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The Triune God produces all things in creation and new creation by his Word and Spirit.
三一神藉着祂的道和祂的灵在创造和新创造中产生万有。
All things thus speak to us of God.
因此，万有都向我们述说神。
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God’s call as law comes to all people in nature, in history, and in a variety of experiences.
神作为律法的呼召，在自然、历史和各种经历中临到所有人。
While insufficient unto salvation, this call upholds human existence in society and culture, despite the ubiquity of sin.
这呼召虽然不足以使人得救，但在罪恶普遍存在的情况下，它维持了人类在社会和文化中的生存。
Though the restricted call unto salvation comes through the word of the gospel, it may not be separated from nature and history.
尽管那引向救恩的特定呼召是藉着福音的道而来的，但它不可与自然和历史分离。
The Logos who became incarnate is the same as he by whom all things were made.
那成为肉身的道（Logos），就是万物藉以被造的那一位。
Grace does not abolish nature but restores it.
恩典并不废除自然，而是恢复自然。
Still, the special call of the gospel does not proceed from law and invite us to obedience, but it flows forth from grace and invites us to faith.
然而，福音的特殊呼召并非源于律法并邀请我们顺服，而是源于恩典并邀请我们相信。
The call to faith must be universally preached; this is Christ’s command.
信心的呼召必须普世传讲；这是基督的命令。
The outcome must be left in God’s hands; we are simply to obey.
结果必须交在神的手中；我们只需顺服。
The gospel is to be preached to human beings, not as elect or reprobate, but as sinners, all of whom need redemption.
福音要传给世人，不是作为选民或弃民，而是作为罪人，他们都需要救赎。
Of course, not to each individual person can it be said, “Christ died in your place.”
当然，不能对每一个人都说：“基督为你而死。”
But neither do those who preach a hypothetical universalism do that since they only believe in the possibility of universal salvation, conditional upon human acceptance.
但那些传讲假设性普救论的人也不会这样做，因为他们只相信普世救恩的可能性，而这取决于人的接受。
And this no one knows for sure.
而这一点无人能确知。
God’s offer is sincere in that he only tells us what we must do—believe.
神的提议是真诚的，因为祂只告诉我们必须做什么——相信。
Since it is clear from history that the outcome of God’s call does not universally lead to faith, we cannot avoid the intellectual problem.
既然从历史上看，神的呼召的结果并非普遍地引向信心，我们就无法回避这个理智上的难题。
It is not solved through weakening the call by expanding it for the purpose of greater inclusiveness.
它不能通过为了更大的包容性而扩展呼召、从而削弱呼召来解决。
Acknowledging in humility the mystery of God’s will, we recognize that God’s own glory is its final purpose and believe that his Word never returns to him empty.
我们在谦卑中承认神旨意的奥秘，认识到神祂自己的荣耀是其最终目的，并相信祂的道绝不徒然返回。
The call of law also prepares the way for the gospel, not in the Arminian sense of an evolution from preparatory grace to saving grace through human willing, but as the created natural foundation for salvation.
律法的呼召也为福音预备道路，不是阿民念主义意义上藉着人的意愿从预备性恩典到拯救性恩典的演进，而是作为救恩的受造自然基础。
God does link his work of grace to our natural lives; creation, redemption, and sanctification are the work of the Triune God in the divine economy of Father, Son, and Holy Spirit.
神确实将祂的恩典工作与我们的自然生命联系起来；创造、救赎和成圣是三一神在圣父、圣子和圣灵的神圣经纶中的工作。
God is sovereign and his grace is rich and varied.
神是主权者，祂的恩典丰富多样。
Following Augustine, Reformed theology distinguishes an external or revealed call from the savingly efficacious internal call of the Holy Spirit.
追随奥古斯丁，改革宗神学区分了外在的或启示的呼召与圣灵那带来拯救果效的内在呼召。
This distinction honors the universality of sin, the need to have the word of proclamation take root in a sinner’s heart by a special work of God, and ascribes all of our salvation to God’s mercy and activity.
这种区分尊重了罪的普遍性，尊重了宣讲的道需要藉着神特别的作为在罪人心中扎根的必要性，并将我们所有的救恩都归于神的怜悯和作为。
This change is so dramatic that it is properly called “rebirth” or “regeneration.”
这种改变是如此巨大，以致被恰当地称为“重生”或“更新”。
The following treatise is from the fourth and final full volume of Herman Bavinck’s Reformed Dogmatics in English translation prepared by the Dutch Reformed Translation Society, represents the culmination of a twelve-year project.
以下论述摘自赫尔曼·巴文克《改革宗教义学》英文译本的第四卷也是最后一卷全本，由荷兰改革宗翻译协会（Dutch Reformed Translation Society）预备，代表了一个十二年项目的顶峰。
Prior to the first full volume on prolegomena, published by Baker Academic in 2003, 1 the second on God and creation in 2004, 2 and the third on sin and salvation in Christ in 2006, 3 two half-volume works—one on the eschatology section of volume 4 4 and the other on the creation section of volume 2 5—were published.
在此之前，关于绪论的第一卷全本于2003年由贝克学术（Baker Academic）出版，1 关于神与创造的第二卷于2004年出版，2 关于罪与在基督里的救恩的第三卷于2006年出版，3 另外还出版了两部半卷本著作——一部是关于第四卷末世论部分，4 另一部是关于第二卷创造论部分。5
The present volume includes the chapters published in the single volume on eschatology (appearing here as chs. 12–18) as well as material on the Holy Spirit and Spirit-led renewal, the church and sacraments, and the new creation—material never before available in the English language.
本卷收录了先前以单卷形式出版的末世论章节（在此作为第12-18章出现），以及关于圣灵和圣灵引导的更新、教会和圣礼，以及新创造的材料——这些材料以前从未有过英文版。
This volume thus provides additional insight into the genius of Bavinck’s theology.
因此，本卷为了解巴文克神学的天才之处提供了额外的洞见。
We will briefly consider these new dimensions and their contemporary relevance later in this introduction, but first, a few words about the author of Reformed Dogmatics.
我们将在本引言的后半部分简要探讨这些新的层面及其当代意义，但首先，让我们简要介绍一下《改革宗教义学》的作者。
Who was Herman Bavinck, and why is this work of theology so important?
赫尔曼·巴文克是谁？为什么这部神学著作如此重要？
Herman Bavinck’s Gereformeerde Dogmatiek,6 first published one hundred years ago, represents the concluding high point of some four centuries of remarkably productive Dutch Reformed theological reflection.
赫尔曼·巴文克的《改革宗教义学》（Gereformeerde Dogmatiek），6 初版于一百年前，代表了约四个世纪以来荷兰改革宗神学反思的辉煌顶峰。
From Bavinck’s numerous citations of key Dutch Reformed theologians such as Voetius, De Moor, Vitringa, van Mastricht, Witsius, and Walaeus (as well as the important Leiden Synopsis purioris theologiae),7 it is clear that he knew that tradition well and claimed it as his own.
从巴文克大量引用重要的荷兰改革宗神学家如乌提乌斯（Voetius）、德·莫尔（De Moor）、维特林加（Vitringa）、范·马斯特里赫特（van Mastricht）、威修斯（Witsius）和瓦莱乌斯（Walaeus）（以及重要的莱顿《更纯正神学概要》（Synopsis purioris theologiae））7 可以清楚地看出，他非常了解那个传统，并将其视为己有。
At the same time it also needs to be noted that Bavinck was not simply a chronicler of his own church’s past teaching.
同时还需要指出的是，巴文克并不仅仅是他所属教会过去教导的记录者。
He seriously engaged other theological traditions, notably the Roman Catholic and the modern liberal Protestant ones, effectively mined the church fathers and great medieval thinkers, and placed his own distinct neo-Calvinist stamp on the Reformed Dogmatics.
他认真地与其他神学传统进行对话，特别是罗马天主教和现代自由派新教传统，有效地挖掘了教父和中世纪伟大思想家的宝藏，并在《改革宗教义学》上打上了他自己独特的新加尔文主义印记。
From Reformed Dogmatics (4 Volume Set) by Herman Bavinck, Volume 4. Holy Spirit, Church and New Creation, Chapter 1
摘自赫尔曼·巴文克《改革宗教义学》（4卷本），第四卷：圣灵、教会与新创造，第一章
Table of Contents
目录
Introduction
引言
The Call of God
神的呼召
External Call
外在的呼召
Universal Proclamation of the Gospel
福音的普世宣讲
The Particular Call of Grace
恩典的特定呼召
Rebirth in Other Religions
其他宗教中的重生
Regeneration: Scriptural Teaching
重生：圣经的教导
The Doctrine of Regeneration in Church History
教会历史中的重生教义
Modern Reinterpretations of Regeneration
对重生的现代重新诠释
Regeneration: Various Views
重生：各种观点
The Nature and Extent of Regeneration
重生的性质与范围
Regeneration: An Attempt at Definition
重生：定义的尝试
Immediate and Irresistible
即时且不可抗拒
The Remonstrant Objection
抗辩派的异议
Becoming Spiritual Persons
成为属灵的人
Re-formation, Not Re-creation
重塑，而非再造
Endnotes
尾注