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“CALVIN’S CALVINISM.”
《加尔文的加尔文主义》。
This definitive title is prefixed to the present publications advisedly and purposely, as embodying in its expression the nature of the original works of the Genevese Reformer, and also the object of the present translation.
这个明确的标题是经过审慎和特意加在目前出版物之前的，因为它在其表达中体现了日内瓦改革家原著的性质，以及本次翻译的目的。
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The originals are Calvin’s testimony and real mind concerning the doctrines of God’s electing, predestinating and sovereign grace; while his own exposition and expression of his faith therein satisfactorily evince and beautifully manifest the spirit in which he held and taught those divine and sublime doctrines.
原著是加尔文关于神拣选、预定和主权恩典教义的见证和真实思想；而他自己对其中信仰的阐释和表达，则令人满意地证明并完美地彰显了他持守和教导那些神圣而崇高教义的精神。
No servant of Christ, probably, since the days of the apostles and of the Gospel witnesses of their century, has been more grossly misrepresented or more maliciously maligned than the faithful, fearless and beloved Calvin.
自使徒时代和他们那个世纪的福音见证人以来，恐怕没有哪位基督的仆人比忠诚、无畏和敬爱的加尔文受到更严重的歪曲或更恶毒的诽谤。
But the British Church of Christ shall now (the Translator intends, under the Divine blessing) see, and love, and admire, while the whole nation shall know what the heavenly John Calvin really was in his ministry, and is still, and ever will be, in his writings, as long as the originals shall survive the desolations of time.
但是，英国的基督教会现在将（译者在神的祝福下，意图如此）看见、爱戴和钦佩，而整个国家将认识到属天的约翰·加尔文在其事工中真正是什么样的人，并且只要原著能经受住时间的摧残，他在其著作中现在仍然是，将来也永远是。
The present and (D.v.) forthcoming Treatises derive a considerable accession of value and interest from the fact that they are the only productions of Calvin which he devoted expressly, exclusively and purposely, to the exposition and defence of the sublime doctrines of electing, predestinating and persevering grace.
目前以及（若神许可，D.v.）即将出版的论著，其价值和趣味性因一个事实而大大增加，即它们是加尔文唯一明确、专门且有目的地致力于阐释和捍卫拣选、预定和坚忍恩典这些崇高教义的作品。
Those glorious truths are indeed, as a matter of natural consequence, interwoven with the whole of his written and voluminous labours, which consist principally of commentaries on most, or nearly all, the books of the Holy Scriptures.
那些荣耀的真理，作为自然的结果，确实贯穿于他所有著述和 voluminous (浩瀚) 的劳作之中，这些劳作主要包括对圣经中大部分或几乎所有书卷的注释。
But the two Treatises now under publication are devoted wholly by the pre-eminent Reformer to the statement and vindication of those all-high doctrines which formed the burden of his faith, testimony, confession and ministry, and as such they are signally interesting and valuable.
但是，目前出版的两部论著，是由这位卓越的改革家完全致力于陈述和辩护那些至高无上的教义，这些教义构成了他信仰、见证、认信和事工的重担，因此它们具有显著的趣味性和价值。
There are, in the religious world, almost as many different shades, phases, kinds and degrees, of Calvinism as there are Calvinists (or professors of the doctrines of Calvin), and almost as many diverse opinions on the faith and character of the Reformer himself.
在宗教界，加尔文主义 (Calvinism) 的不同色彩、阶段、种类和程度，几乎与加尔文主义者（或加尔文教义的宣认者）的数量一样多，而关于改革家本人信仰和品格的各种观点也几乎同样多。
But (as the present Translator has already remarked) he now presents the Church of Christ in England, and the British public in general, with (they may rest fully assured) ” CALVIN’S own CALVINISM.”
但是（正如本译者已经指出的那样），他现在向英国的基督教会和英国公众，呈现了（他们可以完全放心）“加尔文自己的加尔文主义 (CALVIN’S own CALVINISM)”。
Calvinism is a designation, by which the doctrines of the sovereign grace of God have been distinguished for the last two centuries, but more particularly and generally for the last century.
加尔文主义 (Calvinism) 是一个称谓，在过去两个世纪里，神主权恩典的教义一直以此来区分，但在上个世纪则更为特别和普遍。
The term derives, of course, its descriptiveness from the historical fact that the eminent Swiss Reformer was the chosen servant of God, appointed by Him to proclaim and defend more prominently than any contemporary or antecedent witness the sublime doctrines in question.
当然，这个词的描述性源于一个历史事实，即这位杰出的瑞士改革家是神所拣选的仆人，受祂指派，比任何同时代或先前的见证人更突出地宣扬和捍卫这些崇高的教义。
Not that these stupendous truths originated with Calvin, but with God Himself.
并非这些惊人的真理起源于加尔文，而是起源于神自己。
They form an essential portion of the revelation of His Word.
它们构成了祂话语启示的重要组成部分。
They are no more Calvinism than Augustinism, or Lutherism, or Bucerism, or Cranmerism, or Latimerism, for they are Bibleism, and the ism of every saint and true minister of Christ; they are the solidity and security of all true religion; they are the fast-hold of faith; they form a substantial ingredient in every true ministry of the Gospel; and they constitute an essential doctrine in the confession of every true Church of Christ.
它们既不是加尔文主义 (Calvinism)，也不是奥古斯丁主义 (Augustinism)、路德主义 (Lutherism)、布塞珥主义 (Bucerism)、克兰麦主义 (Cranmerism) 或拉蒂默主义 (Latimerism)，因为它们是圣经主义 (Bibleism)，是每一位圣徒和基督真仆人的主义 (ism)；它们是一切真宗教的坚固和保障；它们是信心的坚固堡垒；它们构成每一项福音真事工的实质性成分；并且它们构成每一间基督真教会认信的基本教义。
Hence it is that the truthful and faithful Reformers interwove it with the whole worship and services, and laid it at the foundation of the confession of the Church of England!
因此，忠实可靠的改革家们将其融入整个敬拜和事奉之中，并将其置于英国国教认信的基础之上！
The admirable Calvin has treated this stupendous subject with all the penetrating acumen and commanding might of mind with which he was peculiarly endowed by nature, and with that accuracy, conclusiveness and force of logical argument, of which he was a perfect and powerful master.
令人钦佩的加尔文，以他天生特有的敏锐洞察力和强大的思想力量，以及他所精通并擅长的逻辑论证的准确性、结论性和说服力，处理了这个惊人的主题。
These natural and acquired qualifications for his important task, enabled him to discover, at the farthest distance, the subtle aims of his opponents in all their hostile reality, and to establish against them a self-defending bulwark of Divine truth with impregnable and lasting solidity; while “the unction from the Holy One,” with which he was himself anointed as a son and a servant of the Most High (1 John ii. 20), sanctifying all his intellectual and literary powers, has rendered these holy and masterly Treatises as much a delight and a profit to the Church of Christ as an exposure, refutation and condemnation of the world, of human reason, scepticism and infidelity.
这些天生和后天获得的完成其重要任务的资格，使他能够从最远处发现其对手所有敌对现实中的微妙意图，并针对他们建立起一个具有坚不可摧和持久稳固性的神圣真理的自卫堡垒；而他作为至高者的儿子和仆人所受的“从那圣者来的恩膏”（约翰一书二章20节），使他所有的智力和文学能力都分别为圣，使这些神圣而精湛的论著，既成为基督教会的喜乐和益处，也成为对世界、人类理性、怀疑主义和不信的揭露、驳斥和谴责。
The crowning success of the whole, however, is that the God of truth is greatly glorified by this His noble and edifying witness’s indestructible testimony
然而，整个事件的最高成就，在于真理的神因祂这位高贵且具有教益的见证人那不可磨灭的见证而大大得荣耀。
When Martin Luther had, by the “hammer” of God’s ” Word ” (Jer. xxiii. 29), beaten to atoms the mighty pile of superstition, idolatry, hypocrisy, formality, “will-worship,” work-worship and infinite “abominations,” erected by the twelve centuries’ labour of the anti-Christian Harlot of the World, and had based on its prostrate and exposed ruins the great cardinal doctrine of salvation, Justification by Faith; the Church of Christ, thus reformed and “turned from dead works to serve the living God ” (1 Thess. i. 9), soon required, under her characteristic infirmities, a stability and confidence in her newly “given faith” (Eph. ii. 8), and a security that should assure her of its appointed end ” ? ” the salvation of the soul ” (1 Pet. i. 9).
当马丁·路德用神“话语”的“锤子”（耶利米书二十三章29节）将那由敌基督的世界淫妇十二个世纪的劳作所建立起来的迷信、偶像崇拜、伪善、形式主义、“私意崇拜”、行为崇拜和无数“可憎之事”的巨大堆积物击得粉碎，并在其倾倒和暴露的废墟上建立了救恩的伟大核心教义——因信称义之后；基督的教会，如此改革并“离弃死行，归向永生的神”（帖撒罗尼迦前书一章9节），很快就在其特有的软弱之下，需要对其新“赐下的信心”（以弗所书二章8节）的稳定和确信，以及一种能保证其达到指定目标的保障——“灵魂的救恩”（彼得前书一章9节）。
The great and merciful Head of His Church, seeing this, raised up John Calvin, and divinely and powerfully equipped him to go forth and minister to the yet unassured Church the doctrines of His electing, predestinating and immutable grace, founded on His sovereign will and inscrutable purpose.
祂教会伟大而慈悲的元首，看到这一点，就兴起了约翰·加尔文，并神圣而有力地装备了他，差遣他去服事那尚未确信的教会，传讲祂拣选、预定和永不改变的恩典的教义，这教义建立在祂至高无上的旨意和深不可测的目的之上。
These glorious doctrines formed then, as they do now, and ever will do, “chambers” (Isa. xxvi. 20; Song i. 4) into which believers might enter, and “beds” upon which they might securely and eternally rest (Isa. lvii. 2; Psa. cxlix. 5).
这些荣耀的教义，那时是，现在是，将来也永远是信徒可以进入的“内室”（以赛亚书二十六章20节；雅歌一章4节），以及他们可以安稳而永远安歇的“床榻”（以赛亚书五十七章2节；诗篇一百四十九篇5节）。
Thus a scope and foundation were given for the assurance of faith as broad and as sure as the Eternal Mind!
因此，为信心的确据提供了如同永恒心意一般宽广和确定的范围和基础！
The human and unregenerate mind, however, utterly incapable of soaring to an adequate and reverential contemplation of these all-high and supernatural truths, has ever fallen back, dazzled and confounded, upon its own vain, ineffectual and often irreverent and profane reasonings (1 Cor. ii. 14).
然而，属人且未重生的人心，完全无法提升到对这些至高无上和超自然真理的充分而敬虔的默想，总是因眼花缭乱和困惑而退回到自己虚妄、无效，且常常是不敬虔和亵渎的推理上（哥林多前书二章14节）。
These reasonings, in all their forms, the present work of Calvin meets, exposes, refutes and condemns.
加尔文目前的著作，针对所有形式的这些推理，予以应对、揭露、驳斥和谴责。
It explains the real nature of these sublime mysteries, and exalts them in triumph over all the reason, pride and malice of the “natural man.”
它解释了这些崇高奥秘的真实本质，并使它们在对“属血气的人”一切理性、骄傲和恶意的胜利中得到高举。
Nor has there ever been, nor is there now, nor is there likely to be, an opposing argument of unsanctified reason which the present works do not state, or anticipate, expose and refute.
过去不曾有，现在也没有，将来也不太可能有任何未分别为圣的理性所提出的反对论点，是目前这些著作没有陈述、预料、揭露和驳斥的。
And wherever the “natural man,” unrenewed and untaught by the Spirit of God, does receive the sublime doctrines of grace “in the letter” of them (for myriads of such receivers there ever are), planted, as they then must be, in the soil of a graceless, hard, unbroken and unhumbled spirit; such professors of them state them, expound, teach, preach and enforce them in a manner immeasurably beneath their highness and their holiness; in a manner tainted, more or less, with irreverence, if not with presumption or even with profanity.
而且，无论何处，“属血气的人”，未经神的灵更新和教导，确实“在字句上”接受了恩典的崇高教义（因为这样的接受者向来不计其数），那么这些教义就必定种植在一种没有恩典、刚硬、未破碎和不谦卑的心灵土壤中；这样的宣认者在陈述、解释、教导、宣讲和强调这些教义时，其方式远远低于它们的高超和圣洁；其方式或多或少地带有不敬，如果不是僭越甚至亵渎的话。
Such an unsanctified method of setting forth the sublime verities of electing and predestinating grace can never profit either sinner or saint, but must create in both, grief, or offence, or disgust.
这种未分别为圣的方法来阐述拣选和预定恩典的崇高真理，绝不能使罪人或圣徒受益，而必定在两者中产生悲伤、冒犯或厌恶。
But where these mighty truths are taught by the Spirit of their glorious Author, which is ever the case with all the children of God, ministers and people (“All thy children shall be taught of the Lord,” Isa. liv. 13), their profoundly reverent tenure and their holy exposition are always inseparably united.
但是，当这些伟大的真理是由它们荣耀的创造者之灵所教导时，这对于所有神的儿女，牧师和百姓来说，都是如此（“你所有的儿女都要受耶和华的教训”，以赛亚书五十四章13节），他们对其深刻敬虔的持守和圣洁的阐释总是密不可分的。
When thus received and deposited in the broken and humbled hearts of the disciples of Christ, under “the unction that teacheth” (1 John ii. 20), they will be held, without exception, in all humility, reverence and adoration, and under their saving influence the prostration of soul before their majesty will be equal to the confidence they inspire, and to the triumph of faith over sin, death and hell, which they secure.
当基督的门徒们在“那教训人的恩膏”（约翰一书二章20节）之下，如此领受并存放在破碎谦卑的心中时，他们将毫无例外地，以一切谦卑、敬虔和崇拜来持守它们，并且在它们拯救的影响之下，灵魂在它们威严面前的俯伏，将与它们所激发的信心，以及它们所确保的信心胜过罪、死亡和地狱的胜利相等。
In a word, they will ever be held and taught by all who are saved by them, as they were by the heavenly John Calvin, the possessor, teacher and defender of their truth, their value, their sublimity and their incomprehensibility.
简而言之，凡靠它们得救的人，都将永远持守和教导它们，正如属天的约翰·加尔文一样，他是它们真理、价值、崇高和不可思议性的拥有者、教导者和捍卫者。
There is not, perhaps, an extra-Bible saint recorded or known in whom can be found greater humility, meekness, contrition, reverence and adoration, than are evident throughout the life, ministry and writings of John Calvin.
也许，在圣经之外记载或已知的圣徒中，没有谁能比约翰·加尔文在其一生、事工和著作中所显明的那样，具有更大的谦卑、温柔、痛悔、敬虔和崇拜。
In him, therefore, all the ” family of heaven” (Eph. iii. 15) on earth find not only a burning and a shining light as an eminent servant of Christ, but a holy, humble and loving brother, a broken-hearted fellow-sinner, a saved fellow-saint, and a profound fellow-worshipper; a “lamb ” before the saints, but a ” lion” before the world; a “lamb” before God, but a “‘lion” for God.
因此，地上所有“天上之家”（以弗所书三章15节）的人，在他身上不仅找到一位作为基督杰出仆人的明灯和光照，而且找到一位圣洁、谦卑和慈爱的弟兄，一位心碎的同罪人，一位得救的同圣徒，和一位深切的同敬拜者；在圣徒面前是“羔羊”，在世界面前是“狮子”；在神面前是“羔羊”，为神却是“狮子”。
One with whom they can “see eye to eye (Isa. lii. 8) in all Divine things, while they gladly bow before the authority and power of his testimony.
一个他们可以在一切神圣的事上“眼对眼”（以赛亚书五十二章8节）相看的人，同时他们也乐意在他见证的权柄和能力面前屈膝。
Illegitimate Calvinists (as sound divines and faithful men have during the last century correctly designated the graceless imitators of Calvin) know nothing of the spirit or religion of Calvin; nor can they know either, because they possess neither.
非法的加尔文主义者（正如上个世纪健全的神学家和忠信的人们正确地称呼那些没有恩典的加尔文模仿者一样）对加尔文的精神或宗教一无所知；他们也无法知道任何一个，因为他们两者都不具备。
We have already described their spirit, their profession and their teaching, which are as far and as diverse from those of Calvin as darkness from light, as the “Spirit which is from above” from the spirit which is from the earth, or from beneath.
我们已经描述了他们的精神、他们的宣认和他们的教导，这些与加尔文的精神、宣认和教导相去甚远，正如黑暗与光明，正如“从上头来的灵”与从地上或从地底下来的灵一样不同。
They neither know Calvin’s religion, nor can have any fellowship with him therein, nor he with them.
他们既不认识加尔文的宗教，也不能在其中与他有任何交通，他也不能与他们有任何交通。
These illegitimate representatives of the humble and holy Reformer, being unregenerate persons, are often unholy as well as unhumbled men.
这些谦卑圣洁的改革家的非法代表，由于是未重生的人，往往既不圣洁也不谦卑。
They are frequently Antinomians in doctrine, if not in practice.
他们在教义上常常是反律法主义者 (Antinomians)，即使在实践中不是如此。
Not so was Calvin.
加尔文并非如此。
He was as holy as he was truthful; as humble as he was fearless; as remarkable for his chastity as for his intrepidity.
祂既圣洁又诚实；既谦卑又无畏；祂的贞洁与祂的勇敢同样著称。
Were he now on earth, he would not acknowledge these characters as his legitimate offspring.
如果祂现在在世，祂不会承认这些品格是祂合法的后裔。
One hour’s attempt to hold communion with them would force from him that solemn sentence which will, it may be feared, be one day pronounced on them by “a Greater” than Calvin: ” I know you not!”
与他们交通一小时的尝试，就会迫使祂说出那句庄严的话，恐怕有一天，“一位比加尔文更伟大的”会向他们宣告这句话：“我不认识你们！”
It has been a matter of much wonder to the Translator that no English versions of these important Treatises of Calvin have ever appeared, for they embody the very faith, and testimony, and ministry of the prominent Reformer.
译者一直感到非常惊奇，加尔文这些重要的论著竟然从未有过英文译本，因为它们体现了这位杰出改革家的信仰、见证和事工。
It is surprising that none of those good and industrious men who translated into English that invaluable and imperishable work, Luther “On the Galatians,” and those other standard reformative productions?Luther “On the Psalms of Degrees,” Luther’s “Sermons,” Calvin “On Job,” and Dean Nowell’s “Catechism,” etc., etc. ?did not give the British Church an English version of the present Treatises.
令人惊讶的是，那些翻译了那部宝贵而不朽的著作——路德 (Luther) 的《加拉太书释义》，以及其他标准改革性著作——路德的《诗篇升阶注释》、路德的《讲道集》、加尔文 (Calvin) 的《约伯记释义》和诺厄尔院长 (Dean Nowell) 的《教理问答》等等的那些善良而勤奋的人们，竟然没有给英国教会提供这些论著的英文译本。
Yet so it is.
然而事实就是如此。
No English translation of these two productions has ever appeared till the present and the (D.v.) immediately forthcoming publications.
这两部著作的英文译本，直到目前以及（若神许可，D.v.）即将出版的这些出版物之前，从未出现过。
That no English illegitimates ever undertook the duty of representing in English their pretended father is no marvel at all.
英国那些非法的加尔文主义者从未承担起用英文代表他们所谓的父亲的责任，这毫不奇怪。
The work must have been by far too hot for them to undertake.
这项工作对他们来说必定太过棘手，难以承担。
Their labour would have condemned and consumed their religion as fast as they proceeded.
他们的劳作会随着他们的进行而迅速地谴责和消耗他们的宗教。
Calvin’s truth would have crushed and annihilated their error; his light would have discovered and exposed their darkness; his life would have awestruck their death; and his holy fire would have consumed their graceless profession to ashes.
加尔文的真理会粉碎并消灭他们的错误；祂的光会发现并暴露他们的黑暗；祂的生命会使他们的死亡惊惧；祂的圣火会把他们没有恩典的宣认烧成灰烬。
No one, indeed, could faithfully and really translate Calvin or Luther, or any other kindred servant of God, but a true participator in the religion of the original authors.
的确，除了真正参与原著作者宗教的人之外，没有人能够忠实而真实地翻译加尔文或路德，或任何其他类似的神的仆人。
One of a general acquaintance with the Latin, or French, or German languages of the original productions might transvert the one language into another, but he could not trans-convey the mind, and most certainly could not transfuse the saving spirit of his author, whether Calvin or Luther.
一个对原著的拉丁文、法文或德文有一般了解的人，或许可以将一种语言转换成另一种语言，但他无法传递思想，而且几乎肯定无法灌输其作者（无论是加尔文还是路德）的拯救精神。
None could do this but a partaker of Calvin’s or Luther’s spirit, faith and religion.
除了分享加尔文或路德的精神、信仰和宗教的人之外，没有人能做到这一点。
Whether it be the intent of the present meritoriously labouring Calvin Society to translate into English the two Treatises now under publication the present Translator knows not.
目前辛勤工作的加尔文协会 (Calvin Society) 是否打算将目前出版的两部论著翻译成英文，本译者不得而知。
If it be so, there must lie in the way of every general English lover of Calvin a very formidable pecuniary impediment.
如果真是这样，那么对于每一位普遍热爱加尔文的英国读者来说，必定会遇到一个非常巨大的金钱障碍。
He could not procure either of these Treatises without purchasing the whole of the already-issued series of the Calvin Society, amounting to forty or more volumes.
他不购买加尔文协会 (Calvin Society) 已经出版的全部系列，总计四十多卷，就无法获得这两部论著中的任何一部。
The sight of this serious difficulty formed one portion of the present Translator’s resolve to undertake his delightful task, knowing that he could thereby put these invaluable relic-testimonies into the hand of any English reader for a moderate sum, and thus render the British Church of Christ a considerable monetary help, and confer upon her a lasting benefit, thus furnishing, for her perusal and profit, two invaluable productions of the Geneva Reformer, which had lain unprofitable to her, and unknown by her, for above 300 years.*
看到这个严重的困难，构成了本译者决心承担这项愉快任务的一部分原因，因为他知道，他可以因此以适中的价格将这些宝贵的遗迹见证交到任何英国读者手中，从而为英国的基督教会提供可观的经济帮助，并赋予她持久的益处，从而为她的阅读和益处，提供了日内瓦改革家的两部宝贵著作，这些著作三百多年来对她毫无益处，也不为她所知。*
One word more in conclusion.
最后再多说一句。
Above 300 years ago were the divine contents of these Treatises penned by Calvin.
三百多年前，这些论著的神圣内容由加尔文写成。
But such is the enduring and unchangeable nature of all Divine Truth and its confession, that these testimonies of the beloved Reformer, which flowed from his heart, to be left by his pen on the pages of the originals, still meet, even when re-clothed in a different language, the spirits of all the “family of heaven” (Eph. iii. 15), as they read them with the same divine life, freshness and unction, as they would have been felt if heard from the heart-supplied lips of John Calvin at Geneva.
但是，所有神圣真理及其认信的持久和永不改变的本质就是如此，以致这位敬爱的改革家的这些见证，从他心中流淌出来，由他的笔留在原著的书页上，即使换上了不同的语言，仍然与所有“天上之家”（以弗所书三章15节）的灵相遇，当他们阅读时，感受到与当年在日内瓦从约翰·加尔文心中涌流的口中所听到的一样的神圣生命、新鲜和恩膏。
So blessed, glorious and true, is that word: “For the Lord is good; His mercy is everlasting: and His truth endureth from generation to generation” (Psa. c. 5).
那话是何等有福、荣耀和真实：“因为耶和华是良善的；祂的慈爱永远长存；祂的信实直到万代”（诗篇一百篇5节）。
If, by the Divine blessing upon the present Translations, the disciples of Christ shall be comforted, and their faith confirmed; if the lovers of the truth shall be rejoiced and its defenders re-armed; if reasoners shall be rendered dumb and infidels confounded and ashamed; if the Church of Christ shall be edified and God glorified; the Translator’s satisfaction, object and reward will have been fully and abundantly realised.
如果借着神对目前译本的祝福，基督的门徒们得到安慰，他们的信心得到坚固；如果真理的爱好者们欢欣鼓舞，其捍卫者们重新武装起来；如果推理者们哑口无言，不信者们困惑羞愧；如果基督的教会得到建立，神得到荣耀；那么译者的满足、目标和奖赏就将完全而丰盛地实现。
3 Upper Islington Terrace, London.
伦敦，上伊斯灵顿台3号。
December 27th, 1855.
1855年12月27日。
Table of Contents
目录
THE ETERNAL PREDESTINATION OF GOD
神永恒的预定
Translator’s Preface
译者序
The Consent
认同
Dedicatory Preface
献词
Section I Eternal Predestintion.
第一部分 永恒的预定。
Section II Eternal Predestination.
第二部分 永恒的预定。
Section III Eternal Predestination.
第三部分 永恒的预定。
Section IV Eternal Predestination.
第四部分 永恒的预定。
Section V Eternal Predestination.
第五部分 永恒的预定。
Section VI Eternal Predestination.
第六部分 永恒的预定。
Section VII. “A Brief Reply. . .”
第七部分。“简短的答复……”
A DEFENCE OF THE SECRET PROVIDENCE OF GOD
为神奥秘的护理辩护
Translator’s Preface
译者序
Introduction by John Calvin
约翰·加尔文导论
Calumniator’s Preface
诽谤者序言
Reply of John Calvin to the Calumniator’s Preface
约翰·加尔文对诽谤者序言的答复
Part I “GOD CREATED THE GREATEST PART OF THE WORLD TO PERDITION.”.
第一部分 “神创造了世界的大部分是为了灭亡。”
Part II GOD NOT ONLY PREDESTINATED EVEN ADAM TO DAMNATION, BUT TO THE CAUSES OF THAT DAMNATION.
第二部分 神不仅预定了亚当受咒诅，而且预定了那咒诅的原因。
Part III THE SINS WHICH ARE COMMITTED, ARE COMMITTED NOT ONLY BY THE PERMISSION, BUT EVEN BY THE WILL OF GOD.
第三部分 所犯的罪，不仅是出于神的许可，甚至是出于神的旨意。
Part IV ALL THE CRIMES THAT ARE COMMITTED BY ANY MAN WHATSOEVER….
第四部分 任何人所犯的一切罪行……
Part V NO ADULTERY, THEFT, OR MURDER, IS COMMITTED WITHOUT THE INTERVENTION OF THE WILL OF GOD.
第五部分 任何奸淫、偷盗或谋杀，若没有神的旨意介入，都不会发生。
Part VI THE SCRIPTURE OPENLY TESTIFIES THAT EVIL DOINGS ARE DESIGNED, NOT ONLY BY THE WILL.
第六部分 圣经公开见证，恶行不仅是出于旨意而设计的。
Part VII THE WICKED, BY THEIR ACTS OF WICKEDNESS, DO RATHER GOD’S WORK THAN THEIR OWN.
第七部分 恶人借着他们的恶行，与其说是做他们自己的工，不如说是做神的工。
Part VIII THE HARDENING OF PHARAOH … WAS THE WORK OF GOD.
第八部分 法老的刚硬……是神的作为。
Part IX THE WILL OF GOD IS THE SUPREME CAUSE OF ALL THE HARDNESS OF HEART IN MEN.
第九部分 神的旨意是人心中一切刚硬的至高原因。
Part X SATAN IS A LIAR, AT THE COMMAND OF GOD..
第十部分 撒旦是说谎者，奉神的命令。
Part XI GOD GIVES THE WILL TO THOSE WHO DO EVIL.
第十一部分 神将行恶的意愿赐给那些行恶的人。
Part XII THE WICKED, BY THEIR ACTS OF WICKEDNESS, DO RATHER GOD’S WORK THAN THEIR OWN.
第十二部分 恶人借着他们的恶行，与其说是做他们自己的工，不如说是做神的工。
Part XIII WE SIN OF NECESSITY (WITH RESPECT TO GOD).
第十三部分 我们犯罪是必然的（相对于神而言）。