多特信经Canons and Decrees of the Synod ofDordt (1619)
多特信经
Canons and Decrees of the Synod ofDordt (1619)
（ 洛杉矶华⼈改⾰宗恩约教会译版）
第一项教义 上帝的拣选与遗弃
The First Main Point of
Doctrine Divine Election and
Reprobation
有关上帝预定的判定，本总会宣布与上帝的话语相符，且直到今日被各地改革宗教会所接纳，在下述条款中阐述。
The
Judgment concerning Divine Predestination Which the Synod Declares to Be in
Agreement with the Word of God and Accepted till Now in the Reformed Churches,
Set Forth in Several Articles
第一条、上帝有权审判全人类
因为众人在亚当里都犯了罪、受咒诅、当受永死，所以如果上帝让众人灭亡，因罪恶而被定罪，上帝也没有什么不公义的地方，因为使徒保罗说：“好塞住各人的口， 叫普世的人都伏在上帝审判之下”（罗三19），“因为世人都犯了罪，亏缺了上帝的荣耀”（罗三23 ），“因为罪的工价乃是死”（罗六23）。
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1: God’s Right to Condemn All People
Since
all people have sinned in Adam and have come under the sentence of the curse
and eternal death, God would have done no one an injustice if it had been his
will to leave the entire human race in sin and under the curse, and to condemn
them on account of their sin. As the apostle says: “The whole world is liable
to the condemnation of God” (Rom. 3:19), “All have sinned and are deprived of
the glory of God” (Rom. 3:23), and “The wages of sin is death” (Rom. 6:23).
第二条、上帝慈爱的彰显
但上帝显明祂的爱：祂差祂独生子到世间来，叫一切信祂的，不至灭亡，反得永生（约壹四9；约三16）。
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2: The Manifestation of God’s Love
But
this is how God showed his love: he sent his only begotten Son into the world,
so that whoever believes in him should not perish but have eternal life (1 John
4:9; John 3:16).
第三条、福音的宣讲
为了使人产生信心，上帝便按着祂的怜悯，差遣众使者向祂所指定的人，按祂所指定的时间，传这大喜信息。 通过这传道事工，人们被呼召悔改、信靠钉十字架的基督。 “然而人未曾信他，怎能求祂呢？ 未曾听见祂，怎能信祂呢？ 没有传道的，怎能听见呢？ 若没有奉差遣，怎能传道呢？ ”（罗十14-15）
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3: The Preaching of the Gospel
In
order that people may be brought to faith, God mercifully sends proclaimers of
this very joyful message to the people he wishes and at the time he wishes. By
this ministry people are called to repentance and faith in Christ crucified.
For “how shall they believe in him of whom they have not heard? And how shall
they hear without someone preaching? And how shall they preach unless they have
been sent?” (Rom. 10:14-15).
第四条、对福音的两种回应
上帝的忿怒依旧在那些不信这福音的人身上。但那些真的接受福音、以真实活泼的信心投靠救主耶稣的人，则藉着他被拯救脱离上帝的忿怒和灭亡，领受永生。
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4: A Twofold Response to the Gospel
God’s
anger remains on those who do not believe this gospel. But those who do receive
it and embrace Jesus the Savior with a true and living faith are delivered
through him from God’s anger and from destruction, and receive the gift of
eternal life.
第五条、不信与信心的原因
这不信的原因或责任，以及其他所有罪的原因或责任，绝不在上帝，而在人自己。但是，对耶稣基督的信心，以及因祂得到的拯救，则是上帝白白所赐的，因为经上记着说︰“你们得救是本乎恩，也因着信，这并不是出于自己，乃是上帝所赐的”（弗二8），同样，“上帝赐恩给你们…使你们信基督”（腓一29，新译本）。
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5: The Sources of Unbelief and of Faith
The
cause or blame for this unbelief, as well as for all other sins, is not at all
in God, but in man. Faith in Jesus Christ, however, and salvation through him
is a free gift of God. As Scripture says, “It is by grace you have been saved,
through faith, and this not from yourselves; it is a gift of God” (Eph. 2:8).
Likewise: “It has been freely given to you to believe in Christ” (Phil. 1:29).
第六条、上帝的永恒的旨意
有些人在时间中领受上帝所赐的信心的礼物，有些人则否，这都是出于上帝的永恒的旨意。 “上帝从起初就知道祂一切的工”（徒十五18；弗一11）。按照这旨意，上帝以恩典软化祂所拣选之人的心，无论怎样刚硬，使他们愿意相信；但按照祂的公义判断，祂将那些没有拣选的人，留在他们内心的邪僻刚硬之中。 我们从这件事可以特别看出上帝深奥莫测、既怜悯又公义的工作，他把同样失丧的人分别出来。这就是圣经启示的上帝拣选与遗弃的旨意。 虽然悖谬、不洁和不坚固的人曲解这旨意自取沉沦，但圣洁敬虔的人却从这旨意得到无比的安慰。
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6: God’s Eternal Decision
The
fact that some receive from God the gift of faith within time, and that others
do not, stems from his eternal decision. For “all his works are known to God
from eternity” (Acts 15:18; Eph. 1:11). In accordance with this decision he
graciously softens the hearts, however hard, of his chosen ones and inclines
them to believe, but by his just judgment he leaves in their wickedness and
hardness of heart those who have not been chosen. And in this especially is
disclosed to us his act—unfathomable, and as merciful as it is just—of
distinguishing between people equally lost. This is the well-known decision of
election and reprobation revealed in God’s Word. This decision the wicked,
impure, and unstable distort to their own ruin, but it provides holy and godly
souls with comfort beyond words.
第七条、拣选
拣选是上帝不变的心意，借此上帝在创立世界以前，纯粹因为祂的恩典，按着祂至高旨意所喜悦的，从那因自己的过错从原本无罪中堕入罪与灭亡的全人类中，拣选一些数目确定的、具体的人，使他们在基督里得蒙救赎。 这些蒙拣选的人，虽然原本并不比别人强，也不比别人配，而与别人一样，都在同样的悲惨中。但是上帝在基督成就这一切，祂从永恒中立基督为所有选民的中保与元首，作他们拯救的根基。如此，祂决定把选民归给基督，被祂拯救，用祂的圣道和圣灵有效的呼召、吸引他们与基督相交，赐给他们真实的信心，称他们为义，使他们成圣，并用大能保守他们与祂儿子相交，最终使他们得荣耀。上帝做这一切是为了彰显祂的怜悯，使祂荣耀的恩典得著称赞。 如经上所记︰“就如上帝从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵；又因爱我们，就按着自己的旨意所喜悦的，预定我们借着耶稣基督得儿子的名分， 使他荣耀的恩典得著称赞；这恩典是他在他爱子里所赐给我们的”（弗一4-6），又说︰“预先所定下的人又召他们来；所召来的人又称他们为义；所称为义的人又叫他们得荣耀”（罗八 30）。
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7: Election
Election
[or choosing] is God’s unchangeable purpose by which he did the following:
Before the foundation of the world, by sheer grace, according to the free good
pleasure of his will, he chose in Christ to salvation a definite number of
particular people out of the entire human race, which had fallen by its own
fault from its original innocence into sin and ruin. Those chosen were neither
better nor more deserving than the others, but lay with them in the common
misery. He did this in Christ, whom he also appointed from eternity to be the
mediator, the head of all those chosen, and the foundation of their salvation.
And so he decided to give the chosen ones to Christ to be saved, and to call
and draw them effectively into Christ’s fellowship through his Word and Spirit.
In other words, he decided to grant them true faith in Christ, to justify them,
to sanctify them, and finally, after powerfully preserving them in the
fellowship of his Son, to glorify them. God did all this in order to
demonstrate his mercy, to the praise of the riches of his glorious grace. As
Scripture says, “God chose us in Christ, before the foundation of the world, so
that we should be holy and blameless before him with love; he predestined us
whom he adopted as his children through Jesus Christ, in himself, according to
the good pleasure of his will, to the praise of his glorious grace, by which he
freely made us pleasing to himself in his beloved” (Eph. 1:4-6). And elsewhere,
“Those whom he predestined, he also called; and those whom he called, he also justified;
and those whom he justified, he also glorified” (Rom. 8:30).
第八条、拣选的独一旨意
上帝拣选的旨意没有许多种；这是同一个旨意，给一切得救之人，不论是在旧约或新约圣经中。因为圣经宣告：上帝旨意的美意、目的、计划只有一个， 按照这个旨意，祂从万古之先拣选我们，既蒙恩典、又得荣耀，既蒙救赎、又走上救恩之路，就是祂预定我们要行在其中的。
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8: A Single Decision of Election
This
election is not of many kinds; it is one and the same election for all who were
to be saved in the Old and the New Testament. For Scripture declares that there
is a single good pleasure, purpose, and plan of God’s will, by which he chose
us from eternity both to grace and to glory, both to salvation and to the way
of salvation, which he prepared in advance for us to walk in.
第九条、拣选不是基于预知的信心
上帝的拣选，并不是基于上帝预先看见人的信心，或因信顺服，或圣洁，或人里面有任何其他美好的品质与性情，仿佛这些是拣选的先决条件或原因；而是人蒙了上帝拣选，才有信心、才因信顺服、才圣洁等。 因此，拣选是救赎果效的根源。信心、圣洁以及其他随着救恩而来的恩赐，最后还包括永生，这些都是拣选产生的果效，正如使徒保罗所说︰“在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵（而不是因为我们圣洁，无有瑕疵）”（弗一4）。
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9: Election Not Based on Foreseen Faith
Tis
same election took place, not on the basis of foreseen faith, of the obedience
of faith, of holiness, or of any other good quality and disposition, as though
it were based on a prerequisite cause or condition in the person to be chosen,
but rather for the purpose of faith, of the obedience of faith, of holiness,
and so on. Accordingly, election is the source of each of the benefits of
salvation. Faith, holiness, and the other saving gifts, and at last eternal
life itself, flow forth from election as its fruits and effects. As the apostle
says, “He chose us” (not because we were, but) “so that we should be holy and blameless
before him in love” (Eph. 1:4).
第十条、拣选基于上帝的美意
这不配得的拣选的唯一原因是上帝的美意。这不是祂从所有人类可能的行为中，选择一些人类品质或行为当做得救的条件；而是祂从同为罪人的群体中，收养一些特定的人做自己的产业。如经上所记︰“双子还没有生下来，善恶还没有作出来……上帝就对利百加说︰‘将来大的要服事小的。’正如经上所记︰‘雅各是我所爱的，以扫是我所恶的。’”（罗九11-13）；“凡预定得永生的人都信了”（徒十三48）。
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10: Election Based on God’s Good Pleasure
But
the cause of this undeserved election is exclusively the good pleasure of God.
This does not involve his choosing certain human qualities or actions from
among all those possible as a condition of salvation, but rather involves his
adopting certain particular persons from among the common mass of sinners as
his own possession. As Scripture says, “When the children were not yet born,
and had done nothing either good or bad ..., she [Rebecca] was told, ‘The older
will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’ ”
(Rom. 9:11-13). Also, “All who were appointed for eternal life believed” (Acts
13:48).
第十一条、拣选不能改变
上帝既然是全智、不变、全知、全能，所以祂的拣选既不能中断，也不能改变；既不能收回，也不能作废；选民既不能被遗弃，数目也不能减少。
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11: Election Unchangeable
Just
as God himself is most wise, unchangeable, all-knowing, and almighty, so the
election made by him can neither be suspended nor altered, revoked, or
annulled; neither can his chosen ones be cast of, nor their number reduced.
第十二条、拣选的确据
这永恒不变蒙拣选得救的确据会在适当的时候赐给选民，尽管不同的人有不同的阶段和程度。这个确据不是由好奇窥探上帝隐秘深奥之事而来，而是通过以圣灵的喜乐和圣洁的欢喜，看到自己里面有圣经所指示明确的蒙拣选的果子，如在基督里的真信心，孩童般对上帝的敬畏，按照神的意思为罪忧伤，饥渴慕义等。
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12: The Assurance of Election
Assurance
of this their eternal and unchangeable election to salvation is given to the
chosen in due time, though by various stages and in differing measure. Such
assurance comes not by inquisitive searching into the hidden and deep things of
God, but by noticing within themselves, with spiritual joy and holy delight,
the unmistakable fruits of election pointed out in God’s Word — such as a true
faith in Christ, a childlike fear of God, a godly sorrow for their sins, a
hunger and thirst for righteousness, and so on.
第十三条、此确据的果子
上帝的儿女意识到并确定自己蒙上帝拣选，会使他们每日在上帝面前有更大的理由谦卑自己、赞美祂的敞阔高深的怜悯、洁净自己、以热切的爱回报那先如此爱他们的上帝。关于拣选的教导，以及思想这教义，决不会使上帝的儿女怠惰不遵行上帝的命令，或使他沉缅于属肉体的自我安全感。按照上帝的公正审判来看，这情况通常发生在那些随意轻看拣选恩典的人或那些放肆空谈这教义却不愿行在选民道路上的人。
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13: The Fruit of This Assurance
In
their awareness and assurance of this election God’s children daily find
greater cause to humble themselves before God, to adore the fathomless depth of
his mercies, to cleanse themselves, and to give fervent love in return to him
who first so greatly loved them. This is far from saying that this teaching
concerning election, and reflection upon it, make God’s children lax in
observing his commandments or carnally self-assured. By God’s just judgment
this does usually happen to those who casually take for granted the grace of
election or engage in idle and brazen talk about it but are unwilling to walk
in the ways of the chosen.
第十四条、合宜教导拣选
正如在上帝智慧的安排下，这拣选的教义曾在新旧约圣经时期，藉着众先知、基督自己与众使徒宣讲，并随后书写在圣经中，也在今天保存在上帝的教会中，这教义也特别为了教会被流传下来的，因此这教义必须被教导阐述——以谨慎的态度、以敬虔圣洁的方式、在适当时机地点、不以好奇窥探至高者的道路。教导这教义必须是为了上帝至圣之名的荣耀，和祂百姓活泼的安慰来进行。
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14: Teaching Election Properly
Just
as, by God’s wise plan, this teaching concerning divine election has been
proclaimed through the prophets, Christ himself, and the apostles, in Old and
New Testament times, and has subsequently been committed to writing in the Holy
Scriptures, so also today in God’s church, for which it was specifically
intended, this teaching must be set forth — with a spirit of discretion, in a
godly and holy manner, at the appropriate time and place, without inquisitive
searching into the ways of the Most High. This must be done for the glory of
God’s most holy name, and for the lively comfort of his people.
第十五条、遗弃
此外，圣经特别强调我们的拣选这一永恒、不配得的恩典，并且更加清楚向我们表明它，因为圣经进一步证实，并不是每个人都被拣选，而是有一些人没有被拣选，或者说有一些人在上帝永恒的拣选中被越过——对于这些人，上帝基于祂完全自由、完全公义、无可指摘、不可改变的美意，做出了以下决定：把他们留在普遍的悲惨中，这原是他们因自己的过犯自陷其中；不把得救的信心与回转的恩典赐给他们；而是按着祂公正的判断，让他们偏行己路，最终彰显祂的公义，定罪并永远刑罚他们，不仅因为他们的不信，也因为他们所犯的其他各样罪。这就是遗弃的旨意，它绝不使上帝成为罪的始作者（这种念头本是亵渎），相反这表明上帝是大而可畏、无可指摘、绝对公义的审判官，按着公义报应各人。
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15: Reprobation
Moreover,
Holy Scripture most especially highlights this eternal and undeserved grace of
our election and brings it out more clearly for us, in that it further bears
witness that not all people have been chosen but that some have not been chosen
or have been passed by in God’s eternal election — those, that is, concerning
whom God, on the basis of his entirely free, most just, irreproachable, and
unchangeable good pleasure, made the following decision: to leave them in the
common misery into which, by their own fault, they have plunged themselves; not
to grant them saving faith and the grace of conversion; but finally to condemn
and eternally punish them (having been left in their own ways and under his
just judgment), not only for their unbelief but also for all their other sins,
in order to display his justice. And this is the decision of reprobation, which
does not at all make God the author of sin (a blasphemous thought!) but rather
its fearful, irreproachable, just judge and avenger.
第十六条、对遗弃教义的回应
有些人还没有经历基督里的活泼信心、心里还没有确切的把握、良心还不得平安、还没有殷勤顺服上帝如同儿子顺服父亲、也还没有借着基督以上帝为乐，但他们仍旧持续使用蒙恩之道，其中上帝应许将这些事做成在我们里面——这些人不应听到遗弃的教义而感到惊慌，也不应算自己是被上帝遗弃的；相反，他们应该继续殷勤的使用这些蒙恩之道，热切渴望更丰盛恩典的日子，并以敬虔、谦卑等候。至于有些人虽然诚心渴望归向上帝，单求上帝的喜悦，脱离取死的身体，但还没有到达所盼望的圣洁与信心程度——这些人更不必因遗弃的教义而害怕，因为慈悲怜悯的上帝已经应许，将残的灯火祂不吹灭，压伤的芦苇祂不折断。然而，有些人忘记上帝和他们的救主耶稣基督，自甘沉缅于今生的思虑和肉体的享乐——这些人才理应害怕这教义，只要他们尚未诚心归向上帝。
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16: Responses to the Teaching of Reprobation
Those
who do not yet actively experience within themselves a living faith in Christ
or an assured confidence of heart, peace of conscience, a zeal for childlike
obedience, and a glorying in God through Christ, but who nevertheless use the
means by which God has promised to work these things in us — such people ought
not to be alarmed at the mention of reprobation, nor to count themselves among
the reprobate; rather they ought to continue diligently in the use of the
means, to desire fervently a time of more abundant grace, and to wait for it in
reverence and humility. On the other hand, those who seriously desire to turn
to God, to be pleasing to him alone, and to be delivered from the body of
death, but are not yet able to make such progress along the way of godliness
and faith as they would like — such people ought much less to stand in fear of
the teaching concerning reprobation, since our merciful God has promised that
he will not snuff out a smoldering wick and that he will not break a bruised
reed. However, those who have forgotten God and their Savior Jesus Christ and
have abandoned themselves wholly to the cares of the world and the pleasures of
the flesh — such people have every reason to stand in fear of this teaching, as
long as they do not seriously turn to God.
第十七条、信徒夭折婴孩的救恩
既然我们必须从圣经来判断上帝的旨意，而圣经说信徒的儿女是圣洁的，并不是因为他们的本性，而是因为他们与父母一同被纳入恩典之约，那么敬虔父母应毫不怀疑，他们那些在婴孩时期被上帝呼召离世的儿女是蒙拣选得救的。
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17: The Salvation of the Infants of Believers
Since
we must make judgments about God’s will from his Word, which testifies that the
children of believers are holy, not by nature but by virtue of the gracious
covenant in which they together with their parents are included, godly parents
ought not to doubt the election and salvation of their children whom God calls
out of this life in infancy.
第十八条、对拣选和遗弃教义合宜的态度
有些人抱怨这不配得的拣选恩典和公义的遗弃的严厉，我们要按照使徒保罗的话回答︰“你这个人哪！你是谁，竟敢向上帝强嘴呢？”（罗九20）又引用主耶稣所说的︰“我的东西难道不可随我的意思用吗？”（太二十15）但是，我们却以敬虔之心景仰这奥秘，与使徒保罗一同惊叹︰“深哉！上帝丰富的智能和知识。祂的判断何其难测！祂的踪迹何其难寻！谁知道主的心，谁作过祂的谋士呢？谁是先给了祂，使祂后来偿还呢？因为万有都是本于祂，依靠祂，归于祂。愿荣耀归给祂，直到永远。阿们！”（罗十一33-36）
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18: The Proper Attitude Toward Election and Reprobation
To
those who complain about this grace of an undeserved election and about the
severity of a just reprobation, we reply with the words of the apostle, “Who
are you, O man, to talk back to God?” (Rom. 9:20), and with the words of our
Savior, “Have I no right to do what I want with my own?” (Matt. 20:15) We,
however, with reverent adoration of these secret things, cry out with the
apostle: “Oh, the depths of the riches both of the wisdom and the knowledge of
God! How unsearchable are his judgments, and his ways beyond tracing out! For
who has known the mind of the Lord? Or who has been his counselor? Or who has
first given to God, that God should repay him? For from him and through him and
to him are all things. To him be the glory forever! Amen” (Rom. 11:33-36).
反对困扰荷兰教会的错误教导
Rejection
of the Errors by Which the Dutch Churches Have for Some Time Been
Disturbed
在阐明关于拣选与遗弃的正统教义之后，本总会反对以下的错误教导︰
Having
set forth the orthodox teaching concerning election and reprobation, the Synod
rejects the errors of those
错误教导之一
上帝的旨意是拯救那些将会相信、会保守信心、会因信心而顺服的人。这是上帝拣选的全部旨意，除此之外圣经对这旨意没有别的启示。
I.
Who teach that the will of God to save those who would believe and persevere in
faith and in the obedience of faith is the whole and entire decision of
election to salvation, and that nothing else concerning this decision has been
revealed in God’s Word.
反对理由：因为他们欺骗大众，显然违反圣经。圣经见证上帝不仅是希望拯救那些会相信的人，而是上帝从万古之先就拣选一些特定的人，而不是其他人，在时间中赐给他们在基督里的信心和保守。如经上所记︰“你从世上赐给我的人，我已将你的名显明与他们”（约十七6）。同样，“凡预定得永生的人都信了”（徒十三48）；“就如上帝从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁”（弗一4）。
For
they deceive the simple and plainly contradict Holy Scripture in its testimony
that God does not only wish to save those who would believe, but that he has
also from eternity chosen certain particular people to whom, rather than to
others, he would within time grant faith in Christ and perseverance. As
Scripture says, “I have revealed your name to those whom you gave me” (John
17:6). Likewise, “All who were appointed for eternal life believed” (Acts
13:48), and “He chose us before the foundation of the world so that we should
be holy…” (Eph. 1:4).
错误教导之二
上帝有许多种不同的拣选︰有些是一般、没有特定对象的拣选，有些是特别的、有特定对象的拣选；而后者又可以分成不完全的、可反悔的、非决定性（或称有条件的）拣选，和完全的、不可反悔、决定性（或称绝对的）拣选。同样，还有人教导一种拣选是使人相信，另一种拣选是使人得救，这样就可以有一种拣选只使人有被称义的信心，而不需要决定性拣选使人得救。
II.
Who teach that God’s election to eternal life is of many kinds: one general and
indefinite, the other particular and definite; and the latter in turn either
incomplete, revocable, nonperemptory (or conditional), or else complete,
irrevocable, and peremptory (or absolute). Likewise, who teach that there is
one election to faith and another to salvation, so that there can be an
election to justifying faith apart from a peremptory election to salvation.
反对理由：这是人的头脑离开圣经而产生的发明，它扭曲了拣选的教义，打碎了救赎的金链：“预先所定下的人又召他们来；所召来的人又称他们为义 ；所称为义的人又叫他们得荣耀”（罗八30）
For
this is an invention of the human brain, devised apart from the Scriptures,
which distorts the teaching concerning election and breaks up this golden chain
of salvation: “Those whom he predestined, he also called; and those whom he
called, he also justified; and those whom he justified, he also glorified”
(Rom. 8:30).
错误教导之三
当圣经教导拣选时，提到的上帝的“美意”与“安排”，并不是指上帝拣选一些特定的人而没有拣选其他人，而是指上帝从各种可能条件（包括行律法），或各种事物中，选择了本身不配得奖赏的信心的举动，以及信心带来的不完美的顺服，作为得救的条件；这指的是上帝愿意按着祂的恩典把这些不完全的顺服看成完全，算这种不完全的顺服配得永生奖赏。
III.
Who teach that God’s good pleasure and purpose, which Scripture mentions in its
teaching of election, does not involve God’s choosing certain particular people
rather than others, but involves God’s choosing, out of all possible conditions
(including the works of the law) or out of the whole order of things, the
intrinsically unworthy act of faith, as well as the imperfect obedience of
faith, to be a condition of salvation; and it involves his graciously wishing
to count this as perfect obedience and to look upon it as worthy of the reward
of eternal life.
反对理由：这有害无益错误教导，把上帝的美意与基督的功劳变得一文不值，又用无益的问题引人离开人不配得的称义的真理以及圣经的纯全。假如这教导是对的，那么保罗所说的就成了谎言：“上帝救了我们，以圣召召我们，不是按我们的行为，乃是按他的旨意和恩典。这恩典是万古之先，在基督耶稣里赐给我们的。”（提后一9）
For
by this pernicious error the good pleasure of God and the merit of Christ are
robbed of their effectiveness and people are drawn away, by unprofitable
inquiries, from the truth of undeserved justification and from the simplicity
of the Scriptures. It also gives the lie to these words of the apostle: “God
called us with a holy calling, not in virtue of works, but in virtue of his own
purpose and the grace which was given to us in Christ Jesus before the
beginning of time” (2 Tim. 1:9).
错误教导之四
在使人得信心的拣选里，有一个前提条件，就是人必须正确使用自然的光、正直、温柔、谦卑，并且适合承受永生，彷佛拣选从某种程度上依靠这些因素。
IV.
Who teach that in election to faith a prerequisite condition is that man should
rightly use the light of nature, be upright, unassuming, humble, and disposed
to eternal life, as though election depended to some extent on these factors.
反对理由：这听起来很像伯拉纠的教导，很明显不符合使徒的话：“我们从前也都在他们中间，放纵肉体的私欲，随着肉体和心中所喜好的去行，本为可怒之子，和别人一样。 然而上帝既有丰富的怜悯，因他爱我们的大爱，当我们死在过犯中的时候，便叫我们与基督一同活过来（你们得救是本乎恩）。 他又叫我们与基督耶稣一同复活，一同坐在天上，要将他极丰富的恩典，就是他在基督耶稣里向我们所施的恩慈，显明给后来的世代看。 你们得救是本乎恩，也因着信，这并不是出于自己，乃是上帝所赐的；也不是出于行为，免得有人自夸”（弗二3-9）。
For
this smacks of Pelagius, and it clearly calls into question the words of the
apostle: “We lived at one time in the passions of our flesh, following the will
of our flesh and thoughts, and we were by nature children of wrath, like
everyone else. But God, who is rich in mercy, out of the great love with which
he loved us, even when we were dead in transgressions, made us alive with
Christ, by whose grace you have been saved. And God raised us up with him and
seated us with him in heaven in Christ Jesus, in order that in the coming ages
we might show the surpassing riches of his grace, according to his kindness
toward us in Christ Jesus. For it is by grace you have been saved, through
faith (and this not from yourselves; it is the gift of God) not by works, so
that no one can boast” (Eph. 2:3-9).
错误教导之五
上帝不完全、非决定性拣选特定的人使他们得救，是基于上帝预先看见他们的信心、悔改、圣洁、敬虔，或是已经刚刚开始或是持续一段时间；但上帝完全、决定性拣选则是基于上帝预先看见他们的信心、悔改、圣洁、敬虔一直持守到底。这是恩典和福音性的功德，在这个基础上，被拣选的人比没有被拣选的人更配得。因此，信心、由信心带来的顺服、圣洁、敬虔、持守到底，这些都不是那不改变、使人得荣耀的拣选所产生的果子或果效，而是那使人得荣耀的拣选不可缺少的条件和原因，是那些被完全拣选的人的预先条件，必须在他们身上预先看见。
V.
Who teach that the incomplete and nonperemptory election of particular persons
to salvation occurred on the basis of a foreseen faith, repentance, holiness,
and godliness, which has just begun or continued for some time; but that
complete and peremptory election occurred on the basis of a foreseen
perseverance to the end in faith, repentance, holiness, and godliness. And that
this is the gracious and evangelical worthiness, on account of which the one
who is chosen is more worthy than the one who is not chosen. And therefore that
faith, the obedience of faith, holiness, godliness, and perseverance are not
fruits or effects of an unchangeable election to glory, but indispensable
conditions and causes, which are prerequisite in those who are to be chosen in
the complete election, and which are foreseen as achieved in them.
反对理由：这抵触整本圣经的教导。 圣经到处不断对我们的耳朵和心教导说，“拣选不在乎人的行为，乃在乎召人的主”（罗久11-12）；“凡预定得永生的人都信了”（徒十三48）；“上帝……在基督里拣选了我们，使我们在他面前成为圣洁”（弗一4）；“不是你们拣选了我，是我拣选了你们”（约十五 16）；“既是出于恩典，就不在乎行为”（罗十一6）；“不是我们爱上帝，乃是上帝 爱我们，差他的儿子为我们的罪作了挽回祭，这就是爱了”（约壹四10）。
This
runs counter to the entire Scripture, which throughout impresses upon our ears
and hearts these sayings among others: “Election is not by works, but by him
who calls” (Rom. 9:11-12); “All who were appointed for eternal life believed”
(Acts 13:48); “He chose us in himself so that we should be holy” (Eph. 1:4);
“You did not choose me, but I chose you” (John 15:16); “If by grace, not by
works” (Rom. 11:6); “In this is love, not that we loved God, but that he loved
us and sent his Son” (1 John 4:10).
错误教导之六
不是每一个使人得救的拣选都不可改变，而是有些选民可能灭亡，而且也真的实际上永远灭亡，上帝没有用任何旨意阻止这事发生。
VI.
Who teach that not every election to salvation is unchangeable, but that some
of the chosen can perish and do in fact perish eternally, with no decision of
God to prevent it.
反对理由：这严重的错误把上帝说成是改变的，摧毁了敬虔之人因他们坚定不移的拣选而产生的安慰，并且不符合圣经，因为圣经说：选民不可能偏离正道（参太二十四24 ）；基督不会失去天父赐给祂的人（约六39）；上帝所预定、呼召、称义的人，上帝也荣耀（罗八30）。
By
this gross error they make God changeable, destroy the comfort of the godly
concerning the steadfastness of their election, and contradict the Holy
Scriptures, which teach that “the elect cannot be led astray” (Matt. 24:24),
that “Christ does not lose those given to him by the Father” (John 6:39), and
that “those whom God predestined, called, and justified, he also glorifies”
(Rom. 8:30).
错误教导之七
不可改变的、得荣耀的拣选在今生是没有果子、无从知道、也无法确定的；除非在可以改变、不确定的条件下，才能确定。
VII.
Who teach that in this life there is no fruit, no awareness, and no assurance
of one’s unchangeable election to glory, except as conditional upon something
changeable and contingent.
反对理由：这种教导不仅荒谬的说“不确定的确定”，而且也与圣徒的经历相反，正因为他们知道自己蒙拣选，才与使徒一同快乐，赞美上帝这恩典。基督也吩咐他们要因名字记载在天上，而与他的门徒一同欢喜：“要因你们的名记录在天上欢喜”（路十20）；他们也因为知道自己蒙拣选，所以能抵挡魔鬼的火箭，说“谁能控告上帝所拣选的人呢？”（罗八33）
For
not only is it absurd to speak of an uncertain assurance, but these things also
militate against the experience of the saints, who with the apostle rejoice
from an awareness of their election and sing the praises of this gift of God; who,
as Christ urged, “rejoice” with his disciples “that their names have been
written in heaven” (Luke 10:20); and finally who hold up against the flaming
arrows of the devil’s temptations the awareness of their election, with the
question “Who will bring any charge against those whom God has chosen?” (Rom.
8:33).
错误教导之八
上帝没有基于祂公义的旨意决定让任何人陷在亚当的堕落里，一同在罪和审判中；也没有遗弃任何人使他得不到恩典，以致没有信心，无法回转。
VIII.
Who teach that it was not on the basis of his just will alone that God decided
to leave anyone in the fall of Adam and in the common state of sin and
condemnation or to pass anyone by in the imparting of grace necessary for faith
and .
反对理由：因为这些话很明确︰“上帝要怜悯谁，就怜悯谁；要叫谁刚硬，就叫谁刚硬”（罗九18）；“因为天国的奥秘，只叫你们知道，不叫别人知道”（太十三11）；“父啊，天地的主，我感谢你！ 因为你将这些事向聪明通达人就藏起来，向婴孩就显出来”（太十一25-26）。
For
these words stand fast: “He has mercy on whom he wishes, and he hardens whom he
wishes” (Rom. 9:18). And also: “To you it has been given to know the secrets of
the kingdom of heaven, but to them it has not been given” (Matt. 13:11).
Likewise: “I give glory to you, Father, Lord of heaven and earth, that you have
hidden these things from the wise and understanding, and have revealed them to
little children; yes, Father, because that was your pleasure” (Matt. 11:25-26).
错误教导之九
上帝把福音传给甲，而没有传给乙的原因不完全是上帝的美意，而是因为甲比乙更好、更配得这恩典。
IX.
Who teach that the cause for God’s sending the gospel to one people rather than
to another is not merely and solely God’s good pleasure, but rather that one
people is better and worthier than the other to whom the gospel is not
communicated.
反对理由：摩西反对这种说法，所以对以色列说︰“看哪！ 天和天上的天，地和地上所有的，都属耶和华你的上帝。 耶和华但喜悦你的列祖，爱他们，从万民中拣选他们的后裔，就是你们，像今日一样”（申十14-15）；基督也说︰“哥拉汛哪，你有祸了！ 伯赛大啊，你有祸了！ 因为在你们中间所行的异能，若行在推罗、西顿，他们早已披麻蒙灰悔改了”（太十一21）。
For
Moses contradicts this when he addresses the people of Israel as follows:
“Behold, to Jehovah your God belong the heavens and the highest heavens, the
earth and whatever is in it. But Jehovah was inclined in his affection to love
your ancestors alone, and chose out their descendants after them, you above all
peoples, as at this day” (Deut. 10:14-15). And also Christ: “Woe to you,
Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been
done in Tyre and Sidon, they would have repented long ago in sackcloth and
ashes” (Matt. 11:21).