自然与《圣经》
NATURE AND SCRIPTURE
范泰尔Cornelius Van Til
(The Infallible Word: A Symposium by the Members of the Faculty of Westminster Theological Seminary, eds. N.B. Stonehouse and Paul Woolley, Phillipsburg, NJ: P&R, 1946, 2nd edition 1967. pp. 263-301.
《无谬圣经》，韦敏斯特神学院教授团着，1946. 页263-301。)
目录CONTENTS
导言 Introduction 2
第一部分。《威敏斯特信仰告白》的『自然神学』（自然启示论）(页264-283)
Part One. The Natural Theology of the Confession (pp. 264-283) 3
[I]《圣经》的历史哲学
The Philosophy of History (pp. 267-269) 9
[II] 自然启示的必须性
The Necessity of Natural Revelation (pp. 269-272) 13
[III] 自然启示的权威性
The Authority of Natural Revelation (pp. 272-275) 20
[IV]自然启示的足够（完备）性
The Sufficiency of Natural Revelation (pp. 275-276) 27
[V] 自然启示的清晰性
The Perspicuity of Natural Revelation (pp. 277-283) 32
自然与《圣经》
NATURE AND SCRIPTURE
范泰尔Cornelius Van Til
263
人违背了上帝在伊甸园的启示，成为玷污的，完全无能；他是『罪人』；
因此：《圣经》是上帝向罪人的启示
MEN ARE SINNERS, DEFILED & INCAPABLE OF LIFE THRU DISOBEDIENCE TO
GOD’S ORIGINAL REVELATION IN EDEN,
THUS, SCRIPTURE IS GOD’S REVELATION WHICH COMES TO SINNERS
We have been dealing, in this book, with the doctrine of Scripture. But Scripture claims to come to sinners. And sinners are such as have, through the fall of Adam become “wholly defiled in all the faculties and parts of soul and body.” Man made himself “incapable of life” by his disobedience to God’s original revelation of himself in paradise.
因此：研究《圣经》论必须同时研究上帝的自然启示
《圣经》宣称：它向人的启示，都是与自然（自然启示）同工的
STUDY OF DOCTRINE OF SCRIPTURE MUST INCLUDE STUDY OF NATURAL REVELATION
SCRIPTURE CLAIMS TO SPEAK TO MAN ALWAYS IN CONJUNCTION WITH NATURE
It is in order, then, that a discussion of the doctrine of Scripture should include an investigation of God’s revelation in nature. Moreover, Scripture does not claim to speak to man, even as fallen, in any other way than in conjunction with nature.
改革宗神学不仅有独特的《圣经》论；也有独特的『自然启示论』
REFORMED THEOLOGY NOT ONLY HAS DISTINCTIVE DOCTRINE OR SCRIPTURE;
IT ALSO HAS ISTINCTIVE DOCTRINE OF NATURAL REVELATION
It is well known that Reformed theology has a distinctive doctrine of Scripture. … it has an equally distinctive doctrine of natural revelation.
264
第一部分。《威敏斯特信仰告白》的『自然神学』（自然启示论）(页264-283)
PART ONE. THE NATURE THEOLOGY OF THE (WESTMINSTER) CONFESSION (pp. 264-283)
（注：第二部分：古希腊哲学起源的『自然神学』，页283-301）
《威敏斯特信仰告白》的自然启示论，乃与它的《圣经》论编织在一起
《圣经》是必须的，权威的，足够（完备）的，清晰的
自然启示也是必须的，权威的，足够（完备）的，清晰的
WCF’S DOCTRINE OF NATURAL REVELATION = INTERWOVEN W/ WCF’S DOCTRINE OF SCRIPTURE
SCRIPTURE = NECESSARY, AUTHORITATIVE, SUFFICIENT, CLEAR
NATURAL REVELATION = NECESSARY, AUTHORITATIVE, SUFFICIENT, CLEAR
The distinctive character of the natural theology of the Westminster Confession may be most clearly brought to view if we show how intimately it is interwoven with the Confession’s doctrine of Scripture. And this may perhaps be most easily accomplished if it is noted that, just as the Confession’s doctrine of Scripture may be set forth under definite notions of its necessity, its authority, its sufficiency and its perspicuity, so the Confession’s doctrine of revelation in nature may be set forth under corresponding notions of necessity, authority, sufficiency and perspicuity.
《威敏斯特信仰告白》：《圣经》乃根据『约』向罪人说话
起初，上帝透过『行为之约』把人安置在地上； 人违背了行为之约；
上帝与人另立一个约，使人得救
因此我们可以说：《圣经》乃上帝与人的『约』的关系的书面表达
WCF: SCRIPTURE SPEAKS TO SINNERS RE. COVENANT
GOD ORIGINALLY PLACED MAN ON EARTH UNDER COVENANT OF WORKS
MAN BROKE COVENANT OF WORKS; GOD MADE SECOND COVENANT FOR SALVATION; THUS:
WE CAN SAY: SCRIPTURE = WRITTEN EXPRESSION OF GOD’S COVENANT RELATIONSHIP WITH MAN
According to the Confession, Scripture speaks to sinners in terms of a covenant. It tells us that man was originally placed on earth under the terms of the covenant of works. It informs us further that man broke this covenant of works and that God was pleased to make a second covenant with men that they might be saved. Thus Scripture may be sad to be the written expression of God’s covenant relationship with man.
从『约』看《圣经》的四个属性
SCRIPTURE’S FOUR ATTRIBUTES RE. COVENANT
The four characteristics of Scripture enumerated above may now be regarded in relation to this general covenant concept.
[1]《圣经》的必须性：人违背了行为之约；他需要上帝的恩典
NECESSITY OF SCRIPTURE: MAN BROKE COVENANT OF WORKS; THUS NEEDS GOD’S GRACE
The necessity of Scripture lies in the p. 265 fact that man has broken the covenant of works. He therefore needs the grace of God.
自然界不说话，并不提供『恩典的知识』；上帝迁就人，藉《圣经》启示『恩典的知识』
NO SPEECH, OR KNOWLEDGE OF GRACE IN NATURE
GOD CONDESCENDED TO REVEAL KNOWLEDGE OF GRACE IN SCRIPTURE
There is no speech or knowledge of grace in nature. God has accordingly condescended to reveal it in Scripture.
[2] 《圣经》的权威性：我们必须从恩典的启示的亮光（荣耀）认识它
（《圣经》里的）恩典之光，比自然之光（自然启示）更明亮
AUTHORITY OF SCRIPTURE: WE CAN SEE REVELATION GRACE RE. ITS OWN LIGHT
LIGHT OF GRACE (IN SCRIPTURE) OUTSINES LIGHT OF NATURE
The revelation of grace can be seen for what it is only if it is seen in its own light. The light of grace outshines in its brilliance the light of nature, as the sun outshines the moon.
但是，在《圣经》里说话的上帝，必然是根据祂自己的权柄说话的
因此：《圣经》的权威，和它的必须性，是同样那么基本
BUT GOD WHO SPEAKS IN SCRIPTURE ONLY SPEAKS ON HIS OWN AUTHORITY
THUS: AUTHORITY OF SCRIPTURE IS AS BASIC AS ITS NECESSITY
The kind of God that speaks in Scripture can speak only on his own authority. So the authority of Scripture is as basic as its necessity.
[3] 《圣经》的足够（完备）性：
《圣经》不仅是必须的，权威的；它也是足够（完备）的，它是至终的启示
『恩典之光』（救赎启示）已经照耀；
因此『自然之光』（自然启示）只能透过反射『恩典之光』来发光（向人启示）
SUFFICIENCY (FINALITY) OF SCRIPTURE:
SCRIPTURE = NOT ONLY NECESSARY & AUTHORITATIVE, IT IS SUFFICIENT & FINAL
SUN OF GRACE (REDEMPTIVE REVELATION) HAS SHONE,
THUS: “LIGHT OF NATURE” SHINES ONLY BY REFLECTING LIGHT OF GRACE
To this necessity and authority there must be added the sufficiency or finality of Scripture.
When the sun of grace has arisen on the horizon of the sinner, the “light of nature” shines only by reflected light.
虽然有些事情由『自然之光』（自然启示）管理，
但必须透过上帝话语的一般原则来管理（《威敏斯特信仰告白》1.6 ）
《圣经》的亮光比任何其他亮光（启示）更明亮
THOUGH THERE’RE MATTERS ORDERED BY LIGHT OF NATURE (NATURAL REVELATION),
THEY ARE TO BE ORDERED RE.: GERNERAL RULES OF THR WORD (WCF 1.6)
LIGHT OF SCRIPTURE IS SUPERIOR LIGHT – IT SHINES LIGHT ON EVERY OTHER LIGHT
Even when there are some “circumstances concerning the worship of God, the government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence,” they are to be so ordered “according to the general rules of the word, which are always to be observed.” (WCF 1.6.) The light of Scripture is that superior light which lightens every other light.
《圣经》也是至终的启示（亮光）
上帝的恩典之约是祂向人设立的至终（最后）的约
SCRIPTURE IS ALSO FINAL LIGHT (FINAL REVELATION)
GOD’S COVENANT OF GRACE IS HIS FINAL COVENANT WITH MAN
It is also the final light. God’s covenant of grace is his final covenant with man.
恩典之约的款项（内容）必须一次过记录下来，以预防（世界，罪，肉体）扭曲和败坏（1.1）
TERMS OF COV. OF GRACE MUST BE ONCE & ALL FINALLY RECORDED AGAINT CORRUPTION (WCF 1.1)
Its terms must be once and all and finally recorded “against the corruption of the flesh, and the m malice of Satan and of the world.” (WCF 1.1.)
[4] 《圣经》的清晰性：上帝如何赐下祂的恩典，完全根据祂主权的旨意：
但肯定是透过有道德责任的人作中介（人带有上帝的形象）
THE PERSPICUITY (CLARITY) OF SCRIPTURE:
DISTRIBUTION OF GOD’S GRACE DEPENDS ON GOD’S SOVEREIGN WILL:
BUT IT IS ALWAYS MEDIATED THROUGH FULLY RESPONSIBLE HUMANS (WHO BEAR IMAGE OF GOD)
To the necessity, authority and sufficiency of Scripture must finally be added its perspicuity. The distribution of God’s grace depends in the last analysis upon his sovereign will, but it is mediated always through fully responsible image-bearers of God.
上帝的存有（他自己）对祂自己来说，是完全清晰的
因此：他向人的自我启示，本质上必然是清晰的
GOD’S BEING IS WHOLLY CLEAR TO HIMSELF
THEREFORE: HIS SELF-REVELATION IS INHERENTLY CLEAR
God’s being is wholly clear to himself and his revelation of himself to sinners is therefore also inherently clear.
不仅受过教育的人，连未受教育的人，只要正当地使用『恩具』（听道，读经等），
则可以对『恩典之约』获取足够的理解
NOT ONLY EDUCATED, BUT UNEDUCATED CAN GAIN SUFFICIENT UNDERSTANDING
OF COVENANT OF GRACE, BY USING “MEANS OF GRACE” PROPERLY (BIBLE, PREACHING ETC.)
Not only the learned p. 266 but also the unlearned “in a due use of the ordinary means” may “attain unto a sufficient understanding” of God’s covenant of grace as revealed in Scripture.
现在，让我们来看上帝在自然界的启示
NOW – WE TURN TO GOD’S REVELATION IN NATURE
With this general view of Scripture in mind, we turn to the question of God’s revelation of himself in nature.
根据《圣经》，同一真神，在自然界，和在恩典/《圣经》中启示
ACC. TO SCRIPTURE, IT IS SAME GOD WHO REVEALS IN NATURE & IN GRACE/SCRIPTURE
The first point that calls for reflection here is the fact that it is, according to Scripture itself, the same God who reveals himself in nature and in grace.
那位在自然界作自我启示的上帝，『祂的存有（自己），荣耀，福乐（配受称颂），完全，都是无穷的；祂永不改变，不能透知，无所不在，全能，无所不知，至智慧，至圣洁，至公义，至怜悯，充满恩典，忍耐，良善和真理』（《威敏斯特大要理问答》7）
THE GOD WHO REVEALS SELF IN NATURE IS “INFINITE IN BEING, GLORY, BLESSEDNESS,
PERFECTION, ALL-SUFFICIENT, UNCHANGEBALE, INCOMPREHENSIBLE, OMNIPRESENT, ALMIGHTY,
OMNISCIENT, MOST WISE, HOLY, JUST, MERCIFUL, GRACIOUS, PATIENT, ABUNDANT IN GOODNESS & TRUTH” (WLC Q.7)
The God who reveals himself in nature may therefore be described as “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.” (WLC Q. 7.)
当然，这些对上帝的描述来自《圣经》；但：是同一真神，在自然界真实地启示了自己
OF COURSE, THIS DESCRIPTION OF GOD IS DRAWN FROM SCRIPTURE
BUT IT IS THIS SAME GOD WHO IS REVEALED IN NATURE (IF HE IS REVEALED AT ALL)
It is, to be sure, from Scripture rather than from nature that this description of God is drawn. Yet it is this same God, to the extent that he is revealed at all, that is revealed in nature.
我们思考这事实时，马上陷入难题
THINKING ABOUT THIS FACT IMMEDIATELY LEADS TO DIFFICULTIES
Contemplation of this fact seems at once to plunge us into great difficulty.
自然界岂不是没有启示上帝的恩典吗？
DOESN’T NATURE REVEAL NOTHING ABOUT GOD’S GRACE?
Are we not told that nature reveals nothing of the grace of God?
《威敏斯特信仰告白》岂不是教导说：人无论如何殷勤根据自然启示生活，如何遵守律法，
都不可能自救，必须透过『认识上帝』（对上帝的知识）才能得救吗？
DOESN’T WCF TEACH: MAN CAN’T BE SAVED EXCEPT THRU KNOWLEDGE OF GDD
NO MATTER HOW DILIGENTLY THEY LIVE ACC. TO LIGHT OF NATURE & OBEY GOD’S LAW?
Does not the Confession insist that men cannot be saved except through the knowledge of God, “be they ever so diligent to frame their lives according to the light of nature; and the law of that religion
they do profess”? (WCF chapter 10.)
上帝没有在自然界中彰显祂的恩典（救恩）；
但是，在自然界自我启示的上帝，就是赐人救赎恩典的上帝！两者如何协调？
SAVING GRACE NOT MANIFEST IN NATURE;
BUT THE GOD, WHO MANIFESTS HIMSELF BY NATURE, IS GOD OF SAVING GRACE
HOW TO HARMONIZE THESE 2?
Saving grace is not manifest in nature; yet it is the God of saving grace who manifests himself by means of nature. How can these two be harmonized?
答案：上帝是『永恒的，不能透知的，绝对自由，完全绝对（自存）的』
上帝所赐的任何启示，绝对都是『随己意』（是自愿）的
ANSWER: GOD IS “ETERNAL, INCOMPREHENSIBLE, MOST FREE, MOST ABSOLUTE”
ANY REVELATION GOD GIVES IS ABSOLUTELY VOLUNTARY
The answer to this problem must be found in the fact that God is “eternal, incomprehensible, most free, p. 267 most absolute.” Any revelation that God gives of himself is therefore absolutely voluntary.
上帝不同方式的启示，乃是这样联合起来
上帝在自然界的启示 + 上帝在《圣经》的启示 =
一个宏伟的神人之约的计划
两种形式的启示彼此为预设(presuppose one another)；它们也相辅相成
THIS IS WHERE GOD’S VARIOUS FORMS OF REVELATION ARE UNITED TOGETHER
GOD’S REVLATION IN NATURE + GOD’S REVELATION IN SCRIPTURE =
1 GRAND SCHEME OF COVENANT REL. TO MAN
2 FORMS OF REVELATION PRESUPPOSE ONE ANOTHER; COMPLEMENT ONE ANOTHER
Herein precisely lies the union of the various forms of God’s revelation with one another. God’s revelation in nature, together with God’s revelation in Scripture, form God’s one grand scheme of covenant revelation of himself to man. The two forms of revelation must therefore be seen as presupposing and supplementing one another.
自然启示和《圣经》启示，是一个整全的『圣经的历史哲学』的两个层面
2 = 2 ASPECTS OF A “PHILOSOPHY OF HISTORY”
They are aspects of one general philosophy of history.
[I]《圣经》的历史哲学
THE PHILOSOPHY OF HISTORY (pp. 267-269)
让我们从《韦敏斯特信仰告白》不同部分们勾出它所宣告的『历史哲学』
LET’S SKETCH “PHILOSOPHY OF HISTORY” FROM WCF’S DIFF. CHAPTERS
The philosophy of history that speaks to us from the various chapters of the Confession may be sketched with a few bold strokes.
光靠『自然启示』凭自己运行，人不可能与上帝达到最圆满的关系
从了自然启示以外，上帝另加了一个超自然的，正面的（话语的）启示
WITH NATURAL REVELATION OPERATING BY ITSELF, MAN CAN’T HAVE FRUITION OF GOD
BESIDES NATURAL REVELATION, GOD SUPER-ADDED A SUPERNATURAL, POSITIVE REVELATION
We are told that man could never have any fruition of God through the revelation that came to him in nature as operating by itself. There was superadded to God’s revelation in nature another revelation, a supernaturally communicated positive revelation.
从起初，自然启示就在上帝与人设立的『约』之内
上帝与人的，『完全位格性』的关系（约），包围着被造宇宙的每个层次，包括最低层次；
不论有灵魂的或没有灵魂的，机械性的或有灵性的，本质上都与『约』有关
FROM BEGINNING, NATURAL REVELATION = PART OF GOD’S COVENANT REL. WITH MAN EVERY DIMENSION OF THE CREATED WORLD, INCL. LOWEST LEVEL,
WAS SURROUNDED BY GOD’S EXHAUSTIVELY PERSONAL RELATIONSHIP (COVENANT) WITH MAN
A-TELEOLOGICAL OR TELEOLOGICAL, MECHANICAL OR SPIRITUAL = BY NATURE “COVENANTAL”
Natural revelation, we are virtually told, was from the outset incorporated into the idea of a covenant relationship of God with man. Thus every dimension of created existence, even the lowest, was enveloped in a form of exhaustively personal relationship between God and man. The “a-teleological” no less than the “teleological,” the “mechanical” no less than the “spiritual,” was covenantal in character.
宇宙的每一个层次，既然从起初，本质上就与『约』有关，因此，上帝的自然启示，
乃为了成全上帝在历史中的『分辨』计划（即：把选民和其他，山羊和绵羊分辨出来）
SINCE THEY ARE BY NATURE “COVENANTAL” FROM BEGINNING,
NATURAL REVELATION SERVES GOD’S PURPOSE OF DIFFERENTIATION TO TAKE PLACE IN HISTORY
Being from the outset covenantal in character, the natural revelation of God to man was meant to serve as the playground for the process of differentiation that was to take place in the course of time.
上帝与亚当立有条件性的约；人对分辨善恶树采取行动后，上帝在会『另加』更多自然启示
这『另加』的自然启示，与先前的自然启示不同；怎么不同？
要看人对上帝的明文禁令，作出怎样的有意识的，『约』里的回应（即：守约抑背约）
GOD MADE A CONDITIONAL COVENANT WITH ADAM
AFTER MAN ACTS RE. TREE OF KN. OF GOOD & EVIL, GOD’LLD GIVE ADD’L REVELATION IN NATURE
ADDITIONAL REVELATION = DIFFERENT FROM PREVIOUS NATURAL REVELATION
DIFFERENCE DEPENDS ON MAN’S SELF-CONSCIOUS COVENANT ACT RE.
GOD’S POSITIVELY COMMUNICATED PROHIBITION
The covenant made with Adam was conditional. There would be additional revelation of God in nature after the action of man with respect to the tree of the knowledge of p. 268 good and evil.
This additional revelation would be different from that which had preceded it. And the difference would depend definitely upon a self-conscious covenant act of man with respect to the positively communicated prohibition.
我们知道人背约之后，上帝『新』的『不同』启示有什么性质：上帝显明祂的忿怒（罗1:18）
WE KNOW STH. OF NATURE OF THIS NEW, DIFF. REVELATION OF GOD IN NATURE
AFTER MAN ACTS TO BREAK COVENANT – GOD’S WRATH IS REVEALED (ROM. 1:18)
We know something of the nature of this new and different revelation of God in nature consequent upon the covenant-breaking act of man. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of man” (Rom. 1:18).
上帝在人类第一个『约』的头（亚当）不顺服之后，自然界中启示了祂『约』中的忿怒
这一人的一次的不顺从，乃『一失足为千古恨』
但与忿怒之同时，上帝也彰显了祂的恩典
当上帝在自然界彰显祂的忿怒，（借着洪水）消灭人类时，
祂与挪亚立约：日夜，四季，必定持续到世界的末了（《创世记》9：11）
SO GOD REVEALED HIS COVENANT WRATH IN NATURE, AFTER MANKIND’S 1st COVENANT HEAD’S ALL-DECISIVE ACT OF DISOBEDIENCE; BUT WITH WRATH, GOD ALSO MANIFESTED GRACE
WHEN GOD SHOWED HIS WRATH IN NATURE & DESTROYED MAN, HE COVENANTED W/ NOATH –
DAY & NIGHT, WINTER & SUMMER WOULD CONTINUE TO END OF TIME (GEN. 9:11)
Thus God’s covenant wrath is revealed in nature after the one all-decisive act of disobedience on the part of the first covenant head. But, together with God’s wrath, his grace is also manifest.
When the wrath of God made manifest in nature would destroy all men, God makes covenant with Noah that day and night, winter and summer, should continue to the end of time (Gen. 9:11).
彩虹：一个自然界的现象，是这事实的一个明显例证
RAINBOW, A PHENOMENON IN NATURE, IS OUTSTANDING ILLUSTRATION OF THIS FACT
The rainbow, a natural phenomenon, is but an outstanding illustration of this fact.
但单凭这个（彩虹）还不完整；
上帝与挪亚所立的约，只不过是对『恩典（救赎）之约的一个『界限概念』
（界限概念：它本身不属恩典之约，但恩典之约没有它不行）
BUT IN ITSELF, THIS (RAINBOW) IS INCOMPLETE
GOD’S COVENANT WITH NOAH = ONLY A LIMITING NOTION TO COVENANT OF GRACE/SALVATION
But all this is in itself incomplete. The covenant with Noah is but a limiting notion in relation to the covenant of saving grace.
上帝要重新设立一个『更美之约』，藉此，人与上帝的关系会达到最完美的地步
而自然界，乃是这事实（恩典之约）的『媒介』
THRU NEW, BETTER COVERNANT, MAN WILL HAVE TRUE FRUITION OF GOD
AND THIS FACT WILL BE MEDIATED THRU NATURE
Through the new and better covenant, man will have true fruition of God. And this fact itself is to be mediated through nature.
先知们，特别是那最大的先知（基督），预告自然界如何走向未来的结局
PROPHETS, ESP. GREAT PROPHET (CHRIST) FORETELL FUTURE COURSE OF NATURE
The prophets, and especially the great Prophet, foretell the future course of nature.
上帝的祭司们，特别是最大的大祭司（基督），用自然界来听上帝子民的祷告
GOD’S PRIESTS, ESP. GREAT HIGH PRIEST, HEAR ANSWERS TO PRAYERS BY MEANS OF NATURE
The priests of God, and most of all the great High Priest of God, hear the answers to their prayers by means of nature.
上帝之下的君王，特别是以色列的大君王（基督），用自然界来促进救赎计划的实现
KINGS UNDER GOD, ESP. GREAT KING OF ISRAEL, MAKE NATURE SERVE REDEMPTION’S PURPOSES
The kings under God, and most of all the great King of Israel, make nature serve the purposes of redemption.
自然界的势力必顺服『分辨』计划的召唤，这个『分辨』朝着人得救或沉沦的目标前进
FORCES OF NATURE = ALWAYS AT BECK & CALL OF POWER OF DIFFERENTIATION,
WHICH WORKS TOWARD REDEMPTION & REPROBATION
The forces of nature are always at the beck and call of the power of differentiation that works toward redemption and reprobation.
《旧约圣经》，特别《诗篇》，优美地表达这个『超自然却同时是自然的启示』
OT, ESP. PSALMS, ELOQUENTLY EXPRESSED THIS SUPERNATURAL-NATURAL REVELATION
It is this idea of a supernatural-natural revelation that comes to such p. 269 eloquent expression in the Old Testament, and particularly in the Psalms.
这是一幅完整，统一的『历史哲学』的图画：在这整全的启示计划中，
上帝的自然启示和《圣经》启示同工，因此各自都有意义，而一齐结出果子
THIS IS PICTURE OF WELL-INTEGRATED, UNIFIED PHILOSOPHY OF HISTORY;
IN IT, GOD’S REVELATION IN NATURE & IN SCRIPTURE TOGETHER FIND THEIR MEANING,
TOGETHER BEAR FRUIT
Here then is the picture of a well-integrated and unified philosophy of history in which revelation in nature and revelation in Scripture are mutually meaningless without one another and mutually fruitful when taken together.
我们要更清楚勾画出这幅图画的统一性和意义；因此现在讨论：
自然启示的必须性，权威性，足够（完备）性，与清晰性；
是与《圣经》的必须性，权威性，足够（完备）性，与清晰性相称的
WE WANT TO MORE CLEARLY BRING OUT UNITY & MEANING OF THIS TOTAL PICTURE:
SO WE NOTE NECESSITY, AUTHORITY, SUFFICIENCY & PERSPICUITY OF NATURAL REVELATION
WHICH CORRESPONDS TO NECESSITY, AUTHORITY, SUFFICIENCY & PERSPICUITY OF SCRIPTURE
To bring out the unity and therewith the meaning of this total picture more clearly, we turn now to note the necessity, the authority, the sufficiency and the perspicuity of natural revelation, as these correspond to the necessity, the authority, the sufficiency and the perspicuity of Scripture.
[II] 自然启示的必须性
THE NECESSITY OF NATURAL REVELATION (pp. 269-272)
首先，自然启示的必须性：上帝创造人为『约里的位格』（立约者）
FIRST, NECESSITY OF NATURAL REVELATION: GOD MADE MAN A “COVENANT PERSONALITY”
Speaking first of the necessity of natural revelation, we must recall that man was made a covenant personality.
因为亚当在伊甸园犯罪背约，《圣经》就成为必须的
SCRIPTURE BECAME NECESSARY, DUE TO ADAM’S COVENANT DISOBEDIENCE IN EDEN
Scripture became necessary because of the covenant disobedience of Adam in paradise.
上帝给人超自然的话语的启示：不可吃分辨善恶树的果子；人违背这个禁令，因此背约
COVENANT DISOBEDIENCE TOOK PLACE RE. SUPERNATURAL POSITIVE REVELATION
WHICH GOD GAVE RE. TREE OF KN. OF GOOD & EVIL
This covenant disobedience took place in relation to the supernatural positive revelation that God had given with respect to the tree of the knowledge of good and evil.
上帝从所有树中选择了这棵树，祂『随意』地吩咐人不可吃这棵树的果子
我们从这事实看到：自然启示的必须性
GOD CHOSE 1 TREE FROM MANY; “ARBITRARILY” TOLD MAN NOT TO EAT OF IT
IN THIS CONNECTION, WE SPEAK OF NECESSITY OF NATURAL REVELATION
God chose one tree from among many and “arbitrarily” told man not to eat of it. It is in this connection that we must speak of the necessity of natural revelation.
分辨善恶树，假如与其他所有的树从自然（本性）来看是不同的，它就不能扮演它独特的角色
上帝的吩咐（禁令）若要显得纯粹『随意』，那特选的树必须与其他树『自然地』一样
IF TREE OF KN. OF GOOD & EVIL = NATURALLY DIFFERENT FROM OTHER TREES,
IT COULDN’T SERVE ITS UNIQUE PURPOSE
IN ORDER FOR COMMANDMENT TO APPEAR AS PURELY “ARBITRARY,”
THE SPECIALLY CHOSEN TREE MUST BE NATURALLY LIKE OTHER TREES
If the tree of the knowledge of good and evil had been naturally different from other trees, it could not have served its unique purpose. That the commandment might appear as purely “arbitrary,” the specially chosen tree had to be naturally like other trees.
『超自然的』若要显得是『超自然的』，『自然的』必须显得是『真正自然的』
IN ORDER FOR SUPERNATURAL TO APPEAR AS SUPERNATURAL,
THE NATURAL MUST APPEAR AS REALLY NATURAL
For the supernatural to appear as supernatural, the natural had to appear as really natural.
除非『自然的』能被认出，真的是『自然的』，
必然，『超自然的』就不能被认出是『超自然的』
THE SUPERNATURAL COULDN’T BE RECOGNIZED FOR WHAT IT WAS (SUPERNATURAL),
UNLESS THE NATURAL WERE RECOGNIZED FOR WHAT IT WAS (NATURAL)
The supernatural could not be recognized for what it was, unless the natural were also recognized for p. 270 what it was.
若要有一个真实的『例外』，『常规』必须存在
THERE MUST BE REGULARITY, IF THERE WAS TO BE A GENUINE EXCEPTION
There had to be regularity if there was to be a genuine exception.
我们要进一步注意：上帝给这禁令，不仅要人仅仅在一瞬间遵守这条分辨善恶树的禁令而已
NOTE A FURTHER POINT: GOD DIDN’T GIVE HIS PROHIBITION, SO THAT
MAN MIGHT OBEY ONLY RE. TREE OF KN. OF GODO & EVIL, & MERELY AT 1 MOMENT IN TIME
A further point needs to be noted. God did not give his prohibition so that man might be obedient merely with respect to the tree of the knowledge of good and evil, and that merely at one particular moment in time.
上帝给禁令，是要人学习：必须自发地，在一切所行的事上，终生顺服上帝
GOD GAVE PROHIBITION, SO THAT MAN MIGHT LEARN TO BE
SELF-CONSCIOUSLY OBEDIENT IN ALL HE DID, W/ ALL THINGS, THROUGHOUT ALL TIME
He gave the prohibition so that man might learn to be self-consciously obedient in all that he did with respect to all things and throughout all time.
上帝的旨意是要人在生命的每个层次上（不论『高』或『低』荣耀祂
GOD INTENDED FOR MAN TO GLORIFY HIM IN “LOWER” & “HIGHER” DIMENSIONS OF LIFE
Man was meant to glorify God in the “lower” as much as in the “higher” dimensions of life.
人面对分辨善恶树的禁令，只是个例子，教导自己面对所有其他树（事）时该/不该作什么
MAN’S ACT RE. TREE OF KN. OF GOOD & EVIL = ONLY AN EXAMPLE TO HIMSELF
OF WHAT HE SHOULD/SHOULDN’T DO, RE. ALL OTHER TREES
Man’s act with respect to the tree of the knowledge of good and evil was to be but an example to himself of what he should or should not do with respect to all other trees.
但：例子若真的是例子，必须是例外的
BUT: FOR AN EXAMPLE TO BE A REAL EXAMPLE, IT MUST BE EXCEPTIONAL
But for an example to be really an example it must be exceptional.
而例外若真的是例外，必须有常规
AND FOR THE EXCEPTIONAL TO BE EXCEPTIONAL, THERE MUST BE THAT WHICH IS REGULAR
And for the exceptional to be the exceptional, there is required that which is regular.
因此我们再回到自然启示的必须性：
自然启示是历史的『分辨』过程的预设（前提）
SO WE RETURN TO NECESSITY OF NATURAL REVELATION, AS
PRESUPPOSITION OF PROCESS OF DIFFERENTIATION, WHICH HISTORY WAS MEANT TO BE
Thus we come again to the notion of the necessity of natural revelation as the presupposition of the process of differentiation that history was meant to be.
到目前为止，我们论到自然启示在堕落之前的必须性
让我们继续看：堕落之后，自然启示也是必须的
SO FAR, WE SPOKE OF NECESSITY OF NATURAL REVELATION BEFORE THE FALL
LET’S CONTINUE – NATURAL REVELATION = NECESSARY AFTER THE FALL
So far we have spoken of the necessity of natural revelation as it existed before the fall. Carrying on this idea, it follows that we may also speak of the necessity of natural revelation after the fall.
堕落后，『自然的』（常规性的）也必须显得是『例外性』的预设（前提）
HERE, TOO, THE NATURAL/REGULAR MUST APPEAR AS PRESUPPOSITION OF THE EXCEPTIONAL
Here, too, the natural or regular has to appear as the presupposition of the exceptional.
但现在不同的是：『例外性』是『救赎性』的；『自然的』必须显得是『需要救赎的』
BUT THE EXCEPTIONAL NOW IS REDEMPTIVE
THE NATURAL MUST APPEAR AS IN NEED OF REDEMPTION
But the exceptional has now become redemptive. The natural must therefore appear as in need of redemption.
堕落之后，『自然的』若仅显得是『常规性』的，仍不足够；
现在，『自然的』必须显得是『服在上帝的咒诅下』
AFTER THE FALL, NOT ENOUGH THAT THE NATURAL APPEARS AS MERELY REGULAR
THE NATURAL MUST NOW APPEAR AS UNDER GOD’S CURSE
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After the fall it is not sufficient that the natural should appear as merely regular. The natural must now appear as under the curse of God.
上帝将『约』中的忿怒，牢固，广泛施加在人身上，也施加在所有人所滥用的（自然界）上
GOD’S COVENANT WRATH RESTS SECURELY, COMPREHENSIVELY ON MAN,
AND UPON ALL THAT MAN HAS MIS-MANAGED
God’s covenant wrath rests securely and comprehensively upon man and upon all that man has mismanaged.
堕落之前：『自然的』仅是『常规性的』，是『超自然的』的前提；
『超自然的』乃属『救赎前（恩典之约前）的约』；
堕落之后：在上帝的忿怒之下，『自然的』是『超自然』的前提；
而『超自然的』乃属『救赎性之约』（注：恩典之约）
BEFORE THE FALL: THE NATURAL AS THE MERELY REGULAR, WAS PRESUPPOSITION OF
THE SUPERNATURAL; THE SUPERNATURAL = PRE-REDEMPTIVELY COVENANTAL;
AFTER THE FALL: THE NATURAL, UNDER GOD’S WRATH, IS THE PRESUPPOSITION OF
THE SUPERNATURAL; THE SUPERNATURAL = REDEMPTIVELY COVENANTAL
Before the fall, the natural as being the merely regular was the p. 271 presupposition of the supernatural as being pre-redemptively covenantal; after the fall the natural as under the covenant wrath of God is the presupposition of the supernatural as redemptively covenantal.
唯有当恩典与上帝对自然的咒诅对照时，才能被认出是恩典
GRACE CAN BE RECOGNIZED ONLY IN CONTRAST W/ GOD’S CURSE ON NATURE
Grace can be recognized as grace only in contrast with God’s curse on nature.
还有：『超自然的』是一个『例子』，也是恰当的
THEN, TOO: IDEA OF SUPERNATURAL AS “EXAMPLE” IS APPROPRIATE
Then, too, the idea of the supernatural as “example” is again in order here.
恩典宣告：它胜过了罪；但是现在，胜利是借着第二亚当的顺服
GRACE SPEAKS OF VICTORY OIVER SIN
BUT VICTORY NOW COMES THRU OBEDIENCE OF 2ND ADAM
Grace speaks to man of victory over sin. But the victory this time is to come through the obedience of the second Adam.
『万事的复兴』必须先是恩赐，才能成为任务
REGENERATION OF ALL THINGS MUST BE A GIFT, BEFORE IT BECOMES A TASK
The regeneration of all things must now be a gift before it can become a task.
因此，相对照之下，『自然的』必须显出毫不减弱的愚拙和败坏
THEREFORE: THE NATURAL MUST, BY CONTRAST, REVEAL UNALLEVIATED FOLLY & RUIN
The natural must therefore by contrast reveal an unalleviated picture of folly and ruin.
《威敏斯特信仰告白》同时禁止我们用『普遍恩典』来减弱
上帝的恩典和祂的咒诅之间，严谨的，绝对的对照
WCF ALSO PROHIBITS US TO USE “COMMON GRACE” TO TONE DOWN THE RIGID CHARATER OF ABSOLUTE CONTRAST BETWEEN GOD’S GRACE & GOD’S CURSE
Nor would the Confession permit us to tone down the rigid character of the absolute contrast between the grace and the curse of God through the idea of “common grace.”
普遍恩典是为了特殊（救赎）恩典·而设立的；既是如此，
普遍恩典协助带出救赎恩典和上帝的咒诅之间的对照
COMMON GRACE SERVES SPECIAL/SAVING GRACE
AS SUCH, IT HELPS BRING OUT CONTRAST BEWTEEN SAVING GRACE & GOD’S CURSE
Common grace is subservient to special or saving grace. As such, it helps to bring out the very contrast between this saving grace and the curse of God.
当人梦想，试图用普遍恩典在地上重建乐园时，他们只显出『强烈的梦幻』，
这梦幻，本身是上帝对那些滥用自然启示的人的惩罚
WHEN MEN DREAMS OF A PARADISE REGAINED BY COMMON GRACE,
THEY ONLY SHOW “STRONG DELUSION” WHICH GOD POURS OUT AS PUNISHMENT
ON THOSE WHO ABUSED HIS NATURAL REVELATION
When men dream dreams of a paradise regained by means of common grace, they only manifest the “strong delusion” that falls as punishment of God upon those that abuse his natural revelation.
因此：『自然的』，作为『常规性』的，越发显得需要上帝恩典
THUS: THE NATURAL AS REGULAR APPEARS AS MORE IN NEED OF GIFT OF GOD’S GRACE
Thus the natural as the regular appears as all the more in need of the gift of the grace of God.
可是：上帝的恩典（恩赐）是为了任务：『例子』 Example 同时也是『样本』Sample
YET: THE GIFT IS IN ORDER TO THE TASK; EXAMPLE IS ALSO MEANT TO BE A SAMPLE
Yet the gift is in order to the task. The example is also meant to be a sample.
基督所走过的道路，是宇宙性的（意即：他的救赎大工有着宇宙性的影响力）
CHRIST WALKS A COSMIC ROAD
Christ walks indeed a cosmic road.
上帝的咒诅有多广远，基督的恩典也有多广远 （注：咒诅广远是『乐哉主临』圣诗里的歌词）
FAR AS CURSE IS FOUND, SO FAR HIS GRACE IS GIVEN
Far as the curse is found, so far his grace is given.
《圣经》里医治的神迹，都指向『万物的复兴』
被医治的灵魂需要，也至终获得，一个被医治的身体，和一个被医治的生态
BIBLE’S MIRACLES OF HEALING POINT TO REGENERATION OF ALL THINGS
HEALED SOULS OF MEN REQUIRE, AND EVENTUALLY WILL RECEIVE
HEALED BODIES & A HEALED ENVIRONMENT
The Biblical miracles of healing point to the regeneration of all things.
The healed souls of men require and will eventually receive healed bodies and a healed environment.
因此：对那些凭信心等候《圣经》的应许的人，他们的思想是一致（统一性）的：
他们等候着涵盖整个宇宙的救赎（虽然这『涵盖宇宙』不等于每一个人都得救）
THUS: THERE’S UNITY OF CONCEPT FOR THOSE WHO
LIVE BY BIBLE’S PROMISE OF COMPREHENSIVE (THOUGH NOT UNIVERSAL) REDEMPTION
Thus there is unity of concept for those who live by the Scriptural promise of comprehensive, p. 272 though not universal, redemption.
不错，他们等候基督从云中降临；但同时，他们也为每一个晴天感谢上帝
他们甚至为上帝的普遍恩典感恩：这恩典约束罪恶，也支持人类社会的生活；
借着这普遍恩典，非信徒协助彰显上帝的荣耀和权能
THEY EXPECT CHRIST TO RETURN VISIBLY ON CLOUDS, ALSO THANK GOD FOR EVERY SUNNY DAY
THEY EVEN THANK GOD FOR HIS RESTRAINING GRACE & SUPPORTIVE COMMON GRACE,
BY WHICH UNBELIEVER HELPS TO DISPLAY GOD’S MAJESTY & POWER
While they actually expect Christ to return visibly on the clouds of heaven, they thank God for every sunny day. They even thank God for his restraining and supporting general grace by means of which the unbeliever helps to display the majesty and power of God.
对信徒而言：『自然的/常规性的』，虽然非常复杂，
必定是上帝『分辨过程』的平台：
而这分辨过程的目标，就是上帝的荣耀完全的彰显
TO THE BELIEVER: THE NATURAL/REGULAR, W/ ALL ITS COMPLEXITY,
ALWAYS APPEARS AS PLAYGROUND (PLATFORM) FOR PROCESS OF DIFFERENTIATION,
WHICH LEADS EVER ONWARD TO FULLNESS OF GOD’S GLORY
To the believer, the natural or regular with all its complexity always appears as the playground for the process of differentiation which leads ever onward to the fullness of the glory of God.
[III] 自然启示的权威性
THE AUTHORITY OF NATURAL REVELATION (pp. 272-275)
到目前为止：
《威敏斯特信仰告白》论《圣经》的必须性，必须要有必须的自然启示
因此:《韦敏斯特信仰告白》论《圣经》的权威性，也必须要有自然启示的权威性
这并不令我们惊奇
SO FAR: WCF ON NECESSITY OF SCRIPTURE REQUIRES NECESSITY OF NATURAL REVELATION
THUS: WCF’S AUTHORITY OF SCRIPTURE REQUIRES AUTHORITY OF NATURAL REVELATION
NOT SURPRISING
So far we have found that the Confession’s conception of the necessity of Scripture requires a corresponding conception of the necessity of revelation in nature. It is not surprising, then, that the Confession’s notion of the authority of Scripture requires a corresponding notion of the authority of revelation in nature.
这里我们也从罪进入世界之前的情况开始
HERE ALSO: WE BEGIN BY STUDYING SITUATION BEFORE SIN ENTERS
Here too it is well that we begin by studying the situation as it obtained before the entrance of sin.
上帝在伊甸园里直接地，用语言向人讲话：论到生命树
IN EDEN, GOD COMMUNICATED DIRECTLY, POSITIVELY (VERBALLY) W/ MAN RE. TREE OF LIFE
In paradise, God communicated directly and positively with man in regard to the tree of life.
这启示带有权威；它的全部内容就是：命令人绝对顺从
THIS REVELATION = AIUTHORITATIVE
ITS WHOLE CONTENT = COMMAND REQUIRING COMPLETE OBEDIENCE
This revelation was authoritative. Its whole content was that of a command requiring implicit obedience.
这超自然启示是例外性的
THIS SUPERNATURAL REVELATION = STH. EXCEPTIONAL
This supernatural revelation was something exceptional.
它若要显得是『例外性』的，就必须与上帝一般向人传递信息的方法相对照
TO BE RECOGNIZED AS EXCEPTIONAL, A CONTRAST = REQUIRED
BETWEEN IT AND GOD’S REGULAR WAY OF COMMUNICATING W/ MAN
To be recognized for what it was in its exceptionality, a contrast was required between it and God’s regular way of communication with man.
一般来说，人必须用上帝给他的研究能力，来发现自然界如何运作
ORDINARILY, MAN MUST USE HIS GOD-GIVEN POWER OF INVESTIGATION
TO DISCOVERING HOW NATURE’S PROCESSES WORK
Ordinarily man had to use his God-given powers of investigation to discover the workings of the processes of nature.
我们再说：一个带有权柄得到声音的来临，是例外性的：
这说明一件事实：上帝发命令的声音，在自然界中，透过自然界说话
AGAIN: VOICE OF AUTHORITY CAME IN EXCEPTIONAL MANNER –
THIS ILLUSTRATED FACT THAT: IN & THRU NATURE, GOD’S VOICE OF COMMAND SPOKE
Again, the voice of authority as it came to an in this exceptional manner was to be but illustrative of the fact that, in and through the things of nature, there spoke the self-same voice of God’s command.
上帝借着权威的声音，允许人掌控，制服自然界的力量
正如打猎的人，背上带着他的打猎排照号码，亚当的理智里，带着上帝给他处理自然界的权利
MAN WAS PERMITTED, BY DIRECT VOICE OF AUTHORITY, TO CONTROL & SUBDUE NATURE’S POWERS
JUST LIKE HUNTER WEARS HIS HUNTING LICENSE NUMBER ON HIS BACK,
ADAM WEARS GOD’S GIVEN RIGHT TO DEAL W/NATURE ON HIS MIND
Man was given permission by p. 273 means of the direct voice of authority to control and subdue the powers of nature. (Trans. Note: Gen. 1:28; 2:15.) As hunter bears upon his back in clearly visible manner the number of his hunting license, so Adam bore indelibly upon his mind the divine right of dealing with nature.
上帝所赐的权利，同时是上帝所给的任务
THIS GOD-GIVEN RIGHT WAS AT THE SAME TIME A GOD-GIVEN OBLIGATION
And the divine right was at the same time the divine obligation.
从起初，宇宙所有的事实，都清楚显示上帝拥有权的标志
FROM BEGINNING, MARK OF GOD’S OWNERSHIP WAS CLEARLY WRITTEN ON ALL FACTS IN UNIVERSE
The mark of God’s ownership was from the beginning writ large upon all the facts of the universe.
人必须修理主的园子，并向田园的主人进贡
MAN MUST CULTIVATE LORD’S GARDEN, & GLADLY PAY TRIBUTE TO LORD OF MANOR
Man was to cultivate the garden of the Lord and gladly pay tribute to the Lord of the manor.
人从事科学，必须以顺服上帝的态度进行
MAN’S SCIENCE WAS TO BE MARKED BY OBEDIENT ATTITUDE TO GOD
Man’s scientific procedure was accordingly to be marked by the attitude of obedience to God.
人必须认识：他若不根据上帝的命令处理自然，他必在自然到处看到死亡
MAN MUST REALIZE: IF HE DIDN’T MANIPULATE NATURE AS DIRECT BEARER OF GOD’S COMMANDS,
HE WOULD FIND DEATH IN NATURE EVERYWHERE
He was to realize that he would find death in nature everywhere if he manipulated it otherwise than as being the direct bearer of the behests of God.
上帝所造，有理性的被造者，人，在他一切活动中必须服从权柄
人的所有活动必须是顺服守约的，不然就是不顺服背约的
GOD’S RATIONAL CREATURE MUST LIVE BY AUTHORITY IN ALL HIS ACTIVITIES
ALL MAN’S ACTIVITIES ARE EITHER COVENANT-OBEDIENT OR COVENANT-DISOBEDIENT
The rational creature of God must naturally live by authority in all the activities of his personality. All these activities are inherently covenantal activities either of obedience or of disobedience.
人是按照上帝的形象被造，他像上帝 (analogue)；因此，正常来说，人的思想，意志和行为，
应该与上帝的思想，意志与行为相似 (analogical)
MAN WAS CREATED AN ANALOGUE OF GOD; HIS THINKING, WILLING & DOING IS, AT EVERY POINT,
PROPERLY ANALOGICAL TO GOD’S THINKING, WILLING AND DOING
Man was created as an analogue of God; his thinking, his willing and his doing is therefore properly
conceived as at every point analogical to the thinking, willing and doing of God.
唯有当人拒绝以上帝的形象自居时，就会用两种相对照的态度响应启示：
用理性来响应一种启示（自然启示）；用信心来响应另一种启示（救赎启示）
ONLY AFTER REFUSING TO BE GOD’S ANALOGUE, WILL MAN CONTRAST BETWEEN
ATTITUDE OF REASON TO RESPOND TO ONE TYPE OF REVELATION,
AND ATTITUDE OF FAITH TO RESPOND TO ANOTHER TYPE OF REVELATION
It is only after refusing to be analogous to God that man can think of setting a contrast between the attitude of reason to one type of revelation, and the attitude of faith to another type of revelation.
『启示』的意思，不仅指从周围的环境而来的启示，也指从人的构造而来的启示：
人是『约的位格』（一个立约守约的位格）
THUS WHAT WE MEAN BY REVELATION = NOT ONLY WHAT COMES THRU FACTS IN ENVIRONMENT,
BUT ALSO: WHAT COMES BY MEANS OF HIS CONSTITUTION, AS A COVENANT PERSONALITY
By the idea of revelation, then, we are to mean not merely what comes to man through the facts surrounding him in his environment, but also that which comes to him by means of his own constitution as a covenant personality.
透过人的本性（理性和良心）而来的启示，对人来说，与花草树木而来的启示同样地『客观』
人内心的活动（理性，良心），与周围的物理定律，同样地富有『启示性』
REVELATION THRU MAN’S OWN RATIONAL & MORAL NATURE = NO LESS OBJECTIVE TO HIM,
THAN REVELATION THROUGH VOICE OF TREES AND ANIMALS
MAN’S PSYCHOLOGICAL ACTIVITY IS NO LESS REVELATIONAL THAN LAWS OF PHYSICS AROUND HIM
The revelation that comes to man by way of his own rational and moral nature is no less objective to him than that which comes to him through the p. 274 voice of trees and animals. Man’s own psychological activity is no less revelational than the laws of physics about him.
所有被造宇宙，本质上都在启示上帝的本性和旨意
ALL CREATED REALITY IS INHERENTLY REVELATIONAL OF GOD’S NATURE & WILL
All created reality is inherently revelational of the nature and will of God.
就算人与上帝启示的道德关系，也充满着『启示性』
EVEN MAN’S ETHICAL RELATION TO GOD’S REVELATION IS REVELATIONAL
Even man’s ethical reaction to God’s revelation is still revelational.
既然（人的内心）在启示上帝，它就具有权威
AND, AS REVELATIONAL OF GOD, IT IS AUTHORITATIVE
And as revelational of God, it is authoritative.
《威敏斯特信仰告白》的『圣经权威论』，要我们看到它的背景：
上帝的自然启示原本的，权威性的性质，才会清楚明了
MEANING OF WCF’S DOCTRINE OF AUTHORITY OF SCRIPTURE ISN’T CLEAR UNTIL WE SEE IT
AGAINST ORIGIONAL & AUTHORITATIVE CHARACTER OF GOD’S NATURAL REVELATION
The meaning of the Confession’s doctrine of the authority of Scripture does not become clear to us till we see it against the background of the original and basically authoritative character of God’s revelation in nature.
《圣经》向人说话：人是必须服从权柄者
SCRIPTURE SPEAKS AUTHORITATIVELY TO US – PEOPLE WHO MUST LIVE BY AUTHORITY
Scripture speaks authoritatively to such as must naturally live by authority.
上帝不论何时，何处说话，都带着权威说话
GOD SPEAKS W/ AUTHORITY, WHEREVER & WHENEVER HE SPEAKS
God speaks with authority wherever and whenever he speaks.
让我们在这里讨论上帝透过良心的启示，和与《圣经》关系
HERE, LET’S MENTION GOD’S REVELATION THRU CONSCIENCE, & ITS RELATION TO SCRIPTURE
At this point a word may be said about the revelation of God through conscience and its relation to Scripture.
良心就是人的内心，在判断道德的事
人的内心的一切动作都是道德性的，这涵盖对任何事物的思想（判断）
CONSCIENCE IS MAN’S CONSCIOUSNESS, SPEAKING ON MORAL MATTERS
EVERY ACT OF MAN’S CONSCIOUSNESS IS MORAL, IN MOST COMPREHENSIVE SENSE
Conscience is man’s consciousness speaking on matters of directly moral import. Every act of man’s consciousness is moral in the most comprehensive sense of that term.
然而：是非问题，和一般诠释性问题，是不同的
YET: THERE’S DIFFERENCE BETWEEN QUESTIONS OF RIGHT/WRONG
& GENERAL QUESTIONS OF INTERPRETATION
Yet there is a difference between questions of right and wrong in a restricted sense, and general questions of interpretation.
人的内心被造时若是完全的，因此带着权威表达（启示）上帝的旨意，
那么当罪进入之后，这内心仍然否有启示性和权威性；良心的声音仍是上帝的声音
IF MAN’S WHOLE CONSCIOUSNESS WAS ORIGNALLY CREATED PERFECT,
THUS AUTHORITATIVELY EXPRESSES GOD’S WILL,
THAT SAME CONSCIOUSNESS IS STILL REVELATIONAL & AUTHORITATIVE AFTER SIN ENTERED,
TO EXTENT THAT ITS VOICE IS STILL GOD’S VOICE
Now if man’s whole consciousness was originally created perfect, and as such authoritatively expressive of the will of God, that same consciousness is still revelational and authoritative after the entrance of sin to the extent that its voice is still the voice of God.
罪人试图（意识地）毁灭/埋葬上帝在自然界的声音（自然界包括他的内心/良心）
SINNER TRIES – AS FAR AS SELF-CONSCIOUSLY – TO DESTROY/BURY GOD’S VOICE FROM NATURE – NATURE INCLUDES HIS CONSCIOUSNESS
The sinner’s efforts, so far as they are done self-consciously from his point of view, seek to destroy or bury the voice of God that comes to him through nature, which includes his own consciousness.
但这方面的努力不可能总是成功的
BUT THIS EFFORT CAN’T BE TOTALLY SUCCESSFUL ALWAYS
But this effort cannot be wholly successful at any point in history.
最邪恶的人不可能完全逃避上帝的声音；
他们最大的罪，是因为抗拒上帝的权威，因此是『罪』
MOST DEPRAVED MEN CAN’T TOTALLY ESCAPE GOD’S VOICE
THEIR GREATEST WICKEDNESS IS MEANINGFUL BEC. OF ASSUMPTION: THEY SINNED AGAINST GOD’S AUTHORITY
The most depraved of men cannot wholly escape the voice of God. Their greatest wickedness is meaningless except upon the assumption that they have p. 275 sinned against the authority of God.
最邪恶的思想和行为都带有『启示性』；就是因为他们是『不正常』因此带着『启示性』
THOUGHTS & NEEDS OF UTMOST PERVERSITY ARE REVELATIONAL,
REVELATIONAL IN THEIR VERY ABNORMALITY
Thoughts and deeds of utmost perversity are themselves revelational, revelational, that is, in their very abnormality.
自然人（属血气的罪人）定自己的罪，或认为自己无罪（或因为是，或以为非），
只因为：他堕落的内心，继续指向原来（被造时）的状态
NATURAL MAN ACCUSES/EXCUSES HIMSELF, ONLY BECAUSE:
HIS OWN DEPRAVED CONSCIOUSNESS CONTINUES TO POINT BACK TO ORIGINAL STATE
The natural man accuses or else excuses himself only because his own utterly depraved consciousness continues to point back to the original natural state of affairs.
浪子不可能忘记父亲的声音；好像重担，一直在他颈项上
PRODIGAL SON CAN NEVER FORGET FATHER’S VOICE; ALWAYS AROUND HIS NECK
The prodigal son can never forget the father’s voice. It is the albatross forever about his neck.
[IV] 自然启示的足够（完备）性
THE SUFFICIENCY OF NATURAL REVELATION (pp. 275-276)
现在我们讨论自然启示的足够（完备）性；这与《圣经》的足够（完备）性相称；
我们记得：自然里的启示，从来就不是要凭自己（独立）运作的
WE NOW SPEAK OF SUFFICIENCY OF NATURAL REVELATION
WHICH CORRESPONDS TO SUFFICIENCY OF SCRIPTURE;
WE RECALL: REVELATION IN NATURE WAS NEVER MEANT TO FUNCTION BY ITSELF
Proceeding now to speak of the sufficiency of natural revelation as corresponding to the sufficiency of Scripture, we recall that revelation in nature was never meant to function by itself.
从起初，自然启示若没有超自然启示伴随，是不足够的；自然启示本身是『界限概念』
（注：它指向救赎启示，它不是救赎启示，但救赎启示没有它不行）
IT WAS, FROM BEGINNING, INSUFFICIENT W/O ITS SUPERNATURAL CONCOMITANT
NATURAL REVELATION WAS, INHERENTLY, A LIMITING NOTION
It was from the beginning insufficient without its supernatural concomitant. It was inherently a limiting notion.
自然启示只不过是人在时空中行动的预设；人乃是『约里的位格』：
他是面对上帝的超自然（话语）启示而必然作出响应的 (cov. Person re. supernatural communic.)
NATURAL REVELATION = MERELY PRESUPPOSITON OF MAN’S HISTORICAL ACTION; MAN =
COVENANT PERSONALITY RE. (WHO RESPONDDS TO) SUPERNATURAL (VERBAL) COMMUNICATION
It was but the presupposition of historical action on the part of man as covenant personality with respect to supernaturally conveyed communication.
但：自然启示，绝对足够扮演这个角色：绝对足够扮演在历史上的角色
BUT: FOR THAT PURPOSE, NAT. REV. = COMPLETELY SUFFICIENT; IT WAS HISTORICALLY SUFFICIENT
But for that specific purpose it was wholly sufficient. It was historically sufficient.
人类堕落之后，自然启示仍然足够扮演历史上的角色
AFTER MAN FELL, NATURAL REVELATION = STILL HISTORICALLY SUFFICIENT
After the fall of man, natural revelation is still historically sufficient.
人类因为在亚当里，使上帝咒诅自然界；自然启示对他们是足够的，足够使他们无可推诿
IT IS SUFFICIENT FOR MEN WHO, IN ADAM, BROUGHT GOD’S CURSE ON NATURE
IT IS SUFFICIENT TO RENDER THEM WITHOUT EXCUSE
It is sufficient for such as have in Adam brought the curse of God upon nature. It is sufficient to render them without excuse.
在监狱里的人看不到日光，这是他们配受的，因为他们先滥用了光
THOSE IN PRISON, WHO CAN’T SEE SUNLIGHT, RECEIVE WHAT THEY DESERVE,
BECAUSE THEY HAD FIRST ABUSED THE LIGHT
Those who are in prison and cannot clearly see the light of the sun receive their due inasmuch as they have first abused that light.
自然界若因人的滥用而劳苦叹息，这事实：上帝咒诅自然界的事实，再次让人自我判断：
自以为义，或控告自己（编注：《罗马书》2:12-16: 『或以为是，或以为非』）
IF NATURE GROANS BECAUSE MAN ABUSED IT, THIS FACT – GOD’S VERY CURSE ON NATURE –
SHOULD AGAIN MAKE MAN ACCUSE/EXCUSE THEMSELVES
If nature groans in pain and travail because of man’s abuse of it, this very fact – that is, the very curse of
God on nature – should be instrumental anew in making men accuse or excuse themselves.
自然界叹息，盼望从囚禁中释放，好叫自己再次与它的主联合，达到它原来的目标
人滥用自然界之后，自然界向它的创造主呼喊，求报应，借着报应而被救赎
NATURE YEARNS TO BE RELEASED FROM IMPRISONMENT,
IN ORDER, ONCE MORE TO BE UNITED TO HER LORD IN FRUITFUL UNION
WHEN MAN ABUSED NATURE, IT CRIES OUT TO HER CREATOR FOR VENGEANCE & REDEMPTION
Nature, as it were, yearns to be released from its imprisonment in order once more to be united to her Lord in fruitful union. When nature is abused by man, it cries out to p. 276 her creator for vengeance and through it for redemption.
上帝在《创世记》3:16 回应了自然的呼喊：这是最早的（救赎）应许
GOD ANSWERED NATURE’S CRY IN GEN. 3:15: MOTHER OF ALL PROMISES
It was in the mother promise that God gave the answer to nature’s cry (Gen. 3:15).
这应许有两个层面；首先：报应（审判）的层面
THERE’RE TWO ASPECTS TO THIS PROMISE; FIRST, ASPECT OF VENGEANCE
In this promise there was a two-fold aspect. There was first the aspect of vengeance.
将要来的那位，必要压伤蛇的头：蛇诱惑人设立自然界与上帝超自然（话语）启示独立
HE WHO WILL COME WILL BRUISE SERPENT’S HEAD: THE ONE WHICH LED MEN TO SET UP NATURE
AS INDEPENDENT OF GOD’S SUPERNATURAL REVELATION
He that should come was to bruise the head of the serpent, the one that led man in setting up nature as independent of the supernatural revelation of God.
因此：自然界再次有机会作上帝对人的超自然（话语）启示的『场』（编按：平台）
THUS: NATURE GETS ANOTHER CHANCE TO SERVE AS PROPER FIELD (PLATFORM)
FOR GOD’S SUPERNATURAL (VERBAL) COMMUNICATION TO MAN
Thus nature was once more to be given the opportunity of serving as the proper field of exercise of the direct supernatural communication of God to man.
但：自然界这次扮演着它的角色，是在历史进展到另一个阶段时
现在，自然界不仅承载着上帝的普遍恩典，也承载着祂的咒诅
BUT: THIS TIME, THE SERVICE COMES AT A MORE ADVANCED POINT IN HISTORY
NATURE NOW BEARS GOD’S CURSE AS WELL AS HIS GENERAL MERCY (COMMON GRACE)
But this time, this service came at a more advanced point in history. Nature was now the bearer of God’s curse as well as of his general mercy.
义人（信徒），一般上有上帝在周围保护着；但他们不可期待，每时刻都如此
GENERALLY, THE GOOD (BELIEVERS) ARE HEDGED BY GOD
YET THEY MUST NOT EXPECT THIS IS SO ALWAYS, IN EVERY RESPECT
The “good,” that is, the believers, are, generally, hedged about by God. Yet they must not expect that always and in every respect this will be the case.
他们必须像乔布，在试炼后学到：『就算耶和华杀我，我仍信靠他』（《乔布记》13:15）
THEY, LIKE JOB, MUST LEARN: “THOUGH HE SLAY ME, YET I’LL TRUST IN HIM” (JOB 13:15)
They must learn to say with Job, be it after much trial, “Though he slay me, yet will I trust in him”(13:15).
非信徒：一般上他们的报应就是他们行为的自然后果；但是这也不是每次必然的
恶人有时也会兴旺
THE EVIL (UNBELIEVERS): GENERALLY, NATURAL CONSEQUENCES OF THEIR DEEDS = THEIR REWARD
BUT THIS, TOO, IS NOT ALWAYS UNQUALIFIED
SOMETIMES, WICKED PROSPER
The “evil,” that is, the unbelievers, will generally be rewarded with the natural consequences of their deeds. But this too is not always and without qualification the case. The wicked sometimes prosper.
自然界只显示大方向，但指向有一天，大方向成为不变原则
NATURE ONLY SHOWS TENDENCIES; TENDENCIES POINT TO TIME WHEN
TENDENCIES WILL BECOME RULES W/O EXCEPTION
Nature only shows tendencies. And tendencies point forward to the time when tendencies shall have become the rules without exception.
若没有这个未来高峰，目前大方向则没有意义；因此：
目前自然界的规律性是『界限概念』（编按：不属未来常规，但若没有它，不可能有未来常规）
TENDENCY ITSELF = MEANINGLESS W/O CLIMAX’S CERTAINTY
THUS: PRESENT REGULARITY IN NATURE = A LIMITING NOTION
The tendency itself is meaningless without the certainty of the climax. The present regularity in nature is therefore once again to be looked upon as a limiting notion.
历史上每一个阶段，自然启示都是足够的，足够扮演它的角色：自然启示的角色，是
作上帝『区分/分辨过程』的平台：区分那些服事上帝和不愿服事祂的人
AT EVERY STAGE IN HISTORY, GOD’S REVELATION IN NATURE = SUFFICIENT
FOR PURPOSE NATURE IS TO SERVE: BE PLAYGROUND (PLATFORM) FOR
DIFFERENTIATION BETWEEN THOSE WHO SERVE GOD, AND THOSE WHO WON’T
At every stage in history, God’s revelation in nature is sufficient for the purpose it was meant to serve, that of being the playground for the process of differentiation between those who would and those who would not serve God.
[V] 自然启示的清晰性（待续）
THE PERSPICUITY OF NATURAL REVELATION (pp. 277-283) (to be continued)
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