多特信經 中英Canons and Decrees of the Synod ofDordt (1619)
摘錄自《歷代教會信條精選》Ecumenical Creeds and Reformed Confessions and
Catechisms, 多特信經Canons and
Decrees of the Synod of Dordt (1619), 99-121頁，趙中輝等譯，基督教改革宗翻譯社出版，2002年修訂一版。
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第三與第四項教義 論人的敗壞、歸正（conversion) ，和歸正方法
The Third and Fourth Heads of
Doctrine: Human Corruption, Conversion to God, and the Way It Occurs
第一條、人原是照神的形像造的，他的悟性能使他真正認識創造他的主，和屬靈的事物，而且這種認識能使他得救。他的心思與意志正直，情感純正，全人聖潔。但他因受魔鬼的煽動背叛了上帝，又誤用了自己意志的自由，喪失了這些優美的思典，就反使自己陷入可怕的光景：心眼盲目、黑暗虛空、判斷錯謬，心思意志邪惡、叛逆、頑梗，情感雜亂。
Article
1: The Effect of the Fall on Human Nature
Man
was originally created in the image of God and was furnished in his mind with a
true and salutary knowledge of his Creator and things spiritual, in his will
and heart with righteousness, and in all his emotions with purity; indeed, the
whole man was holy. However, rebelling against God at the devil’s instigation
and by his own free will, he deprived himself of these outstanding gifts.
Rather, in their place he brought upon himself blindness, terrible darkness,
futility, and distortion of judgment in his mind; perversity, defiance, and
hardness in his heart and will; and finally impurity in all his emotions.
第二條、人墮落後就按自己的形象生兒育女。敗壞的族類生販壞的子孫。所以每個亞當的後裔，除了基督之外，都從他們的始祖受了敗壞。古時伯拉糾主義說這敗壞是由於模效，但其實是由於邪惡本性的遺傳。
Article
2: The Spread of Corruption
Man
brought forth children of the same nature as himself after the fall. That is to
say, being corrupt he brought forth corrupt children. The corruption spread, by
God’s just judgment, from Adam to all his descendants — except for Christ alone
— not by way of imitation (as in former times the Pelagians would have it) but
by way of the propagation of his perverted nature.
第三條、因此每個人都生在罪中，本為可怒之子，不能行任何善事使自己得救，傾向邪惡，死在罪中，也被罪捆綁：如果沒有聖靈重生的思典，他們就既不能歸向神，也不願歸向神；既不能改造自己本性的敗壞，也不想改造。
Article
3: Total Inability
Therefore,
all people are conceived in sin and are born children of wrath, unfit for any
saving good, inclined to evil, dead in their sins, and slaves to sin; without
the grace of the regenerating Holy Spirit they are neither willing nor able to
return to God, to reform their distorted nature, or even to dispose themselves
to such reform.
第四條、然而，人墮落之後，天然之光在他𥚃面還留下一點微弱余輝，使他還能稍微認識神、認識自然界事物，分辨善惡，關心人性美德、社會秩序，留意維持外表行為的規矩。但是如果要認識神到得救、歸正的地步，這天然之光就太微弱了，不足以擔此重仼，以致即使在自然界和公共事務上，他們也不能善用這天然之光。更何況其實人用各種辦法全力汙染這光，用不義抵擋這光，以致他在神面前沒有任何脫罪的藉口。
Article
4: The Inadequacy of the Light of Nature
There
is, to be sure, a certain light of nature remaining in man after the fall, by
virtue of which he retains some notions about God, natural things, and the
difference between what is moral and immoral, and demonstrates a certain
eagerness for virtue and for good outward behavior. But this light of nature is
far from enabling man to come to a saving knowledge of God and conversion to
him — so far, in fact, that man does not use it rightly even in matters of
nature and society. Instead, in various ways he completely distorts this light,
whatever its precise character, and suppresses it in unrighteousness. In doing
so he renders himself without excuse before God.
第五條、我們要用同樣的精神來看神藉摩西之手賜給祂選民猶太人的十誡。雖然律法顯明人的罪何等重大，使人更加知罪，但是它既沒有指明救法，也沒有賜人力量脫離罪惡的苦境；肉體既因軟弱有所不能行，就使犯罪者落在咒詛之下。人不能靠十誡得救。
Article
5: The Inadequacy of the Law
In
this respect, what is true of the light of nature is true also of the Ten
Commandments given by God through Moses specifically to the Jews. For man
cannot obtain saving grace through the Decalogue, because, although it does
expose the magnitude of his sin and increasingly convict him of his guilt, yet
it does not offer a remedy or enable him to escape from his misery, and,
indeed, weakened as it is by the flesh, leaves the offender under the curse.
第六條、因此，那天然之光和律法斦不能行的事，神就藉聖靈的運行說話行事，成就了和平；這就是彌賽亞的福音，神樂意用這福音拯救一切相信的人，不論這人是在舊約之下或新約之下。
Article
6: The Saving Power of the Gospel
What,
therefore, neither the light of nature nor the law can do, God accomplishes by
the power of the Holy Spirit, through the Word or the ministry of
reconciliation. This is the gospel about the Messiah, through which it has
pleased God to save believers, in both the Old and the New Testament.
第七條、在舊約時，神這旨意的奧秘只向少數人顯明：在新約時，祂將自己啟示給許多人，不分種族，沒有區別。神這樣安排，不是因為這民族比那民族更優越，也不是因為這民族比那民族更善用天然之光，而是完全因為神以至高主權所定的美意，和那我們原來不配、卻得到過於所當得、又如此偉大恩慈祝福的人，應當存謙卑感恩的心，與使徒一同敬愛神，而不要心存好奇，窺探神審判別人（就是未蒙恩典之人）的嚴厲和公義。
Article
7: God’s Freedom in Revealing the Gospel
In
the Old Testament, God revealed this secret of his will to a small number; in
the New Testament (now without any distinction between peoples) he discloses it
to a large number. The reason for this difference must not be ascribed to the
greater worth of one nation over another, or to a better use of the light of
nature, but to the free good pleasure and undeserved love of God. Therefore,
those who receive so much grace, beyond and in spite of all they deserve, ought
to acknowledge it with humble and thankful hearts; on the other hand, with the
apostle they ought to adore (but certainly not inquisitively search into) the
severity and justice of God’s judgments on the others, who do not receive this
grace.
第八條、凡蒙福音所召的人，都是真實被召的；因為神在聖經中已經非常真誠地宣告怎樣可以蒙祂悅納，就是一切蒙召的人都接受邀請。此外，祂還認真應許，將永生和安息賜給凡來到衪面前、相信祂的人。
Article
8: The Serious Call of the Gospel
Nevertheless,
all who are called through the gospel are called seriously. For seriously and
most genuinely God makes known in his Word what is pleasing to him: that those
who are called should come to him. Seriously he also promises rest for their
souls and eternal life to all who come to him and believe.
第九條、那些蒙福音呼召的人，如果拒絕來到神面前，不願悔改歸主，那麼錯不在福音，不在福音中的基督，也不在那位用福音呼召人、賜給他們諸般恩典的神，而在他們自己。他們有些人當福音的呼召臨到時，雖然自己靈魂的處境十分危險，卻仍拒絕生命之道；又有些人雖然接受這道，但不持久，他們只是暫時相信、當下歡喜，很快就失去信心而跌倒；還有些人用各樣的思慮煩擾和今生享樂，把這道的種子給擠住了，不能結實。這是我們的救主在撤種的比喻中教導的（太十三章）。
Article
9: Human Responsibility for Rejecting the Gospel
The
fact that many who are called through the ministry of the gospel do not come
and are not brought to conversion must not be blamed on the gospel, nor on
Christ, who is offered through the gospel, nor on God, who calls them through
the gospel and even bestows various gifts on them, but on the people themselves
who are called. Some in self-assurance do not even entertain the Word of life;
others do entertain it but do not take it to heart, and for that reason, after
the fleeting joy of a temporary faith, they relapse; others choke the seed of
the Word with the thorns of life’s cares and with the pleasures of the world
and bring forth no fruits. This our Savior teaches in the parable of the sower
(Matt. 13).
第十條、雖然也有蒙福音呼召就順服、悔改、歸主，但是我們不應該以為這是因為他們善用自由意志，所以比別人高明（這種驕傲的思想是伯拉糾主義異端堅持的教導，因為他們認為每個人都同樣蒙受足以信而歸主的恩典；但有些人沒有信，而他們信了，這就顯示他們比別人高明）。人會順服福音的呼召，悔改歸主，完全是神的作為，因為神從萬古之先，就在基督𥚃揀選屬衪的人，又及時而有效地呼召他們，使他們信而悔改，拯救他們脫離黑暗的權勢，把他們遷到祂愛子的國𥚃，使他們可以宣揚那召他們出黑暗入奇妙光明者的美德，不以自己誇口，而是指著主誇口，如使徒在各處的見證。
Article
10: Conversion as the Work of God
The
fact that others who are called through the ministry of the gospel do come and
are brought to conversion must not be credited to man, as though one
distinguishes himself by free choice from others who are furnished with equal
or sufficient grace for faith and conversion (as the proud heresy of Pelagius
maintains). No, it must be credited to God: just as from eternity he chose his
own in Christ, so within time he effectively calls them, grants them faith and
repentance, and, having rescued them from the dominion of darkness, brings them
into the kingdom of his Son, in order that they may declare the wonderful deeds
of him who called them out of darkness into this marvelous light, and may boast
not in themselves, but in the Lord, as apostolic words frequently testify in
Scripture.
第十一條、但是當神成就祂對選民的美意，或說使他們內心真正歸主時，神不但使他們經由外界管道聽到福音，使他們內心被聖靈大大光照，可以明白神屬靈的事；神更以聖靈的大能使人重生，充滿人的內心，使封閉的心敞開、剛硬的心軟化，未受割禮的心受割禮，已死的意志活過來，成為新造；又脫離過去的邪惡、悖逆、倔強，成為善良、順服、溫柔；並使它發揮功用，堅強有力，以致如樹一般結出果子，表現出好行為。
Article
11: The Holy Spirit’s Work in Conversion
Moreover,
when God carries out this good pleasure in his chosen ones, or works true
conversion in them, he not only sees to it that the gospel is proclaimed to
them outwardly, and enlightens their minds powerfully by the Holy Spirit so
that they may rightly understand and discern the things of the Spirit of God,
but, by the effective operation of the same regenerating Spirit, he also
penetrates into the inmost being of man, opens the closed heart, softens the
hard heart, and circumcises the heart that is uncircumcised. He infuses new
qualities into the will, making the dead will alive, the evil one good, the
unwilling one willing, and the stubborn one compliant; he activates and
strengthens the will so that, like a good tree, it may be enabled to produce
the fruits of good deeds.
第十二條、這就是聖經最強調的重生，並稱之為新造，認為這是死𥚃復活，是神使我們𥚃面活過來，而且我們不用幫神完全這件事。這決不是單由外界管道傳福音，或單憑道德勸勉就能完全的，也不是神做完祂的部分之後，還要看人的能力能否使他自己重生歸主；這顯然是超自然的工作，極有能力，極為奧秘，令人極其驚喜，無法述說；其功效不亞於創造與復活，正如行這事的神所默示的聖經宣告的；所以每個心中蒙神這樣奇妙動工的人都確定重生了，神這樣動工絕對真實而有效，這人真正確實相信了。因此，這更新的意志不但被神發動、受神影響，也因為受神影響以致可以自己運作了。因此人自己說他因為蒙神恩典以致相信悔改，也不算錯。
Article
12: Regeneration a Supernatural Work
And
this is the regeneration, the new creation, the raising from the dead, and the
making alive so clearly proclaimed in the Scriptures, which God works in us
without our help. But this certainly does not happen only by outward teaching,
by moral persuasion, or by such a way of working that, after God has done his
work, it remains in man’s power whether or not to be reborn or converted.
Rather, it is an entirely supernatural work, one that is at the same time most
powerful and most pleasing, a marvelous, hidden, and inexpressible work, which
is not lesser than or inferior in power to that of creation or of raising the
dead, as Scripture (inspired by the author of this work) teaches. As a result,
all those in whose hearts God works in this marvelous way are certainly,
unfailingly, and effectively reborn and do actually believe. And then the will,
now renewed, is not only activated and motivated by God but in being activated
by God is also itself active. For this reason, man himself, by that grace which
he has received, is also rightly said to believe and to repent.
第十三條、神這種動工的方式，信徒今生不能完全領悟。雖然如此，他們只要知道、經歷到自己是蒙神如此施恩，才能真心相信、愛主，也就夠了。
神
Article 13: The Incomprehensible Way of
Regeneration
In
this life believers cannot fully understand the way this work occurs; meanwhile,
they rest content with knowing and experiencing that by this grace of God they
do believe with the heart and love their Savior.
第十四條、因此，我們應該認為信心是神的恩賜，但這不是說「神賜人信心，但人可以憑自己的好惡來決定是否接受」，而是說「神真的賜人信心，不但將信心擺在人面前，也放到人𥚃面」；這甚至也不是說「神將相信的能力賜給人，然後期待人會運用自己的自由意志，同意接受得救的條件，以致真正相信基督」，而是說「那使人立志行事，甚至在眾人𥚃面行做萬事的主，不但使人有相信的意志，也有相信的行動」。
Article
14: The Way God Gives Faith
In
this way, therefore, faith is a gift of God, not in the sense that it is
offered by God for man to choose, but that it is in actual fact bestowed on
man, breathed and infused into him. Nor is it a gift in the sense that God
bestows only the potential to believe, but then awaits assent — the act of
believing — from man’s choice; rather, it is a gift in the sense that he who
works both willing and acting and, indeed, works all things in all people
produces in man both the will to believe and the belief itself.
第十五條、神沒有義務要將這恩典賜給任何人，因為人沒有先給祂，憑什麼要衪償還？人除了罪惡和虛偽之外，還有什麼？因此，領受神這恩典的人應當永遠感恩、永遠稱謝。那些不領受這恩典的人，或是「完全不重視這些屬靈的恩典，滿足於自己的現況」，或是「不知道自己的危險，虛浮不實，自以為有，以此誇口，其實根本沒有」。至於那些外表承認信仰、生活正常的人，我們必須遵照使徒的榜樣，當我們提到他們的時候要用最大的善意，判斷他們的時候要用最有利於他們的觀點，因為我們不知道人內心深處的隱秘。至於其他尚未蒙福音呼召的人，我們的責任就是為他們向神禱告，因為衪是使無變有的神。但是我們絕對不可用高傲的態度對待他們，好像我們與別人不同是我們自己的功勞似的。
Article
15: Responses to God’s Grace
God
does not owe this grace to anyone. For what could God owe to one who has
nothing to give that can be paid back? Indeed, what could God owe to one who
has nothing of his own to give but sin and falsehood? Therefore the person who
receives this grace owes and gives eternal thanks to God alone; the person who
does not receive it either does not care at all about these spiritual things
and is satisfied with himself in his condition, or else in self-assurance
foolishly boasts about having something which he lacks. Furthermore, following
the example of the apostles, we are to think and to speak in the most favorable
way about those who outwardly profess their faith and better their lives, for
the inner chambers of the heart are unknown to us. But for others who have not
yet been called, we are to pray to the God who calls things that do not exist
as though they did. In no way, however, are we to pride ourselves as better
than they, as though we had distinguished ourselves from them.
第十六條、但人並未因為墮落，就成為一個沒有悟性與意志的受造者。罪雖然充滿全人類，但並未使人失去人性，而是使人敗壞，靈𥚃死亡；所以這重生的恩典並沒有把人看成是亳無知覺的木頭，人的意志與各種特質都沒有被剝奪，也沒有受強壓，而是在靈𥚃復甦、得醫治、被改正，同時被神甜蜜的大能折服，以致過去是悖逆得勝、肉體抵擋，現在則是順服開始掌權，真心誠意，沒有勉強。我們的意志要恢復到這個地步，才算是真正得到屬靈的自由。除非主在我們𥚃面動工，人不能指望靠自己的自由意志脫離墮落的敗壞，恢復起初的光景，因為可稱頌的主才是一切良善的源頭，而人類當初從無罪的狀態陷入敗壞，就是因為濫用自己的自由意志。
Article
16: Regeneration’s Effect
However,
just as by the fall man did not cease to be man, endowed with intellect and
will, and just as sin, which has spread through the whole human race, did not
abolish the nature of the human race but distorted and spiritually killed it,
so also this divine grace of regeneration does not act in people as if they
were blocks and stones; nor does it abolish the will and its properties or
coerce a reluctant will by force, but spiritually revives, heals, reforms, and
— in a manner at once pleasing and powerful — bends it back. As a result, a
ready and sincere obedience of the Spirit now begins to prevail where before
the rebellion and resistance of the flesh were completely dominant. It is in
this that the true and spiritual restoration and freedom of our will consists.
Thus, if the marvelous Maker of every good thing were not dealing with us, man
would have no hope of getting up from his fall by his free choice, by which he
plunged himself into ruin when still standing upright.
第十七條、神無所不能，並以這大能行做萬事，使我們今世的肉身生命得以長久，並蒙堅固，但這並不代表神不使用方法（means) , 反而顯示神必須使用方法，因為神以祂無限的恩慈與善良決定，用這些方法發揮祂的影響。所以，前面說神以超自然的方法動工，使我們重生，這也決不表示神不使用福音，或是認為福音無用，而是以祂至高的智慧命定福音作重生的種子、心靈的糧食。因此，眾使徒以及之後的眾教師怎樣敬虔教導神這項恩典，使神得榮耀，使一切自高的降卑，卻又同時留意福音中的神聖誡命，用聖經、聖禮、和懲戒（discipline) 保守自己；照樣，即使是今天的教會，無論在教導人或受教導時，神按著祂的美意緊密相連的，我們都決不可以將它們分開，否則就是試探神；我們既然是藉著遵守誡命支取神的恩典，所以我們甘心樂意履行責任，通常神這祝福就愈直到運行彰顯在我們𥚃面；願一切救恩方法和果效的榮耀都歸給神，直到永遠，阿們。
Article
17: God’s Use of Means in Regeneration
Just
as the almighty work of God by which he brings forth and sustains our natural
life does not rule out but requires the use of means, by which God, according
to his infinite wisdom and goodness, has wished to exercise his power, so also
the aforementioned supernatural work of God by which he regenerates us in no
way rules out or cancels the use of the gospel, which God in his great wisdom
has appointed to be the seed of regeneration and the food of the soul. For this
reason, the apostles and the teachers who followed them taught the people in a
godly manner about this grace of God, to give him the glory and to humble all
pride, and yet did not neglect meanwhile to keep the people, by means of the
holy admonitions of the gospel, under the administration of the Word, the
sacraments, and discipline. So even today it is out of the question that the
teachers or those taught in the church should presume to test God by separating
what he in his good pleasure has wished to be closely joined together. For
grace is bestowed through admonitions, and the more readily we perform our
duty, the more lustrous the benefit of God working in us usually is and the
better his work advances. To him alone, both for the means and for their saving
fruit and effectiveness, all glory is owed forever. Amen.
第三與第四項教義
總會既然說明了有關「人的敗壞、歸正，和歸正方法」的真實教義，就反對下列錯誤教導：
Rejection of the Errors
Having set forth the orthodox
teaching, the Synod rejects the errors of those
錯誤教導之一
不應該說原罪本身就足以定罪全體人類，或足以使全體人類當受今世與永遠的刑罰。
I.
Who teach that, properly speaking, it cannot be said that original sin in
itself is enough to condemn the whole human race or to warrant temporal and
eternal punishments.
反對理由
這與使徒保羅的敎導相反：「這就如罪是從一人入了世界，死又是從罪來的，於是死就臨到眾人，因為眾人都犯了罪」（羅五12），「 原來審判是由一人而定罪」（羅五16），「罪的工價乃是死」（羅六23）。
For
they contradict the apostle when he says: “Sin entered the world through one
man, and death through sin, and in this way death passed on to all men because
all sinned” (Rom. 5:12); also: “The guilt followed one sin and brought
condemnation” (Rom. 5:16); likewise: “The wages of sin is death” (Rom. 6:23)
錯誤教導之二
人起初受造時，屬靈的恩典或美好的品格與德行，如善良、聖潔、公義等，都不可能屬於人的意志，所以當人墮落時，這些也不可能與人分離。
II.
Who teach that the spiritual gifts or the good dispositions and virtues such as
goodness, holiness, and righteousness could not have resided in man’s will when
he was first created, and therefore could not have been separated from the will
at the fall.
反對理由
使徒保羅在以弗所書四章24節說：神的形象在於仁義、聖潔。這些當然屬於意志，所以這教導與保羅的描述衝突。
For
this conflicts with the apostle’s description of the image of God in Ephesians
4:24, where he portrays the image in terms of righteousness and holiness, which
definitely reside in the will.
錯誤教導之三
當人在屬靈上死亡時，屬靈的恩典並沒有離開人的意志，因為意志本身一直沒有敗壞，只是受限於悟性昏暗，情感失調，以致不能完全發揮功能而已；一旦脫離這些限制，意志就可以按照它原來的能力運行-------即當各樣的良善擺在人面前時，人的意志本身就可以決定，選擇各樣的良善，或是不決定、不選擇各樣的良善。
III.
Who teach that in spiritual death the spiritual gifts have not been separated
from man’s will, since the will in itself has never been corrupted but only
hindered by the darkness of the mind and the unruliness of the emotions, and
since the will is able to exercise its innate free capacity once these
hindrances are removed, which is to say, it is able of itself to will or choose
whatever good is set before it — or else not to will or choose it.
反對理由
這是人的發明，也是錯誤的教導，企圖高舉自由意志的能力，違反先知的宣告：「人心比萬物都詭詐，壞到極處」(耶十七9)，和保羅的宣告：「我們從前也都在他們中間，放縱肉體的私慾，隨著肉體和心中所喜好的去行」(弗二3). 。
This is
a novel idea and an error and has the effect of elevating the power of free
choice, contrary to the words of Jeremiah the prophet: “The heart itself is
deceitful above all things and wicked” (Jer. 17:9); and of the words of the
apostle: “All of us also lived among them” (the sons of disobedience) “at one
time in the passions of our flesh, following the will of our flesh and
thoughts” (Eph. 2:3).
錯誤教導之四
末重生之人並沒有真正死在罪中、沒有完全死在罪中，也沒有完全失去按照屬靈原則行善的能力，而還能饑渇慕義，追求生命，而且能按照上帝所喜悅的，以憂傷痛悔的心為祭物向神獻上。
IV.
Who teach that unregenerate man is not strictly or totally dead in his sins or
deprived of all capacity for spiritual good but is able to hunger and thirst
for righteousness or life and to offer the sacrifice of a broken and contrite
spirit which is pleasing to God.
反對理由
這違反聖經清楚的見證：「你們死在過犯罪惡之中」、「當我們死在過犯中的時候」（弗二1、5），「人終日所思想的盡都是惡」（創六5），「人從小時心裡懷著惡念」」（創八21）。而且，只有重生的人和神稱為有福的人，才會渴慕脫離罪惡的愁苦、尋求生命，以痛悔的心為祭物向神獻上。「神啊，求你為我造清潔的心，使我裡面重新有正直 a的靈」（詩五十一10），「那時，你必喜愛公義的祭和燔祭，並全牲的燔祭；那時，人必將公牛獻在你壇上」（詩五十一19），「飢渴慕義的人有福了！因為他們必得飽足」（太五6）。
For
these views are opposed to the plain testimonies of Scripture: “You were dead
in your transgressions and sins” (Eph. 2:1, 5); “The imagination of the
thoughts of man’s heart is only evil all the time” (Gen. 6:5; 8:21). Besides,
to hunger and thirst for deliverance from misery and for life, and to offer God
the sacrifice of a broken spirit is characteristic only of the regenerate and
of those called blessed (Ps. 51:17; Matt. 5:6).
錯誤教導之五
敗壞的屬血氣之人，能善用普通恩典（common grace, 人可以藉它了解天然之光）、或人墮落後仍殘留在他𥚃面的恩典到一個地步，他們能夠因為善用恩典，而逐漸得到更大的恩典，就是福音的恩典，或得救的恩典，以致得救。這樣看來，神既然將歸正的必經方法充分而有效地施行在每個人身上，所以在神這方面，衪表明願意將基督啓示給每個人。
V.
Who teach that corrupt and natural man can make such good use of common grace
(by which they mean the light of nature) or of the gifts remaining after the
fall that he is able thereby gradually to obtain a greater grace — evangelical
or saving grace — as well as salvation itself; and that in this way God, for
his part, shows himself ready to reveal Christ to all people, since he provides
to all, to a sufficient extent and in an effective manner, the means necessary
for the revealing of Christ, for faith, and for repentance.
反對理由
歷世歷代聖徒的經驗和聖經都證明，這種說法不是事實。「他將他的道指示雅各，將他的律例、典章指示以色列。別國他都沒有這樣待過，至於他的典章，他們向來沒有知道」（詩一四七19-20），「他在從前的世代，任憑萬國各行其道」（徒十四16）「聖靈既然禁止他們（保羅和他的同工）在亞細亞講道，他們就經過弗呂家，加拉太一帶地方。 到了每西亞的邊界，他們想要往庇推尼去，耶穌的靈卻不許」（徒十六6-7）。
For
Scripture, not to mention the experience of all ages, testifies that this is
false: “He makes known his words to Jacob, his statutes and his laws to Israel;
he has done this for no other nation, and they do not know his laws” (Ps.
147:19-20); “In the past God let all nations go their own way” (Acts 14:16);
“They” (Paul and his companions)” were kept by the Holy Spirit from speaking
God’s word in Asia;” and “When they had come to Mysia, they tried to go to
Bithynia, but the Spirit would not allow them to” (Acts 16:6-7).
錯誤教導之六
我們起初歸主，被稱為信徒，都是藉著信心。但當人真正歸主時，神並沒有把新的性情、能力或恩賜放在人的意志𥚃；因此，信心並不是由神而來的性情或恩賜，而只是人的作為。當我們談論信心時，除非我們是在講使我們得信心的能力，否則我們不可以稱信心為恩賜。
VI.
Who teach that in the true conversion of man new qualities, dispositions, or
gifts cannot be infused or poured into his will by God, and indeed that the
faith [or believing] by which we first come to conversion and from which we
receive the name “believers” is not a quality or gift infused by God, but only
an act of man, and that it cannot be called a gift except in respect to the
power of attaining faith.
反對理由
這與聖經相反，因為聖經說，神將信心、順服、愛心等新的性情放到我們的心𥚃：「我要將我的律法放在他們裡面，寫在他們心上」（耶卅一33），「我要將水澆灌口渴的人，將河澆灌乾旱之地，我要將我的靈澆灌你的後裔，將我的福澆灌你的子孫」（賽四四3），「因為所賜給我們的聖靈將神的愛澆灌在我們心裡」（羅五5）。這也與教會一貫的做法相反，就是用先知的話禱告：「求你使我回轉，我便回轉」（耶卅一18）。
For
these views contradict the Holy Scriptures, which testify that God does infuse
or pour into our hearts the new qualities of faith, obedience, and the
experiencing of his love: “I will put my law in their minds, and write it on
their hearts” (Jer. 31:33); “I will pour water on the thirsty land, and streams
on the dry ground; I will pour out my Spirit on your offspring” (Isa. 44:3);
“The love of God has been poured out in our hearts by the Holy Spirit, who has
been given to us” (Rom. 5:5). They also conflict with the continuous practice
of the Church, which prays with the prophet: “Convert me, Lord, and I shall be
converted” (Jer. 31:18).
錯誤教導之七
（一）我們藉以歸主的恩典只不過是一種溫和的勸勉。有人這樣解釋：這是當人歸主時，神最高尚、最符合人性的動工方式，主要的精神在於勤勉。
（二）這種勸勉的恩典，就足以使屬血氣的人變為屬靈的人，沒有什麼理由能說，單憑這種勸勉的恩典行不通。
（三）非靠這種勸勉的方法，否則神真的也不能讓上的意志同意。
（四）神的工作勝過撤但的工作，其能力在於神應許的好處是永遠的，而撒但應許的好處只不過是暫時的。
VII.
Who teach that the grace by which we are converted to God is nothing but a
gentle persuasion, or(as others explain it) that the way of God’s acting in
man’s conversion that is most noble and suited to human nature is that which
happens by persuasion, and that nothing prevents this grace of moral suasion
even by itself from making natural men spiritual; indeed, that God does not
produce the assent of the will except in this manner of moral suasion, and that
the effectiveness of God’s work by which it surpasses the work of Satan
consists in the fact that God promises eternal benefits while Satan promises
temporal ones.
反對理由
這完全是伯拉糾主義的思想，與整聖經沖突，此外，聖經還在以西結書告訴我們，聖靈在人歸主時還有一種更有力、更神聖的動工方式：「我也要賜給你們一個新心，將新靈放在你們裡面，又從你們的肉體中除掉石心，賜給你們肉心」（結卅六26）。
For
this teaching is entirely Pelagian and contrary to the whole of Scripture,
which recognizes besides this persuasion also another, far more effective and
divine way in which the Holy Spirit acts in man’s conversion. As Ezekiel 36:26
puts it: “I will give you a new heart and put a new spirit in you; and I will
remove your heart of stone and give you a heart of flesh….”
錯誤教導之八
（一）神在使人重生時，並沒有用祂無所不能的力量，強而有力、萬無一失地折服人的意志，使人信而歸主。
（二）神用來使人歸主的一切恩典都運行完畢之後，即使神計劃且定意要人重生，人還是可以抵擋神與聖靈。
（三）人確實常常抵抗神，以致完全拒絕重生。所以一個人得重生與否，還是在於人的能力。
VIII.
Who teach that God in regenerating man does not bring to bear that power of his
omnipotence whereby he may powerfully and unfailingly bend man’s will to faith
and conversion, but that even when God has accomplished all the works of grace
which he uses for man’s conversion, man nevertheless can, and in actual fact
often does, so resist God and the Spirit in their intent and will to regenerate
him, that man completely thwarts his own rebirth; and, indeed, that it remains
in his own power whether or not to be reborn.
反對理由
這種說法無異於否認神的恩典在我們歸正時有效，又使全能神的工作聽命於人的意志，與使徒的教導相反：「知道他向我們這信的人所顯的能力是何等浩大」（弗一19），「又用大能成就你們一切所羨慕的良善」（帖後一11），「神的神能已將一切關乎生命和虔敬的事賜給我們」（彼後一3）。
For
this does away with all effective functioning of God’s grace in our conversion
and subjects the activity of Almighty God to the will of man; it is contrary to
the apostles, who teach that “we believe by virtue of the effective working of
God’s mighty strength” (Eph. 1:19), and that “God fulfills the undeserved good
will of his kindness and the work of faith in us with power” (2 Thess. 1:11),
and likewise that “his divine power has given us everything we need for life
and godliness” (2 Pet. 1:3).
錯誤教導之九：
（一）恩典與自由意志都是一部份的原因，二者加起來才使人開始歸正。
（二）在動工的次序上, 恩典在意志之後, 即神並未有效地幫助人的意志歸主, 直到人的意志開始行動, 決定歸主, 神才有效地幫助人的意志歸主。
IX.
Who teach that grace and free choice are concurrent partial causes which
cooperate to initiate conversion, and that grace does not precede — in the
order of causality — the effective influence of the will; that is to say, that
God does not effectively help man’s will to come to conversion before man’s
will itself motivates and determines itself.
反對理由
古代教會很早以前就定罪伯拉糾主義這種教導，根據是使徒保羅的話：「據此看來，這不在乎那定意的，也不在乎那奔跑的，只在乎發憐憫的 神」（羅九16）。「使你與人不同的是誰呢？你有什麽不是領受的呢」（林前 四7）,「因為你們立志行事，都是 神在你們心裏運行，為要成就他的美意」（腓 二13）。
For
the early church already condemned this doctrine long ago in the Pelagians, on
the basis of the words of the apostle: “It does not depend on man’s willing or
running but on God’s mercy” (Rom. 9:16); also: “Who makes you different from
anyone else?” and “What do you have that you did not receive?” (1 Cor. 4:7);
likewise: “It is God who works in you to will and act according to his good
pleasure” (Phil. 2:13).
第五項教義: 聖徒的持守
The Fifth Head of Doctrine:
The Perseverance of the Saints
第一條、凡是神按照祂的安排呼召，與祂的兒子-----我們的主耶穌基督相交、又蒙聖靈重生的人，神也拯救他們脫離今世罪惡的轄制與奴役；不過他們只要還在世上，就還沒有完全脫離罪身和肉體的軟弱。
Article
1: The Regenerate Not Entirely Free from Sin
Those
people whom God according to his purpose calls into fellowship with his Son
Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free
from the reign and slavery of sin, though in this life not entirely from the
flesh and from the body of sin.
第二條、因此，罪會因軟弱而每天出現，所以即使聖徒最好的善行也都會有汙點附著；這會使他們時常在神面前謙卑、飛奔到釘十架的基督那𥚃祈求護庇、更多用禱告的靈治死肉體、操練聖潔敬虔，並向著完全的標竿直跑，直到至終脫離這取死的身體，與神的羔羊在天上一同作王。
Article
2: The Believer’s Reaction to Sins of Weakness
Hence
daily sins of weakness arise, and blemishes cling to even the best works of
God’s people, giving them continual cause to humble themselves before God, to
flee for refuge to Christ crucified, to put the flesh to death more and more by
the Spirit of supplication and by holy exercises of godliness, and to strain
toward the goal of perfection, until they are freed from this body of death and
reign with the Lamb of God in heaven.
第三條、因為仍有罪殘留在人裏面, 加上罪惡與世界的引誘，以致人雖然歸主, 但是如果只靠自己的力量，就不能持守在恩典中。但是神是信實的，祂既賜恩，就因憐憫而堅固他們，以大能保守（perseve）他們在恩典中，直到末了。
Article
3: God’s Preservation of the Converted
Because
of these remnants of sin dwelling in them and also because of the temptations
of the world and Satan, those who have been converted could not remain standing
in this grace if left to their own resources. But God is faithful, mercifully
strengthening them in the grace once conferred on them and powerfully
preserving them in it to the end.
第四條、雖然肉體的軟弱不能勝過神的大能，神能堅定保守真信徒在恩典中；但是人歸主之後, 並不是一直被神的靈影響而行事, 有時在特殊情況下犯罪，離開神恩典的引導，受肉體私欲引誘而順從；因此，他們必須時常儆醒祈禱，免得入了迷惑。他們如果忽略這些事，不但可能會被撒但、世界與肉體誘入可怕的大罪，神更有時侯會按著祂的公義, 真的讓他們陷入這些大罪。大衛、彼得和聖經中其他聖徒陷入罪中固然可悲, 但也說明了這事。
Article
4: The Danger of True Believers’ Falling into Serious Sins
Although
that power of God strengthening and preserving true believers in grace is more
than a match for the flesh, yet those converted are not always so activated and
motivated by God that in certain specific actions they cannot by their own
fault depart from the leading of grace, be led astray by the desires of the
flesh, and give in to them. For this reason they must constantly watch and pray
that they may not be led into temptations. When they fail to do this, not only
can they be carried away by the flesh, the world, and Satan into sins, even
serious and outrageous ones, but also by God’s just permission they sometimes
are so carried away — witness the sad cases, described in Scripture, of David,
Peter, and other saints falling into sins.
第五條、不過他們犯下如此大罪，大大觸犯神，這是極重的罪（孽），使聖靈擔憂，也使他們不能發揮信心，嚴重傷害自己的良心，有時覺得失去神的恩典；但這是暫時的，一旦他們認真悔改，歸回正道，天父的面光就會再照在他們身上。
Article
5: The Effects of Such Serious Sins
By
such monstrous sins, however, they greatly offend God, deserve the sentence of
death, grieve the Holy Spirit, suspend the exercise of faith, severely wound
the conscience, and sometimes lose the awareness of grace for a time — until,
after they have returned to the way by genuine repentance, God’s fatherly face
again shines upon them.
第六條、但是神有豐盛憐憫，即使祂自己的子民落入悲慘的光景，神揀選的旨意仍沒有改變，因此不會全然收回聖靈 ，使聖靈離開他們；也不全讓他們繼續墮落，以致喪失兒子名分的恩典，失去稱義的地位，或犯下至於死的罪；也不會讓他們完全被遺棄，陷入永遠的滅亡中。
Article
6: God’s Saving Intervention
For
God, who is rich in mercy, according to his unchangeable purpose of election
does not take his Holy Spirit from his own completely, even when they fall
grievously. Neither does he let them fall down so far that they forfeit the
grace of adoption and the state of justification, or commit the sin which leads
to death (the sin against the Holy Spirit), and plunge themselves, entirely
forsaken by him, into eternal ruin.
第七條、因為首先, 他們這樣墮落時，祂仍然保守他們裏面那不能朽壞的重生種子, 使這些種子不致消失, 或完全喪失；其次，神必然會藉著祂的道和祂的靈有效地動工, 要更新他們到一個地步, 使他們悔改，真心按著神的意思為罪憂傷，使他們靠中保之血求神赦罪，也真蒙神赦罪,
再次經歷神的眷愛，與神和好, 並憑信仰望愛慕祂的憐憫，而且彼此以後更加殷勤, 恐懼戰兢做成自己得救的工夫。
Article
7: Renewal to Repentance
For,
in the first place, God preserves in those saints when they fall his
imperishable seed from which they have been born again, lest it perish or be
dislodged. Secondly, by his Word and Spirit he certainly and effectively renews
them to repentance so that they have a heartfelt and godly sorrow for the sins
they have committed; seek and obtain, through faith and with a contrite heart,
forgiveness in the blood of the Mediator; experience again the grace of a
reconciled God; through faith adore his mercies; and from then on more eagerly
work out their own salvation with fear and trembling.
第八條、這樣看來，他們能夠沒有完全失去信心, 從恩典中墮落，也沒有繼續背道, 至終滅亡, 並不在於他們自己的功德或力量，而在於神白白的憐憫。如果只從他們自己來看, 他們不但可能滅亡, 更是必然滅亡；但從神來看, 他們完全不可能滅亡, 因為祂的旨意不能改變，祂的應許不能落空，祂選召的心意不能撤回，基督的功德、代求與保守（preservation）不能失效，聖靈的印記也不能失效受作廢。
Article
8: The Certainty of This Preservation
So it
is not by their own merits or strength but by God’s undeserved mercy that they
neither forfeit faith and grace totally nor remain in their downfalls to the
end and are lost. With respect to themselves this not only easily could happen,
but also undoubtedly would happen; but with respect to God it cannot possibly
happen, since his plan cannot be changed, his promise cannot fail, the calling
according to his purpose cannot be revoked, the merit of Christ as well as his
interceding and preserving cannot be nullified, and the sealing of the Holy
Spirit can neither be invalidated nor wiped out.
第九條、真信徒按照他們信心的程度, 可以得到「選民蒙保守得救,並且持守信心」的確據；因此就確知深信自己會一直是教會的真實成員，滿有生命，並且經歷罪的赦免，至終承受永生。
Article
9: The Assurance of This Preservation
Concerning
this preservation of those chosen to salvation and concerning the perseverance
of true believers in faith, believers themselves can and do become assured in
accordance with the measure of their faith, by which they firmly believe that
they are and always will remain true and living members of the church, and that
they have the forgiveness of sins and eternal life.
第十條、然而，這確據並不是出於任何違反聖經、或聖經無關的獨特啟示, 而是出於:（一）我們對神應許的信心。這應許是神為了安慰我們, 而在祂話語中豐富啟示的；（二）聖靈的見證。聖靈與我們的心同證, 我們是神的兒女（羅八16）；（三）我們的切慕-----以認真神聖的態度, 切慕要一直保守自己存無虧的良心，行各樣的善事。如果神的選民失去這種堅定的安慰，不確知自己至終得勝, 又失去這種確定的憑據，沒有把自己能永遠得榮耀,就算比眾人更可憐。
Article
10: The Ground of This Assurance
Accordingly,
this assurance does not derive from some private revelation beyond or outside
the Word, but from faith in the promises of God which he has very plentifully
revealed in his Word for our comfort, from the testimony of the Holy Spirit
testifying with our spirit that we are God’s children and heirs (Rom. 8:16-17),
and finally from a serious and holy pursuit of a clear conscience and of good
works. And if God’s chosen ones in this world did not have this well-founded
comfort that the victory will be theirs and this reliable guarantee of eternal
glory, they would be of all people most miserable.
第十一條、聖經更見證, 信徒在今生一定會遇見各種屬肉體的疑惑，經過極大的試探, 他們在這些爭紮中, 未必能一直完全感覺到這種信仰的確據,也不覺得自己能一直持守下去。但天父會賜諸般的安慰, 必不叫他們受試探過於他們所能受的, 在受試探的時候，總要給他們開一條出路，叫他們所能忍受得住 （林前十13）；並且再藉著聖靈感動他們，安慰他們，使他們再有持忍的確據。
Article
11: Doubts Concerning This Assurance
Meanwhile,
Scripture testifies that believers have to contend in this life with various
doubts of the flesh and that under severe temptation they do not always
experience this full assurance of faith and certainty of perseverance. But God,
the Father of all comfort, does not let them be tempted beyond what they can
bear, but with the temptation he also provides a way out (1 Cor. 10:13), and by
the Holy Spirit revives in them the assurance of their perseverance.
第十二條、然而，他們對這種堅守的確定, 決不使他們驕傲，他們的穩妥也不是屬肉體的；這種確定的態度反倒會使信徒謙卑、敬畏神如同兒女敬畏父母、真正虔誠、在各樣患難中忍耐、竭力祈禱、在患難中堅定不移、見證真理、確實以神為樂。所以，思想神這樣的恩典應該會成為認真持續感恩行善的動機，正如聖經的見證和眾聖徒的榜樣所表現的。
Article
12: This Assurance as an Incentive to Godliness
This
assurance of perseverance, however, so far from making true believers proud and
carnally self-assured, is rather the true root of humility, of childlike
respect, of genuine godliness, of endurance in every conflict, of fervent
prayers, of steadfastness in crossbearing and in confessing the truth, and of
well-founded joy in God. Reflecting on this benefit provides an incentive to a
serious and continual practice of thanksgiving and good works, as is evident
from the testimonies of Scripture and the examples of the saints.
第十三條、那些背道的人如果回轉歸向神，持守的信心得以更新，這信心也不使人放蕩，忽略敬虔，反倒使他們更留心並更渴望遵行主命定的道路，使行在其中的人可以一直擁有持守的確據；萬一有人濫用天父的慈愛，上帝也會收回祂面上的榮光，使他們的良心受更痛苦折磨，因為對屬神的人來說，瞻仰神面上的榮光比生命更寶貴，這榮光如果收回，就比死更痛苦。。
Article
13: Assurance No Inducement to Carelessness
Neither
does the renewed confidence of perseverance produce immorality or lack of
concern for godliness in those put back on their feet after a fall, but it
produces a much greater concern to observe carefully the ways of the Lord which
he prepared in advance. They observe these ways in order that by walking in
them they may maintain the assurance of their perseverance, lest, by their
abuse of his fatherly goodness, the face of the gracious God (for the godly,
looking upon his face is sweeter than life, but its withdrawal is more bitter
than death) turn away from them again, with the result that they fall into
greater anguish of spirit.
第十四條、神怎樣樂意藉著傳揚福音在我們𥚃面開始這恩典的工作，衪也照樣藉聽道、讀經、默想、勸勉、警戒、應許、以及施行聖禮，保守這恩典的工作，並且使這工作繼續下去，直到完成。
Article
14: God’s Use of Means in Perseverance
And,
just as it has pleased God to begin this work of grace in us by the
proclamation of the gospel, so he preserves, continues, and completes his work
by the hearing and reading of the gospel, by meditation on it, by its
exhortations, threats, and promises, and also by the use of the sacraments.
第十五條、 屬肉體的心思不能明白這個「聖徒持守」的教義，和這個教義的確定性，但是神已經在聖經中多次啟示這個教義，好榮耀祂的名，安慰敬虔人的心；神也把這教義印在信徒心中，撒旦痛恨這教義，世界也嘲笑它，無知之人、假冒為善之輩妄用它，異端反對它, 但基督的新婦早已把它當成無價之寶，一直最寶愛它，不斷護衛它；而且神也定意要使教會繼續這樣做，一直到底，沒有任何計謀權勢勝過祂。願尊貴、榮耀歸給獨一的神，聖父、聖子與聖靈，直到永遠。阿們。
This
teaching about the perseverance of true believers and saints, and about their
assurance of it — a teaching which God has very richly revealed in his Word for
the glory of his name and for the comfort of the godly and which he impresses
on the hearts of believers — is something which the flesh does not understand,
Satan hates, the world ridicules, the ignorant and the hypocrites abuse, and
the spirits of error attack. The bride of Christ, on the other hand, has always
loved this teaching very tenderly and defended it steadfastly as a priceless
treasure; and God, against whom no plan can avail and no strength can prevail,
will ensure that she will continue to do this. To this God alone, Father, Son,
and Holy Spirit, be honor and glory forever. Amen.
Having
set forth the orthodox teaching, the Synod rejects the errors of those
本次總會既然說明了「聖徒持守」的真實教義，就反對下列錯誤教導：
錯誤教導之一
真信徒的持守並非揀選的結果，或神因基督受死而給真信徒的恩賜，而是新約的條件，這條件（如他們自己宣稱的）是人在神決定揀選他、稱他為義之前，人必須藉他的自由意志履行的。
Who
teach that the perseverance of true believers is not an effect of election or a
gift of God produced by Christ’s death, but a condition of the new covenant
which man, before what they call his “peremptory” election and justification,
must fulfill by his free will.
反對理由
聖經見證這持守是出於揀選，也是因為基督受死、復活與代求而賜給選民的；「惟有蒙揀選的人得著了」, 其余的就成了頑梗不化的」（羅十一7），「神既不愛惜自己的兒子，為我們眾人捨了，豈不也把萬物和他一同白白的賜給我們嗎？誰能控告 神所揀選的人呢？有神稱他們為義了。誰能定他們的罪呢？有耶穌基督已經死了，而且從死裏覆活，現今在 神的右邊，也替我們祈求。誰能使我們與基督的愛隔絕呢？」（羅八32-33）
For
Holy Scripture testifies that perseverance follows from election and is granted
to the chosen by virtue of Christ’s death, resurrection, and intercession: The
chosen obtained it; the others were hardened (Rom. 11:7); likewise, He who did
not spare his own son, but gave him up for us all — how will he not, along with
him, grant us all things? Who will bring any charge against those whom God has
chosen? It is God who justifies. Who is he that condemns? It is Christ Jesus
who died — more than that, who was raised — who also sits at the right hand of
God, and is also interceding for us. Who shall separate us from the love of Christ?
(Rom. 8:32-35).
錯誤教導之二
神確實賜給信徒充分的能力持守，並且一直隨時願意保守他們在祂𥚃面，但有一個條件，就是他要履行他的責任。但是即使盡管一切人持守信心所需要的東西都用盡了，一切神用來保守信心的東西也都用盡了，還總是要看人的意志喜不喜歡持守。
Who
teach that God does provide the believer with sufficient strength to persevere
and is ready to preserve this strength in him if he performs his duty, but that
even with all those things in place which are necessary to persevere in faith
and which God is pleased to use to preserve faith, it still always depends on
the choice of man’s will whether or not he perseveres.
反對理由
這種觀念是赤裸裸的伯拉糾主義，雖然使人自由，但是也使人奪去神的尊榮，違反絕大多數福音派認同的教義；後者使人沒有任何理由誇口，並且因為神這樣眷顧他們，就將一切的頌讚單單歸給神的恩典。這種觀念也與使徒保羅相反，因為他說: 「他也必堅固你們到底，叫你們在我們主耶穌基督的日子無可責備」（林前 一8）。
For
this view is obviously Pelagian; and though it intends to make men free it
makes them sacrilegious. It is against the enduring consensus of evangelical
teaching which takes from man all cause for boasting and ascribes the praise
for this benefit only to God’s grace. It is also against the testimony of the
apostle: It is God who keeps us strong to the end, so that we will be blameless
on the day of our Lord Jesus Christ (1 Cor. 1:8).
錯誤教導之三
真信徒即使重生，不但仍可能落到失去稱義信心的地步，因此完全失去恩典與救恩，一直墮落到底；而且真的也常常這樣失去救恩，永遠滅亡。
Who
teach that those who truly believe and have been born again not only can
forfeit justifying faith as well as grace and salvation totally and to the end,
but also in actual fact do often forfeit them and are lost forever.
反對理由
這種觀念使恩典、稱義、重生、基督持續的保守變得軟弱無能，違反使徒保羅清楚說的：「惟有基督在我們還作罪人的時候為我們死…….我們既靠著他的血稱義，就更要藉著他免去神的忿怒」（羅 五8-9），也違反使徒約翰說的：「凡從神生的，就不犯罪，因神的道存在他心裏；他也不能犯罪，因為他是由神生的」（約壹三9），更違反耶穌基督說的：「我又賜給他們永生；他們永不滅亡，誰也不能從我手裏把他們奪去。我父把羊賜給我，他比萬有都大，誰也不能從我父手裏把他們奪去」（約 十28-29）。
For
this opinion nullifies the very grace of justification and regeneration as well
as the continual preservation by Christ, contrary to the plain words of the
apostle Paul: If Christ died for us while we were still sinners, we will
therefore much more be saved from God’s wrath through him, since we have now
been justified by his blood (Rom. 5:8-9); and contrary to the apostle John: No one
who is born of God is intent on sin, because God’s seed remains in him, nor can
he sin, because he has been born of God (1 John 3:9); also contrary to the
words of Jesus Christ: I give eternal life to my sheep, and they shall never
perish; no one can snatch them out of my hand. My Father, who has given them to
me, is greater than all; no one can snatch them out of my Father’s hand (John
10: 28-29).
錯誤教導之四
真信徒即使重生，仍能犯「至於死的罪」，甚至抵擋聖靈。
Who
teach that those who truly believe and have been born again can commit the sin
that leads to death (the sin against the Holy Spirit).
反對理由
使徒約翰在約翰壹書五章16-17節剛說到有「至於死的罪」,不可為他們祈求之後，立即在18節說：「我們知道凡從神生的，必不犯罪，從神生的，必保守自己，那惡者也就無法害他」（約壹五 18）。
For
the same apostle John, after making mention of those who commit the sin that
leads to death and forbidding prayer for them (1 John 5: 16-17), immediately
adds: We know that anyone born of God does not commit sin (that is, that kind
of sin), but the one who was born of God keeps himself safe, and the evil one
does not touch him (v. 18).
錯誤教導之五
除非我們有特別的啓示，否則就不能確定今後這一生能持守。
Who
teach that apart from a special revelation no one can have the assurance of
future perseverance in this life.
反對理由
因為這種教義使真信徒在今生失去真正的安慰，又引進天主教的懷疑到教會中，但是我們一直可以從聖經推論出這種確據，而且不是根據特殊的啓示，而是根據神兒女應有的表現，和神的應許。所以使徒保羅特別說：「受造之物，都不能叫我們與神的愛隔絕，這愛是在我們的主基督耶穌𥚃的」（羅八39），使徒約翰說：「遵守神命令的，就住在神𥚃面，神也住在他裡面。我們所以知道神住在我們𥚃面，是因他所賜給我們的聖靈」（約壹三24）。
For
by this teaching the well-founded consolation of true believers in this life is
taken away and the doubting of the Romanists is reintroduced into the church.
Holy Scripture, however, in many places derives the assurance not from a
special and extraordinary revelation but from the marks peculiar to God’s
children and from God’s completely reliable promises. So especially the apostle
Paul: Nothing in all creation can separate us from the love of God that is in
Christ Jesus our Lord (Rom. 8:39); and John: They who obey his commands remain
in him and he in them. And this is how we know that he remains in us: by the
Spirit he gave us (1 John 3:24).
錯誤教導之六
「有把握持守」的教義與「有把握得救」的教義之本質會使人怠惰，並且妨礙敬虔、良好道德、祈禱等敬虔操練；倒是「懷疑」值得稱許。
Who
teach that the teaching of the assurance of perseverance and of salvation is by
its very nature and character an opiate of the flesh and is harmful to
godliness, good morals, prayer, and other holy exercises, but that, on the
contrary, to have doubt about this is praiseworthy.
反對理由
這表示他們不知道神的恩典有何等大能，聖靈住在聖徒𥚃面是何等的運行；也違反使徒約翰的教導，因為約翰壹書明說：「親愛的弟兄啊，我們現在是神的兒女，將來如何，還未顯明；但我們知道，主若顯現，我們必要象他，因為必得見他的真體。凡向他有這指望的，就潔凈自己，象他潔凈一樣」（約壹三2-3）。此外，這也不符聖徒的榜樣，因為無論新約或舊約中的聖徒，他們雖然知道神保證他們會持守而得救，但是仍然恒切禱告，操揀敬虔。
For
these people show that they do not know the effective operation of God’s grace
and the work of the indwelling Holy Spirit, and they contradict the apostle
John, who asserts the opposite in plain words: Dear friends, now we are
children of God, but what we will be has not yet been made known. But we know
that when he is made known, we shall be like him, for we shall see him as he
is. Everyone who has this hope in him purifies himself, just as he is pure (1
John 3:2-3). Moreover, they are refuted by the examples of the saints in both
the Old and the New Testament, who though assured of their perseverance and
salvation yet were constant in prayer and other exercises of godliness.
錯誤教導之七
那些暫時相信之人的相心，就是稱義和得救的信心，不過只維持了很短的時間而已。
Who
teach that the faith of those who believe only temporarily does not differ from
justifying and saving faith except in duration alone.
反對理由
基督在馬太福音十三章20節、路加福音八章13節，和其他地方親自講論這事，明顯提到暫時相信之人的信心，和真信徒之間，除了維持的時間長短不同之外，還有三方面不同：（一）前者是種子落在土淺石頭地上，後者是種子落在好土𥚃；（二）前者無根，後者紮根穩固；（三）前者無果子，後者持續不斷結出各種數目的果子。
For
Christ himself in Matthew 13:20ff. and Luke 8:13ff. clearly defines these
further differences between temporary and true believers: he says that the
former receive the seed on rocky ground, and the latter receive it in good
ground, or a good heart; the former have no root, and the latter are firmly
rooted; the former have no fruit, and the latter produce fruit in varying
measure, with steadfastness, or perseverance.
錯誤教導之八
一個人第一次重生之後又失落，還能再重生一次，甚至能常常重生，這並沒有什麼荒謬之處。
Who
teach that it is not absurd that a person, after losing his former regeneration,
should once again, indeed quite often, be reborn.
反對理由
這種教義否認我們藉以重生的種子是不能朽壞的，這違反使徒彼得的見證「你們蒙了重生，不是由於能壞的種子，乃是由於不能壞的種子」(彼前一1:23).
For
by this teaching they deny the imperishable nature of God’s seed by which we
are born again, contrary to the testimony of the apostle Peter: Born again, not
of perishable seed, but of imperishable (1 Pet. 1:23).
錯誤教導之九
聖經從末提到基督禱告要信徒可以一直有信心，決不失敗。
Who
teach that Christ nowhere prayed for an unfailing perseverance of believers in
faith.
反對理由
這與基督自己說的相反，因為基督說：「我已經為你（西門）祈求，叫你不至於失了信心」（路廿二32）；也與使徒約翰說的相反，因為約翰說基督不但為眾使徒祈求，也為那些因使徒的話而相信的人祈求說：「聖父啊，求你因你所賜給我的名保守他們」（約 十七11）；又說：「我不求你叫他們離開世界，只求你保守他們脫離那惡者, 我不但為這些人祈求，也為那些因他們的話信我的人祈求」（約十七15, 20）。
For
they contradict Christ himself when he says: I have prayed for you, Peter, that
your faith may not fail (Luke 22:32); and John the gospel writer when he
testifies in John 17 that it was not only for the apostles, but also for all
those who were to believe by their message that Christ prayed: Holy Father,
preserve them in your name (v. 11); and My prayer is not that you take them out
of the world, but that you preserve them from the evil one (v. 15).
結論
Conclusion:
Rejection of False Accusations
關於引起爭議的比利時教會五條款，我們已經在前面提出最簡明扼要的聲明，闡釋其中的純正教義，並反駁錯誤的教導，這些錯誤教導已經困擾教會很久了。本次總會判定，這個教義源自聖經，又與改革宗教會信條一致。因此可以清楚看見，有些人所行至屬不當，已經違反一切真理、公平與愛心，企圖公開教唆以下諸點：
And
so this is the clear, simple, and straightforward explanation of the orthodox
teaching on the five articles in dispute in the Netherlands, as well as the
rejection of the errors by which the Dutch churches have for some time been
disturbed. This explanation and rejection the Synod declares to be derived from
God’s Word and in agreement with the confessions of the Reformed churches.
Hence it clearly appears that those of whom one could hardly expect it have shown
no truth, equity, and charity at all in wishing to make the public believe:
「改革宗教會關於預定的教義，以及附帶的各點，由其本質和必然的走向看來，會誘使人心偏離一切敬虔和信仰；是由肉體與魔鬼手中的麻醉劑、撒但堅固的營壘，在𥚃面埋伏，要攻擊眾人，傷害多人，用失望與穩妥的火箭打擊多人致死。
that
the teaching of the Reformed churches on predestination and on the points
associated with it by its very nature and tendency draws the minds of people
away from all godliness and religion, is an opiate of the flesh and the devil,
and is a stronghold of Satan where he lies in wait for all people, wounds most
of them, and fatally pierces many of them with the arrows of both despair and
self-assurance;
這教義使神成為罪惡、不公、暴虐與假冒的始作俑者。這教義其實是竄改斯多噶派（Stoicism）、摩尼教（Manicheism）、放縱派（Libertinism）、混合派（Mohammedanism）之後的組合。
that
this teaching makes God the author of sin, unjust, a tyrant, and a hypocrite;
and is nothing but a refurbished Stoicism, Manicheism, Libertinism, and
Mohammedanism;
這教義使人的肉體覺得穩妥，因為這教義勸人說沒有任何事可以攔阻選民得救，讓他們任意而行；因此，他們可以犯各樣恐怖的大罪而不𢣷怕；至於被遺棄之人，即使真正行出各項聖徒的作為，他們的順服也絲毫無法使他們得救；
that
this teaching makes people carnally self-assured, since it persuades them that
nothing endangers the salvation of the chosen, no matter how they live, so that
they may commit the most outrageous crimes with self-assurance; and that on the
other hand nothing is of use to the reprobate for salvation even if they have
truly performed all the works of the saints;
這教義還說，神以祂專斷的旨意，還沒有看到任何罪，就已經預定世人大多數要永遠滅亡，而且神創造他們就是為了這個目的；揀選怎樣是信心與善行之源，照樣遺棄是不信與邪惡之因，許多信徒的子女雖然無罪，仍從母親懷中被奪去，被殘暴地拋到地獄𥚃；所以教會在他們受浸時為他們禱告，對他們亳無益處。」
that
this teaching means that God predestined and created, by the bare and
unqualified choice of his will, without the least regard or consideration of
any sin, the greatest part of the world to eternal condemnation; that in the
same manner in which election is the source and cause of faith and good works, reprobation
is the cause of unbelief and ungodliness; that many infant children of
believers are snatched in their innocence from their mothers’ breasts and
cruelly cast into hell so that neither the blood of Christ nor their baptism
nor the prayers of the church at their baptism can be of any use to them; and
very many other slanderous accusations of this kind which the Reformed churches
not only disavow but even denounce with their whole heart.
還有許多其他類似的事，改革宗教會不但不承認，反而全心憎惡。
因此本次總會奉主的各召聚一切求告救主耶穌基督之名的人，判斷改革宗教會的信仰。我們判斷並非根據湧自各方的毀謗，也不是根據幾位古今的教師所發表的個人意見，這些資料往往出自不實的引述，或牽強附會，而與他們原意不合。我們乃是根據教會本身公開的告白，並根據正統信仰的聲明，並經總會全體會員一致同意確認。
Therefore
this Synod of Dort in the name of the Lord pleads with all who devoutly call on
the name of our Savior Jesus Christ to form their judgment about the faith of
the Reformed churches, not on the basis of false accusations gathered from here
or there, or even on the basis of the personal statements of a number of
ancient and modern authorities — statements which are also often either quoted
out of context or misquoted and twisted to convey a different meaning — but on
the basis of the churches’ own official confessions and of the present
explanation of the orthodox teaching which has been endorsed by the unanimous
consent of the members of the whole Synod, one and all.
此外，本次總會也鄭重警告毀謗者，要想到他們對這麼多教會的信徒作假見證，傷害軟弱弟兄的良心，又竭力使真信徒們受懷疑，會有神可怕的刑罰在等候他們。
Moreover,
the Synod earnestly warns the false accusers themselves to consider how heavy a
judgment of God awaits those who give false testimony against so many churches
and their confessions, trouble the consciences of the weak, and seek to
prejudice the minds of many against the fellowship of true believers.
最後，本次總會勸勉基督福音中的眾弟兄，無論在大學，或是在教會，在面對這教義時要敬虔真誠；無論是講論或著述，都要引向榮耀神的名、使信徒過聖潔的生活、並且安慰在患難中的人；又要根據信仰的類比（analogy of faith），用聖經來規範他們------不但規範他們的情感，也規範他們的言語，避免一切模糊聖經原意的語𢑥，也不要成為傲慢的詭辯者無情猛攻，甚至毀謗改革宗教會教義的把柄。
Finally,
this Synod urges all fellow ministers in the gospel of Christ to deal with this
teaching in a godly and reverent manner, in the academic institutions as well
as in the churches; to do so, both in their speaking and writing, with a view
to the glory of God’s name, holiness of life, and the comfort of anxious souls;
to think and also speak with Scripture according to the analogy of faith; and,
finally, to refrain from all those ways of speaking which go beyond the bounds
set for us by the genuine sense of the Holy Scriptures and which could give
impertinent sophists a just occasion to scoff at the teaching of the Reformed
churches or even to bring false accusations against it.
願神的兒子，坐在天父右邊的主耶穌基督，賜下諸般恩賜給人，用真理使他們成聖，把那些錯謬的人帶到真理面前，封住那些毀謗真道之人的口，以智慧和分辨的靈堅固那些忠心分解真道的牧者，使他們一切的講論都榮耀神，並造就聴者。阿們。
May
God’s Son Jesus Christ, who sits at the right hand of God and gives gifts to
men, sanctify us in the truth, lead to the truth those who err, silence the
mouths of those who lay false accusations against sound teaching, and equip
faithful ministers of his Word with a spirit of wisdom and discretion, that all
they say may be to the glory of God and the building up of their hearers. Amen
