Rutherford's Examination of Arminianism
Rutherford
卢瑟福’s Examination of Arminianism:
阿明尼派的考察：
The Tables of Contents with
目录与
Excerpts from Every Chapter
每章节摘录

Introduced & Translated by
介绍和翻译由

Charles Johnson
查尔斯·约翰逊
&
Travis Fentiman
特拉维斯·芬蒂曼

2019

Brought to you by
由...带给您

Reformed Books Online
改革书籍在线

ReformedBooksOnline.com
改革书籍在线

We hope this work helps you to enjoy and glorify God
我们希望这项工作能帮助你享受并荣耀上帝

This work is licensed under the very sharing-friendly Creative Commons Attribution-NoDerivatives 4.0 International License.  Please share this work in any godly way, shape, or form desired.
此作品根据非常友好的创作共用许可证（Creative Commons Attribution-NoDerivatives 4.0 International License）进行许可。请以任何合适的方式分享此作品。

In Honor of, and as a Gift to
为了纪念，并作为一份礼物给

Rev. Robert D. McCurley
罗伯特·D·麦克厉牧师

of the Free Church of
自由教会的Scotland (Continuing)
苏格兰（继续）

 "They that sow in tears shall reap in joy.
那些流泪撒种的人将在喜乐中收获。

He that goeth forth and weepeth, bearing precious seed,
行走并哭泣的人，手拿宝贵的种子，

shall doubtless come again with rejoicing,
必将再次欢欢喜喜地回来

bringing his sheaves with him.”
带着他的禾捆一起来。

Ps. 126:5-6
诗篇 126:5-6

Table of Contents
目录

Introduction
介绍

Brief Table of Contents
简要目录

1 - Of the Sacred Scriptures and the Content [Materia] of Them
圣经和其中的内容

2 - Of God 
2 - 上帝的 

3 - Of Election, Rom. 9:11  
3 - 选举，罗马书 9:11     

4 - Of Reprobation 
4 - 拒绝 

5 - Of the State of the First Man, Eph. 4:24
5 - 第一人的状态，以弗所书 4:24

6 - Of Original Sin, Rom. 5:12
6 - 原罪，罗马书 5:12

7 - Of the State of Fallen Man, Rom. 8:7
7 - 关于堕落人的状态，罗马书 8:7

8 - Of the State of Grace, 1 Tim. 2:3-4
8 - 关于恩典的状态，提摩太前书 2:3-4

9 - Of Universal Redemption, Jn. 10:11
9 - 全人类的救赎，约翰福音 10:11

10 - Of the Covenant of Grace, Heb. 8:8 
10 - 恩典的约，来 8:8        

11 - Of the Mode of Conversion, Eph. 1:19-19
11 - 关于转化的方式，以弗所书 1:19-19

12 - Of the Justification of the Sinner, Rom. 3:28
12 - 罪人的称义，见罗马书 3:28

13 - Of the Perseverance of the Saints, Jn. 10:28  
13 - 圣徒的坚忍，约翰福音 10:28       

14 - Of the Certainty of Salvation, Rom. 8:35
14 - 关于得救的确定性，罗马书 8:35

15 - Of the Church and its Marks, Mt. 18:17
教会及其特征，马太福音 18:17

16 – Of Ministers of the Word, * Rom. 10:15  
16 - 关于传道者，*罗马书 10:15

17 – Of Synods, Acts 15:6  
17 - 论教会会议，使徒行传 15:6    

18 – Of the Sacraments and Ecclesiastical Discipline  
18 - 关于圣礼和教会纪律

19 – Of the Magistrate, Rom. 13:4 
19 - 关于执法官，罗马书 13:4      

20 – Of the Soul and the Resurrection of the Body, Acts 7:59
20 - 关于灵魂和身体的复活，使徒行传 7:59

Introduction
介绍

Travis Fentiman[1]
特拉维斯·芬蒂曼[1]

The closest thing that Samuel Rutherford wrote to a systematic theology was his Examination of Arminianism in Latin.[2]  The work’s chief purpose though, was quite narrow: to simply refute the errors of Arminianism.  How do these two things coincide?  Arminians erred on nearly every subject of theology; therefore Rutherford took advantage of the opportunity to survey the whole theological spectrum.  This is the chief value of the Examination: Rutherford here delves into theological points addressed nowhere else in his writings.
塞缪尔·拉瑟福德所写的与系统神学最接近的作品是他用拉丁语写的《阿米纳尼主义考察》。然而，该作品的主要目的非常狭窄，仅仅是为了反驳阿米纳尼主义的错误。这两件事情如何相符呢？阿米纳尼主义在几乎每个神学领域都犯了错误，因此拉瑟福德利用这个机会来全面调查整个神学领域。这就是《考察》的主要价值所在：拉瑟福德在这里深入探讨了其他著作中没有涉及的神学问题。

The Examination has remained locked up in Latin for nearly four hundred years.  The value of here seeing the tables of contents translated into English for the first time, lies in, first, uncovering the scope and contents of the work; and second, in making the work more navigable so that persons might more easily translate further intriguing sections from it.  We hope that in encouraging further translations of Rutherford, and possibly someday the whole of the Examination, that this gift to Rev. Robert D. McCurley will be invaluable.
考试在拉丁语中已经封存了将近四百年。这里首次将目录翻译成英语的价值在于，首先揭示了这项工作的范围和内容；其次，使得这项工作更易于导航，以便人们更容易地从中翻译出更有趣的部分。我们希望通过鼓励对卢瑟福的进一步翻译，可能有一天能够翻译整个考试，这份礼物对于罗伯特·D·麦克卡利牧师来说将是无价之宝。

The theological lectures that compose the Examination likely stem from the very inception of the Second Reformation in Scotland (1638), even from Rutherford’s appointment as professor of divinity at St. Andrews in 1639.  It is likely[3] that these lectures were delivered up until Rutherford’s departure into England for the Westminster Assembly in 1643 when the threat of Arminianism appeared to loom large over England and Scotland.  The Examination, though one of Rutherford’s earliest works,[4] was not published till after his death by his close disciple and friend, Robert MacWard, and the Dutch, reformed theological professor Matthias Nethenus.
《考试》这部由神学讲座组成的作品很可能源自苏格兰第二次宗教改革的初期（1638 年），甚至可以追溯到拉瑟福德在 1639 年被任命为圣安德鲁斯神学教授的时候。很可能这些讲座一直持续到拉瑟福德在 1643 年前往英格兰参加威斯敏斯特会议时，当时亚米尼派主义的威胁在英格兰和苏格兰似乎变得非常严重。《考试》虽然是拉瑟福德最早的作品之一，但直到他去世后才由他的亲密门徒和朋友罗伯特·麦克沃德以及荷兰改革派神学教授马蒂亚斯·内特纳斯出版。

In perusing the translation below, one ought not to get hung up on the scholastic form that the Examination takes: though unfamiliar to us, it was intended to be helpful rather than distracting.  Rutherford’s method through the entire book was to take up a series of precise questions on each theological topic, and answer them in a systematic way.  The questions themselves are of immense importance as they boil down the controverted issues between the different theological camps to one proposition, affirmed by one side and self-admittedly denied by the other.  As Rutherford was for the most part strikingly unoriginal (this writer would claim) in the content of most all of his theology, and as he saw himself as nearly always representatively upholding and defending the long established, reformed-catholic[5] consensus of the post-Reformation era about these points, so the very questions and answers that Rutherford poses are immensely valuable in bringing to light the exact detailed theological points that Reformed Orthodoxy held to and affirmed in her classical era from a better day.
在阅读下面的翻译时，不应纠结于考试的学术形式：尽管对我们来说不熟悉，但它旨在帮助而不是分散注意力。拉瑟福德在整本书中的方法是针对每个神学主题提出一系列精确的问题，并以系统的方式回答这些问题。这些问题本身非常重要，因为它们将不同神学派别之间的争议问题归结为一个命题，一方肯定，另一方自认为否定。由于拉瑟福德在大部分神学内容上都缺乏独创性（本文作者认为），并且他认为自己几乎总是代表性地支持和捍卫后宗教改革时代建立的改革天主教共识，所以拉瑟福德提出的问题和回答非常有价值，可以准确地揭示改革正统神学在更好时代所坚持和肯定的详细神学观点。

In every section of the work, Rutherford first states the theological question and concisely answers it affirmatively or negatively.  Sometimes these questions are previously prefaced with the introduction of a Scripture text which may give rise to the question or may help in part to answer it.  Next the question and its parts are clarified and contextualized (defining the ‘state of the question’) so that the issued answer hits its target, being rightly qualified.  Rutherford then gives a numbered list of Scriptural and theological reasons for the reformed position.  Rutherford’s discussion is sometimes concise, only giving a handful or less of such reasons.  Why would he be content with this?  Rutherford lived in an era that emphasized truth and theological objectivity.  If the few arguments given are valid, establishing the truth of the position and overturning the contrary, nothing more need be said.  However, not uncommonly, Rutherford gives a thorough treatment of the topic with a dozen or more reasons, twenty being about the most.  Hence the Examination is virtually a book-long collection of mini, theological disputations.  This method facilitated clarity and depth into the minutia of our Lord’s revealed theology that cannot be found in the modern generas of theology today.
在作品的每个部分中，拉瑟福德首先陈述神学问题，并简明地肯定或否定地回答。有时，这些问题在引言中先介绍了一段经文，这段经文可能引发问题，或者在一定程度上帮助回答问题。接下来，问题及其部分被澄清和情境化（定义“问题的状态”），以便所提供的答案准确地击中目标，并得到正确的资格。然后，拉瑟福德列出了改革派立场的经文和神学理由。拉瑟福德的讨论有时很简洁，只给出了少数几个或更少的理由。为什么他会满足于这些呢？拉瑟福德生活在一个强调真理和神学客观性的时代。如果所给出的几个论点是有效的，能够确立立场的真理并推翻相反的观点，就不需要再说什么了。然而，拉瑟福德通常会对这个主题进行全面的论述，给出十几个或更多的理由，最多可能达到二十个。因此，《考察》实际上是一本长篇的小型神学争论集。这种方法使我们对主所启示的神学细节有了清晰和深入的理解，而这在当今的神学流派中是找不到的。

The chief value of the Examination, though, does not lie in its historical import or its scholastic form, but rather in that its deep, Scriptural and timeless teaching about our eternal God is priceless.  As the reformed divines of the sixteen hundreds seemed to have treated every conceivable theological topic in vastly greater depth and Scriptural detail than any other era of Church history, it is hoped that a reviving of such an older treasure as this will help to greatly inform our relative, theological ignorance.
考试的主要价值并不在于其历史意义或学术形式，而是在于它对我们永恒上帝的深刻、经典和永恒的教导是无价的。正如十六世纪的改革神学家似乎比教会历史上任何其他时代更深入地讨论了各种可能的神学话题，并以经文为依据，希望恢复这样一个古老的宝藏将有助于极大地增进我们相对的神学无知。

The translation philosophy here used is that of formal equivalence.  The infrequent times that a “literal” translation of the Latin diction has been departed from has only been where the English language has demanded it.  In smoothing out the English, accuracy is almost always lost; on the contrary, we have thought faithfulness to be of greater value and have sought to preserve something of Rutherford’s clear, succinct and precise Latin style.
这里使用的翻译理念是形式对等。只有在英语语言要求的情况下，才会偏离拉丁文的“逐字”翻译。在平滑英语的过程中，几乎总是会失去准确性；相反，我们认为忠实更有价值，并努力保留一些拉瑟福德清晰、简洁和精确的拉丁文风格。

            For the sake of comprehensiveness, the two sections of the Examination translated by Rev. McCurley[6] have been included below.  The work here cannot repay the debt of grace this writer owes to his greatly esteemed pastor.  With much affection these two mites are dedicated to him whose love and zeal for the God and Christ of Samuel Rutherford bears much fruit.
为了全面起见，以下包括了由麦克卡利牧师翻译的《考试》的两个部分。这里的工作无法偿还这位作者对他非常尊敬的牧师的恩惠之债。这两个微小的贡献充满了深情，献给那位对撒母耳·鲁瑟福德的上帝和基督充满爱和热情的人，他的付出结出了丰硕的果实。

“But the Plant of Renown, the Man whose name is the Branch,
至枝的那人，名为属上的植物
will bud forth again and blossom as the rose,
将再次发芽并开放如玫瑰般绽放
and there shall be fair white flourishes again,
届时将再次出现美丽的白色繁荣
with most pleasant fruits, upon that tree of life.
以最美味的水果，那生命之树上。 
A fair season may He have!  Grace, grace be upon that blessed and beautiful tree!
愿他拥有一个美好的季节！恩典，恩典降临在那棵神圣而美丽的树上！
under whose shadow we shall sit and His fruit shall be sweet to our taste.”
在谁的阴影下，我们将坐下来，他的果实将甜美到我们的口味。

Rutherford
卢瑟福

Letter 50, Letters[7]
信件 50，信件[7]

Brief Table of Contents
简要目录

* - Translated below
- 在下面翻译

1 - Of the Sacred Scriptures and the Content [Materia] of Them; Of Fundamental and Non-Fundamental Articles; Of Ignorance and Error of the Same, and of Knowledge and Faith about Them.
1 - 关于圣经和其中的内容；关于基本和非基本的文章；关于对它们的无知和错误，以及对它们的知识和信仰。 

* Jn. 5:39                                                                                                                       1
约翰福音 5:391
1 Cor. 2:14                                                                                                                    82
哥林多前书 2:14-18
2 Cor. 4:3                                                                                                                      87
哥林多后书 4:387
Col. 2:6-7                                                                                                                      89
歌罗西书 2:6-7
2 Tim. 3:16-17                                                                                                   97
提摩太后书 3:16-1797
Rom. 14:14                                                                                                                  128
罗马书 14:14-28

2 - Of God                                                                                                                               138
2 - 上帝 138

           Of the Knowledge [Cognitione] of God, Col. 1:10                                                        138
关于神的认知，歌罗西书 1:10 138

     Of God According to the Essence, and the Essential Unity and
根据本质，以及本质的统一和神的本质
             Omnipresence of it, 1 Cor. 8:6                                                                               141
它的无所不在，哥林多前书 8:6141
                  Acts
行动17:27                                                                                                       143

           Of the Trinity, 1 Cor. 8:6                                                                                               147
三位一体，哥林多前书 8:6-14-7

Rom. 9:5                                                                                                          148
罗马书 9:5-14
Phil. 2:6                                                                                                            150
腓立比书 2:6-15
* Heb. 1:6                                                                                                        155
希伯来书 1:6-15
Rom. 9:5                                                                                                          156
罗马书 9:51-56
Mt. 28:19                                                                                                         160
马太福音 28:19-20

           Of the Knowledge [Scientia] of God, Acts 15:28                                                          162
关于神的知识，使徒行传 15:28-16:2

Heb. 4:13                                                                                                         166
希伯来书 4:13

           Of the Will of God and the Certain Execution of it                                                          169
上帝的旨意和其确定的执行

Rom. 9:19                                                                                                        170
罗马书 9:19-17
Rom. 9:18                                                                                                        174
罗马书 9:18
James 1:17                                                                                                       175
雅各书 1:17-18
* Mt. 6:10                                                                                                        181
* 山 6:10
Eph. 1:11                                                                                                         185
弗 1:11-18
Lk. 21:18                                                                                                         193
路加福音 21:18-19
Rom. 11:23                                                                                                      196
罗马书 11:23
* 1 Thess. 4:3                                                                                                   203
帖撒罗尼迦前书 4:3-20
2 Thess. 2:11                                                                                                    211
帖撒罗尼迦后书 2:11-12
1 Thess. 2:16                                                                                                    214
帖撒罗尼迦前书 2:16-21
* Rom. 8:32                                                                                                     230
罗马书 8:32-30

3 - Of Election, Rom. 9:11                                                                                                        238
选召，罗马书 9:11-23
Eph. 1:3                                                                                                                             244
弗 1:3-24
Acts 13:48                                                                                                                         252
使徒行传 13:48252
Eph. 1:4                                                                                                                             257
弗 1:4257

4 - Of Reprobation                                                                                                                   276
4 - 拒绝 276

5 - Of the State of the First Man, Eph. 4:24                                                                              297
5 - 第一人的状态，以弗所书 4:24297

6 - Of Original Sin, Rom. 5:12                                                                                      310
6 - 原罪，罗马书 5:12310

7 - Of the State of Fallen Man, Rom. 8:7                                                                                  324
7 - 关于堕落人的状态，罗马书 8:7 324

8 - Of the State of Grace, 1 Tim. 2:3-4                                                                         351
8 - 关于恩典的状态，提摩太前书 2:3-4351

9 - Of Universal Redemption, Jn. 10:11                                                                                    372
9 - 全人类的救赎，约翰福音 10:11-13
Eph. 1:7                                                                                                                             387
弗 1:7387
Jn. 3:19                                                                                                                              394
约翰福音 3:19394
Rom. 5:10                                                                                                                          401
罗马书 5:10-14
2 Cor. 5:19                                                                                                                        405
哥林多后书 5:19-20
1 Pet. 2:24                                                                                                                         406
彼得前书 2:24
1 Cor. 1:4                                                                                                                          413
哥林多前书 1:44-13
Jn. 15:13                                                                                                                            415
约翰福音 15:13-15

10 - Of the Covenant of Grace, Heb. 8:8                                                                                  426
10 - 恩典的约，希伯来书 8:8426
Rom. 9:8                                                                                                                            440
罗马书 9:8-44
Mt. 10:5                                                                                                                             446
无法提供准确的翻译，因为原文并不完整。请提供完整的上下文。

11 - Of the Mode of Conversion, Eph. 1:19-19                                                                        453
11 - 关于转化的方式，以弗所书 1:19-19453

12 - Of the Justification of the Sinner, Rom. 3:28                                                                       498
12-罪人的称义，罗马书 3:28498
* Rom. 4:3                                                                                                                         510
罗马书 4:35-10
1 Jn. 1:8                                                                                                                             511
约翰一书 1:8-11
Rom. 6:23                                                                                                                          515
罗马书 6:23515
Gal. 5:17                                                                                                                            520
加拉太书 5:17-20
Rom. 7:18                                                                                                                          524
罗马书 7:18-24
Rom. 7:14                                                                                                                          527
罗马书 7:14-25
* Mt. 3:10                                                                                                                          530
* 山 3:10530
1 Jn. 1:7                                                                                                                             534
1 约翰一书 1:7534
Acts 13:43                                                                                                                         540
使徒行传 13:43540
1 Tim. 1:15                                                                                                             541
提摩太前书 1:15-541

13 - Of the Perseverance of the Saints, Jn. 10:28                                                                      549
13 - 圣徒的坚忍，约翰福音 10:28-29
Mt. 13:20                                                                                                                           563
山 13:20563
* Heb. 6:4-6 [& 10:29]                                                                                                      570
希伯来书 6:4-6 [& 10:29]570
2 Pet. 2:20                                                                                                                         574
彼得后书 2:20
1 Tim. 1:19                                                                                                             576
提摩太前书 1:19576
Phil. 2:21                                                                                                                            579
腓立比书 2:21-15:79
Acts 2:21                                                                                                                           599
使徒行传 2:21
Rom. 7:17                                                                                                                          606
罗马书 7:17-20

14 - Of the Certainty of Salvation, Rom. 8:35                                                                625
14 - 论得救的确定性，罗马书 8:35-625

15 - Of the Church and its Marks, Mt. 18:17                                                                            642
15 - 关于教会及其特征，马太福音 18:17642
* Jn. 10:28                                                                                                                         670
约翰福音 10:28670

16 – Of Ministers of the Word, * Rom. 10:15                                                               681
16 - 关于传道人，*罗马书 10:15
Rom.
罗马10:14                                                                                                                        687

17 – Of Synods, Acts 15:6                                                                                                       692
17 - 论教会会议，使徒行传 15:6692

18 – Of the Sacraments and Ecclesiastical Discipline                                                     716
18 - 关于圣礼和教会纪律 716

19 – Of the Magistrate, Rom. 13:4                                                                                            728
19 - 关于执法官，罗马书 13:4728

20 – Of the Soul and the Resurrection of the Body, Acts 7:59                                       753
20 - 关于灵魂和身体的复活，使徒行传 7:59753
Mt. 25:41                                                                                                                           758
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Extended Table of Contents
扩展目录

Index of Heads and Questions
标题和问题索引

Chapter 1
第一章

On the Scriptures and Fundamental Articles
关于圣经和基本教义

* 1. Whether Scripture is the judge of controversies?  We affirm.  Or, whether God in his Word has not left us any conscience-binding rule, but only one that judges guidingly?  We deny against the Arminians, or Remonstrants.[8]                                                                                                       1
圣经是否是争议的裁判？我们肯定。或者，上帝在他的话语中是否没有给我们任何约束良心的规则，而只有一个指导性的裁判？我们否认亚民宁派或抗议派的观点。[8]

2.   Whether those fundamental articles which are deduced by consequence from the most common principles are believed by true faith?  Explained and distinguished.                                      19
那些由最普遍的原则推导出来的基本文章，是否被真正的信念所信仰？解释和区分。19

3.   What sort of consequence is entailed by evidence so that it is an article of faith? 
证据所带来的后果是什么，以至于它成为一种信仰的对象？
Explained.
解释了。                                                                                                                                     29

4.   Whether the number of fundamental doctrines can be determined by us?  We deny. 32
无法确定基本教义的数量。我们否认。32

5.   For which of the fundamentals is understanding and faith required?  Explained.                     34
对于哪些基本原理需要理解和信仰？解释。34

6.   What is overcomeable versus absolute ignorance of the fundamentals?  Explained.   38
什么是可以克服的相对于绝对无知的基本原理？解释。38

7.   In what way is understanding of the fundamentals necessary for salvation?  Explained.          42
理解基本原理对于救赎有何必要性？解释。42

8.   Why everything contained in the Word of God ought to be believed, on pain of damnation, while nevertheless only the fundamentals are necessary to be believed as a necessary means?  Explained.                                                                                                                            43
为什么上帝的话语中的一切都应该被相信，否则将受到诅咒，然而只有基本原则是必须被相信的必要手段？解释。43

9.   How far are they may be tolerated who err in the fundamentals?  Explained.             44
他们在基本原则上犯错可以被容忍到什么程度？解释。44

10. How far is it necessary for us to separate from a church erring in fundamentals?  Explained.                                                                                                                                            46
我们有多大必要与在基本原则上犯错误的教会分离？解释。46

11. Whether the Roman church is a true church? We answer with a distinction.        46, 64
罗马教会是否是真正的教会？我们以一种区别的方式回答。46, 64

12. Whether the light of the Holy Spirit is required for the Scriptures to be savingly understood?  We affirm against the Arminians.                                                                                                  83
圣经是否需要圣灵的光来得以真正理解？我们反对阿米纳派。

13. Whether it follows from this necessity that the Scriptures are obscure in themselves, as the Papists assert?  We deny against the same.                                                                             87
这种必然性是否意味着圣经本身是模糊的，正如天主教徒所断言的那样？我们否认这一点。

14. Whether solid faith in the Scriptures can consist with the Arminian freedom of preaching?  We deny against the Arminians.                                                                                                  89
14. 圣经的坚定信仰是否可以与阿米念自由的宣扬一致？我们反对阿米念者。89

15. Whether anyone in any religion can be saved?  We deny against the Remonstrants.  94
任何宗教中的任何人都能得救吗？我们否认阿尔梅尼派的观点。94

16. Whether the Arminian freedom of preaching is Libertinism?  We affirm against the same.                                                                                                                                                            94
16.亚米尼洛自由传道是否是放荡主义？我们反对这一观点。94

* 17. Whether not only all the traditions of the Papists, but even new offices, such as the domineering bishop, etc, human ceremonies and whatsoever is of positive observance in divine worship contrived by the Antichrist or the bishops and prelates, conflicts with the completeness and perfection of the Scriptures?  We affirm against the Arminians.                               97
17. 无论是天主教徒的所有传统，还是新的职位，如专横的主教等，人类仪式以及由敌基督或主教和教长设计的一切在神圣崇拜中的正式观察，是否与圣经的完整和完美相冲突？我们反对阿米纳派。97

18. Whether the word of God obliges to the assent of its true sense, or whether so greatly and in truth the conscience obliges to the sense which it judges true?  We affirm the former; we deny the latter against the Remonstrants.                                                                                         128
18. 上帝的话语是否要求对其真实含义的同意，或者说良心是否如此强烈地、真实地要求对其判断为真实的含义的同意？我们肯定前者，我们否定后者，与抗议派相反。

Chapter 2
第二章

On God
上帝

Heading 1:  On the Knowledge [Cognitione] of God
关于对上帝的认识

1. Whether or not a living and right knowledge of God is commanded?  We affirm against the Remonstrants.                                                                                                            138
无论是否命令拥有对上帝的活生生且正确的知识？我们反对提出抗议的人。

Heading 2:  On God’s Essence
关于上帝的本质

2.   Whether God, by his nature, is most simple?  We affirm against the Remonstrants.               141
上帝的本质是否最简单？我们反对提出异议的人。

3.   Whether God, according to his essence, is omnipresent?  We affirm against the Remonstrants.                                                                                                                                                   143
无论上帝根据他的本质是否无所不在？我们反对提出异议的人。143

Heading 3:  On the Trinity
标题 3：关于三位一体

4.   Whether the essence in God is so much one, or three?  We affirm the former.  We deny the latter against Vorstius.[9]                                                                                                        147
无论上帝的本质是一个还是三个，我们肯定是前者。我们否认后者，反对沃斯提乌斯。[9]147

* 5.  Whether the Son is autotheos [of Himself God]?  We affirm against the Arminians and Vorstius.                                                                                                                       149
5. 这个儿子是否自体上帝[自己是上帝]? 我们和阿米奈派以及弗斯提乌斯对立。

6.   Whether, according to the Arminians, Christ is true God, of one substance with the Father?  We deny against the same.                                                                                                      150
根据阿尔明派的观点，基督是否真正是真神，与父同体？我们否认这一观点。150

* 7. Whether Christ, as a man, is worshipped?  We deny against the Arminians.             155
7. 基督作为人是否受到崇拜？我们否认亚民宗教的观点。

8.   Whether the communication of deity in Christ is twofold?  We deny against the Arminians.                                                                                                                                             156
基督中神的传递是否双重的？我们否认亚米拿会派的看法。

* 9. Whether Christ, as Mediator, is to be worshipped?  We respond with a distinction. 158
9. 基督作为调解者是否应该受到崇拜？我们回答时要进行区分。

10. Whether the Holy Spirit is true God?  We affirm against the wavering Remonstrants.                                                                                                                                                                  160
圣灵是否真是真神？我们对摇摆不定的提醒派人士作出肯定回答。160

Heading 4:  On God’s Knowledge [Scientia]
标题 4：关于上帝的知识[Scientia]

11. Whether there is a middle knowledge in God.  We deny against the Jesuits and Arminians.                                                                                                                                             162
是否在上帝中存在中间知识。我们反对耶稣会士和阿米念派。162

12. Whether God foreknows future contingencies with certainty.  We affirm against the doubting Remonstrants.                                                                                                                    166
12.上帝是否确切地预知未来的偶然事件。我们反对怀疑的提醒者。166

Heading 5:  On God’s Will and its Execution
标题 5：上帝的意愿及其执行

13. Whether whatsoever is in God, so far as it is, such as decrees, willings and actions, be God?  We affirm against the Remonstrants.                                                                                             169
无论上帝中有什么，只要它存在，如旨意、意愿和行动，是否都是上帝？我们反对提出抗议的人。169

14. Whether in God there is an antecedent and consequent will, according to the Arminian sense?  We deny against the Arminians.                                                                          170
无论上帝是否具有先行和随后的意愿，根据阿米纳派的观点？我们否认阿米纳派的观点。

15. Whether to take pity and do good is essential to God, and even necessary, as much as for the sun to give light?   We deny against Jackson and the Anabaptists.                                       174
是否怜悯和行善对上帝来说是至关重要的，甚至像太阳发光一样必要？我们反对杰克逊和重洗派。174

16. Whether God punishes men unwillingly?  We deny against the Remonstrants.                       175
16.上帝是否不情愿地惩罚人类？我们否认阿尔梅洛派的观点。

16. [sic] Whether God is immutable?  We affirm against the Arminians.                          175
16. [sic] 上帝是否不变？我们反对阿米纳派。175

17. Whether there is a primary intention in God which sometimes fails, with a secondary intention following it?  We deny against the Arminians.                                                                     179
是否存在上帝的初衷有时会失败，随之而来的是次要的意图？我们否认亚民宗派的观点。

* 18. Whether a distinction between the will of God’s good pleasure [beneplaciti] and his revealed [signi] will is to be admitted?  We affirm with a distinction.                                                       181
18. 是否应该承认上帝善意的旨意和他揭示的旨意之间的区别？我们肯定地回答是，有一个区别。

* Whether in the calling of all in the visible Church is the intention of God that all and every person obey and be saved?  The Remonstrants affirm; we negate.                                                      183
无论在可见教会中的所有人的呼召中，上帝的意图是所有人都顺从并得救吗？阿尔明派肯定，我们否定。183

* Whether because God amiably invites and by supplications solicits, entreats and calls upon reprobates, and as He mourns over them, is grieved by them and laments on account of the disobedient, whether He, therefore, intends the obedience of them?  The Remonstrants affirm; we negate.                                                                                                                          183
无论是因为上帝友善地邀请和通过祈祷恳求、请求和呼唤被拒绝者，以及他对他们感到悲伤、痛苦，并为不服从者而悲叹，是否他因此打算让他们顺从？阿尔米尼派肯定，我们否定。183

* 19. Whether a distinction of will between effecting and permitting is commendable?  We affirm with a distinction against the Arminians.                                                                          184
19. 区分实现和允许的意愿是否值得称赞？我们与亚民宁派保持区别的肯定回答。

20. Whether God indeed absolutely decreed all contingencies from all eternity?  We affirm against the Remonstrants.                                                                                                            185
20.上帝是否确实从永恒中绝对地预定了所有偶然事件？我们反对提出抗议的人。185

21. Whether the conditional decree of the Arminians suffices to save God’s providence of future contingencies?  We deny against them.                                                                                   191
是否阿敏派的条件性敕令足以拯救上帝对未来偶然事件的安排？我们反对他们。191

22. Whether fortune reigns according to the Arminians?  We affirm against them.                       193
22. 不管是不是按阿明尼斯运行？我们反对他们。193

23. Whether the dominion of his providence in free acts, according to the view of the Jesuits and Arminians, consists with God?  We deny against them.                                                         196
23. 无论是根据耶稣会士和阿尔明派的观点，他的主权在自由行为中是否与上帝一致？我们否认他们的观点。196

24. Whether such a dominion consists with God as that He be able to effect things so that a free act be rather than not be, according to the Scriptures?  We affirm against the Remonstrants and Jesuits.                                                                                                                                        197
无论这样的主权是否与上帝相符，即他能够使事情发生，以便自由行为存在而不是不存在，根据圣经，我们反对提出抗议的人和耶稣会士。197

25. Whether God’s dominion requires that all free acts of creatures be principally and determinately from Himself?  We affirm against the Remonstrants and Jesuits.                                     200
上帝的统治是否要求所有生物的自由行为主要和确定地来自他自己？我们反对提出抗议的人和耶稣会士。200

* 26. Whether God wills sin to exist, He permitting it?  We affirm against the Remonstrants.       203
26. 上帝是否愿意罪恶存在，他允许它？我们反对提出抗议的人。

27. Whether God wills sin as it is a penalty for sinning?  We affirm against the Remonstrants and Jesuits.                                                                                                                               210
无论上帝是否愿意罪恶作为犯罪的惩罚？我们反对提出抗议的人和耶稣会士。210

28. Whether sin is a penalty for sin?  We affirm against the Remonstrants.                                  211
罪是否是对罪的惩罚？我们反对提出抗议的人。

29. Whether God is a bare permitter, and an accidental cause of hardening?  We deny against the Remonstrants.                                                                                                                             213
无论上帝是否是一个光秃秃的许可者，以及硬化的偶然原因？我们反对提出抗议的人。

30. Whether there are other evil acts of the hardened which do not increase their damnation?   We deny against the Remonstrants.                                                                                             214
是否有其他使坚定不移的人增加他们的罪恶？我们反对提出异议的人。214

* 31. Whether God impels persons to sins which He forbids?  We affirm with a distinction against the Remonstrants.                                                                                                            216
31. 上帝是否驱使人去犯祂所禁止的罪恶？我们肯定，并与反对派做出区分。

32. Whether God absolutely foreordained the sufferings in the death of Christ, but not really the unjust actions?  We deny against the Remonstrants.                                                                216
无论上帝是否绝对预定了基督之死中的苦难，但并非真正预定了不公正的行为？我们否认对抗抗议者。

33. Whether God forbids acts [considered materially in themselves], or rather the malice of an act, in his law?  We deny the former; we affirm the latter against the Remonstrants.                       218
无论上帝是否在他的律法中禁止[从本质上来看]的行为，还是禁止行为的恶意，我们否认前者；我们反对提出异议的人，肯定后者。

* 34. Whether the act and the lawlessness are distinguishable in all sins?  We affirm against the Arminians.                                                                                                                            219
34. 所有罪行中，行为和无法无天是否可以区分？我们反对阿米纳派。219

* 35. Whether sin is opposed to God in its essence?  We deny against the Remonstrants.           220
35. 罪是否在其本质上与上帝相对立？我们否认与抗议者相反。

36. Whether God concurs with material acts of sin by a universal, indifferent, and determinate concurrence through secondary causes?  We deny against the Jesuits and Remonstrants.              221
无论上帝是否通过普遍、冷漠和确定的合作方式与罪恶的物质行为相一致？我们否认与耶稣会士和提醒派的观点相同。221

* Whether because God would predetermine the will to material acts of sin, therefore He is the author of sin?                                                                                                                       224
上帝是否预定将意志确定为罪恶的实物行为，因此他是罪恶的作者？ 224

37. Whether an obligation as first cause excuses God so that an evil action be not imputed to Him, even though He gives a general concurrence to it?  We deny against the Jesuits and Arminians.                                                                                                                                                   224
无论一个义务作为第一原因是否可以为上帝开脱，以至于邪恶行为不被归罪于他，即使他对此给予一般的协助？我们否定这一点，反对耶稣会和阿尔明斯派。224

38. Whether God’s good pleasure is the first cause of all moral goodness in creatures?  We affirm against the Remonstrants.                                                                                                      226
上帝的喜悦是否是造物中所有道德善的第一原因？我们反对提出抗议的人。

39. Whether God’s predetermination is the fate of the Stoics?  We deny against the Remonstrants.                                                                                                                                                   227
上帝的预定是否是斯多亚派的命运？我们反对提出抗议的人。227

* 40. Whether each wicked action, which is from sinning instruments, is done by God as by the principal agent?  We affirm with a distinction against the Remonstrants.                          230
40. 每一个邪恶的行为，都是由犯罪工具所做的，是否是由上帝作为主要行动者来完成的？我们肯定，并与反对派进行了区分。

41. Whether our people are Libertines in this doctrine?  We deny against the Remonstrants.       231
我们否认阿尔明派的人是放荡不羁的。

* 42. Whether that distinction is frivolous by which it is taught that God hates sin, and yet wills its existence?  We deny against the Remonstrants.                                                                233
42. 是否可以认为这种区别是无聊的，即教导上帝憎恨罪恶，但却愿意它的存在？我们反对阿尔明派。233

43.  Whether all acts of good and evil are particularized and determined by God even as far as the numerical singleness and unity of acts generally?  We affirm against the Jesuits and Arminians.
无论善恶行为是否都是由上帝特定确定的，甚至包括行为的数量的单一和统一性？我们反对耶稣会士和阿米纳派。

                                                                                                                                                234

44. Whether God’s permission is a bare, non-efficient one, and a dereliction of will, the nature of it being indifferent?  We deny against the Jesuits and Arminians.                                            235
上帝的许可是否是一种赤裸、无效的许可，是一种漠不关心的意愿？我们反对耶稣会士和阿米念派。

Whether the permission of sin works only by persuasion?  So says Arminius; we deny.   236
罪的许可是否仅通过说服而起作用？阿尔米尼乌斯如此说；我们否认。236

* 45. Whether sin necessarily follows upon God’s giving permission by a logical necessity?  We affirm against the Remonstrants.                                                                                             236
45. 上帝允许是否必然导致罪？我们反对辩护书派。236

Chapter 3
第三章

On Election
关于选举

1.   Whether election to salvation is two-fold; on the one hand indefinite and general, and on the other hand definite and special?  We deny against the Arminians.                                         238
选举救赎是否是两种方式：一方面是不确定和普遍的，另一方面是确定和特殊的？我们否认亚民宗教派的观点。

2.   Whether election is of certain singular, definite persons?  We affirm against the Arminians.                                                                                                                                              239
选举是否针对某些特定的个人？我们反对阿米纳派。239

3.  Whether election is revocable and incomplete for those who for a time believe, and complete and irrevocable for those whom God foreknew to be believing finally?  We deny against the Arminians.                                                                                                                            241
选举是否对那些一时相信的人是可撤销和不完全的，对那些上帝预先知道最终会相信的人是完全和不可撤销的？我们反对阿米纳派的观点。241

4.   Whether the election of this one rather than that one to glory is only from the absolute good pleasure of God?  Explained and affirmed against the Arminians.                                      245
这个问题是关于上帝是否完全出于喜悦而选择这个人而不是那个人来得荣耀。反对阿米纳派的观点进行了解释和肯定。

5.   Whether faith is a consequence of election?  We affirm against the Remonstrants.                 252
信仰是否是选举的结果？我们反对阿尔米尼乌斯主义者。252

6.   Whether election to glory is done from all eternity?  We affirm against the Remonstrants.                                                                                                                                                            257
6.是否从永恒开始就已经选定了荣耀的选举？我们反对蒙斯特朗派。257

7.   What that good pleasure of God consists in which Paul speaks of in Rom. 9?  Explained and proven against the Arminians.                                                                                      258
7. 保罗在罗马书 9 章所说的上帝的善意乐意是什么？针对阿米纳派的解释和证明。

8.   Whether each and every mortal is either elect or reprobate?  We affirm against the Arminians.                                                                                                                                                    260
每个人是否都是选民或被弃者？我们反对阿米纳人。260

9.   Whether Christ is the meritorious cause of election?  We deny against the Arminians.           264
基督是否是选举的功效原因？我们反对亚民宁派。

10. Whether, because God absolutely destined to eternal glory, Christ cannot therefore merit it?  We deny against the Arminians.                                                                                                  268
无论是因为上帝绝对注定了永恒的荣耀，所以基督不能因此而获得吗？我们反对阿米纳派。

11. Whether the promise of some conditional good can be subordinated by an immutable decree in such a way that that good which is promised is destined absolutely?  We affirm against the Remonstrants.                                                                                                                              269
无论某种有条件的好处的承诺是否可以被一个不变的法令所支配，以至于所承诺的好处是绝对注定的？我们反对提出抗议的人。

* 12. Whether or not faith may at once be a required condition in a formal way and the thing which is promised and indeclinably brought about in us by God?  We affirm against the Remonstrants.                                                                                                                                                  270
12. 无论信仰是否可以同时成为正式要求的条件，以及是否是上帝在我们身上无可推辞地实现的承诺？我们反对提出抗议的人。270

* 13. Whether we invert the natural order because we state that the man who is to be created is the object of predestination?  We deny against the Remonstrants.                                                271
13. 我们是否颠倒了自然秩序，因为我们宣称将要创造的人是预定的对象？我们反对阿尔米尼派。271

14.  Whether carefulness, fear, and caution in the use of means are in disagreement with absolute election to glory?  We deny against the Remonstrants.                                                        272
14. 我们否认与提出异议的阿尔明派相反，小心、恐惧和谨慎在使用手段上是否与绝对选召到荣耀相矛盾。

15. Whether the number of elect is precisely determined?  We affirm against the Arminians.                                                                                                                                                              274
15. 选民的人数是否确切地确定了？我们反对阿民念派。274

Chapter 4
第四章

On Reprobation
论否定

1.  Whether reprobation is an eternal act in God?  We affirm against the Remonstrants.  276
是否上帝的谴责是永恒的行为？我们反对提出异议的人。

2.   Whether God reprobated men absolutely from his choice alone?  Whether sin is truly the meritorious cause of reprobation?  We affirm the former; we deny the latter against the Remonstrants.                                                                                                                       277
上帝是否仅凭自己的选择而绝对地否定了人？罪是否真正是否定的原因？我们肯定前者，我们否定后者，与抗议者相反。277

* 3. Whether the distinction between negative and privative non-election, or preterition, versus reprobation, is senseless?  We deny against the Arminians.                                                 278
3. 是否否认否定和剥夺式的非选举，或者是遗弃，与谴责之间的区别是无意义的？我们反对阿米纳派。278

* 4. Whether reprobation is indeed the lot of those who are outside of the church?  We affirm against the Remonstrants.                                                                                                       279
4. 是否确实是那些不在教会之内的人的命运是被谴责？我们反对提出抗议的人。

* 5. Whether absolute reprobation is the prime cause of the enduring destruction of the better portion of mankind?  We deny against the Remonstrants.                                                                280
5. 是否绝对的谴责是导致大部分人类持久毁灭的主要原因？我们反对提出抗议的人。

6.   Whether God creates and stores up some men for destruction?  We distinguish against the Remonstrants.                                                                                                                       280
上帝是否创造并储存一些人用于毁灭？我们与提出异议的人进行区分。280

7.   Whether on this account creation forbears to be good, because reprobates are created unto this end, that they be vessels of wrath for the manifestation of the glory of punitive justice?  We deny against the Arminians.                                                                                                    281
无论是因为恶人被创造出来，以成为惩罚正义荣耀的显现而导致创造的行为不好，我们否认亚米尼洛教义的观点。

8.   Whether God stores up men, especially the truly reprobate, to sin?  We distinguish against the Remonstrants.                                                                                                                             282
上帝是否储存人类，尤其是那些真正被拒绝的人，去犯罪？我们与提出异议的人进行区分。

9.   Whether the absolute will of God is the cause of all things?  We affirm against the Remonstrants.
上帝的绝对意志是否是万物的原因？我们反对阻挠者。

                                                                                                                                                283

10. Whether God needs the slavery of sin, according to us?  We deny against the Remonstrants.                                                                                                                                                      284
上帝是否需要罪恶的奴役，根据我们的观点？我们反对阿尔明派。284

11. Whether God by the covenant of grace has abdicated his absolute dominion in the disposing of rational creatures exactly as He wills?  We deny against the Remonstrants.                             285
上帝是否通过恩典的约定放弃了他对理性生物的绝对统治权，完全按照他的意愿来安排？我们反对提出抗议的人。285

* 12. Whether God willed absolutely that men would do no more good than what they do?  We affirm with a distinction against the Remonstrants.                                                                285
12. 上帝是否绝对意愿人们所做的善行不超过他们目前所做的？我们肯定，并与抗议派进行区分。285

13. Whether God does not absolutely will more to be converted and saved than are converted and saved?  We affirm against the Remonstrants.                                                                            286
无论上帝是否绝对愿意更多的人悔改和得救，胜过那些已经悔改和得救的人？我们反对提出抗议的人。

14. Whether the commands, promises, and threatenings of the gospel conflict with absolute reprobation?  We deny against the Remonstrants.                                                287, 291, 294
14.福音的命令、应许和威胁是否与绝对的拒绝相冲突？我们否认与提出抗议的人的观点相悖。287、291、294

15. Whether God absolutely, from eternity past, decreed the declaration of punitive justice?  We affirm against the Arminians.                                                                                                      290
无论上帝是否绝对地、从永恒过去开始，命定了惩罚正义的宣告？我们反对阿米纳派。290

16. Whether absolute reprobation conflicts with the ministry of the Word?  We deny against the Remonstrants.                                                                                                                    291
无论绝对的谴责是否与传道的事工相冲突？我们否认与提出抗议的人的观点相悖。291

* 17. Whether it conflicts with the blessedness of God for Him to absolutely put forth an end which cannot be reached without sin, which thing is ungracious of Him?  We deny against the Remonstrants.                                                                                                                     292
17. 是否与上帝的祝福相冲突，如果他绝对地提出一个不可避免的目标，而这个目标不能在没有罪的情况下达到，这是对他不慈悲的事情？我们反对提出异议的人。292

18. Whether reprobates can be argued [to be so] from [their] ingratitude toward the mercy and merits of Christ?  We affirm against the Remonstrants.                                                                292
18. 是否可以从恶棍们对基督的怜悯和功德的忘恩负义来论证他们的邪恶？我们反对提出抗议的人。

* 19. Whether it would have been better for the reprobate to never have heard the gospel?  We deny with a distinction against the Remonstrants.                                                                            295
19. 是否对那些堕落者来说，从未听过福音会更好？我们与提出异议的阿尔明派人士持不同意见。295

20. Whether the doctrine of absolute reprobation is an abyss of despair?  We deny against the Remonstrants.                                                                                                                      295
无论绝对拒绝的教义是否是绝望的深渊？我们反对提出抗议的人。295

Chapter 5
第五章

On the Estate of the First Man
关于第一人的财产

1.   Whether original righteousness was natural to unfallen man, or supernatural?  We affirm the former; we deny the latter against the Remonstrants.                                                                297
原始的正义对于未堕落的人类来说是自然的还是超自然的？我们肯定是前者，我们否定后者，与提出异议的人相反。297

* 2. Whether God is made the author of the first sin if man sinned for this reason, because God, without regard to his fault, denied him grace necessary to escape the first sin?  We deny against the Remonstrants.                                                                                                              300
2. 如果人之所以犯罪是因为上帝没有给予他逃避第一次犯罪所必需的恩典，那么上帝是否成为第一次犯罪的始作俑者？我们反对阿尔明派。

3.   Whether the first sin freed Adam from any covenant?  We deny against the Arminians.         301
第一个罪是否使亚当摆脱了任何约定？我们反对亚民宗教派。301

* 4. Whether sinful concupiscence is a negative entity or positive quality?  We distinguish.          305
4. 罪恶的欲望是一种负面实体还是积极品质？我们区分。305

5.   Whether in unfallen Adam there was the power of believing in Christ?  We affirm with a distinction against the Arminians.                                                                                          305
无论在未堕落的亚当身上是否有相信基督的能力？我们与亚民宗教派有所区别地肯定。305

6.   Whether the image of God in Adam was original righteousness and habitual holiness, or rather a bare free will of obeying God?  We affirm the former; we deny the latter against the Remonstrants.                                                                                                                      307
上帝在亚当中的形象是原始的正义和习惯的圣洁，还是仅仅是顺从上帝的自由意志？我们肯定是前者；我们否定是后者，反对腓利比派。307

7.   Whether Adam was created mortal?  We distinguish.                                                           308
亚当是否被创造为有死亡的命运？我们区分。308

Chapter 6
第六章

On Original Sin
关于原罪

1.   Whether there is original sin in every man?  We affirm against the Arminians and Socinians.                                                                                                                                            310
每个人是否都有原罪？我们反对阿尔明派和索西尼派。310

* 2.  Whether, because original sin is not committed by personal volition, it is therefore not sin, properly so-called?  We deny against the Arminians.                                     313 & 323
2. 是否因为原罪不是出于个人意愿而不算是真正的罪？我们反对阿米纳派的观点。313 和 323。

3.   Whether such a covenant can be proven, by which Adam’s sin is imputed to all his posterity? 
是否可以证明这样一个约定，即亚当的罪孽被归咎于他的所有后代？
We affirm against the Remonstrants.
我们反对抗议派。                                                                                                314

4.   Whether concupiscence is sin, particularly after baptism and regeneration?  We affirm against the Remonstrants and Papists.                                                                                          314 & 321
4. 不论在洗礼和重生之后，贪欲是否是罪？我们对抗文议派和天主教徒的看法。314＆321。

5.   Whether concupiscence is formally prohibited by the law of God?  We affirm against the Remonstrants and Papists.                                                                                           316
无论欲望是否被上帝的法律正式禁止，我们反对提出异议的人和天主教徒。316

* 6. Whether concupiscence is sin when one does not give consent of the will?  We affirm against the Pelagians.                                                                                                                   318
6. 当一个人没有意愿的同意时，贪欲是否是罪恶？我们反对彼拉格派。

7.  Whether the wrestling between the flesh and the Spirit in the reborn is simply natural, and on the part of the resisting flesh, so minimally culpable?  We deny against the Remonstrants.  319
7. 重生者内心的肉体与圣灵的较量是否纯粹自然，以及抵抗肉体的行为是否最小程度上应该受谴责？我们与提出翻译抗议。319。

8.   Whether this wrestling is always in the reborn?  We affirm against the Remonstrants.            319
这场摔跤是否总是在重生中进行？我们反对提出抗议的人。319

9.   Whether actual sins have arisen, not from original sin, but from an acquired habit of evil acting, and from pure free will?  We deny against the Remonstrants and Socinians.                   322
无论实际的罪恶是由原罪而来，还是由习得的邪恶行为习惯和纯粹的自由意志而来，我们否认与提出异议的重申派和索契尼派的观点。

Chapter 7
第七章

On the State of Fallen Man
关于堕落人的状态

1.   Whether the knowledge of God is natural to man after the fall?  We deny against the Arminians and Socinians.                                                                                                                           325
人类在堕落之后是否对上帝的认识是自然的？我们否认亚民派和索西尼派的观点。325

2.   Whether the mind is already blind in supernatural matters, so that illumination is needed?  We affirm against the Remonstrants and Socinians.                                                                       327
2. 心灵是否在超自然事物上已经变得盲目，需要启发？我们对抗拉蒙特斯派和索锡尼派。327

3.   Whether the will is powerless in supernatural acts?  We affirm against the Remonstrants.      331
意思是：意志在超自然行为中是否无能为力？我们反对提出异议的人。331

4.   Whether there is a freedom of the will to nil and will good, being indicated from the intellect? 
是否有一个自由的意志来否定和选择善良，这是从智力中指示出来的？
We deny against the Remonstrants.
我们反对抗议派。                                                                                     331

5.   Whether the Arminians say sincerely that the will is corrupt?  We deny against them.            333
无论阿尔明派是否真诚地说意志是腐败的？我们与他们相反。333

6.   Whether God, by any law founded in the merits of Christ, confers a prevenient [antecedent] grace for doing what is in it?  We deny against the Papists.                                                     336
无论上帝是否根据基督的功德制定了任何法律，以赐予先行的恩典来完成其中的事情？我们反对天主教徒。

7.   Whether God gives grace of conversion to man because he is better disposed, or from any mode of equity and congruency?  We deny with a distinction against the Papists and Remonstrants.                                                                                                                                                  337
无论上帝是否因为人的更好的态度而赐予他们转变的恩典，或者是出于任何公正和适宜的方式？我们与天主教徒和提醒派人士的观点不同。

* 8. Whether the Adversaries rightly infer this, that according to us, it is noxious for the unconverted to hear the Word and to use external means?  We deny.                                                       343
8. 对于我们来说，未信者听到上帝的话语并使用外在的手段是否有害，对手们是否正确推断？我们否认。343

* 9. Whether legal contrition can be called preparation for conversion?  We distinguish. 344
9. 是否可以将法律悔过称为转变的准备？我们区分。344

10. Whether the unregenerate can furnish truly good works?  We deny against the Remonstrants.                                                                                                                                                     344
不可再生的人能提供真正的善行吗？我们反对提出抗议的人。

11.  Whether the virtues of the gentiles are true virtues?  We deny against the Remonstrants.      346
11. 非犹太人的美德是否真正的美德？我们反对提出抗议的人。346

12. Whether the unregenerate person is constrained by a need to sin?  We affirm against the Remonstrants.                                                                                                                          347
不论未重生的人是否受到犯罪的需要的限制？我们反对提出异议的人。347

13. Whether there is sin which cannot be avoided by the one sinning?  We affirm against the Remonstrants.                                                                                                                          348
是否有一种罪是犯罪者无法避免的？我们反对提出抗议的人。

14. Where the afflictions of the faithful are truly punishments?  We deny against the Remonstrants.                                                                                                                                                    349
14. 忠实信徒的磨难确实是惩罚吗？我们与斥责者对此持否定态度。349

Chapter 8
第 8 章

On the State of Grace
关于恩宠的状态

1.   Whether the Arminians contend rightly for the dignity of the merit of Christ and the excellency of divine grace?  We deny against the same.                                                                             352
亚米尼派是否正确主张基督的功德的尊贵和神圣恩典的卓越？我们否认这一点。352

2.   Whether Arminianism is Pelagianism and Semi-pelagianism?  We affirm against the Remonstrants.                                                                                                                      357
阿敏尼派是否是佩拉干主义和半佩拉干主义？我们反对阿明尼派。357

3.   Whether sufficient grace is given, by which all can be saved if they will?  We deny against the Remonstrants.                                                                                                            362, 369
是否给予足够的恩典，使得所有人都能得救，只要他们愿意？我们否认与提出抗议的人的观点。362，369

* 4. Whether a distinction of grace between sufficient and efficacious is to be admitted?  We deny against the Remonstrants.                                                                                                      368
4. 是否应该承认恩典在足够和有效之间的区别？我们反对阿尔明派。368

5.   Whether the power to believe is conferred upon all?  We deny against the Remonstrants.     370
是否所有人都被赋予了相信的力量？我们否认了阿尔米尼派的观点。370

6.   Whether the grace of God efficaciously determines the will?  We affirm against the Remonstrants and Jesuits.                                                                                                     371
上帝的恩典是否有效地决定了人的意愿？我们反对提出抗议的人和耶稣会士。371

Chapter 9
第九章

On Universal Redemption
论普遍救赎

1.  Whether Christ died for each and every person?  We deny against the Remonstrants.            372
基督是否为每个人而死？我们否认争辩者的说法。372

2.   Whether Christ procured reconciliation for each and every person by his death, and that truly, not by that act conferring it?  We deny against the Remonstrants.                                     387, 398
基督是否通过他的死亡为每个人争取了和解，而且是真实的，而不是通过那个行为来赋予和解？我们否认与抗议者的观点。387, 398

3.   Whether those may perish for whom Christ has died?  We deny against the Remonstrants.                                                                                                                                                         388
那些基督已经为他们而死的人是否会灭亡？我们反对阿拉明主义者。388

4.   Whether these three things are effects of the death of Christ: 1. That God does not will anyone to perish because of the sin of Adam.  2. That he casts off none from himself because of sins preceding the calling of the gospel.  3. That none are afflicted with an eternal punishment or cast off from the communion of a heavenly life on account of sins of infirmity.  We deny against the Remonstrants.                                                                                                                                394
这三件事是否是基督之死的效果：1. 上帝不因亚当的罪而愿意任何人灭亡。2. 他不因福音呼召之前的罪而抛弃任何人。3. 没有人因软弱的罪而受到永恒的惩罚，或因此被剥夺与天堂生活的交往。我们反对提出异议的人。394

5.   Whether the gospel can be preached in every place and time?  We deny against the Remonstrants.                                                                                                                     398
福音是否可以在每个地方和时间传讲？我们反对阿尔明派。398

* 6. Whether all are directly obligated in the same way and by the same principle [jure] to believe in Christ announced by the gospel?  We deny with a distinction against the Remonstrants.    399
6. 是否所有人都以相同的方式和原则（根据福音所宣告的）直接有责任相信基督？我们与阿尔明派有所区别地否认。399

7.   Whether unbelievers are objects of eternal punishment because, although they can, they do not believe?  We deny against the Remonstrants.                                                                            400
不信者是否因为虽然他们有能力却不相信而成为永恒惩罚的对象？我们否认阿尔米尼派的观点。400

8.   Whether the Remonstrants say rightly and by consequence from their principles that Christ did not die only for the finally impenitent?  We deny.                                                                    401
8. Remonstrants 是否正确地根据他们的原则说基督不仅为最终不悔改的人而死？我们否认。401

9.   Whether, by the death of Christ, the merciful affection in God, by which He wills all to be saved, is changed into an absolute purpose to give eternal life to those who believe?  We deny against the Remonstrants.                                                                                                              405
基督的死亡是否使上帝内在的怜悯之情转变为绝对的目的，即将永生赐予那些相信的人？我们否认这一点，与提出异议的人相反。405

10. Whether Christ thus endured the lot of those for whom He died in order that God would consider the punishments owed to them as dead?  We affirm against the Remonstrants.                    406
基督是否以此方式承受了那些为他而死的人的命运，以便上帝将应对他们的惩罚视为已经死亡？我们反对阿尔明斯特派。406

11. Whether Christ intercedes generally for all, but specially and truly only for those who believe?  We deny against the Remonstrants.                                                                                             411
基督是否一般代表所有人说情, 但只特别和真正为那些相信的人代表?我们反对莫利斯坦派。411

12. Whether Christ merited faith and regeneration for none?  We deny against the Remonstrants.                                                                                                                                                     413
基督是否为任何人赢得了信仰和重生？我们反对提出抗议的人。413

13. Whether Christ embraced those He died for with the greatest love?  We affirm against the Remonstrants.                                                                                                                       415
基于我们反对阿尔明派的观点，基督是否以最大的爱拥抱了那些为他而死的人？

14. Whether reconciliation is by the active efficiency of God’s will to save in place of a will to damn?  We deny against the Remonstrants.                                                                                 417
14. 是否和解是由上帝积极有效的拯救意愿取代毁灭意愿而实现的？我们否认与提醒派的观点。417

15. Whether the foundation of Christian certainty is in this, that Christ died for all, and of desperation rather, that He died only for those elected absolutely?  We deny against the Remonstrants.                                                                                                                           418
基督徒确定性的基础是基督为所有人而死，而不是仅为那些绝对选民而死。我们反对提出异议的人。418

* 16. Whether the reprobate are made reconcilable to God by the death of Christ?  We deny against the Remonstrants. [The Arminians simply affirm it.  We distinguish…]          [10]                      421
16. 被拒绝者是否因基督的死而与上帝和解？我们否认阿尔明派的观点。[阿尔明派只是肯定这一点。我们区分……] [10]421

* 17. Whether each and every truly reprobate person must believe Christ to have died for them?  We deny against the Remonstrants.                                                                                             422
17. 每一个真正的堕落之人是否必须相信基督为他们而死？我们否认与提出异议的人的观点。422

* 18. Whether it may be required from reprobates by [divine] law that they believe in Christ?  We affirm against [what] the Remonstrants [say of our position].                                     424
18. 是否有神律法要求恶人相信基督？我们反对阿尔明派的观点。424

19. Whether none can rest in Christ in faith, except that he first know that He was given by God to him as a savior?  We deny against the Remonstrants.                                                        425
无论谁都不能在信仰中安息在基督里，除非他首先知道祂是上帝赐给他的救主。我们反对阿尔明派。425

Chapter 10
第十章

On the Covenant of Grace
关于恩典的约定

1.   Whether God, of his free good pleasure alone, entered into a Covenant of Grace with man?  We affirm against the Remonstrants.                                                                                             427
上帝是否仅凭他的自由意愿与人立恩典约？我们反对改革派。427

2.  Whether the fathers under the Old Testament had no promises beyond the corporal?  We deny against the Remonstrants.                                                                                                      430
2. 在《旧约》之下，父亲是否只有肉体上的应许？我们反对斥责者。430

3.   Whether the covenant of grace is made with all, even with them that have heard nothing of Christ?  We deny against the Remonstrants.                                                                                 432
3.恩典的盟约是否与所有人立约，即使是那些从未听过基督的人？我们反对阿明斯特丹派。432

4.   Whether grace which determines the will for good is promised in the New Covenant?  We affirm against the Remonstrants.                                                                                                         435
是否在新约中承诺了决定善行意愿的恩典？我们反对提出异议的人。435

* 5. Whether the Covenant of Grace is eternal?  We affirm against the Remonstrants.                 438
5. 耶和华的约是否永恒？我们反对提出异议的人。438

6.   Whether the promises of the New Covenant, proceeding from the first intention and prior will of God, are to all equally?  We deny against the Remonstrants.                                                 440
新约的应许，是否源自上帝最初的意愿和先前的意愿，是否对所有人平等？我们否认阿拉明主义者的观点。440

7.   Whether the gospel is preached according to inherent merits or demerits, and not out of the mere grace and good pleasure of God?  We deny against the Remonstrants.                                 446
无论福音是根据内在的优点还是缺点传讲的，而不是仅仅出于上帝的恩典和喜悦？我们否认与提醒派的观点。446

* 8. Whether the Covenant of Works entered into with Adam was rigid and of such a sort that God, according to its rigor, could not carry it out on his posterity?  We deny against the Remonstrants.                                                                                                                                            449
8. 我们否认与摩尔门徒相反，亚当所订立的工作约定是否严格且以至于上帝无法按照其严格性来实施在他的后代身上。449

* 9. Whether no one is under the law anymore, insofar as it is a law, and under the covenant entered into with Adam, as such?  We deny against the Remonstrants.                                       451
9. 是否没有人再受法律的约束，就其本质而言，以及根据与亚当所订立的契约而言？我们否认与提出抗议的人的观点。451

Chapter 11
第 11 章

On the Manner of Conversion
关于转换方式

1.   Whether grace irresistibly brings about conversion?  We affirm against the Remonstrants and Jesuits.                                                                                                                                          453
恩典是否不可抗拒地导致转化？我们反对提出抗辩的人和耶稣会士。453

2.   Whether every act of God in conversion is simply moral, not real and physical?  We deny against the Remonstrants.                                                                                                       473
每一个上帝在转化中的行为是否仅仅是道德的，而不是真实和物理的？我们否认与提出异议的人。473

3.   Whether God indeed internally calls all whom He externally calls, so that there is therefore a strength to obey in them if they so will?  We deny against the Remonstrants.                 476
无论上帝是否确实在内心中呼召所有他在外部呼召的人，以至于如果他们愿意，他们就有服从的力量？我们否认与提醒派的观点相悖。476

4.   Whether absolutely no grace, not even common grace, accompanies the word of the gospel?  We respond with a distinction.                                                                                                  480
无论是否有恩典，甚至是普通的恩典，伴随着福音的话语？我们回应以一种区别。480

5.   Whether the essence of conversion lies in a sole, free act of assenting to and believing the Word, or rather in the giving of a new heart?  We deny the former; we affirm the latter against the Remonstrants.                                                                                                                       481
无论转变的本质是在于一个独立、自由的同意和相信上帝的话语，还是在于赋予一个新的心灵？我们否认前者，我们支持后者，反对提出异议的人。481

6.   Whether only the power of believing is from God and the free act of believing from man, and yet the particular work of conversion is from God?  We deny against the Remonstrants.          485
只有信仰的力量来自上帝，而信仰的自由行为来自人类，但转化的特定工作却来自上帝。我们反对阿尔明派的观点。485

* 7. Whether because God converts with irresistible force, the will is therefore coerced and freedom overturned?  We deny against the Remonstrants.                                                                486
无论是因为上帝用不可抗拒的力量转变，所以意志被强迫，自由被推翻？我们反对阮逊特斯派。486

* Whether because God infallibly determines the will to one thing, He overturns liberty? 486
无论是因为上帝无误地决定了意愿只朝着一件事情，他是否推翻了自由？486

8.   Whether only the elect are internally called?  We affirm against the Remonstrants.                 487
只有蒙拣选的人才会受到内在的呼召吗？我们反对阿尔明派。487

9.   Whether the efficacy of grace and of conversion (rather than non-conversion) depends upon actual, determining grace?  We affirm against the Remonstrants.                                                488
9. 恩典的功效和转变（而非不转变）的有效性是否取决于实际的、决定的恩典？我们反对阿米那斯会议的议员。488

10. Whether non-conversion should be attributed to God denying efficacious grace, rather than to man refusing to believe?  We deny against the Remonstrants.                                     491
非信仰是否应归因于上帝否认有效的恩典，而不是人拒绝相信？我们反对阿尔明派。491

11. Whether it is from free will that supernatural acts of believing and repentance be stronger or weaker, not from the nature of grace?  We deny against the Remonstrants.                                 493
无论信仰和悔改的超自然行为是出于自由意志，还是出于恩典的本质，我们否认与提出异议的人的观点。

12. Whether God joins with active grace in supernatural works for this reason, because the created will joins in?  We deny against the Remonstrants.                                                                493
无论上帝是否因为受造意愿的参与而在超自然的工作中与积极的恩典一起参与，我们否认与提出异议的阿尔明派的观点。493

13. Whether the irresistibility of grace conflicts with precepts, promises, and threatenings?  We deny against the Remonstrants.                                                                                                         495
13.恩典的无法抗拒性是否与戒律、承诺和威胁相冲突？我们否认与提出抗议的人的观点相悖。495

14. Whether the efficacy of grace depends upon a congruent calling?  We deny against the Jesuits and Remonstrants.                                                                                                           497
14.恩典的功效是否取决于一个相称的呼召？我们否认耶稣会士和提醒派的观点。497

Chapter 12
第 12 章

On the Justification of Sinners
论罪人的辩护

1.   Whether we are justified by faith alone, not by our works?  We affirm against the Jesuits and Remonstrants.                                                                                                                   498
我们仅凭信心是否被称为正当，而不是凭我们的行为？我们反对耶稣会士和提醒派。498

2.   Whether God justly imputes the righteousness of Christ to us?  We affirm against the Remonstrants, Papists, and Socinians.                                                                           506
上帝是否公正地将基督的义归于我们？我们反对提出抗议的人、天主教徒和索契尼派。506

* 3. Whether the act of believing is imputed to the believer properly, so that it is therefore his righteousness formally before God?  We deny against the Remonstrants and Jesuits.         510
3. 是否将信仰的行为适当地归咎于信徒，以使其成为他在上帝面前的正义？我们否认与提出异议的人和耶稣会士的观点。510

4.   Whether, by the grace of God which is granted to the faithful in this life, the law can be fulfilled perfectly?  We deny against the Remonstrants, Papists, and Socinians.                            511
无论在这个生命中，上帝的恩典是否能够完全实现律法？我们否认与提出抗议的人、天主教徒和索契尼派的观点。511

5.   Whether a distinction should be made between mortal and venial sin?  We respond with a distinction.                                                                                                                             516
是否应该区分致命罪和轻罪？我们回答是应该区分。516

6.   Whether there is any sin under the New Covenant which is by its nature venial?  We deny against the Remonstants and Papists.                                                                                          517
在新约下，是否存在任何本质上是轻罪的罪行？我们否认与 Remonstants 和 Papists 的观点。517

7.   Whether the most excellent works of the regenerate are polluted with sin?  We affirm against the Remonstrants and Papists.                                                                                                      520
7. 重生者最卓越的作品是否受到罪孽的污染？我们反对救世主和天主教徒。520

8.   Whether the wrestling between the Spirit and the flesh in the regenerate is perpetual and culpable?  We affirm against the Remonstrants.                                                                     524
8. 重生者内心的圣灵与肉体之间的摔跤是永恒的且该受责备的吗？我们反对阿尔米尼派的观点。524

9.   Whether the Apostle speaks of the regenerate man in Rom. 7?  We affirm against the Remonstrants and Papists.                                                                                                527
使徒在罗马书第七章中是否谈论重生的人？我们反对提出异议的人和天主教徒。527

* 10. Whether good works are necessary as causes of justification, and therefore also of salvation?  We deny against the Remonstrants and Papists.                                                              530
10. 无论善行是否作为称义的原因，因此也是救赎的原因？我们否认与抗议者和天主教徒相反。530

11. Whether justification is a singular, complete, enduring, and unrepeatable act?  We affirm against the Remonstrants.                                                                                                         535
是否辩护是一个独特、完整、持久且不可重复的行为？我们反对提出抗议的人。535

12. Whether faith only justifies as an instrument?  We affirm against the Remonstrants.    540
无论信仰是否只是一种工具来证明？我们反对抗议者。540

13. Whether faith is a token of special mercy?  We affirm against the Remonstrants.                   542
信仰是否是特殊怜悯的象征？我们反对提出抗议的人。542

14. Whether the Word is the one and only instrument, either preparatory or consummatory, of the internal generation of faith, so that therefore no immediate action of the Spirit is required?  We deny against the Remonstrants.                                                                                 547
无论是内在信仰的准备性还是完成性，圣经是否是唯一的工具，因此不需要圣灵的直接作用？我们反对阿尔明派。547

Chapter 13
第 13 章

On the Perseverance of the Saints
圣徒的恒忍

1.   Whether (1) adults (2) who are truly regenerate, (3) not for reason of their infirmity, and (4) notwithstanding the intercession of Christ, the principle of a lively faith, the immutable covenant of God, election, and the care and power of God, can so fall away that (i) they part with all right unto the kingdom of God that they once had in Christ, (ii) fall away from the favor and grace of a gratuitous election, and (iii) totally and finally fall away?  We deny against the Papists, Pseudo-Lutherans, Socinians, and Remonstrants.                                                                            553
1. 无论成年人是否真正重生，不因其软弱，尽管有基督的代求、活泼的信仰原则、神的不变约、选民和神的关怀和能力，是否能够如此堕落，以至于（i）他们放弃了他们曾经在基督里拥有的上帝的国度的所有权利，（ii）远离了免费选举的恩典和恩宠，以及（iii）完全而永久地堕落？我们反对天主教徒、伪路德教徒、索西尼派和提醒派。553

2.   Whether temporary faith has the essence of saving faith?  We deny against the Remonstrants.                                                                                                                                                     563
临时的信心是否具有拯救信心的本质？我们否认阿尔米尼派的观点。563

3.   * Whether it is hypocritical that those possessing temporary faith cannot be said to fall away?  We deny with a distinction against the Remonstrants.                                                    568
3. 是否虚伪，那些拥有暂时信仰的人不能被说成是背离了？我们与阿尔明派进行了区分，否认这一点。568

4.   Whether, because exhortations by their nature serve to engender fear, the purpose of the promise, by which God absolutely promises perseverance, is therefore extinguished?  We deny against the Remonstrants.                                                                                                                       579
无论如何，因为劝告的本质是产生恐惧，所以上帝绝对承诺坚持的目的是否因此消失？我们反对阿尔明派。579

5.   Whether they cannot be moved to obedience by the promise of eternal life who are certainly comprehended in it?  We deny against the Remonstrants.                                                        591
无论他们是否能被永生的承诺所感动而顺从，他们肯定是被包括在其中的。我们反对阿尔明派。591

6.   Whether God promises perseverance absolutely?  We affirm against the Remonstrants.        594
上帝是否绝对地应许坚持不懈？我们反对提出抗议的人。594

7.   Whether Christ elected none to perseverance?  We deny against the Remonstrants.             596
基督是否没有选定任何人坚持到底？我们反对阿尔明派。596

8.   Whether Christ acquired perseverance for the elect by the merit of his death?  We affirm against the Remonstrants.                                                                                                        598
基督是否通过他的死亡的功德为选民获得了坚忍？我们反对提出抗议的人。598

9.   Whether the promise of salvation applies immediately only to him who finally perseveres and has complete faith, i.e. as many as endure to the end?  We deny against the Remonstrants.
是否救赎的承诺仅适用于最终坚持并具有完全信仰的人，即那些坚持到最后的人？我们否认阿拉明主义者的观点。     

599

10. Whether he, being under divine judgment, perseveres in faith who (1) does not sin against the clear and plain dictates of either natural reason or supernatural revelation, and (2) seeks to correct and emend their infirmities, this moderation furthering diligence?  We deny against the Remonstrants.                                                                                                                       604
无论他是否在神的审判下，坚持信仰的人（1）不违背自然理性或超自然启示的明确和明显的规定，（2）寻求纠正和改善他们的弱点，这种适度的努力是否有助于坚持信仰？我们反对阿尔明派。604

11. Whether the sins of the regenerate are all sins of infirmity according to us?  We deny with a distinction against the Remonstrants.                                                                                             606
11.重生者的罪是否都是我们所说的软弱之罪？我们与提出异议的阿尔明派有所区别。606

12. Whether the regenerate can sin with deliberate purpose, with all the might of the will, and with full consent, being given over to malice?  We deny against the Remonstrants.                        607
12.重生的人是否可以故意犯罪，用意志的全部力量和完全同意，完全屈服于恶意？我们反对提出抗议的人。607

13. Whether the strivings of the Spirit against the flesh diminish the sin of the regenerate?  We affirm with a distinction against the Remonstrants.                                                               610
13.圣灵对抗肉体的努力是否减少了重生者的罪恶？我们以一种区别的方式肯定，与抗议者相对立。610

14. Whether we teach that true believers not only do not cast off the Holy Spirit and faith by the most severe sins, but that the abiding principle of faith in these persons remains safe under those sins, it being so pleasing to God that, due to it, God wills to grant eternal life?  We deny against the Remonstrants.                                                                                                        617
我们是否教导真信徒不仅不会因为最严重的罪恶而抛弃圣灵和信仰，而且在这些人身上，信仰的持久原则仍然安全，因为这对上帝是如此悦纳，以至于上帝愿意赐予永生？我们反对阿尔明派。617

15. Whether there is not any intrinsic and vital principle from which the duration of faith proceeds by the necessity of the consequent, nor any extrinsic principle, by the force of some decree by which it is necessary that the elect persevere?  We deny against the Remonstrants.             620
是否存在任何内在和重要的原则，使得信仰的持续性是由后果的必然性所决定的，或者存在任何外在原则，使得拯救者必须坚持下去？我们反对提出异议的人。620

16. Whether an apostate can, through knowledge [of the gospel], which he recognizes to be true, which he had in a former time believed, even if that knowledge is without all assent, resurge in life anew, so much so that it be not a work of total regeneration?  We deny against the Remonstrants.                                                                                                                     622
一个背教者是否能够通过他认为是真实的、他曾经相信过的福音的知识，即使这种知识没有完全的同意，重新在生命中复苏，以至于它不是完全重生的工作？我们反对阿尔明派。622

17. Whether God first deserts men who desert Him?  We deny with a distinction against the Remonstrants.                                                                                                                          623
17.上帝是否首先抛弃背弃他的人？我们与提出异议的派别持不同意见。623

18. Whether the truly regenerate, being excommunicated, are excluded from the kingdom of heaven?  We deny against the Remonstrants.                                                                                             624
18. 真正重生的人，被逐出教会，是否被排除在天国之外？我们否认阿拉明主义者的观点。624

Chapter 14
第 14 章

On the Certainty of Salvation
关于救赎的确定性

1.   Whether any can be certain that he himself is truly justified, in the grace of God, and will continue to be saved?  We affirm against the Papists and Remonstrants.                            625, 630
是否有人能确信自己在上帝的恩典中真正被称义，并将继续得救？我们反对天主教徒和提醒派。625, 630

2.   Whether the certainty which Arminians attribute to believers can consist with the Scriptures, or with faith and hope? We deny against the same.                                                                    635
2. 亚米拿派归因于信徒的确定性是否与圣经、信仰和希望相一致？我们否认相同的观点。635

* 3. Whether the Arminians rightly deny there to be any certainty of our salvation?  We deny against the same.                                                                                                                     638
3. 亚米尼派是否正确地否认我们的救恩有任何确定性？我们反对这一观点。638

* 4. Whether or not a greater certainty is required by us than that which the nature of a free act itself bears?  We affirm against the Remonstrants.                                                                            640
4. 我们是否需要比自由行为本身所具有的更大的确定性？我们反对提出抗议的人。640

Chapter 15
第 15 章

On the Church and its Marks
关于教会及其特征

1.   Whether the Remonstrants rightly define the visible Church as the congregation of believers who profess saving doctrine, and of those who will do so, though they do not actually believe?  We deny against the same.                                                                                                     643
是否提出异议者正确地将可见教会定义为信仰救赎教义的信徒团体，以及那些尽管实际上不相信但将来会相信的人？我们否认这一点。643

2.   Whether there is a church in the New Testament that is destitute of all elders to which [our] Lord and Savior commits the power of the keys?  We deny with a distinction against the Remonstrants and Separatists.                                                                                                          644
新约中是否有一间教堂丧失所有长老的情况，以及主和救主把钥匙权交给他们？我们与国教派和分离派作出不同的否认。644

3.   Whether the Remonstrants rightly teach that to be the true Church which agrees in the faith and profession of necessary truth?  We deny according to their own principles.               644
3. 宽解派是否正确地教导了符合信仰和必要真理教条的真教会？根据他们自己的原则，我们否定。644

4.   Whether it is possible that there be no Church of Christ on the earth?  We deny against the Remonstrants.                                                                                                                      665
是否可能地球上没有基督教会？我们否认与提出异议者的观点。665

* 5. Whether the doctrine of the marks of the Church is useless and harmful?  We deny against the Remonstrants.                                                                                                                            670
5.教会标志的教义是否无用和有害？我们反对阿尔米尼乌斯派。670

6.   Whether there are any other marks of the Church than the profession of saving faith and the external observance of Christ’s commands?  We affirm against the Remonstrants.               671
教会是否还有其他标志，除了对救赎信仰的宣告和对基督命令的外在遵守？我们反对提出异议的人。671

7.   Whether the preaching of true doctrine is incorrectly stated by us to be a mark of the Church?  We deny and explain against the Remonstrants.                                                                672
7.我们是否错误地将真理的宣讲视为教会的标志？我们否认并反驳了提出异议的人。672

Chapter 16
第 16 章

On the Ministers of the Word
关于传道人

* 1. Whether all the divine things of the apostles were to be proven to be inspired by the rule of the Word?  We deny with a distinction against the Remonstrants.                                                681
所有使徒的神圣事物是否都要通过圣言的规则来证明其受到启示？我们与提出异议的阿尔明派进行区分。681

2.   Whether the sending of ministers by the calling and ordination of the Church is still necessary by divine institution?  We affirm against the Remonstrants.                                                      684
是否仍然需要教会通过神的安排派遣牧师？我们反对提出抗议的人。684

3.   Whether the ministry of the gospel and the preaching of the Word are precisely necessary for salvation?  We affirm with an explanation against the Remonstrants.                             686
3.福音事工和道的传讲是否对救恩至关重要？我们肯定，并针对提出异议的阿米纳斯派进行解释。686

4.   Whether it is well spoken that the distinction in presbyters between teaching and ruling [presbyters] is an innovation?  We deny against the Remonstrants.                                     689
无论在长老中是否有教导和统治的区别，这是否被认为是一种创新？我们否认与提出异议的人的观点相悖。689

Chapter 17
第 17 章

On Synods
关于教会会议

1.      Respecting synods, how much is to be attributed to the authority of them?  Explained and proven against the Papists, Remonstrants, and Separatists.                                                                    692
尊重教会会议，应归功于它们的权威有多少？针对天主教徒、抗议派和分离派进行了解释和证明。692 年。

2.   Whether synods are neither useful, nor the ideal way for controversies to be decided?  We deny against the Remonstrants and Socinians.                                                                                   710
2. 同教会议是否既无用，又不是解决争议的理想方式？我们否认与提出抗议的人和索契尼派的观点。710

* 3. Whether they must be wholly indifferent and not restrained to any party who have the right of voting in a synod?  We deny against the Remonstrants.                                                        714
3. 他们是否必须完全中立，不受任何有投票权的教会会议派别的限制？我们否定与抗议派相同的观点。714

Chapter 18
第 18 章

On the Sacraments and Ecclesiastical Discipline
论圣礼和教会纪律

1.   Whether sacraments are signs, not [only] by way of representing and shadowing forth the thing signified to us, but also in a certain way by exhibiting and sealing?  We affirm against the Remonstrants and Socinians.                                                                                           716
圣礼是否仅仅是象征和预示所象征之物给我们的方式，还是以某种方式展示和确认？我们反对提出异议的重申派和索契尼派。716

2.   Whether sacraments may be administered by any lay-person whatsoever?  We deny against the Remonstrants and Socinians.                                                                                                   721
是否可以由任何信徒来施行圣礼？我们否认与提出异议的重申派和索契尼派的观点。721

3.   Whether the Remonstrants rightly teach that paedobaptism is to be used by them insofar as it is an ancient rite, yet it has authority neither from a precept of Christ nor as an apostolic institution?  We deny against the same.                                                                                           722
无论是争辩者是否正确地教导婴儿洗礼应该被他们采用，因为它是一种古老的仪式，但它既没有基于基督的命令，也不是使徒的制度？我们反对这一观点。722

4.   Whether baptism is only a temporary rite and not to last till the end of the world from Christ’s institution?  We deny against the Remonstrants and Socinians.                                          723
是否洗礼只是一种暂时的仪式，而不会持续到基督创立的世界末日？我们否认与提出异议的重申派和索契尼派的观点。723

* 5. Whether baptism is only a solemn rite by which we are distinguished from others and brought into divine worship, and not rather by which grace is really conferred?  We deny against the Remonstrants and Socinians.                                                                                                724
5. 是否洗礼只是一种庄严的仪式，通过它我们与他人区别开来并进入神圣的崇拜，而不是真正赋予恩典的方式？我们否认与抗议派和索西尼派的观点相悖。724

* 6. Whether, in the Lord’s Supper, the death of Christ is only proclaimed and commemorated, and no spiritual gifts are actually sealed?  We deny against the Remonstrants and Socinians.  725
6. 在主的晚餐中，基督的死亡只是被宣告和纪念，没有实际封印任何属灵的恩赐吗？我们否认与提出异议的重申派和索西尼派的观点。725

7.   Whether the Remonstrants rightly deny that the Church wields any power whatsoever in the act of discipline, not only not over the flesh (such as the magistrate wields), but neither that which is internal and ecclesiastical, by which the Church binds the conscience to the thing before God and excludes one from the kingdom of heaven on account of guilt?  We deny against the same.                                                                                                                                                  726
7. 无论是抗议派是否正确地否认教会在纪律行为中拥有任何权力，不仅不是对肉体（如政府所拥有的），而且也不是对内部和教会的权力，即教会将人的良心束缚在上帝面前，并因有罪而将其排除出天国？我们反对这种观点。726

Chapter 19
第 19 章

On the Magistrate[11]
在地方官[11]上

1.   Whether it is lawful for the magistrate to afflict the dissolute and murderers with capital punishment?  We affirm against the Remonstrants and Socinians.                                         728
是否法律上允许法官对放荡和谋杀犯实施死刑？我们反对抗议者和索契尼派。728

* 2. Whether it is for the magistrate to punish heretics?  Whether it is agreeable to the laws of our most merciful Savior Jesus Christ that the magistrate tolerate Jews, Turks, Papists, etc, and all heretics in the republic who err with a purely mental error?  We affirm the former.  We deny the latter with a distinction against the Remonstrants.                                                                 732
2. 是否由地方官员惩罚异端者？是否符合我们最仁慈的救主耶稣基督的法律，让地方官员容忍犹太人、土耳其人、天主教徒等所有在共和国中以纯粹的思想错误迷失的异端者？我们肯定前者。我们对后者提出了一项与抗议派的区别。732

3.   Whether none errs in doing works, nor persuades himself to err while he is stirred up on account of his eternal salvation?  We deny against the Remonstrants.                                     737
无论是没有人在做事时犯错，还是在因为永恒的救赎而被激励时，自己劝说自己犯错？我们否认阿尔明主义者的观点。737

4.   Whether the power of the magistrate is supreme in the external rule of the Church, is in kind higher than Church-power and is immediately subject to God alone?  We deny against the Remonstrants.                                                                                                                           739
4. 管理者的权力是否在教会的外部统治中是至高无上的，比教会的权力更高，并且只直接受神的支配？我们反对提出异议的人。739

Chapter 20
第 20 章

On the Soul and the Resurrection of the Body
论灵魂和身体的复活

* 1. Whether souls are immortal?  We affirm against the doubting Remonstrants and Socinians.                                                                                                                                            753
灵魂是否不朽？我们反对怀疑的复兴派和索锡尼派。753

2.      Whether the same number of bodies are to resurrect as are dissolved into dust?  We affirm against the Remonstrants and Socinians.                                                                           753
是否有相同数量的身体复活，就像它们被化为尘土一样？我们反对提出异议的人和索契尼派。753

3.      It is asked whether the hellish tortures of the damned are eternal, or whether at last in the end it will be that the impious at length will be wholly destroyed and will be reduced to nothing?  The Remonstrants waver.  We deny the latter.                                                                           758
被问及地狱中受苦的罪人是否永恒，或者最终是否会导致不虔诚者完全毁灭并归于虚无？提出抗议的人摇摆不定。我们否认后者。758

Chapter 1
第一章

On the Scriptures and Fundamental Articles
关于圣经和基本教义

Jn. 5:39
约翰福音 5:39

“Search the Scriptures; they are they which testify of me.”[12]
搜索圣经；它们是为我作证的。[12]

The Judge of Controversies[13]
争议的裁判

pp. 1-4
第 1-4 页

It is asked whether Scripture (or the Holy Spirit speaking in the Scriptures) is the judge of controversies?  Or whether God in his Word leaves to us no rule morally binding consciences, but rather only a rule judging directively?
有人问道，圣经（或圣经中的圣灵）是否是争议的裁判？或者，上帝在他的话语中是否没有给予我们道德上约束良心的规则，而只是给予了指导性的规则？

The Remonstrants (Apology, ch. 7, folio 3) say, “The Scriptures cannot be a judge, as the law and a judge are distinct, whereby a lawsuit is of the sense of the law.”  The Papists make the church to be the decisive and infallible judge of Scripture, the sense of Scripture, and of all controversies of faith.  The Arminians counter that they indeed do not want it to be a ministerial judge or any ministerially furnished, binding authority, but a mere guideline, and guiding in such a way that whatever senses the Scriptures suggests for itself, he therefore does not sin who embraces a heterodox sense.  From this, they deny that there is any infallible judgment of the church, even if it judges according to the Scriptures; and they teach that either the very phrase of Scripture, or the arguments drawn by our labor from the Scriptures, are only a guiding-judging rule, only to such an extent as from them each one is able to form their own judgment on matters of salvation, so that the most certain rule having been left to us from God is so limited that any person which does not assent to them is not able to be compelled by any other infallible judgment or undoubted rule.
改革派（辩护篇，第 7 章，第 3 页）说：“圣经不能作为法律和法官，因为法律和法官是不同的，而诉讼是根据法律的意义进行的。”天主教徒认为教会是圣经、圣经意义和所有信仰争议的决定性和不可错误的判断者。阿米纳派反驳说，他们确实不希望它成为一种行政法官或任何行政装备的约束性权威，而只是一种简单的指导，以及以这样的方式指导，即无论圣经为自己提供了什么意义，接受异端意义的人并不犯罪。因此，他们否认教会有任何不可错误的判断，即使教会根据圣经进行判断；他们教导说，无论是圣经的措辞，还是我们从圣经中得出的论据，都只是一种指导性的判断规则，只能在这些规则下，每个人都能对救恩问题形成自己的判断，因此，上帝给我们留下的最可靠的规则是如此有限，以至于任何不同意这些规则的人都不能被任何其他不可错误的判断或无疑的规则所强迫。

But we teach that the Scriptures are sufficient for binding determinations of controversies.
但我们教导，圣经足以确定争议的结果。

1. Because Christ directs to the Scriptures, Jn. 5:39, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.”  Likewise Jn. 5:47, “But if ye believe not the writings of Moses, how shall ye believe my words?”  Paul directs to Moses and the Prophets in controversies with the Jews (Acts 24:14-15 & 26:22).
因为基督指引我们去查考圣经，约翰福音 5:39：“你们查考圣经，因你们以为内中有永生；给我作见证的就是这经。”同样，约翰福音 5:47：“你们若不信摩西的书，怎能信我的话呢？”保罗在与犹太人争论时，也引用了摩西和先知的话语（使徒行传 24:14-15 和 26:22）。

2. Because the conscience perpetually waivers, one would not have anything upon which to stand, if the Scripture be not the end of controversies.
因为良心经常摇摆不定，如果圣经不是争议的终结，人们将没有任何立足之地。

3. Because the Scripture is “a lamp to the feet and a light to the paths” (Ps. 119:105).
因为圣经是“脚前的灯，路上的光”（诗篇 119:105）。

4. Because if Scripture were mere law, and nothing more, law and judge would necessarily be divided.  But, because Scripture is a rule for judgement, and has the Holy Spirit joined to it at the same time, who, for men which the gospel is not a shelter, decides their case and resoundingly convicts, for this reason it is not necessary that the Law and the Judge be distinct like a human law and earthly judge.
因为如果圣经只是法律，没有其他内容，法律和法官必然会分离。但是，因为圣经是判断的准则，并且同时有圣灵与之相连，对于那些福音不是庇护所的人来说，圣灵决定他们的案件并且有力地定罪，所以不需要像人类法律和地上的法官那样将法律和法官区分开来。

5. It is absurd that the judgment of the Church judging according to the Scriptures would not be the rule of controversies, for this is to deny God and the Holy Spirit speaking from the Scriptures, which the Church as a minister holds forth; for if it could not decide controversies of the faith as a ministerial judge, then it would relinquish all persons to doubtings.
教会根据圣经进行判断的判断不成为争议的准则是荒谬的，因为这是否认了教会作为事奉者所持有的从圣经中传达出来的上帝和圣灵的话语；因为如果它不能作为事奉者的裁决争议的信仰，那么它将使所有人陷入怀疑。

6. If no bindingly-judging rule is left to us in the forum of the conscience, but only one guiding, and men are left to the private judgment of their consciences, there would be nothing grasped by the conscience to believe the Scriptures, and rather, all believers would abide in conjectures and private delusions.
如果在良心的论坛上没有给予我们具有约束力的规则，只有一个指导，而人们只能依靠自己的良心判断，那么良心将无法理解信仰圣经的内容，相反，所有信徒将陷入猜测和私人幻想之中。

7. If it were so, none would sin in wresting the Scriptures to their own destruction, which is nevertheless said to be done by many (2 Pet. 3:16).  For who sins by wresting the law if it is minimally binding to the conscience?  Therefore, if the Scripture does not compel men to receive the true sense which was intended by the Holy Spirit, he does not act against a binding obligation who attributes a false and erroneous sense to it; and because of this, he does not sin who, destitute of truth, twists the Scripture.
如果是这样的话，那么没有人会在曲解圣经时犯罪，然而据说有很多人这样做（彼得后书 3:16）。因为如果律法对良心的约束力很小，那么曲解律法的人就不会犯罪。因此，如果圣经不迫使人们接受圣灵所意图的真正含义，那么将错误的意义归于圣经的人并不违反约束义务；因此，那些没有真理的人扭曲圣经的人并不犯罪。

On Authorized & Non-Authorized Worship
关于授权和非授权礼拜

p. 100-103, 105
第 100-103 页，105 页

They reply:[14] 1. This argument [of Rutherford’s against worship not instituted in Scripture] holds for worship which has a necessity from the opinion of the one worshipping, as in the case of the high places of Baal and the calves of Jeroboam, but surely not for adjuncts [accidentario] in worship, such as the sign of the cross and the surplice,[15] which are by no necessity, nor by any opinion of being necessary in worship, but we only have them in the place of divine worship as indifferent ornaments; consciences, of course, are not obliged unto them.[16]
他们回答说：1. 这个论点（关于不在圣经中规定的崇拜的拉瑟福德的论点）适用于那些从崇拜者的观点来看有必要性的崇拜，比如巴力的高处和耶罗波安的小牛犊，但对于崇拜中的附属物（如十字架和法衣）则不适用，因为它们并非必要，也没有任何必要性的观点，我们只是将它们作为神圣崇拜的附属装饰品；当然，良心对它们没有义务。

We respond: 1. The argument of God in the Scriptures is not from the adjunct of worship, or from necessity, but from the efficient of worship.  Thus, this is truly without a binding efficiency from God as the author; therefore it is unlawful.  Scripture does not say: This does not have God for the author and it binds the conscience for worship; therefore it is unlawful.  Therefore this strongly confirms the argument of the Holy Spirit, which He presses, that the will of the Legislator is the formal, legal rule in all which is commanded: so the reason why it was unlawful to eat the fruit of the Tree of Knowledge was the prohibiting will of God; and the reason why Abraham was able, by right, to sacrifice Isaac, was the commanding will of God.  And if God had ordered to eat the fruit of the Tree of Knowledge, it would have had been lawful.  Whatever be our opinion of the necessity or the indifference of the thing commanded, it is only the will of God ordering that makes a thing lawful, and prohibiting that makes that thing unlawful.
我们回应：1. 圣经中关于上帝的论证并非来自崇拜的附属物，也不是来自必要性，而是来自崇拜的效果。因此，这确实没有上帝作为作者的约束效力；因此，这是不合法的。圣经并没有说：这没有上帝作为作者，却束缚了崇拜的良心；因此，这是不合法的。因此，这强烈证实了圣灵的论证，他强调立法者的意愿是所有命令中的形式、法律规则：所以，禁止吃知识树的果实是上帝的禁止意愿；而亚伯拉罕之所以有权利牺牲以撒，是因为上帝的命令意愿。如果上帝命令吃知识树的果实，那就是合法的。无论我们对所命令之事的必要性或无关紧要性持何种观点，只有上帝的意愿命令才使一件事合法，禁止才使一件事不合法。

2. Because there would be vain inferences reflecting on God, such as: A calf is not from God; therefore it is unlawful.  The feast day of Jeroboam is not from God, but from the heart of Jeroboam [1 Kings 12:32-33]; therefore it is unlawful.  But if the calf and that day of feasting had been held to be things indifferent[17] [by the people], and so things not obliging the conscience, they would have been lawful.  But thus the ark of the Covenant, circumcision, sacrifices, abstinence from certain foods and all the Mosaic worship would be lawful under the New Testament if only it were used as worship not obliging the conscience.
因为会有对上帝的虚假推论，比如：小牛不是来自上帝，所以是不合法的。耶罗波安的节日不是来自上帝，而是来自耶罗波安的内心[列王纪上 12:32-33]，所以是不合法的。但是，如果小牛和那个宴会日被认为是无关紧要的事物[17]，因此不会束缚良心，那么它们就是合法的。但是，如果约柜、割礼、祭品、对某些食物的禁食以及所有摩西的崇拜在新约下被当作不束缚良心的崇拜，那么它们就是合法的。

3. Nor was Jeroboam’s instituting the worship of the calf believed to be binding upon consciences, as it was only a preserving of the king.[18]  Notwithstanding, Jeroboam’s worshipping the calves was idolatry and his calves resulted in them erring from God commanding.  Yet it would have [likely] been allowed to think the worship of them not to be from a religious necessity, but only from a political necessity.[19]
3. 而耶罗波安设立金牛崇拜并不被认为是对良心的约束，因为这只是为了保护国王。尽管如此，耶罗波安崇拜金牛是偶像崇拜，他的金牛导致他们违背了上帝的命令。然而，人们可能会认为崇拜金牛并不是出于宗教的必要性，而只是出于政治的必要性。

Objection 2.  It is sufficient that the ceremonies are conformed to the Word of God in general [in genere]; thus they are therefore allowed.  It is not required, however, that they are in the Word of God in particular.[20]  This supposition is sufficient: if they are all orderly and decent [1 Cor. 14:40].  Therefore, ceremonies are lawful.
异议 2.只要仪式总体上符合上帝的话语，就足够了；因此它们是被允许的。然而，并不要求它们在上帝的话语中是具体的。这个假设足够了：如果它们都是有秩序和得体的[哥林多前书 14:40]。因此，仪式是合法的。

We respond: If fundamentally the general thing is in the Word, yet they recognize the major proposition [of a syllogism] in the Word without the assumption [minor proposition],[21] then I will demonstrate thus that to worship the Devil has been allowed: All worship from God in his Word that has been commanded is lawful.  Yet the worship of the Devil is worship from God in his Word that has been commanded [Mt. 4:9].  Therefore it is lawful.  The major proposition is most certain, but for the minor proposition, I am not able to respond.[22]
我们回应：如果根本上一般的事情在圣经中，然而他们在没有假设的情况下就能认识到主要命题[三段论]在圣经中，那么我将这样证明崇拜魔鬼是被允许的：所有在上帝的话语中被命令的崇拜都是合法的。然而，崇拜魔鬼是在上帝的话语中被命令的崇拜[马太福音 4:9]。因此，它是合法的。主要命题是最确定的，但对于次要命题，我无法回应。

If truly ceremonies are so conformed to the Word of God, they say nothing, because thus the worship of the Devil is conformed to the Word of God.  If ceremonies are truly conformed to the Word of God, having their major and minor propositions in the Word of God, O how we demand to hear such a syllogism!  But such a syllogism is the town in the orbit of the moon and a hircocervus.[23]
如果仪式真的与上帝的话语完全一致，那它们什么也不说，因为这样魔鬼的崇拜也与上帝的话语一致。如果仪式真的与上帝的话语完全一致，其中的主要和次要命题都在上帝的话语中，哦，我们多么渴望听到这样的三段论！但这样的三段论就像月球轨道上的城镇和一只山羊鹿。

2. If truly each foundation of the ceremonies is in this consequence: “All are decent and orderly; therefore the surplice, the sign of the cross, days of feasting, etc. have been allowed,” this consequence is able to be proved from the Word of God, or not.  If the former, we request to hear the proof.  If the consequence is truly able to be proved according to natural light,[24] then it may yet be proved from the Word of God because the light of reason is contained in the Word of God as a part is in the whole, and so to this extent the Word of God will prove the consequence.  If truly the consequence is proved through natural reason which is not in the Word of God, we desire to hear such an invincible demonstration!
如果每个仪式的基础真的在于这个结论：“所有的都是得体和有秩序的；因此，袍子、十字架的标志、宴会等都是被允许的”，那么这个结论能否从上帝的话语中得到证明呢？如果是前者，我们请求听到证据。如果这个结论真的能够根据自然的光明得到证明，那么它也可以从上帝的话语中得到证明，因为理性的光明包含在上帝的话语中，就像部分包含在整体中一样，所以在这个程度上，上帝的话语将证明这个结论。如果这个结论真的是通过不在上帝的话语中的自然理性得到证明的，我们希望听到这样一个无懈可击的证明！ 

If truly the consequence is made good only by the will of governors, then this consequence will be valid: All such things are orderly and decent; therefore, let the calf of Aaron be made and openly worshiped, for worship in such a visible way[25] is by [the will of] the governors.  A good consequence is one which stands indivisible: then it is a good consequence or not a good consequence.  This consequence, however, where the truth has been mixed, depending partly on reason and partly on the will of men, is nothing.
如果真的只有统治者的意愿才能使结果变得好，那么这个结果将是有效的：所有这些事情都是有秩序和得体的；因此，让亚伦的牛犊被制作出来并公开崇拜，因为以这种可见的方式崇拜是由统治者的意愿决定的。一个好的结果是不可分割的：那么它要么是一个好的结果，要么不是一个好的结果。然而，这个结果在真理被混合的情况下，部分依赖于理性，部分依赖于人的意愿，是没有意义的。

But the Adversaries say: Your circumstances are not as well approved in the Word of God as our ceremonies; therefore I add:
但是对手们说：你的情况在上帝的话语中没有像我们的仪式那样得到认可；因此我补充说：

2. Of whatever action according to the specific, moral difference,[26] it is able to be said, “according as it is written,” that is determined in the Word, expressly or by good consequence, though all circumstances of place, time and person are not expressly in the Word.  But of all our moral actions which are lawful, including those of faith and of morals, or of the First or Second Tables, it is able to be said, “as it is written,”[27] though the circumstances are not expressly in the Word.  Therefore, all our moral actions are determined in the Word, though the circumstances of them are not in the Word.[28]
无论根据具体情况的行为有何道德差异，都可以说，“正如所写”，即在圣经中明确或通过良好的推论确定，尽管地点、时间和人物的所有情况在圣经中并未明确提及。但是，对于我们所有合法的道德行为，包括信仰和道德的行为，或者第一或第二诫命，可以说，“正如所写”，尽管情况在圣经中并未明确提及。因此，我们所有的道德行为都在圣经中确定，尽管其中的情况在圣经中并未明确提及。

* * *

But truly of all our actions worshipping God, of preaching, singing psalms, praying, the reading [of Scripture], administering the sacraments,[29] it is able to be said that they are according to the Word of God written; of ceremonial actions,[30] this truly cannot be said.
但实际上，关于我们所有崇拜上帝的行为，如传道、唱诗、祈祷、阅读圣经、施行圣礼，可以说它们都是根据上帝的话语所写的；但对于仪式行为，却无法这样说。

Chapter 2
第二章

On God
在上帝面前

Whether the Son is Autotheos?
耶稣是否是自神？

pp. 149-150
第 149-150 页

It is asked whether the Son is autotheos, both from Himself and of Himself God?  Arminius, in his Declaration (pp. 124-125), denies that He is autotheos, either as Son or as God; for there is not any diverse respect in which the essence of God may be said to be communicated to the Son, for these things are contradictory; and he criticizes Dr. Trelcatius the younger in that he calls the Son, as God, autotheos, because thuswise, the Father would differ from the Son in name only (which Sabellius asserted) and we would fall into Tritheism: for in this way there would be three Gods that at once and concomitantly have the divine essence.  Thus also Vorstius in Apology, 4, p. 46.  Impius John Geisteranus said in his confession, “in time the Son accepted deity from the Father;” thus also Socinius in his Theological Lectures (folios 106-107), who denies Him to be true God (ch. 18).  We, against this, state:
被问及子是否自体神，既从自己，又从自己的神？阿尔米尼乌斯在他的宣言中（第 124-125 页）否认他既不是自体神，也不是神的儿子；因为神的本质不可能以不同的方式传达给子，因为这些是矛盾的；他批评特雷尔卡提乌斯博士称子为自体神，因为这样，父与子只在名字上有所不同（这是萨贝利乌斯所主张的），我们将陷入三神论：因为这样就会有三个同时拥有神的本质的神。因此，沃斯提乌斯在辩护中也是如此（第 4 页，第 46 页）。不虔诚的约翰·盖斯特拉努斯在他的信仰告白中说：“在时间中，子从父那里接受了神性”；索西尼乌斯在他的神学讲座中也是如此（第 106-107 页），他否认他是真神（第 18 章）。我们反对这一观点：

1. Christ to be God truly and substantially.  Isa. 9:6, “He shall be called the mighty God.”  Jn. 1:1-3, “The Word was God.”  Rom. 9:5; Col. 1:15; 1 Jn. 5:20.  Therefore, He is God from his very self and has the divine nature (according to which He is God) from none.
基督是真正和实质上的上帝。以赛亚书 9:6，“他必称为奇妙的策士、全能的上帝。”约翰福音 1:1-3，“道是神。”罗马书 9:5；歌罗西书 1:15；约翰一书 5:20。因此，他是从自己而来的上帝，并且拥有神性的本质（根据这个本质，他是上帝）。

2. If the Son, not only as the Son, but also as God, has His essence communicated from the Father (because communicated essence is distinct from communicating essence) there would therefore be two essences, the communicating and the communicated; and the same is to be said of the Holy Spirit, and thus, there would be three essences, and three deities, and three Gods; and Arminius, not Trelcatius, is a tritheist.
如果儿子不仅作为儿子，而且作为上帝，他的本质是从父亲那里传达的（因为传达的本质与传达的本质是不同的），那么就会有两个本质，传达的和传达的；圣灵也是如此，因此会有三个本质，三个神，三个上帝；阿米纳斯不是特雷卡提乌斯，他是三神论者。

3.  If the Son, as God, is not God from his very self, He is not essentially God: for to be God, and to be from another, is to be God and not to be God: for God is by his very essence independent: and the Son in this way would be a lower-order god than the Father.  There would be one supreme God and two small gods: the Son and the Holy Spirit.
如果儿子作为上帝，并非从自身而来的上帝，那么他就不是本质上的上帝：因为成为上帝，并从他人而来，就是成为上帝，也不是上帝：因为上帝本质上是独立的：而儿子在这种情况下将成为比父亲低级的神。将会有一个至高无上的上帝和两个小神：儿子和圣灵。

4.  To Arminius it is reverent to feign contradictions in his brain.  But if it cannot be said in any diverse respect that essence is communicated to the Son and not communicated to the Son, as Arminius dreams, then in no diverse respect is essence unbegotten in the Father and begotten in the Son, which the Church constantly taught against Sabellius; in no diverse respect is the divine essence incarnate in the Son and not incarnate in the Father; in the Son, personally incarnate; in the Father, taken absolutely, unincarnate.
4. 对于阿尔米尼乌斯来说，在他的脑海中假装存在矛盾是一种尊重。但是，如果不能以任何不同的方式说道，本质被传达给了子而没有被传达给子，就像阿尔米乌斯所梦想的那样，那么在没有不同的方式中，本质在父亲中是无始的，在子中是始于父亲的，这是教会一直反对萨贝利乌斯的；在没有不同的方式中，神圣的本质在子中是具体化的，在父亲中是未具体化的；在子中，个人具体化；在父亲中，绝对地，未具体化。

Whether Christ, as a Man, is to be Worshipped?
基督作为人是否应该受到崇拜？

pp. 155-156
第 155-156 页

Heb. 1:6
希伯来书 1:6

“And let all the angels of God worship Him.”
让所有的天使都敬拜他。

It is asked whether Christ, as Man, may be worshipped, and as man is the formal object of worship?  The Remonstrants affirm (ch. 16, p. 134). We deny:
有人问道，基督作为人是否可以受到崇拜，作为人是否是崇拜的正式对象？阿尔明派肯定（第 16 章，第 134 页）。我们否认。

1. Because no creature, but God only, is to be worshipped (Dt. 6:13; Mt. 4:10).  But the Christ-man, or the humanity of Christ is a creature and worship is properly of the glory of God, insofar as to another besides God it is not to be given (Isa. 42:8).
因为除了上帝之外，没有任何生物应该受到崇拜（申命记 6:13；马太福音 4:10）。但基督人，或者说基督的人性是一个生物，崇拜适当地是归于上帝的荣耀，除了上帝之外不应该给予其他人（以赛亚书 42:8）。

2. Because the humanity of Christ is not an idol.
因为基督的人性不是偶像。

3. Because the Arians and Socinians try to snatch away from us that by which we prove Christ to be truly God,  even that place, “Let all the angels of God worship Him.” (Heb. 1:6)[31]
因为阿里乌斯派和索西尼派试图从我们这里夺走我们证明基督真正是上帝的方式，甚至连那句话也不放过，“愿上帝的众天使都敬拜他。”（希伯来书 1:6）

If they say there ought to be a lessor worship of his humanity:
如果他们说应该对他的人性进行更少的崇拜：

Response 1:    If this is understood of a worship of religious adoration, as this must so be understood, it is spoken against the Scriptures.[32]
回应 1：如果这被理解为对宗教崇拜的崇敬，正如必须这样理解，那么这与圣经相违背。[32]

2. It is against the orthodox consensus of the Church, which has taught that Christ is worshipped with the same honor as the Father.
这违背了教会的正统共识，教会一直教导基督与父神同样受到崇拜的尊敬。

3. If an honor of lesser worship is allowed to come upon the creatures, it throws open all idolatry of images and the angels.
如果允许较低级别的崇拜荣耀降临于生物身上，那将打开所有对偶像和天使的崇拜。

4. Scripture does not know of any honor of religious worship owed to Christ on account of the sole office being placed on Him from the Father, or out of mere grace being conferred to Him due to the Mediatorial office.
圣经中没有提到因为基督从父亲那里获得唯一的职位，或因为中保的职位而赐予他纯粹的恩典，所以应该向基督献上宗教崇拜的荣耀。

Whether Christ, as Mediator, is to be Worshipped?
基督作为调解者是否应该受到崇拜？ 

pp. 159-160
第 159-160 页

It is asked whether Christ, as Mediator, is to be worshipped?  We respond: In what way or to what end?  Is it understood reduplicatively or specifically?
有人问道，作为调解者的基督是否应该受到崇拜？我们回答：以何种方式或目的？是以重复方式理解还是具体方式理解？ 

‘Reduplicatively’ connotes a formal ground of worship and bespeaks a ground why in every way, only and always He is to be worshipped.  Only God, and not only the Mediator, is to be worshipped.  Not even the mediatorial glory [dignitas] is the formal and adequate ground why the Son is worshipped, because the Father,[33] no less than the Son, is to be worshipped, as also the Holy Spirit is to be worshipped.  But ‘specifically’, this term does not bespeak a proper ground in respect that He ought to be adored in every way, only and always.  For even a man, as a man, is flat-nosed, sees, is a land-surveyor, is musical; yet a man is not in every way, only and always flat-nosed, a land-surveyor and laughs.
“重复地”意味着崇拜的正式基础，并表明为什么只有他才应该被崇拜。只有上帝，而不仅仅是调解者，应该被崇拜。即使调解的荣耀也不是崇拜子的正式和充分的基础，因为父亲和儿子一样应该被崇拜，圣灵也应该被崇拜。但是，“具体地”这个术语并不意味着他应该在每个方面都受到崇拜，只有并且总是。因为即使一个人作为一个人，他是扁鼻子的，会看见，是一个土地测量员，会音乐；然而一个人并不是在每个方面，只有并且总是扁鼻子的，土地测量员和笑。 

If therefore, in this question, the specific sense is understood, whether Christ wholly, as Mediator, is to be adored, that is, that divine person that is the Mediator: [then yes,] He is to be worshipped; and indeed even on account of that reason, that He is the Mediator and for our good lifts up, bears and sustains the Mediatorial Office.  If truly the sense is accepted reduplicatively, as Mediator, then He is not to be adored, because the mediatorial office is not the proper, formal and adequate ground of adoration.  Otherwise neither the Father nor the Holy Spirit would be adored.
如果在这个问题中，特定的意义被理解为基督作为调解者是否应该被崇拜，也就是说，作为调解者的神圣的人，那么是的，他应该被崇拜；实际上，甚至因为他是调解者，为了我们的利益承担和支持调解者的职责。如果真正接受了重复的意义，作为调解者，那么他不应该被崇拜，因为调解者的职责不是崇拜的适当、正式和充分的基础。否则，既不应该崇拜父神，也不应该崇拜圣灵。

pp. 181-185
第 181-185 页

On God’s Revealed Will and Will of Good-Pleasure
关于上帝的启示意愿和喜悦意愿

Mt. 6:10
山 6:10

“Thy will be done on earth as it is in heaven.”
愿你的旨意在地上如同在天上一样。

Our prayers are means of fulfilling the will of God.
我们的祈祷是实现上帝旨意的方式。

It is asked whether a distinction between the will of good-pleasure [beneplaciti, or of decree] and the revealed will [signi] is to be admitted according as Arminians deliver it?  We respond no, because they, by the will of good-pleasure, mean that God wills to be produced the same things which He wills to be produced by the revealed will; and they [Arminians] will the will of good pleasure to be the same, but hidden, as that which is the revealed will, except that it has been revealed to us.  So Arminius (Disputation 4, Thesis 58).
有人问是否应该根据阿尔明派的说法，承认喜悦之旨（beneplaciti）或命令之旨（decree）与启示之旨（signi）之间的区别？我们回答不，因为他们所说的喜悦之旨是指上帝愿意产生与启示之旨相同的事物；他们希望喜悦之旨与启示之旨是相同的，只是被隐藏起来，除非已经向我们启示。阿尔明（第四次辩论，第 58 题）。

But we teach that the will of good-pleasure is the decree of God: with respect to the good, it will be brought about and produced by a necessary effect; respecting evil, it is permitted to be produced from others.  And the revealed will to be of God simple complacency and approbation of the thing, so to speak of morally permitting and of honor, although of that good thing from God, at no time has it been decreed for the future.[34]
但我们教导，喜悦的意愿是上帝的旨意：关于善，它将通过必然的效果实现和产生；关于恶，它被允许由他人产生。而上帝所启示的意愿是对事物的简单满意和赞许，可以说是道德上的允许和尊荣，尽管那个善良的事物来自上帝，但从来没有被预定为将来的事情。

1. On account of that, God greatly wills and approves by the approving will that which He never decrees to be produced by the will of good-pleasure: so He wills the obedience of Judas, Herod and Pilate, and yet He decrees that they would crucify the Lord of Glory, Himself permitting.
由于这个原因，上帝非常希望并批准那些他从未通过喜悦的意愿决定产生的事情：所以他希望犹大、希律和彼拉多的顺从，然而他决定他们将钉死荣耀之主，他自己允许这样做。 

2. Because God approves by the revealed will perfect obedience by his Law: but the will of good-pleasure He decrees from eternity so that no one besides Christ would fulfill the Law perfectly.
因为上帝通过启示的旨意批准完全顺从他的律法：但他从永远中决定了他的喜悦之旨意，以至于除了基督之外，没有人能完全履行律法。

3. Because many which have broken the Gospel God predicts and approves repentance to them, and yet from eternity He decreed not to give efficacious grace to them, without which they are not able to repent.
因为许多人违背了上帝预言并批准的福音，而从永恒之中，他决定不给予他们有效的恩典，没有这种恩典，他们无法悔改。

4. Because God decrees by the will of good pleasure to be produced or not to be produced, it will necessarily be produced or not be produced in its time; and it is the simple will of God, which God is not able not to fulfill, which He wills and decrees to be produced (Mt. 27:35; John 19:36; Mt. 2:1517-18; Jn. 2:22).  Yet God greatly approves that good which He never decrees to be produced.
因为上帝根据喜悦的意愿来决定是否产生，所以它将在适当的时间内必然产生或不产生；而上帝的简单意愿是无法不实现的，他愿意并决定产生（马太福音 27:35；约翰福音 19:36；马太福音 2:15-17；约翰福音 2:22）。然而，上帝非常赞同那些他从未决定产生的善事。

Hence it is false that we place in God contradictory wills: 1. For instance, we do not teach God to [simply] approve that which is decreed from eternity, so that if it happens, that He morally commands, or if it does not happen, that He morally prohibits.  2. Nor do we teach the approving will of God to infer that God has decreed from eternity to make happen that which He approves, lest we posit an obstacle.
因此，我们不会认为上帝拥有矛盾的意愿：例如，我们不会教导上帝简单地赞同从永恒中决定的事情，以至于如果发生了，他就在道德上命令，或者如果没有发生，他就在道德上禁止。我们也不会教导上帝的赞同意愿意味着上帝从永恒中已经决定让他所赞同的事情发生，以免我们设立障碍。

Whether God Intends the Salvation of All in the Visible Church?
上帝是否意图拯救所有在可见教会中的人？

This is akin, whether in the calling of all in the visible Church is the intention of God that all and every person obey and be saved.  The Remonstrants affirm (Articles 2-3, p. 10).  We negate:
这类似于，无论在可见教会中所有人的呼召是否是上帝的意愿，即所有人都须顺从并得救。阿尔明派肯定（第 2-3 条，第 10 页）。我们否定：

1. Because God does not fail of his intention, as has been proved.  Yet not all obey and are saved.
因为上帝没有失败他的意图，这已经被证明。然而，并不是所有人都听从并得救。

2. Because infinite wisdom does not intend that which it foreknows will never be effected.
因为无限的智慧并不打算它所预见的一定不会发生。

3. Because the Law says to all, “This do and live”, but God does not intend perfect obedience in all mortals; else in this He would intend frustration to redound to the death of Christ.[35]
因为法律对所有人说：“这样做就能活着”，但上帝并不打算让所有凡人完全顺从；否则，这将导致基督的死亡受挫。[35]

4. God greatly promises the Word to this end, that persons would be hardened; so the Scripture says (Isa. 6:9; Mt. 13:14-15); and the adversaries concede this.
上帝大大地应许了这个目的的话语，以使人们变得顽固；圣经如此说（以赛亚书 6:9；马太福音 13:14-15）；对手们也承认这一点。

5. Because God does not elect all to glory which are in the visible Church; therefore.
因为上帝并非选召所有在可见教会中的人去享受荣耀；因此。

Whether God Intends the Obedience of Reprobates in the Gospel Call?
上帝是否意图在福音呼召中让拒绝者顺服？

This [objection] is akin, whether, because God does not so much approve, as it is seemly for others, the obedience of reprobates (which they are obliged to bring forth)[36] yet because He amiably invites and by supplications solicits, entreats and calls upon them, and as He mourns over them, is grieved by them and laments on account of the disobedient, whether He, therefore, intends the obedience of them?  The Remonstrants affirm (Article 1, p. 57).  We negate:
这个[反对意见]类似于，无论是因为上帝并不像对其他人那样赞同被拒绝者的顺从（他们有义务表现出来），但是因为他友善地邀请并通过恳求、请求和呼唤他们，并且因他们的不顺从而感到悲伤，为此而哀叹，他是否打算让他们顺从？阿尔米尼派（第 1 条，第 57 页）肯定。我们否定。

1. Because out of the amiable invitation, this only is concluded: the simple obligation of the creature to obedience, an earnest[37] approbation and complacency which God has with respect to the obedience, inasmuch as the thing is holy, has been required of him, is morally pleasing, and as it is unto the convenience and salvation of a man.[38]
因为那亲切的邀请, 这只是得出结论: 生物对顺从的简单义务、上帝对顺从的认可和满足,因为事情是圣洁的,他对于顺从的道德满意,以及因为顺从对一个人的便利和拯救是有必要的。

On account of this disposition[39] in God,[40] nothing is further added by the simple complacency of God around obedience except a certain quasi-intention and vehemency of divine obligation to the thing, which testifies to the obedience of all by an earnestness from the precept and from having obliged men to the thing; and thus it is to Him singularly and vehemently pleasing in his sight inasmuch as salvation is made glorious to men; but except He decree it, by the corruption of men, it will not come to be.
由于上帝的这种性情[39]，除了上帝对顺从的简单满足之外，没有任何东西是由上帝对事物的某种近似意图和神圣义务的热烈追求所增添的，这种追求证明了所有人对顺从的认真态度，来源于训诫和对人们施加义务的严肃性；因此，这对他是独特而强烈地令人愉悦，因为救恩是对人们的光荣；但除非他决定这样做，否则由于人们的腐败，这将不会发生。

2. Because out of the contrition of God about the disobedience of the reprobate, no great thing is able to be concluded in Him as an intention that they would produce obedience by an act, whereby truly human passions, vain wishes and ineffectual supplications may be concluded to be in God and that there be an infelicitous aching of God that He is not able to give fulfillment to his desires.
因为上帝对那些不顺从的人的懊悔，所以在他身上无法得出一个重要的结论，即他们会通过一种行动产生顺从，从而可以得出在上帝身上存在着真正的人类激情、虚幻的愿望和无效的祈求，并且上帝感到痛苦，因为他无法实现自己的愿望。

3. God, by motives which He has laid up in the treasures of his wisdom, through a saving liberty of the creature, according to Arminius, is able to infallibly procure the obedience of things if He even strenuously decrees, intends and strives for them from eternity so that men desire those things to be produced, after which things, not by a predetermining, they are saddened and aching.
上帝，凭借他智慧的宝藏中所铺设的动机，通过对创造物的拯救性自由，根据阿米纳斯的观点，即使他从永恒中坚决地预定、意图和努力追求，他也能够无误地获得事物的顺从，以至于人们渴望那些事物的产生，而不是被预先决定的事物所伤心和痛苦。

On God’s Will Making Efficient & Permitting
关于上帝的意愿，使之高效并允许

It is asked what ought to be discerned regarding the distinction of the divine will[41] into making efficient and permitting?  We know it: Arminians here dissent from us.
有人问到关于神的意愿区分为有效和允许应该如何辨别？我们知道：亚米拿派在这一点上与我们不同意。

For the divine will making-efficient,[42] is that will which is the first and highest cause of all positive beings.  Truly the will permitting affirms in one way and negates in two.  It affirms the positive act of the will of good-pleasure, for it is not a bare negation of will, as the Arminians will it to be, as God wills, by the divine will permitting, that sins are produced on account of the glory of God.  Arminians will God to will nothing by the permitting of the divine will, but a bare non-willing; so they miss of any permission, and for this reason it is an idle and non-acting will, or rather a negation of volition, which, according to them, is truly a will or volition.
对于神圣的意愿的高效实现，是所有积极存在的第一和最高原因的意愿。实际上，允许的意愿以一种方式肯定，以两种方式否定。它肯定了喜悦的意愿的积极行为，因为它不仅仅是意愿的否定，正如亚米尼亚人所希望的那样，上帝通过神圣的允许的意愿，为了上帝的荣耀而产生了罪恶。亚米尼亚人希望上帝通过神圣的允许的意愿不去意愿任何事情，只是一个纯粹的不愿意；所以他们没有得到任何允许，因此这是一个无用和无行动的意愿，或者更确切地说，是意愿的否定，根据他们的观点，这实际上是一个意愿或意愿。

But to us the divine will permitting negates in two ways.  1. It negates a moral effecting, namely that God is not the cause of the things which He permits.  2. It negates the approving will.  For that which God permits, it is in no way approved or prescribed for the creature to do.
但对于我们来说，神的旨意以两种方式否定。1. 它否定了道德效果，即上帝不是他所允许的事物的原因。2. 它否定了赞同的意愿。因为上帝所允许的事情，绝不被批准或指示给受造物去做。

Whether God wills sin to exist, He permitting it?
上帝是否愿意罪恶存在，他允许它存在？

pp. 203-206
第 203-206 页

1 Thess. 4:3
帖撒罗尼迦前书 4:3

“For this is the will of God, even your sanctification.”
这是上帝的旨意，就是你们的圣洁。

Great is this question between us and the Arminians, of the will of God about sin.  It is, therefore, this the state of the question.  Here, then, is the state of the question: Whether God will sin to exist, He permitting it?  The state of the question will be carefully set down.
在我们与阿尔米尼派之间，关于上帝对罪恶的意愿这个问题非常重要。因此，问题的状态如下。在这里，问题的状态如下：上帝是否允许罪恶存在，是否意欲罪恶存在？问题的状态将会仔细阐明。

1. It is agreed between us that God knows sins before they are, that is between us and the Jesuits I say; it is allowed that the Arminians blasphemously deny that God knows future sins.
我们之间达成一致，上帝在罪恶发生之前就已经知道，这是我和耶稣会士之间的说法；允许阿米纳派亵渎地否认上帝知道未来的罪恶。

2. It is agreed that God concurs to the material act of sin; it is allowed that the mode of concursus is a controversy not light.
同意上帝参与罪恶的物质行为；允许存在关于参与方式的争议，这并非轻松的问题。

3. That God elicits good from sin;
上帝从罪恶中引出善良；

4. That God does not effect or cause sin;
上帝不引发或造成罪恶。

5. That God forbids and prohibits it, and has hatred for it;
上帝禁止并且憎恶它；

6. That God knowing and willing, permits sins.
上帝知道并愿意，允许罪恶的存在。

7. That God is not the Author of sin, whatever the Adversaries calumniate.
上帝不是罪恶的创造者，无论对手如何诽谤。

8. Although the decree of God intervene about the existence of sin, it does not excuse men which sin.
尽管上帝的旨意介入了罪恶的存在，但这并不豁免犯罪的人。

9. God in no way wills sin by the revealed [signi] or approving will.
9. 上帝绝不通过揭示的意愿或认可的意愿来希望罪恶。

The question is not: 1. Whether God is the cause of sin.  So says Gregory of Valencia.[43]
问题不在于：1.上帝是否是罪的原因。这是瓦伦西亚的格里高利说的。

2. Nor whether God wills sin in that He wills a penalty for it, because [it is agreed that] God positively wills and effects a penalty [for sin].
2. 不论上帝是否愿意罪恶，因为他愿意对罪恶施加惩罚，这是肯定的。

3. Nor is the question (so the Valencians affirm) whether God stimulates men to sin under a good principle, because a man is impelled to act by sound freedom and truly by no way to malice.
3. 也不是问题（据瓦伦西亚人所说）上帝是否以善的原则激励人们犯罪，因为一个人是被健全的自由所驱使，真正没有任何恶意的方式。

4. Nor (so says Arminius, Against Perkins, p. 698)[44] “whether men are moved by no act of God unto willing or doing evil.”  But none of us assert that God moves men unto willing or doing evil.
4. 亚米尼乌斯（如阿尔明尼乌斯在《佩金斯反对书》中所说）[44]：“无论人们是否受到上帝的行动而愿意或做恶。”但我们中没有人声称上帝使人们愿意或做恶。

5. Bellarmine perversely says (‘On the Loss of Grace and the State of Sin’, book 2, ch. 3), “It is asked whether God is the Author of sin?”
贝拉明倒错地说（《论恩典的丧失和罪的状态》第二卷第三章）：“有人问上帝是否是罪的创造者？”

6. Nor is the question (as Vorstius says, appendix to A Kind Reply to Johannes Piscator, pp. 36-37), “Whether God truly and properly wills from us a great contradiction to his antecedent and absolute will, which will God ordinarily commands in his Word under the penalty of death?”  Such a question we do not recognize; we of course do not teach that God wills that to be by the will of his good-pleasure which the will of good-pleasure does not will to be.  Nor are there here contrary wills in God, but He approves and commands some things, so good things, which He decrees to make; He disapproves and prohibits some things, so evil things, which He decrees to permit, and so they are made[45] to exist and to work unto his glory.
我们也不认可如此问题；我们当然不教导神是按照他的喜悦意志去意志那个喜悦意志本身不愿意的。在神那里并非是相互抵触的意志，而是他批准并命令某些事情，如善事，他决定去做；他反对并禁止某些事情，如恶行，他许可，因此它们被制造出来且以他的荣耀而运行。

7. Nor is the question (so dream the Tridentine fathers),[46] “Whether the work of sin is equally the work of God and a work of obedience?”
7. 也不是问题（特伦特教父如此梦想），“罪恶的行为是否同样是上帝的工作和顺从的工作？”

But the [Arminian] Adversaries teach this: 1. God intends and has decreed every thing to be and to exist by that revealed will [signi] which He mandates and commands to us.  We deny.
但是[亚米拿派的]对手教导这样的观点：1. 上帝意图并已经决定一切事物的存在和存在方式，通过祂向我们规定和命令的启示意愿[signi]。我们否认。

2. They teach that God in no way wills sin to exist, but that God is not willing and not acting, and has an idle[47] permission in the occurrence of sin.  This we teach God to will.
他们教导说，上帝绝不希望罪恶存在，但上帝既不愿意也不行动，对罪恶的发生只是默许而已。我们教导上帝愿意这样。

3. They teach God to will that which He brings out of sin, though of course, God does not will sin to exist, and certainly not that it is a medium to illustrate his divine glory.  But from the hypothesis that sin would exist, God nilling it, God wills the good of his justice and mercy which He brings out of sin.  We teach God to permissively will sin to be existing, not simply as it is sin, but as it is a medium to illustrate the glory of his justice and mercy.
他们教导上帝愿意他从罪恶中带出的事物，尽管当然，上帝并不愿意罪恶存在，当然也不是将其作为展示他神圣荣耀的媒介。但是从罪恶存在的假设出发，上帝不愿意它，上帝愿意他从罪恶中带出的公正和怜悯的善。我们教导上帝允许罪恶存在，不仅仅是因为它是罪恶，而是因为它是展示他公正和怜悯荣耀的媒介。

4. They teach permission to be a bare and idle seeing of God, with nothing of acting, by which God Himself does not act; rather, whether one sins or does not sin, it is committed by the free will of the creature.  We reject this figment of an idle permission, it being so repugnant to providence.
他们教导允许成为一个赤裸和懒散的看见上帝的人，没有任何行动，上帝自己也不行动；无论是犯罪还是不犯罪，都是由创造物的自由意志所决定。我们拒绝这种懒散的允许的虚构，因为它与上帝的安排相悖。

The question, then, is, not whether God wills sin by a bare and idle permission, but whether by some active and positive act of the divine will permitting, by this act He wills sin to exist insofar as it is a medium to the display of the divine glory; meanwhile, whether He wills sin, that disapproved and detested, disgraceful evil unto God, it being allowed under the genus of a useful good, as it certainly conduces to illustrating the glory of God?  Or, whether God has decreed sin to be existent by the creature defecting, He permitting, insofar as sin is a medium of the glory of God?  The Adversaries deny; we make good:[48]
问题是，不是上帝仅仅通过一种空洞和无所作为的许可来希望罪恶存在，而是通过某种积极和肯定的神圣意愿的行动来许可，通过这种行动，他希望罪恶存在，因为它是展示神圣荣耀的媒介；同时，他是否希望罪恶，即被不赞成和憎恶的、令人羞耻的罪恶存在于神之下，因为它被允许作为一种有用的善，因为它确实有助于彰显上帝的荣耀？或者，上帝是否已经通过受造物的背离来决定罪恶的存在，他许可，因为罪恶是彰显上帝荣耀的媒介？对手否认；我们证明：

Whether God impels persons to sins which He prohibits?
上帝是否驱使人们去做祂禁止的罪恶行为？

p. 216
第 216 页

It is asked whether God impels persons to sins which He prohibits?  The Remonstrants deny (Article 1, p. 250 in Synod. Script.).  We consider God impelling to sin by a moral impulse to be blasphemous; rather, by a physical and judicial impulse He impels[49] persons to sins.
有人问：上帝是否会驱使人去做祂所禁止的罪？阿尔米尼主义者否定了这一点（见《会议录》，第 250 页第 1 条）。我们认为上帝通过道德冲动驱使人犯罪是亵渎的；相反，上帝通过物理和司法冲动驱使人去犯罪。

1. Because to the entitative act of sin He concurs.
因为他与罪的实体行为相一致。

2. Because He punishes sin by sin.
因为他用罪来惩罚罪恶。

3. Because all secondary causes, even free choices, He impels to put into motion (Prov. 21:1).
因为他驱使所有次要原因，甚至自由选择，去行动（箴言 21:1）。

4. Because He permissively intends sins to the illustration of his glory.
因为他宽容地意图罪恶来展示他的荣耀。

pp. 219-221
第 219-221 页

Whether the act of sin and its lawlessness are distinguishable?
罪恶行为和无法无天是否可区分？

It is asked whether the act and the lawlessness are distinguishable in all sins?  The Arminians deny (Ibid.).  We think it good to always so distinguish:
有人问，是否在所有的罪恶中，行为和无法无天是可以区分的？阿尔明派否认（同上）。我们认为总是有必要这样区分：

1. Because no act in its essence is disorderly: for thus the act itself would be essentially disorder, which is plainly Manichean.  Because it is allowed that snow is white, yet it is not whiteness itself; and though form, or privation,[50] adheres to actions, those actions are spoken of as concrete, and less as abstract.[51]
因为没有任何行为本质上是无序的：因为这样的话，行为本身就会本质上是无序的，这显然是摩尼教的观点。因为我们承认雪是白色的，但它并不是白色本身；虽然形式或缺失与行为相连，但这些行为被视为具体的，而不是抽象的。

2. Scripture distinguishes these: Isa. 1:16, “put away the evil of your doings.”  Thus Hos. 5:15; Isa. 65:2; Gal. 5:19.  Therefore, one thing is the work, another is the sinful flesh which adheres to a work.[52]
经文区分了这些：以赛亚书 1:16，“除掉你们作恶的行为。”因此，何西阿书 5:15；以赛亚书 65:2；加拉太书 5:19。因此，一件事是工作，另一件事是附着在工作上的罪恶的肉体。

3. Arminius acknowledges eating to be in itself a natural act, having nothing inordinate in itself.  But truly the prohibition of the Legislator [Gen. 2:17] did not dismantle the nature of the natural act, nor did the prohibition change the substance [transubstantiat] of it into inordinateness.
阿尔米尼乌斯承认进食本身是一种自然行为，本身并没有任何不正常之处。但是，真正的立法者的禁令[创世纪 2:17]并没有破坏这种自然行为的本质，也没有将其本质转变为不正常。

4. Because the act is a real entity [ens] and is positive; inordinateness is of a moral being [ens] and is a privation.
因为行为是一个真实的实体，是积极的；不适度是道德存在的缺失。

5. The act is metaphysically good and is the proper effect of the first cause; truly inordinateness is essentially bad.
行为在形而上学上是好的，并且是第一原因的适当效果；真正的无序本质上是坏的。

6. For [in the case of a good act tainted by sin,] if the act of itself [were pure sinfulness and hence] was not to be suffered, then yet the act, which is subservient to the supernatural good, would have been contrary, of itself, to being commanded [by God].  And [yet, on this premise, if the act be allowed, then it could not be tainted with any sinfulness and] thus our physical act would be essentially of itself obedience, which is absurd.
如果一个善行被罪恶所玷污，那么，如果这个行为本身是纯粹的罪恶，因此不应该被容忍，那么这个行为，作为超自然善的辅助，本身就是违背被上帝命令的。而且，如果允许这个行为，那么它就不可能被任何罪恶所玷污，因此我们的身体行为本质上就是服从，这是荒谬的。

Whether sin is opposed to God in its essence?
罪是否在本质上与上帝相对立？

It is asked whether sin is opposed to God in its essence?  The Arminians affirm, teaching that sin is opposed to the nature of God.  We respond that there is a twofold repugnancy: one is internal, of that sort which is between the two things [accidentia] hot and cold.  Another is external, which is an incompatibility [non-convenientia], being of that sort which is between those things which are of the most basic [primo] difference, such as, substance and quantity.
有人问罪是否在本质上与上帝相对立？阿敏派肯定，他们教导罪与上帝的本性相对立。我们回应说有两种相对立：一种是内在的，类似于热和冷之间的相对立。另一种是外在的，是一种不相容，类似于物质和数量之间的最基本差异。

[However,] in the most basic [priore] way, nothing is repugnant between God and the creatures.[53]  Nor is sin opposed to God, even pivatively,[54] because privation is not able to be furnished by the chief and highest good [summi boni], for that would be the destruction of God.[55]  Nor is it opposed to God contrarily, because that is an opposition only between accidents;[56] nor relatively, for if sin is thus posited, then God is abolished; or if God is so posited, then sin is abolished,[57] which is absurd.  Nor is this opposition contradictory, for in this way all creatures are opposed to God: for God is a non-man, a non-tree and a non-angel.  Wherefore it follows that neither sin, God, nor anything of the divine nature is abolished.
然而，从最基本的方式来看，上帝和创造物之间并不存在令人厌恶的事物。罪恶也与上帝并非对立，因为缺失无法被最高善的主宰所提供，那将是对上帝的破坏。它也不是对立或者相对的，因为这只是在事故之间发生的对抗；如果罪恶被这样确立，那么上帝将被废除；或者如果上帝被这样确立，那么罪恶将被废除，这是荒谬的。这种对抗也并不矛盾，因为以这种方式所有创造物都对立于上帝：因为上帝既不是人，也不是树，也不是天使。因此，可以得出结论，罪恶、上帝或者神明的任何东西都不会被废除。

Therefore, something only is abolished from the free, approving will of God; certainly sin abolishes rectitude, which the free will of God demands to be in actions and powers of our soul.  Nor is anything posited by sin, or the existence of sin which is contrary to God, the nature of God or to the essential properties of God, nor, most deeply, to the will or decree of God: “For who has resisted his will?” (Rom. 9:19)
因此，只有从上帝自由、赞同的意愿中才会废除某些东西；当然，罪恶废除了正直，而上帝的自由意愿要求我们的灵魂在行动和能力中保持正直。罪恶没有提出任何东西，或者说罪恶的存在与上帝、上帝的本性或上帝的基本属性相矛盾，也不与上帝的意愿或旨意相矛盾：“谁能抗拒他的意愿呢？”（罗马书 9:19）

Whether God is the author of sin because He predestines sin?
上帝是否是罪恶的创造者，因为他预定了罪恶？

p. 224
第 224 页

It is asked whether because God would predetermine the will to material acts of sin, therefore He is the author of sin?  The Jesuits and Remonstrants affirm that we make God to be the author of sin by name.  We deny:
有人问道，是否因为上帝预定了人的意愿去犯罪行为，所以他是罪恶的创作者？耶稣会士和提醒派肯定我们以此方式将上帝视为罪恶的创作者。我们否认。

1. Because the concursus of God is by the way of a physical cause; it removes no law to the rational creatures which is contrary to them.  But for sin to be caused is an act wholly moral.
因为上帝的合一是通过物理原因的方式；它不会废除与理性生物相悖的任何法律。但是，罪恶的发生是完全道德的行为。

2. Because the office of First Cause [primae causae] necessarily requires that God holds forth a predetermining concursus unto all secondary causes.  But such an office does not require that God is the Author of sin.
因为第一原因的职责必然要求上帝对所有次要原因进行预定的共同作用。但这样的职责并不要求上帝是罪恶的创造者。

3. That is the cause of sin which truly contributes the moral efficiency to sin.[58]  But the predetermining efficiency is removed[59] from every moral efficiency.
这是罪恶的原因，它真正为罪恶的道德效力做出了贡献。但是，预定的效力从每一个道德效力中被移除了。

Rom. 8:32
罗马书 8:32

“He that spared not his own Son.”
他不爱惜自己的儿子。

pp. 230-232
第 230-232 页

Whether God is the principal agent of wicked actions?
上帝是否是邪恶行为的主要执行者？

It is asked whether each wicked action, which is from sinning instruments, is done by God as by the principal agent?  The Adversaries slanderously say that we teach the same sin to be from God as the principal agent and so from men and devils as the instruments; and for that reason teach God to be the principal and particular cause of sin.  So Bellarmine, Stapleton and the Arminians.
有人问，每一个邪恶的行为，都是由犯罪工具所做的，是否是由上帝作为主要行动者来完成的？对手们恶意地说我们教导同样的罪恶是由上帝作为主要行动者，所以也是由人和魔鬼作为工具来完成的；因此，我们教导上帝是罪恶的主要和特定原因。所以贝拉明、斯特普尔顿和阿敏派人这样说。

However, we truly teach the same sinful action to be of God and men according as it is materially considered, not truly as it is moral.  That truly is the same action [by both parties] as it is made manifest materially:
然而，我们确实教导同样的罪恶行为是属于上帝和人的，根据它在物质上的考虑，而不是真正地根据道德来考虑。那确实是同样的行为（由双方）在物质上显现出来时。

1. Because the Sabeans took away Job’s goods, and God by the Sabeans took away the same goods.  But Job was not spoiled of his goods twice, once by God and once by the Sabeans.
因为舍巴人夺走了约伯的财物，上帝也通过舍巴人夺走了同样的财物。但约伯的财物并不是被上帝和舍巴人两次掠夺。

2. Because while the concubines of David were being borne off through incest, God by this same thing was chastising David through Absalom polluting the bed of his father.  Therefore the same material action was of both God and Absalom.
因为当大卫的妃嫔们被通过乱伦带走时，上帝通过阿撒洛姆玷污他父亲的床来惩罚大卫。因此，这个相同的行为既是上帝的行动，也是阿撒洛姆的行动。

3. God “performed his work in Zion” (Isa. 10:12) in punishing the Church by the Assyrians oppressing the people of God, as much as by “the rod of his anger.” (v. 5)
神通过亚述人压迫上帝的子民，以及“他愤怒的杖”（第 5 节）来惩罚教会，他在锡安完成了他的工作（以赛亚书 10:12）。

4. God, by the king of Babylon, as by his servant and hammer, chastised his Church by striking them down with the sword and captivity.  But truly it was not the same action of both God and man according to its morality, as God justly acts out of all four causes[60] while He chastises the Church by sinning instruments, yet the action of the instruments is morally unjust and wicked.  As God is higher than every law to men,[61] He does not sin; though truly if men, in an act unto sin, used other sinning men in this way, they would be sinning gravely.  Nor has this natural law of God been imposed upon Him, as it is not lawful for the supreme, eminent and judicial act to be exercised by sinning instruments, as it is so lawful for God.
4. 上帝通过巴比伦王，如同他的仆人和锤子，用剑和囚禁打击着他的教会。然而，从道德上来看，上帝和人的行为是不同的，上帝在惩罚教会时是按照全部四种原因公正行事，而使用罪恶的工具来惩罚的行为在道德上是不公正和邪恶的。上帝高于人的任何法律，他不犯罪；而如果人在犯罪行为中以类似的方式使用其他犯罪的人，他们会严重犯罪。上帝也没有被强加这种自然法，因为最高、最杰出和司法行为不会由罪恶的工具来实施，而这对上帝来说是合法的。

It is asked whether, because God is surely not the cause of causing malice, yet it is allowed that He is the cause of the cause, even of the act, and because God concurs by a universal and indifferent concursus to the action, though the concursus of God is not the cause, why then is the good act more of the supernatural than the act forbidden by the Law of God?  So the Jesuits and Arminians.  We truly teach that God is not the cause of the malice, though it is allowed that He is the cause of the act.
有人问道，因为上帝肯定不是造成恶意的原因，但允许他是原因的原因，甚至是行为的原因，因为上帝通过普遍和中立的合作来参与行动，尽管上帝的合作不是原因，那么为什么善行比上帝的法律禁止的行为更超自然呢？所以，耶稣会士和阿米纳人。我们确实教导上帝不是恶意的原因，尽管允许他是行为的原因。

1. God is not the cause of malice for the reason that He is not bound to give[62] rectitude to the act; man truly is so bound, so says [John Duns] Scotus (2nd Distinction, 34, section 1).
上帝并非恶意的原因，是因为他不受约束，不必给予行为正直；而人确实受到这种约束，如苏格拉底所说（《苏格拉底论》第 2 章第 34 节第 1 段）。

2. Because the concursus of God is quasi-physical and necessary, not truly moral; nor is God subject to this Law.
因为上帝的合一是准物理的和必然的，而不是真正的道德；上帝也不受这个法律的约束。

Whether God is able to hate sin and will its existence?
上帝是否能够憎恨罪恶并希望它存在？

p. 233-234
第 233-234 页

It is asked whether that distinction is frivolous by which we teach God to hate sin, and yet to will its existence?  So says Arminius, Against Perkins (p. 701).  We deny:
有人质疑这种区别是否荒谬，我们教导上帝憎恨罪恶，却又愿意它的存在？阿明尼乌斯如此说道，反对帕金斯（第 701 页）。我们否认。

1. Because for God to hate sin is not for God to intend that sin would never exist, as it is false that God decreed that the crucifixion of the Savior, the selling of Joseph, the carrying off of his people into captivity by the Assyrians and Chaldeans, the defecting of the ten tribes from the family of David and the spoiling of Job by the Sabeans, would not exist.
因为上帝憎恶罪恶并不意味着祂希望罪恶永不存在，而且神并没有命定救主被钉死、约瑟被卖、亚述和巴比伦人掳走祂的百姓、十个支派背离大卫家族和书比亚人掠夺约伯的财产这些事不该发生，这是虚假的。

2. Because sin in itself is a disgraceful evil and an object of the displeasing and disapproving will [of God].  But truly for sin to exist is a useful good, conducing to the glory of God; and all good existing in time is from God, from the eternal decree.
因为罪恶本身是可耻的邪恶，是令神不悦和不赞同的对象。但实际上，罪恶的存在是有益的善事，有助于神的荣耀；而所有在时间中存在的善事都来自神，来自永恒的旨意。

3. Because in the explication of our distinction, Arminius falsely imputes to us that we teach that God wills and approves sin existing and that God does not hate sin existing.  For God hates sin and hates the existence of sin in the genus of a disgraceful thing, and yet He decrees to permit that it would exist under the genus of a useful thing.[63]
因为在我们的区别的解释中，阿明尼乌斯错误地归咎于我们教导上帝愿意和认可存在的罪，以及上帝不憎恶存在的罪。因为上帝憎恶罪并憎恶丑恶之物的存在，然而他决定允许它以有益之物的形式存在。[63]

4. [William] Twisse rightly says, Marcus Cato[64] willed Carthage to exist inasmuch as it was a grindstone and material exercising youth of Roman virtue, and yet he willed against it, i.e. to hate Carthage.  I further add that Peter rightly willed that Christ would spare Himself, that He would not be killed by ungodly foes; and yet Christ wills against this, rightly declaring him to be of Satan; notwithstanding, Peter was bound to hate that occasion as it was sin (Mt. 16:21-23).
4. [威廉] 特威斯说得对，马库斯·卡图[64]希望迦太基存在，因为它是罗马美德的磨石和锻炼青年的材料，然而他又反对它，即憎恨迦太基。我进一步补充说，彼得正确地希望基督能保护自己，不被邪恶的敌人杀害；然而基督却反对这一点，正确地宣称彼得是撒旦的代表；尽管如此，彼得仍然应该憎恨那个场合，因为那是罪（马太福音 16:21-23）。

Whether sin necessarily follows upon God’s giving permission for it?
是否罪恶必然随之而来，当上帝允许它发生时？

p. 236
第 236 页

It is asked whether permission having been granted [by God], sin necessarily follows by a logical necessity?  The Arminians deny[65] (The Remonstrants’ Confession, ch. 6, thesis 3; Arminius, Against Perkins, p. 667).  We affirm:
是否已经获得许可（由上帝）是问，罪是否必然遵循逻辑上的必要性？阿尔米尼派否认（阿尔米尼派的告示，第 6 章，第 3 论点；阿尔米尼乌斯，反对佩金斯，第 667 页）。我们肯定：

1. Because permission is a negation of the efficacious grace required to avoid a particular sin[66] by an urging temptation here and now.  But given the negation of grace, the hour of temptation necessarily leads to sin.
因为许可是避免特定罪恶所需的得力恩宠的否定[66]，在此时此刻，它是一种紧迫的诱惑。但是由于恩宠被否定，诱惑的时刻必然导致罪恶。

2. Because Scripture argues from the positing of permission to the positing of sin.  God permitted Pharaoh to detain his people and Sihon to deny travelling through to the people.  Therefore, they were detained and denied transit.  Further, God did not permit Abimelech to violate Sarah, Abraham’s wife.  Therefore, he did not so violate (Gen. 20:6).  He did not suffer his people to do the abominations of the gentiles.  Therefore, they did not do them (Dt. 18:14).  So Gen. 31:29; 1 Sam. 25:32; Ps. 106:41; Acts 17:30.
因为圣经从允许的前提到罪的前提进行论证。上帝允许法老扣留他的百姓，允许西宏拒绝百姓通过。因此，他们被扣留和拒绝通过。此外，上帝不允许亚比米勒侵犯亚伯拉罕的妻子撒拉。因此，他没有这样做（创世记 20:6）。他不允许他的百姓做外邦人的可憎之事。因此，他们没有这样做（申命记 18:14）。参见创世记 31:29；撒母耳记上 25:32；诗篇 106:41；使徒行传 17:30。

3. The permission of sin often is often a punishment for sin.  But the punishment does not follow the sin except insofar as it is allowed.
罪的许可通常是对罪的惩罚。但是，除非允许，否则惩罚不会随罪而来。

4. Because it is necessarily a form or privation in the subject’s capacity, holding for a time.  Therefore, grace having been denied (so it is in permission), necessarily posits permission, even sin.
因为它必然是主体能力中的一种形式或缺失，暂时持有。因此，恩典被拒绝（所以它是在允许中），必然会产生允许，甚至是罪恶。    

5. Because if permission were posited to be established, and this would not posit permitted sin, it would fundamentally extirpate fear, trust, the obligation to fervent praying, humility and gratitude to God.  For, if permission being posited, I am able not to sin, without cause do I scrupulously pray and fear lest God would permit me to sin or be given over to a reprobate mind.
因为如果假设许可已经建立，而且这不会导致被允许的罪恶，那么它将从根本上消除对上帝的敬畏、信任、热切祈祷的义务，以及对上帝的谦卑和感恩之心。因为，如果假设已经许可，我能够不犯罪，那么我为什么要小心翼翼地祈祷和担心上帝会许可我犯罪或者被放弃？

Chapter 3
第三章

On Election
关于选举

Whether Faith is both a Condition and Promised?
信仰是否既是一种条件又是一种承诺？

pp. 270-2
第 270-2 页

It is asked whether faith is not able simultaneously to be a requisite condition by a stipulated means and of a free obedience by the elect, and a thing having been promised from God and effected infallibly in us?  The Remonstrants deny; we assert.
有人问，信仰是否能同时成为一种规定手段和选民的自由顺从的必要条件，以及上帝所许诺并在我们身上无误地实现的事情？阿尔米尼乌斯派否认；我们坚称。

Certainly on the one hand it is conceded to be a condition and a free act.  But truly, that it is yet a thing having been promised and infallibly effected by God, which the Remonstrants deny, is proven:
当然，一方面它被认为是一种条件和自由行为。但事实上，这是上帝所承诺并绝对实现的事情，这一点是众所周知的，而争辩派则否认这一点。

1. Because there is promised a ‘circumcising of the heart’ (Dt. 30:6), ‘a new heart’ (Eze. 36:26), ‘for all shall be taught of God’ (Jer. 31:33-34; Jn. 6:44-45), ‘so that all flesh shall see the salvation of the Lord’ (Isa. 40:5), and ‘the spirit of grace and supplication shall be poured out in the family of David.’ (Zech. 12:10-11)  Therefore faith is promised.
因为有着“心灵的割礼”（申命记 30:6），“新的心”（以西结书 36:26），“因为众人都要蒙耶和华的教训”（耶利米书 31:33-34；约翰福音 6:44-45），“凡有血气的，都必看见神的救恩”（以赛亚书 40:5），并且“在大卫家中，必浇灌恩典和祷告的灵。”（撒迦利亚书 12:10-11）因此，信心是被应许的。

2. Because the faithful pray for faith [Mk. 9:24].  Prayer, however, leans upon the Word of promise.
因为信徒为信仰而祈祷[Mk. 9:24]。然而，祈祷依赖于应许的话语。

3. Because the saving knowledge of God in Christ is promised (Isa. 11:9; Jer. 31:34), and the knowledge of Christ by which men are justified (Isa. 53:11, and that by none other), is according to faith.
因为在基督里的神的救赎知识是应许的（以赛亚书 11:9；耶利米书 31:34），并且人们称义的基督知识（以赛亚书 53:11，且只有这个）是根据信仰的。

4. Because the Spirit is promised by which they shall see the Lord whom they have pierced (Zech. 12:10-11).  Therefore, faith.
因为有所应许的圣灵，他们将看见他们所刺透的主（撒迦利亚书 12:10-11）。因此，信仰。

5. Because faith is the gift of God, which excludes all the glorying of a man (Eph. 2:4,8; Phil. 1:29).
因为信仰是上帝的恩赐，排除了人的一切自夸（弗 2:4,8；腓 1:29）。

6. Because the saints give thanks to God for their and others’ faith (Eph. 1:15-16).
因为圣徒们为他们自己和他人的信仰感谢上帝（以弗所书 1:15-16）。

Whether the Object of Predestination is Man to be Created?
预定的对象是否是将要被创造的人类？

It is asked whether we invert the natural order because we state that the object of predestination is the man to be created and not a man having been created; because God thus sets up a non-entity to glory?  The Remonstrants affirm (Apology, ch. 5, folio 67).[67]  We deny.
有人问我们是否颠倒了自然秩序，因为我们宣称预定的对象是尚未被创造的人，而不是已经被创造的人；因为上帝这样设立了一个不存在的存在来得到荣耀？提出抗议的人（辩护书第 5 章，第 67 页）[67]。我们否认。

1. Because God has made all for [on account of] Himself.  Therefore, He decrees to make a man to be.
因为上帝为了自己而创造了一切。因此，他决定创造一个人。

2. Because it is asked, by which end God has decreed to create the world from eternity?  For the world from eternity was a non-entity.  Surely so that He Himself is glorified.  Therefore, God has decreed a non-entity to his glory.
因为有人问起，上帝从永远中决定用哪一种方式创造世界？因为从永远中，世界是不存在的。毫无疑问，是为了使他自己得到荣耀。因此，上帝决定了一个不存在的事物来彰显他的荣耀。

Chapter 4
第四章

On Reprobation
论否定

Whether there is a Distinction Between Preterition and Reprobation?
是否存在预定和拒绝之间的区别？

pp. 278-80
第 278-280 页

Whether the distinction between negative and privative non-election, or preterition, versus reprobation, is senseless?  The Arminians affirm (Article 1, pp. 235-6).  We truly acknowledge them to be distinguished from each other:
无论是否定和剥夺非选举，还是遗弃与否定，与谴责之间的区别是否毫无意义？阿敏派肯定（第 1 条，第 235-6 页）。我们真诚地承认它们彼此有所区别。

Preterition, or non-election, is that by which God, with no harm to his justice, is able to deny a benefit to a man though he merits nothing evil; and reprobation is that by which God decrees out of his absolute good-pleasure to create some and to deny efficacious grace to them in order that He might declare the glory of his justice.
无视或不选是上帝能够不赐予一个人恩惠，也不损害他的公义，即使这个人并没有做坏事；而堕落是上帝决定基于他的绝对乐意创造一些人，并拒绝给予他们有效的恩典，以彰显他的公义。

The former act is logically called ‘non-election’; theologically it is called ‘preterition’; because of itself, that God out of his free will chooses some absolutely to eternal glory, [therefore means that] He necessarily passes over all others [praeterit] and does not elect them to glory (for if election is of all, it is not an election).
前一种行为在逻辑上被称为“非选举”；在神学上被称为“预定”；因为上帝根据自己的自由意志，绝对选择一些人进入永恒的荣耀，[这意味着]他必然放弃其他所有人，不选择他们进入荣耀（因为如果选举是针对所有人的，那就不是选举）。

Objection:  If reprobation necessarily follows from non-election, then this God does also: if He would enjoin to any person that he might live for a thousand years,[68] yet, in the meanwhile, He might continue the preserving of the strength of life to him for only ten days.  Response:  This same argument is propounded by Paul of the person of the canal man (Rom. 9:14).  For God, by right, is able to be enflamed against him whom He gives a conserving of the strength of life for as long as ten days, whom He thereafter further casts away, God Himself, out of his own free will, yet taking away his strength.
反对：如果非选举必然导致谴责，那么这个上帝也是如此：如果他命令任何人可以活一千年，然而，同时，他只能继续保持生命力十天。回应：保罗在罗马书 9:14 中提出了同样的论点，关于运河人的人物。上帝有权利对他发怒，他给予他保持生命力长达十天的能力，然后将他抛弃，上帝自己出于自由意志，却夺走了他的力量。

Whether there is a Positive Reprobation of those Outside the Visible Church?
那些不属于可见教会的人是否会有积极的谴责？

It is asked whether the reprobation of them which have had never heard the Gospel is nothing?  Or whether otherwise it is hidden and inexplicable to them which are in the visible Church?!  The Remonstrants affirm (Article 1, p. 23).  We deny:
有人问，从未听过福音的人是否没有受到谴责？或者说，对于那些在可见教会中的人来说，这是否是隐藏的、无法解释的？！阿尔明派肯定（第一条，第 23 页）。我们否认。

1. Because God absolutely reprobates from the Covenant and means of grace the Edomites, Ammonites, Moabites and other nations, insofar as He has willed it; so this is gathered out of Mal. 1:2-4.
因为上帝绝对地拒绝与恩典的约和恩典的方式有关的以东人、亚扪人、摩押人和其他国家，这是上帝的旨意；这是从玛拉基书 1:2-4 中得出的结论。

2. Because God has not elected the Jews to abide as his people or called them to the communion of glory and grace on account of their dignity or holiness (Eze. 16:3,8; Dt. 7:6-7; 9:4-5; Ps. 147:14,20).  Therefore the other nations He has rejected from the like communion because He absolutely willed it.
因为上帝并没有选定犹太人作为他的子民，也没有因为他们的尊贵或圣洁而召唤他们分享荣耀和恩典的交流（以西结书 16:3,8；申命记 7:6-7；9:4-5；诗篇 147:14,20）。因此，他绝对意愿，将其他国家拒绝参与类似的交流。

Whether Reprobation is the Prime Cause of the Destruction of Men?
是否拒绝是人类毁灭的主要原因？

It is asked whether absolute reprobation is the prime cause[69] of the enduring destruction of the greater part of men.  The Remonstrants affirm.  We deny:
被问及绝对的拒绝是否是导致大多数人持久毁灭的主要原因。阿尔明派肯定。我们否认。

1. Because God is not at all the cause of destruction, except inasmuch as a judge is the cause of sin by the act of bringing it forth for examination.[70]  But in reprobation He is not a judge, but an absolute Lord.[71]  Therefore God is not the cause whatsoever.
因为上帝根本不是毁灭的原因，除非像法官一样，通过将罪行带来审查，他才是罪恶的原因。但在拒绝中，他不是一个法官，而是一个绝对的主宰。因此，上帝根本不是任何原因。

2. Because in reprobation God determines only to deny grace, which He owes to no mortals.  Therefore, He is not able to be the cause of sin or of their destruction, though He reprobates men.
因为在谴责中，上帝只决定拒绝恩典，这是他不欠任何凡人的。因此，尽管他谴责人，他不能成为罪恶或他们毁灭的原因。

Whether God wills men to do no more good than they do?
上帝是否希望人们做的善事不再多于现在？

p. 285
第 285 页

It is asked whether, according to our doctrine, God has absolutely willed that men would not do more good than what they do and that they would not omit more evil than what they omit?  The Remonstrants affirm (Article 1, p. 250).
根据我们的教义，是否有人问过上帝是否绝对意愿人们不做比他们所做的更多的善事，也不遗漏比他们所遗漏的更多的恶行？阿尔米尼乌斯派肯定（第一条，第 250 页）。

We say that if this is said of the approving will, it is false; if it of the will of good-pleasure and decree, it is true:
我们说，如果这是说出来的，是错误的;如果是悦纳的意志和命令的意志说出来的，就是真的：

1. Because the measure of good and bad actions and the number of all entities has been absolutely determined in the presence of God.
因为在上帝的面前，善恶行为的衡量和所有实体的数量已经被绝对确定。

2. Because there would be no use of prayers or the action of gracious influences if within the will of God there were not so many good actions and so many bad, neither more nor less.
因为如果上帝的旨意中没有那么多善行和那么多恶行，祈祷或仁慈的影响就没有任何用处，无论多少。

3. Because there would be no use of faith unless one believe that God through his gracious will determined precisely the number of our foes and injuries and the number of supernatural acts.
因为如果一个人不相信上帝通过他的恩慈意志准确地决定了我们的敌人和伤害的数量，以及超自然行为的数量，那么信仰就没有任何用处。

Whether it conflicts with God that He predestines an end which cannot be reached without sin?
是否与上帝相冲突，他预定了一个不可避免需要犯罪才能达到的结局？

p. 292
第 292 页

It is asked whether it conflicts with the blessedness of God for Him to absolutely put forth an end which cannot be reached without that which is unacceptable and offensive to Him?[72]  The Remonstrants affirm (Article 1, p. 257).  We deny:
有人问，如果上帝绝对地提出一个无法达到的目标，而这个目标又与他不可接受和冒犯的事情相冲突，那是否与上帝的祝福相矛盾？（72）阿尔米尼乌斯派肯定（第 1 条，第 257 页）。我们否认。

1. Because nothing is permitted to be made[73] by Him (who intends the end, which is not reached without sin) that withdraws from the blessedness of God, because it is not to the detriment of that blessedness in that God remains holy and immune from every stain.[74]
因为没有任何事情是被允许的，它使得那个打算达到目标的人（这个目标是不可避免地与罪恶相关）远离上帝的祝福，因为上帝仍然是圣洁的，不受任何玷污的影响。

2. Because sin is certainly opposed to the free approval of God, but to the nature of God it is not properly opposed, either privatively or by contrariety, but only conditionally: insofar as it conflicts with the immutability and holiness of God for Him to will such a [righteous] act [of the creature, though tainted with sin] as equitable and just, which He Himself has forbidden as sin; which act, nonetheless, He is able to command absolutely as equitable and just before that [sinful] volition [of the creature].[75]
因为罪恶确实与上帝的自由认可相对立，但与上帝的本质并不适当地相对立，无论是通过否定还是对立，只是有条件地相对立：因为它与上帝的不变性和圣洁相冲突，使得上帝愿意这样一个[带有罪恶的]公正和正义的行为，而上帝自己却禁止这样的行为作为罪恶；然而，在[有罪的]意愿之前，他仍然能够绝对地命令这样一个公正和正义的行为。

Whether it is better for reprobates not to hear the gospel?
罪人是否不听福音更好？

p. 295
第 295 页

Whether given reprobation, it had been much better for reprobates never to have had heard the gospel?  The Remonstrants affirm (Article 1, Script. Synod., p. 261).  We say that by the falling out of it [per accidens][76] and out of the abuse of the gospel it would have had been better for them never to have had heard the gospel:
无论是否受到谴责，对于那些被谴责的人来说，从未听过福音会更好吗？阿尔明派（Remonstrants）肯定（第一条，Script. Synod.，第 261 页）。我们说，由于偶然的事情和对福音的滥用，对于他们来说，从未听过福音会更好。

1. Because it would have been better for Judas if he had never been born (Mt. 26:24).
因为对于犹大来说，如果他从未出生会更好（太 26:24）。

2. Because the condition of the Sodomites and those of Tyre will be more tolerable at the Last Judgement than the impenitent hearers of the gospel (Mt. 10:14-15; 11:24).
因为索多玛人和推罗人在末日审判时的状况，将比那些不悔改的福音听众更容忍（见马太福音 10:14-15；11:24）。

3. Because it is better to be without the sin of one unfaithful to the gospel than to be guilty of it (Jn. 15:22).
因为宁可没有背离福音的罪，也不愿意有这个罪责 (约翰福音 15:22)。

But certainly the knowledge[77] of the gospel in itself and by its fundamental impulse[78] is a great and most excellent benefit[79] of God, and yet it does not cease to be a benefit because one withdraws [from it] by a very grave and sorrowful evil, men abusing such a benefit.  However, indeed, if we wish the wisdom of God to be measured by our insane reason, then that good [knowledge] being conferred into man would not be seen to be a benefit, because we know that he will withdraw himself into a very grave evil.
但无疑，福音的知识本身以及基本的推动力都是上帝的伟大和卓越的恩惠，然而，因为人们滥用这样的恩惠而距离它而退出，并不会停止成为一种恩惠。然而，如果我们希望上帝的智慧被我们疯狂的理智所衡量，那么赐予人的那种好处将不会被视为一种恩惠，因为我们知道他将自陷于非常严重的邪恶。

Chapter 5
第五章

On the Estate of the First Man
关于第一人的财产

Whether God is the Author of the First Sin?
上帝是否是第一罪恶的创造者？

pp. 300-301
第 300-301 页

It is asked whether God is not made the author of the first sin, if because man had sinned due to God having denied to him, before his fault, grace necessary to escape the first sin.  The Arminians affirm, with Against Perkins (pp. 704, 505).  We deny:
有人问道，如果因为人在犯罪之前，上帝拒绝给予他逃避第一次犯罪所必需的恩典，那么上帝是否不是第一次犯罪的创造者。阿米纳派人士与《反对佩金斯》（第 704、505 页）一起肯定这一点。我们否认。

1. Because God had subtracted from the man none of his image: for actual grace, or an efficacious influence of God to the act of obedience was required;[80] this is not a part of the divine image.  Yet Adam had the ability to sin and the ability not to sin.
因为上帝没有从人身上减去他的形象：因为实际的恩典，或者上帝对顺从行为的有效影响是必需的；这不是神的形象的一部分。然而，亚当有犯罪的能力和不犯罪的能力。

2. Because that influence was not any law or obligation having been owed to the man.  Yet God is not able to be the author of sin, as that which He subtracted from Adam was something not-owed, although it was necessary to escape the sin.
因为那种影响并不是对人所欠的任何法律或义务。然而，上帝不能成为罪恶的创造者，因为他从亚当身上剥夺的是一种非所欠的东西，尽管逃避罪恶是必要的。

3. Because God was not willing for Adam to have an efficacious influence, but denied it.  Therefore this was a virtual and interpretive demerit of Adam, though not formally so, because in the same temporary instant in which God denied this actual influence, Adam had freely willed [was pleased] to be without it, and this from himself, by which he sinned the first sin; interpretatively he had willed to be without this predetermining grace, which if he had possessed it, he would have had uprightly escaped the first sin.
因为上帝不愿意让亚当拥有有效的影响力，而否定了这一点。因此，这是亚当的一种虚拟和解释性的过失，尽管不是正式的，因为在上帝否定这种实际影响的同时，亚当自由地愿意没有它，并且这是出于他自己，他因此犯了第一次罪过；解释性地说，他愿意没有这种预定的恩典，如果他拥有它，他将能够正直地逃脱第一次罪过。

Nor is it absurd that we teach to coexist at the same time the lack of predetermining grace and the culpable demerit of that destitution, as it is conceded that an ordinary destitution of nature is prior to demerit, which I know to be a mystery of our theology which ought not to be inquired into.
我们教导同时存在没有预定的恩宠和那种缺乏的有罪过错并不荒谬，因为我们承认自然的普通贫困先于过错，这是我们神学中的一个不应该被探究的奥秘。

Whether Sin is a Negative or a Positive Quality?
罪是一种负面还是正面的品质？

pp. 304-305
第 304-305 页

It is asked whether sinful concupiscence is an entity of privation or truly a positive quality?  The Adversaries will it to be an entity of privation.  We distinguish.
有人问，罪恶的欲望是一种缺失的实体还是真正的积极品质？对手们认为它是一种缺失的实体。我们进行区分。 

For a positive quality may be threefold: 1. Physical, 2. Ethical 3. Logical.  Concupiscence is not a positive physical quality, because every such quality is from God, and so that which is of nature is good.  So in this we do not teach concupiscence to be a positive quality.
对于一个积极的品质可能有三个方面：1.物理的，2.道德的，3.逻辑的。贪欲不是一个积极的物理品质，因为每一个这样的品质都来自上帝，所以自然的东西是好的。所以在这里我们不认为贪欲是一个积极的品质。

But truly concupiscence is yet considered in two ways: 1. Formally and in abstraction; and in this way, logically speaking, it is not a positive quality, but logically privative, and is a potential crookedness of power, resulting in power.  But truly 2. Concupiscence is considered in concrete, so it would connote a subject capable of a contrary inner, acting principle [habitus]; and thus we teach concupiscence to be an entity of plain privation, but an entity ethically positive.
但是，欲望实际上可以从两个方面来考虑：1. 形式上和抽象上；在这种情况下，从逻辑上讲，它不是一个积极的品质，而是逻辑上的剥夺，是一种潜在的力量扭曲，导致力量。但是，2. 欲望在具体情况下被考虑，因此它会暗示一个能够产生相反内在行动原则的主体[习性]；因此，我们教导欲望是一个明显剥夺的实体，但是是一个伦理上积极的实体。

1. Because it is not said that there is in it only a barrenness, an absence of rectitude, a withholding of power, but yet that it connotes a subject capable of form and of privation.
因为它并不仅仅意味着贫瘠、缺乏正直、力量的缺失，而是暗示着一个能够形成和缺乏的主体。

2. Because it not only deprives the soul of Original Righteousness, so entailing blindness and depriving the eyes to be able to see, but it also afflicts the soul with a depraved quality and propension in which the festering corrupts the fruit and the bodily fever effects a deadly disease.
因为它不仅剥夺了灵魂的原始正义，导致盲目和剥夺了眼睛的能力去看见，而且还使灵魂受到了一种堕落的品质和倾向的折磨，其中腐烂腐蚀了果实，身体的发热引发了一种致命的疾病。

3. Because Scripture ascribes positive actions to it, even that which opposes itself to the Spirit of God, leading men captive, working works of the flesh, etc.
因为经文将积极的行为归因于它，即使是与上帝的圣灵相对立的行为，也会使人陷入困境，进行肉体的行为等等。

Chapter 6
第六章

On Original Sin
关于原罪

Whether Original Sin is not Sin because it was not done Personally?
原罪是否不是罪，因为它不是个人所为？

p. 313
第 313 页

It is asked whether, because original sin is not committed by personal volition, therefore it is not a sin properly speaking?  The Arminians affirm this not to be a sin, properly speaking, by itself.  We against this state: 
有人问道，由于原罪并非出于个人意愿，所以它是否不能算作真正的罪？阿米纳派认为，就本身而言，这并不是真正的罪。我们反对这种观点。

1. This sin is voluntary by a volition of nature, not of person; by a representative volition, not properly a volition.
这种罪是自然意志的自愿，而不是个人的;是代表性意志，而不是适当的意志。

2. The essence of sin is opposition to the Law of God, even in that which is voluntary.  However, voluntariness is not essential to sin in general, because the propensions and inclinations of the power of the soul (which precede a volition) are from the sin of corruption, in which the ground of voluntariness does not hold place, notwithstanding.
罪的本质是违背上帝的法律，即使在自愿的行为中也是如此。然而，自愿性对于一般的罪并非必要，因为灵魂力量的倾向和倾向（在意志之前）来自腐败的罪恶，在其中自愿性的基础并不适用。

3. Scripture says that we all, having sinned in Adam, were constituted sinners (Rom. 5:12,19).  Nevertheless, our personal and physically individual will was not in Adam.
经文说我们所有人都在亚当里犯了罪，成为罪人（罗马书 5:12,19）。然而，我们个人和身体上的个体意志并不在亚当里。

4. Nor is the ground of voluntariness formally in the strength of a fallen man, yet he is punished on account of murder.  Nevertheless our will, it is allowed, was in Adam not physically, yet legally and morally, by the special covenant and free imputation of God, even as by such an imputable sin as is according to that covenant.
4. 其中，自愿性并非在堕落的人能力方面得到正式体现，但他因犯谋杀罪而受到惩罚。然而，我们的意志，据说在亚当身上不是物理上的，而是出于神特别的约定和自由归咎，就像根据那个约定可以造成可归责的罪恶一样。

Whether Inclinations to Sin that are not Consented to are Sin?
不同意的罪恶倾向是否算作罪恶？

pp. 318-19
第 318-19 页

It is asked whether concupiscence, when not given the consent of the will, is sin?  Do the adversaries teach that in this case it is not sin?  We truly state yes.
被问及，如果没有意志的同意，那么欲望是否是罪恶？对手们是否教导在这种情况下它不是罪恶？我们真实地回答是。

If the first, prime motion is either purely intellectual [and] in the mind, so that it speculatively knows the temptations of the Devil, this is not sin, even as this was in Christ.  Or it is a first, prime motion in the [innate] appetite [or desires of a person], or even another [motion] following the first; both these presuppose some cognition and semi-consent, or a consent having begun and imperfect; and this is sin.
如果第一次、主要的动作要么纯粹是在思想中，以至于它理性地了解魔鬼的诱惑，那么这不是罪，就像在基督里一样。或者它是在人的内在欲望中的第一次、主要的动作，或者是在第一次之后的另一个动作；这两种情况都假设了一些认知和半同意，或者是已经开始但不完全的同意；这就是罪。

1. Because this motion is contrary to the most intense disposition [habitui][81] of loving God, which the Law requires.
因为这个动作与最强烈的爱神的倾向相反，而法律要求这样做。

2. It is prohibited by the Ten Commands.  Even Paul says that it is sin and evil itself to be led captive and to be sold by sin, though notwithstanding consent is not given (Rom. 7:15-16, 19-20), because, of these motions, Paul says, “that which I do not will, I do.”
这是《十诫》所禁止的。甚至保罗也说，被罪所俘虏并被出卖是罪恶本身，尽管没有给予同意（罗马书 7:15-16, 19-20），因为保罗说，“我所不愿意的，我反而去做。”

3. The Law of God requires perfect conformity between the will and all inclinations of the sensual and rational desires [appetitus], which precede consent of the will, which concerns the will of God, the revealed Law.  For example, inclinations to vengeance, whoredoms, inebriation, heresies, and vain-glory, which, of a saint, in themselves they prove to bring anguish to holiness; therefore they are faults to him, by which the Holy Spirit is made to suffer us on account of such things, though we at no time give consent to them.
上帝的法律要求意志与感官和理性欲望（appetitus）的所有倾向完全一致，这些倾向在意志的同意之前就存在，这涉及到上帝的意愿，即启示的法律。例如，对报复、淫乱、醉酒、异端和虚荣的倾向，对一个圣人来说，它们本身就证明给圣洁带来痛苦；因此，对他来说，它们是过错，因为圣灵因为这些事情而使我们受苦，尽管我们从未同意它们。

Chapter 7
第七章

On the State of Fallen Man
关于堕落人的状态

Whether it is Useless for the Unconverted to use the Means of Grace?
未归信者使用恩典的方式是否无用？

pp. 343-344
第 343-344 页

It is asked whether or not, because God does not give grace to a man due to previous dispositions or out of any debt or obligation, that on this account the Adversaries rightly infer that according to our doctrine it is not necessary, and even harmful and useless to be unconverted and to hear the Word, to read, to meditate, to know one’s misery, and to use the external means?  The Adversaries affirm.  We deny.
有人问道，因为上帝并不因为先前的倾向或任何债务或义务而给予人恩典，所以对此，对手们是否正确地推断出根据我们的教义，不需要、甚至是有害和无用的不归向上帝、不听道、不读书、不冥想、不认识自己的悲惨状况，以及不使用外在的手段？对手们肯定。我们否认。

1. Because the unconverted are obligated to the means; and they sin in not using the means, though grace is not given due to the use of the means, as this mandate lies broadly open, even as far as the promise.  For God is well-able to command that for which obedience is remunerated, though it is neither grasped nor promised.
因为未被转化的人对这些手段有义务；虽然恩典并非因使用这些手段而给予，但他们在不使用这些手段时犯了罪，因为这个命令是广泛开放的，甚至延伸到了应许的范围。因为上帝有能力命令那些听从会得到报酬的事情，即使这些事情既没有被理解也没有被承诺。

2. Because external preparation is required beforehand in those who would be converted; and yet it is not due to that preparation, but out of mere grace that conversion is given.  Yet these preparations are able to be, by accident [per accidens, in their falling out], useless and of hurt, insofar as men are Pharisaically glorying by these preparations and are content [with them], as much as with the fruits of true conversion.
因为那些将要被转化的人需要事先进行外在的准备；然而，这并不是由于这些准备，而是出于纯粹的恩典才赐予转化。然而，这些准备可能会偶然地无用和有害，因为人们可能会因这些准备而自负，并满足于它们，就像对真正转化的果实一样。

Whether Legal Contrition is a Preparation to Conversion?
法律悔过是否是转变的准备？

It is asked whether or not legal contrition is able to be spoken of as a preparation to conversion, so that temporary faith be a preparation and steps to final salvation?
有人问道，是否可以将法律的悔过视为对转变的准备，以便临时的信仰成为通向最终救赎的准备和步骤？

We respond that contrition and faith here are rightly spoken as steps to the thing, but not as steps in the thing, or as the material beginning, but not the formal beginning: so yellow is a step preparing for white,[82] but it is not a step in the thing because by its appearance [specie][83] it is distinguished from white.  But truly it is so that black is yet able to be a step to the thing and a preparation for white.[84]
我们回应说，悔过和信仰在这里被正确地说成是通向事物的步骤，但不是事物本身的步骤，也不是形式上的开始，而是物质上的开始：所以黄色是准备白色的一步，但它不是事物中的一步，因为通过它的外观，它与白色有所区别。但事实上，黑色确实能够成为通向事物和准备白色的一步。

In the same way, all the moral dispositions [of a person] ought to so ache about sins, desire salvation, trust the Creator, take joy in the time of the blessing of the Gospel and its way; which dispositions in the unregenerate are a species distinguished from those spiritual dispositions coming under conversion, because these dispositions differ from the formal object.  For the unregenerate person aches about sin, but not by an aching according to God, but only so far as sin is a procurative of punishment, not insofar as it is an offence to the most merciful good of the Father; and thus of the rest.
同样，所有的道德倾向[一个人]应该对罪恶感到痛苦，渴望得救，信任造物主，在福音和其道路的祝福时感到喜悦；这些倾向在未重生的人中是一种与那些在转变中出现的属灵倾向有所区别的物种，因为这些倾向与形式对象不同。对于未重生的人来说，他们对罪恶感到痛苦，但不是按照上帝的方式，而只是因为罪恶是惩罚的原因，而不是因为它是对慈悲至高的父亲的冒犯；以及其他的。

Chapter 8
第 8 章

On the State of Grace
关于恩宠的状态

On Grace Sufficient & Grace Efficient
关于恩典的充足与高效

pp. 368-9
第 368-9 页

It is asked whether a distinction ought to be admitted between grace sufficient and efficient?  The Arminians affirm.
有人问是否应该承认充分恩典和有效恩典之间的区别？阿敏派人士肯定。

We say the external means are sufficient: 1. For rendering without excuse, 2. For external discipline, 3. For vindicating the righteousness of God; but no grace is sufficient for conversion unless it is at the same time efficacious.
我们说外在的手段是足够的：1. 为了没有借口地表达，2. 为了外在的纪律，3. 为了证明上帝的公义；但是，除非它同时是有效的，否则没有恩典足以使人转变。

1. Because every sufficient cause produces the effect.  But the sufficient grace of the Arminians does not produce the effect, even conversion.
因为每一个充分的原因都会产生效果。但是亚米尼派的充分恩典却无法产生效果，甚至无法导致转变。

2. Because every sufficient cause is able to produce the effect.  But the grace of them is not able to produce the effect; because it is not able to bring to an end the battle with the corrupt power resisting the calling to God and to infallibly move the will to obedience.  This would overturn the will, so they teach; therefore it is not sufficient.
因为每一个充分的原因都能够产生效果。但是，它们的恩典不能产生效果；因为它们不能结束与抵抗呼唤上帝的腐败力量的战斗，并且不能无误地使意志服从。他们认为这会颠覆意志，所以它们认为不够。

3. As such grace does not yield that which it supposes, it is a great devil to God.  But if such a universal grace is posited, which is not able to be efficacious unless there is the capacity for the will to resist, so they say, then that will be more powerfully wicked which is in the world, than God, who inhabits the sons of God.  But the apostle teaches the contrary to be true (1 Jn. 2:14; 4:4).  From the efficacious victory of the saints over sin, it is intimated that God is stronger than the Devil.
因此，由于恩典并未产生其所假设的结果，它对上帝来说是一个伟大的魔鬼。但是，如果假设存在这样一种普遍的恩典，除非有意志抵抗的能力，否则它无法产生效果，他们说，那么这个世界上的邪恶将比上帝更加强大，而上帝却居住在神的儿子们中。但是，使徒教导相反（约翰一书 2:14; 4:4）。从圣徒对罪恶的有效胜利中，可以推断出上帝比魔鬼更强大。

4. If there is another sufficient grace in the truly regenerate which is always able to be ineffectual, so they teach, then God allows the faithful to be tempted above that which they are able [to withstand], contra that place, 1 Cor. 10:13.
如果在真正重生的人中还有另一种足够的恩典，而这种恩典总是可能无效，他们所教导的话，那么上帝就允许信徒受到超过他们所能承受的试探，与哥林多前书 10:13 相违背。

Chapter 9
第九章

On Universal Redemption
论普遍救赎

Whether All are Bound to Believe in Christ in the Same Way?
所有人是否以相同的方式相信基督？

pp. 399-400
第 399-400 页

It is asked secondly, whether because God proscribes evangelical grace and heaven to none except the rebel in Christ, that therefore all persons and every person, by the same direct principle [jure] and way, is to believe in Jesus Christ announced by the gospel?
第二个问题是，是否因为上帝只将福音的恩典和天堂赐予基督中的叛逆者，所以所有人和每个人都应该按照同样的直接原则和方式，相信福音所宣告的耶稣基督？

We say that all are obliged by way of the law [jure], that is, by way of the evangelical mandate and of conscience, out of the authority of God, being incited by being commanded, to believe in Christ; this is to say that all are equally bound to obey God.  But we deny that all, the elect and reprobate equally, by the same formal principle [jure], or the same right [jure] of title and propriety in Christ the Savior are bound to believe, because by this latter principle [jure] the elect only are bound to believe.
我们说，所有人都有义务遵守法律，也就是说，根据福音的命令和良心，出于上帝的权威，被命令激励，要相信基督；也就是说，所有人都同样有义务服从上帝。但我们否认所有人，不论是选民还是被弃者，都同样根据相同的正式原则或权利，或者说在基督救主中拥有相同的权利和所有权，有义务相信，因为根据后一种原则，只有选民有义务相信。

1. Because, out of the intention of God the Father and the dying of Christ, Christ is not a savior of reprobates, but only of the elect.  For the intention of dying for some, and election (or the intention of saving), are in God equally revolving things.[85]  But the Arminians and Jesuits are not so bold to say that Christ is the savior of reprobates out of a preemptory intention of God.  The Jesuits themselves deny a congruent calling from an absolute decree, denying of themselves Christ to be the Savior.[86]
因为，出于上帝父亲的意愿和基督的死亡，基督不是被拒绝者的救主，而只是选民的救主。因为为一些人而死的意愿和选举（或拯救的意愿）在上帝中是同样旋转的事情。但是亚米拿派和耶稣会士并不敢说基督是上帝的先发意愿中被拒绝者的救主。耶稣会士们自己否认了绝对命令中的一致呼召，否认了基督是救主的事实。

2. Believing is not by the merit of Christ procuring for reprobates the remission of sins, the righteousness of Christ, regeneration and faith.  But this all is by the merit of Christ, that the elect are acquired.  Therefore, the principle [jus] does not equally bind the elect and reprobate to believe.
相信并不是基于基督为被拒绝者争取罪恶赦免、基督的义、重生和信仰的功绩。但这一切都是基于基督的功绩，选民才被获得。因此，原则上并不同样约束选民和被拒绝者去相信。

Whether the Reprobate are made Reconcilable by the Death of Christ?
基督的死是否使被弃者能够和解？

pp. 421-425
第 421-425 页

It is asked whether the reprobate are made reconcilable by the death of Christ?  The Arminians affirm it simply.
有人问，基督的死是否使那些被拒绝的人能够和好？阿明利安派肯定回答。

We distinguish and teach that in this sense they are made to be reconciliable by the death of Christ, by which Prosper[87] says (Response to the Little Head of the Gauls, ch. 9): “Christ is the Savior of the whole world on account of his true undertaking of human nature and communion in the ruin of the first man.”  Hence, it is not allowed that Christ has died for the reprobate, yet by the death of Christ they have been made reconciliable in this sense:
我们区分并教导，在这个意义上，他们因基督的死而能够和解，正如普罗斯佩尔所说（对高卢人的回应，第 9 章）：“基督是全世界的救主，因为他真正承担了人性，并在第一人的毁灭中与之共融。”因此，基督并没有为被拒绝的人而死，然而通过基督的死，他们在这个意义上已经能够和解。

1. Because Christ assumed the nature which is common; it is not conceded that it was common to all, but it was the nature of Abraham, the father of the believing (Heb. 2:16).  Hence, the devils are not at all[88] made salvable by Christ, of course, as the angelic nature has not itself been united to his person.
因为基督承担了普通的本性；这并不意味着它是普遍的，而是亚伯拉罕的本性，即信仰者的父亲（希伯来书 2:16）。因此，魔鬼们并没有因基督而得救，当然，因为天使的本性并没有与他的人格合一。

2. Because Christ has expiated the common sin of Adam on the tree of the cross, though it is not conceded that it was as common, but as it was in the elect and the believing.
因为基督在十字架上赎清了亚当的普遍罪孽，尽管并不承认它是普遍的，而是在选民和信徒中存在的。

3. Because the grace of the preaching of the Gospel has been procured by the death of Christ to reprobates born in the visible Church, and the sacrifice of Christ has been made approved and of simple complacency to them.  Wherefore they are called to the Supper (Mt. 22; Lk. 14:16) and are called to Christ (Mt. 11:16; 23:37-38; 1 Cor. 1:18,23; [sic] Acts 14:46; Prov. 1:24-25; Isa. 6:10-11; 65:2-3).  These previous things cannot be said of devils.
因为福音的传讲之恩已经通过基督的死亡为出生在可见教会中的被拒绝者所获得，并且基督的牺牲已经被他们接受和简单地满足。因此，他们被称为参加圣餐（太 22 章；路 14:16），并被称为归向基督（太 11:16；23:37-38；林前 1:18,23；使徒行传 14:46；箴言 1:24-25；以赛亚书 6:10-11；65:2-3）。这些前述的事情不能用来形容魔鬼。

But reprobates are not made reconciliable to God by the death of Christ:
但是，罪人并不是因着基督的死而与上帝和解

1. As if the sacrifice of Christ made them conditionally and decretively so, in that God offered Christ for them in this way, that by his act He Himself set to apply efficiently his merits, just as believers have been made reconciliable by the death of Christ.
好的，以下是翻译成简体中文的文本：䊌若基督的献祭使他们在条件上和上帝启示上成为如此，因上帝这样为他们献上基督，以至于通过他的行为，祂自己有效地应用他的功德，就像信徒因基督的死而被和解了一样。

2. They have not been made reconciliable, as if Christ has borne up their persons on the tree of the cross, and has Himself paid their penalties by being plagued.
他们并没有被和解，就好像基督将他们的人带在十字架上，自己承担了他们的惩罚。

3. Nor are they made reconciliable as if Christ, by his death, merited for them reconciliation, remission and eternal salvation.
他们也不会因为基督的死亡而获得和解、宽恕和永恒的救赎。

4. Nor as if in preaching the promises, God intended for them by the Gospel the promised things, either absolutely or conditionally.
4. 既不是像在传讲应许时，上帝通过福音向他们传达了应许的事物，无论是绝对的还是有条件的。

Is Every Person to Believe that Christ Died for Him?
每个人都应该相信基督为他而死吗？

It is asked whether all and every person, even the reprobate, are obliged to believe that Christ died for him.[89]  The Remonstrants and Corvinus[90] affirm against Molina,[91] ch. 29, section 16.  We deny.
有人问，是否所有人，甚至是被拒绝的人，都有义务相信基督为他而死。阿米纳斯派和科尔维纳斯反对莫利纳。我们否认。

1. Because that which is false, none is obliged to believe.  But that God has elected all and every person to glory, or that Christ died for all and every person, is false, as it has been proved elsewhere.  Therefore [etc.].
因为虚假的事物，没有人有义务相信。但是上帝选择了每个人进入荣耀，或者基督为每个人而死，这是错误的，正如在其他地方已经证明的那样。因此[等等]。

2. Because, to believe that Christ has died for all and every person is not the proper and adequate object of saving faith.  Rather, the object of faith is a being having been embraced, even, Christ, the sufficient[92] Savior, who has been made the author of salvation to all who obey Him and believe.
因为相信基督为所有人和每个人而死并不是拯救信仰的适当和充分对象。相反，信仰的对象是一个已经被接纳的存在，即基督，这位足够的救主，他已经成为所有顺从他和相信他的人的救恩的源头。

3. Because Christ dying for sinners conveyed the will of God, but only so far as the decree of election to glory.  But the counsel, intention and decree of my election is not the proper object of my faith, but rather it is revealed to me by an experimental sense and the internal testimony of the Holy Spirit.
因为基督为罪人而死传达了上帝的意愿，但仅限于选民获得荣耀的旨意。然而，我选民的计划、意图和决定并不是我信仰的正确对象，而是通过实验性的感知和圣灵的内在见证向我启示的。

4. Nor are all those having been elected immediately required to believe, and that from a certain rule, that Christ has died for him.  Therefore, much less the reprobate are so obliged.  The former is proved:
4. 也不是所有被选中的人立即被要求相信，根据某种规则，基督为他而死。因此，被拒绝的人更不需要这样做。前者已被证明：

1. Because the elect are required first to be conscious of the burdening weight of his[93] sins and misery and to lie trustingly, resting his heart upon Christ, just as all believers lie upon the sufficient Savior in salvation, whom are required to believe that Christ died for them.  And because only those who labor and are heavy laden are immediately obliged to come, i.e. to believe (Mt. 11:28; Isa. 55:1).
因为选民首先需要意识到自己罪恶和痛苦的沉重负担，并且信靠地依靠基督，就像所有信徒在救恩中依靠足够的救主一样，他们需要相信基督为他们而死。因为只有那些劳苦和负重的人才立即被迫前来，即相信（马太福音 11:28；以赛亚书 55:1）。

2. If they are secure and not conscious of their misery, they being held to believe that Christ has died for them would keep them feeding vain presumption.
如果他们安全无虑，对自己的痛苦毫不知觉，他们会被迫相信基督为他们而死，从而滋养虚妄的自负。

Whether Reprobates are required to believe in Christ, He not having died for them?
那些被拒绝的人是否需要相信基督，即使他没有为他们而死？

It is asked whether, after the Arminius in Against Perkins, Corvinus rightly says against Molina (ch. 29, section 17) that, “It is not by law required from reprobates that they believe in Christ having died, when certainly He has not died for them, because it is an injustice to condemn men because they have not been encompassed into grace through faith in Him, which grace does not at all pertain to them, neither did He procure [impetrate sit] by name for them”?  We deny.
有人问道，在阿尔米尼乌斯反对帕金斯之后，科尔维纳斯是否正确地反驳了莫利纳（第 29 章，第 17 节）说：“对于那些被拒绝的人来说，并不要求他们相信基督已经死亡，因为显然他并没有为他们而死，因为因为他们没有通过对他的信仰而被包容进入恩典，因此定罪他们是不公正的，而这种恩典根本与他们无关，他也没有为他们争取到这种恩典”？我们否认。

1. Because the equity of the obligation to believe, by which reprobates are obliged to believe in Christ, depends on the authority and lordship of God the Legislator; it is not, however, by any right of propriety by which Christ, out of eternal election, was destined to be their savior.  Thus, on this account, Arminius is able to say that reprobates are not obliged to believe in [their own] eternal life and remission of sins, because God in the decree of election did in no way will eternal life to pertain to reprobates.
因为相信的义务的公平性，使得被拒绝者有义务相信基督，这取决于上帝立法者的权威和统治；然而，基督并非凭借永恒的选举权而被命定为他们的救主。因此，阿米纳斯能够说被拒绝者没有义务相信自己的永生和罪过的赦免，因为在选举的决定中，上帝并没有以任何方式将永生归于被拒绝者。

2. It is not able to be said that Christ does not in any way pertain to reprobates.  Christ pertains to them even (1) by right [jure][94] in the offer of the Gospel, (2) by the sufficiency of the death of Christ, (3) by the right of sharing in a common nature,[95] (4) by right of the common, first transgression being expiated by Christ,[96] (5) by right of the New Covenant being preached to the reprobate out of the grace of Christ, (6) by right of the charge of God inciting[97] so that reprobates receive Christ.
基督与被拒绝者有关，甚至（1）在福音的呈现中，他们有权利[根据法律]，（2）基督的死亡足够，（3）通过共同的本性分享的权利，（4）因基督赎罪了共同的第一次过犯，（5）因新约的恩典向被拒绝者传讲，（6）因上帝的指示，被拒绝者接受基督。

3. Arminius has maintained this argument to be valid, that: reprobates being obliged to believe in Christ and trust in Him so as to lie on the sufficient Savior of all believers, though Christ, out of the intention and decree of God, is not a savior to them, nor has, as the author and mediator of salvation, been destined to them (which little worms of dust that are able to examine ought to adore and admire; how much less would it be fitting to blame?) is opposed to the mystery of the Gospel.
阿尔米尼乌斯坚持认为这个论点是有效的，即：被拒绝者被迫相信基督并信靠他，以便依靠所有信徒的足够救主，尽管基督并非出于上帝的意图和旨意，对他们来说并非救主，也没有被指定为救恩的创造者和调停者（这些能够审查的微小尘埃应该崇拜和钦佩；更不用说责备了），这与福音的奥秘相悖。

Chapter 10
第十章

On the Covenant of Grace
关于恩典的约定

Whether the Covenant of Grace is Eternal?[98]
恩典的约是否永恒？[98]

pp. 438-439
第 438-439 页

The question is raised whether the covenant of grace is eternal; whether truly it so depends on this covenant continuing by our free will of choice, that we may be able to remain in it, or through our decision to be cut off by it?  The Remonstrants deny that this Covenant is eternal. We assert that this Covenant is unalterable and eternal.
有人提出了一个问题，即恩典的约定是否是永恒的；是否真的取决于我们的自由意志选择，以使我们能够留在其中，或者通过我们的决定被它割离？阿尔明派否认这个约定是永恒的。我们坚称这个约定是不可改变和永恒的。

1. The eternal nature[99] of the Covenant is established from each part expressed in these words. From God’s side: “And I will make with them an everlasting Covenant, so that I will not turn away from doing good to them” (Jer. 32:40). And the eternal nature of the same is established from our side in the same place; it is established from the infallible promise of God: “and I will put my reverence in their soul, so that they might not withdraw from me.”
这个约定的永恒性是通过这些话语中的每个部分来确立的。从上帝的角度来看：“我要与他们立永远的约，不再转离他们，要使他们得福乐，也要将我的敬畏放在他们心上，使他们不离开我。”（耶利米书 32:40）。同样，这个约定的永恒性也在同一地方从我们这边得到了确立；它是通过上帝的不可错误的应许来确立的：“我要将我的敬畏放在他们心上，使他们不离开我。”

2. Because final perseverance in grace is promised to those in the covenant[100] (Jer. 32:40, 41; Jer. 31:33-35; Isa. 59:21; Hos. 2:18; Ps.1:5; 1 Jn. 4:14; Mt. 16:18; Jn. 6:37; Jn. 10:28, 29; Jn. 14:16).
因为在约中，对于那些有恩典的人，最终的坚持是有承诺的（耶利米书 32:40, 41; 耶利米书 31:33-35; 以赛亚书 59:21; 何西阿书 2:18; 诗篇 1:5; 约翰一书 4:14; 马太福音 16:18; 约翰福音 6:37; 约翰福音 10:28, 29; 约翰福音 14:16）。

3. Because this Covenant is equally fixed, consistent and inviolable, and it is a natural Covenant of God according to the perpetuation of day and night, the revolving of Sun and Moon (Jer. 31:35-37).  And it is that kind (of covenant), because with God’s sacred oath interposed, it is evident to be most true. And Noah’s world is not in need of being overwhelmed with waters (Isa. 54:10). Therefore, it was confirmed by God’s immutability and veracity, who is not able to lie (Ps. 89:34-37).
因为这个约定是一样固定、一致和不可侵犯的，它是上帝根据白天和黑夜的持续、太阳和月亮的旋转而设立的自然约定（耶利米书 31:35-37）。而且，由于有上帝神圣的誓言介入，这种约定显然是最真实的。挪亚的世界不需要被水淹没（以赛亚书 54:10）。因此，这个约定得到了上帝不变和真实的确认，上帝是不能说谎的（诗篇 89:34-37）。

4. Because it is supported by the sacred Covenant which will never be violated, between the Father and his Son, entered into, concerning an ancient seed which will be given to him (Isa. 53:10), children (Isa. 8:18. Heb. 2:13), concerning giving to him a dominion from sea to sea (Ps. 72:8; Ps. 2:8, 9) and a willing people (Ps. 110:3).[101] Even now he may set aside souls for himself. Moreover, this Covenant between the Father and the Son, is in no way able to be an ineffective thing.
因为它得到了永不违背的神圣约定的支持，这个约定是父与子之间达成的，关于将赐予他一个古老的种子（以赛亚书 53:10），儿女（以赛亚书 8:18，希伯来书 2:13），关于将给予他从海到海的统治权（诗篇 72:8；诗篇 2:8, 9）和一个甘心顺服的子民（诗篇 110:3）[101]。即使现在他也可以为自己预备灵魂。此外，父与子之间的这个约定，绝不可能是无效的事情。

5. The death and shedding of the blood of Christ would have been in vain, by which the Testament of the Covenant was established. And there would be a place for another covenant, another Surety, who would confirm another covenant with another blood, if this covenant would be able to be returned void.
基督的死亡和流血将会是徒劳的，因为这是建立约定的遗嘱。如果这个约定能够被废弃，那么就会有另一个约定的地方，另一个担保人将用另一种血来确认另一个约定。

6. Because predetermined grace, pardon of moral lapses and repentance are promised in this Covenant.
因为预定的恩典，这个约定承诺了对道德过失的宽恕和悔改。

7. That distinction would be destroyed, that the Holy Spirit had established between the Covenant that Jehovah had stipulated with the house of Israel, on that day when he led them out of Egypt – and the New Covenant; because that (previous) one was void and violated, but this one truly eternal and inviolable (Jer. 31:31-33).
那个神圣的分别将被摧毁，这是圣灵在他领导以色列家离开埃及的那一天建立的，分别是耶和华与以色列家所规定的盟约和新盟约之间的区别，因为先前的盟约已经无效和被破坏，但这个新盟约是真正永恒和不可违背的（耶利米书 31:31-33）。

Whether God is Able to Execute the Penalty of the Covenant of Works upon Adam’s Posterity?
上帝是否能够对亚当的后代执行契约的惩罚？

pp. 449-450
第 449-450 页

It is asked whether the Covenant of Works that was entered into with Adam was rigid and of such a sort that God, according to its rigor, could not carry it out on his posterity?  The Remonstrants teach this by consequence in the doctrine of the punishment of Original Sin, which is nothing to them (Corvinus contra Molina, ch. 9, section 5; Apology, ch. 7, folio 84).  We deny.
有人问道，与亚当所订立的工作约束是否严格，以至于上帝无法按照其严格性来对待后代？在原罪的惩罚教义中，提出了这个问题，这对他们来说无关紧要（科尔维纳斯反对莫利纳，第 9 章，第 5 节；辩护，第 7 章，第 84 页）。我们否认。

1. Because if God were to be unjust and cruel, because, due to the original sin of Adam, He would threaten death to him and all his posterity (whether temporal death or eternal), yet this would contend with the pity, mercy and the goodness of God in releasing[102] infants from the eternal torments of Hell with respect to that sole sin which infants have not perpetrated in their own person, but has only been committed by another.
因为如果上帝是不公正和残忍的，因为由于亚当的原罪，他会威胁他和他所有后代的生命（无论是临时的死亡还是永恒的死亡），然而这将与上帝的怜悯、仁慈和善良相抵触，因为他释放了婴儿们免受地狱的永恒折磨，而这些婴儿只是在别人身上犯下了唯一的罪行。

Because, according as that notion [by its inverse] contends with the veracity and fidelity of God in He not being able to actually predestine to promise such blessings as his saving righteousness or goodness,[103] so the threatening of that punishment of the creature, which He is not able to inflict by an act, contends with the righteousness of God and his wise goodness, except God wills to hear that He is cruel and rigid by inflicting such a kind of punishment which contends with God’s righteousness, goodness, clemency and compassion.
因为，根据这个概念（通过它的反面），它与上帝的真实性和忠诚性相争，上帝不能实际预定承诺这样的祝福，如他的拯救的公义或善良，[103]所以对于那个他不能通过行动施加的惩罚的威胁，它与上帝的公义和智慧的善良相争，除非上帝愿意听到他是残酷和严格的，通过施加一种与上帝的公义、善良、温和和同情相争的惩罚。

But truly God is not unjust and cruel.  Therefore He is able to join the threatening of the Covenant of Works, due to the Original Sin of Adam, to him and all his posterity, even infants, and justly punish by temporal and eternal death; nor does this contend with his compassion, clemency and goodness.
但实际上，上帝并不不公和残忍。因此，他能够将工作约束的威胁，由于亚当的原罪，加给他和他所有的后代，甚至婴儿，并且公正地用临时和永恒的死亡来惩罚；这并不与他的怜悯、宽容和善良相冲突。

2. Because, as God, out of mere grace and his absolute good pleasure sent his Son into the world (Jn. 3:16; Tit. 3:4), had power not to send Him, so it would not have been unjust if Adam and all his posterity had paid temporal and eternal death.[104]
因为，作为上帝，出于纯粹的恩典和他的绝对善意，他将他的儿子送到世界上（约翰福音 3:16；提多书 3:4），他有权力不派遣他，所以如果亚当和他的后裔都付出了临时和永恒的死亡，这也不会是不公正的。[104]

3. Because the Law of God is just and holy to all.  Therefore the threats of the Law by the execution of the command are just, for the law is not capable of being just when the threat of it is unjust.
因为上帝的法律对所有人都是公正和圣洁的。因此，通过执行命令来威胁法律是公正的，因为当威胁是不公正的时候，法律就无法公正。

4. Because the Remonstrants touch even the administration of the Covenant on the part of God, which, though necessary from eternity [they say], would have had lost the entire human race,[105] to contend with the will of God which ought to save all and every mortal, when yet no such will is in God; and as the eternal destruction of a single man equally contends with such a will of God as does the eternal ruin of all and every man.
因为提出异议的人甚至触及了上帝在盟约方面的管理，虽然他们说这是从永恒中必要的，但这将导致整个人类的灭亡，与上帝的意愿相抵触，而上帝的意愿应该拯救所有和每一个人类，然而上帝并没有这样的意愿；而一个人的永恒毁灭与所有人的永恒毁灭一样与上帝的这种意愿相抵触。

5. Out of this doctrine they conclude that Original Sin is not properly a sin, nor meritorious of eternal death; which is false according to the Scriptures, as has been previously demonstrated.
根据圣经的先前证明，他们得出结论，原罪并不是真正的罪，也不会导致永恒的死亡，这是错误的。

Whether Persons Now are Morally Obliged to the Covenant of Works?
现在的人们是否在道德上有义务遵守工作契约？

It is asked whether no mortal is henceforth under the Law as it was the Law and Covenant that had been entered into with Adam, as such, and that this covenant, having been broken by him, punitively seizes upon all, at the same time morally requiring obedience to it?  The Remonstrants affirm [that none are so obliged] (Corvinus contra Molina, ch. 8, section 7).  We deny.
有人问道，从此以后是否没有凡人再受到与亚当所订立的律法和约束，而这个约束因他而破裂，因此惩罚性地逮捕所有人，同时道德上要求服从它？阿尔明派肯定（科尔维纳斯反对莫利纳，第 8 章，第 7 节）。我们否认。

1. Because the Law, as the Law, from that time is not condemning murderers and perjurers insofar as they have heard from the written Law, as Rom. 2:12 thus says, “who without the law will perish”.[106]  Yet if the Law, as the Law, is not obliging them to active obedience, then it also is not obliging them out of justice to the same punishment [death] due to not having furnished active obedience [and yet they still die, showing that they are under the Law].
因为法律，作为法律，从那时起并没有因为他们从书面法律中听到而谴责谋杀犯和伪证者，正如罗马书 2:12 所说，“没有律法的人也必因没有律法而灭亡”。然而，如果法律，作为法律，不强迫他们进行积极服从，那么它也不会因为没有提供积极服从而强迫他们承受同样的惩罚[死亡]，尽管他们仍然会死亡，表明他们受到了法律的约束。

2. Because those married to Christ are under the Law[107] and under grace (Rom. 7).
因为那些与基督结合的人既受律法的约束[107]，又在恩典之下（罗马书 7 章）。

3. Because no mortals are liable to this curse of the Law, Dt. 27:26 [“Cursed be he that confirmeth not all the words of this law to do them.”], due to having committed sins after the Fall [and yet they are still liable];[108] for none not obliged to active obedience works sin contrary to the Law [and yet persons are obliged to active obedience to the Law].
因为没有凡人会受到这条律法的诅咒，申命记 27:26 [“不遵行这律法言语，不去行其中的话，就必受咒诅。”]，这是因为在堕落之后犯了罪 [尽管他们仍然有责任]；因为没有不受到积极顺从的义务而犯罪违背律法的人 [而人们有义务积极顺从律法]。

4. For then [if persons are not yet still obliged by the Law,] Christ had died only for the breaking of the first Covenant entered into with Adam, nor would a curse have been made upon our actual transgression of the Law; but it is spoken by Paul to the contrary (Gal. 3:10-11,13-14).
那么[如果人们还没有被律法束缚]，基督只为与亚当立约的第一个约束而死，我们实际违背律法也不会受到咒诅; 保罗却相反地说（加拉太书 3:10-11，13-14）。

Chapter 11
第 11 章

On the Manner of Conversion
关于转换方式

pp. 486-487
第 486-487 页

Whether the Will is Coerced by Irresistible Grace?
是否意志被无法抗拒的恩典所迫？

It is sked whether because God converts us with irresistible force, that therefore the will is coerced, for here there is (so the Remonstrants affirm, Article 3-4, p. 20):  1. The external agent, having been armed with irresistible power, 2. Voluntary struggling and resisting, 3. A minor resistance with victory by the greater?  We deny.
有人问，是否因为上帝以不可抗拒的力量改变我们，所以意志被迫，因为在这里有（如提出异议的人所说，第 3-4 条，第 20 页）：1. 外部的行动者被赋予了不可抗拒的力量，2. 自愿的斗争和抵抗，3. 通过更大的胜利而产生的较小的抵抗？我们否认。

1. Because the will is, due to an external agent, willing, from nilling and being unwilling, by the removing of the heart of rock and the infusion of a new heart (Eze. 36:26).
因为意志是由外部的代理者而愿意，从不愿和不愿意中，通过除掉石头心脏并注入新心脏（以西结书 36:26）。

2. Because the will willing by being unwilling and acting against its inclination is a coerced will.  But such a will as this is nothing.[109]
因为通过不情愿和违背自己的倾向而愿意的意志是一种被强迫的意志。但是这样的意志什么都不是。

Whether Liberty is Overturned by God Determining the Choice of the Will?
上帝决定意志的选择是否会推翻自由？

It is asked whether because God infallibly determines the will to one thing, that He overturns liberty?  The Remonstrants affirm.  We deny.
有人问，因为上帝无误地决定了意愿，所以他是否剥夺了自由？阿尔明派肯定。我们否认。

1. Because God, by an infinite wisdom and omnipotence, does not overturn the nature of secondary causes, except in the case of miracles that change the thing’s substance; so with Him having converted water into wine and the staff of Moses into a serpent.  But conversion is not a miracle of this kind of change of substance; rather the substance remains in its nature of the same qualities.
因为上帝凭借无限的智慧和全能，并不改变次要原因的本质，除非是在改变物质的奇迹中，例如将水变成酒，将摩西的手杖变成蛇。但是转化并不是这种改变物质的奇迹，相反，物质的本质保持不变。

2. Because God moves the free will in this manner, so that it most freely moves itself to that same thing to which it is fore-moved from God.
因为上帝以这种方式引导自由意志，使其自由地自我引导到与上帝预先引导的同一事物。

3. Because if certain motions being infallibly produced [by the will] bends the will infallibly, the will remaining completely free,[110] much more greatly the Creator Himself is able to predestine this of wills.
因为如果某些动作可以无误地由意志产生，而意志仍然完全自由，那么创造者自己更能够预定这种意愿。

Chapter 12
第 12 章

On the Justification of Sinners
论罪人的辩护

pp. 510-511
第 510-511 页

Rom. 4:3
罗马书 4:3

“For what saith the Scripture?  Abraham believed God, and it was counted unto him for righteousness.”
“圣经上怎么说呢？亚伯拉罕信了神，这就算为他的义。”

We know that this speech is a metonymy[111] and a figure.  For that by which we apprehend, is imputed to us for righteousness in the manner in which it is said that my hand has endowed me, i.e. as industry does of wealth and as the labor of the hands is as a river having brought forth, so these things have endowed me [of them].  Hence:
我们知道这篇演讲是一种转喻和修辞手法。因为我们所理解的，被归因于我们的正义，就像说我的手使我富有一样，也就是说像勤劳创造财富一样，像手的劳动像一条河流带来了生产，所以这些事物使我富有。因此：

Whether our Belief Serves as our Righteousness Before God?
我们的信仰是否在上帝面前作为我们的正义？

It is asked whether the act of believing is imputed to the believer, not figuratively, correlatively or metonymically, but properly, so that it is our formal righteousness before the tribunal of God?  Arminius affirms (Disputation on Justification), also Bellarmine (Book 1 on Justification, ch. 17).  We deny.
有人问，信仰的行为是否被归咎于信徒，不是比喻性地、相关性地或转喻地，而是正确地，以至于它是我们在上帝法庭前的正式公义？阿米纳斯肯定（论称义辩论），贝拉尔米诺也肯定（论称义书 1，第 17 章）。我们否认。

1. Because it is not from any work by us that one is justified.  Eph. 2:5, “For by grace are ye saved;” Tit. 3:5, “not by works of righteousness which we have done;” Rom. 11:6, “but if it be of works, then it is no more by grace.”
因为我们的行为并不能使人称义。弗 2:5，“你们得救是本乎恩。”多 3:5，“不是因我们自己所行的义。”罗 11:6，“若是本乎行为，就不再是恩典了。”

2. Because “the judgment of God is according to truth.” (Rom. 2:2)  God is not able to accept the act of believing for the perfect fulfillment of the Law, because to believe is not to exactly and in all respects uphold the Law.[112]
因为“神的审判是按照真理来的。”（罗马书 2:2）神不能接受相信的行为来完全实现律法，因为相信并不是完全并在所有方面遵守律法。[112]

3. We are justified by the grace of God and the redemption which is in Christ (Rom. 3:24), and by the imputed righteousness of Christ.  Therefore, it is certainly not at the same time by any other acts in us.
我们是因着上帝的恩典和在基督里的救赎（罗马书 3:24）以及基督所赐予的义，而得到称义。因此，这绝对不是由我们内在的任何其他行为同时实现的。

4. It is not written that Christ has merited so that our faith be meritorious of the remission of sins and of eternal life.  All of our faith, actions and sufferings together are not of that condign [wholly deserving] glory which is to be revealed (Rom. 8:18; 2 Cor. 5:17-18).
基督并没有写下这样的话，即我们的信仰能够因此而值得得到罪恶的赦免和永生。我们的信仰、行为和苦难都不能获得那种完全值得的荣耀，这种荣耀将会在未来显现出来（罗马书 8:18；哥林多后书 5:17-18）。

5. The righteousness, which covers us and is necessary to appear before the tribunal of God, cannot have any part with sin or consist with sin (Rom. 3:9,22-23; Gal. 3:10-13).  But the faith of the elect is joined with sin (1 Jn. 1:8; Ps. 130:3; 143:2; Prov. 20:9).
5. 正义，它覆盖我们并且在出现在上帝的法庭之前是必要的，不能与罪有任何关联或与罪一致（罗马书 3:9,22-23; 加拉太书 3:10-13）。但是选民的信仰与罪有关（约翰一书 1:8; 诗篇 130:3; 143:2; 箴言 20:9）。

Whether Good Works are Necessary?
善行是否是必要的？

pp. 530-534
第 530-534 页

Mt. 3:10
太 3:10

“Every tree which bringeth not forth good fruit is hewn down, and cast into the fire.”
每棵不结好果子的树都被砍倒，扔进火里。

Hence, the necessity of good works is additionally established if we should want to be saved.
因此，如果我们想要得救，良善行为的必要性也得到了进一步确认。

            But, It is asked whether good works are necessary as causes of justification, and therefore also of salvation?  The Arminians say so.  We deny it.  But for the more clear determination of the question, these three things are to be distinguished:  1. The right to eternal life;  2. The particular application of that right to certain, definite persons;  3. The actual possession of eternal life.
但是，有人问是否善行是称义的原因，因此也是救恩的原因？阿米纳人说是。我们否认。但为了更清楚地确定这个问题，需要区分以下三个方面：1. 永生的权利；2. 将这个权利特定地应用于某些确定的人；3. 拥有永生的实际。

2.  A distinction is to be made between a cause sine qua non,[113] or as Calvin says between an inferior and a superior cause.
必须区分一个因果关系，或者如加尔文所说的，一个次要原因和一个主要原因之间的区别。

Therefore, we put forward our sentence with these assertions:
因此，我们提出以下论断：

Assertion 1:  The right to righteousness and eternal life is owed only through the merits of Christ, not by our works:  1. Because the blood of Christ is the ransom[114] paid for us, not our works, nor our sufferings (Rom. 3:24; Act. 4:12; Eph. 1:7; 1 Pet. 1:18-19; Rev. 1:5);  2. Because there is no meritorious strength in our works (Rom. 8:18; 2 Cor. 4:17).
断言 1：只有通过基督的功德，而不是我们的行为，我们才能获得正义和永生的权利：1. 因为基督的血是为我们所付的赎价，而不是我们的行为或受苦（罗马书 3:24；使徒行传 4:12；以弗所书 1:7；彼得前书 1:18-19；启示录 1:5）；2. 因为我们的行为中没有功德的力量（罗马书 8:18；哥林多后书 4:17）。

Assertion 2:  Neither are our good works antecedent dispositions or causes for justification which qualify us by the promise of God:  1. Because justification is not from works, but from mere grace, as is proven elsewhere;  2. Because there is no such promise in Scripture that he who supplies good works of such a sort, he shall be justified therein before the tribunal of God.
断言 2：我们的善行既不是使我们通过上帝的应许而成为称义的先决条件或原因：1. 因为称义不是因为我们的行为，而是纯粹出于恩典，这在其他地方已经证明；2. 因为圣经中没有这样的应许，即凭借这样的善行，我们将在上帝的审判庭上得到称义。

Assertion 3: The applying cause of the right, or of the meritorious title to righteousness and eternal life, is faith alone; for faith alone takes hold of the righteousness of Christ and his merits.  Christ, rather, is our righteousness, and eternal life is acquired[115] by his merits and blood alone.
断言 3：权利的应用原因，或者说对于正义和永生的应得称号的应用原因，仅仅是信仰；因为仅仅信仰才能抓住基督的正义和他的功德。基督，更确切地说，是我们的正义，永生仅仅通过他的功德和血液获得。

Assertion 4.  Nothing keeps us from calling good works an inferior cause of the actual possession of eternal life.  Thus says our Calvin, Institutes, book 3, ch. 14, section 21: 
声明 4：没有任何事情阻止我们称善行为实际拥有永恒生命的次要原因。因此，我们的加尔文在他的《基督教要义》第 3 册第 14 章第 21 节如是说：

“In this, however, there is nothing to prevent the Lord from embracing works as inferior causes.  But how so?  In this way: Those whom in mercy he has destined for the inheritance of eternal life, he, in his ordinary administration, introduces to the possession of it by means of good works.  What precedes in the order of administration is called the cause of what follows… In short, by these expressions, the order rather than the cause is noted.  The Lord adding grace to grace, takes occasion from a former to add a subsequent.”[116]
然而，在这一点上，没有什么能阻止主以次要的原因来接纳工作。但是如何呢？就是这样：他以慈悲之心预定了那些将继承永生的人，他在他的常规管理中通过善行使他们得到这个继承。在管理的顺序中，前面的被称为后面的原因...简而言之，这些表达更多地强调顺序而不是原因。主在前面的基础上增添恩典，以前的成为后面的契机。

Hence that statement of Bernard, “Good works are the way of the kingdom, not the causes of reigning.”[117]  He excludes them here only as principal causes.  Therefore, Bucer, in the Colloquium of Ratisbonne [Germany], A.D. 1547, ch. 6, calls them, “causes in some way of eternal reward.”[118]  And Zanchi, On the Nature of God, book, 5, ch. 2, ‘On the Predestination of the Saints’, part 2, question 3 says, “they are an instrumental rather than an efficient cause, and a cause sine qua non, as they say.”[119]
因此，伯纳德的那句话：“善行是王国的道路，而不是统治的原因。”[117]他在这里只是排除了它们作为主要原因。因此，布塞尔在 1547 年的拉蒂斯邦[德国]会谈中，在第 6 章中称它们为“某种方式的永恒奖赏的原因。”[118]而詹奇在《上帝的本质》第 5 卷第 2 章“圣徒的预定”第 2 部分第 3 个问题中说：“它们是一种工具性而不是有效性的原因，是所谓的必要条件。”[119]

Assertion 5: Good works are understood to have a causative power for eternal life in three ways.  1. As strictly[120] meritorious, which we reject against the papists as blasphemous, as we proved in another place.  2. That they might have an inferior and causal instrumental power conferred upon them by the grace of God, as Gisbertus Voetius says in Thersite Heautontemerumeno,[121] section 1, ch. 2, just as the race is a cause of the crown which is received, the battle a cause of the victory, and diet a cause of health.[122]  Neither may one be said to distinguish accurately here between a means and a cause, or between a way and a cause: for while good works are means, they are not passive, but active: a means here is an inferior cause.  Therefore it is said, “For our light affliction worketh for us a far more exceeding and eternal weight of glory”.  Κατεργάζεται ἡμῖν, ‘they work’, ‘they are causing for us’.  So speaks the Holy Spirit, 2 Cor. 4:17.  Neither can we distinguish here between causes and signs, for mere signs have no causality; neither is the dawn in any way a cause of the day, nor is smoke a cause, even an inferior one, of fire.  Our race,[123] though, has an active causality through good works for the actual possession of eternal life.  However, this causality 1. Is not principal.  2. Is not meritorious.  3. Is not through the works themselves, but by the grace of God.  Therefore, they are established causes, rather than innate ones; not so by their own power, but from the dispensation of God.  It therefore follows that, in this question, the following are not necessary: not 1. A distinction between presence and causality, or between presence and efficiency;  nor 2. That distinction between a cause and a sign; nor 3. That distinction between a means, or a way, and a cause; nor 4. That distinction between an active and passive means, except as they might be prudently expounded.
断言 5：善行被理解为在三个方面对永生具有因果力。1. 严格地说是有功德的，我们反对天主教徒的亵渎，正如我们在另一个地方证明的那样。2. 它们可能被上帝的恩典赋予一种较低和因果关系的工具性力量，正如吉斯伯特·福蒂乌斯在《泰尔西特·赫奥顿特梅鲁梅诺》第 1 节第 2 章中所说，就像比赛是获得冠军的原因，战斗是获得胜利的原因，饮食是健康的原因。在这里，我们不能准确地区分手段和原因，或者道路和原因：因为善行虽然是手段，但它们不是被动的，而是主动的：这里的手段是一种较低的原因。因此，圣经说：“我们这轻微的苦楚，要为我们成就极重无比永远的荣耀”。这样圣灵说，哥林多后书 4:17。在这里，我们也不能区分原因和迹象，因为纯粹的迹象没有因果关系；黎明也不是白天的原因，烟也不是火的原因，即使是较低的原因。 我们的人种，通过善行积极地获得永生的实际拥有。然而，这种因果关系 1.并非主要。2.并非是合乎功德。3.并非通过行为本身，而是依赖上帝的恩典。因此，它们是成立的原因，而非固有的；不是因为他们自身的力量，而是出于上帝的安排。因此，在这个问题上，以下内容并非必要：不是 1. 区分存在和因果关系，或者存在和能效性之间的区别；也不是 2. 因果关系和标志之间的区别；也不是 3. 方法、途径和原因之间的区别；也不是 4. 主动和被动方法之间的区别，除非它们被明智地阐释。

3.  Good works are understood [by the Arminians] to have a principal, controlling and predetermining causative force for eternal life, flowing from our free will, and not, rather, from the predetermining grace of God, so the Arminians dream: and in this way they desire[124] good works to be causes of eternal life, which we judge to be blasphemous.
好的行为被阿敏派理解为对永生有着主要、控制和预定的因果力，源自我们的自由意志，而不是来自上帝的预定恩典，正如阿敏派所梦想的那样。他们希望好的行为成为永生的原因，而我们认为这是亵渎的。

1. Because to him who runs and wrestles,[125] and who does not receive strength in the games from the Lord, the praise and glory of the prize and victory should be owed, and not to the Lord, who was a mere spectator, if to determine oneself is absolutely at the disposal of free will, and the determination of free will is in no way by God and his grace: and so good works should be the principal causes of eternal life, and not the grace of God.
因为对于那些奔跑和摔跤的人来说，如果他们在比赛中没有从主那里得到力量，那么奖品和胜利的赞美和荣耀应该归他们，而不是主，因为主只是一个简单的旁观者，如果决定自己的行动完全取决于自由意志，并且自由意志的决定与上帝和他的恩典无关：所以善行应该是永生的主要原因，而不是上帝的恩典。

2. The glory of good works and eternal life would rightly be ascribed, not to God, not to the Lamb slain for our sins, and not to divine grace (for, if these things had been ordained to all, free will may thereby determine or not determine itself to good works); but the glory ought then to be borne by free will alone.
善行和永生的荣耀应当被归于自由意志，而不是归于上帝、为我们的罪而被宰杀的羔羊，或者神圣的恩典（因为如果这些事情被注定给所有人，自由意志可以决定或不决定自己去做善行） 。

3.  Conversion, and perseverance, and eternal life, rather than non-conversion, apostasy, and eternal damnation, would be absolutely at our disposal, and not at the disposal of God and his grace.
转化、坚持和永生，而不是不转化、背离和永远的诅咒，将完全由我们支配，而不是由上帝和他的恩典支配。

4.  Because Scripture everywhere denies that we are saved by works, but affirms that it is done from the grace and mercy of God.  Eph. 2:8-9. By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.  2 Tim. 1:9  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus.  Tit. 3:5  Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.  Rom. 9:23  For the wages of sin is death; but the gift of God (not wage) is eternal life through Jesus Christ our Lord.
因为圣经无论在哪里都否认我们是靠行为得救，而肯定是出于上帝的恩典和怜悯。弗 2:8-9。你们得救是本乎恩，也因着信，这并不是出于自己，乃是上帝所赐的；也不是出于行为，免得有人自夸。提前 1:9 他救了我们，按着自己的旨意和恩典，而不是按着我们的行为，召我们成为圣洁的人，这旨意是在基督耶稣里赐给我们的。多 3:5 他依照自己的怜悯拯救了我们，不是因我们自己所行的义，乃是借着重生的洗和圣灵的更新。罗 9:23 因为罪的工价乃是死，惟有上帝的恩赐乃是永生，借着我们的主耶稣基督。

5.  Because the covenant of works (or the law) and the covenant of grace (or the gospel) would be confused if salvation were from our works.  Indeed, grace is the cause of our eternal salvation, which is our justification before the tribunal of God.  Finally, neither do we will good works, as legally perfect, to be necessarily required for the possession of eternal life, but for evangelically good works to be sufficient, and acceptable and pleasing to God through Christ the Mediator.
因为如果救恩来自我们的行为，那么行为约束（或律法）和恩典约束（或福音）将会混淆。实际上，恩典是我们永恒救恩的原因，也是我们在上帝的法庭上被称义的原因。最后，我们并不认为好的行为必须完全合法才能拥有永生，而是认为福音中的好行为足够，并且通过基督作为调解者，对上帝是可接受和悦纳的。

Chapter 13
第 13 章

On the Perseverance of the Saints
圣徒的恒忍

Whether Apostates were Ever Regenerate?
背教者是否曾经重生？

pp. 570-574
第 570-574 页

Heb. 6:4
来自希伯来书 6:4

“For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, v.5, and have tasted the good Word of God, and the powers of the world to come, v. 6, if they shall fall away, to renew them again unto repentance.”
因为那些曾经得到启蒙的人，尝过天上的恩赐，与圣灵有分，尝过神的美言和未来世界的大能，如果他们背离了，就不可能再次悔改。

Out of this place the Adversaries attempt to prove that the truly regenerate and justified, wholly under grace, are able to finally fall away (Script. Synod, Article 5, p. 237).  We deny such, that those of which the apostle speaks truly have been regenerated.
从这个地方出发，对手们试图证明真正重生和称义的人，完全在恩典之下，最终能够背离（Script. Synod, Article 5, p. 237）。我们否认这样的说法，使徒所说的那些人真正得到了重生。

1. Because this place, so we rightly note after Athanasius, ought to be understood of the sin against the Holy Spirit; this is not a simple sin, but παραπίπτειν, to fall away by total apostasy; and that sin is not able to come upon the truly elect and justified, so endless places of Scripture prove as has been seen above; this Pareus notes (Commentary, Ibid.).
因为这个地方，所以我们应该正确地注意到阿塔纳修斯之后，应该理解为对圣灵的罪；这不是一个简单的罪，而是完全背离的堕落；而那种罪不可能降临在真正的选民和称义者身上，正如上面所见，无数经文证明了这一点；帕雷乌斯指出了这一点（注释，同上）。

2. Because such persons of which are spoken here have not had their ears prepared and their senses [exercised] to discern good and evil, nor are they of a capacity for solid food; rather they are they which have need for alphabetical instruction in the first principles of Christianity, so it is seen in ch. 5:12-14.  But truly the apostle does speak of the elect and truly believing, speaking of them in vv. 9-10 of this chapter as being persuaded of them of better things and that which accompanies salvation, and of their labor of love which they have ministered to the saints.
因为这里所说的人没有准备好他们的耳朵和感官来辨别善恶，也没有能力接受坚实的食物；相反，他们需要在基督教的初级原则方面接受字母教导，正如在第 5 章 12-14 节中所看到的。但使徒确实在本章的 9-10 节中谈到了选民和真正相信的人，称他们被说服相信更美好的事物和与救恩相伴的事物，并且他们为圣徒们所服务的爱的劳动。

3. Because the whole argument is firmed up [by the Arminians] in another way in the following form:
3. 因为整个论点是以以下形式巩固起来的 [由亚米尼安人]。

The regenerate have been illuminated, have tasted the heavenly gift and have been made partakers of the Holy Spirit.
重生的人已经得到启示，品尝了天上的恩赐，并成为圣灵的参与者。 

But these justified and regenerate ones to which the apostle writes are illuminated, have tasted of the heavenly gift, etc.
但是，使徒写信的这些被称为合理和重生的人是被启示的，已经尝过天上的恩赐等等。 

Therefore, etc.
因此，等等。

However, the major proposition is turned about and is openly false, and is that which is in question.
然而，主要的命题被颠倒了，而且是公然错误的，这也是有争议的。

4. Because the apostle does not agitate here with crafty hypocrites, but with professors somewhat illumined;[126] it is not infrequent that they, which have not been regenerated, taste afore by their lips the sweetness and blessedness of the age to come.  For ‘to taste,’ by meaning, is opposed to the imprinting of the internal and root thing in the heart, disposition [habitus] and strength of the soul; wherefore it is said: ‘to taste death’ (Mt. 16:28) and ‘Christ tasted death’; and we also know Him not to have been wholly subject to the dominion of death.
因为使徒在这里不是与狡猾的伪君子争论，而是与有些有所启示的教授们争论；所以，那些未经重生的人，往往会通过他们的嘴唇尝到来世的甜美和福祉。因为“尝到”在意义上与内在和根本的事物在心灵、性情和灵魂的力量中的印记相对立；因此，有人说：“尝到死亡”（太 16:28），“基督尝到死亡”；我们也知道他并没有完全受死亡的统治。 

And 1 Pet. 2:3 [“If so be ye have tasted that the Lord is gracious”] signifies an initial perception of grace which precedes the first birth and bringing forth of the newborn [Christian].  ‘To taste death’ is given to believers, yet of them it is denied that they will die (Jn. 11:26).  Therefore, the clause “to taste of the powers of the age to come,” need not that it sound to be of the participation of eternal life, that they be those which have the firstfruits;[127] but of those firstfruits, they are not the partakers of.
彼得前书 2:3 中的“你们若尝过主恩的滋味”表示在新生儿（基督徒）的第一次诞生和出生之前对恩典的初步感知。“尝试死亡”是给信徒的，但他们被否认会死亡（约翰福音 11:26）。因此，“尝试未来世代的力量”这个从句不需要听起来是对永生的参与，他们是首先的果实；但他们不是那些首先的果实的参与者。

But while the material object of his tasting is the good Word of God and the powers of the world to come, yet it is not the formal object, for these things differ widely: to love a wife as one does a prostitute, by the love of prostitutes, and to love her as a wife with a marital love.  In the same way Herod was oftentimes affected towards heavenly and spiritual things with joy, temporarily, as the good is pleasing; the true believer [is so affected] as the good is virtuous, but not for the same formal reason.
但是，尽管他品味的物质对象是上帝的圣言和来世的力量，但它并不是形式对象，因为这些事物有很大的不同：用妓女的爱来爱妻子，和用婚姻之爱来爱她。同样，希律经常以喜悦的心态对待天上和属灵的事物，暂时地，因为善是令人愉悦的；真正的信徒则因为善是美德而如此受影响，但不是出于同样的形式原因。 

For just as the spiritual man takes spiritual joy in God on account of good, temporal things, so the unregenerate man is able to take hold of natural joy in the supernatural object, for the dispositions [affectus] and motions of the will and heart are not determined by the material object.
正如属灵的人因为好的世俗事物而在上帝里得到属灵的喜乐，同样，未重生的人也能够在超自然的对象中体验到自然的喜乐，因为意愿和心灵的倾向不受物质对象的限制。

5. The partaking of the Holy Spirit is the communication of the common gifts of the Holy Spirit in the sacraments and gospel promises.  But whomsoever are thus given these eminent temporal gifts, there is notwithstanding a deep of silence about the remission of sin, of justification, of the sealing of the Spirit, of the first-fruits of the future life and of gratuitous election to salvation, which things essentially discriminate the believer from the non-believer.
圣灵的分享是在圣礼和福音应许中分享圣灵的共同恩赐。但是，无论是谁被赋予这些卓越的临时恩赐，关于罪的赦免、称义、圣灵的印记、未来生命的初熟果实以及无偿拯救的选择，都存在着深深的沉默，这些事情本质上区分了信徒和非信徒。

6. The impossibility of being renewed is able to be attributed to no truly elect believers according to the dogmas of our Adversaries, which gaze upon universal and sufficient grace to be the most excellent of all in this life.  For they dream that ‘impossible’ [Heb. 6:4] here [stands] for ‘difficult,’ as, so far excellent is such sufficient grace that it makes a light threat upon sin by a long and most fierce denunciation; for surely such [a denunciation as is here given] is the punishment of a light sin.
无法更新的原因不能归因于我们对手的教义中真正的选民信徒，他们认为普遍和足够的恩典在这个生命中是最优秀的。因为他们梦想着“不可能”（来自希伯来书 6:4）在这里意味着“困难”，因为如此优秀的足够的恩典通过长时间和最激烈的威胁轻易地对罪恶进行威胁；因为肯定这样的（在这里给出的）威胁是对轻微罪恶的惩罚。

7. ‘To crucify again the Son of God’ no more at once signifies the Son of God to be crucified by them which are unworthy communicants and participants of the Lord’s Supper, than by which thing such are said to be [communicants and partakers] of the body and blood of the Lord, by whom it is said the body and blood of the Lord was broken and poured out on the tree of the cross; so observes Ames on the Anti-Synodical Writings.[128]  But here the apostle mocks in order to overturn the Jews[129] who had crucified Christ anew (just as their fathers had once crucified Him under Pontius Pilate) inasmuch as they held out their assent to his disgraceful death by their malicious opposing of the gospel and persecution of all believers in Christ.[130]
“再次钉死上帝的儿子”并不仅仅意味着上帝的儿子被不配圣餐的人钉死，而是指那些被称为“圣餐的参与者”的人，他们也被认为是主的身体和血的参与者，因为他们说主的身体和血在十字架上被打碎和倾泻；这正如 Ames 在《反会议文献》中所观察到的那样。但是，这里的使徒是在嘲笑并推翻那些重新钉死基督的犹太人（就像他们的祖先曾经在彼拉多手下钉死他一样），因为他们通过恶意反对福音和迫害所有信徒来表示对他耻辱的死亡的赞同。

8. That ‘sanctification’ [in Heb. 10:29] which is bestowed upon them, is:  1. Sacramental, 2. Internal, indeed, but common, 3. External by the profession of the Gospel.
那在希伯来书 10:29 中赐予他们的“成圣”，是：1.圣礼的，2.内在的，确实是普遍的，3.通过宣扬福音的外在方式。

9. It is false that the truly regenerate are called, v. 8, cursed earth and ‘nigh unto cursing’, ‘whose end is to be burned’, ‘which beareth thorns and briars’, along with all which are in Christ by faith in which all the nations of the earth are blessed, having been blessed with Abraham (Gal. 3:14).
真正重生的人被称为“被咒诅的土地”，“接近被咒诅”，“最终将被焚烧”，“生出荆棘和蒺藜”，以及所有凭借对基督的信仰而在基督里的人，这些人通过亚伯拉罕（加拉太书 3:14）得到祝福，与地球上的所有国家一起得到祝福。

10. This the Adversaries especially hold out, that the threat about the elect is frustrated if apostasy is impossible respecting them.  The basis of the argument though, is slippery and infirm, because the flight of Joseph and Mary into Egypt with Christ as an infant, to this end, that the boy would not have been cut apart by Herod, was not frustrated.  The slaughter of Christ in infancy having had been permitted out of the absolute decree of God is equally impossible as the apostasy of the elect.
10. 对手们特别坚持认为，如果对选民来说背教是不可能的，那么关于选民的威胁就会落空。然而，这个论点的基础是不牢固的，因为约瑟夫和玛丽亚带着基督婴儿逃往埃及，目的是为了避免婴儿被希律杀害，这个目的并没有落空。基督在婴儿时期被允许被杀害，同样不可能发生的是选民的背教。

Chapter 14
第 14 章

On the Certainty of Salvation
关于救赎的确定性

Whether we ought to be certain about our election?[131]
我们是否应该对我们的选举结果有确定的看法？[131]

pp. 638-640
第 638-640 页

The question is raised whether rightly the Remonstrants should pass by with silence on the doctrine concerning certitude, the certitude of our election; and whether rightly Grevinckhoven[132] against Ames[133] should deny all sense of election in this life.  We answer: The Remonstrants deny that anyone is able to know in this life that he himself is decisively elected unto glory, because no one, according to them, is decisively and irrevocably elected, unless dying in faith. But we contend against them, that people ought to be certain about their own eternal election, not, to be sure, with an a priori certainty (for who has known the mind of the Lord?) but with an a posteriori certainty.
问题是，是否正确地，提出了关于确定性的教义的问题，即我们选举的确定性；以及是否正确地，Grevinckhoven 反对 Ames 否认在此生中有关选举的任何感知。我们回答说：阿尔米尼派否认在此生中有人能够知道自己是否被决定性地选中进入荣耀，因为根据他们的观点，除非在信仰中死去，否则没有人被决定性地和不可撤销地选中。但我们与他们争辩，人们应该对自己的永恒选举有确定性，当然不是通过先验的确定性（因为谁曾知道主的心意？），而是通过后验的确定性。

1. Because we receive the Spirit who is from God, so that we might know that which God has freely given to us (1 Cor. 2:12).  Therefore, also (we know) election has been granted from eternity.
因为我们接受了来自上帝的圣灵，所以我们可以知道上帝自由赐给我们的事物（哥林多前书 2:12）。因此，我们也知道选举是从永远赐予的。

2. Because all who are elected unto glory are also predestined to conversion and the adoption of the Sons of God (Eph. 1:5-6). But God has given to us many τεκμηρια11, by which we may know that we are converted; therefore, also by which we may know that we are elected unto glory. A greater proof is Rom. 8:30 and Acts 13:48. A smaller proof is 1 John 2:3, “By this we know that we know him, if we keep his commands”; and 1 John 3:14, “We know that we have passed from death to life, because we love the brothers”; “By this we know that we love the sons of God, since we love God and keep his commands” (1 John 4:2); “And we know and believe the love that he has toward us” (1 John 4:16).
因为所有被选入荣耀的人也被预定要归向信仰并成为神的儿子（弗 1:5-6）。但神给了我们许多证据，通过这些证据我们可以知道我们已经归向信仰；因此，也可以知道我们被选入荣耀。更大的证据是罗 8:30 和徒 13:48。较小的证据是约壹 2:3，“我们若遵守他的诫命，就晓得是认识他的”；约壹 3:14，“我们因为爱弟兄，就晓得是已经出死入生命了”；“我们若爱神，又遵守他的诫命，从此就知道我们爱神的儿女了”（约壹 4:2）；“我们也晓得并且信靠神对我们的爱”（约壹 4:16）。

3. Because we are ordered to render our calling and election more firm through good works (2 Pet. 1:10).
因为我们被命令通过善行来使我们的呼召和选民更加坚定（彼得后书 1:10）。

4. Because we know that we are called and justified by peace of conscience, by παρρησιαν [boldness], by a sense of the love of God poured out in our hearts, by hope, which is not ashamed, by boasting in afflictions (Rom. 5:1-4; Rom. 8:15-17). And those who were justified, have the clear Word of God that they were predestined unto glory (Rom. 8:30, Acts 13:48).
因为我们知道我们是凭着良心的平安、大胆的信心、上帝倾注在我们心中的爱、不以为耻的盼望、在苦难中夸耀，而被呼召和称义的（罗马书 5:1-4；罗马书 8:15-17）。而那些被称义的人，有上帝明确的话语，他们被预定得荣耀（罗马书 8:30，使徒行传 13:48）。

5. Because not only the Apostles but also the seventy disciples are ordered to rejoice that their names had been written in the book of life (Luke 10:20). Therefore, they knew – and they were considered to know – that they were elect unto glory.
因为不仅使徒们，而且七十个门徒都被命令欢喜，因为他们的名字已经被写在生命之书上（路加福音 10:20）。因此，他们知道 - 也被认为知道 - 他们被选中进入荣耀。

6. Because we are constrained, by the example of Paul and the Faithful, to attribute the grace and glory of our election altogether to God (Eph. 1:2-9, 1 Pet. 2:1-4). And no one is constrained to give thanks about a conjectural, free benefit in Christ, which he may reach, ignore, and even be obliged to ignore.
因为我们受到保罗和信徒的榜样的限制，必须将我们选召的恩典和荣耀完全归功于上帝（弗 1:2-9，彼前 2:1-4）。没有人被迫为基督中的一种推测性的自由恩惠而感恩，他可能会得到，忽视，甚至被迫忽视。

Whether the Certainty of Perseverance Lies in the Human Will?
坚持的确定性是否存在于人的意愿中？

pp. 640-641
第 640-641 页

It is asked whether no greater certainty of perseverance is needed by us than which the nature of a free act itself bears (whatever that be)?  Is that which we have out of indifferent acts of free-will certain?  The Remonstrants in Script. Synod (Article 5, p. 198) teach that the whole certainty of perseverance is ultimately resolved to be in the constancy of free-will, which has in itself the ability to persevere or not to persevere.  We will to the contrary[134] that all such certainty has been founded in the truth, immutability and constancy of God, in the intercession of the Mediator and through the sealing of the Holy Spirit.
有人问我们是否需要比自由行动本身所具有的更大的坚定不移的确定性？我们所拥有的来自自由意志的漠不关心的行动是确定的吗？Script. Synod（第 5 条，第 198 页）中的提出者教导，坚定不移的确定性最终归结为自由意志的坚定性，其自身具有坚持或不坚持的能力。我们持相反意见，认为所有这样的确定性都是建立在上帝的真理、不变性和坚持，中保者的代祷和圣灵的印印中。

1. Because the Arminian certainty of persevering in complete faith and hope (and thus far the tranquility of the conscience) has been founded in miserable human liberty, standing upon a hinge vacillating to any place whatsoever.
由于亚米尼安派对于坚持完全的信仰和希望（以及因此而产生的内心的宁静）的确定性是建立在可悲的人类自由之上的，而这种自由是站在一个摇摆不定的铰链上，可以倾向于任何地方。 

2. Because so far is a man blessed and so far is there certainty in the blessed state of adoption as he is well-able of himself, by free-will, to promise to himself the cooperating grace of God.
因为到目前为止，一个人是有福的，到目前为止，在被领养的福音状态中有确定性，因为他有能力凭自己的自由意志向自己承诺上帝的合作恩典。

3. Because this sentiment entrusts and commits all the promises of God, the eternity and stability of the Covenant of Grace, the intercession of Christ and his fruit before God the Father to the liberty of a man, a most miserable nanny[135] and an abandoned font of living waters.
因为这种情感将上帝的所有承诺、恩典的契约的永恒和稳定、基督的代祷和他在上帝面前的果实，都交托给了一个人的自由，一个极其可怜的保姆和一个被遗弃的活水源。

4. This they teach, and so from this they build upon the absolute certainty about perseverance, [and in so doing they] overturn all religion, the nature of free obedience, of commands, of promises and of threats; so it is better and advantageous to be destitute of that certainty.  Notwithstanding they themselves believe it to be very likely that the indefectible gift of perseverance be given, though in a miraculous and extraordinary way, some having so been confirmed in grace.  Whence it follows that their men under the chastisement of death are released from every bond of religion and obedience, since these persons are not the same (so they themselves will) that are obliged to obey God, to which persons, notwithstanding, the indefectible gift of perseverance is provided.[136]
他们教导这一点，因此他们建立在关于坚持不懈的绝对确定性的基础上，从而推翻了所有宗教、自由顺从的本质、命令、承诺和威胁；因此，没有那种确定性更好、更有利。尽管他们自己相信，坚持不懈的不可变赐予可能会以奇迹般和非凡的方式给予，一些人已经在恩典中得到了确认。因此，他们在死亡的惩罚下被释放出了宗教和顺从的一切束缚，因为这些人并不是（他们自己会这样说）被迫顺从上帝的人，然而，坚持不懈的赐予却是为这些人提供的。

But it is not seen that holy fear is well able to consist with the certainty of perseverance.  They always lean upon this hypothesis: that the fear of God and faith are opposed.  Certainly a fear of Hell and the spirit of bondage (which the regenerate do not receive, Rom. 8:15), fights with the true faith:  1. “But perfect love casteth out fear.” (1 John 4:18)  2. This fear is prohibited. (Lk. 12:32)  3. Because the regenerate cherish God ‘without fear’ (Lk. 1:74) and Zacharias said, in the order of the text [v. 71], that the dread of man is against it; it is added, for example, that we walk “in holiness and righteousness before Him[137] all the days of our life.” (v. 75)  Nor does such dread [of God] for man weaken under the New Testament.  4. Because fear has been commanded to us, having been enjoined with spiritual joy (Ps. 2:11), the object of the fear being the goodness of God (Hos. 3:5).  But certainly this argument is not of a fear properly said of final destruction and apostasy, but rather of the power of pious caution and a holy carefulness [anxietatem] about all those means which ought to be used, by which we persevere in the state of grace.
但是并没有看到圣洁的敬畏与恒久不变的坚持是可以相容的。他们总是依赖这个假设：敬畏上帝和信仰是对立的。确实，对地狱的恐惧和奴役的精神（重生者不接受，罗马书 8:15）与真正的信仰相抵触：1. “但是完全的爱把恐惧赶出去。”（约翰一书 4:18）2. 这种恐惧是被禁止的。（路加福音 12:32）3. 因为重生者“无惧地”敬畏上帝（路加福音 1:74），撒迦利亚在文中（第 71 节）说，人的恐惧是反对它的；为了举例，还补充说我们要“在我们一生的每一天里，在他面前行事为人，行事为人是圣洁和公义的。”（第 75 节）这种对上帝的恐惧对人并没有在新约下削弱。4. 因为恐惧已经被命令给我们，与属灵的喜乐一起（诗篇 2:11），恐惧的对象是上帝的良善（何西阿书 3:5）。但是，这个论点显然不是指最终毁灭和背道的恐惧，而是指虔诚的谨慎和对所有应该使用的手段的圣洁的关心，通过这些手段我们在恩典的状态中持续下去。

Chapter 15
第 15 章

On the Church & its Marks
关于教会及其特征

Whether the Doctrine of the Notes of the Church is Useless?
教会注释的教义是否无用？

pp. 670-671
第 670-671 页

Jn. 10:28
约翰福音 10:28

“My sheep hear my voice.”
我的羊听我的声音。

It is asked whether the doctrine of the notes of the Church is useless and noxious?  The Remonstrants affirm (Episcopus, Disputation 28, Thesis 1).  We deny.
有人问教会的注释教义是否无用和有害？阿尔明派肯定（主教，辩论 28，论点 1）。我们否认。

1. Because we are expressly enjoined that we are to cling to the true Church, in which is sounded the voice of Christ the shepherd [pastor]: “Go, by the footsteps of the flock…” (Cant. 1:8)
因为我们明确被吩咐要依附真正的教会，其中传达着牧者基督的声音：“跟随群羊的脚步去…”（雅歌 1:8）

2. Because the saints desire to cling to the Church themselves: “Whither is thy beloved turned aside? That we may seek him with thee.” (Song 6:1)
因为圣徒们渴望紧紧依附于教会：“你的良人转向何处呢？我们与你一同寻找他。”（雅歌 6:1）

3. Because it is necessary to salvation that one unite himself together to the true Church.  From thence the apostles will that one receives repentance, belief and the sacraments of the Church in token of his union with the Church (Acts 10:48; 2:38-39).
3. 因为必须要与真教会联合才能得救。因此，使徒要求人接受悔改、信仰和教会的圣礼，以示与教会的联合（使徒行传 10:48; 2:38-39）。

4. Fellowship with the saints in the external worship of God is necessary by all who profess Christ, and is encompassed under the communion of the saints, which Christians believe.[138]
与圣徒在外部敬拜上的团契对所有信奉基督的人来说是必要的，并且被包括在基督徒所信仰的圣徒交通之中。

Chapter 16
第 16 章

Of the Ministers of the Word
道职的部长们

pp. 681-684
第 681-684 页

Whether all the Divine Things of the Apostles were to be Proven to be Inspired by the Rule of the Word?
使徒所传授的所有神圣事物是否都要通过圣经的规则来证明其灵感？

Rom. 10:15
罗马书 10:15

“How shall they preach except they be sent?”
他们若不被派遣，怎能传道呢？

The sending of ministers is twofold: either immediate and extraordinary (of such were the apostles), or mediate, by the ordinary working of the Church.  Of the latter sending there is a quarrel between us and the Remonstrants.  The former sending was extraordinary because they were inspired immediately by an act of the Holy Spirit, and so not able to err.
派遣传教士有两种方式：一种是直接和特殊的（如使徒），另一种是通过教会的常规工作来派遣。关于后者的派遣，我们与提醒派之间存在争议。前者的派遣是特殊的，因为他们受到圣灵的直接感召，所以不会犯错。

Hence it is asked whether the divine breathing[139] which the apostles were given from God (it being a norm and rule akin to that same thing in the Old Testament, which breathings are contained in it) required work to be discerned [interpretari]; or [to put it another way,] whether truly all the breathings of them were weighed[140] according to the rule of the Word?  The Remonstrants affirm that those breathings did not require the work of an examination by the Word of God.
因此，有人问道，使徒们从上帝那里得到的神圣呼吸（它是一种与旧约中的同样事物相似的规范和准则，这些呼吸包含在其中）是否需要通过工作来辨别；或者换句话说，是否真的所有的呼吸都是根据上帝的话语的规则来衡量的？提出抗议的人声称，这些呼吸不需要通过上帝的话语来进行审查的工作。

We instruct about the thing otherwise.  Indeed, this is the ‘work’ [needed,] by distinctions:  1. One is the rule for them which are of the divine breathing; [there is] another [rule] for the hearers.  2. Another [rule] is the authority of the breathings of them insofar as themselves and in themselves; another of the breathings of them insofar as us.  3. Another is the rule of the breathings of them in the act or exercise; there is another rule of them in their abiding disposition [habitu].
我们对这件事情有不同的指示。确实，这是通过区分来完成的‘工作’：1. 有一个规则适用于那些具有神圣气息的人；另一个规则适用于听众。2. 另一个规则是关于他们自身和他们内在的呼吸的权威；另一个规则是关于他们对我们的呼吸。3. 另一个规则是关于他们在行动或锻炼中的呼吸；还有一个规则是关于他们在他们的持久性倾向中的呼吸。

Hence, Assertion 1:  The apostles themselves in act and exercise, while they were being inspired by those breathings, as far as the content contained in them, did not have to work to examine and to prove them by the Law of Nature or by other Scriptures.  Reason:  Because Abraham, by the inspired address of God, in that God ordered it, did not have to work to examine the [command of the] slaying of his son or to approximate it to the Law of Nature, because that inspired mandate about slaying his son essentially included revelation having been made to Abraham that the order was lawful and divinely inspired.  Whence the address of the angel to Zechariah [Lk. 1:11-17, 19-20] and that voice made to Peter (Acts 10[:13,15]), which they had herein resisted, were not immediate breathings, but were a bare communication of the will of God by an angel and a heavenly voice sent to them.
因此，断言 1：使徒在被这些吹拂所感召的时候，在实践和行动中，就所包含的内容而言，并不需要通过自然法或其他经文来检验和证明它们。理由是：由于亚伯拉罕凭借神的启示，得到了神的命令，他不需要思考去审查上帝所下达的命令，去将其与自然法规接近，因为这个有关其杀死儿子的启示性命令，基本上就包含了一个启示：这个命令是合法且得到上帝启示的。因此，所以有关天使对撒迦利亚[Lk. 1:11-17, 19-20]的讲话和对彼得的声音（使徒行传 10：13,15）的抵制，并不是即时的神感吹拂，而是天使和天上的声音向他们传达上帝的意愿。

Assertion 2.  But when, in the breathings of them, the prophets or apostles did not err in actual exercise, they are able to doubt so far as to examine those breathings by the Word of God.  Whence Jeremiah called into question whether he was a prophet: “I said, I will not make mention of Him, nor speak any more in his name,” (ch. 20:9).  He had a work to examine [this sentiment] on account of the Word of God revealed to him in divine breath (ch. 1:7-10), or he rightly said this (“not to speak more in his name”), and still yet [he had to work] to examine whether he was called to be a prophet by the breathing of God.  If yet the apostles had been in doubt of the resurrection of Christ, they ought by the Scriptures to examine their breathings, by which they had once believed that article.
断言 2. 但是，当先知或使徒在他们的呼吸中没有在实际行使中犯错时，他们能够怀疑到一定程度，以便通过上帝的话语来检验这些呼吸。因此，耶利米对自己是否是先知提出了质疑：“我说，我不再提他，也不再奉他的名讲论。”（耶利米书 20:9）。他有一个任务要根据上帝在神圣呼吸中向他启示的话语来检验这种观点（耶利米书 1:7-10），或者他正确地说了这句话（“不再奉他的名讲论”），但仍然需要检验他是否是通过上帝的呼吸被召为先知的。如果使徒们对基督的复活有所怀疑，他们应该通过圣经来检验他们的呼吸，而他们曾经通过这些呼吸相信这个教义。

Assertion 3.  But the hearers of the apostles and prophets had a work to examine, according to the rule of sacred Scripture, Natural Law and the Decalogue, whether what the prophets and apostles had said was in conformity to Scripture.  For the immediate breathings of the apostles were allowed in themselves to be not less authentic than the canon of Scripture since they contained, of their very own selves, the formal will of God and are on account of all, the same with the Word of God; and [that which is] the Word of God in itself, is the Word of God and authentic.
主张 3. 然而，使徒和先知的听众有一个任务，根据神圣经文、自然法和十诫的规则来检验使徒和先知所说的是否符合经书。因为使徒的即时感动本身就被允许认为是跟圣经规范同等可信的，因为它们自身就包含了上帝的形式意愿，并且在所有人看来，它们与上帝的话是相同的；而自身为上帝之话的那一部分，在本身上乃是真实可信的。 

Notwithstanding, those breathings, as far as to us, are not formally the regulating rule of faith, but with respect to us are a rule having been regulated.[141]  Whence hearers have the work to examine as deeply as they are able and they ought to prove by the Word of God whether these breathings be, as to their content [materiam], the Word of God.
然而，就我们而言，这些启示并不是正式的信仰规则，但对我们来说，它们是已经被规范的规则。因此，听众有责任尽可能深入地研究，并且应该通过上帝的话语来证明这些启示是否是上帝的话语的内容。 

Whereby it is proved contrary to the Remonstrants:
从而证明与抗议派相反

1. 1 Jn. 4:1, “Beloved, believe not every spirit, but try the spirits whether they are of God.”  1 Thess. 5:21, “Prove all things; hold fast that which is good.”
亲爱的，不要相信一切的灵，要试验那些灵是出于神的。凡事要审察，持守美好的。

2. Because the Bereans are praised so generously in that they “searched the scriptures daily, whether those things were so,” (Acts 17:11) which things had been proclaimed by Paul by divine inspiration.  They did not, therefore, hold the immediate breathings of Paul, however in themselves divine inspirations, to have been for a regulating and immovable rule, but rather examined them from the Word of God.
因为比里亚人被如此赞扬，他们“每天研究圣经，看这些事是不是真的”（使徒行传 17:11），这些事情是保罗凭神的启示宣讲的。因此，他们并没有将保罗的即时感动，尽管它们本身是神的启示，视为规范和不可动摇的准则，而是从上帝的话语中审查它们。

3. Because the apostles did not prove, and especially not Christ, that which they predicted by divine breathings, but rather by the Scriptures of the Old Testament, the Law and the prophets (1 Cor. 15:4; Acts 26:22).
因为使徒们没有通过神的启示来证明，尤其是基督，而是通过旧约圣经、律法和先知们所预言的来证明（哥林多前书 15:4；使徒行传 26:22）。

Chapter 17
第 17 章

Of Synods
关于教会会议

Whether Delegates to a Synod may be Restricted to a Given Party?[142]
大主教会议代表是否可以限制在特定党派？

pp. 714-716
第 714-716 页

It is asked whether they must be wholly indifferent and not restricted to any party[143] who have the right of voting in a synod?  The Remonstrants affirm [this in their] Confession, ch. 25, section 2, where it is expounded thus: “Those which are delegated to synods are truly free; they endure through the examination of a dispute, having been essentially bound to no person, Church or confession, etc., but solely to God and Christ, and his sacred Word.”  The reason is in their Apology, ch. 25, folio 287, “because the judge, in a judgment with contrary sides, is not to be bound unto one part of the dispute.”
被问及是否必须完全中立，不受任何党派限制的人有权在教会会议中投票？阿尔米尼派在他们的信仰告白第 25 章第 2 节中肯定了这一点，其中解释道：“被委派参加教会会议的人是真正自由的；他们经受了争议的审查，本质上不受任何人、教会或信仰的束缚，而只受上帝、基督和他的圣言的约束。”原因在于他们的辩护词第 25 章第 287 页中：“因为在有争议的判断中，法官不应该被绑定在争议的一方。”

We respond: The voting delegate must be free; this [indeed] is by enduring through the dispute having been sworn to no person, Church or confession, but only to the Word of God; [however] it is required, in enduring through and being limited in the examination of the dispute, to have been sworn to no confession as it is human.  But if they would have the voter to be bound to no side, simply, yet be consenting to the Word of God, they bear jests:
我们回应：投票代表必须自由；这确实是通过忍受争议，宣誓不向任何人、教会或信仰，而只向上帝的话语宣誓；然而，在忍受和限制争议的审查时，要宣誓不向人类的信仰宣誓。但如果他们希望选民不受任何一方的约束，只是同意上帝的话语，那么他们就是在开玩笑。

1. Because Peter, Paul and James had a preconvicted mind about the necessity of circumcision and other ceremonies before the [spiritually] coercive[144] synod of Jerusalem (Acts 15).  Indeed, Elijah preconvicted the Baalite worship before [he came to] the coercive synod with the prophets of Baal (1 Kings 18).  And Nicodemus and Joseph, which were set to go to the council, stood parts with respect to Christ before they were constituted [in court] about his person.  Nor would any here say that they were illegitimate members of the council.
因为彼得、保罗和雅各在耶路撒冷的[精神上]强制性[144]会议（使徒行传 15 章）之前对割礼和其他仪式的必要性有着预先的看法。事实上，以利亚在与巴力的先知们一起参加[他来到]强制性会议之前，就对巴力崇拜进行了预先的谴责（列王记上 18 章）。尼哥底母和约瑟夫也是如此，在他们被委任[出庭]审判基督之前，他们对基督的立场是不一致的。在这里没有人会说他们是议会的非法成员。

2. Because as they would have judges to have respect to the truth, [they would have them] resemble unformed matter,[145] indifferent of itself, or a blank slate, or a chart of the world upon which nothing is inscribed by which the mind is in two ways.  But it is necessary that they have their senses exercised by having been rooted in the truth and in Christ by stable faith.  For those that are wholly indifferent about every divine truth are those which are able to be driven in a circle, giving vent to doctrine any which way, by whom light is set forth in the sight of the court for sale.
因为他们希望法官尊重真相，所以他们希望法官像未成形的物质一样，对自身漠不关心，或者像一张空白的纸，或者像一张世界地图上没有任何记录的纸，这样思维就会有两种方式。但是，他们必须通过坚定的信仰，通过根植于真理和基督中，来锻炼他们的感官。那些对每一个神圣真理都完全漠不关心的人，是那些可以被推动在一个圈子里的人，他们以任何方式宣扬教义，通过他们，光明被摆在法庭的视线中出售。

3. Because they thus intimate that synods are useful for nothing.  If, for instance, the content of canons is a fundamental article, then the voter is greater than it, as an infidel;[146] but that is most absurd.  For if he believe a fundamental article about the divine faith ought to be driven back, then he is not free, but has been drawn to a certain side about the faith.  If he does not believe [at all], but in this manner is an infidel, then the more unfaithful he is, the more lawful it is to him and he ought to be a voter.
因为他们这样表明，教会会议对于什么都没有用。例如，如果教规的内容是基本信条，那么投票者比它更伟大，就像一个不信教的人；但这是最荒谬的。因为如果他相信一个关于神圣信仰的基本信条应该被排除在外，那么他就不是自由的，而是被引导到了某一方面关于信仰的立场。如果他根本不相信，而以这种方式是一个不信教的人，那么他越不忠诚，对他来说就越合法，他应该成为一个投票者。 

But, actually, they deny that any canons are able to settle things about fundamental articles because [they say] fundamentals are not truly controversial.  If the content of canons (contradistinct from fundamentals) is at all truly controversial, then [on their view] it is not a work of canons; for if it is truly controversial, being further limited by the examination of the dispute, they all are able to be free and bound to a neutral part; and then what of a synod?  It is made by the people a game.
但实际上，他们否认任何教规能够解决关于基本教义的问题，因为[他们说]基本教义并不真正有争议。如果教规的内容（与基本教义相对立）确实有争议，那么[在他们的观点中]它就不是教规的作品；因为如果它确实有争议，在争议的审查下进一步限制，他们都能够自由地选择并受制于中立的一方；那么，一个教会会议又有何用？它变成了人们的游戏。

4. Nor did the Remonstrants enter the Synod of Dort freely, not having been restricted by the sentiment of Arminius which they had taught by writings in the academies and pulpits before the synod was congregated.
4. 而且，提醒派并没有自由地参加多尔特会议，因为在会议召开之前，他们在学院和讲坛上所教授的阿尔敏尼乌斯的观点并没有受到限制。

5. And a true right is not in our ability; so the Apologists in the place cited.  None, therefore, enters the synod who has been restricted in no way, and such is rarely needed [anyway].
5. 一个真正的权利不在我们的能力范围之内；因此，辩护者在所引用的地方。因此，没有任何受到限制的人进入了会议，而且这种情况很少发生。

Chapter 18
第 18 章

Of the Sacraments & Ecclesiastical Discipline
关于圣礼和教会纪律

pp. 724-725
第 724-725 页

Whether Grace is Conferred by Baptism?
是否洗礼赐予恩宠？

It is asked whether baptism is only a solemn rite by which we are distinguished from others and brought into divine worship, and not by which grace is really conferred?  The Remonstrants affirm (Confession, ch. 23, thesis 3; Apology, ch. 23, folio 243; Episcopius, Disputation 29; thesis 8; Socinus, Of the Office of a Christian Man, ch. 4; Smalcius, Disputation 9, contra Franz[147], p. 299).  “It is a fable that some internal efficacy is in baptism.”  To the contrary:
有人问，洗礼是否只是一种庄严的仪式，通过它我们与他人区别开来，并进入神圣的崇拜，而不是真正赋予恩典的方式？争辩派（信仰告白书第 23 章第 3 条；辩护书第 23 章第 243 页；埃皮斯科普斯第 29 次辩论第 8 条；索西努斯《基督徒的职责》第 4 章；斯马尔修斯第 9 次辩论反对弗朗茨第 299 页）：“洗礼中不存在某种内在的功效，这是一个神话。”相反地：

1. Mk. 1:4, John “did preach the baptism of repentance for the remission of sins.”
马可福音 1:4 中，约翰“传道，要人受洗，以悔改，使罪得赦免。”

2. Rom. 6:4, “Therefore we are buried with Him by baptism into his death;” and 1 Pet. 3:21, “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ.”  But under the bare significance represented in baptism, insofar as it is literal, is the remission of sins and regeneration; therefore baptism is a bare sign [of something else].
罗马书 6:4：“所以，我们藉着洗礼归入死，和他一同埋葬。”彼得前书 3:21：“这洗礼不在乎洗去肉体的污秽，只在乎一个无亏的良心向　神求问。”然而，在洗礼所代表的简单意义上，就其字面意义而言，是罪孽的赦免和重生；因此，洗礼只是一个简单的标志【指向别的事物】。

3. Because the end and intention is of Christ, that the Church “might be cleansed by the washing of water by the Word.” (Eph. 5:25-26)
因为基督的目的和意图是，教会可以通过“借着道的洗净”而得以洁净。（以弗所书 5:25-26）

4. Because if paedobaptism is not necessarily a rite by divine institution,[148] then it is not able to be a moral admonition of the remission of sin to infants; while they teach that which is in infants is not properly called sinned, yet it needs remission. (Apology, folio 84-85)
因为如果婴儿洗礼不是神所设立的仪式，那么它就不能成为对婴儿的罪恶赦免的道德警告；虽然他们认为婴儿身上的东西并不应该被称为罪孽，但仍需要赦免。（《辩护书》，页码 84-85）

Whether Spiritual Gifts are sealed in the Lord’s Supper?
属灵的恩赐是否在主的晚餐中被封印？

It is asked whether in the Lord’s Supper the death of Christ is only proclaimed and commemorated, and no spiritual gifts are actually sealed?  The Remonstrants affirm (Confession, ch. 23, thesis 4; Apology, ch. 23, folio 249.  Arminius in Articles Weighed.[149]  So the Racovian Cateshism on the Prophetic Office of Jesus Christ, ch. 3, p. 186).  We are against this: we teach it to seal and really confer to us Christ and his benefits, but in a spiritual way.
有人问道，在主的晚餐中，基督的死亡是否只是宣告和纪念，而没有实际封印任何属灵的恩赐？阿尔明派（宣言书第 23 章第 4 条；辩护书第 23 章第 249 页；阿尔明在《权衡的文章》中）肯定了这一点。所以，我们反对这一观点：我们教导晚餐是以属灵的方式封印并真正赐予我们基督和他的恩惠。

1. 1 Cor. 10:16, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”  Mt. 26:28, “For this is my blood of the new testament, which is shed for many for the remission of sins.”  Ex. 12:13, “And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the firstborn in the land of Egypt.”  But there was a real liberation of Israel from the overthrow and smiting made that night in the cutting down of the first born of Egypt
哥林多前书 10:16，“我们所祝福的那杯，岂不是有分于基督的血吗？我们所擘开的饼，岂不是有分于基督的身体吗？”马太福音 26:28，“因为这是我立约的血，为多人流出来，使罪得赦。”出埃及记 12:13，“血要给你们作记号，我一见血，就越过你们去，灾殃必不临到你们身上，毁灭你们的时候，我击打埃及地长子的时候，也不临到你们身上。”但是在那个夜晚，埃及长子被杀戮和击打后，以色列确实从压迫中得到了解放。.

2. Because we deny that a communion with the physical substance of the body is allowed.  Notwithstanding, we recognize that a real, but spiritual, communion is necessary (which is opposed to an imaginary and a mere signifying); otherwise Christ is not given to us for the true and real nourishment of the soul.
因为我们否认与身体的物质实体的交流是被允许的。尽管如此，我们承认真实的、但是属灵的交流是必要的（与想象和纯粹象征性的相对）；否则，基督就不能真正地给予我们灵魂的真实滋养。

They object: But only in that way in the sacrament are we partakers of the body of Christ, whereby in the Word we are partakers of it, i.e. by faith.  We respond:
他们反对：但只有在圣礼中，我们才能分享基督的身体，而在道中，我们通过信仰分享它。我们回应： 

1. But nor do Arminians say, we by the Word in another manner to be partakers of the body of Christ, which is solely by a moral signification and action.
但亚米拿派也不是说，我们通过另一种方式，即仅通过道德意义和行动，成为基督的身体的参与者。

2. Calvin calls it (Institutes, book 4, ch. 17, sections 7-9), “A high and admirable communion,” and Beza says it is (Questions on the Sacraments), “an incomprehensible mystery.”  Yet it is allowed that communion be through faith, in that through a spiritual mouth we eat the body of Christ; nevertheless it is not only faith which accompanies the preaching of the Word, but in proportion as faith perceives and grasps[150] the offered[151] grace of the things comprehended in the sacrament, God, in the presence and right use of the elements and rituals,[152] actually and really exhibits[153] grace.
加尔文称之为（《基督教要义》第四卷第 17 章第 7-9 节）：“一种高尚而令人赞叹的交流”，贝扎说它是（《关于圣礼的问题》）：“一种难以理解的奥秘。”然而，人们允许通过信仰来进行交流，通过属灵的口腔我们吃着基督的身体；然而，不仅仅是信仰伴随着道的传讲，而是信仰感知和把握所包含在圣礼中的恩典的程度，上帝在元素和仪式的存在和正确使用中，实际上和真实地展示恩典。

Chapter 19
第 19 章

Of the Magistrate[154]
法官中的[154]

Whether the Magistrate is to Punish Heretics?
是否地方法官应该惩罚异端？

pp. 732-737
第 732-737 页

It is asked whether or not the magistrate is to punish heretics?  Whether it is truly agreeable to the laws of our most merciful Savior Jesus Christ that the magistrate tolerate Jews, Turks, Papists, Arians, Socinians, Libertines and all heretics in the republic who err with a purely mental error?  In this question these distinctions ought to be observed:
有人问是否地方官员应该惩罚异端者？是否真正符合我们最仁慈的救主耶稣基督的法律，地方官员应该容忍犹太人、土耳其人、天主教徒、阿里乌斯派、索西尼派、自由派和所有在共和国中以纯粹的思想错误迷失的异端者？在这个问题中，应该注意以下区别：

1. The distinction ought to be made with Bullinger (Decade 2, sermon 8) between arch-heretics and those they have led astray;
应该与布林格（第二十年，第八篇讲道）区分开来，即那些主要的异端和他们所误导的人。

2. With Polyander (in Synopsis of Pure Theology, Disputation 50, thesis 57) between a blasphemer and others who are heterodox;
与 Polyander（在《纯粹神学概要》第 50 篇，第 57 个论题中）在亵渎者和其他异端之间；

3. Between a complete apostate from Christianity and he who opposes or denies a fundamental article;
在一个完全背离基督教的人和那些反对或否认基本教义的人之间；

4. One thing is 1. Knowledge, 2. Another conscience, 3. Another is an external profession;
一件事是 1. 知识，2. 另一个是良心，3. 另一个是外部职业；

5. A positive profession is one thing; a negative one is another;
积极的职业是一回事，消极的职业是另一回事。

6. A common punishment is one thing; capital punishment another;
6. 一种常见的惩罚是一回事，而死刑则是另一回事；

7. A curable error is one thing; an incurable one another;
可治愈的错误是一回事，不可治愈的错误又是另一回事。

8. A cumulative power is one thing; a privative one another.
累积的力量是一回事，剥夺的力量是另一回事。

Assertion 1.  Thus far the liberty of simple knowledge and opinion for all men ought to be yielded by the magistrate, that the magistrate is able to constrain no one to be of this or that opinion or sentiment in religion.  Because mental acts, since they are internal, are not subject to the authority of the magistrate.  The magistrate is able to govern information of the mind by doctors and pastors,[155] but not the opinion of the mind.
主张 1. 到目前为止，所有人的简单知识和观点的自由应该由执政者予以让渡，执政者不能强迫任何人在宗教方面持有这样或那样的观点或情感。因为心智行为是内在的，不受执政者的权威约束。执政者可以通过医生和牧师来管理心智的信息，但不能管理心智的观点。

Assertion 2.  The power of the magistrate directly and immediately on the conscience is null; yet indirectly and secondarily,[156] the power of the magistrate on the conscience is cumulative, because he is able to command someone to anxiously and diligently endeavor towards orthodoxy by all means.  But privative power,[157] there is none, because rightly ought one to think of God freely; the king is not able to deprive the conscience, no tyrant, not any created power.[158]
断言 2. 管治者对良心的直接和立即的权力是无效的；然而间接和次要地，管治者对良心的权力是累积的，因为他能够命令某人以一切手段努力追求正统。但是，剥夺的权力是不存在的，因为人们应该自由地思考上帝；国王无法剥夺良心，无论是暴君还是任何被创造的权力。

Assertion 3.  The magistrate ought to constrain a heretic to a negative profession of sound faith.  That is, the magistrate can, and ought to, compel the heretic so that in the exercise of religion he does not externally and openly profess, teach or disseminate anything which is contrary to the sound faith.  Hence, we reckon that all that publicly and openly profess a false religion ought to be chastised according to the nature of the offence.
断言 3. 法官应该限制异端者做出否定的健全信仰宣言。也就是说，法官可以并且应该强迫异端者在宗教行为中不公开外表地宣称、教导或传播任何与健全信仰相悖的东西。因此，我们认为所有公开公然宣称错误宗教的人应该根据罪行的性质受到惩罚。

1. Because the magistrate bears the sword in order to take vengeance on the wicked (Rom. 13:4; 1 Pet. 2:13-14).  But such heretics are evil-doers, and heresy is a work of the flesh (Gal. 5:20).  Yet the king is not a servant of God if he does not coerce faulty perceiving and open professing about the divine majesty.
因为官员持剑是为了对恶人进行复仇（罗马书 13:4；彼得前书 2:13-14）。但这样的异端是作恶者，异端是属肉体的工作（加拉太书 5:20）。然而，如果国王不强制对神的威严有错误的认知和公开的宣称，他就不是神的仆人。

2. Those which the Church ought to ecclesiastically discipline, even the scandalous, those the Christian magistrate, as the Guardian, Nourisher, Tutor, Defender and Protector of the Church, ought to civilly discipline: the office of Guardian, Tutor and Protector requires it.  But the Church is to convince[159] the gainsayers and to excommunicate the contumacious, and so likewise ought she to shun heretics.
教会应该在教会纪律下处理的人，即使是丑闻人物，基督教的官员，作为教会的监护人、培养者、导师、捍卫者和保护者，应该在民事上对他们进行处理：监护人、导师和保护者的职责要求如此。但教会应该说服那些反对者，并对顽固不化者进行逐出教会的处理，同样地，她也应该避开异端。

3. A false public religion before God is a public sin, or not.  If the latter, then men in any sect or religion are able to be saved; that is absurd, since there is one faith (Eph. 4:5) and as salvation is through the name of Jesus only (Acts 4:12).  If the former, so ought the servant of God to punish and coerce it.[160]
一个在上帝面前虚假的公共宗教是一种公共罪恶，或者不是。如果是后者，那么任何派别或宗教的人都能得救；这是荒谬的，因为只有一个信仰（以弗所书 4:5），而救恩只能通过耶稣的名字来得到（使徒行传 4:12）。如果是前者，那么上帝的仆人应该惩罚和强制它。[160]

4. Because if this reason of the Remonstrants were strong, that heretics ought not to be coerced by the sword because solely by reason and not by iron, the flame or force is one persuaded to religion, then this reason proves indeed that no blasphemers and arch-heretics (which, if their pseudo-prophets do not teach destructive heresies about Christ, even in public places, they believe themselves, in their erroneous consciences, to be obligated to the utmost wickedness) ought not to be coerced.
因为如果这个抗议派的理由是强有力的，即异端分子不应该被剑所迫，而应该仅凭理性而非武力，火焰或力量是一种说服人信仰宗教的方式，那么这个理由确实证明了没有亵渎神明和大异端分子（即使他们的伪先知在公共场所不教导有关基督的破坏性异端，他们在错误的良心中也认为自己有义务去做最邪恶的事情）不应该被迫。

Yet [even] they teach that the magistrate is permitted to, and is to detain doctors of destructive errors from gainsaying in church-buildings and public places.  Yet this is inevitably responded: such an arch-heretic ought to persuaded by reason that he ought not teach in public places that doctrine which he believes is healthy and necessary to the saving of souls, yet he ought not to be excluded by force and sword from public church-buildings.
然而，他们教导说，政府官员有权并应该阻止那些持有破坏性错误观点的医生在教堂和公共场所进行争辩。然而，这引发了必然的反应：这样一个极端异端者应该被理性说服，不应该在公共场所教导他认为对拯救灵魂有益且必要的教义，但他不应该被武力和剑刃排除在公共教堂之外。

Assertion 4.  The magistrate cannot directly coerce the heretic to a positive profession of sound faith so as to openly own true salvation, which he thinks is blasphemy, because thus he would be able to coerce him to hypocrisy.  But the magistrate is able to coerce to the putting down of the erroneous conscience by the causes, means, reasons and motives which ought to be weighed and in he being informed further.
断言 4. 法官不能直接强迫异端者公开承认真正的救赎，因为他认为这是亵渎，这样他就能强迫他虚伪地表达。但是法官可以通过应该被权衡和进一步告知的原因、手段、理由和动机来迫使错误的良心消除。

Assertion 5.  The magistrate ought to implement capital punishment to blasphemers, openly[161] heretical and blasphemous professors of God, and those defecting from Christianity to Judaism or another false religion.
断言 5. 法官应对亵渎者、公开异端和亵渎上帝的教授，以及那些背弃基督教转向犹太教或其他错误宗教的人实施死刑。

p.      Because God mandates this: “He that sacrifices to other gods, except to God only, he shall be utterly destroyed (Ex. 22:20).  The Law is (Dt. 13) that the dreamer and the one tempting to serve strange gods: without any leniency he ought to be killed.  A worshipper of the sun and moon, one ought to be buried with stones.  Lev. 24:15-16, “And he that curseth his God shall bear his sin; and he that blasphemeth the name of the Lord, shall be put to death, [and all the congregation shall certainly stone him.]”
因为上帝命令如此：“除了只向上帝献祭之外，凡向其他神祭祀的，必定被毁灭（出埃及记 22:20）。律法（申命记 13 章）规定，梦境者和引诱人去事奉异教神的人，都应该被杀，没有任何宽容。崇拜太阳和月亮的人，应该被用石头埋葬（利未记 24:15-16）：“凡亵渎自己神的，必担当他的罪；凡亵渎耶和华名的，必被治死，全会众必用石头打死他。”

Indeed, these laws do not pertain to us as they are judicial laws (so notes Beza, Of Punishing Heretics):  1. For they are from Moses, not from our magistrate; they were prescribed to Israelites, not to us.  2. For they speak of corporal sacrifices, etc.  3. For against [prophetic] dreamers they were made [whereas the gift of prophecy has ceased].  These laws are now ceased unto[162] us.  But as pertaining to their natural equity, it is not able to be proved from the Scriptures that these laws are of those which were abolished by the death of Christ, unless those laws would have said that the following was effected by the death of Christ: that to blaspheme the name of God, while it might have been a sin amongst the Jews, has been allowed or is indifferent [adiaphoran] to us; or if it is a sin, it has been taken away by the death of Christ, at least insofar as it ought not to be punished by the magistrate.
确实，这些法律与我们无关，因为它们是司法法律（如贝扎所述，关于惩罚异端者）：1. 因为它们来自摩西，而不是我们的执法官；它们是给以色列人的，不是给我们的。2. 因为它们谈论的是肉体的牺牲等。3. 因为它们是为了对付[先知性]梦想者而制定的[而先知的恩赐已经停止了]。这些法律现在对我们已经停止了。但是就它们的自然公正而言，从圣经中无法证明这些法律是基督的死所废除的法律，除非这些法律说基督的死所带来了以下的效果：在犹太人中亵渎上帝的名字，虽然可能是一种罪，但在我们中间已经被允许或是无关紧要[adiaphoran]；或者如果它是一种罪，那么它已经被基督的死所除去，至少在执法官不应该对其进行惩罚的程度上。

2. Because the edicts of king Nebuchadnezzar are praised, which did not regard the political and judicial law of the Jews (Dan. 3:29), and of Artaxerxes (Ezra 6:11; 7:25-26), of appointing them to death and eradication which had uttered blasphemy against Jehovah and refused to prepare to do the Law of God.  So 2 Chron. 15:13 & Ezra 10:8.
因为尼布甲尼撒王的法令受到赞扬，这些法令不考虑犹太人的政治和司法法律（但以理书 3:29），以及亚达薛西王（以斯拉记 6:11；7:25-26）的法令，这些法令指定了对那些亵渎耶和华并拒绝遵守上帝的律法的人进行处死和根除。所以《历代志下》15:13 和《以斯拉记》10:8。

3. This is not insufficiently confirmed by the examples of Jehu, who slaughtered the priests of Baal; of Josiah, who executed the priests of the high places; of Elijah, who slayed the priests of Baal next to the brook of Kison; of Peter, who struck down Ananias and Sapphira; and of Paul, who struck Elymas the sorcerer with blindness.  These all prove from the lesser[163] that much more it is licensed to the Christian magistrate to devote blasphemers to death since by justice it is natural in both cases, as this sin is most grave and is not inferior to patricide.[164]
3. 这在耶户杀戮巴力的祭司的例子中得到了充分证实；在约西亚处决高处的祭司的例子中得到了充分证实；在以利亚在基顺溪旁杀死巴力的祭司的例子中得到了充分证实；在彼得打倒亚拿尼亚和撒非喇的例子中得到了充分证实；以及在保罗使巫师以吕马斯失明的例子中得到了充分证实。这些都从较小的事例中证明，基督教的执政官有权将亵渎者处死，因为根据正义，无论哪种情况都是自然的，因为这种罪行是最严重的，不亚于杀父母。

Assertion 6.  Where men go astray, having been seduced by others, there the magistrate ought to act with much patience and all lenity, that those going astray be coerced, in whatever way, with a mild penalty unto repentance, that they might be forgiven.
断言 6.当人们被他人引诱而误入歧途时，执法官应该表现出极大的耐心和宽容，以温和的惩罚方式迫使那些误入歧途的人悔过，以便他们能够得到宽恕。

Chapter 20
第 20 章

Of the Soul and the Resurrection of the Body
灵魂与身体的复活

Whether souls are immortal?
灵魂是否不朽？

p. 753
第 753 页

Acts 7:59
使徒行传 7:59

“Lord Jesus, receive my spirit.”
主耶稣，接纳我的灵魂。

It is asked whether souls are immortal?  The Remonstrants and Socinians waver.[165]  John Geisteranus in the Confession says, “It is not known whether souls after death are alive live or dead, mortal or immortal.”  Henry Slatius in the Declaration (p. 53) openly says, “It is not known whether souls remain surviving after they have been loosed from the body; at least this is not comprehensible.”  The Remonstrants teach (Apology, ch. 19 & Confession, ch. 19), “The faithful, and they only, are awoken to be given a glorious and incorruptible body.” Contra Eccl. 3:21; 12:7; Mt. 19:28; Acts 7:59.
有人问是否灵魂是不朽的？提出异议的人和索契尼派人摇摆不定。约翰·盖斯特拉纳斯在信仰告白中说：“不知道灵魂死后是活着还是死了，是有限的还是不朽的。”亨利·斯拉提乌斯在宣言中公开表示：“不知道灵魂在离开身体后是否仍然存在；至少这是无法理解的。”异议派教导（辩护篇第 19 章和信仰告白第 19 章）：“只有信徒才会被唤醒，得到荣耀和不朽的身体。”反对经文：传 3:21；传 12:7；太 19:28；徒 7:59。

The End
结束

[1] Rev. Travis Fentiman, MDiv., is a probationer in the Free Church of Scotland (Continuing) and resides in Vermont, USA with his dear bride and three children.  Charles F. Johnson received a bachelor’s degree in linguistics from the University of Illinois.
[1] 牧师特拉维斯·芬蒂曼拥有神学硕士学位，是苏格兰自由教会（Continuing）的见习牧师，与他亲爱的新娘和三个孩子居住在美国佛蒙特州。查尔斯·F·约翰逊获得了伊利诺伊大学的语言学学士学位。

[2] The edition we have used, which is online at Google Books, is Samuele Rhetorforte, Examen Arminianismi, Conscriptum & discipulis dictatum, ed. Matthia Netheno (Ultrajecti: Ex Officina Antonii Smytegelt, Bibli., 1668).
我们使用的版本是在线的谷歌图书馆，是 Samuele Rhetorforte 的《阿尔米尼乌斯考察》，由 Matthia Netheno 编辑（Ultrajecti: Ex Officina Antonii Smytegelt, Bibli., 1668）。

[3] According to Guy M. Richard, The Supremacy of God in the Theology of Samuel Rutherford (Eugene, Oregon: Wipf & Stock, 2009) 20-21.  See all of chapter 1 for a much more detailed historical introduction to the Examination.  Richard’s published dissertation survey’s the first half of the content of the Examination, specifically on prolegomena, God and soteriology.
根据盖伊·M·理查德（Guy M. Richard）在《塞缪尔·拉瑟福德神学中的上帝至高无上》（Eugene, Oregon: Wipf & Stock, 2009）20-21 页的说法。请参阅第 1 章的全部内容，以获得更详细的历史介绍。理查德发表的博士论文调查了《考试》的前半部分内容，具体涉及前言、上帝和救赎论。

[4] Only his catechism and some of his letters and sermons coming earlier.
只有他的教义问答和一些早期的信件和布道。

[5] Meaning ‘universal’, as Scriptural theology is the most universal Christian theology, recognized by all people in all times that love the Word of God as it stands pure.
意思是“普遍的”，因为经文神学是最普遍的基督教神学，被所有热爱纯粹上帝之道的人们在所有时代所认可。

[6] Ch. 10, ‘Whether the Covenant of Grace is eternal?’ & Ch. 14, “Whether we ought to be certain about our election?” from Robert McCurley, ‘Samuel Rutherford: a Translation,’ The Master’s Trumpet, vol. 6 (Winter, 2018), 39-43.
[6] 第 10 章，“恩典的约是否永恒？”和第 14 章，“我们是否应该对选举感到确定？”来自罗伯特·麦克卡利的《塞缪尔·拉瑟福德：一种翻译》，《主的号角》杂志，第 6 卷（2018 年冬季），39-43 页。

[7] (Banner of Truth, 2006) 122.
[7]（真理之旗，2006 年）122。

[8] “After the death of Jacobus Arminius (d. 1609), a group of his Dutch Protestant followers, led by Simon Episcopius (1583-1643), submitted a remonstrance in 1610, outlining their objections to Calvinist doctrine under five articles. In 1618, the Synod of Dordrecht refuted these errors and confirmed the biblical truths codified in the Belgic Confession and Heidelberg Catechism.” McCurley, “Rutherford: A Translation,” 40.
“雅各布斯·阿明尼乌斯（1609 年去世）之后，一群他的荷兰新教追随者，由西蒙·埃皮斯科皮乌斯（1583-1643）领导，于 1610 年提交了一份抗议书，概述了他们对加尔文主义教义的异议，其中包括五个条款。1618 年，多德雷赫特会议驳斥了这些错误，并确认了在比利时信条和海德堡教理问答中编纂的圣经真理。”麦克卡利，“卢瑟福：一次翻译”，40 页。

[9] Vorstius (1569-1622) was a German-Dutch, Remonstrant theologian, and successor to Jacobus Arminius in the theology chair at Leiden.
[9] Vorstius（1569-1622）是一位德国-荷兰的阿尔明派神学家，也是莱顿大学神学教授雅各布斯·阿尔米尼乌斯的继任者。

[10] p. 421
[10] 第 421 页

[11] The whole of this chapter has been translated by Guy M. Richard in The Confessional Presbyterian, vol. 4 (2008) 270-276.
整个章节已由 Guy M. Richard 在《告解派长老会》第 4 卷（2008 年）270-276 页翻译。

[12] The Latin Scripture quotations which Rutherford used, according to Rev. McCurley, were from the broadly popular translation amongst protestants of the Old Testament by Immanuel Tremellius’ (1510-1580) and the likewise popular translation of the New Testament by Theodore Beza (1519-1605). McCurley, “Rutherford: A Translation,” 41-42.
[12] 根据麦克卡利牧师的说法，拉瑟福德使用的拉丁圣经引文是来自于伊曼纽尔·特雷梅利乌斯（1510-1580）在新教徒中广泛流行的旧约翻译，以及西奥多·贝扎（1519-1605）广受欢迎的新约翻译。麦克卡利，“拉瑟福德：一种翻译”，41-42 页。

[13] These summary subheadings are not original, but have been supplied by the translators.
这些摘要小标题并非原创，而是由翻译人员提供的。

[14] Rutherford had previously argued that all human inventions are not lawful in worship because they are not from the authority of Scripture, “as it is written”.  2 Tim. 3:16-17 is the topical text for this section.  ‘They’ refers to the Arminians.  ‘This argument’ refers essentially to the Regulative Principle of Worship, though it was not known by that name at the time of Rutherford.
拉瑟福德先前曾主张，所有人类的发明在崇拜中都是不合法的，因为它们不来自圣经的权威，“正如经上所写”。提摩太后书 3:16-17 是本节的主题经文。“他们”指的是阿米纳派。“这个论点”基本上指的是崇拜的规定原则，尽管在拉瑟福德时代还没有以这个名字来称呼。

[15] A spiritually symbolic white robe originally used in Romanism during the Middle Ages, specifically in the worship of the mass, which some protestant communities retained under the notion of it being indifferent.
在中世纪罗马教中最初使用的具有精神象征意义的白袍，在弥撒崇拜中使用，一些新教社群保留了这种袍子，认为它是无关紧要的。

[16] This is similar to the common philosophy of worship today that holds that what Scripture obliges to is to be done in worship, though other religiously significant things are also done in worship (as worship to God) which one is thought to have liberty for (God being pleased with such voluntary worship); yet such things are said not to be bound on persons’ consciences as necessary.  Therefore such things are allowed and cannot be harmful when done to edification.
这类似于当今常见的崇拜哲学，认为圣经所要求的在崇拜中要做，但也会在崇拜中进行其他宗教上有意义的事情（作为对上帝的崇拜），人们认为可以自由选择（上帝对这种自愿的崇拜感到满意）；然而，这些事情被认为不会对人们的良心产生必要的束缚。因此，这些事情是被允许的，而且在建立信仰的过程中不会造成伤害。

[17] adiaphori

[18] Jeroboam set up the calf worship as another option for the people, and encouraged it (1 Kings 12:28-29), but it is never said that he mandated the people to worship the calves; rather, the people did so of their own accord (1 Kings 12:30).  Even when Jeroboam ‘ordained’ his own devised feast, it is clear that he ordered special sacrifices by the for the occasion through the newly made priests, but the passage is silent as to any compulsion upon the people to come to this feast (1 Kings 12:32-33).
[18] 耶罗波安设立了犊像崇拜作为人们的另一个选择，并鼓励这种崇拜（列王记上 12:28-29），但从未说他命令人们崇拜犊像；相反，人们是自愿这样做的（列王记上 12:30）。即使耶罗波安“设立”了自己设计的节日，明显可以看出他通过新任命的祭司为这个场合下令进行特殊的祭祀，但这段经文没有提到对人们参加这个节日的任何强制（列王记上 12:32-33）。

[19] Jeroboam’s chief concern was political; and he wanted to preserve the worship of YHWH and Israel’s religion, only in a distinctive way suited to his interests.
耶罗波安最关心的是政治问题，他希望保留对耶和华的崇拜和以色列的宗教，但以一种适合他利益的独特方式。

[20] The main difference between the Regulative Principle of Worship as commonly understood today and the Regulative Principle of Worship as commonly held by the Scottish and English puritans of the Post-Reformation era is that the former holds that a general and loose warrant is all that is needed for authorized worship from God’s Word, whereas the latter held that a close, particular and necessary warrant is all that could warrant something to be authorized worship from God’s Word.  For instance, it is common to hear that musical instruments are authorized for Christian worship because they are commanded to be used in the Psalms.  However, the minor proposition, namely that everything commanded in the Psalms are to be used in Christian worship, is missing.  If that premise held true it would mean that incense, vestments, sacrifices, the sprinkling of blood with hyssop, and the use of a tabernacle and temple in Christian worship were also lawful.  If such a syllogism could yet be made valid for musical instruments in Christian worship, as Rutherford says, we desire to hear it.  The same goes for many other things that people find in the Bible and thus would place in worship, such as creeds, responsive readings, choirs, vestments, crosses, religious imagery in the place of worship, man-composed worship songs, unison prayers, processionals, drama, dancing, offerings, holy days apart from the Lord’s Day, using the steps of a stage as an altar, etc.  We find other things in the Bible and the Psalms as well, such as persons sleeping, going to war, eating, working, and yet Scriptural principles about worship clearly exclude these things from being worship to God in any immediate and direct sense.  Rutherford’s following argument, that the worship of the Devil would be therefore lawful, was likely intended to be extreme for the sake of argument, yet the general argument applies broadly to much of the contemporary, traditional and liturgical worship in reformed churches today.
[20] 在当今人们理解的崇拜管制原则与后宗教改革时期苏格兰和英国清教徒所持的崇拜管制原则之间的主要区别在于，前者认为只有一般性和宽松的授权是从上帝的话语中获得授权崇拜所需的，而后者则认为只有严格，具体和必要的授权才能使某种事物成为从上帝的话语中获得授权的崇拜。例如，常听到音乐乐器被授权用于基督教崇拜，因为它们被命令在诗篇中使用。然而，小的命题，即在诗篇中被命令的一切都应该在基督教崇拜中使用，是缺失的。如果这个前提是正确的，那么在基督教崇拜中使用乳香、法衣、祭品、用牛膝草洒血、使用帐幕和圣殿都是合法的。如果这样的一个三段论能够在基督教崇拜中使音乐乐器成为有效，正如卢瑟福所说的，我们想要听听它。同样的情况也适用于人们在圣经中找到的许多其他事物，并因此将其放置在崇拜中，例如信条、应答读经、唱诗班、祭服、十字架、宗教形象在礼拜场所中、人创作的敬拜歌曲、一致的祷告、行进、戏剧、舞蹈、奉献、除了主日之外的圣日、将舞台的台阶用作祭坛等。我们在圣经和诗篇中也找到其他事物，例如人们睡觉、参战、进食、工作，然而关于崇拜的圣经原则明确排除了这些事物在任何直接和直接的意义上成为对上帝的崇拜。鲁瑟福德的下面的论点，即魔鬼的崇拜因此是合法的，可能是为了争论的目的而故意夸张，然而这个普遍的论点广泛适用于当今改革派教会中的许多现代、传统和礼拜式崇拜。

[21] A logical syllogism is composed of a major proposition, a minor proposition and a conclusion.  The major proposition is a general truth.  The minor proposition is more detailed to the specifics.  Taken together the conclusion ought to follow as necessary.
一个逻辑三段论由一个主命题、一个次命题和一个结论组成。主命题是一个普遍的真理。次命题更详细地说明了具体情况。综合起来，结论应该是必然的。

[22] The erroneous syllogism hinges on an ambiguity in the major proposition, namely, whether the command is from God in his Word, or whether, because the Word is from God, any worship in the Word is therefore lawful.
错误的三段论依赖于主要命题中的一个模糊之处，即命令是来自上帝的话语，还是因为话语来自上帝，所以在话语中的任何崇拜都是合法的。

[23] A legendary animal that was half-goat and half-deer.
一种传说中的动物，半山羊半鹿。

[24] It is often put forward in our day that it is allowable for many things with a religious significance to be used in worship (which are not particularly warranted in the Word) as there are natural human reasons for them as long as they are used for edification and are done decently and fittingly.
在我们这个时代，常常有人提出，只要在崇拜中使用具有宗教意义的许多事物（虽然在圣经中没有特别的保证），只要它们被用于建立信仰，并且得体地、合适地进行，那么这是可以接受的，因为存在着自然人类的理由。

[25] modo, or ‘form’.  Contemporary thought on the Regulative Principle of Worship which holds that while the elements of worship are regulated, yet the form they may take is left open, has missed that the Scottish and English puritans, in deriving their worship from God’s Word, did not allow (any more than Scripture does) complete liberty with respect to the ‘form’ or ‘mode’ of worship.  Many reformed pastors believe that they are allowed great discretion and liberty in choosing the forms of things in a worship liturgy (such things not being particularly warranted in God’s Word).
现代对崇拜规则原则的思考认为，虽然崇拜的要素受到规范，但形式可以自由选择，但这忽略了苏格兰和英国清教徒从上帝的话语中得出崇拜的方式时，并不允许（与圣经一样）对崇拜的“形式”或“方式”完全自由。许多改革派牧师相信，在选择崇拜礼仪中的形式时，他们有很大的自由裁量权（这些事物在上帝的话语中并没有特别的保证）。

[26] Rutherford is making the very important distinction that the Word does not simply bind certain material actions, but it may bind moral aspects of certain actions, whereas the other aspects of those actions may be indifferent and variable.  For instance, in worship, Christ has bound that a cup be used in the Lord’s Supper (as this is spiritually significant according to the Word).  However, the size of the cup, the material it is made of, the shape of it, and other factors, are left indifferent as long as a suitable cup fulfilling the other morally required aspects of the Lord’s Supper is used.  To give a few more examples, God’s word morally regulates the content of worship song, whereas it does not so strictly regulate the content of prayer or preaching.  Scripture tells to sing praise to God.  That moral obligation is fulfilled if one (1) sings, (2) praise (in consistency with further teachings of Scripture) (3) to God, though the tune, meter (or lack thereof), speed, circumstances and other factors may be variable (though these things ought to be in harmony with the light of nature as suited to the Psalms and the singing thereof).
[26]卢瑟福德正在做一个非常重要的区分，即圣言不仅仅约束某些物质行为，而且可能约束某些行为的道德方面，而这些行为的其他方面可能是无关紧要和可变的。例如，在敬拜中，基督规定在主的晚餐中使用杯子（因为根据圣言，这在精神上具有重要意义）。然而，杯子的大小、材质、形状和其他因素则是无关紧要的，只要使用一个合适的杯子来满足主的晚餐的其他道德要求。再举几个例子，上帝的话道德上规范了敬拜歌曲的内容，而对祷告或传道的内容则没有如此严格的规定。圣经告诉我们要歌颂上帝。只要一个人（1）唱歌，（2）赞美（与圣经的进一步教导一致），（3）向上帝赞美，就履行了这种道德义务，尽管曲调、节拍（或缺乏节拍）、速度、环境和其他因素可能是可变的（尽管这些事情应该与自然之光相协调，适合诗篇和歌唱）。

[27] Rutherford is deriving the Regulative Principle of Worship from the sufficiency of Scripture as a standard for all moral and spiritual actions, which all protestant communities at the Reformation held to, contra Rome.  The necessary connection, which he assumes, and which makes the syllogism valid, is that all actions of worship are moral and spiritual.  Therefore, by 2 Tim. 3:16 (which Rutherford uses as the main text for this section), worship actions are regulated by Scripture.  The reason why we have significant liberty in the Christian life to do this or that, is because, in living unto God and fulfilling his moral law, there is much that is left unto our choice as indifferent in our daily lives, we thus being able to pick between such indifferent actions while fulfilling that which is moral.  In worship, the regulations are drawn much closer by Scripture, and hence one’s liberty is much more limited, only holding with respect to truly indifferent and circumstantial matters.
[27]拉瑟福德从圣经的充足性中推导出崇拜的规范原则，作为所有道教社区在宗教改革时期所坚持的标准，与罗马教廷相反。他假设的必要联系使得这个三段论成立，即所有崇拜行为都是道德和属灵的。因此，根据提摩太后书 3:16（拉瑟福德在本节中使用的主要经文），崇拜行为受到圣经的规范。我们在基督徒生活中有很大的自由去做这个或那个，原因是在活出对上帝的生活并履行他的道德律时，我们在日常生活中有很多可以选择的中立事物，因此我们能够在履行道德的同时选择这些中立行为。在崇拜中，圣经对规定更加严格，因此我们的自由更加有限，只适用于真正中立和环境因素的事项。

[28] Rutherford goes on to prove the propositions of this syllogism in some detail before answering numerous objections to it for the rest of the section.
拉瑟福继续详细证明了这个三段论的命题，并在本节的其余部分回答了许多对它的异议。

[29] Rutherford here names only the ordinary elements of worship which would shortly thereafter be codified in the list found in Westminster Confession (WCF), 21.3-5.  Rutherford did not believe that a call to worship was an element of worship: “And as touching things of prudence, they are things properly mixed, as…  how the worship shall be ordered, whether you should begin the worship with a word of prayer, or a word of praising, or a word of exhorting to stir up for the duty of the day is a matter of prudence; and because God hath not laid the band of a precept on us, to begin with either of the three; therefore it would seem that though the things themselves be moral, and must be warranted by a Word of God; yet the order is not moral, but prudential, and so cannot fall under a command of the Church; for to me it is hard that men and the Church should lay on a tie or bond of a precept where God hath laid on no such bond;” Samuel Rutherford, The Divine Right of Church-Government and Excommunication… (London: John Field for Christopher Meredith, 1646) 6.  The traditional Scottish understanding and practice in that era was that the call to worship was a human exhortation by the pastor, normally being the sentence, “Let us worship God.”  That this was also the understanding of Westminster, see ‘Of the Assembling of the Congregation…’ in Westminster’s Directory for the Publick Worship of God.  Rutherford also did not believe that the benediction was a distinct element of worship.  Rather, he considered it to be a prayer: “Blessing of the Church at their dismission is nothing but a prayer of the whole Church (the minister being [the] mouth) who blesses all…” Samuel Rutherford, The due right of presbyteries… (London: E. Griffin, for Richard Whittaker, and Andrew Crook, 1644) part 2, 322.  That this is also the view evidenced in numerous places in the Westminster standards, see Travis Fentiman, ‘The Benediction is a Special Prayer, per Scripture and Westminster,’ https://reformedbooksonline.com/the-benediction-is-a-prayer-per-scripture-and-westminster/  Accessed 7-16-2019.
[29]卢瑟福德在这里只列举了崇拜的普通要素，这些要素不久之后将被编入威斯敏斯特信条（WCF）21.3-5 中的清单中。卢瑟福德并不认为崇拜的呼召是崇拜的要素：“至于智慧的事情，它们是适当混合的事情，比如...崇拜应该如何安排，你是否应该以祷告的话语、赞美的话语或鼓励的话语开始崇拜，以激发当天的职责，这是智慧的问题；因为上帝没有给我们下达命令的束缚，要我们从这三者中开始；所以似乎虽然这些事情本身是道德的，必须得到上帝的话语的授权；但顺序并不是道德的，而是智慧的，所以不能成为教会的命令；对我来说，很难理解为什么人和教会应该在上帝没有施加束缚的地方施加命令的束缚。”塞缪尔·卢瑟福德，《教会政府和逐出权的神圣权利...》（伦敦：约翰·菲尔德为克里斯托弗·梅雷迪思出版，1646 年）6 页。那个时代苏格兰传统的理解和实践是，崇拜的呼召是由牧师发出的人类劝告，通常是“让我们敬拜上帝”。这也是威斯敏斯特的理解，参见威斯敏斯特《公共崇拜指南》中的“关于会众集合……”。鲁瑟福也不认为祝福是崇拜的一个独立要素，而是认为它是一种祈祷：“教会在解散时的祝福只是整个教会的祈祷（牧师是嘴巴），他祝福所有的人……”（撒母耳·鲁瑟福，《长老会的正当权利》（伦敦：E. Griffin，为 Richard Whittaker 和 Andrew Crook，1644 年），第 2 部分，322 页）。威斯敏斯特标准中也有许多地方表明了这个观点，参见特拉维斯·芬蒂曼，“祝福是一种特殊的祈祷，根据圣经和威斯敏斯特”，https://reformedbooksonline.com/the-benediction-is-a-prayer-per-scripture-and-westminster/，访问日期：2019 年 7 月 16 日。

[30] The term ‘ceremonies’ may not seem widely applicable by some to modern worship (and especially reformed worship).  However, the extensive applicability of the issues surrounding ‘ceremonies’ to our modern day is seen in how they were defined by the puritans, namely in that ‘ceremonies’ included all aspects about worship which: (1) had a religious significance not particularly authorized by God’s Word, (2) had any use in worship that went beyond their natural, indifferent, civil use, and, (3) even if a religious significance was denied to them, they included all actions and things which had a positive appointment or significance not inherent to those actions or things.  When all of these are removed from worship, one is simply left with the unadorned, simple, bare and bold, spiritual worship that God has left to us in his Word, that He alone might have the glory, untouched by the wisdom of man (Ex. 20:25).
术语“仪式”对于一些人来说可能不适用于现代崇拜（尤其是改革派崇拜）。然而，关于“仪式”周围问题的广泛适用性在于清教徒如何定义它们，即“仪式”包括崇拜的所有方面：（1）具有宗教意义，但并非特别经上授权的，（2）在崇拜中使用超出其自然、中立、民事用途的，以及（3）即使否认宗教意义，它们也包括所有具有积极指定或意义的行动和事物，这些行动和事物本身并不具备这些意义。当所有这些从崇拜中被移除时，我们只剩下了上帝在他的话语中留给我们的朴素、简单、赤裸和大胆的属灵崇拜，使他独自得到荣耀，不受人的智慧的影响（出埃及记 20:25）。

[31] If Christ’s humanity may be worshipped, then Heb. 1:6 may be true and yet Christ not be divine, as per the Arians and Socinians.  As the Arians and Socinians have ill motives, their trying to take something away is good grounds for it being true.
如果基督的人性可以受到崇拜，那么希伯来书 1:6 可能是真实的，但基督并非神圣，正如阿里乌斯派和索西尼派所认为的那样。由于阿里乌斯派和索西尼派有不良动机，他们试图剥夺某些东西的行为是其真实性的充分理由。

[32] Because there is only, and can only be, one kind of religious worship, which must be the fullest and highest degree of worshipping the divinity (there being no lesser ground for religious worship).  This is in contradistinction to other civil or social kinds of ‘worship’ mentioned in Scripture, such as the honoring of kings, which, when lawfully done, is not a religious worship. 
因为只有一种宗教崇拜，也只能有一种宗教崇拜，这必须是对神性的最充分和最高程度的崇拜（没有其他较低的宗教崇拜的理由）。这与圣经中提到的其他民事或社会的“崇拜”形式相对立，比如对国王的尊崇，当合法进行时，不属于宗教崇拜。

[33] Who does not have the mediatorial glory.
谁没有调解的荣耀。

[34] futuritio, by futurition, a thing being made to come to pass.
未来，通过未来的预见，一件事情被实现。

[35] If God intended that persons might have perfect obedience, the death of Christ would be unnecessary, and hence a waste.
如果上帝本意是让人们能够完全顺从，那么基督的死就是不必要的，因此是一种浪费。

[36] The Arminians were saying that as the reprobate does not bring forth obedience, nor are such works so fitting and akin to his corrupt nature, that God’s revealed will must not be one simply of approval and moral satisfaction, as the reformed held.  Thus, the revealed will, alternately, must therefore intend the reprobate’s salvation.
阿尔明派认为，由于被拒绝者无法产生顺从，也没有与其腐败本性相适应的行为，上帝的启示意愿不能仅仅是赞同和道德满足，正如改革派所认为的那样。因此，启示意愿必然意味着被拒绝者的救赎。

[37] Seria, or ‘serious’, ‘grave’.
严肃的。

[38] homini convenientem ac salutarem
适合和有益于人类的

[39] Affectus, or (in order of frequency of usage) ‘affection’, ‘desire’, ‘goodwill’
情感，或（按使用频率排序）“感情”，“欲望”，“善意”

[40] in Deo, this is very theologically specific language.
在上帝中，这是非常具有神学特定性的语言。

[41] The singular of ‘will’ is here important: Rutherford is distinguishing two aspects within, and made known from, the one will God; he is not here asserting two wills in God.
“意愿”一词的单数形式在这里很重要：拉瑟福德在这里区分了上帝内部的两个方面，并且这两个方面都是来自同一个意愿的，他并没有在这里断言上帝有两个意愿。

[42] ‘Will’ is being deliberately kept singular with attendant verbal participles (as it is in the Latin) in the translation following despite the less than pleasing English, in order to show that the diversity in the effecting and permitting is not a diversity in the will of God itself, but that this diversity is only manifested from the singular will of God in its actions directed towards the variegated creation (ad extra).  That is, God’s singular will produces the variety of effecting and permitting.  This variety in effecting and permitting is necessarily how God’s one, infinite, will is made known to, distributed to and comprehended by finite creatures, as the finite cannot comprehend the infinite.
“意志”在翻译中被刻意保持单数形式，随之而来的动词分词也保持单数形式（就像在拉丁语中一样），尽管这样的英语表达并不太令人满意。这样做的目的是为了表明，在造成和容许方面的多样性并不是上帝意志本身的多样性，而是这种多样性只是显现于上帝的单一意志在其指向多姿多彩的创造物的行动（ad extra）。也就是说，上帝的单一意志产生了造成和容许的多样性。造成和容许的这种多样性必然是上帝唯一、无穷的意志如何向有限的受造物彰显、分配和被理解的方式，因为有限的无法理解无限的。

[43] Gregory of Valencia (c. 1550-1603) was a Spanish, Romanist scholar and theological professor.
格雷戈里·巴伦西亚（约 1550-1603 年）是一位西班牙的罗马学者和神学教授。

[44] A work against the puritan William Perkins who had written extensively on predestination.  See An Examination of Rev. James Aminius, D.D., of a Treatise, Concerning the Order and Mode of Predestination and the Amplitude of Divine Grace, by Rev. William Perkins, D.D.…. in James Arminius, The Writings of James Arminius, vol. 3, tr. James Nichols & W.R. Bagnall (Grand Rapids, MI: Baker Book House, 1977) 279-525.
一部反对清教徒威廉·帕金斯的作品，他在预定论方面写了很多。参见詹姆斯·阿米尼乌斯牧师的《关于预定的顺序和方式以及神圣恩典的广度的论文》的审查，由威廉·帕金斯牧师著，詹姆斯·阿米尼乌斯的著作，第 3 卷，译者詹姆斯·尼科尔斯和 W.R.巴格纳尔（密歇根州大急流城：贝克书店，1977 年）279-525 页。

[45] This verb is in the passive voice, whereas the last use of the verb, about making good things, is in the active voice.  ‘To work unto his glory’ is also in the active voice.  That is to say that evil things are necessarily brought about to be through the creatures differently than how God directly causes good things in his creatures; yet these evil things, passively being allowed to come into existence, are then actively governed by God unto his glory.
这个动词是被动语态，而上一次使用的动词，关于创造美好事物，是主动语态。“为了他的荣耀而工作”也是主动语态。也就是说，邪恶的事物必须通过不同于上帝直接引起他的创造物中的美好事物的方式来实现；然而，这些邪恶的事物被被动地允许存在，然后被上帝主动地统治，以达到他的荣耀。

[46] The fathers of the Roman Catholic Council of Trent.
罗马天主教特伦特公会议的父亲们。

[47] otiose, or ‘unengaged’
无用的，或者说是“不参与的”

[48] Rutherford goes on for five pages, in eighteen points, proving this thesis.
[48]卢瑟福在五页中，以十八个要点证明了这个论点。

[49] impellit
[49]推动

[50] Sin is being understood as a privation, or an abstract non-entity, something missing from the action, while the action itself remains.
罪被理解为一种缺失，或者是一个抽象的非实体，即行为中缺少的东西，而行为本身保持不变。

[51] To consider an action wholly according to its main abstract quality would be like considering snow to be simply whiteness.
将一项行动完全根据其主要的抽象品质来考虑，就像将雪仅仅视为白色一样。

[52] This might be most clearly seen in a work that is indifferent or good in itself, but is done from a fleshly heart which exercises the work for ill.  The work of in and of itself is good, though due to the intent of the person that did it, is tainted with evil in relation to that person.
这可能最明显地体现在一个本身冷漠或优秀的作品中，但是它是由一个肉体的心灵完成的，这个心灵将作品用于邪恶之中。作品本身是好的，但由于完成者的意图，与该人相关的作品被污染了邪恶。

[53] Else both God and the creature could not exist at the same time.
否则，上帝和生物不能同时存在。

[54] That is, sin cannot be an actual privation of God, his existence or essence.
也就是说，罪恶不能是上帝、他的存在或本质的实际剥夺。

[55] As the chief and highest good would not be the chief and highest good if anything is taken away from it, if sin had come from God.  Hence God cannot sin or be the author of sin.
由于如果从最高善中减去任何东西，那么最高善将不再是最高善，所以如果罪恶来自上帝，那么上帝就不能犯罪或成为罪恶的创造者。

[56] Contingent things.  Yet God is absolute and not contingent, as everything in creation is; therefore nothing that exists in creation can be contrary to God at the most basic level.
[56] 有条件的事物。然而上帝是绝对的，不是有条件的，就像创造中的一切一样；因此，在最基本的层面上，创造中存在的任何事物都不可能与上帝相反。

[57] If there is a relative opposition between things, then one is at the expense of the other.  For instance, in Manicheanism, good and evil are said to necessarily exist in a relative opposition to each other; one cannot be absolute as long as the other exists; the existence of one takes away from the independent sovereignty of the other.  God, however, is absolute.
如果事物之间存在相对对立，那么一个会牺牲另一个。例如，在摩尼教中，善与恶被认为必然相对对立存在；只要另一个存在，一个就不能是绝对的；一个的存在削弱了另一个的独立主权。然而，上帝是绝对的。 

[58] “The cause efficiens, the efficient cause, or productive, effective cause, which is the agent productive of the motion or mutation in any sequence of causes and effects;” Richard Muller, Dictionary of Latin and Greek Theological Terms (Grand Rapids: Baker, 1985) 61.
“原因效应，即有效原因或生产性有效原因，是在任何因果关系中产生运动或变化的代理者。” Richard Muller，《拉丁和希腊神学术语词典》（Grand Rapids: Baker, 1985）61 页。

[59] abstrahit, or ‘separate’, ‘detached’, ‘unconnected’.
抽象，或者“分离”，“分离”，“不相关”。

[60] The traditional causes in Aristotelian metaphysics, which were widely used in their own way by the Reformed scholastics: the material cause, formal cause, efficient cause and final cause.
传统的亚里士多德形而上学中的原因，被改革派学者以各自的方式广泛使用：物质原因、形式原因、效果原因和目的原因。

[61] If God were on the same plane as men, but higher, this would be problematic, if God acted contrary to and against law.  However, as God is the unmoved, moving First Cause of all things, He and his actions are at a different level than anything in creation; hence, He is not bound, according to Rutherford, by the natural law He has imposed on the creatures.
如果上帝与人处于同一层面，但更高一级，这将是个问题，如果上帝的行为与法律相悖并违背法律。然而，由于上帝是一切事物的不动、移动的第一原因，他及其行动处于与创造物不同的层次上；因此，根据卢瑟福德的观点，他并不受他所施加给创造物的自然法律的约束。

[62] tenetur dare
被迫给予

[63] Rom. 9:22-23, “What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.”  Note that God is not said to take pleasure in sin in anyway.  Rather, it is true that by the will of God’s good-pleasure (that of decree) He permissively wills sin to exist under his hatred only insofar as it is useful unto his higher ends, which are truly good.
罗马书 9:22-23：“假如神愿意显明他的忿怒，彰显他的权能，就多多忍耐忍受那些已经定罪、预备遭毁灭的器皿；又要将他丰盛的荣耀彰显在那些他从前预备好要得荣耀的器皿上。”请注意，上帝并没有以任何方式喜欢罪恶。相反，根据上帝的旨意（即旨意的命令），他允许罪恶存在，只是出于对他更高目标的有益性，这些目标是真正善良的。 

[64] Marcus Cato the elder (234-149 B.C.) was a Roman soldier, senator and historian known for his opposition to Hellenization.
马库斯·卡图（公元前 234-149 年）是一位罗马士兵、参议员和历史学家，以反对希腊化而闻名。

[65] If permission is wholly an absence of God willing anything positively, as the Arminians held, then nothing follows upon it.  Sin, on their paradigm, would then either come from man’s autonomy, or not.  The reformed notion that God’s permission has an effective positive aspect to it (in addition to a passive, negative aspect), necessarily entails that something follows upon it.  Yet sin may not positively come from God, nor come from his will by a necessary causation, lest God be the author of sin.  The reformed made a distinction that the event decreed would certainly come about infallibly, but may happen, as sin does, through a free creaturely cause, not by necessity (cf. WCF 5.2).
[65] 如果许可完全是上帝不愿意任何积极的事情发生的缺席，正如阿敏派所认为的那样，那么它就没有任何后果。根据他们的范式，罪恶要么来自人的自主性，要么不来自人的自主性。改革派的观念是，上帝的许可除了消极的方面之外，还有一个积极的方面，这必然意味着它会产生一些后果。然而，罪恶可能不是积极地来自上帝，也不是通过必然的因果关系来自他的意愿，以免上帝成为罪恶的创造者。改革派做出了一个区别，即所预定的事件肯定会无误地发生，但可能会像罪恶一样，通过一个自由的造物主的原因发生，而不是通过必然性（参见《威斯敏斯特信仰告白》5.2 节）。

[66] WCF 16.3, “Their ability to do good works is not at all of themselves, but wholly from the spirit of Christ. And… there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure…”
WCF 16.3，“他们能行善，完全不是出于自己，而是完全来自基督的灵。并且……需要同样的圣灵的实际影响在他们里面运行，使他们甘心情愿，并行他所美好的旨意…”，.

[67] Reformed infralapsarians often pose this same objection to supralapsarians.
改革后的下坠论者经常对超越下坠论者提出同样的反对意见。

[68] This appears to be an Arminian assumption based on their system which posits an antecedent good-will of God which may be overturned.  Rutherford does not grant the assumption.  As the sense of the paragraph is not entirely clear to the translators, here is the Latin:  “Object. Reprobatio necessario sequitur ex non-electione, ideoque Deus hic idem facit ac si ad mille annos ut vivat, alicui imperet, interim tamen decem tantum dies vim vitae conservatricem ipsi continuet.  Resp. Hoc idem argumentum a Paulo proponitur in persona carnalium hominum, Rom. 9:14.  Potest enim Deus jure succensere ei, qui vim vitae conservatricem ad decem dies tantum servet, & deinde ultro abjiciat, etsi ipse Deus ex libera sua voluntate eam vim abstrhat.”
这似乎是一个基于亚米尼洛主义体系的假设，该体系假定上帝有一个可以被推翻的先行善意。拉瑟福德不接受这个假设。由于段落的意思对译者来说并不完全清楚，这里提供拉丁文：“反对。拒绝是从不选中而必然发生的，因此上帝在这里所做的与命令某人活一千年一样，同时只保留十天的生命力。回应。这个同样的论点在保罗的角色中被提出，罗马书 9:14。因为上帝有权责备那个只保留了十天生命力的人，并且主动抛弃他，尽管上帝自由意志地剥夺了这种生命力。”

[69] prima causa
首要原因

[70] or ‘by the act of existing and looking upon it.’  Either way the idea is that a judge is in some way a cause of sin in that his looking upon it with moral condemnation makes it to be, or confirms it to be sinful.
[70]或者说‘通过存在和观察它的行为。’无论哪种方式，这个观点是法官在某种程度上是罪恶的原因，因为他以道德谴责的眼光看待它，使其成为罪恶，或者确认其为罪恶。

[71] This is explained in the following point.
这在下一点中有解释。

[72] It appears from Rutherford’s answer below that he accepts the premise that God’s end, as He so decreed it and as it is revealed in Scripture (Rom. 9:22-23), could not be reached without sin.  Rutherford’s response is to show that these things are in consistency with the blessedness of God.
从卢瑟福德下面的回应来看，他似乎接受了上帝的目的是祂根据旨意并在圣经中显现出来的（罗马书 9:22-23），而没有罪就无法达到的前提。卢瑟福德的回应是为了表明这些事情与上帝的祝福是一致的。

[73] This passive voice is significant: God does not actively make these offensive things, but rather they are allowed to be made through the creature.
这种被动语态很重要：上帝并非主动制造这些冒犯的事物，而是允许它们通过创造物而产生。

[74] Rutherford is essentially saying that the existence of sin, along with God’s decree and providence in bringing it about, does not touch or alter God’s blessed aseity (his needing no other).  Hence the aseity of God, God’s eternal blessedness and the existence of sin are consistent with each other.
[74]卢瑟福德基本上是在说，罪的存在以及上帝的旨意和提供的作用，并不触及或改变上帝的祝福自足（他不需要其他）。因此，上帝的自足性，上帝的永恒祝福和罪的存在是相互一致的。

[75] Rutherford appears to be saying that sin is contrary to God’s nature in that, given God’s revealed will being willed as it is, God, by his holiness and immutability (attributes of his nature), cannot will an action of the creature tainted with sin, to be righteous and approved.  Thus, sin opposes the nature of God conditionally: on the condition of sin existing (which God freely chose), and God’s revealed will being what it is, God, by his nature, is limited by sin in that He cannot approve of sin.  However, Rutherford notes, God is still able to will (by his revealed will) such righteous actions tainted by human sin without approving of the evil of that human action.  The translators, however, are not entirely sure of the interpretation of the last half of point 2.  Another translation is: “…insofar as it conflicts with the immutability and holiness of God; for instance: if He wills equity and justice, by such an act He has thus prohibited iniquity; which iniquity, nonetheless, God is able, in an absolute respect, to command [logically] before that volition of equity and justice."  The Latin reads: “…quatenus pugnat cum immutabilitate & sanctitate Dei, velle tanquam aequum & justum, talem actum quem ipse vetuit, ut iniquum, quem tamen absolute ante illam volitionem ut aequum & justum mandare poterat.”
[75] 卢瑟福德似乎在说，罪与上帝的本性相悖，因为根据上帝所启示的旨意，上帝凭借他的圣洁和不变性（他的本性属性），不能将带有罪恶的人类行为视为正义和可接受的。因此，罪在条件上与上帝的本性相对立：在罪恶存在的条件下（这是上帝自由选择的），并且上帝所启示的旨意是如此，上帝凭借他的本性受到罪的限制，不能赞同罪恶。然而，卢瑟福德指出，上帝仍然能够凭借他所启示的旨意，愿意接受被人类罪恶玷污的正义行为，而不赞同那个人类行为的邪恶。然而，译者们对第二点后半部分的解释并不完全确定。另一种翻译是：“……因为它与上帝的不变性和圣洁相冲突；例如：如果他愿意公平和正义，通过这样的行为，他已经禁止了不公正；然而，上帝在绝对意义上仍然能够在公平和正义的意愿之前逻辑上命令那种不公正。”拉丁文的意思是：“……因为它与上帝的不变性和圣洁相冲突，意愿被视为公正和正当，行为被禁止，即使在那个意愿之前，他本可以将其命令为公正和正当。””

[76] ‘by accident’ in the Aristotelian sense, in that the attributed quality is not inherent and necessary to the thing itself, but is an adjunct contingent upon another factor, which may or may not be present in all cases.
“偶然地”在亚里士多德的意义上，指的是所归因的品质并非事物本身固有和必然的，而是取决于另一个因素的附属物，这个因素可能在所有情况下都存在，也可能不存在。

[77] preconium
[77]前奏曲

[78] actu primo
[78]首先行动

[79] beneficium, or ‘kindness’
恩惠或“善意”

[80] Every act unto good, even from someone with a good nature, requires a concurring and free act of God’s Spirit in order for its accomplishment, cite WCF and Scripture.
每一个善行，即使是来自一个善良的人，都需要上帝的圣灵的协助和自由行动才能完成，引用《威斯敏斯特信仰告白》和圣经。

[81] An innate, originating and enduring disposition which produces repeated action.
[81] 一种天生、起源和持久的倾向，会产生重复的行为。

[82] If one was an artist and had used a dark color on a canvass, which paint was still wet, he might turn it to yellow, a lighter color, in preparation for turning it white.
如果一个艺术家在画布上使用了一种暗色，而且油漆还没干，他可能会把它变成黄色，一种较浅的颜色，为了准备将其变成白色。

[83] This may also mean ‘species’, as in ‘kind’ or ‘type’.  The appropriate ambiguity may have been intended.
这也可能意味着“物种”，如“种类”或“类型”。这种适当的歧义可能是有意的。

[84] If God had sovereignly ordered the steps of the means to fall out that way.
如果上帝主权地安排了这些手段的步骤以这种方式发生。

[85] Ambitus, ‘walking about’, that is, they are coextensive in their designs and objects.
[85]周游，即它们在设计和目标上是相互重叠的。

[86] If the congruent call of God in the gospel, according to the Jesuits (the reformed deny the concept altogether), does not stem from an eternal decree of God, but something less (the efficacy of it being conditional and based on the creature), then it is not Christ doing the saving.
如果根据耶稣会士的观点（改革派完全否认这个概念），福音中上帝的召唤不是源自上帝的永恒旨意，而是源自其他较低的因素（其效力是有条件的，基于受造物），那么救赎的工作就不是基督在进行。

[87] Early Church father (c.390-c.463)
早期教父（公元 390 年至公元 463 年）

[88] Minime could also be translated as ‘only minimally’.  Rutherford, at least in later writings, took the hypothetical necessity view of the atonement of Christ, that God could have saved persons apart from any atonement at all, though it was hypothetically necessary for Christ to assume human flesh and die as a substitute as that would bring the most glory to God.  On such a view, it would seem that devils could be saved, hypothetically, with or without an atonement made in their nature.
[88]Minime 也可以翻译为“仅仅最小程度”。至少在后期的著作中，卢瑟福德持有基督的救赎是假设性必要的观点，即上帝本可以在没有任何救赎的情况下拯救人类，尽管假设上，基督必须承担人类的肉体并以替代者的身份死亡，这样才能给上帝带来最大的荣耀。根据这种观点，恶魔在其本性中是否有救赎，假设上是可以的，无论是否有救赎。

[89] The Latin is Christum pro se esse mortuum, ‘Christ to be dead for him’.  The Marrow Men of the early-1700’s Scottish Church theologically distinguished between the phrase ‘Christ died for you’ (in the event of the cross) and ‘Christ is dead for you’ (as presented and offered to you in the atonement), and claimed that reformed theologians before them made this same distinction.  Rutherford confirms here (along with other passages in the Examination) some recent scholarship that the older writers held these phrases to be the same, the English equivalent of them probably coming from the Latin.
[89] 拉丁文是 Christum pro se esse mortuum，意为“基督为他而死”。18 世纪初苏格兰教会的骨髓派神学家在神学上区分了“基督为你而死”（在十字架事件中）和“基督为你而死”（在救赎中向你呈现和提供），并声称在他们之前的改革神学家也做出了这个区分。鲁瑟福德在这里确认（以及《考试》中的其他段落）最近的学术研究表明，早期的作家认为这些短语是相同的，它们的英文等价物可能来自拉丁文。

[90] Johannes A. Corvinus (1582-1650), an Arminian writer.
[90] 约翰内斯·A·科尔维尼乌斯（1582-1650），亚米拿派作家。

[91] Luis de Molina (1536-1600), a Jesuit writer.
路易斯·德·莫利纳（1536-1600），一位耶稣会作家。

[92] Sufficiens, is actually a verb, a participle: ‘sufficing’.  Note the change in tense from past tense previously to present tense.
足够，实际上是一个动词，一个分词：“足够”。请注意时态从之前的过去时变为现在时。

[93] Sic; Rutherford not infrequently changes pronouns, in this case going from the elect as a category of people to each elect person individually appropriating the promises to himself or herself.
Sic; 卢瑟福德经常改变代词，这种情况下，他从选民作为一类人转变为每个选民个体将承诺归属于自己。

[94] Or ‘command’.  The obliging command assumes a certain right given to take of the offer.
或者是“命令”。乐意的命令假设了一定的权利，可以接受这个提议。

[95] The referent of the implicit pronoun is not clear.  Hence the phrase could also mean by right of Christ assuming a common nature; either meaning essentially points to the same thing.
隐含代词的指代不清楚。因此，该短语也可以解释为基于基督假设共同的本质；两种意义本质上指向同一件事。

[96] It is not entirely clear to the translators what Rutherford means by this.  Rutherford elsewhere says, in reference to the reprobate, that original sin was expiated on the cross only for the elect.  However, as all sins stem from original sin as their source, and Christ paid this mother-transgression, the root of all others, on the cross (albeit only for the elect), it appears that Rutherford sees that in Christ paying for sin, though it was not for the reprobate, yet the sin imputed to Christ and Christ’s payment of it has a potential applicability for the reprobate by the nature of it.
译文：译者们并不完全清楚拉瑟福德在这里所指的意思。拉瑟福德在其他地方提到，原罪只为选民在十字架上得到了赎罪。然而，由于所有的罪都源于原罪，基督在十字架上为这个母罪，即所有其他罪的根源，付出了代价（尽管只为选民），所以拉瑟福德似乎认为，基督为罪付出代价，虽然不是为了那些被拒绝的人，但由于其本质的缘故，这个罪被归咎于基督并由基督来偿还，对被拒绝的人具有潜在的适用性。

[97] Or ‘by right of the imposing of the command of God’, jure mandati dei jubentis. 
根据上帝的命令权

[98] This section was translated by Rev. Robert D. McCurley.
这部分由罗伯特·D·麦克卡利牧师翻译。

[99] aeternitas foederis: literally, “the eternity of the covenant.”
永恒的盟约

[100] Literally: “the covenanters” or “the covenanted ones.”
“立约者”或“立约的人”。

[101] Rutherford went on in his later writings to develop the distinction between the Covenant of
[101]拉瑟福德在他后来的著作中继续发展了《契约的区别》

Redemption (pactum salutis) and the Covenant of Grace and to establish the idea that the former
救赎（救赎契约）和恩典之约的建立，以确立前者的概念

undergirds and supports the latter. See The Covenant of Life Opened (Edinburgh: Andrew Anderson,
支撑并支持后者。见《生命的盟约》（爱丁堡：安德鲁·安德森，

1655). See also D. Patrick Ramsey, ‘Samuel Rutheford’s Contribution to Covenant Theology’, in Matthew
1655 年）。另见达·帕特里克·拉姆齐(D. Patrick Ramsey)的《塞缪尔·卢瑟福对盟约神学的贡献》一文，载于马修…

Vogan (ed.), Samuel Rutherford: An Introduction to His Theology (Edinburgh: Scottish Reformation
Vogan（编），塞缪尔·拉瑟福德：他的神学导论（爱丁堡：苏格兰宗教改革）

Society, 2012), 139-166.
社会，2012 年），139-166。

[102] luere, or ‘atoning’, ‘expiating’
[102]luere，或者‘赎罪’，‘补偿’

[103] Which are not earned by, or imputed to the creature by any act of theirs.  This argument stems from Paul’s argument in Rom. 5:12-21.
这一观点源自保罗在罗马书 5:12-21 中的论述。

[104] This argument is built on, and intended against, the premises of the Arminian system: the Arminians posited that punishment upon people due to Adam’s sin was mitigated by Christ’s universally atoning death.  Therefore God was not unjust and cruel in punishing persons according to Adam’s sin.  However, Rutherford notes, God could have not sent his Son, and then God would have punished Adam’s posterity, justly.
这个论点是建立在亚米拿主义体系的前提之上，并针对这些前提而提出的：亚米拿主义者认为，由于基督普遍的救赎死亡，人们因亚当的罪而受到的惩罚得到了减轻。因此，上帝在根据亚当的罪惩罚人们时并不不公和残忍。然而，拉瑟福德指出，上帝本可以不派遣他的儿子，然后上帝就会公正地惩罚亚当的后代。

[105] Rutherford is playing up the problems in the Arminian paradigm.  While the reformed held that the administration of the Covenant was certain from eternity, in that it was God’s eternal will so to perform, yet they did not hold that the Covenant was necessary of God to administer (rather it came about by God’s free will, which could have been otherwise).  Whereas the Arminians thought it necessary from an antecedent will in God for God to be constrained to administer such a covenant of salvation to lost man.  Though this Covenant, according to them, was necessary from eternity, and included all men in it (contra the reformed), yet it was capable of saving none and actually, of itself, saved none.
[105]拉瑟福德在强调亚米尼洛主义范式中的问题。虽然改革派认为，盟约的管理从永恒中是确定的，因为这是上帝永恒的意愿，但他们并不认为盟约是上帝必须管理的（相反，它是由上帝的自由意志产生的，也可以是其他方式）。而亚米尼洛主义者认为，上帝有一个先行的意愿，必须被约束去管理这样一个拯救人类的盟约。尽管根据他们的观点，这个盟约从永恒中是必要的，并且包括所有人（与改革派相反），但它不能拯救任何人，实际上，它本身不能拯救任何人。

[106] Note that this is different than the case of Adam, who had the Law of the Covenant of Works audibly told to him.
请注意，这与亚当的情况不同，亚当曾亲耳听到了《工作契约法》的法律。

[107] In some respect, though not by way of legal bondage.
在某种程度上，尽管不是通过法律束缚。

[108] That is, this curse is a general curse to those under the Law who break any law, which general curse does not come upon them by breaking any particular law.
也就是说，这个咒诅是对那些违犯任何法律的法律受约束者的普遍咒诅，而不是因为违反任何特定法律而降临在他们身上的。

[109] As a will can’t will against itself.  In such a case it is not a willing at all, or it is a contradiction in terms, which unwills the will: that is, makes it nothing.  The reformed orthodox, though, did have an ethical category for the common, practical case of a person’s will being partially coerced by another agent: this makes the volition of the person’s will not entirely free.  For that reason the willing is less the person’s own; therefore the person is less culpable for the act or less deserving of praise.
[109] 由于一个意愿不能违背其自身。在这种情况下，这根本就不是意愿，或者说是一个自相矛盾，它否定了那个意愿：也就是使其成为空无。然而改革后的正统派确实有一个伦理类别适用于人的意愿在某种程度上被其他行动者所迫使的普通、实际情况。这使得人的意志不完全自由。由于这个原因，意愿不太是属于这个人自己的；所以这个人对行为的责任就更小，或者说更不值得称赞。

[110] The argument is using a premise that the Arminians would agree with.  The will has power to act, and in acting it infallibly (without fail) directs itself to its choice (as it has power to do), and, in the very willing and choosing of the thing, makes that choice infallibly.  This is all to say that the will has the power to make choices; hence, in making such choices that it has power to make, it remains, by definition, completely free.  Rutherford is not necessarily disagreeing with this premise, and may be affirming it; he simply argues that if the will has power to infallibly direct itself and remain free, how much more can God infallibly direct the will while maintaining its full freedom?  There is another interpretation of Rutherford’s third point: As ‘produced’ is creata, it is possible that Rutherford is arguing from God infallibly creating the will to God being able to predestine the will.  However, it is not entirely clear from this context exactly how God’s infallibly creating the will bends the will infallibly in subsequent acts of the will; hence this interpretation has not been preferred.
[110] 这个论点使用了亚米拿派会同意的前提。意志有能力行动，并且在行动中，它无误地（毫不失败地）将自己引导到选择（正如它有能力做的那样），并且在意愿和选择的过程中，使得选择无误。这就是说，意志有能力做出选择；因此，在做出它有能力做出的选择时，它从定义上来说是完全自由的。鲁瑟福德并不一定不同意这个前提，他可能是在肯定它；他只是争论说，如果意志有能力无误地引导自己并保持自由，那么上帝又能多么无误地引导意志并保持其完全自由呢？对于鲁瑟福德第三点的另一种解释是：由于“产生”是 creata，鲁瑟福德可能是在从上帝无误地创造意志到上帝能够预定意志进行论证。然而，从这个上下文中并不完全清楚上帝无误地创造意志如何无误地影响意志的后续行为；因此，这种解释并不被优先选择。

[111] The substitution of a something closely related for the thing meant.
[111] 用与所指事物密切相关的东西替代所指事物。

[112] The Law requires more than believing; therefore believing does not completely fulfill the Law.
法律要求的不仅仅是相信；因此，相信并不能完全满足法律的要求。

[113] Literally: “without which: nothing”.  That is, the presence of something is so essential to another thing, that without it, that thing does not exist.
“无此则无彼”。也就是说，某物对另一物的存在是如此重要，以至于没有它，那个物体就不存在。

[114] λὐτρον
[114]救赎

[115] Or ‘begotten’.
[115] 或者是“生”的意思。

[116] Translation from  John Calvin, The Institutes of the Christian Religion, trans. H. Beveridge, vol 2 (Edinburgh, UK: T. & T. Clark, 1863).
约翰·加尔文，《基督教教义》译自 H. Beveridge，第 2 卷（英国爱丁堡：T. & T. Clark，1863 年）。

[117] Tractatus de Gratia et Libero Arbitrio (A Tract on Grace and Free Choice), Ch. 14, section 51  in Sancti Bernardi, Abbatis Primi, Claraevallensis, Opera Genuina, Juxta Editionem Monachorum Sancti Benedicti, Tomus Secundus, Complectens Vi Opuscula, et Sermones de Tempore et de Sanctis (Parisiis: Apud Gauthier Fratrem et Soc., Bibliopolas, 1836)
《恩典与自由意志论》（关于恩典和自由选择的论文），第 14 章，第 51 节，收录于圣伯纳德一世，克莱拉瓦勒修道院院长，真正的著作，根据圣本笃修道院修士的版本，第二卷，包括六篇小论文和关于时节和圣人的讲道（巴黎：Gauthier Fratrem et Soc.，书商，1836 年）。

[118] Martinum Bucerum, Disputata Ratisbonae, in altero colloquio, Anno [ML]XLVI. Et Collocutorum Augustanae Confessionis Responsa, quae ibi coeperant, completa, De Justificatione, et locis doctrinae Euangelicae omnibus, quos doctrina de Iustificatione complectitur... (1548) 569.
马丁·布塞尔在第二次拉蒂斯邦会议上的辩论，于 1546 年。并回应奥格斯堡信条的对话，涉及称义和所有与称义教义相关的经文...（1548）569。

[119] Girolamo Zanchi, De Natura Dei, Seu de Divinis Attributis, Libri V… (Neustadii Palatinorum: Wilhelmi Harnisii, 1598).
[119]Girolamo Zanchi, 《神的本质，或神的属性》（Neustadii Palatinorum: Wilhelmi Harnisii, 1598）。

[120] condigne
恰当的

[121] Thersites heautontimorumenos hoc est, Remonstrantium hyperaspistes, catechesi, et litvrgiæ Germanicæ, Gallicæ, & Belgicæ denuo insultans, retusus... (Ultrajecti: Abrahami ab Herwiick & Hermanni Ribbii, 1635)
特西提斯自我折磨者，即《反对者的捍卫者》，对德国、法国和比利时的教义和礼仪进行了再次攻击，修正...（乌特勒支：亚伯拉罕·阿布·赫尔维克和赫尔曼·里比，1635 年）

[122] 2 Tim. 4:7-8
[122]提摩太后书 4:7-8

[123] Heb. 12:1
来自希伯来书 12:1

[124] volunt, ‘they will’, a pun on their theological system.
volunt，“他们愿意”，这是对他们神学体系的双关语。

[125] Eph. 6:12-13
[125] 弗 6:12-13

[126] The difference, per Rutherford previous to this section, is that self-conscious hypocrites, being inwardly and deliberately insincere, do not taste of these good things mentioned in Heb. 6:4-6, whereas those with temporal faith, having some sincerity therein, do taste of the good things to come.
[126] 根据本节之前的卢瑟福德的说法，自觉伪善者与世俗信仰者的区别在于，自觉伪善者内心故意不真诚，不会品尝到希伯来书 6:4-6 中提到的这些美好事物，而世俗信仰者则因其内心的某种真诚而品尝到即将到来的美好事物。

[127] A pledge of eternal life.
永生的承诺。

[128] Animadversiones in synodalia scripta Remonstrantivm, Quoad Articulum Primum Sub præsidio D.D. Gvlielmi Amesii, Disp. XXVIII in Academia Franekerana propugnatæ à Studiosis Theologiæ... (Vldericus Balck, 1629)
对远教派会议文件的批评，关于第一条款，由弗里斯兰大学神学学生在威廉·埃梅斯的指导下辩护的第 28 次辩论（弗雷德里克·巴尔克，1629 年）

[129] The writer to the Hebrews was likely writing to Jewish Christians who had Jews as their adversaries.
[129] 希伯来书的作者很可能是写给以犹太人为对手的犹太基督徒们。

[130] As is mentioned in Heb. 10:32-34; 13:3.  Heb. 10:32-34 comes right after a warning against apostasy in v. 29, which, in conjunction with Heb. 6:4-6, seems to imply that it is likely that those who apostatized due to persecuting pressures then turned against their former Christian brothers in a like opposition.  Such persecuting of Christians, due to Christ’s mystical union with them, is a persecution of Christ Himself (Acts 9:4).  It can only be wondered whether some of those early Christians written to in Hebrews would shortly be crucified at the instigation of the Jews (Jn. 15:20-21).
[130] 正如希伯来书 10:32-34 和 13:3 所提到的。希伯来书 10:32-34 紧随着第 29 节对背道的警告，结合希伯来书 6:4-6，似乎暗示那些因迫害而背道的人很可能会反对他们以前的基督教兄弟。由于基督与他们的神秘联合，对基督徒的迫害就是对基督自己的迫害（使徒行传 9:4）。不禁让人想知道，希伯来书中写给那些早期基督徒的一些人是否会在犹太人的煽动下不久被钉在十字架上（约翰福音 15:20-21）。

[131] This section was translated by Rev. Robert D. McCurley.  For his introduction and original footnotes, see the original.
这部分由罗伯特·D·麦克厉牧师翻译。有关他的介绍和原始脚注，请参阅原文。

[132] Nicolaas Grevinckhoven (d. 1632) was a Dutch Arminian minister and a proponent of the Remonstrant party.
尼古拉斯·格雷文克霍芬（132）（逝于 1632 年）是荷兰阿尔米尼乌斯派的一位牧师，也是提倡抗议派的支持者。

[133] William Ames (1576-1633) was an Orthodox Reformed theologian from England who labored in Holland. Rutherford’s reference is found on p. 138 of Dissertatio theologica de duabus quaestionibus hoc tempore controversis, quarum prima est De reconciliatione per mortem Christi impetrata omnibus ac singulis hominibus: altera, De electione ex fide prævisa. Sermone primùm inchoata, posteà vero scripto continuata, inter Guilielmum Amesium et Nicolaum Grevinchovium. Non qualem ille eam edidit cum suo, quod agnoscit, auctario; sed genuina illa atque integra: cui accessit ejusdem Grevinchovij responsio ad Amesii instantias (Roterodami Batavorum: Mathias Sebastiani, 1615).
[133] 威廉·埃姆斯（1576-1633）是一位来自英格兰的正统改革派神学家，他在荷兰工作。鲁瑟福的引用可在《关于当前有争议的两个问题的神学论文》的第 138 页找到，其中第一个问题是关于基督的死亡为所有人赢得和解的问题，第二个问题是关于基于预知的信仰的选民问题。这个论文首先是口头演讲，后来以书面形式继续，是威廉·埃姆斯和尼古拉斯·格雷文科维之间的对话。这个版本不是他自己出版的版本，他承认这一点，而是真正的、完整的版本：附带了格雷文科维对埃姆斯的追问的回应（鲁特丹巴塔沃鲁姆：马蒂亚斯·塞巴斯蒂安尼，1615 年）。

[134] Deliberate pun.
故意的双关语。

[135] tutrici, a female guardian or tutor of children.
[135]tutrici，指的是孩子的女性监护人或导师。

[136] It appears that the Arminians, in seeking to allow the most antinomian persons to be saved, taught that if a Christian apostatizes, but still knows the truth, though he does not assent to it or live by it, may be saved.  If he is saved, it means that he had the gift of perseverance.  Apparently, the way that such antinomian apostates may be saved, and be recipients of the indefectible gift of perseverance, is that in their falling away from revealed truth, they are no longer bound to obey it.
似乎阿尔明派在寻求让最反法定主义的人得救时，教导说，如果一个基督徒背离了信仰，但仍然知道真理，尽管不同意或不按照真理生活，也可能得救。如果他得救了，那意味着他拥有持久的恩赐。显然，这些反法定主义的背教者能够得救，并成为持久恩赐的受益者的方式是，在他们背离了启示的真理后，他们不再受其约束。

[137] And not before the dread of man.
而不是在人类的恐惧之前。

[138] As confessed in the Apostle’s Creed.  The teachings of the Creed were held by Rutherford, in chapter one, to be of the essentials of the Christian faith.
如在使徒信经中所承认的。在第一章中，鲁瑟福德认为信经的教义是基督教信仰的基本要素。

[139] afflatus, this could be translated as ‘inspiration’ except that afflatus has an emphasis, in this context, on the content of what is immediately breathed out, and in that inspiro is also used throughout this section.  The two Latin words have been kept distinct in their English translations.
灵感，这可以翻译为“inspiration”，除了 afflatus 在这个语境中强调的是所呼出的内容，而且在这一部分中也使用了 inspiro 这个词。这两个拉丁词在英文翻译中被保持为不同的词。

[140] Or ‘exegeted’, exigendierant.
或者“解释”，exigendierant。

[141] The difference is that the canon of Scripture is the inspired, confirmed rule by which all else, including the teachings of prophets, are judged (Isa. 8:20).  The words of a prophet do not hold this place (1 Cor. 4:6), but, though inspired, yet must be judged in accordance with the canon of Scripture, even if those words came into the canon at that time, or later.
区别在于，圣经的规范是受启示、经过确认的准则，用以审判其他一切，包括先知的教导（以赛亚书 8:20）。先知的话语并不占据这个地位（哥林多前书 4:6），尽管是受启示的，但必须按照圣经的规范来判断，即使这些话语在当时或之后被收入圣经。

[142] Simon Episcopius (1583-1643), a leading Arminian at the Synod of Dort (1618-1619), complained that the small numbers of Arminian delegates at the Synod was due to undue prelimiting factors.  Frederick Calder, Memoirs of Simon Episcopius, the Celebrated Pupil of Arminius, and Subsequently Doctor of Divinity, and Professor of Theology in the University of Leyden (London: Hayward and Moore, 1838) 310-312. 
[142]西蒙·埃皮斯科皮乌斯（1583-1643），一位在多特会议（1618-1619）上领导阿尔明派的人，抱怨阿尔明派代表人数较少是由于不合理的限制因素。弗雷德里克·卡尔德尔，《西蒙·埃皮斯科皮乌斯回忆录》，即阿尔米尼乌斯的著名学生，后来成为神学博士，并在莱顿大学担任神学教授（伦敦：海沃德和摩尔，1838 年）310-312 页。

[143] parti, or ‘part’.  This Latin term could not be translated uniformly through the passage; more nuances occur in the Latin than what show up in the English.
党派，或者“派别”。这个拉丁术语在整个段落中无法统一翻译；拉丁语中存在比英语中显示的更多细微差别。

[144] Rutherford is gratuitously emphasizing certain things which the Remonstrants disagreed with.  The Arminians held that the Church does not have an exercise of discipline that may coerce the conscience of a person; rather the person is able to receive such teaching and advice, and make his own judgment.  Rutherford, to the contrary, taught that Church discipline is coercive, spiritually, in that the person’s conscience is bound by, and should forcefully moved by, the Word of God rightly administered through Church discipline.
拉瑟福德是在无端强调那些逆言教的东西。阿敏宗教徒认为教会不应该有能够强迫一个人的良心的纪律的执行；而是这个人能够接受这样的教导和建议，并做出自己的判断。相反地，拉瑟福德教导教会的纪律是有强迫性的，就是在灵性上，这个人的良心是被束缚的，应当严格地受到上帝的话语的影响，并通过教会纪律得到正确的执行。

[145] materiae primae
[145]原始物质

[146] If a delegate may vote down a fundamental article, then he has more authority than that fundamental article.  Such an authority in voting only gives one the authority to vote as an infidel would, and, in fact, gives infidels the right to vote. 
如果代表可以否决一项基本条款，那么他就比基本条款拥有更多的权威。这种在投票中的权威只能给予他们投票者类似异端者的权威，并事实上给予了异端者投票的权利。

[147] This may be Wolfgang Franz (1564-1628), a Lutheran professor of theology at Wittenberg (1605-1628).
这可能是沃尔夫冈·弗朗茨（1564-1628），一位路德会神学教授，在威登堡（1605-1628）任职。

[148] As the Arminians held, though they still practiced infant baptism.
正如阿尔明派所认为的那样，尽管他们仍然实行婴儿洗礼。

[149] Some Articles Diligently Weighed by Examination (1620)
一些文章经过仔细审查（1620 年）

[150] ‘perceives and grasps’ is one word in the Latin: percipit.
"感知和把握"在拉丁语中是一个词：percipit。

[151] exhibitionem
[151] 展览

[152] Rutherford uses the plural as the sacrament of the Lord’s Supper not only involves the static bread and wine, but also the rituals of the Lord consecrating the elements through prayer, the breaking of the bread, the pouring out of the wine, giving this to the people and the people sharing it amongst themselves.
[152] 卢瑟福德使用复数形式来表示主餐的圣礼，不仅涉及静态的面包和葡萄酒，还包括主通过祷告祝圣元素、擘饼、倒酒、将其分发给信徒并由信徒彼此分享的仪式。

[153] ‘portrayed’, ‘offered’, ‘given’.
"描绘"，"提供"，"给予"。

[154] The whole of this chapter has been translated by Guy M. Richard in The Confessional Presbyterian, vol. 4 (2008) 270-276.  This here is an independent translation.
整个章节已由 Guy M. Richard 在《告解派长老会》第 4 卷（2008 年）270-276 页中翻译。这里是一份独立的翻译。

[155] Insofar as the magistrate has jurisdictional governance over the outward man as it relates to civil peace and natural truth, including acts of speech and public discourse.  So the magistrate is able to enjoin doctors and pastors to faithfully perform their offices (2 Kings 23:1-4; 1 Chron. 13:2-3; 2 Chron. 19:8-11).  WCF, 20.4, “And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or to the power of godliness; or such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church; they may lawfully be called to account,[q] and proceeded against by the censures of the church, and by the power of the civil magistrate. (Dt. 13:6-12; Rom. 13:3,4 with 2 Jn 10,11; Ezra 7:23,25-28; Rev. 17:12,16,17; Neh. 13:15,17,21,22,25,30; 2 Kings 23:5,6,9,20,21; 2 Chron. 34:33; 2 Chron. 15:12,13,16; Dan. 3:29; 1 Tim. 2:2; Isa. 49:23; Zech. 13:2,3)”
[155] 就地方政府对外在人的管辖权而言，涉及公民和自然真理的和平，包括言论和公共辩论的行为。因此，地方政府有权要求医生和牧师忠实履行职责（列王记下 23:1-4；历代志上 13:2-3；历代志下 19:8-11）。《威斯敏斯特信仰告白》第 20.4 条：“对于他们发表与自然之光或基督教明确原则相悖的观点或坚持这样的做法，无论是关于信仰、崇拜还是行为；或者是对敬虔之力量的否定；或者是这样的错误观点或做法，无论是从本质上还是从发表或坚持的方式上，都对基督在教会中建立的外在和平与秩序具有破坏性；他们可以合法地接受审判，并受到教会的惩戒和地方政府的权力制裁。（申命记 13:6-12；罗马书 13:3,4 与约翰二书 10,11；以斯拉记 7:23,25-28；启示录 17:12,16,17；尼希米记 13:15,17,21,22,25,30；列王记下 23:5,6,9,20,21；历代志下 34:33；历代志下 15:12,13,16；但以理书 3:29；提摩太前书 2:2；以赛亚书 49:23；撒迦利亚书 13:2,3）"

[156] secundario, or ‘following’
次要的，或者是“随后的”

[157] power to take away.

[158] WCF, 20.2, “God alone is lord of the conscience (James 4:12; Rom. 14:4);”
[158] WCF, 20.2，“只有上帝是良心的主宰（雅各书 4:12; 罗马书 14:4）;”

[159] or ‘convict’
[159] 或者 '定罪'

[160] The assumed premise, that the magistrate has jurisdiction about, and ought to punish, every public sin, is not widely believed today, though Reformed Orthodoxy taught it from Rom. 13:1-5 as basic to the office of the magistrate and to politics.
假设的前提是，法官对每一种公开的罪行都有管辖权，并且应该予以惩罚，这一观点如今并不被广泛接受，尽管改革正统派从罗马书 13:1-5 中教导这一观点，将其视为法官职责和政治的基础。

[161] profitentes may also connote ‘public’.  An open professor, willing to openly and publicly receive a given status, nearly always has a public profession.
[161]profitentes 也可能意味着“公众”。一个公开的教授，愿意公开和公开地接受特定的地位，几乎总是有一个公众的职业。

[162] inter, or ‘between’, probably signifying a lapse of time.
[162]inter，即“之间”，可能指代时间的流逝。

[163] While the apostles in these New Testament examples did not directly inflict a physical punishment on the offenders themselves (a civil power), yet they gave their word and sanction to these extraordinary physical punishments that God immediately inflicted upon the offenders.  If a physical punishment from God be fitting for the persons’ spiritual sins, then such a punishment is fitting from the civil magistrate, who acts in the stead of God and bears the regular authority to inflict such corporal punishments. 
在这些新约的例子中，使徒们并没有直接对罪犯施加身体上的惩罚（这是民事权力），然而他们对这些罪犯所受到的特殊身体惩罚给予了他们的言辞和支持。如果对于人们的精神罪行，来自上帝的身体惩罚是合适的，那么这样的惩罚也是适合于代表上帝行事并拥有正当权力施加这样的肉体惩罚的民事权威。

[164] A direct and intentional attack upon God our Father by blasphemy and cursing (one only being able to reach Him with one’s words) is akin to striking one’s father and wishing him dead.

[165] The Socinians tended to be skeptical of much Scriptural and orthodox teaching.  While this was also true to some extent of the Arminians, they also especially found unbelievers suffering in Hell for eternity incompatible with the love of God (which viewpoint Rutherford critiques later in the chapter).  Hence, these were likely motivating factors as to why both groups wavered on the eternity of the soul.
165] Socinians 对许多圣经和正统教义持怀疑态度。虽然阿米纳斯人在某种程度上也是如此，但他们尤其认为不信者在地狱中永远受苦与上帝的爱不相容（鲁瑟福德在本章后面批评了这种观点）。因此，这些可能是两个团体对灵魂永恒性摇摆不定的动因。