrine of the holy Trinity, as being to be baptized in the name of the Father, and the Son, and the Holy Ghost,—which confession compriseth the whole of the truth contended for, and by the indispensable placing of it at the first entrance into all obedience unto him, is made the doctrinal foundation of the church,—it continued for a season in the quiet and undisturbed possession of this sacred treasure.
主耶稣复活升天之后，万有都充满了祂神性与权能的记号、证据和功效（罗马书 1:4），那开始奉祂的名、按祂的教义聚集的教会，因着祂特别的设立，要进入对圣三位一体教义的明确承认中，即奉父、子、圣灵的名受洗，——这一认信包含了所争辩的全部真理，且因着将其不可或缺地置于顺服祂的最初入门处，而成为了教会的教义根基，——教会曾有一段时间安静且不受干扰地拥有这一神圣宝藏。
The first who gave disquietment unto the disciples of Christ, by perverting the doctrine of the Trinity, was Simon Magus, with his followers;—an account of whose monstrous figments and unintelligible imaginations, with their coincidence with what some men dream in these latter days, shall elsewhere be given.
第一个通过歪曲三位一体教义给基督门徒带来不安的，是西门·马古（Simon Magus）及其追随者；——关于他荒诞的虚构和费解的臆想，以及它们与末世某些人的梦呓有何巧合，将在别处予以说明。
Nor shall I need here to mention the colluvies of Gnostics, Valentinians, Marcionites, and Manichees; the foundation of all whose abominations lay in their misapprehensions of the being of God, their unbelief of the Trinity and person of Christ, as do those of some others also.
我在此也无需提及那群污秽混杂的诺斯替派（Gnostics）、瓦伦提尼安派（Valentinians）、马吉安派（Marcionites）和摩尼教派（Manichees）；他们所有可憎之事的根基，正如某些其他人一样，都在于对神存在的误解，以及对三位一体和基督位格的不信。
In especial, there was one Cerinthus, who was more active than others in his opposition to the doctrine of the person of Christ, and therein of the holy Trinity.
特别是有一个叫凯林妥（Cerinthus）的，在反对基督位格的教义，并在其中反对圣三位一体的事上，比别人更为活跃。
To put a stop unto his abominations, all authors agree that John, writing his Gospel, prefixed unto it that plain declaration of the eternal Deity of Christ which it is prefaced withal.
为了制止他的可憎行径，所有作者都一致认为，约翰在写福音书时，在开篇加上了关于基督永恒神性的清楚宣告。
And the story is well attested by Irenæus, Eusebius, and others, from Polycarpus, who was his disciple, that this Cerinthus coming into the place where the apostle was, he left it, adding, as a reason of his departure, lest the building, through the just judgment of God, should fall upon them.
还有一个由伊里奈乌（Irenæus）、优西比乌（Eusebius）等人根据约翰的门徒波利卡普（Polycarpus）所作的充分见证的故事：当这个凯林妥走进使徒所在的地方时，使徒就离开了，并补充了他离开的理由，唯恐因着神公义的审判，房子倒塌在他们身上。
And it was of the holy, wise providence of God to suffer some impious persons to oppose this doctrine before the death of that apostle, that he might, by infallible inspiration, farther reveal, manifest, and declare it, to the establishment of the church in future ages.
神圣智慧的护理容许一些不敬虔的人在那位使徒去世前反对这一教义，正是为了使他能藉着无误的默示，进一步揭示、显明并宣告它，以坚立后世的教会。
For what can farther be desired to satisfy the minds of men who in any sense own the Lord Jesus Christ and the Scriptures, than that this controversy about the Trinity and person of Christ (for they stand and fall together) should be so eminently and expressly determined, as it were, immediately from heaven?
对于任何在某种意义上承认主耶稣基督和圣经的人来说，既然关于三位一体和基督位格的争议（因为二者荣辱与共）已如此显赫而明确地被解决了，仿佛直接来自天上，除了这以外，还有什么能更能满足他们的心呢？
But he with whom we have to deal in this matter neither ever did, nor ever will, nor can, acquiesce or rest in the divine determination of any thing which he hath stirred up strife and controversy about: for as Cerinthus and the Ebionites persisted in the heresy of the Jews, who would have slain our Saviour for bearing witness to his own Deity, notwithstanding the evidence of that testimony, and the right apprehension which the Jews had of his mind therein; so he excited others to engage and persist in their opposition to the truth, notwithstanding this second particular determination of it from heaven, for their confutation or confusion.
但我们要在这件事上对付的那位（指撒但），对于它所挑起的任何争端和辩论，从未、将来也不会、也不可能因神的裁决而默许或止息：因为正如凯林妥和伊便尼派（Ebionites）坚持犹太人的异端——那些犹太人曾因我们的救主见证自己的神性而想杀害祂，尽管那见证确凿，且犹太人也正确理解了祂的意思；照样，它也激动其他人参与并坚持反对真理，尽管有这来自天上的第二次特别裁决足以驳斥他们或使他们羞愧。
For after the more weak and confused oppositions made unto it by Theodotus Coriarius [i.e., the tanner], Artemon, and some others, at length a stout champion appears visibly and expressly engaged against these fundamentals of our faith.
在制革匠狄奥多图（Theodotus Coriarius）、阿尔特蒙（Artemon）和其他一些人对真理进行了较为软弱混乱的反对之后，终于出现了一位顽固的干将，公开明确地攻击我们信仰的这些基要真理。
This was Paulus Samosatenus, bishop of the church of Antioch, about the year 272;—a man of most intolerable pride, passion, and folly,—the greatest that hath left a name upon ecclesiastical records.
这就是保罗·萨莫萨塔（Paulus Samosatenus），约在公元 272 年任安提阿教会的主教；——此人骄傲、暴躁和愚昧到了极点，在教会记录留名的人中无人能及。
This man openly and avowedly denied the doctrine of the Trinity, and the Deity of Christ in an especial manner.
此人公开且肆无忌惮地否认三位一体的教义，特别是基督的神性。
For although he endeavoured for a while to cloud his impious sentiments in ambiguous expressions, as others also have done (Euseb., lib. vii. cap. 27), yet being pressed by the professors of the truth, and supposing his party was somewhat confirmed, he plainly defended his heresy, and was cast out of the church wherein he presided.
因为虽然他曾像其他人一样（优西比乌，卷七，27章），试图暂时用模棱两可的措辞来掩盖他不敬虔的观点，但当受到真理宣扬者们的追问，并自认为其党羽已稍稳固时，便公然为他的异端辩护，结果被逐出了他所主持的教会。
Some sixty years after, Photinus, bishop of Sirmium, with a pretence of more sobriety in life and conversation, undertook the management of the same design, with the same success.
大约六十年后，西尔米乌姆（Sirmium）的主教波提努（Photinus），伪装在生活和言谈上更为节制，承办了同样的计谋，结果也是一样。
What ensued afterward among the churches of God in this matter is of too large and diffused a nature to be here reported.
此后在神的众教会中关于此事随后发生的情况，因其性质过于庞大和分散，无法在此报告。
These instances I have fixed on only to intimate, unto persons whose condition or occasions afford them not ability or leisure of themselves to inquire into the memorials of times past amongst the professors of the gospel of Christ, that these oppositions which are made at present amongst us unto these fundamental truths, and derived immediately from the late renewed enforcement of them made by Faustus Socinus and his followers, are nothing but old baffled, attempts of Satan against the rock of the church and the building thereon, in the confession of the Son of the living God.
我选定这些例子，只是为了向那些因自身状况或际遇而无力或无暇亲自查考基督福音宣扬者过往历史的人表明：目前在我们中间针对这些基要真理的反对，虽直接源于法斯图斯·苏西尼（Faustus Socinus）及其追随者最近重新对这些谬论的推行，其实不过是撒但针对教会磐石及其上建造——即对永生神儿子的认信——所作的陈旧且早已败退的企图。
Now, as all men who have aught of a due reverence of God or his truth remaining with them, cannot but be wary how they give the least admittance to such opinions as have from the beginning been witnessed against and condemned by Christ himself, his apostles, and all that followed them in their faith and ways in all generations;
既然所有对神或祂的真理尚存一丝应有敬畏的人，对于那些自始至终被基督自己、祂的使徒以及历代在信仰和道路上跟随他们的所有人所见证反对并定罪的观点，不得不警惕，哪怕只给它们留一点地步；
so others, whose hearts may tremble for the danger they apprehend which these sacred truths may be in of being corrupted or defamed by the present opposition against them, may know that it is no other but what the church and faith of professors hath already been exercised with, and, through the power of Him that enables them, have constantly triumphed over.
照样，其他人若因担心这些神圣真理可能被当前的反对所败坏或诽谤而心中战兢，也可以知道，这无非是教会和信徒的信心曾经受过的磨练，并且靠着那加给他们力量的主，他们一直都在夸胜。
And, for my part, I look upon it as a blessed effect of the holy, wise providence of God, that those who have long harboured these abominations of denying the holy Trinity, and the person and satisfaction of Christ, in their minds, but yet have sheltered themselves from common observation under the shades of dark, obscure, and uncouth expressions, with many other specious pretences, should be given up to join themselves with such persons (and to profess a community of persuasion with them in those opinions, as have rendered themselves infamous from the first foundation of Christianity), and wherein they will assuredly meet with the same success as those have done who have gone before them.
就我而言，我将其视为神圣智慧护理的有福功效：即那些长期在心中怀藏否认圣三位一体、基督位格及救赎（satisfaction）等可憎之事，却在黑暗、晦涩、粗鄙的措辞阴影下，以及许多其他似是而非的借口掩护下，躲避公众视线的人，竟被任凭去与这样的人联合（并公开承认与他们在这些自基督教创立以来就声名狼藉的观点上信念一致），在其中他们必将遭遇与那些先驱者同样的下场。
For the other head of opposition, made by these persons unto the truth in reference unto the satisfaction of Christ, and the imputation of his righteousness thereon unto our justification, I have not much to say as to the time past.
至于这些人对真理反对的另一端，即关于基督的救赎，以及基于此将祂的义归算给我们以致称义，关于过去的情况我不想多说。
In general, the doctrine wherein they boast, being first brought forth in a rude misshapen manner by the Pelagian heretics, was afterward improved by one Abelardus, a sophistical scholar in France; but owes its principal form and poison unto the endeavours of Faustus Socinus, and those who have followed him in his subtle attempt to corrupt the whole doctrine of the gospel.
总的来说，他们所夸耀的教义，最初是由佩拉纠（Pelagian）异端以粗糙畸形的方式提出的，后来被法国一位诡辩学者阿伯拉尔（Abelardus）加以改良；但其主要形式和毒素，则归功于法斯图斯·苏西尼（Faustus Socinus）及其追随者的努力，他们狡猾地企图败坏福音的全部教义。
Of these men are those amongst us who at this day so busily dispute and write about the Trinity, the Deity of Christ, and his satisfaction,—the followers and disciples.
如今在我们中间忙于争辩并撰文论述三位一体、基督神性及其救赎的人，就是这些人的追随者和门徒。
And it is much more from their masters, who were some of them men learned, diligent, and subtle, than from themselves, that they are judged to be of any great consideration.
他们之所以被认为有任何重要的份量，与其说是源于他们自己，倒不如说是源于他们的师傅，其中有些是博学、勤勉且狡猾的人。
For I can truly say, that, upon the sedate examination of all that I could ever yet hear or get a sight of, either spoken or written by them,—that is, any amongst us,—I never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability, to give any tolerable countenance unto it.
因为我可以诚实地说，经审慎查验我所能听到或看到的由他们——即我们在座的人——所说或所写的一切之后，我从未见过如此重大的任务是在如此显而易见的无能和无力中进行的，以至于无法给它任何可容忍的支持。
If any of them shall for the future attempt to give any new countenance or props to their tottering errors, it will doubtless be attended unto by some of those many who cannot but know that it is incumbent on them “to contend earnestly for the faith once delivered unto the saints.”
如果将来他们中有人试图为其摇摇欲坠的谬误提供任何新的支持或支撑，无疑会有许多人予以关注，这些人深知自己有责任“为从前一次交付圣徒的真道竭力争辩”。
This present brief endeavour is only to assist and direct those who are less exercised in the ways of managing controversies in religion, that they may have a brief comprehension of the truths opposed, with the firm foundations whereon they are built, and be in a readiness to shield their faith both against the fiery darts of Satan, and secure their minds against the “cunning sleight of men, who lie in wait to deceive.”
本文简短的尝试，只是为了帮助和指引那些在处理宗教争议方面经验较少的人，使他们对被反对的真理及其建立的坚固根基有一个简要的理解，并预备好既能抵挡撒但的火箭以以此盾牌护卫信心，又能保守心思免受“那些埋伏想要迷惑人的无耻诡计”的侵害。
And wherein this discourse seems in any thing to be too brief or concise, the author is not to be blamed who was confined unto these strait bounds by those whose requests enjoined him this service.
若本论述在任何方面显得过于简略或浓缩，也不应归咎于作者，因为他是被那些请求他承办此事的人限制在这些狭窄的界限之内的。