泥巴: 信條與認信

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.

第二条、信徒对软弱之罪的回应

因此，罪会因软弱而每天出现，即使上帝子民最好的善行也都会有污点；这会使他们一直在上帝面前谦卑自己、逃奔到钉十架的基督那里寻求庇护、更加通过祈求的圣灵和敬虔的操练来治死肉体，向着完全的标竿直跑，直到他们至终脱离这取死的身体，与上帝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.

第三条、上帝对回转之人的保守

因为仍有罪残留在人里面，加上世界和撒旦的试探，那些已经回转的人如果只靠自己的力量，无法留在这恩典中。但上帝是信实的，祂以怜悯在赐给他们的恩典中坚固他们，以大能保守他们在其中，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.

第四条、真信徒陷入大罪的危险

虽然肉体远不能胜过上帝坚定保守真信徒在恩典中的大能，但是回转的人并不是一直被上帝影响并推动，有时在特殊情况下因自己的过犯，离开上帝恩典的引导，受肉体私欲引诱偏离，顺从肉体。因此，他们必须持续警醒祷告，免得入了试探。他们如果忽略这些事，不但有可能会被肉体、世界与撒但诱入罪中，甚至是严重可怕的罪，而且上帝有时候会按着祂公义的许可，真的让他们陷入这些大罪——例如圣经里见证的可悲的例子，如大卫、彼得和圣经中其他圣徒陷入罪中。

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.

第五条、这些大罪的结果

他们犯下如此大罪，大大冒犯了上帝，配得死亡的判决，使圣灵担忧，使自己无法发挥信心，严重伤害自己的良心，有时会失去对上帝恩典的意识一段时间——直到他们真心悔改，归回正道，上帝慈父的面光就会再照在他们身上。

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.

第六条、上帝的拯救干涉

但是上帝有丰盛的怜悯，按照祂永不改变的拣选旨意，并不从祂子民那里收回圣灵，即使他们严重的堕落跌倒。祂既不会让他们堕落太深，以致丧失收养的恩典和称义的地位，也不会让他们犯下至死的罪（即抵挡圣灵的罪），自甘堕落，完全被祂遗弃，陷入永远的灭亡中。

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.

第七条、重新悔改

因为首先，他们这样堕落时，祂仍然保守他们里面那不能朽坏的重生种子，使这种子不致消失，或完全丧失。其次，上帝必然会借着祂的道和祂的灵有效地更新他们，使他们真心按着上帝的意思为罪忧伤；通过信心和忧伤的心，寻求并获得中保之血带来的赦罪；再次经历上帝的眷爱、与上帝和好；凭信心赞美祂的怜悯；并且从此以后更加殷勤、恐惧战兢作成自己得救的工夫。

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.

第八条、上帝保守的确定性

这样看来，他们之所以没有完全失去信心和恩典，也没有继续背道至终灭亡，并不在于他们自己的功德或力量，而在于上帝白白的怜悯。如果只从他们自己来看，他们不但可能灭亡，更是必然灭亡；但是从上帝来看，他们完全不可能灭亡，因为祂的旨意不能改变，祂的应许不能落空，祂选召的心意不能撤回，基督的功劳、代求与保守不能失效，圣灵的印记也不能失效作废。

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.

第九条、这保守带来的确据

关于选民蒙保守得救，真信徒持守信心的事，信徒按照自己信心的程度，可以得到，也确实得到确据，借此他们就坚定相信自己是且永远是教会里真实活泼的肢体，并且自己的罪得赦免和拥有永生。

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.

第十条、这确据的根据

然而，这个确据并不是出于任何圣经之外的私下启示，而是出于我们对上帝应许的信心，这应许是上帝为了安慰我们，而在祂话语中丰富启示的；并且出于圣灵的见证，圣灵与我们的心同证，我们是上帝的儿女（罗八16）；最后，出于我们的对清洁良心和善行切慕追求。如果上帝的选民在这世上失去这种坚实的安慰，不确定自己至终会得胜，失去对永恒荣耀的确实把握，就比众人更可怜。

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.

第十一条、对这确据的怀疑

圣经见证，信徒在今生一定会遇见各种属肉体的疑惑，经过极大的试探，以至于他们未必能一直体会到信心完全的确据和持守到底的确定性。但是上帝，赐诸般安慰的父，必不叫他们受试探过于他们所能受的，在受试探的时候，总要给他们开一条出路（林前十13）；并会藉圣灵在他们里面生发持守到底的确据。

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.

第十二条、这确据是对敬虔的鼓励

然而，这种对持守到底的确据，决不使真信徒骄傲，有属肉体的自我安全感，反而使他们有真谦卑、对上帝孩童般的敬畏、真正虔诚、在各样患难中忍耐、竭力祷告、在苦难和见证真理中坚定不移，确实以上帝为乐。所以，思想这确据鼓励我们认真持续操练感恩和善行，正如圣经的见证和众圣徒的榜样所表现的。

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 cross-bearing 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.

第十三条、确据不会使人大意

那些背道的人回转之后，持守的信心得以更新，这不会使人放荡，忽略敬虔，反倒使他们更留心谨慎遵行主预备的道路。他们如此遵行主的道路，就可以一直拥有持守到底的确据，恐怕当他们滥用天父的慈爱时，上帝会收回祂面上的荣光，使他们的良心受更痛苦的折磨，因为对属上帝的人来说，瞻仰上帝面上的荣光比生命更宝贵，这荣光如果收回，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.

第十四条、在持守中上帝使用媒介

就如上帝乐意通过福音的宣讲在我们里面开始这恩典的工作，祂也照样通过福音的聆听和阅读、默想、劝勉、警戒、应许，以及圣礼的使用，保守、持续、并最终完成祂的工作。

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.

第十五条、对持守到底教义的不同回应

这个圣徒持守到底的教义和确据，上帝已经为了荣耀祂的名、安慰敬虔人的心，在圣经中多次启示它，上帝也把这教义印在信徒心中。但属肉体的心思不能明白这教义，撒但痛恨它，世界也嘲笑它，无知之人、假冒为善之辈妄用它，异端反对它。然而，基督的新妇却一直热爱这教义，视为无价珍宝不断护卫它。而且上帝也定意要确保教会继续这样坚持到底，没有任何计谋权势能胜过祂。愿尊贵、荣耀唯独归给这样一位上帝，圣父、圣子与圣灵，直到永远。阿们。

Article 15: Contrasting Reactions to the Teaching of Perseverance

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.

反对错误教导

在阐明正统教义之后，本总会反对以下的错误教导︰

Rejection of the Errors

Having set forth the orthodox teaching, the Synod rejects the errors of those

错误教导之一

真信徒的持守到底并非拣选的功效，也不是上帝因基督的死而给真信徒的礼物，而是新约的条件，这条件是人在上帝（如他们自己宣称的）“决定性”拣选、称义之前，人必须藉他的自由意志满足的。

I. 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.

反对理由：圣经见证这持守是出于拣选，也是因为基督的死、复活与代求而赐给选民的︰“唯有蒙拣选的人得着了，其余的就成了顽梗不化的”（罗十一7）；“上帝既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白的赐给我们吗？谁能控告上帝所拣选的人呢？有上帝称他们为义了。谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在上帝的右边，也替我们祈求。谁能使我们与基督的爱隔绝呢”（罗八32-35）。

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).

错误教导之二

上帝确实赐给信徒充份的能力持守，并且愿意在信徒里面保守这能力，只要他们履行自己的责任，但是即使人拥有上帝想用来持守信心所需的一切，他们最终是否持守到底，还是要看人的意志选择。

II. 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.

反对理由：这种观念是明显的伯拉纠主义；虽然它本意使人自由，但却使人亵渎了上帝的尊荣。它违反福音一致的教导，福音的教导使人没有任何理由夸口，而将一切颂赞单单归给上帝的恩典。这种观念也与使徒保罗的见证相反，因为他说︰“他也必坚固你们到底，叫你们在我们主耶稣基督的日子无可责备”（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).

错误教导之三

真信徒即使重生，不但有可能最终完全失去称义的信心、恩典与拯救；而且真的常常失去，并永远灭亡。

III. 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.

反对理由：这种观念使称义和重生的恩典以及基督持续的保守变得无效，违反使徒保罗清楚说的︰“唯有基督在我们还作罪人的时候为我们死……我们既靠着他的血称义，就更要借着他免去上帝的忿怒”（罗五8-9）；也违反使徒约翰说的︰“凡从上帝生的，就不犯罪，因上帝的道存在他心里；他也不能犯罪，因他是由上帝生的”（约壹三9）；更违反耶稣基督说的︰“我又赐给他们永生；他们永不灭亡，谁也不能从我手里把他们夺去。我父把羊赐给我，他比万有都大，谁也不能从我父手里把他们夺去”（约十28-29）。

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 them out of my hand. My Father, who has given them to me, is greater than all; no one can them out of my Father’s hand” (John 10: 28-29).

错误教导之四

真信徒即使重生，仍能犯那至于死的罪，就是抵挡圣灵的罪。

IV. 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).

反对理由：使徒约翰在《约翰壹书》五章16-17节刚说到有“至于死的罪”，不可为他们祈求之后，立刻在18节说︰“我们知道凡从上帝生的，必不犯罪（意思是上面说的那种罪），从上帝生的，必保守自己，那恶者也就无法害他”（约壹五18）。

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).

错误教导之五

除非我们有特别的启示，否则就不能确定今后这一生能持守到底。

V. Who teach that apart from a special revelation no one can have the assurance of future perseverance in this life.

反对理由：因为这种教导使真信徒在今生失去真正的安慰，又引进罗马天主教的怀疑到教会中。但圣经论到这种确据，不是出于特殊非常的启示，而是根据上帝儿女特有的记号，和上帝绝对可靠的应许。所以使徒保罗特别说︰“受造之物，都不能叫我们与上帝的爱隔绝，这爱是在我们的主基督耶稣里的”（罗八39）；使徒约翰说︰“遵守上帝命令的，就住在上帝里面，上帝也住在他里面。我们所以知道上帝住在我们里面，是因他所赐给我们的圣灵”（约壹三24）。

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).

错误教导之六

持守到底的确据与得救确据的教导，因其本质和性质会是肉体的鸦片，有害于敬虔、良好道德、祈祷等敬虔操练；反而，对这些事的怀疑是值得称许的。

VI. 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.

反对理由：这些人表示他们不知道上帝的恩典有效的运行，圣灵内住在圣徒里面的工作；他们也违反使徒约翰的教导，因为《约翰壹书》明说︰“亲爱的弟兄啊，我们现在是上帝的儿女，将来如何，还未显明；但我们知道，主若显现，我们必要像他，因为必得见他的真体。凡向他有这指望的，就洁净自己，像他洁净一样”（约壹三2-3）。此外，这也不符新约或旧约中的圣徒的榜样，他们虽然知道上帝保证他们必持守到底而得救，但是仍然恒切祷告，操拣敬虔。

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.

错误教导之七

那些暂时相信之人的信心，并非不同于称义和得救的信心，只是维持时间长短的问题而已。

VII. Who teach that the faith of those who believe only temporarily does not differ from justifying and saving faith except in duration alone.

反对理由：基督在马太福音十三章20节、路加福音八章13节，和其他地方亲自讲论这事，明显提到暂时相信之人的信心，和真信徒的信心的不同：他说前者是种子落在土浅石头地上，后者是种子落在好土里；前者无根，后者扎根稳固；前者无果，后者持续到底结出各种果子。

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.

错误教导之八

一个人重生之后又失落，还能再次重生，甚至能常常反复重生，这并不荒谬。

VIII. Who teach that it is not absurd that a person, after losing his former regeneration, should once again, indeed quite often, be reborn.

反对理由：这种教义否认我们藉以重生的种子是不能朽坏的，这违反使徒彼得的见证︰“你们蒙了重生，不是由于能坏的种子，乃是由于不能坏的种子”（彼前一23）。

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).

错误教导之九

圣经从未提到基督为信徒成功持守信心到底而祷告。

IX. Who teach that Christ nowhere prayed for an unfailing perseverance of believers in faith.

反对理由：这与基督自己说的相反，因为基督说︰“我已经为你祈求，叫你不至于失了信心”（路二十二32）；也与使徒约翰说的相反，因为约翰说基督不但为众使徒祈求，也为那些因使徒的话而相信的人祈求说︰“圣父啊，求你因你所赐给我的名保守他们”（约十七11）；又说︰“我不求你叫他们离开世界，只求你保守他们脱离那恶者”（15节）。

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).

结论

拒绝错误的指控

Conclusion

Rejection of False Accusations

这是针对荷兰教会内引起争议的五条教义最明确、直接的正统解释，以及对困扰教会许久的错误教导的反驳。总会宣布这解释和反驳均源自上帝的道，又与改革宗教会各信条一致。因此可以清楚表明，那些企图教唆大众相信以下观点的人，违背真理、公平与爱心（他们说）：

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:

改革宗教会关于预定的教义，以及附带的各点，由其本质和必然的走向看来，会诱使人心偏离一切敬虔和信仰，是肉体和魔鬼的鸦片，撒但的堡垒，牠在里面埋伏，要攻击众人，伤害他们，用绝望与自我安全感的火箭穿透杀死他们。

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;

这教义使上帝成为罪恶的作者、不公义、暴虐、假冒伪善。这教义其实是化装的斯多葛哲学、摩尼教、放纵派、穆哈穆德派。

hat 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;

这教义使人有属肉体的自我安全感，因为这教义劝人说没有任何事可以拦阻选民得救，不论他们如何任意而行；因此，他们可以犯各样恐怖的大罪而安然无惧；然而那些被遗弃之人，即使真正行出各样圣徒的作为，他们的顺服也丝毫无法使他们得救；

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;

这教导意味着上帝以祂专断的旨意，还没有丝毫考虑任何罪，就已经预定并创造大多数世人要永远灭亡；这教导意味着拣选怎样是信心和善行的源头，照样遗弃是不信与邪恶的原因；这教导意味着许多信徒的子女虽然无罪，仍从母亲怀中被夺去，被残暴地抛到地狱里，就连基督的宝血，或他们的洗礼，或教会在他们受洗时为他们所做的祷告，对他们毫无益处。

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;

还有许多其他类似的指控，改革宗教会不但不承认，反而全心憎恶。

and very many other slanderous accusations of this kind which the Reformed churches not only disavow but even denounce with their whole heart.

因此，本次多特总会奉主的名邀请一切求告救主耶稣基督之名的人，来判断改革宗教会的信仰，不要根据零星散乱的错误指控，甚至也不要根据古今的权威教师所发表的个人表述——这些表述往往脱离语境被引用，或根本出处不实，或被扭曲与原意不合—— 但是请根据教会本身公开的各信条以及目前这份对正统教导的解释，这份解释是经由总会全体与会成员一致同意确认的。

Therefore this Synod of Dordt 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，本次总会也郑重警告那些错误指控的毁谤者，他们对众多教会和他们的信条作假见证，伤害软弱弟兄的良心，又竭力使人对真信徒们有偏见，会有上帝可怕的刑罚等着他们。

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.

最后，本次总会劝勉基督福音中的众牧者仆人们，无论在学术机构里或是在教会，在要以敬虔真诚的方式对待这教导；无论是讲论或著述，都要为了上帝之名的荣耀，信徒生命的圣洁，以及苦难灵魂的安慰；要按照信心的程度，用圣经来思考、说话；最后，要避免一切超过圣经真意的表达方式，这会成为傲慢的诡辩者嘲笑甚至毁谤改革宗教会教导的把柄。

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.

愿那位坐在天父右边、赐下诸般恩赐给人的上帝的儿子耶稣基督，用真理使我们成圣，把那些错谬的人带到真理面前，封住那些毁谤真道之人的口，以智慧和分辨的灵坚固那些忠心的圣道仆人，使他们一切的讲论都荣耀上帝，造就听他们的人。阿们。

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

多特信经Canons and Decrees of the Synod ofDordt (1619)

https://yibaniba.blogspot.com/2020/02/canons-and-decrees-of-synod-ofdordt.html

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（ 18条，9个错误教导与反对理由）

TheFirst Main Point of Doctrine Divine Election and Reprobation

第二项教义论基督的死，和人藉此所得的救赎（ 9条，7个错误教导与反对理由）

TheSecond Main Point of Doctrine Christ’s Death and Human Redemption Through It

第三与第四项教义论人的败坏、回转归向上帝，以及回转的途径（ 17条，9个错误教导与反对理由）

TheThird and Fourth Main Points of Doctrine Human Corruption to God, and the WayIt Occurs

第五项教义圣徒的持守到底（ 15条，9个错误教导与反对理由）

The Fifth Main Point of Doctrine The Perseverance of the Saints

结论拒绝错误的指控

ConclusionRejection of False Accusations

第三与第四项教义

论人的败坏、回转归向上帝，以及回转的途径

The Third and Fourth Main Points of Doctrine

Human Corruption to God, and the Way It Occurs

第一条、堕落在人性上的影响

人原是照上帝的形像造的，在他的思想充满对他的创造主和属灵的事真实有益的知识，在他的意志和内心公义，在他一切的情感纯洁，诚然，整个人是圣洁的。但是，他受到魔鬼的试探用自己的自由意志背叛了上帝，使自己丧失了这些美好的恩赐。反使自己陷入可怕的的光景：心眼盲目、黑暗虚空、虚空错谬，他的思想判断扭曲；他的内心和意志邪恶、叛逆、顽梗；他一切的情感充满不洁。

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.

第二条、败坏的散布

堕落后，人生育的儿女与自己有相同本性。人本身既是败坏的，所生的儿女也是败坏的。按照上帝公义的审判，这败坏从亚当散布到他的每个后裔——唯有基督除外——不是通过模仿（这是古时的伯拉纠主义的观点），而是通过邪恶本性的繁衍。

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.

第三条、全然无能

因此，所有人都在罪中成孕，生下来便是可怒之子，不能行任何善事使自己得救，倾向邪恶，死在罪中，是罪的奴仆；如果没有圣灵重生的恩典，他们就既不愿也不能归向上帝，改正自己扭曲的本性，甚至也不想改正。

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.

第四条、自然之光的不足

当然，人堕落之后，依旧有一些自然之光在他里面还留下，使他保留了对上帝、自然之事、善恶之别的一些知识，表现出对美德、外表善行的一些热心。但是这自然之光远不足使人对上帝产生得救的知识并回转归向祂——甚至人在自然和社会事务上也不能正确使用这自然之光。相反，人用各种办法全力扭曲这光，用不义抵挡它。这样做，人便在上帝面没有任何脱罪的借口。

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 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.

第五条、律法的不足

对于自然之光是如此，同样，对于上帝藉摩西之手赐给犹太人的十诫也是如此。因为人无法通过十诫获得得救的恩典，因为尽管律法的确显明人的罪何等重大，使人更加知罪，但是它既没有提供拯救的办法，也没有赐人能力脱离罪恶的苦境；律法既然因着肉体而软弱有所不能行，就使犯罪者落在咒诅之下。

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.

第六条、福音拯救的大能

因此，那自然之光和律法所不能行的事，上帝则藉圣灵的大能，透过圣道或者和好的消息成就了。这就是关于弥赛亚的福音，上帝乐意用它拯救一切相信的人，不论在旧约或新约时期。

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.

第七条、上帝在显明福音时的自由

在旧约时，上帝这旨意的奥秘只向少数人显明；在新约时，祂将自己启示给许多人，不分种族，没有区别。上帝这样安排，不是因为这民族比那民族更优越，也不是因为这民族比那民族更善用自然之光，而是完全因为上帝自由的美意，和那我们原本不配得的爱。因此，那些领受如此大恩典的人，远超过他们所配得的，就应当存心谦卑感恩；与使徒一同敬爱上帝，而不要心存好奇，窥探上帝审判那些未蒙恩典之人的严厉和公义。

第八条、福音真诚的呼召

然而，一切透过福音被召的人，都是真诚的被召。因为上帝在祂的话语中，严肃且极其真诚的表明祂所喜悦的事：一切蒙召的人都到祂这里来。此外，祂也真诚的应许将灵魂的安息和永生赐给一切来到祂面前、相信祂的人。

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.

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.

第九条、拒绝福音是人自己的责任

事实是许多通过福音被呼召的人，拒绝来到上帝面前，没有回转归回，但错不在于福音，也不在于透过福音赐给他们的基督，也不在于那位用福音呼召人、赐给他们诸般恩典的上帝，而在于他们自己。有些人在自我安全中不领受生命之道；有些人虽然接受这道，但不认真对待，只是暂时相信、当下欢喜，很快就失去信心而跌倒；还有些人用各样的思虑烦扰和今生享乐，把这道的种子给挤住了，不能结实。这是我们的救主在撒种的比喻中教导的（太十三）。

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).

第十条、人的回转是上帝的工作

有人蒙福音呼召就来到上帝面前回转，这并不归功于人，仿佛是因为他们善用自由选择，与其他同样蒙受信心和归主的恩典的人不同（这是骄傲的伯拉纠主义异端教导的）。不，这必须归功于上帝：正如上帝从万古之先，就在基督里拣选属祂的人，又在时间中有效地呼召他们，赐给他们信心和悔改的心，拯救他们脱离黑暗的权势，把他们迁到祂爱子的国度里，使他们可以宣扬那召他们出黑暗入奇妙光明者的美德，不以自己夸口，而是指着主夸口，正如使徒常常在圣经各处所见证的。

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.

第十一条、圣灵在人回转中的工作

此外，当上帝在祂选民身上成就祂的美意时，或说在他们内心里生发真回转时，上帝不但使他们经由外界管道听到福音，使他们的思想被圣灵大大光照，可以明白并分辨上帝属灵的事；而且，通过那同一位使人重生的圣灵的有效工作，祂还进入人内心最深处，使封闭的心敞开、刚硬的心软化，未受割礼的心受割礼。祂把新的属性注入到意志中，使死去的意志活过来，使邪恶的变良善，悖逆的变顺服，顽固的变温柔；祂激活并坚固意志，使它像一棵好树，结出好行为的果子。

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.

第十二条、重生是超自然工作

这就是重生，新创造，从死里复活，这在圣经中是如此清晰的教导，这是上帝在我们里面工作，不用我们的帮助。这决不是单单通过外在的教导，或道德劝勉就能完成的，也不是上帝做完祂的部份之后，还要看人的能力能否使他自己重生回转。这是一件完全超自然的工作，极有能力、极为奥秘、令人极其惊喜、无法述说；从所需要的能力而言绝不亚于创造万物与从死里复活，正如行这事的上帝所默示的圣经教导的那样。因此，每个心中蒙上帝如此奇妙动工的人都重生了并且真的产生了信心，这重生是确实的、不会失败的、有效的。因此，这更新的意志不但被上帝激活、推动，也因为被上帝激活，它自己也是主动活跃的了。因此，人领受了上帝这恩典，也可以正确的说是他自己相信和悔改。

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.

第十三条、重生不可透知的方式

在今生，信徒不能完全领悟这工作发生的方式。虽然如此，他们知道并经历到，自己是蒙上帝这样的恩典，才能真心相信、爱主的。

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.

第十四条、上帝赐信心的方式

因此，信心是上帝的礼物，不是说上帝把信心提供给人，让人自己来选择，而是说上帝真的赐人信心，将它吹进、注入到人里面。这信心是礼物也不是说上帝仅将相信的能力赐给人，然后期待人自己选择同意，就是相信的行动；说信心是礼物，意思是说，那使人立志行事，甚至在众人里面行作万事的主，不但在人里面生发想要相信的意志，也产生相信本身的行动。

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.

第十五条、对上帝恩典的回应

上帝不欠这恩典给任何人。人既然没有先给祂什么，祂为何会亏欠呢？对于除了罪恶和虚伪之外一无所有的人，上帝有什么亏欠他的呢？因此，领受上帝恩典的人是亏欠了上帝，并永远单单感谢祂。那些不领受这恩典的人，要么完全不重视这些属灵之事，满足于自己的现况，要么是在自我安全感中愚昧的夸口自己所没有的。此外，那些外表承认信仰、改进生命的人，我们必须遵照使徒的榜样，当我们提到他们的时候要用最大的善意，因为我们不知道人内心深处的隐秘。至于其他尚未蒙福音呼召的人，我们要为他们向上帝祷告，因为祂是使无变有的上帝。但是，我们绝不自傲比他们强，好像我们与别人不同是我们自己的功劳一样。

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.

第十六条、重生的果效

但是，正如人并未因着堕落停止为人，而依旧拥有智力与意志；正如罪虽然散布全人类，但并未废除人性，而是使其败坏，在灵性上杀死它；同样，这重生的恩典在人里面工作并非仿佛人是石头，也没有废除人的意志和他各种属性，也没有强迫不甘愿的意志屈服，而是在灵里复苏、医治、改正，并且甘甜的、却有大能的折服人的意志。因此，过去那肉体的悖逆和抵挡完全掌权的地方，现在则是圣灵生发的真诚的顺服开始掌权。这才是我们的意志真正的、属灵的恢复和自由。因此，除非主在我们里面动工，人不能指望靠自己的自由选择脱离堕落的败坏，就是人当初从无罪的状态自甘陷入的败坏。

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.

第十七条、上帝在重生中使用媒介

正如上帝藉着大能的工作，生发并维持我们自然的肉身生命，但这并不排除，反而需要使用媒介，上帝以祂无限的恩慈与善良，希望用这些媒介来运用祂的大能。同样，前面提到的上帝重生我们的超自然工作，也决不排除或取消使用福音，这福音在上帝伟大的智慧中被定为重生的种子、灵魂的食粮。因此，使徒们以及之后的教师们以敬虔的方式教导人们上帝的这个恩典，使上帝得荣耀，使一切自高的降卑，又不忽略同时通过福音中圣洁的劝诫，用圣道、圣礼、和纪律管教保守上帝的子民。照样，即使是今天，上帝按着祂的美意紧密联合的，在教会里的教师或受教者，都决不可以将它们分开。既然恩典是通过劝诫被赐下，那么我们越甘心乐意履行责任时，通常上帝在我们里面工作的益处就越明显，他的工作也更好的进展。愿一切救恩媒介和果效的荣耀都归给上帝，直到永远，阿们。

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.

反对错误教导

Rejection of the Errors

在阐明正统教义之后，本总会反对以下的错误教导︰

Having set forth the orthodox teaching, the Synod rejects the errors of those

错误教导之一

不应该说原罪本身就足以定罪全体人类，或足以使全体人类当受今世与永远的刑罚。

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.

反对理由：这与使徒保罗的教导相反︰“罪是从一人入了世界，死又是从罪来的；于是死就临到众人，因为众人都犯了罪”（罗五12）；“原来审判是由一人而定罪”（罗五16）；“罪的工价乃是死”（罗六23）。

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).

错误教导之二

人起初第一次受造时，属灵的恩赐或美好的本性与美德，如善良、圣洁、公义等，都不在人的意志里，所以当人堕落时，这些也没有与人的意志分离。

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.

反对理由：这教导与保罗的描述冲突，使徒在《以弗所书》四章24节用公义和圣洁来描述上帝的形像。这些当然在意志里。

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

错误教导之三

当人在属灵上死亡时，属灵的恩赐并没有与人的意志分离，因为意志本身从未被败坏，只是被思想的昏暗和情感的放荡所阻碍；一旦这些阻碍被挪去，意志就可以按照它原来的自由能力运行，即当各样的善摆在它面前时，意志本身就可以决定、选择，或是不决定、不选择。

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.

反对理由：这是人的发明，也是错误的教导，企图高举自由选择的能力，违反先知耶立米的话︰“人心比万物都诡诈，坏到极处”（耶十七9）；和保罗的话︰“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”（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).

错误教导之四

未重生之人并没有真正或完全死在罪中，也没有完全失去寻求属灵之善的能力，而是还能饥渴慕义，追求生命，还能献上上帝喜悦的忧伤痛悔之心的祭。

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.

反对理由：这违反圣经清楚的见证：“你们死在过犯罪恶之中”（弗二1, 5）；“人终日所思想的尽都是恶”（创六5；八21）。

此外，只有那些重生的、被上帝称为有福的人，才会渴望脱离罪恶的愁苦、寻求生命，以痛悔的心为祭物献向上帝（诗五十一17；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).

错误教导之五

败坏的自然人，能善用普通恩典（他们用这个词表示自然之光）或是那些堕落后仍保留在他里面的恩赐，而能逐渐得到更大的恩典——就是福音或得救的恩典——和拯救本身。这样看来，上帝表明祂愿意将基督启示给每个人，因为祂已经将得到基督、信心、悔改的必经方法充份而有效地提供给每个人。

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.

反对理由：因为圣经和历史的经验都证明，这种说法不是事实：“他将他的道指示雅各，将他的律例典章指示以色列。别国他都没有这样待过；至于他的典章，他们向来没有知道”（诗一四七19-20）；“他在从前的世代，任凭万国各行其道”（徒十四16）；“圣灵既然禁止他们（保罗和他的同工）在亚西亚讲道，他们就经过弗吕家，加拉太一带地方。到了每西亚的边界，他们想要往庇推尼去，耶稣的灵却不许”（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).

错误教导之六

在人真正的回转中，上帝并没有把新的品质、性情或恩赐放在人的意志里；因此，使我们回转并被称为“信徒”的信心（或相信的行动）并不是上帝注入的一种品质或恩赐，而只是人的行动，它不能被称为礼物或恩赐，除非我们讲的使我们获得信心的能力。

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.

反对理由：这与圣经相反，因为圣经说，上帝的确把信心、顺服的新品质以及对祂爱的经历放到我们的心里︰“我要将我的律法放在他们里面，写在他们心上”（耶三十一33）；“我要将水浇灌口渴的人，将河浇灌干旱之地，我要将我的灵浇灌你的后裔”（赛四四3）；“所赐给我们的圣灵，将上帝的爱浇灌在我们心里”（罗五5）。这也与教会一贯的作法相反，就是用先知的话祷告︰“求你使我回转，我便回转”（耶三十一18）。

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).

错误教导之七

我们藉以回转的恩典只不过是一种温和的劝说，或者像有人解释的，上帝在人回转中的行动方式是最高尚、最符合人性的，是在于劝说，并且单靠这种道德劝说的恩典，就足以使属血气的人变为属灵的人；上帝只通过这种道德劝说，产生意志上同意。上帝这样工作的功效超过撒旦的工作在于上帝应许的是永恒的益处，而撒旦只承诺暂时的益处。

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.

反对理由：这完全是伯拉纠主义的思想，与整本圣经冲突。圣经在承认劝说之外，在《以西结书》告诉我们，圣灵在人回转时还有一种更有力、更神圣的行动方式︰“我也要赐给你们一个新心，将新灵放在你们里面。又从你们的肉体中除掉石心，赐给你们肉心”（结三十六26）。

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….”

错误教导之八

上帝在使人重生时，并不是说用祂无所不能的力量，强而有力、万无一失地折服人的意志，使人相信而回转，而是说上帝用来使人回转的一切恩典都运行完毕之后，人还是可以，并且的确时常抵挡上帝与圣灵重生他的计划和旨意，以至于他可以完全阻止他自己的重生。所以一个人得重生与否，还是在于人的能力。

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.

反对理由：这种说法无异于否认上帝的恩典在我们回转时有效，又使全能上帝的工作听命于人的意志，与使徒的教导相反︰“知道他向我们这信的人所显的能力，是何等浩大”（弗一19）；“又用大能成就你们一切所羡慕的良善”（帖后一11）；“上帝的上帝能已将一切关乎生命和虔敬的事赐给我们”（彼后一3）。

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).

错误教导之九

恩典与自由选择都是一部份的原因，二者合作才使人开始回转。并且从因果关系的次序来讲，恩典不在意志有效行动以先；换句话说，上帝不会在人的意志本身主动推动、决定自身之前有效地帮助人的意志进行回转。

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.

反对理由：古代教会很早以前就定罪伯拉纠主义这种教导，根据是使徒保罗的话︰“不在乎那定意的，也不在乎那奔跑的，只在乎发怜悯的上帝”（罗九16）；“使你与人不同的是谁呢？你有什么不是领受的呢”（林前四7）；“因为你们立志行事，都是上帝在你们心里运行，为要成就的美意”（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).

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