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Lightly reformatted, edited and modernized
经过轻微重新排版、编辑和现代化处理
The Opening of the Controversies Lately Handled in the Low Countries, Concerning the Doctrine of Providence, of Predestination, of the Death of Christ, of Nature and Grace
近来在低地国家（Low Countries）处理的关于护理（Providence）、预定（Predestination）、基督之死、本性与恩典教义的争议开端
“The Anatomy of Arminianism” is a theological work authored by Pierre Du Moulin, (1568 – 1658) a Huguenot minister in France who also resided in England for some years.
《亚米念主义剖析》（The Anatomy of Arminianism）是一部神学著作，作者是皮埃尔·杜·穆林（Pierre Du Moulin，1568 – 1658），一位在法国的胡格诺派（Huguenot）牧师，他也在英格兰居住过一些年。
The book engages with the theological positions of Arminianism, offering a critical analysis and detailed examination of its doctrines.
该书探讨了亚米念主义（Arminianism）的神学立场，提供了对其教义的批判性分析和详细考察。
The book explores various aspects of Arminianism, including predestination, election, and reprobation.
该书探讨了亚米念主义的各个方面，包括预定、拣选（election）和弃绝（reprobation）。
Du Moulin, drawing from the bible and a wide range of sources and prominent theologians, presents a comprehensive critique of Arminian beliefs.
杜·穆林从圣经以及广泛的资料来源和著名神学家那里汲取观点，对亚米念主义的信仰提出了全面的批判。
He addresses key theological concepts, such as the role of sin in predestination, the nature of God’s election, and the basis for God’s choosing of certain individuals for salvation.
祂处理了关键的神学概念，例如罪在预定中的作用、上帝拣选的本质，以及上帝选择某些个体得救的依据。
Throughout the book, Du Moulin references the writings and teachings of influential figures like John Calvin, Philip Melanchthon, and Augustine to support his arguments.
在整本书中，杜·穆林引用了约翰·加尔文（John Calvin）、菲利普·梅兰希顿（Philip Melanchthon）和奥古斯丁（Augustine）等有影响力人物的著作和教导来支持他的论点。
He also examines different perspectives on the doctrine of predestination, highlighting the contrast between Arminian views and those of Reformed theology.
祂还考察了关于预定教义的不同观点，强调了亚米念派观点与归正神学（Reformed theology）观点之间的对比。
Du Moulin’s work aims to shed light on the theological differences between Arminianism and the Reformed tradition.
杜·穆林的著作旨在阐明亚米念主义与归正传统之间的神学差异。
It engages in theological discourse and presents a critical evaluation of Arminian doctrines, making it a valuable resource for scholars, theologians, and individuals interested in the theological debates of the era, which still resound in our time.
它参与了神学论述，并对亚米念派教义提出了批判性评价，使其成为对学者、神学家以及对那个时代（至今仍有回响）的神学辩论感兴趣的人来说，一份宝贵的资源。
TABLE OF CONTENTS
目录
TO THE RIGHT WORSHIPFUL Sir Henry Mildmay
致尊贵的（Right Worshipful）亨利·米尔德梅爵士（Sir Henry Mildmay）
TO THE MOST ILLUSTRIOUS AND MOST POTENT LORDS
致最卓越（Most Illustrious）和最有权势的（Most Potent）领主们
Chapter 1: How soberly we are to deal with this argument.
第1章：我们应如何审慎地处理这个论题。
Chapter 2: That we are not, therefore, to abstain from the doctrine of Providence and Predestination, although some abuse it to curiosity and impiety. And where it is profitable.
第2章：因此，我们不应回避护理（Providence）和预定（Predestination）的教义，尽管有些人滥用它以满足好奇心和不敬虔（impiety）。以及它在哪里是有益的。
Chapter 3: What the providence of God is. How far it extends. That God is not the author of sin. What permission is, and what blinding and hardening is.
第3章：上帝的护理是什么。祂延伸到何处。上帝并非罪恶的作者。什么是允许（permission），什么是使人瞎眼（blinding）和刚硬（hardening）。
Chapter 4: Of the will of God.
第4章：论上帝的旨意（will）。
Chapter 5: Of the Antecedent and Consequent will of God.
第5章：论上帝的先行（Antecedent）旨意和后续（Consequent）旨意。
Chapter 6: Of the sin of Adam.
第6章：论亚当的罪。
Chapter 7: That all mankind is infected with Original sin.
第7章：所有人类都被原罪（Original sin）所感染。
Chapter 8: What Original sin is, and whether it be truly and properly sin.
第8章：原罪是什么，以及它是否是真实且确切的罪。
Chapter 9: How the sin of Adam may belong to his posterity, and how many ways it may pass to his offspring. And first of the imputation of it; and whether the sins of the Grandfather and great-Grandfathers are imputed to their posterity.
第9章：亚当的罪如何能归于祂的后裔，以及它能以多少种方式传给祂的后代。首先是罪的归算（imputation）；以及祖父和曾祖父的罪是否归算给他们的后代。
Chapter 10: Of the propagation of the sin of Adam to his posterity. Where also of the traduction both of the soul and of sin itself.
第10章：论亚当的罪向祂的后裔的遗传（propagation）。此处也论到灵魂和罪恶本身的遗传（traduction）。
Chapter 11: Whether the power of believing the Gospel is lost by the sin of Adam.
第11章：相信福音的能力是否因亚当的罪而丧失。
Chapter 12: That God does save those whom of His mere grace He chose out of mankind, corrupted and obnoxious to the curse. What Predestination is; the parts of it. That Arminius did not understand what the decree of Predestination is, and that he has utterly taken away Election.
第12章：上帝凭着祂的纯粹恩典，拯救那些祂从败坏且遭受咒诅（obnoxious to the curse）的人类中拣选出来的人。预定是什么；它的部分。亚米念（Arminius）不明白预定的旨意（decree）是什么，并且祂已完全废除了拣选（Election）。
Chapter 13: Of the Object of Predestination, that is, whether God electing or reprobating, considers a man as fallen or not fallen.
第13章：论预定的对象（Object），即上帝在拣选或弃绝（reprobating）时，是把人看作已堕落的（fallen）还是未堕落的。
Chapter 14: That the Apostle Saint Paul in the ninth to the Romans, by the word Mass; understood the corrupted Mass.
第14章：使徒圣保罗在《罗马书》第九章中，通过“团块”（Mass）一词；理解为败坏的团块（corrupted Mass）。
Chapter 15: That Arminius does willingly darken the words of the Apostle which are clear and express.
第15章：亚米念故意使使徒清晰明确的圣言变模糊。
Chapter 16: The opinions of the parties, upon the doctrine of Predestination.
第16章：关于预定教义，各方的观点。
Chapter 17: That the Arminians make foreseen faith the cause of the election of particular persons.
第17章：亚米念派使预见的信心成为特定个体被拣选的原因。
Chapter 18: The decree of general Election is searched into, by which Arminius will have all men to be elected under the condition of faith.
第18章：对普遍拣选（general Election）的旨意进行探究，亚米念据此认为所有人都需在信心的条件下被拣选。
Chapter 19: The election of particular persons, in respect of faith foreseen, is confuted by the authority of the Scripture. It is proved that men are not elected for faith, but to faith.
第19章：通过圣经的权威，驳斥了因预见的信心而拣选特定个体（Election of particular persons）的观点。证明人被拣选并非因着信心，而是为了信心。
Chapter 20: Election for faith foreseen is confuted by places taken out of the Gospel of Saint John.
第20章：根据《圣约翰福音》（Gospel of Saint John）中的经文，驳斥了因预见的信心而进行的拣选。
Chapter 21: The same is proved out of the eighth, ninth, and the eleventh Chapter to the Romans.
第21章：根据《罗马书》第八、九和第十一章，证明了同样的观点。
Chapter 22: The same Election, in respect of faith foreseen, is confuted by reason.
第22章：通过理性，驳斥了同样因预见的信心而进行的拣选。
Chapter 23: The opinion of Saint Augustine concerning Election for faith foreseen.
第23章：圣奥古斯丁（Saint Augustine）关于因预见的信心而拣选的观点。
Chapter 24: The arguments of the Arminians, by which they endeavor to establish Election for faith foreseen, are examined.
第24章：审查了亚米念派试图确立因预见的信心而拣选的论据。
Chapter 25: Whether Christ be the cause and foundation of Election.
第25章：基督是否是拣选的原因和基础。
Chapter 26: Of Reprobation.
第26章：论弃绝（Reprobation）。
Chapter 27: How far, and in what sense, Christ died for all.
第27章：基督为所有人而死，到何种程度，以及在何种意义上。
Chapter 28: That reconciliation, remission of sins, and salvation are not obtained nor purchased for all, and particular men, by the death of Christ.
第28章：和解（reconciliation）、罪得赦免（remission of sins）和救恩（salvation）并非通过基督的死为所有人，以及特定的人所获得或买赎。
Chapter 29: The objections of the Arminians are answered, by which they endeavor to maintain and confirm the obtaining of salvation for all men.
第29章：回答了亚米念派的反对意见，他们试图借此维护并证实所有人都能获得救恩的观点。
Chapter 30: That it was long ago disputed whether Christ died for all, but in a far other sense.
第30章：关于基督是否为所有人而死，这在很久以前就存在争议，但其意义远非如此。
Chapter 31: Whether God loves all men equally, and does alike desire the salvation of all.
第31章：上帝是否平等地爱所有人，并且同样渴望所有人的救恩。
Chapter 32: Of free-will: the opinions of the parties.
第32章：论自由意志（free-will）：各方的观点。
Chapter 33: It is proved out of the holy Scripture, that an unregenerate man is altogether destitute of the power and liberty of free-will in those things which belong to salvation.
第33章：根据圣经证明，未重生（unregenerate）的人在关乎救恩的事情上，完全缺乏自由意志的能力和自由。
Chapter 34: The reasons of the Arminians are examined, by which they maintain free-will in an unregenerate man concerning things that are spiritual and belonging to salvation.
第34章：审查了亚米念派的论据，他们借此维护未重生的人在属灵和关乎救恩之事上的自由意志。
Chapter 35: The objections of the Arminians borrowed from the Pelagians, and Papists, are answered. Whether an unregenerate man does necessarily sin; and whether necessity excuses the sinner: Also whether God commands those things which cannot be performed by man.
第35章：回答了亚米念派从伯拉纠派（Pelagians）和天主教徒（Papists）那里借来的反对意见。未重生的人是否必然犯罪；以及必然性（necessity）是否能为罪人开脱：又及，上帝是否命令了那些人无法做到的事情。
Chapter 36: Of the outward and inward calling, and whether the one may be without the other.
第36章：论外在的呼召（outward calling）和内在的呼召（inward calling），以及两者是否可以分离。
Chapter 37: Of the distinction of Grace into sufficient and effectual Grace.
第37章：论恩典区分为足够恩典（sufficient Grace）和有效恩典（effectual Grace）。
Chapter 38: The opinion of the Arminians concerning universal grace, which is also called sufficient grace.
第38章：亚米念派关于普遍恩典（universal grace）的观点，该恩典也被称为足够恩典。
Chapter 39: Universal sufficient grace is confuted by places of Scripture.
第39章：通过圣经经文驳斥了普遍足够恩典。
Chapter 40: The same sufficient grace is impugned by reasons.
第40章：通过理性驳斥了同样的足够恩典。
Chapter 41: The arguments by which the Arminians maintain universal sufficient grace are confuted.
第41章：驳斥了亚米念派维护普遍足够恩典的论据。
Chapter 42: The consent of the Arminians with the Semi-Pelagians is declared.
第42章：阐明了亚米念派与半伯拉纠派（Semi-Pelagians）的一致性。
Chapter 43: The opinion of the Arminians concerning the manner of the operation of grace, and of that power which they call Irresistible. Of moral persuasion. And of the power and act of believing.
第43章：亚米念派关于恩典运作方式的观点，以及他们所称的不可抗拒（Irresistible）的能力。论道德说服（moral persuasion）。以及相信的能力和行为。
Chapter 44: The opinion of the Orthodox Church, concerning the conversion of man, and of the manner and certainty of conversion.
第44章：正统教会（Orthodox Church）关于人的归正（conversion），以及归正的方式和确定性的观点。
Chapter 45: The question of moral persuasion is sifted, and whether every persuasion may be resisted.
第45章：对道德说服的问题进行审查，以及是否每一次说服都可以被抗拒。
Chapter 46: The certainty of the conversion of the elect, and the final unconquerableness of grace is proved.
第46章：证明了被拣选者归正的确定性，以及恩典最终的不可战胜性（unconquerableness）。
Chapter 47: The judgment of Saint Augustine concerning this controversy.
第47章：圣奥古斯丁关于这场争议的判断。
Chapter 48: That the Arminians do openly establish that unresistibleness which they impugn.
第48章：亚米念派公开确立了他们所反对的不可抗拒性（unresistibleness）。
Chapter 49: The weak objections of the Arminians against Irresistibility (that is, infallible certainty of conversion) are answered.
第49章：回答了亚米念派反对不可抗拒性（即，归正的绝无错误（infallible）确定性）的软弱反对意见。
Chapter 50: An addition to the thirteenth Chapter, containing some places taken out of the confession of the Church of France, and out of the special doctors of this age, concerning the object of Predestination, and the judgment of the Synod of Dordt.
第50章：第十三章的补充，其中包含从法国教会的信条（confession of the Church of France）和这个时代的特殊神学家（special doctors）著作中摘录的一些关于预定对象和多特会议（Synod of Dordt）判决的段落。