多特信經 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。
——
第一項教義 神的預定（揀選與遺棄）
The First Main Point of Doctrine Divine Election and Reprobation
第一條、 因為眾人在亞當𥚃都犯了罪、受咒詛、當受永死，所以神讓眾人滅亡，因罪惡而被定罪，神也沒有什麼不公義的地方，因為使徒保羅說：「好塞住各人的口，叫普世的人都伏在神審判之下」（羅三19），「因為世人都犯了罪，虧缺了神的榮耀」（羅三23），「因為罪的工價乃是死」（羅六23）。
Article 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). (All quotations from Scripture are
translations of the original Latin manuscript.)
第二條、 但「神差他獨生子到世間來，.......神愛我們的心在此就顯明了」（約壹四9），「叫一切信他的，不至滅亡，反得永生」（約三16）。
Article 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.
第三條、神為了使人能夠信靠衪，便按著祂的憐憫，差遣眾使者傳大喜信息；衪要誰聽見這大喜信息，誰就聽見，而且是在祂看為好的時候聽見。人聽見這些使者傳講的信息，就覺得神要他悔改，相信釘十字架的基督。「然而，人未曾信他，怎能求他呢？未曾聽見他，怎能信他呢？沒有傳道的，怎能聽見呢？若沒有奉差遣，怎能傳道呢？」（羅十14-15）
Article 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).
第四條、 神的忿怒常在那些不信這福音的人身上；但那些接受福音，以真實活潑的信心投靠主耶穌的人，耶穌就拯救他脫離神的怨怒，不致滅亡，反得永生。
Article 4: A Twofold Response to the
Gospel
God’s anger remains on those who do
not believe this gospel. But those who do accept 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.
第五條、人為什麼不信靠神？為什麼犯罪？這問題決不在神，而在人自己；至於人信靠耶穌基督、因祂得救，則是神白白的恩賜，因為經上記著說：「你們得救是本乎恩，也因著信。這並不是出於自己，乃是神所賜的」（弗二8），「因為你們蒙恩，不但得以信服基督，並要為他受苦」（腓一29）等。
Article 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).
第六條、 有些人蒙神思典得以相信，有些人則否，這都是出於神的永旨（eternal decree)。「這話是從創世以來顯明這事的主說的」（徒十五18），「這原是那位隨己意行做萬事的，照著他旨意所預定的」（弗一11）。神所揀選的人無論怎樣固執，神都按照這個永旨，以恩典軟化他們的心，使他們願意相信；至於神所沒有揀選的人，神就按照衪的公義，決定任憑他們存邪僻頑梗的心。我們從這件事可以特別看出神深奧、憐憫，同時又公義的本性，因為神對同樣陷入滅亡絕境的人，卻用不同的方式對待他們，這就是聖經啟示的「神揀選與遺棄（reptobation)的元旨」。悖論、不潔與不堅固的人雖然強解這元旨（decree) 就自取沈淪，但聖潔敬虔的人卻從這元旨得到無比的安慰。
Article 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.
第七條、揀選(election)是神不變的心意，所以神在創立世界以前，純粹因為祂的恩典，就按著祂至高旨意所喜悅的，從全體人類中揀選一些人，使他們在基督𥚃得蒙救贖。論到全體人類，他們原本正直，但都因自己的錯謬而墮落，陷入罪惡與敗壞；論到基督，神從萬古之先就立祂為選民的中保與元首，是選民得救的根基。
[ 這些蒙揀選的人，雖然原本並不比別人強，也不比別人配，而與別人一樣，都在罪惡苦海中，但是神頒布永恒的元旨：（一）預定他們歸給基督，被祂救贖；（二）用祂的話、祂的靈呼召他們，並且這呼召必要產生果效，使他們回應這呼召，吸引他們與基督相交；（三）賜給他們真實的信心，使他們被稱為義，得以成聖；（四）以大能保守他們與基督相交，使他們至終得榮耀，以彰顯祂的憐憫，使衪榮耀的恩典得著稱讚。如經上所記：「就如神從創立世界以前在基督裡揀選了我們，使我們在他面前成為聖潔，無有瑕疵；又因愛我們，就按著自己意旨所喜悅的，預定我們藉著耶穌基督得兒子的名分，使他榮耀的恩典得著稱讚。這恩典是他在愛子裡所賜給我們的」（弗一4-6）, 又說：「預先所定下的人又召他們來，所召來的人又稱他們為義，所稱為義的人又叫他們得榮耀」（羅八30）。]
Article 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).
第八條、 論到一切得救的人，不論是在舊約之下得救，或是在新約之下得救，神揀選的元旨都只有一個，而不是許多個；因為聖經宣告：神所喜悅、所預定、所安排的旨意只有一個，神按照這個旨意，從萬古之先揀選我們，使我們既蒙恩典、又得榮耀，既蒙救贖、又走上救贖之路，就是祂預定我們要行在其中的。
Article 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.
第九條、 神這樣揀選人，並不是因為神預先看見人會有信心，並且因信順服、聖潔，或是預先看見人𥚃面有任何其他美好的品格與性情，以這些為揀選的先決條件或原因；而是人蒙神揀選，以致有信心、因信順服、聖潔等。所以神的揀選才是根源，人得救之後會表現各種善行，這些都是結果，例如：信心、聖潔以及其他隨著救恩而來的恩典（最後還包括永生），這些都是神的揀選產生的果效，正如使徒保羅所說；「在基督裡揀選了我們，使我們在他面前成為聖潔，無有瑕疵」（弗一4），而不是「因為我們聖潔, 無有瑕疵，所以神在基督裡揀選了我們」。
Article 9: Election Not Based on
Foreseen Faith
This 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).
第十條、神揀選的恩典只有一個原因，就是神的美意；神揀選的原則不是「預先看出全體人類一切可能的行為，再從其中選擇一些作為得救的條件」；而是「而是神樂意從同樣一群罪人中，收養一些人特作自己的子民」, 如經上所記：「雙子還沒有生下來，善惡還沒有做出來……神就對利百加說：『將來大的要服侍小的。』正如經上所記：『雅各是我所愛的，以掃是我所惡的。』」（羅九11-13），「凡預定得永生的人都信了」（使十三48）。
Article 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).
第十一條、神既然全智、不變、無所不知、無所不能，所以祂的揀選既不能中斷，也石能改變；既不能收回，也不能作廢；選民既不能被遣棄，數目也不能減少。
Article 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 off, nor their number reduced.
第十二條、選民在適當的時候得著確據，知道他們所蒙的揀選是永恆的、是不變的，不過有些人確據比較大、比較深，有些人確據比較小、比較淺。而且人不需要好奇窺探神的隱秘、深奧的事，才能得到這個確據，而是在聖靈的喜樂中，聖潔而歡喜地觀察他們𥚃面的光景，就能知道自己有蒙揀選的果子，是不能廢去的，也是聖經所指示的，例如：在基督𥚃的真信心，敬畏神如同兒子敬畏父親，為罪憂傷，飢渴慕義等。
Article 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.
第十三條、神的兒女明確意識到自己蒙神揀選，會使他們每日在神面前更謙卑，更贊美祂的深恩厚愛，想到神先向他們顯出如此大愛，就更會存感激的心報答這大愛。一個人思量揀選的教義，決不會讓他怠惰不遵行神的命令，或使他沈緬於屬肉體的安全感；從神的公正判斷來看，這種論點過於輕率、任意妄言，說這樣話的人，自己其實拒絕走揀選的道路。
Article 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.
第十四條、這個「揀選」的教義是神最有智慧的安排，先知、基督自己與眾使徒都宣講，新舊約聖經也都清楚啓示；既是這樣，神的教會只要心存敬畏、謹慎虔誠，就仍然應該在適當時機、適當地點傳講，因為這個揀選的教義是特別為神的教會預備的，使神至聖的名得著榮耀，使神的百姓得振奮、蒙安慰，而不是要探究至高者的隱秘，因為這必定徒勞無功。「因為神的旨意我並沒有一樣避諱不傳給你們的」（徒廿27）。「深哉，神豐富的智慧和知識！他的判斷何其難測，他的蹤跡何其難尋！誰知道主的心，誰做過他的謀士呢」（羅十一33-34），「我憑著所賜我的恩對你們各人說：不要看自己過於所當看的，要照著神所分給各人信心的大小，看得合乎中道」（羅十二3），「照樣，神願意為那承受應許的人格外顯明他的旨意是不更改的，就起誓為證。藉這兩件不更改的事——神決不能說謊——好叫我們這逃往避難所、持定擺在我們前頭指望的人可以大得勉勵」（來六17-18）。
Article 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.
第十五條、聖經明白說到神揀選的恩典，而且說這恩典是永恆的，人不配得，是神白白賜下的；因為有這樣明顯的見證、清楚的解說，所以對我們特別有說服力。聖經明說，並不是每個人都蒙揀選，而是只有一些蒙揀選，其余的人在神永恆的元旨中被遺棄。神按著祂所喜悅，至高、至公義，無可指摘、無可更改的心意，頒佈永恆的元旨將他們遺棄，讓他們留在罪惡的苦海中（這苦海原是全體世人一同故意跳進去的），並不將得救的信心與歸正（conversion)的恩典賜給他們；而按著祂公正的判斷，讓他們偏行己路；最後為了顯明祂的公義，永遠定罪他們、刑罰他們。神這樣定罪並刑罰他們，不只因為他們不信，也因為他們犯了其他各種罪。這就是遺棄的元旨，但這決不使神成為罪的始作俑者（連這種念頭都是褻瀆神），反而顯明神大而可畏、無可指摘，行公義的審判，按著公義報應各人。
Article 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.
第十六條、有些人還沒有經歷基督裡的活潑信心、心𥚃沒有確切的把握、良心還不得平安，還沒有殷勤順服神如同兒子順服父親、也還沒有藉著基督以神為樂，雖然他們𥚃面還沒有結出這些果子，卻仍舊持續使用蒙恩的管道（means of grace, 就是神所指定，要使人𥚃面能產生這些恩典果效的方法），不必聽到遺棄就驚慌，也不必算自己是被神遺棄的，而應該殷勤持續使用這些蒙恩的管道，並以熱切、敬虔、謙卑的態度，等候更豐盛恩典的時期來到。至於有些人誠心願意歸向神，單求神的喜悅，脫離取死的身體，但還沒有到達所盼望的聖潔與信心程度，更不必因遣棄的教義而驚懼，因為慈悲憐憫的神已經應許，將殘的燈火祂不吹滅，壓傷的蘆葦祂不折斷。但是有些人忽視神，藐視救主耶穌基督，沈緬於今生的思慮、肉體的快樂，他們如果還沒有誠心歸向神，就應該害怕遣棄的教義。
Article 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.
第十七條、我們既然是從聖經來判斷神的旨意，而聖經說信徒的兒女不是因為他們的本性而聖潔，而是因為他們與父母一同承受恩典之約而聖潔，所以如果神按著祂的美意，將敬虔父母的子女還在嬰孩時期就接他們離世，父母應當確定他們的子女是蒙揀選的、是得救的、不須懷疑。
Article 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.
第十八條、神的揀選顯出祂的恩典寬大，神的遺棄顯出祂的公義嚴厲，如果有人對此心懷不平，我們要按照使徒保羅所說的回答：「你這種人哪！你是誰，競敢向神強嘴呢？」（羅九20）又引用主耶穌所說：「我的東西難道不可隨我的意思用麼？」（大廿15）我們景仰這樣的奧秘無比神聖，所以用使徒保羅的話表達我們的驚嘆：「深哉！神豐富的智慧和知識。他的判斷何其難測！他的蹤跡何其難尋！誰知道主的心, 誰作過他的謀士呢？誰是先給了他, 使他後來償還呢？因為萬有都是本於他, 倚靠他,歸於他。願榮耀歸給他, 直到永遠。阿們。」（羅十一33-36）
Article 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).
本次總會既然說明了真實的「揀選與遺棄」教義，就反對下列錯誤教導：
Rejection of the Errors by Which the Dutch Churches Have for Some Time
Been Disturbed
Having set forth the orthodox
teaching concerning election and reprobation, the Synod rejects the errors of
those
錯誤教導之一
神的旨意是拯救那些「會相信、會持守（persevere）信仰、會憑信順服」的人。這是「神揀選人得救之元首」的全部內容：聖經對這元旨沒有別的啟示。
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.
反對理由
這種說法顯然違反聖經。聖經不但宣告「神要拯救那些會相信的人」，更宣告「神從萬古之先就揀選某些特定的人，使他們超過別人，到了時候就要賜給他們在基督𥚃的信心，使他們在基督𥚃能夠持守（persevere）」，如經上所記：「你從世上賜給我的人，我已將你的名顯明與他們」（約十七6）；「凡預定得永生的人都信了」（徒十三48）；「就如神從創立世界以前，在基督裏揀選了我們，使我們在他面前成為聖潔，無有瑕疵」（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).
錯誤教導之二
神有許多種不同的揀選：有些是一般的揀選（general election），沒有特定對象（indefinite），有些是特別的揀選（particular
election）、有特定對象（definite）：而即使是後者（有特定對象），還可以分成「不完全的揀選」（incomplete election）和「完全的揀選」（complete
election）。所謂「不完全的棟選」，是指「神對這個特定對象，也還沒有完全決定要不要一直揀選他到底」，這種揀選有條件，可反悔。所謂「完全的揀選」，則指神對這個特定對象，已經決定要一直揀選他到底了」，這種揀選不講條件、不會反悔。換句話說，有一種「使人相信的揀選」（election
unto faith），有一種「使人得救的揀選」（election
unto salvation）。神可以只揀選一個人使他有信心、被稱義，但還沒有完全決定要揀選他得救。
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.
反對理由
神的救恩其實是一連串榮耀的作為，環環相扣，好像一條金鏈，如羅馬書八章30節所記:「預先所定下的人又召他們來，所召來的人又稱他們為義，所稱為義的人又叫他們得榮耀。」。人不看聖經，憑空想象，才會搞出這麼多種揀選，敗壞揀選的教義，扯斷救恩的金鏈。
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).
錯誤教導之三
聖經講揀選時，提到神的「美意」與「安排」，但這美意與安排並不是神揀選這人、遺棄那人，而是神從各種可能條件（包括律法的功效），或各種事物規則中，揀選「信心的舉動」（act of faith）。這種信心的舉動原本不配得賞、不能邀功，帶來的順服也不完全，但神規定以這種信心舉動作為得救的條件，願意按著祂的恩典把這些不完全的順服看成完全，算這種不完全的順服配得永生賞賜。
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.
反對理由
這種錯誤教導有害無益，使神的美意與基督的功勞變得一文不值，又用不實的問題引人離開稱義的真理（靠恩稱義）、聖經的純全。如果這種教導正確，那麼保羅在提摩太後書一章9節所說「神救了我們，以聖召召我們，不是按我們的行為，乃是按他的旨意和恩典。這恩典是萬古之先，在基督耶穌裏賜給我們的」就錯了。
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).
錯誤教導之四
人要符合某些條件才能蒙「得信心的揀選，而這些條件已經事先講明，就是人應該善用天然的光（light of nature）、敬虔、謙卑、溫柔，使自己適合承受永生，仿佛是依靠美德被揀選。
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.
反對理由
這很象伯拉糾（Plegius）的教導，不符使徒的教義，因為保羅說：「我們從前也都在他們中間，放縱肉體的私欲，隨著肉體和心中所喜好的去行，本為可怒之子，和別人一樣。然而 神既有豐富的憐憫，因他愛我們的大愛，當我們死在過犯中的時候，便叫我們與基督一同活過來(你們得救是本乎恩)。他又叫我們與基督耶穌一同復活，一同坐在天上， 要將他極豐富的恩典，就是他在基督耶穌裡向我們所施的恩慈，顯明給後來的世代看。你們得救是本乎恩，也因著信，這並不是出於自己，乃是 神所賜的；也不是出於行為，免得有人自誇」（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).
錯誤教導之五
當神預見一個人開始相信、聖潔、敬虔，或是持續地相信、聖潔、敬虔一段時間，神就會揀選他，但神還沒有完全決定，要不要一直揀選他到底；這稱為「不完全的揀選」。當神預見一個人一直相信、歸正、聖潔、敬虔、持守到底，就會決定一直揀選他到底；這稱為「完全的揀選」。從恩典和福音的角度來看,一個人會因為持續地相信、歸正、聖潔、敬虔、持守到底，而比較配蒙揀選；所以「持續相信、因信順服、聖潔、敬虔、持守到底」，並不是揀選的結果，而是揀選的條件。神已經事先聲明，人要履行這些條件才會永蒙揀選，得榮耀。那些蒙神完全揀選到底的人，都是神所預見會履行這些條件的人。這些條件是人蒙揀選的原因，人如果沒有履行這些條件，就不會永蒙揀選，得榮耀。
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.
反對理由
這牴觸整本聖經的教導。聖經不斷教導「揀選不是因為行為，乃是乎召人的主」「神揀選人的旨意，不在乎人的行為，乃在乎召人的主」或類似的觀念」（羅九11），「凡預定得永生的人都信了」( 徒十三48) ，「就如 神從創立世界以前，在基督裏揀選了我們，使我們在他面前成為聖潔」（弗一4）,「不是你們揀選了我，是我揀選了你們」（約十五16）,「既是出於恩典，就不在乎行為」（羅十一6）,「不是我們愛 神，乃是 神愛我們，差他的兒子為我們的罪作了挽回祭，這就是愛了」（約壹四10）。
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).
錯誤教導之六
不是每一個「使人得救的棟選」都不會改變。不管神曾經頒布什麼元旨，有些選民仍可能滅亡，而且也真的滅亡了。
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.
反對理由
這種教導把神說一成是會改變的神，這是很嚴重的錯誤。神堅定不移的揀選，是蒙揀選之敬虔人的安慰，這種揀選一旦被說成是會改變的，他們就得不著安慰了。這種教導也不符聖經，因為聖經說：（一）選民不可能偏離正道：「因為假基督、假先知，將要起來，顯大神跡、大奇事。倘若能行，連選民也就迷惑了」（太廿四24）；（二）基督不會失去天父賜給祂的人：「差我來者的意思，就是他所賜給我的，叫我一個也不失落」（約六39）；（三）神也榮耀那些祂所預定、呼召、稱義的人：「預先所定下的人又召他們來，所召來的人又稱他們為義，所稱為義的人又叫他們得榮耀」（羅八30）。
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).
錯誤教導之七
如果有人永蒙揀選得榮耀，這揀選在今生是沒有效果的，無從知道，也無法確定的；除非在可以改變、不確定的條件下，才能確定。
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.
反對理由
這種教導說什麼「不確定的確定」，已經夠荒謬了，更何況聖徒的經歷也不是這樣，因為他們既知道自已蒙揀選，就與聖徒一同快樂，讚美神這恩典（參以弗所書第一章）。基督也吩咐他們要因名字記載在天上，而與他的門徒一同歡喜：「要因你們的名記錄在天上歡喜」（路十20）。他們也因為知道自己蒙揀選，所以能抵擋魔鬼的火箭，說「誰能控告神所揀選的人呢」（羅八33）。
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).
錯誤教導之八
神僅憑祂公義的旨意，既沒有決定讓任何人陷在亞當的墮落𥚃，一同在罪中、一同被定罪；也沒有遣棄任何人使他得不到恩典，以致沒有信心，無法歸正。
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 conversion.
反對理由
因為神的元旨非常確定：「神要憐憫誰，就憐憫誰；要叫誰剛硬，就叫誰剛硬」 （羅九18），「因為天國的奧秘，只叫你們知道，不叫他們知道」（太十三11），「父啊，天地的主，我感謝你！因為你將這些事向聰明通達人就藏起來，向嬰孩就顯出來」 ( 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).
錯誤教導之九
神為何讓福音傳給甲，沒有傳給乙？原因不完全是神的美意，而是因為甲比乙更好。更配得這恩典。
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.
反對理由
摩西反對這種說法，所以以色列說：「看哪！天和天上的天，地和地上所有的，都屬耶和華你的神。耶和華但喜悅你的列祖，愛他們，從萬民中揀選他們的後裔，就是你們，象今日一樣。」（申十14-15）； 基督也說：「哥拉汛哪，你有禍了！伯賽大啊，你有禍了！因為在你們中間所行的異能，若行在推羅、西頓，他們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).
第二項教義 論基督的死，和人藉此所得的救贖
The Second Head of Doctrine:
Christ’s Death and Human Redemption Through It
第一條、 神不但是無限慈愛，神也無限公義。神無比尊嚴，我們犯罪幹犯了祂，按照神的公義，這罪必須受刑罰，正如聖經所啟示的；不但現在受刑罰，也要永遠受刑罰；不但身體受刑罰，靈魂也要受刑罰；除非神的公義得到滿足，否則我們不能逃脫這刑罰。
Article
1: The Punishment Which God’s Justice Requires
God
is not only supremely merciful, but also supremely just. His justice requires
(as he has revealed himself in the Word) that the sins we have committed
against his infinite majesty be punished with both temporal and eternal
punishments, of soul as well as body. We cannot escape these punishments unless
satisfaction is given to God’s justice.
第二條、 所以既然我們自己這個人不能滿足神的公義，也不能救自己脫離神的忿怒，神就樂意賜下衪的獨生子作我們的中保，使他成為罪，為我們成了咒詛，又代替我們受咒詛，好使他（祂）替我們滿足神的公義。神這樣做是出於祂無限的憐憫。
Article
2: The Satisfaction Made by Christ
Since,
however, we ourselves cannot give this satisfaction or deliver ourselves from
God’s anger, God in his boundless mercy has given us as a guarantee his only
begotten Son, who was made to be sin and a curse for us, in our place, on the
cross, in order that he might give satisfaction for us.
第三條、 神的兒子受死，這是惟一的贖罪祭，也是最完全的贖罪祭，惟有這樣才能滿足神的公義，也最能滿足神的公義；這贖罪有無限的價值，足以補償全世界的罪，而且綽綽有余。
Article
3: The Infinite Value of Christ’s Death
This
death of God’s Son is the only and entirely complete sacrifice and satisfaction
for sins; it is of infinite value and worth, more than sufficient to atone for
the sins of the whole world.
第四條、 基督受死具有無限的價值與尊嚴，理由如下：（一）這位受死的基督不但是一個完全聖潔而真實的人，更是神的獨生子，衪的本質與聖父、聖靈同樣永恒而無限；無論是誰，都必須具備這樣的本質，才有資格作我們的救主；（二）我們犯罪，當受神的忿怒與咒詛，而基督受死，為我們擔當了這一切。
Article
4: Reasons for This Infinite Value
This
death is of such great value and worth for the reason that the person who
suffered it is — as was necessary to be our Savior — not only a true and
perfectly holy man, but also the only begotten Son of God, of the same eternal
and infinite essence with the Father and the Holy Spirit. Another reason is
that this death was accompanied by the experience of God’s anger and curse,
which we by our sins had fully deserved.
第五條、除此之外，神的福音還應許：任何人如果相信這位為我們釘在十字架上的基督，就不至滅亡，反得永生。我們應該向萬國萬民宣告傳揚這應許，不作區分、沒有差別，並且吩咐他們悔改、信主，因為神樂意讓他們領受福音。
Article
5: The Mandate to Proclaim the Gospel to All
Moreover,
it is the promise of the gospel that whoever believes in Christ crucified shall
not perish but have eternal life. This promise, together with the command to
repent and believe, ought to be announced and declared without differentiation
or discrimination to all nations and people, to whom God in his good pleasure
sends the gospel.
第六條、 神用這福音呼召人，盡管許多人並不悔改，也不相信基督，以致他們滅亡，但這不是因為基督在十字架上所獻的祭有任何缺點，或是還不夠，而是要完全怪他們自己。
Article
6: Unbelief Man’s Responsibility
However,
that many who have been called through the gospel do not repent or believe in
Christ but perish in unbelief is not because the sacrifice of Christ offered on
the cross is deficient or insufficient, but because they themselves are at
fault.
第七條、 但那些真實相信的人，就因基督受死而得救，脫離罪惡，不致滅亡；這完全是因為神從萬古之先，就在基督𥚃賜給他們恩典，他們才能得到這好處，他們自己並沒有任何功勞。
Article
7: Faith God’s Gift
But
all who genuinely believe and are delivered and saved by Christ’s death from
their sins and from destruction receive this favor solely from God’s grace —
which he owes to no one — given to them in Christ from eternity.
第八條、父神憑祂的至高主權，以祂的無比恩典，定意安排了下面幾件事：（一）祂寶貴的愛子受死，能使人得生命、蒙拯救，這受死的功效要臨到所有選民，好把稱義所需的信心惟獨賜給選民，且白白賜給選民，使他們必定得救；（二）換句話說，神的旨意是叫基督在十字架上流血，證實上帝所應許的新約，並從各民、各族、各國中救贖那些神從萬古之先就揀選以致得救的人，就是聖父所賜給祂的那些人；只有那些蒙揀選的人被救贖，而且這救贖必然有果效----這些人必然回應神的呼召以致得救；（三）上帝要賜給他們信心，這信心，連同其他聖靈所賜使人得救的恩典，都是基督用受死的代價買來給他們的；（四）神要除掉他們一切的罪，包括罪性與罪行，包括信主前犯的罪與信主後犯的罪；（五）上帝既是信實的，要保守他們到底，最後就會讓他們無瑕無疵地在神面前享受永遠的榮耀。
Article
8: The Saving Effectiveness of Christ’s Death
For
it was the entirely free plan and very gracious will and intention of God the
Father that the enlivening and saving effectiveness of his Son’s costly death
should work itself out in all his chosen ones, in order that he might grant
justifying faith to them only and thereby lead them without fail to salvation.
In other words, it was God’s will that Christ through the blood of the cross
(by which he confirmed the new covenant) should effectively redeem from every
people, tribe, nation, and language all those and only those who were chosen
from eternity to salvation and given to him by the Father; that he should grant
them faith (which, like the Holy Spirit’s other saving gifts, he acquired for
them by his death); that he should cleanse them by his blood from all their
sins, both original and actual, whether committed before or after their coming
to faith; that he should faithfully preserve them to the very end; and that he
should finally present them to himself, a glorious people, without spot or
wrinkle.
第九條、 神這樣定意，是出於祂對選民永遠的愛。神從創立世界到今天，一直都在以大能成全這心意，盡管陰間的權柄要攔阻神的心意成全，也無法得逞，神還要一直繼續成全祂的心意，所以選民會在適當的時候合而為一，而且任何時候都會有信徒組成教會，這樣的教會根基是建立在基督的寶血上，並且持續堅定愛主，忠心服事主；教會是新婦，主是新郎，在十字架上為新婦捨命，教會要稱頌讚美祂，從今世直到永遠。
Article
9: The Fulfillment of God’s Plan
This
plan, arising out of God’s eternal love for his chosen ones, from the beginning
of the world to the present time has been powerfully carried out and will also
be carried out in the future, the gates of hell seeking vainly to prevail
against it. As a result the chosen are gathered into one, all in their own
time, and there is always a church of believers founded on Christ’s blood, a
church which steadfastly loves, persistently worships, and — here and in all
eternity — praises him as her Savior who laid down his life for her on the
cross, as a bridegroom for his bride.
本次總會既然說明了有關「救贖」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
父神已經預定祂的兒子要死在十字架上，但是父神沒有明確頒佈特定的元旨，表示祂要拯救任何人；即使基督受死成全救贖，但實際上從來沒有施行在任何人身上，基督受死仍可能使他配成為世人的需要、世人的益處、與世人的價值，而且在各方面都完整如常、完美無缺。
I.
Who teach that God the Father appointed his Son to death on the cross without a
fixed and definite plan to save anyone by name, so that the necessity,
usefulness, and worth of what Christ’s death obtained could have stood intact
and altogether perfect, complete and whole, even if the redemption that was
obtained had never in actual fact been applied to any individual.
反對理由
這種教導近於藐視父神的智慧與耶穌的功勞，並且違反聖經，因為耶穌會說：「我為羊捨命……我也認識他們」 （約十15、27）。先知以賽亞論到救主也說：「耶和華以他為贖罪祭 ，他必看見後裔，並且延長年日，耶和華所喜悅的事必在他手中亨通」（賽五十三10）。最後，我們相信大公基督教會，而這教導違反大公基督教會所依據的信條。
For
this assertion is an insult to the wisdom of God the Father and to the merit of
Jesus Christ, and it is contrary to Scripture. For the Savior speaks as
follows: “I lay down my life for the sheep, and I know them” (John 10:15, 27).
And Isaiah the prophet says concerning the Savior: “When he shall make himself
an offering for sin, he shall see his offspring, he shall prolong his days, and
the will of Jehovah shall prosper in his hand” (Isa. 53:10). Finally, this
undermines the article of the creed in which we confess what we believe
concerning the Church.
錯誤教導之二
基督受死不是為了要藉著他的血憑恩堅立新約，而只是要讓父神按著祂所喜悅的，可以有權與人建立這樣的新約，或藉恩典、或憑行為。
II.
Who teach that the purpose of Christ’s death was not to establish in actual
fact a new covenant of grace by his blood, but only to acquire for the Father the
mere right to enter once more into a covenant with men, whether of grace or of
works.
反對理由
這教導違反聖經，因為聖經教導說，基督已成為更美之約的中保，這更美之約就是新約，也是遺命，只要立約者死了，這約就生效。「耶穌就做了更美之約的中保」（來七22），「為此，他做了新約的中保，既然受死贖了人在前約之時所犯的罪過，便叫蒙召之人得著所應許永遠的產業」（來九15），「因為人死了，遺命才有效力」（來九17）。
For this
conflicts with Scripture, which teaches that Christ “has become the guarantee
and mediator of a better — “that is, “a new-covenant” (Heb. 7:22; 9:15), “and
that a will is in force only when someone has died” (Heb. 9:17).
錯誤教導之三
基督的補罪（satisfication) 並沒有使衪有資格為任何人成全救恩本身，也沒有使衪有資格為人成全信心，使人因這信心真實得到基督補罪的功效，以致得救。基督的補罪，只讓衪有資格使父上帝有權、或有意再次與人相交，並讓父神按衪所喜悅的制定新的條件；不過人是否能順服這些條件，要看人的自由意志，以致結果可能沒有人能履行這條件，或是每個人都能履行這條件。
III.
Who teach that Christ, by the satisfaction which he gave, did not certainly
merit for anyone salvation itself and the faith by which this satisfaction of
Christ is effectively applied to salvation, but only acquired for the Father
the authority or plenary will to relate in a new way with men and to impose
such new conditions as he chose, and that the satisfying of these conditions
depends on the free choice of man; consequently, that it was possible that
either all or none would fulfill them.
反對理由
這種教導太輕視基督的受死，不承認基督因受死得到極重要的果效與益處，這是伯拉糾主義（Pelagianism) 錯誤從地獄復出。
For
they have too low an opinion of the death of Christ, do not at all acknowledge
the foremost fruit or benefit which it brings forth, and summon back from hell
the Pelagian error.
錯誤教導之四
基督受死，在人與神之間作居間和解（mediation) 的工作，因此父神與人立恩典的新約，但這約並不在於「我們因信接受基督的功勞，在神面前稱義而得救」，而是在於「神不再要求人能憑信完全順服，而是把我們不完全的信心和順服看成完全順服律法，並且神按著衪的恩典認定這種不完全的信心和順服配得永生的賞賜」。
IV.
Who teach that what is involved in the new covenant of grace which God the
Father made with men through the intervening of Christ’s death is not that we
are justified before God and saved through faith, insofar as it accepts
Christ’s merit, but rather that God, having withdrawn his demand for perfect
obedience to the law, counts faith itself, and the imperfect obedience of
faith, as perfect obedience to the law, and graciously looks upon this as
worthy of the reward of eternal life.
反對理由
這違反聖經所說：「如今卻蒙神的恩典，因基督耶穌的救贖，就白白地稱義。 神設立耶穌做挽回祭，是憑著耶穌的血，藉著人的信，要顯明神的義。因為他用忍耐的心寬容人先時所犯的罪」（ 羅三24-25）。這種教導和可惡的索西奴派（Socinianism) 一樣，都在宣掦一種在上帝面前稱義的奇怪新法，不符全體教會的共識。
For
they contradict Scripture: “They are justified freely by his grace through the
redemption that came by Jesus Christ, whom God presented as a sacrifice of
atonement, through faith in his blood” (Rom. 3:24-25). And along with the
ungodly Socinus, they introduce a new and foreign justification of man before
God, against the consensus of the whole church.
錯誤教導之五
毎個人都被上帝接納，與神和好，進入恩典之約，所以沒有人應該因為原罪而被定罪，所以每個人都不被定罪，脫離原罪，不再有罪。
V.
Who teach that all people have been received into the state of reconciliation
and into the grace of the covenant, so that no one on account of original sin
is liable to condemnation, or is to be condemned, but that all are free from
the guilt of this sin.
反對理由
這種教導與聖經沖突。聖經說：「我們本為可怒之子」（弗二3）。
For
this opinion conflicts with Scripture which asserts that we are by nature
children of wrath.
錯誤教導之六
有人特意區分「配得」（merit) 與「支取」（appropriate), 以致有人如果粗心大意，經驗不足，就可能以為「就神而言，神已經決定要把基督受死帶來的益處，一律平等地施行在每個人身上」；至於有人罪得赦免得永生，有人則否，原因在於「他們自己的自由意志。恩典是每個人都有的，無無例外，但需要這自由意志與思典連在一起，才能有果效，使人得救」，而不在於「神有特殊的憐憫與恩典，以大能運行在他們心中，以致他們比別人更能支取這恩典」。
VI.
Who make use of the distinction between obtaining and applying in order to
instill in the unwary and inexperienced the opinion that God, as far as he is
concerned, wished to bestow equally upon all people the benefits which are
gained by Christ’s death; but that the distinction by which some rather than
others come to share in the forgiveness of sins and eternal life depends on
their own free choice (which applies itself to the grace offered
indiscriminately) but does not depend on the unique gift of mercy which
effectively works in them, so that they, rather than others, apply that grace
to themselves.
反對理由
這種教導是假裝好意提出這樣的區別，其實是企圖將伯拉糾主義錯誤教導的毒素放在人們心中。
For,
while pretending to set forth this distinction in an acceptable sense, they
attempt to give the people the deadly poison of Pelagianism.
錯誤教導之七
神愛某些人到了頂奌，揀選他們得永生；基督不能、不需要、也沒有為他們死，因為他們不需要基督的死。
VII.
Who teach that Christ neither could die, nor had to die, nor did die for those
whom God so dearly loved and chose to eternal life, since such people do not
need the death of Christ.
反對理由
這種教導違反使徒保羅所說：「基督愛我，為我捨己」（加二20）、「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？有基督耶穌已經死了」（羅八33-34）, 就是「已經為他們死了」；也違反救主所說：「我為羊捨命」（約十15）、「你們要彼此相愛，像我愛你們一樣，這就是我的命令。人為朋友捨命，人的愛心沒有比這個大的」（約十12-13）。
For
they contradict the apostle, who says: “Christ loved me and gave himself up for
me” (Gal. 2:20), and likewise: “Who will bring any charge against those whom
God has chosen? It is God who justifies. Who is he that condemns? It is Christ
who died,” that is, for them (Rom. 8:33-34). They also contradict the Savior,
who asserts: “I lay down my life for the sheep” (John 10:15), and “My command
is this: Love one another as I d you. Greater love has no one than this, that
one lay down his life for his friends” (John 15:12-13).
