The Canons of Dordt - Text大炮的 dort - 文本

First Head of Doctrine第一负责人的学说

Of Divine Predestination神的宿命

Article 1第1条

As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle, Romans 3:19, "that every mouth may be stopped, and all the world may become guilty before God."由于所有的人都犯了罪,下诅咒的谎言,在亚当和值得永恒的死亡,上帝会无冤则离开他们全部灭亡,并提供他们谴责罪帐户,根据的话使徒,罗马书“3:19”,每口可停了下来,和世界上所有可能成为神面前认罪。“ And verse 23: "for all have sinned, and come short of the glory of God."23节:“犯了罪,来了神的荣耀。”And Romans 6:23: "for the wages of sin is death."罗马书6:23:“罪的工价就是死。”

Article 2第2条

But in this the love of God was manifested, that he sent his only begotten Son into the world, that whosoever believeth on him should not perish, but have everlasting life.但在这神的爱表现,他派他的独生子,走向世界,凡信他的,不至灭亡,但有永恒的生命。I John 4:9; John 3:16.约翰一书4:9;约翰福音3:16。

Article 3第3条

And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings, to whom he will and at what time he pleaseth; by whose ministry men are called to repentance and faith in Christ crucified.可能带来的,而男人相信,上帝仁慈地将这些最快乐的福音使者,他将和在什么时候,他pleaseth;部的男子被称为悔改和信仰基督钉在十字架上。 Romans 10:14, 15: "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?"罗马书10时14分,15:?“他们,然后请他在其中,他们不相信,他们应如何相信他的人,他们没有听说他们应如何听到没有传道而应言行一致除非他们被送到吗?“

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Article 4第4条

The wrath of God abideth upon those who believe not this gospel.神abideth呼吁那些不信这福音的愤怒。But such as receive it, and embrace Jesus the Savior by a true and living faith, are by him delivered from the wrath of God, and from destruction, and have the gift of eternal life conferred upon them.但如接受它,拥抱耶稣救主一个真实和生活的信念,他宣读神的愤怒,并从破坏,并赋予他们永恒的生命的礼物。

Article 5第五条

The cause or guilt of this unbelief as well as of all other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ, and salvation through him is the free gift of God, as it is written: "By grace ye are saved through faith, and that not of yourselves, it is the gift of God," Ephesians 2:8.这不信的原因还是有罪以及其他所有的罪,是没有上帝的的智慧,但在他本人,而在耶稣基督的信仰,并通过他的拯救是上帝免费的礼物,因为它是:“宽限期你们得救的信念,并没有自己,这是上帝的恩赐,“以弗所书2:8。 "And unto you it is given in the behalf of Christ, not only to believe on him," etc. Philippians 1:29. “你们是在基督的代表,不仅要相信他,”等腓利1时29分。

Article 6第六条

That some receive the gift of faith from God, and others do not receive it proceeds from God's eternal decree, "For known unto God are all his works from the beginning of the world," Acts 15:18.一些收到的信仰上帝的恩赐,和别人不接受它从上帝的永恒的法令收益,“献给神称都是他的作品从开始的世界,”使徒行传十五点18分。 "Who worketh all things after the counsel of his will," Ephesians 1:11. “谁worketh所有的东西后,将他的律师,”以弗所书1:11。According to which decree, he graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while he leaves the non-elect in his just judgment to their own wickedness and obduracy.根据该法令,他慷慨地软化的选举,但是顽固的心,和倾斜他们相信,当他离开非选在他自己的邪恶和顽固的公正判决。 And herein is especially displayed the profound, and merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.本尤其是深刻的,仁慈的显示,并在同一时间正义的男子,同样在废墟之间的歧视;或法令,选举和非难,在神的话语中透露,虽然不正当,不洁的男性和不稳定的头脑中夺取自己的毁灭,但圣洁和虔诚的灵魂给予不可告人的安慰。

Article 7第七条

Election is the unchangeable purpose of God, whereby, before the foundation of the world, he hath out of mere grace, according to the sovereign good pleasure of his own will, chosen, from the whole human race, which had fallen through their own fault, from their primitive state of rectitude, into sin and destruction, a certain number of persons to redemption in Christ, whom he from eternity appointed the Mediator and Head of the elect, and the foundation of Salvation.选举是神不变的目的,据此,前世界的基础上,祂所单纯的恩典,根据他自己的意志的主权好高兴,选择,从整个人类,通过自己的过错下降从他们的正直的原始状态,进入罪和破坏,一个人在基督里,他从永恒任命的调解员和负责人的选举,和拯救的基础一定数量赎回。

This elect number, though by nature neither better nor more deserving than the others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by him, and effectually to call and draw them to his communion by his Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of his Son, finally, to glorify them for the demonstration of his mercy, and for the praise of his glorious grace; as it is written: "According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved," Ephesians 1:4,5,6.此选号码的性质,但既不更好,也不应该得到比别人更多的,但与他们参与一个共同的苦难,神颁布给基督,是由他保存,并有效果,以呼叫和吸引他们到他的共融他的话语和精神,赐给他们真正的信仰,义和成圣;和有力地保存在他的儿子,最后,奖学金,以颂扬他的怜悯示范,并赞美他荣耀的恩典;这是写:“根据祂所我们选择在他之前,世界的基础,我们应该是圣洁的,并没有责备他之前在爱,我们有predestinated耶稣基督所不欲,儿童通过自己的,根据他好高兴,荣耀,赞美他的恩典,其中他已经让我们心爱的“以弗所书1:4,5,6接受。 And elsewhere: "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified," Romans 8:30.和其他地方:“他没有预定的,他还呼吁,和他所谓的,他也是有道理的;他的理由,他也得荣耀,”罗马书8:30。

Article 8第8条

There are not various decrees of election, but one and the same decree respecting all those, who shall be saved, both under the Old and New Testament: since the scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which he hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which he hath ordained that we should walk therein.有各种选举的法令,但同一个法令,尊重根据新旧约所有这些,应保存,既:自圣经声明将是一个好高兴,目的和律师的神圣,根据祂所我们选择永恒,恩惠和荣耀,救恩和救赎之路,这祂所规定,我们应该在其中步行。

Article 9第9条

This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality of disposition in man, as the pre-requisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc., therefore election is the fountain of every saving good; from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle: "He hath chosen us (not because we were) but that we should be holy, and without blame, before him in love," Ephesians 1:4.这次选举是不成立时所预见的信念,信仰,圣洁,或任何其他处置的质量好男人的先决条件,原因或条件,它取决于服从,但男性选择的信仰和对服从信仰,圣洁,等的,因此,选举是每节省良好的喷泉;从出发,信仰,圣洁和救恩的其他礼品,最后永恒的生命本身,其水果和效果,据认为,使徒:“他已经选择了我们(不是因为我们),但我们应该是圣洁的,并没有责怪,他之前在爱中,”以弗所书1:4。

Article 10第10条

The good pleasure of God is the sole cause of this gracious election; which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that he was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to himself, as it is written, "For the children being not yet born neither having done any good or evil," etc., it was said (namely to Rebecca): "the elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated," Romans 9:11,12,13.神的美意是这个亲切的选举的唯一原因; doth不包括本,这已经选择了所有可能的素质和行动,男性神救恩的条件,但是,他很高兴常见的质量罪人采取一些某些人作为自己的一个奇特的人,因为它是书面的,“对于孩子尚未出生,既不做任何善恶之分,”等,它是说(即丽贝卡):“老应为年轻,因为它是书面,雅各是我所爱,但以扫是我讨厌,“入乡随俗9:11,12,13。 "And as many as were ordained to eternal life believed," Acts 13:48.“晋永生许多人认为,”使徒13点48分。

Article 11第11条

And as God himself is most wise, unchangeable, omniscient and omnipotent, so the election made by him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.神是最明智的,不可改变的,无所不知,无所不能的,所以他所作出的选举既不能被打断也没有改变,召回或废止;也不能选举被抛弃,也没有他们的人数不减。

Article 12第12条

The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God - such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.选在适​​当的时候,虽然在不同程度和不同的措施,达到保证他们的永恒的和不可改变的的选举,而不是由好奇到窥探上帝的秘密和深层次的东西,而是通过自己的观察与精神上的愉悦和神圣快感,选举万无一失水果指出,在神的话语 - 如在基督的真正信仰,孝顺的恐惧,一个罪恶的虔诚的悲哀,渴望和渴求后义等

Article 13第13条

The sense and certainty of this election afford to the children of God additional matter for daily humiliation before him, for adoring the depth of his mercies, for cleansing themselves, and rendering grateful returns of ardent love to him, who first manifested so great love towards them.这次选举的意义和肯定承受神的补充事项的儿童每天屈辱在他面前,崇拜他的慈爱的深度,清洗自己,和渲染感谢回报热爱他,谁首先表现如此伟大的爱,对他们。 The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands, or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption, or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.考虑这个选举的学说,是迄今为止鼓励遵守神的命令remissness,或从肉体的安全,在下沉的男子,这些,在神的公正判决,皮疹推定通常影响,或闲置肆意儿戏那些拒绝走的选举​​方式,选举的宽限期。

Article 14第14条

As the doctrine of divine election by the most wise counsel of God, was declared by the prophets, by Christ himself, and by the apostles, and is clearly revealed in the Scriptures, both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy name, and for enlivening and comforting his people, without vainly attempting to investigate the secret ways of the Most High.由于学说,由上帝的最明智的律师神圣的选举被宣布基督本人,由使徒,先知,显然是在“圣经”中透露,无论是旧约和新约,所以它仍是由于时间和神的教会的地方发表,而它是独有的设计,提供与崇敬做自由裁量权和虔诚的精神,为荣耀上帝的最神圣的名字,,和为搞活和安慰他没有人妄图调查的最高级秘密的方式。 Acts 20:27; Romans 11:33,34; 12:3; Hebrews 6:17,18.使徒20时27分;罗马书11:33,34; 12时03分;希伯来书6:17,18。

Article 15第15条

What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred Scripture, that not all, but some only are elected, while others are passed by in the eternal election of God; whom God, out of his sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have willfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but leaving them in his just judgment to follow their own ways, at last for the declaration of his justice, to condemn and punish them forever, not only on account of their unbelief, but also for all their other sins.什么独有的趋向来说明,并建议我们永恒的选举和不配得的恩典,是神圣的经文,并不是所有的表达的证词,但有的只当选,有的则是通过在神永恒的选举;人,上帝,他的主权的,最公正,irreprehensible的和不可改变的好高兴,祂所颁布留在共同的苦难融入其中,他们故意暴跌本身,而不是他们得救的信心和转换的恩典赐给;但在他刚刚离开判断,按照自己的方式,在他的正义宣言的最后,谴责和惩罚他们不仅对他们不信,永远,而且也为所有其他的罪。 And this is the decree of reprobation which by no means makes God the author of sin (the very thought of which is blasphemy), but declares him to be an awful, irreprehensible, and righteous judge and avenger thereof.这是非难法令,这决不是让神的罪(很想到这是亵渎)的作者,但宣称他是一个可怕的,irreprehensible,和正义的法官和复仇者之。

Article 16第16条

Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires, devoutly and humbly to wait for a season of richer grace.那些尚未体验一个在基督,保证信心的灵魂,良心的平安,孝顺的认真努力之后,神通过基督glorying活泼信仰,efficaciously在他们紧张得要命,不过坚持在使用神在我们这些青睐,获委任的手段,不应该被提到的非难而感到震惊,也跻身自己的堕落,但努力坚持使用的手段,并殷切愿望,虔诚和虚心等待一个更丰​​富的恩典季节。 Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed.少得多的原因他们来是的,非难的学说,谁,但他们认真的愿望打开上帝,来请他只,并从死亡的身体交付的,可以不还没有达到,圣洁和信仰的措施吓坏了他们向往,因为一个仁慈的上帝已经承诺,他不会吸烟亚麻淬火,也打破压伤的芦苇。 But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world, and the pleasures of the flesh, so long as they are not seriously converted to God.但是,这一学说是公正可怕的那些人,无论神和救主耶稣基督,有全给予自己世界的关心,和肉体的享乐的,这么长时间,因为它们不是认真地转换为上帝。

Article 17第17条

Since we are to judge of the will of God from his Word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy.由于我们判断神的旨意,从他的话语,这证明,信徒的孩子是神圣的,而不是本质,但凭借在恩典之约,他们在与家长一起,是理解,敬虔父母没有理由怀疑选举和拯救自己的孩子,人pleaseth神调用这个襁褓中的生活。

Article 18第18条

To those who murmur at the free grace of election, and just severity of reprobation, we answer with the apostle: "Nay, but, O man, who art thou that repliest against God?"杂音在选举自由的恩典,只是严重的非难,我们与使徒回答:“不,但是,澳人,你是谁,对上帝的repliest?”Romans 9:20, and quote the language of our Savior: "Is it not lawful for me to do what I will with my own?"罗马书9:20,并注明我们的救主的语言:“是不是为我做我自己,我会不合法呢?”Matthew 20:15.马太福音20:15。 And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: "O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory for ever. - Amen."因此与这些奥秘,我们在使徒的话惊呼:神圣的崇拜!“啊,神的智慧和知识财富的深度如何unsearchable过去找出他的判断,他的方式,谁祂所已知主的心,或祂所过他的谋士或已经首先给他,并应再次赐给他的报偿他,并通过他,和他所有的东西:他的荣耀?永远 - 阿门“。

Rejections拒绝

The true doctrine concerning Election and Reprobation having been explained, the Synod rejects the errors of those:真正的教义, 关于选举非难解释, 主教拒绝这些错误

I

Who teach: That the will of God to save those who would believe and would persevere in faith and in the obedience of faith, is the whole and entire decree of election unto salvation, and that nothing else concerning this decree has been revealed in God's Word.谁教:的是的上帝会拯救那些谁就会相信和会坚持在信仰和服从信仰,的选举得救的整体和整个法令,并认为没有其他关于这项法令已被神的话语中透露。

For these deceive the simple and plainly contradict the Scriptures, which declare that God will not only save those who will believe, but that he has also from eternity chosen certain particular persons to whom above others he in time will grant both faith in Christ and perseverance; as it written: "I manifested thy name unto the men whom thou gavest me out of the world," John 17:6.对于这些欺骗简单,显然是矛盾的经文,其中宣布,上帝不会只拯救那些谁还会相信,但他也从永恒的选择一定会为之上述其他特定的人,他在时间上,将同时授予在基督的信念和毅力它写着:“我表现赐给你gavest的世界,我的男人你的名字,”约翰17:6。 "And as many as were ordained to eternal life believed," Acts 13:48.“晋永生许多人认为,”使徒13点48分。And: "Even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love," Ephesians 1:4.和:“即使他选择了在他之前,世界的基础,我们应该是圣洁的,不爱”,以弗所书1:4在他面前的缺陷。

II

Who teach: That there are various kinds of election of God unto eternal life: the one general and indefinite, the other particular and definite; and that the latter in turn is either incomplete, revocable, non-decisive and conditional, or complete, irrevocable, decisive and absolute.谁教:有各种选举,直到永生神:一个一般的和无限期的,其他特定和明确的,而后者又将是不完整的的,可撤销的,非决定性的和有条件的,或完成的,不可撤销的,决定性的和绝对的。 Likewise: that there is one election unto faith, and another unto salvation, so that election can be unto justifying faith, without being a decisive election unto salvation.同样:有一次选举你们的信仰,和另一个救恩,使选举可以没有得救是一个决定性的选举,你们辩护的信心。For this is a fancy of men's minds, invented regardless of the Scriptures, whereby the doctrine of election is corrupted, and this golden chain of our salvation is broken: "And whom he foreordained, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified," Romans 8:30.对于这是喜欢男人的思想,发明的经文,即选举的学说是损坏,和这个拯救我们的黄金链被打破:“而为之,他注定,他们自己也叫;和人,他叫,他们他也是有道理的,他有理由的,他还赞美,“入乡随俗八时30分。

III

Who teach: That the good pleasure and purpose of God, of which Scripture makes mention in the doctrine of election, does not consist in this, that God chose certain persons rather than others, but in this that he chose out of all possible conditions (among which are also the works of the law), or out of the whole order of things, the act of faith which from its very nature is undeserving, as well as its incomplete obedience, as a condition of salvation, and that he would graciously consider this in itself as a complete obedience and count it worthy of the reward of eternal life.谁教的美意和目的的上帝,圣经其中提到在选举学说不包括在此上帝选择了某些人而不是别人而是他选择了一切可能的条件(其中有法律的作品),或出于对事物的整体秩序,信仰的行为,其本质是不值得的,以及不完全服从救恩的条件,他会客客气气这本身作为一个完整的服从的考虑,算值得永生的奖励。 For by this injurious error the pleasure of God and the merits of Christ are made of none effect, and men are drawn away by useless questions from the truth of gracious justification and from the simplicity of Scripture, and this declaration of the Apostle is charged as untrue: "Who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal."对于神和基督的优点的快感,这种有害的错误是没有效果的,和男人是无用的问题,制定从圣经的真理和亲切的理由简单,这使徒的宣言是收取不真实的:“谁救了我们,并要求我们用神圣的感召,而不是根据我们的工作,但根据他自己的目的和恩典,这是在基督耶稣里,我们时代永恒的前” 2 Timothy 1:9.提摩太后书1:9。

IV

Who teach: that in the election unto faith this condition is beforehand demanded, namely, that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent.谁教你们信仰的选举,在这种情况下事先要求,即,那个男人应该使用的性质正确地,是虔诚,谦虚,温柔,和适合永恒的生命,仿佛在这些事情上选举以任何方式依赖。 For this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle, when he writes: "Among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest; but God being rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved), and raised us up with him, and made us to sit with him in heavenly places, in Christ Jesus, that in the ages to come he might show the exceeding riches of his grace in kindness towards us in Christ Jesus; for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory," Ephesians 2:3-9.对于这种伯拉纠教学品味,并反对使徒的教义时,他写道:“其中,我们也都曾经生活在我们的肉体的情欲,做的肉体和心灵的欲望,和怒之子,即使在休息,但神丰富的怜悯,他的伟大的爱,wherewith他爱我们,即使我们通过我们的过犯死,使我们的生命与基督(恩典有叶被保存),并提出了我们与他,和我们坐下来和他在天上,在基督耶稣里,在来岁,他可能会显示在基督耶稣里对我们的恩情,他的恩典超过财富的恩典你们已经被保存通过信仰;和自己,它是上帝的恩赐;,没有作品,没有人的荣耀,“以弗所书2:3-9。

VV

Who teach: That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness and godliness; and that this is the gracious and evangelical worthiness, for the sake of which he who is chosen, is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness and perseverance are not fruits of the unchangeable election unto glory, but are conditions, which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.谁教的特定的人得救的不完整的和非决定性的选举,由于预见到的信仰发生转换,圣洁,敬虔,无论是开始或持续一段时间,但完整的和决定性的选举,由于预见的毅力发生所不欲,信念,转化,圣洁和敬虔的结束,并认为这是表现出的热情好客和福音派老有所为,起见,他选择的是谁,更值得比他没有选择,并因此信仰,服从信仰,圣洁,敬虔和毅力,没有你们的荣耀不变选举的成果,但条件下,由那些将完全由选举产生满足预见的,须事前,,和的原因,没有不变的选举走向辉煌不会发生。

This is repugnant to the entire Scripture, which constantly inculcates this and similar declarations: Election is not out of works, but of him that calleth.这是令人厌恶的整个圣经中,不断灌输和类似声明:选举不出来的作品,但他认为calleth。Romans 9:11.罗马书9:11。 "As many as were ordained to eternal life believed," Acts 13:48.“晋永生许多人认为,”使徒13时48分。"He chose us in him before the foundation of the world, that we should be holy," Ephesians 1:4. “他选择了在他之前的世界的基础,我们应该是圣洁的,”以弗所书1:4。"Ye did not choose me, but I chose you," John 15:16.“你们没有选择我,但我选择了你,”约翰15:16。"But if it be of grace, it is no more of works," Romans 11:6.“但如果它的宽限期,这是没有作品,”罗马书11:6。"Herein is love, not that we loved God, but that he loved us, and sent his Son," I John 4:10. “此中的是爱,不是我们爱上帝,但他爱我们,并派他的儿子,”约翰一书4点10分。

VI

Who teach: That not every election unto salvation is unchangeable, but that some of the elect, any decree of God notwithstanding, can yet perish and do indeed perish.谁教:不是每个得救的选举是不可改变的,但一些选民,尽管神的任何法令,可还没有灭亡和确实灭亡。By which gross error they make God to be changeable, and destroy the comfort which the godly obtain out of the firmness of their election, and contradict the Holy Scripture, which teaches, that the elect can not be lead astray, Matthew 24:24; that Christ does not lose those whom the Father gave him, John 6:39; and that God hath also glorified those whom he foreordained, called and justified.严重错误,他们使上帝是多变的,并摧毁舒适敬虔的获得,其当选的坚定性和矛盾的圣经,教的选举不能导致误入歧途,马太福音24:24;基督不会失去这些人的父亲给了他,约翰6点39;,神得荣耀的人,他注定,所谓的和合理的。 Romans 8:30.罗马书8:30。

VII第七

Who teach: That there is in this life no fruit and no consciousness of the unchangeable election to glory, nor any certainty, except that which depends on a changeable and uncertain condition.谁教:这辈子有没有水果和意识没有改变的选举荣耀,也没有任何确定性,除了依赖于一个多变和不确定的条件。For not only is it absurd to speak of an uncertain certainty, but also contrary to the experience of the saints, who by virtue of the consciousness of their election rejoice with the Apostle and praise this favor of God, Ephesians 1; who according to Christ's admonition rejoice with his disciples that their names are written in heaven, Luke 10:20; who also place the consciousness of their election over against the fiery darts of the devil, asking: "Who shall lay anything to the charge of God's elect?"不仅是荒谬发言一个不确定的肯定,但也违背了的圣人,谁凭借其选举的意识飘柔使徒和赞美这个上帝的青睐,以弗所书1经验;谁根据基督的告诫飘柔与他的弟子,他们的名字写在天上,卢克10时20分,谁也放在其竞选的意识比对火箭的魔鬼,问:“谁须将任何神的选民负责吗?” Romans 8:33.罗马书8时33分。

VIII第八

Who teach: That God, simply by virtue of his righteous will, did not decide either to leave anyone in the fall of Adam and in the common state of sin and condemnation, or to pass anyone by in the communication of grace which is necessary for faith and conversion.谁教:上帝,仅仅凭借他的正义将,并没有决定是留在亚当的堕落,并在共同国家的罪恶和谴责任何人,或传递任何人的沟通是必要的宽限期信仰和转换。 For this is firmly decreed: "He hath mercy on whom he will, and whom he will he hardeneth," Romans 9:18.这是坚定地下令:“祂对他的怜悯,他将他hardeneth,”入乡随俗9点18分。And also this: "Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given," Matthew 13:11.:“你们知道天国的奥秘,但他们没有给出,”马修13时十一。Likewise: "I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes; yea, Father, for so it was well-pleasing in thy sight," Matthew 11:25,26.同样的:“我感谢你,父阿,主的天地,你复活,隐藏的英明和理解这些事情,复活,显示他们向婴孩;是啊,父亲,所以在你眼前满意的, “马太福音11:25,26。

IX第九

Who teach: That the reason why God sends the gospel to one people rather than to another is not merely and solely the good pleasure of God, but rather the fact that one people is better and worthier than another to whom the gospel is not communicated.谁教的原因,上帝派一个人,而不是到另一个福音不只是和纯粹神的美意,而事实上,一个人比另一个人的福音没有传达有价值。 For this Moses denies, addressing the people of Israel as follows: "Behold unto Jehovah thy God belongeth heaven and the heaven of heavens, the earth, with all that is therein. Only Jehovah had a delight in thy fathers to love him, and he chose their seed after them, even you above all peoples, as at this day," Deuteronomy 10:14,15.这摩西否认,处理如下以色列人民:“看哪,耶和华你的神belongeth天堂和天堂,地球的天堂,所有内只有耶和华在你父亲的喜悦,爱他,和他。后选择了自己的种子,即使你以上所有人民在这一天,“申命记10:14,15。 And Christ said: "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the might works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes," Matthew 11:21.和基督说:“荣辱与共,祢祢荣辱与共Chorazin,如果可能的工程已在提尔和西顿是在你做的做,他们将有悔改不久前在麻布和炉灰伯赛大,!”马太11: 21。


Second Head ofDoctrine第二头主义

Of the Death of Christ, and the Redemption of Men Thereby基督的死,和男子的赎回,从而

Article 1第1条

God is not only supremely merciful, but also supremely just.上帝是不是只有超级仁慈,但也只是千钧。And his justice requires (as he hath revealed himself in his Word), that our sins committed against his infinite majesty should be punished, not only with temporal, but with eternal punishment, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.他的公义要求(为他祂所透露他的话自己),,对他的无限威严犯下我们的罪应被处罚,不仅与时间,但与永恒的惩罚,双方在身体和灵魂;其中,我们可以不逃避,除非满意神的正义。

Article 2第2条

Since therefore we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, he hath been pleased in his infinite mercy to give his only begotten Son, for our surety, who was made sin, and became a curse for us and in our stead, that he might make satisfaction to divine justice on our behalf.因此,我们不能在我们自己的人,满意,或提供自己从上帝的愤怒,他hath在他无限的怜悯高兴,给他唯一的独生子,为我们担保,谁是罪,并成为一个我们代替我们的诅咒,他可能就代表我们的满意度神圣的正义。

Article 3第3条

The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.神的儿子的死是唯一的和最完美的的牺牲和满意度为罪,是无限的价值和价值,丰富足以赎全世界的罪过。

Article 4第4条

This death derives its infinite value and dignity from these considerations, because the person who submitted to it was not only really man, and perfectly holy, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute him a Savior for us; and because it was attended with a sense of the wrath and curse of God due to us for sin.这死亡派生其无限的价值和尊严,从这些因素,因为提交给它的人不仅是真正的男人,完全圣洁,但也只有上帝的独生子相同的永恒和无限的本质,与父亲和圣灵,资格是必要的构成他为我们的救主;因为它是由于对我们的罪与神的愤怒和诅咒意识出席。

Article 5第五条

Moreover, the promise of the gospel is, that whosoever believeth in Christ crucified, shall not perish, but have everlasting life.此外,福音的承诺是,钉在十字架上,凡在基督里的信,应不至灭亡,但有永恒的生命。This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of his good pleasure sends the gospel.连同命令悔改并相信,这个承诺,应该声明,并公布所有国家,所有的人胡乱地和不加区分,人神,他好高兴发送福音。

Article 6第六条

And, whereas many who are called by the gospel, do not repent, nor believe in Christ, but perish in unbelief; this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves. ,而许多人称为福音,不思悔改,也不相信基督,但灭亡的不信,这是由于基督在十字架上提供的牺牲任何缺陷或不足,但完全归咎于对自己负责。

Article 7第七条

But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God, given them in Christ from everlasting, and not to any merit of their own.但正如许多是真正相信,交付及保存罪和破坏通过基督的死,这纯粹是为了上帝的恩典的好处债,给予他们在基督从亘古,并没有任何自己的优点。

Article 8第8条

For this was the sovereign counsel, and most gracious will and purpose of God the Father, that the quickening and saving efficacy of the most precious death of his Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation: that is, it was the will of God, that Christ by the blood of the cross, whereby he confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation, and given to him by the Father; that he should confer upon them faith, which together with all the other saving gifts of the Holy Spirit, he purchased for them by his death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them free from every spot and blemish to the enjoyment of glory in his own presence forever.因为这是主权的律师,和最亲切的意志和父神的目的,他的儿子死亡的最珍贵的加快和节能的功效,应扩展到所有的选举,不给予他们单独证明信仰的礼物,从而给他们带来绝对无误得救的:那就是,它是由交叉的血神,基督会,据此,他证实了新的公约,应该有效果赎回的每一个民族​​,部落,民族和语言,所有的,而那些只选择救恩,由父亲给他的永恒的;他应该赋予他们的信仰,连同圣灵的所有其他节能礼物,他为他们购买了他的死亡;原件和实际,是否承诺之前或之后,相信一切的罪,应清除,并忠实地保留他们甚至到最后,最后把他们从每一个斑点和污点自由的荣耀,在享受自己的存在永远。

Article 9第9条

This purpose proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell, so that the elect in due time may be gathered together into one, and that there never may be wanting a church composed of believers, the foundation of which is laid in the blood of Christ, which may steadfastly love, and faithfully serve him as their Savior, who as a bridegroom for his bride, laid down his life for them upon the cross, and which may celebrate his praises here and through all eternity.这样做的目的出发,从对选举的永恒的爱,从开始的世界这一天得到有力地完成,并且将要完成从今以后仍然继续,尽管所有的地狱之门无效的反对,因此,在适当的选举时间可能会成为一个聚集,并有没有可能是希望信徒组成的教会,其中的基础是奠定在基督的血,这可能会坚定不移地爱,并忠实地作为他们的救主,他作为新郎是谁,他的新娘,为他们奠定了他的生命在十字架上,并可能在这里庆祝他称赞,并通过所有永恒。

Rejections拒绝

The true doctrine having been explained, the Synod rejects the errors of those: 真正的教义已解释,主教拒绝这些错误:

I

Who teach: That God the Father has ordained his Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness and worth of what Christ merited by his death might have existed, and might remain in all its parts complete, perfect and intact, even if the merited redemption had never in fact been applied to any person.谁教:父神命定他的儿子死在十字架上,没有一定的和明确的法令保存任何有可能存在的必要性,赢利和价值基督通过他的死值得,并有可能保持在其所有部件完整,完美和完整的的,即使值得赎回,其实从来没有被应用到任何人。 For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture.对于这种学说往往藐视智慧的父亲和耶稣基督的优点,是违背圣经。For thus saith our Savior: "I lay down my life for the sheep, and I know them," John 10:15,27.对于如此说我们的救主:“我放下我的羊的生活,我也认识他们,”约翰10:15,27。And the prophet Isaiah saith concerning the Savior: "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand," Isaiah 53:10.先知以赛亚说:有关救主:“当你必使他的灵魂赎罪祭,他将看到他的种子,他应延长他的日子,在他的手,”以赛亚书53:10耶和华的乐趣繁荣。 Finally, this contradicts the article of faith according to which we believe the catholic Christian church.最后,这种矛盾的信念,我们相信天主教基督教教堂。

II

Who teach: That it was not the purpose of the death of Christ that he should confirm the new covenant of grace through his blood, but only that he should acquire for the Father the mere right to establish with man such a covenant as he might please, whether of grace or of works.谁教:这不是基督的死的目的,他应该确认他的血液通过新公约的宽限期,而只是说他应该为父亲收购的仅仅是权利与人建立这样一个公约,因为他可能请是否宽限期或工程。 For this is repugnant to Scripture which teaches that Christ has become the Surety and Mediator of a better, that is, the new covenant, and that a testament is of force where death has occurred.这是令人厌恶的圣经教导说,基督已成为保证和调解员更好的,就是新约,人已死亡,武力是一份遗书。Hebrews 7:22; 9:15,17.希伯来书7:22; 9:15,17。

III

Who teach: That Christ by his satisfaction merited neither salvation itself for anyone, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that he merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as he might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.谁教他满意基督值得救赎本身既不针对任何人,也不信仰,使这基督救恩的满意是有效果的拨款,但他值得父唯一的权威或完美的将男子再次处理,并规定新的条件,他可能欲望,服从它,然而,取决于对人的自由意志,因此它有可能通过,要么没有或所有应履行这些条件。 For these adjudge too contemptuously of the death of Christ, do in no wise acknowledge the most important fruit or benefit thereby gained, and bring again out of hell the Pelagian error.裁定对于这些过于轻蔑基督的死,不承认在任何明智从而获得最重要的水果或利益,并带出地狱再次伯拉纠的错误。

IV

Who teach: That the new covenant of grace, which God the Father through the mediation of the death of Christ, made with man, does not herein consist that we by faith, in as much as it accepts the merits of Christ, are justified before God and saved, but in the fact that God having revoked the demand of perfect obedience of the law, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.教:新约的宽限期,上帝通过基督的死与人的调解,的父亲,并不本文由我们的信念,在尽可能多地接受基督的优点,是有道理的前神和保存,但在神撤销的完美服从法律的需求,的信仰和服从信仰方面,虽然不完善,完善的法律服从和自尊,值得奖励的永恒的生命,通过宽限期。 For these contradict the Scriptures: "Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood," Romans 3:24,25.对于这些矛盾的经文:“作为理由,他的恩典在基督耶稣的救赎,通过自由:人神提出要在通过信仰,他的血赎罪”罗马书3:24,25。 And these proclaim, as did the wicked Socinus, a new and strange justification of man before God, against the consensus of the whole church.而这些宣布,作为恶人Socinus,一个新的和陌生的人在神面前的理由,对整个教会的共识,。

VV

Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin.谁教:所有​​的人已经接受了你们国家的和解和所不欲,该公约的宽限期,所以没有人是值得谴责原​​罪帐户的,而且,任何人不得因为它谴责,但所有无原罪有罪。 For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath.对于这个意见是令人厌恶的圣经教导我们,我们怒之子。Ephesians 2:3.以弗所书2:3。

VI

Who use the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as he is concerned, has been minded of applying to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.谁使用值得和占有之间的差异,到年底,他们可能轻率和缺乏经验的上帝,据他而言,已经应用到同样的好处志同道合的教学思想注入所获得的死亡基督的,但,而一些获得赦免罪和永恒的生命,和别人不这样做,这种差异取决于自己的自由意志,其中加入自己的宽限期,无一例外地提供,这是不依赖于怜悯的特殊礼物,这有力地在他们,他们,而不是其他人应该对自己适当的宽限期。 For these, while they feign that they present this distinction, in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors.对于这些,而他们阳奉阴违,他们目前的这种区别,在一个健全的意义上,寻求进入了人们灌输伯拉纠错误的破坏性毒。

VII第七

Who teach: That Christ neither could die, needed to die, nor did die for those whom God loved in the highest degree and elected to eternal life, and did not die for these, since these do not need the death of Christ.谁教:基督,也不能死,死,也没有死的那些人神爱中的最高学位,并选出永恒的生命,并没有为这些死亡,​​因为这些不需要基督的死。 For they contradict the Apostle, who declares: "Christ loved me, and gave himself for me," Galatians 2:20.因为他们违背了使徒,他宣称:“基督爱我,”加拉太书2:20为我舍己。Likewise: "Who shall lay any thing to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died," Romans 8:33,34, namely, for them; and the Savior who says: "I lay down my life for the sheep," John 10:15.同样的:“?须将任何事情,神的选民负责,这是神,justifieth;他是谁,condemneth这是基督耶稣的死亡,”罗马书8:33,34,即对他们来说,和救主他说:“我放下我的生活,为羊”约翰10点一刻。 And: "This is my commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends," John 15:12,13. :“这是我的命令,你们彼此相爱,即使我曾经爱过你的大爱祂所没有比这名男子,一名男子放下他的生活,为他的朋友。”约翰15:12,13。


Third and Fourth Heads of Doctrine第三次和第四次首脑主义

Of the Corruption of Man, His Conversion to God, and the Manner Thereof.腐败的人,神,他的转换和方式。

Article 1第1条

Man was originally formed after the image of God.男子最初成立后,按照神的形象。His understanding was adorned with a true and saving knowledge of his Creator, and of spiritual things; his heart and will were upright; all his affections pure; and the whole man was holy; but revolting from God by the instigation of the devil, and abusing the freedom of his own will, he forfeited these excellent gifts; and on the contrary entailed on himself blindness of mind, horrible darkness, vanity and perverseness of judgment, became wicked, rebellious, and obdurate in heart and will, and impure in his affections.装饰着他的理解是一个真实和节能知识,他的创造者,精神层面的东西,他的心脏和将正直,他所有的感情纯;整个人是神圣的,乃是从神来令人作呕的魔鬼​​的怂恿下,和滥用自己的意愿自由,他没收了这些优秀的礼品;对自己心灵的盲目性所带来的,相反,可怕的黑暗,虚荣和乖张的判断,成为邪恶,叛逆,在心脏顽固和会,并在他的不纯感情。

Article 2第2条

Man after the fall begat children in his own likeness.文后,在他自己的肖像的秋天生了孩子。A corrupt stock produced a corrupt offspring.一个腐败的股票产生了腐败的后代。Hence all the posterity of Adam, Christ only excepted, have derived corruption from their original parent, not by imitation, as the Pelagians of old asserted, but by the propagation of a vicious nature.因此,所有的亚当,基督唯一例外的后人,有来自其原始父腐败,而不是通过模仿,作为老Pelagians断言,但传播的恶性性质。

Article 3第3条

Therefore all men are conceived in sin, and by nature children of wrath, incapable of saving good, prone to evil, dead in sin, and in bondage thereto, and without the regenerating grace of the Holy Spirit, they are neither able nor willing to return to God, to reform the depravity of their nature, nor to dispose themselves to reformation.因此,所有的人都在罪恶构思,怒之子,不能保存好,容易恶,死在罪中,及其束缚,并没有再生的圣灵的恩典,他们既不能也不愿到回神,改革其性质的堕落,也没有处置自己改革。

Article 4第4条

There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the differences between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment.仍然存在,但人在秋季以来,glimmerings,自然光,使他保留一些自然事物的认识神,善良与邪恶之间的差异,并发现一些社会美德,良好秩序方面,和维持有秩序的外部仪态。 But so far is this light of nature from being sufficient to bring him to a saving knowledge of God, and to true conversion, that he is incapable of using it aright even in things natural and civil.但到目前为止,这种自然光足以把他带到神的节能知识,并真正的转换,他是不能正确地使用,即使在自然和民间的东西。Nay further, this light, such as it is, man in various ways renders wholly polluted, and holds it in unrighteousness, by doing which he becomes inexcusable before God.反对进一步,有鉴于此,比如它的人以各种方式使全污染,并持有做他成为上帝面前是不可原谅的,在不义的。

Article 5第五条

In the same light are we to consider the law of the decalogue, delivered by God to his peculiar people the Jews, by the hands of Moses.在相同的光,我们要考虑的十诫法,神通过摩西的手中,以他独特的人,犹太人,交付。For though it discovers the greatness of sin, and more and more convinces man thereof, yet as it neither points out a remedy, nor imparts strength to extricate him from misery, and thus being weak through the flesh, leaves the transgressor under the curse, man cannot by this law obtain saving grace.因为尽管它发现的罪的伟大,说服的人越来越多条,还出了补救措施,因为它既不点,也不赋予的力量,他从痛苦中解脱出来,从而通过肉弱,叶下诅咒的犯错,人不能获得通过这部法律的救​​命之恩。

Article 6第六条

What therefore neither the light of nature, nor the law could do, that God performs by the operation of the Holy Spirit through the word or ministry of reconciliation: which is the glad tidings concerning the Messiah, by means whereof, it hath pleased God to save such as believe, as well under the Old, as under the New Testament.所以既不是自然光,也没有法律可以做,神圣灵的运作,通过和解的单词或部:这是关于弥赛亚的喜讯,意味着为这事,执行,祂所高兴神保存诸如认为,根据旧的,因为根据新约。

Article 7第七条

This mystery of his will God discovered to but a small number under the Old Testament; under the New, (the distinction between various peoples having been removed), he reveals himself to many, without any distinction of people.这对他将上帝之谜发现小数目,但根据旧约,根据新(已被拆除各民族之间的区别),他透露了自己很多的人没有任何区别,。 The cause of this dispensation is not to be ascribed to the superior worth of one nation above another, nor to their making a better use of the light of nature, but results wholly from the sovereign good pleasure and unmerited love of God.本福音的原因是不能冲高到上面另​​一个民族的优越价值,也不是他们一个更好地利用自然光,但结果完全主权的美意,不配得神的爱。 Hence they, to whom so great and so gracious a blessing is communicated, above their desert, or rather notwithstanding their demerits, are bound to acknowledge it with humble and grateful hearts, and with the apostle to adore, not curiously to pry into the severity and justice of God's judgments displayed to others, to whom this grace is not given.因此,他们对谁这么大,这么亲切祝福传达,高于其沙漠,或而尽管他们的功过,必然要承认它与谦卑和感激的心,并与使徒崇拜,而不是好奇地窥探的严重性和正义的上帝显示给他人的判断,此宽限期给谁不给定的。

Article 8第8条

As many as are called by the gospel, are unfeignedly called.多达称为福音,是由衷地调用。For God hath most earnestly and truly shown in his Word, what is pleasing to him, namely, that those who are called should come to him.对于上帝最认真,真正在他的话语中,很高兴他的说法,即那些被称为来找他。He, moreover, seriously promises eternal life, and rest, to as many as shall come to him, and believe on him.此外,他郑重承诺永恒的生命,和休息,只要来找他,并相信他的。

Article 9第9条

It is not the fault of the gospel, nor of Christ, offered therein, nor of God, who calls men by the gospel, and confers upon them various gifts, that those who are called by the ministry of the word, refuse to come, and be converted: the fault lies in themselves; some of whom when called, regardless of their danger, reject the word of life; others, though they receive it, suffer it not to make a lasting impression on their heart; therefore, their joy, arising only from a temporary faith, soon vanishes, and they fall away; while others choke the seed of the word by perplexing cares, and the pleasures of this world, and produce no fruit.这不是福音故障,也不是基督,提供内,也不是神,呼吁福音的人,并呼吁它们赋予各种礼物,那些字部要求,拒绝来,转换:故障在于本身,其中一些人被调用时,不管他们的危险,拒绝生活的话,虽然他们接受它,它不遭受使他们的心脏一个持久的印象,因此,他们的喜悦只能从一个临时的信仰产生,很快消失了,他们消失,而其他人呛种子字,令人费解的关心和这个世界的乐趣,并产生无果。 - This our Savior teaches in the parable of the sower.- 这是我们的救主教导在撒种的比喻。Matthew 13.马太福音13。

Article 10第10条

But that others who are called by the gospel, obey the call, and are converted, is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others, equally furnished with grace sufficient for faith and conversions, as the proud heresy of Pelagius maintains; but it must be wholly ascribed to God, who as he has chosen his own from eternity in Christ, so he confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of his own Son, that they may show forth the praises of him, who hath called them out of darkness into his marvelous light; and may glory not in themselves, but in the Lord according to the testimony of the apostles in various places.但是,其他那些所谓的福音,服从调用,并转换,是不被归因于正确行使自由意志,即一个区分自己在他人之上,同样配备足够的宽限期为信仰和转换,作为自豪伯拉纠异端维护,但它必须完全归因于神,人,因为他选择了从基督永恒的自己,所以他赋予他们的信仰和悔改,抢救他们从黑暗的力量,并转化为他们的王国自己的儿子,他们可能会显示提出了他的赞誉,祂所称为黑暗到他的奇妙的光;不是自己,而是在主的荣耀,并可能根据在各地的使徒的见证。

Article 11第11条

But when God accomplishes his good pleasure in the elect, or works in them true conversion, he not only causes the gospel to be externally preached to them, and powerfully illumines their minds by his Holy Spirit, that they may rightly understand and discern the things of the Spirit of God; but by the efficacy of the same regenerating Spirit, pervades the inmost recesses of the man; he opens the closed, and softens the hardened heart, and circumcises that which was uncircumcised, infuses new qualities into the will, which though heretofore dead, he quickens; from being evil, disobedient and refractory, he renders it good, obedient, and pliable; actuates and strengthens it, that like a good tree, it may bring forth the fruits of good actions.但是,当上帝完成他在当选好高兴,或在他们的真实转换工作,他不仅会导致外部福音传给他们的,并有力地照亮他们的头脑,他的圣灵,使他们正确地理解和辨别事物神的灵;但疗效相同的再生精神,贯穿该名男子的内心深处的凹槽;他打开封闭,软化硬化的心脏,这是割包皮circumcises,意志注入新的素质,这虽然迄今为止死,他加快;被邪恶,不听话和难治性,他呈现好,听话,柔韧;驱动,并加强它,这是一个好树,它可能会带来良好的行动的成果。

Article 12第12条

And this is the regeneration so highly celebrated in Scripture, and denominated a new creation: a resurrection from the dead, a making alive, which God works in us without our aid.这是如此高度在圣经中著名的再生,以及计价的一个新的创造:一个从死里复活,使活着,就是神在我们没有我们的援助工作。But this is in no wise effected merely by the external preaching of the gospel, by moral suasion, or such a mode of operation, that after God has performed his part, it still remains in the power of man to be regenerated or not, to be converted, or to continue unconverted; but it is evidently a supernatural work, most powerful, and at the same time most delightful, astonishing, mysterious, and ineffable; not inferior in efficacy to creation, or the resurrection from the dead, as the Scripture inspired by the author of this work declares; so that all in whose heart God works in this marvelous manner, are certainly, infallibly, and effectually regenerated, and do actually believe.但是,这是在没有生效的福音外部的说教,道德劝说,或这样的运作模式,神后执行他的一部分,只是明智的,它仍然在再生人的权力或不,转换,或继续归正,但它显然是一种超自然的工作,最强大和最令人愉快的同时,惊人的,神秘的,和不可言喻的;在疗效创作不劣,或从死里复活,为圣经灵感来自对这项工作的作者声明,以便在其心脏上帝在这个奇妙的方式作品,当然,绝对无误,而有效的再生,并真的相信。 - Whereupon the will thus renewed, is not only actuated and influenced by God, but in consequence of this influence, becomes itself active.- 届时将因此重新,不仅动作和神的影响,但这种影响的后果,成为本身活跃。Wherefore also, man is himself rightly said to believe and repent, by virtue of that grace received.为何还,人是自己说得很有道理相信和悔改凭借宽限期,收到。

Article 13第13条

The manner of this operation cannot be fully comprehended by believers in this life.信徒在此生活,此操作的方式并不能完全理解。 Notwithstanding which, they rest satisfied with knowing and experiencing, that by this grace of God they are enabled to believe with the heart, and love their Savior.尽管如此,他们休息满意的认识和体验,启用这个神的恩典,他们相信与心脏,爱他们的救主。

Article 14第14条

Faith is therefore to be considered as the gift of God, not on account of its being offered by God to man, to be accepted or rejected at his pleasure; but because it is in reality conferred, breathed, and infused into him; or even because God bestows the power or ability to believe, and then expects that man should by the exercise of his own free will, consent to the terms of that salvation, and actually believe in Christ; but because he who works in man both to will and to do, and indeed all things in all, produces both the will to believe, and the act of believing also.信仰,因此被视为上帝的恩赐,而不是被神的男子,他很高兴接受或拒绝提供的帐户上,但因为它在现实中被赋予,呼吸,并注入到他;甚至因为上帝赋予的权力或能力,相信,然后希望那个男人应该行使自己的自由意志,同意得救的条款,并实际上相信基督,但因为他在男子既会和做,而事实上这一切的一切事情,生产都相信,还相信行为。

Article 15第15条

God is under no obligation to confer this grace upon any; for how can he be indebted to man, who had no precious gifts to bestow, as a foundation for such recompense?上帝是没有义务赋予任何此宽限期,他怎么能要感谢的人,曾作为这种补偿的基础没有珍贵的礼物赠送,?Nay, who has nothing of his own but sin and falsehood?不仅如此,他自己无关,但罪恶和谬误?He therefore who becomes the subject of this grace, owes eternal gratitude to God, and gives him thanks forever.因此,他成为此宽限期的主题,欠永远感谢上帝,给他的感谢永远。Whoever is not made partaker thereof, is either altogether regardless of these spiritual gifts, and satisfied with his own condition; or is in no apprehension of danger, and vainly boasts the possession of that which he has not.谁不有分其中,要么是完全不管这些属灵的恩赐,和他自己的状况感到满意,或者是在没有逮捕的危险,并妄图拥有占有,他没有。 With respect to those who make an external profession of faith, and live regular lives, we are bound, after the example of the apostle, to judge and speak of them in the most favorable manner.对于那些外部的专业,信仰和生活定期生活,我们的约束,例如使徒后,在最有利的方式来判断和他们说话。For the secret recesses of the heart are unknown to us.对于心脏的秘密凹槽,我们不知道。And as to others, who have not yet been called, it is our duty to pray for them to God, who calls the things that are not, as if they were.给别人,那些尚未被称为,它是为他们祈祷上帝,谁调用的东西都没有,好像他们是我们的责任。 But we are in no wise to conduct ourselves towards them with haughtiness, as if we had made ourselves to differ.但是,我们在任何明智的,对他们进行自己与傲气,如果我们有自己不同。

Article 16第16条

But as man by the fall did not cease to be a creature, endowed with understanding and will, nor did sin which pervaded the whole race of mankind, deprive him of the human nature, but brought upon him depravity and spiritual death; so also this grace of regeneration does not treat men as senseless stocks and blocks, nor take away their will and its properties, neither does violence thereto; but spiritually quickens, heals, corrects, and at the same time sweetly and powerfully bends it; that where carnal rebellion and resistance formerly prevailed, a ready and sincere spiritual obedience begins to reign; in which the true and spiritual restoration and freedom of our will consist.但作为秋天的人并未停止生物,赋与的认识和意志,也没有罪,弥漫着整个人类比赛,剥夺他的人性,但他所带来的堕落和精神上的死亡,所以也再生宽限期不为无谓的股票和块治疗男性,也带走自己的意志和它的属性,不暴力及其的;但精神上的加快,愈合,纠正,并在同一时间浓情蜜意和有力弯;肉体的叛乱和阻力以前盛行,一个现成的和真诚的精神服从,开始统治;在其中将包括真实的和精神的恢复和我们的自由。 Wherefore unless the admirable author of every good work wrought in us, man could have no hope of recovering from his fall by his own free will, by the abuse of which, in a state of innocence, he plunged himself into ruin.哪,除非我们造成的每一个良好的工作令人钦佩作者的,人可以没有希望从他的秋天恢复他自己的自由,其中的滥用,在无罪的状态,他陷入了毁灭自己。

Article 17第17条

As the almighty operation of God, whereby he prolongs and supports this our natural life, does not exclude, but requires the use of means, by which God of his infinite mercy and goodness hath chosen to exert his influence, so also the before mentioned supernatural operation of God, by which we are regenerated, in no wise excludes, or subverts the use of the gospel, which the most wise God has ordained to be the seed of regeneration, and food of the soul.作为全能的上帝操作,使他延长和支持这是我们的自然生命,不排除,但上帝他无限的怜悯和善良拣选施加自己的影响力,需要使用的手段,所以也之前提到超自然神的运作,其中我们是再生的,在任何明智的排除,或颠覆的福音,最有智慧的神的规定对可再生的种子,食品和灵魂。 Wherefore, as the apostles, and teachers who succeeded them, piously instructed the people concerning this grace of God, to his glory, and the abasement of all pride, and in the meantime, however, neglected not to keep them by the sacred precepts of the gospel in the exercise of the Word, sacraments and discipline; so even to this day, be it far from either instructors or instructed to presume to tempt God in the church by separating what he of his good pleasure hath most intimately joined together.因此,作为使徒,并继承他们的教师,虔诚地指示的人,关于这个神的恩典,他的荣耀,所有骄傲的屈辱,并在此期间,然而,不能忽视,以保持它们的神圣戒律在行使这个词,圣礼和纪律的福音,所以即使到今天,无论从教师或指示推定分离什么,他好高兴祂所最紧密连接在一起的神在教会诱惑远远。 For grace is conferred by means of admonitions; and the more readily we perform our duty, the more eminent usually is this blessing of God working in us, and the more directly is his work advanced; to whom alone all the glory both of means, and of their saving fruit and efficacy is forever due.对于赋予的恩典是告诫我们履行我们的责任更容易,更杰出的,通常这是上帝的祝福,对我们的工作,更直接的是他的工作的先进;人单独所有的荣耀的手段,和他们的储蓄水果和有效性永远是由于。 Amen.阿门。

Rejections拒绝

The true doctrine having been explained, the Synod rejects the errors of those: 真正的教义已解释,主教拒绝这些错误:

I

Who teach: That it cannot properly be said, that original sin in itself suffices to condemn the whole human race, or to deserve temporal and eternal punishment.谁教,它不能妥善被说,原罪本身足以谴责整个人类,或值得时间和永恒的惩罚。For these contradict the Apostle, who declares: "Therefore as through one man sin entered into the world, and death through sin, and so death passed unto all men, for that all sinned," Romans 5:12.对于这些矛盾的使徒,谁宣布:“因此,通过一个人的罪进入世界,和死亡是从罪,并因此死亡通过你们所有的人,所有犯罪,”罗马书5:12。 And: "The judgment came of one unto condemnation," Romans 5:16.和:“判断一个临到谴责,”入乡随俗5点16分。And: "The wages of sin is death,"Romans 6:23.和:“罪的工价就是死,”罗马书6:23。

II

Who teach: That the spiritual gifts, or the good qualities and virtues, such as: goodness, holiness, righteousness, could not belong to the will of man when he was first created, and that these, therefore, could not have been separated therefrom in the fall.谁教的精神礼物,或良好的品质和美德,如:善良,圣洁,公义,不属于人的意志,当他第一次创建,这些,因此,可能没有被分隔由此在秋季。 For such is contrary to the description of the image of God, which the Apostle gives in Ephesians 4:24, where he declares that it consists in righteousness and holiness, which undoubtedly belong to the will.对于这样的,是违背神的形象的描述,使徒在以弗所书4时24分,他宣称,它包含在公义和圣洁,这无疑属于意志为。

III

Who teach: That in spiritual death the spiritual gifts are not separate from the will of man, since the will in itself has never been corrupted, but only hindered through the darkness of the understanding and the irregularity of the affections; and that, these hindrances having been removed, the will can then bring into operation its native powers, that is, that the will of itself is able to will and to choose, or not to will and not to choose, all manner of good which may be presented to it.谁教:“在精神上的死亡属灵的恩赐是不独立于人的意志,因为本身的意志从来没有被破坏,但只有通过黑暗的理解和不规则的感情阻碍;和认为,这些障碍被删除,就可以把操作其原生的权力,那就是,能够将自身的意志和选择,或不将不选择,可向它提出的所有善意的方式。 This is an innovation and an error, and tends to elevate the powers of the free will, contrary to the declaration of the Prophet: "The heart is deceitful above all things, and it is exceedingly corrupt," Jeremiah 17:9; and of the Apostle: "Among whom (sons of disobedience) we also all once lived in the lusts of the flesh, doing the desires of the flesh and of the mind," Ephesians 2:3. ,这是一个创新和错误,而且往往以提升自由意志的权力,违背先知声明:“心脏是比万物都诡​​诈,这是极其腐败,”耶利米17时09分;和使徒:“其中(悖逆的儿子),我们也都曾经住在肉体的私欲,做欲望的肉体和心灵,”以弗所书2:3。

IV

Who teach: That the unregenerate man is not really nor utterly dead in sin, nor destitute of all powers unto spiritual good, but that he can yet hunger and thirst after righteousness and life, and offer the sacrifice of a contrite and broken spirit, which is pleasing to God.谁教:unregenerate男子是不是真的也不是完全死了罪,也不是一贫如洗的所有权力,你们的精神好,但他可以然而,饥饿和口渴后,义和生活,并提供牺牲的痛悔和破碎的精神,这是神所喜悦的。 For these are contrary to the express testimony of Scripture.对于这些都是违背圣经的明确的证词。"Ye were dead through trespasses and sins," Ephesians 2:1,5; and: "Every imagination of the thought of his heart are only evil continually," Genesis 6:5; 8:21. “你们是通过过犯罪恶死,”以弗所书2:1,5;:“每想到他的心脏的想象恶不断,”创世纪6时05分,8时21分。

Moreover, to hunger and thirst after deliverance from misery, and after life, and to offer unto God the sacrifice of a broken spirit, is peculiar to the regenerate and those that are called blessed.此外,从痛苦解脱后的饥饿和口渴,后生活,并提供所不欲,上帝牺牲一个破碎的精神,有奇特的再生和那些所谓祝福。 Psalm 51:10, 19; Matthew 5:6.诗篇51:10,19;马太5时06分。

VV

Who teach: That the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, namely, the evangelical or saving grace and salvation itself.谁教:“腐败的和自然的人可以很好地利用共同的宽限期(他们了解自然光),或送礼仍留有他摔倒后,他能逐渐被其良好的使用获得更大的,即福音或保存的恩典和救赎本身。 And that in this way God on his part shows himself ready to reveal Christ unto all men, since he applies to all sufficiently and efficiently the means necessary to conversion.而上帝对他的一部分,以这种方式显示自己准备的揭示基督你们所有的人,因为他适用于所有的充分和有效的必要手段转换。 For the experience of all ages and the Scriptures do both testify that this is untrue.对于所有年龄和圣经经验都证明,这是不真实的。"He showeth his Word unto Jacob, his statues and his ordinances unto Israel. He hath not dealt so with any nation: and as for his ordinances they have not known them," Psalm 147:19, 20. “他showeth他雅各,他的雕像和他所不欲,以色列条例的话,他未曾处理任何国家,为自己的条例,他们不知道,”诗篇147:19,20。"Who in the generations gone by suffered all the nations to walk in their own way," Acts 14:16. “谁在过去几代人遭受的所有国家,走自己的路,”使徒14时16分。And: "And they (Paul and his companions) having been forbidden of the Holy Spirit to speak the word in Asia, and when they were come over against Mysia, they assayed to go into Bithynia, and the Spirit suffered them not," Acts 16:6, 7. :“他们(保罗和他的同伴)被禁止圣灵的发言在亚洲的话,当他们对Mysia,他们检测到庇推尼去,圣灵他们不要遭受”行为16时06分,7。

VI

Who teach: That in the true conversion of man no new qualities, powers or gifts can be infused by God into the will, and that therefore faith through which we are first converted, and because of which we are called believers, is not a quality or gift infused by God, but only an act of man, and that it can not be said to be a gift, except in respect of the power to attain to this faith.谁教:没有新的素质,在人的真正转换,权力或礼品可以被神注入的意愿,并因此通过它,我们首先被转换的信仰,因为我们被称为信徒,是不是质量或礼物注入了上帝,但只有人的行为,并不能说是一个礼物,除了在尊重的力量去实现这个信念,。 For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of his love into our hearts: "I will put my law in their inward parts, and in their hearts will I write it," Jeremiah 31:33.因此,对于违背圣经,宣告上帝的信仰,服从,注入了新的素质,并进入我们的心中对他的爱的意识:“我会把我在里面的法律,并在他们的心中,我会写“耶利米书31:33。 And: "I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour my spirit upon thy seed," Isaiah 44:3.及:“我将他倒的水,渴了,并流后,干燥的地面;我将倾注我的精神后,你的后裔,”以赛亚书44:3。And: "The love of God hath been shed abroad in our hearts through the Holy Spirit which hath been given us," Romans 5:5.和:“上帝的爱祂所大棚国外在我们的心中,上帝已经给了我们,”罗马书5时05分通过圣灵。This is also repugnant to the continuous practice of the Church, which prays by the mouth of the Prophet thus: "Turn thou me, and I shall be turned," Jeremiah 31:18.这也是令人厌恶的教会,先知的口中祈祷从而不断实践:“开启你我,和我应打开,”耶利米书31:18。

VII第七

Who teach: that the grace whereby we are converted to God is only a gentle advising, or (as others explain it), that this is the noblest manner of working in the conversion of man, and that this manner of working, which consists in advising, is most in harmony with man's nature; and that there is no reason why this advising grace alone should not be sufficient to make the natural man spiritual, indeed, that God does not produce the consent of the will except through this manner of advising; and that the power of the divine working, whereby it surpasses the working of Satan, consists in this, that God promises eternal, while Satan promises only temporal goods.谁教:转换为上帝,让我们的恩典是一个温柔的咨询,或(其他解释),这是最高贵的人转换工作方式,和这种方式工作,其中包括在咨询,是最和谐与人的本性;和“事实上,没有理由为什么这个劝谕宽限期仅应不被足够属血气的人的精神,上帝不在生产除了通过这种方式提供意见的意愿同意,在这神圣的工作,即超过了撒旦的工作,电源,上帝的承诺永恒的,而撒旦只承诺颞货物。 But this is altogether Pelagian and contrary to the whole Scripture which, besides this, teaches another and far more powerful and divine manner of the Holy Spirit's working in the conversion of man, as in Ezekiel: "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh," Ezekiel 36:26.但是这是完全伯拉​​纠和违背的整个圣经,除了这个,教另一个和远更强大的和神圣的神圣精神的工作在人的转换,在以西结书,方式:“一个新的心脏也将我给你,一种新的精神​​,我把在你,我会带走你的肉石心脏,我会给你一个心脏的肉,“以西结书36:26。

VIII第八

Who teach: That God in the regeneration of man does not use such powers of his omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not.谁教:这人的再生神不使用他的全能等权力作为potently和infallibly的弯曲人的意志的信仰和转换;但,所有的恩典的作品有已完成,其中神采用以转换男子,男子可能却又如此神和圣灵抵抗,当神拟人的再生和遗嘱,以再生他,和的确,人往往并不如此抗拒,他阻止完全他的再生,它因此在人的权力到可再生或不保持。 For this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the Apostles, who teach: "That we believe according to the working of the strength of his power," Ephesians 1:19.对于本是无外乎否定所有的神的在我们的转换宽限期效率的,和“全能的上帝的运作受到以该会的男子,这违背了使徒,谁教:”那我们相信,根据以他的权力的力量的工作,“以弗所书1:19。 And: "That God fulfills every desire of goodness and every work of faith with power," 2 Thessalonians 1:11.和:“上帝履行与电源的每一个善良的愿望和每一个工作的信念,”帖撒罗尼迦后书1点11分。And: "That his divine power hath given unto us all things that pertain unto life and godliness," 2 Peter 1:3.和:“他的神力上帝赐给我们的一切事物,属于你们生命和虔敬的,”彼得后书1:3。

IX第九

Who teach: That grace and free will are partial causes, which together work the beginning of conversion, and that grace, in order of working, does not precede the working of the will; that is, that God does not efficiently help the will of man unto conversion until the will of man moves and determines to do this.谁教:恩典和自由意志是部分原因,一起工作转换的开始,为了工作的宽限期,不先会的工作,即,神不有效帮助的意愿人所不欲,转换,直到人的动作,并确定将要做到这一点。 For the ancient Church has long ago condemned this doctrine of the Pelagians according to the words of the Apostle: "So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy," Romans 9:16.对于古代教会早已谴责这一学说的Pelagians根据使徒的话:“那么这是不是他willeth,也不是他runneth,但神说,祂所怜悯,”入乡随俗9点16 。Likewise: "For who maketh thee to differ? and what hast thou that thou didst not receive?"同样的:“?谁maketh你不同,你复活,没有收到什么祢”I Corinthians 4:7.哥林多前书4:7。And: "For it is God who worketh in you both to will and to work, for his good pleasure," Philippians 2:13.和:“它是上帝worketh在你俩将和他的美意,”腓立比书2时13分。


Fifth Head of Doctrine第五头主义

Of the Perseverance of the Saints圣徒的毅力

Article 1第1条

Whom God calls, according to his purpose, to the communion of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also from the dominion and slavery of sin in this life; though not altogether from the body of sin, and from the infirmities of the flesh, so long as they continue in this world.神,根据他的目的,他的儿子,我们的主耶稣基督,和圣灵的重生的共融,他提供了从统治和奴役罪这辈子也;虽然没有完全从罪的主体从肉体的软弱,只要他们继续在这个世界上。

Article 2第2条

Hence spring daily sins of infirmity, and hence spots adhere to the best works of the saints; which furnish them with constant matter for humiliation before God, and flying for refuge to Christ crucified; for mortifying the flesh more and more by the spirit of prayer, and by holy exercises of piety; and for pressing forward to the goal of perfection, till being at length delivered from this body of death, they are brought to reign with the Lamb of God in heaven.因此,春季每天的罪,体弱,因此点坚持以圣人的最好的作品;提供不断此事他们在神面前的屈辱,和避难钉在十字架上基督飞行; mortifying祈祷的精神,肉体的越来越多的,和圣洁虔诚的演习;完美的目标推进,直到脱离这取死的身体交付的长度,他们带来了统治在天上与神的羔羊。

Article 3第3条

By reason of these remains of indwelling sin, and the temptations of sin and of the world, those who are converted could not persevere in a state of grace, if left to their own strength.原因,这些遗骸留置罪,罪和世界的诱惑,那些被转换不能坚持在一个国家的宽限期,如果离开了自己的实力。But God is faithful, who having conferred grace, mercifully confirms, and powerfully preserves them herein, even to the end.但神是信实的,谁赋予的恩典,仁慈证实,并有力地保留外,甚至到最后。

Article 4第4条

Although the weakness of the flesh cannot prevail against the power of God, who confirms and preserves true believers in a state of grace, yet converts are not always so influenced and actuated by the Spirit of God, as not in some particular instances sinfully to deviate from the guidance of divine grace, so as to be seduced by, and to comply with the lusts of the flesh; they must, therefore, be constant in watching and in prayer, that they be not led into temptation.虽然肉体的软弱不能反对的神的权力,谁确认,并保存在一个国家的宽限期真正的信徒为准,但转换是并不影响和驱动上帝的精神,因为没有在一些特定的实例sinfully到偏离从神的恩典的指导,所以被诱惑,并遵守与肉体的情欲,因此,他们必须不断观看和祈祷,他们不诱惑LED。 When these are neglected, they are not only liable to be drawn into great and heinous sins, by Satan, the world and the flesh, but sometimes by the righteous permission of God actually fall into these evils.当这些被忽视,他们不仅承担责任,伟大和令人发指的罪孽,撒旦,世界和肉体,被卷入,但有时神公义的权限实际上落入这些罪恶。 This, the lamentable fall of David, Peter, and other saints described in Holy Scripture, demonstrates.这,大卫,彼得,和圣经中描述的其他圣人,可悲下降演示。

Article 5第五条

By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favor, for a time, until on their returning into the right way of serious repentance, the light of God's fatherly countenance again shines upon them.然而,通过这样的巨大罪孽,他们非常非常得罪神,会产生一个致命的内疚,悲痛圣灵,中断行使信仰,非常悲伤伤口自己的良心,和有时失去了上帝的青睐的意识,一时间,直到他们返回到正确的做法严重悔改,上帝的慈父般的面容再次闪耀在其中。

Article 6第六条

But God, who is rich in mercy, according to his unchangeable purpose of election, does not wholly withdraw the Holy Spirit from his own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit sins unto death; nor does he permit them to be totally deserted, and to plunge themselves into everlasting destruction.但神是丰富的怜悯,根据他的选举不变的目的,并不完全撤回圣灵从自己的人,甚至在他们的忧郁下降,也不受到他们进行到目前为止失去采纳的宽限期,和没收的理由的状态,或来犯的罪,死而后,他也不会允许他们被完全遗弃,并陷入自己永远沉沦。

Article 7第七条

For in the first place, in these falls he preserves them in the incorruptible seed of regeneration from perishing, or being totally lost; and again, by his Word and Spirit, certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.对于摆在首位,在这些瀑布中,他保持廉洁从灭亡或完全丧失的种子再生,并再次,他的话语和精神,肯定而有效地更新他们悔改,真诚和虔诚的悲哀他们的罪孽,他们可能会寻求和获得减免在调解员的血液,可能会再次遇到了一个和解神的青睐,通过信仰崇拜他的怜悯,从今以后更加努力的工作,自己的救赎与恐惧和颤抖。

Article 8第8条

Thus, it is not in consequence of their own merits, or strength, but of God's free mercy, that they do not totally fall from faith and grace, nor continue and perish finally in their backslidings; which, with respect to themselves, is not only possible, but would undoubtedly happen; but with respect to God, it is utterly impossible, since his counsel cannot be changed, nor his promise fail, neither can the call according to his purpose be revoked, nor the merit, intercession and preservation of Christ be rendered ineffectual, nor the sealing of the Holy Spirit be frustrated or obliterated.因此,这不是他们自己的优点,或强度而,而是上帝的自由摆布,完全下降的信心和恩典,也不继续和灭亡他们backslidings最后;其中,关于自己,是不唯一可能的,但无疑发生;但上帝,这是绝对不可能的,因为他的律师可以不被改变,也不他的诺言失败,既不可以呼叫他的目的是撤销,也不的优点,说情和保存基督呈现无效的,也不是圣灵的密封受挫或冲掉。

Article 9第9条

Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and ought to obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.保存这种得救的,他们在信仰的毅力和选举,为自己真正的信徒,应该获得保证,根据他们的信仰的措施,使他们在到达一定的说服,他们不断将继续真实而生活教会的成员,并认为他们的经验对罪的赦免,并最后将承受永生。

Article 10第10条

This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit, that we are children and heirs of God, Romans 8:16; and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works.然而,这个保证,不产生任何特殊的启示相反或独立于神的话语,但泉水从对上帝的承诺,其中他有最丰富的他为我们的舒适的Word透露的信心;​​圣灵的见证精神,见证我们的精神,我们是神,罗马书8时16儿童和继承人的;最后,从一个严肃和神圣的愿望,维护良好的良知,并执行好作品。 And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory, and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.而且,如果神的选民被剥夺这个坚实的舒适,他们应终于获得了胜利,这个犯错的质押或永恒的荣耀认真,他们将所有的人最惨。

Article 11第11条

The Scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering.此外,证明圣经,信徒在此生活,斗争与肉体的各种疑虑,并严重诱惑下这充分保证的信念和持之以恒的确定性,他们并不总是明智的。 But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it, I Corinthians 10:13, and by the Holy Spirit again inspires them with the comfortable assurance of persevering.但上帝,谁是父亲的所有安慰,不遭受他们被引诱以上,他们能,但将与诱惑也使一种方式来逃避,他们可能有能力承担,我哥林多前书10:13 ,并通过圣灵再次激发他们锲而不舍的舒适保证。

Article 12第12条

This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture, and the examples of the saints.这种锲而不舍的肯定,但是,是迄今为止在信徒令人振奋精神的自豪感,使他们肉体安全,相反,它的真正根源谦逊,孝顺的崇敬之情,真正的孝道,在每一个磨难耐心或热切的祈祷,在痛苦的坚贞,并吐露了真相,固体神大喜:考虑这样做的好处,使应作为激励严重的感谢和良好的工程和不断的实践中,出现的证词圣经,和圣人的例子。

Article 13第13条

Neither does renewed confidence or persevering produce licentiousness, or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life: the withdrawing thereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience.也不重拾信心或怎奈产生淫,或从倒退中恢复过来的那些虔诚的漠视,但它继续在主的方式呈现他们更谨慎,更殷勤,这祂所规定,他们步行其中可能会维持一个持之以恒的保证,以免被滥用他慈父般的善良,上帝应该把远离他亲切的面容,谁知这是比生命敬虔dearer:撤销及其比死亡更苦,他们的后果,本应陷入更严重的折磨良心。

Article 14第14条

And as it hath pleased God, by the preaching of the gospel, to begin this work of grace in us, so he preserves, continues, and perfects it by the hearing and reading of his Word, by meditation thereon, and by the exhortations, threatenings, and promises thereof, as well as by the use of the sacraments.它祂所高兴上帝,宣讲福音,在我们开始这项工作的宽限期,让他保留,继续和完善的听力和阅读他的话语,冥想就此,和嘱托, threatenings,并承诺不足,以及使用的圣礼。

Article 15第15条

The carnal mind is unable to comprehend this doctrine of the perseverance of the saints, and the certainty thereof; which God hath most abundantly revealed in his Word, for the glory of his name, and the consolation of pious souls, and which he impresses upon the hearts of the faithful.肉体的头脑无法理解这种锲而不舍的圣人的学说,肯定不足;神最丰富的在他的话语中透露,他的名字的荣耀,和虔诚的心灵的慰藉,和他的印象时忠实的心。 Satan abhors it; the world ridicules it; the ignorant and hypocrite abuse, and heretics oppose it; but the spouse of Christ hath always most tenderly loved and constantly defended it, as an inestimable treasure; and God, against whom neither counsel nor strength can prevail, will dispose her to continue this conduct to the end.撒旦痛恨世界嘲笑它的无知和伪君子滥用,以及异端反对,但基督的配偶的人总是最温柔的喜爱和不断捍卫了不可估量的宝藏,与神,对他们既不是律师也不是实力为准,会把她继续这种行为的结束。 Now, to this one God, Father, Son, and Holy Spirit, be honor and glory, forever.现在,一个上帝,父亲,儿子,和神圣的精神,荣誉和荣耀,永远。AMEN.阿门。

Rejections拒绝

The true doctrine having been explained, the Synod rejects the errors of those: 真正的教义已解释,主教拒绝这些错误:

I

Who teach: That the perseverance of the true believers is not a fruit of election, or a gift of God, gained by the death of Christ, but a condition of the new covenant, which (as they declare) man before his decisive election and justification must fulfill through his free will.谁教:真信徒的毅力是不是选举的水果,或上帝的恩赐,基督的死,但新约的条件,(他们宣布)之前,他决定性的选举中的男子,并理由必须履行他的自由意志。 For the Holy Scripture testifies that this follows out of election, and is given the elect in virtue of the death, the resurrection and intercession of Christ: "But the elect obtained it and the rest were hardened," Romans 11:7.对于圣经证明,这是继选举,并凭借死亡的选举,基督的复活和说情:“但是,选出获得,其余进行了硬化,”罗马书11:7。 Likewise: "He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?"同样的:“他,幸免没有自己的儿子,但交付他起来为我们所有的,他应如何不也与他自由给我们所有的东西谁应打好什么神的选民负责,是神,justifieth;谁??他condemneth?它是基督耶稣的死亡,而YEA,这是从死里复活,在神的右边是谁,谁也maketh为我们代祷。谁应分开我们从基督的爱吗?“ Romans 8:32-35.罗马书8:32-35。

II

Who teach: That God does indeed provide the believer with sufficient powers to persevere, and is ever ready to preserve these in him, if he will do his duty; but that though all things, which are necessary to persevere in faith and which God will use to preserve faith, are made use of, it even then ever depends on the pleasure of the will whether it will persevere or not.谁教:神确实提供足够的权力,要持之以恒的信徒,而且是有史以来准备保留在他的这些,如果他将尽自己的职责,但,虽然所有的东西,这是要持之以恒,在信仰和上帝的意志使用,以维护信仰,使用,它甚至越看越取决于的意志是否会坚持或不快感。 For this idea contains an outspoken Pelagianism, and while it would make men free, it makes them robbers of God's honor, contrary to the prevailing agreement of the evangelical doctrine, which takes from man all cause of boasting, and ascribes all the praise for this favor to the grace of God alone; and contrary to the Apostle, who declares: "That it is God, who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ," I Corinthians 1:18.这个想法包含一个直言不讳的伯拉纠主义,并同时它会作出的男子自由,它使得他们神的荣誉强盗,违反的福音主义的现行协议,从人,所有吹嘘的原因归结所有的这个赞誉赞成,只有上帝的恩典;相反的使者,宣称:“这是上帝,也应确认你们到底你,你们在我们的主耶稣基督,每天unreprovable”哥林多前书1: 18。

III

Who teach: That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever.谁教:真正的信徒和​​再生,不仅可以掉下来证明信仰,同样从恩典和救恩完全结束,但的确经常从今年秋天,永远失去了。 For this conception makes powerless the grace, justification, regeneration, and continued keeping by Christ, contrary to the expressed words of the Apostle Paul: "That while we were yet sinners Christ died for us. Much more then, being justified by his blood, shall we be saved from the wrath of God through him," Romans 5:8,9.对于这种观念使无能为力的宽限期,理由,再生,并继续由基督,相反表示使徒保罗的话:“在我们还罪人基督为我们死得多然后,被他的血称义,我们应保存从神通过他的愤怒,“罗马书5:8,9。 And contrary to the Apostle John: "Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he can not sin, because he is begotten of God," I John 3:9.违背使徒约翰:“凡神行善没有罪独生子,因为他在他的种子abideth;,他也不能犯罪,因为他是上帝的独生子,”我约翰3点09分。 And also contrary to the words of Jesus Christ: "I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father who hath given them to me, is greater than all; and no one is able to snatch them out of the Father's hand," John 10:28,29.而且也违背了耶稣的话:“我赐给他们永生;他们永不灭亡,任何人不得抢夺他们走出我的手,我的父亲,谁祂所给我,是不是所有的;没有人能够抢夺他们的父亲的手,“约翰10:28,29。

IV

Who teach: That true believers and regenerate can sin the sin unto death or against the Holy Spirit.谁教:真正的信仰和再生罪至死或反对圣灵的罪。Since the same Apostle John, after having spoken in the fifth chapter of his first epistle, vss.由于同样的使徒约翰,后在他的第一书信第五章,VSS发言。16 and 17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in vs. 18: "We know that whosoever is begotten of God sinneth not (meaning a sin of that character), but he that is begotten of God keepeth himself, and the evil one toucheth him not," I John 5:18. 16日和17至死的罪,并禁止为他们祈祷,立即增加这对18说:“我们知道,凡神sinneth(意思是该字符的罪)的独生子,但他认为是神keepeth自己的独生子,和邪恶的摸他,“我约翰一书5:1​​8。

VV

Who teach: That without a special revelation we can have no certainty of future perseverance in this life.谁教:没有特殊的启示,我们可以有没有确定性的未来在此生活的毅力。For by this doctrine the sure comfort of all believers is taken away in this life, and the doubts of the papist are again introduced into the church, while the Holy Scriptures constantly deduce this assurance, not from a special and extraordinary revelation, but from the marks proper to the children of God and from the constant promises of God.这一学说,对于确保舒适的所有信徒带走,这辈子和papist怀疑再次引入教堂,而圣经不断演绎出这样的保证,从一个特殊的和非凡的启示,但由标志着适当的神的儿女,并不断从神的承诺。 So especially the Apostle Paul: "No creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord," Romans 8:39.因此,特别是使徒保罗:“无生物应能够从神的爱,在基督耶稣是我们的上帝,我们分开,”罗马书8时39分。And John declares: "And he that keepeth his commandments abideth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he gave us," I John 3:24.约翰宣称:“他keepeth他的诫命abideth他,和他在他,并在此我们知道,他在我们abideth由他给我们的精神。”约翰一书3时24分。

VI

Who teach: That the doctrine of the certainty of perseverance and of salvation from its own character and nature is a cause of indolence and is injurious to godliness, good morals, prayers and other holy exercises, but that on the contrary it is praiseworthy to doubt.谁教的毅力和把握自己的特点和性质的拯救的学说,这是一个懒惰的原因,并损害敬虔,良好的道德,祈祷和其他圣地演习,但相反,这是值得称道的怀疑。 For these show that they do not know the power of divine grace and the working of the indwelling Holy Spirit.这些都说明,他们不知道神的恩典的力量和留置圣灵的工作。And they contradict the Apostle John, who teaches the opposite with express words in his first epistle: "Beloved, now are we the children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him, for we shall see him even as he is. And every one that hath this hope in him purifieth himself, even as he is pure," I John 3:2, 3.违背使徒约翰,谁教与表达的话,在他的第一书信相反:“亲爱的,现在我们是神的儿女,它尚未体现,我们应我们知道,如果他应。表现,我们应像他那样,我们将看到他,即使他是,和每一个祂所希望在他洁净自己,即使他是纯粹的,“我约翰一书3:2,3。 Furthermore, these are contradicted by the example of the saints, both of the Old and New Testament, who though they were assured of their perseverance and salvation, were nevertheless constant in prayers and other exercises of godliness.此外,这些矛盾的圣徒,旧约和新约,但他们保证,它们的毅力和拯救,但在神圣的祈祷和其他练习的不断的例子。

VII第七

Who teach: That the faith of those, who believe for a time, does not differ from justifying and saving faith except only in duration.谁教这些,相信一段时间的人的信念,没有什么不同理由和得救的信心但只持续时间。For Christ himself, in Matthew 13:20, Luke 8:13, and in other places, evidently notes, besides this duration, a threefold difference between those who believe only for a time and true believers, when he declares that the former receive the seed in stony ground, but the latter in the good ground or heart; that the former are without root, but that the latter have a firm root; that the former are without fruit, but that the latter bring forth their fruit in various measure, with constancy and steadfastness.对于基督自己,在马太福音13:20,路加福音8点13分,在其他地方,明显地注意到,除了此期间,与那些相信只是一个时间和真正的信徒,当他宣布三倍的区别,前者收到在石地上的种子,但后者在良好的接地或心脏;前者是无根,但后者有一个坚定的根,前无果,但后者带出他们在各种措施的水果,坚贞和坚定性。

VIII第八

Who teach: That it is not absurd that one having lost his first regeneration, is again and even often born anew.谁教:这不是荒谬的,一个失去了他的第一个再生,再次是,甚至经常重生。For these deny by this doctrine the incorruptibleness of the seed of God, whereby we are born again.对于这些本主义否认神的种子incorruptibleness,让我们重生。Contrary to the testimony of the Apostle Peter: "Having been begotten again, not of corruptible seed, but of incorruptible," I Peter 1:23.使徒彼得的证词:“经独生子再次,不朽坏的种子,但清廉,”我彼得前书1:23。

IX第九

Who teach: That Christ has in no place prayed that believers should infallibly continue in faith.谁教:基督已经没有立足之地祈祷的信徒绝对无误应继续在信仰。For they contradict Christ himself, who says: "I have prayed for thee (Simon), that thy faith fail not," Luke 22:32; and the Evangelist John, who declares, that Christ has not prayed for the Apostles only, but also for those who through their word would believer: "Holy Father, keep them in thy name," and: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one," John 17:11, 15, 20.对于违背基督自己,他说:“我为你祈祷(西门),你的信念而失败,”路加福音22时32分;和传播者约翰宣称,基督并没有只为使徒祷告,但也为那些通过他们的话,会信徒:“圣父,让他们在你的名字,”和:“我祈祷,你shouldest世界出来,但你shouldest让他们从邪恶的一个,”约翰17时11分,15,20。


Conclusion 结论

And this is the perspicuous, simple, and ingenious declaration of the orthodox doctrine respecting the five articles which have been controverted in the Belgic churches; and the rejection of the errors, with which they have for some time been troubled.这是尊重文章已在Belgic教会controverted的正统学说的,简单,明了和巧妙的宣言;错误的排斥,与他们有一段时间一直是困扰。 This doctrine, the Synod judges to be drawn from the Word of God, and to be agreeable to the confessions of the Reformed churches.这一学说,来自神的话语,并同意归正教会的供词法官的主教。

Whence it clearly appears, that some whom such conduct by no means became, have violated all truth, equity, and charity, in wishing to persuade the public.从何而来,它清楚地出现,一些人这种行为绝不成为,违反了所有的真相,希望说服公众,公平,慈善,。

"That the doctrine of the Reformed churches concerning predestination, and the points annexed to it, by its own genius and necessary tendency, leads off the minds of men from all piety and religion; that it is an opiate administered by the flesh and by the devil, and the stronghold of Satan, where he lies in wait for all; and from which he wounds multitudes, and mortally strikes through many with the darts both of despair and security; that it makes God the author of sin, unjust, tyrannical, hypocritical; that it is nothing more than interpolated Stoicism, Manicheism, Libertinism, Turcism; that it renders men carnally secure, since they are persuaded by it that nothing can hinder the salvation of the elect, let them live as they please; and therefore, that they may safely perpetrate every species of the most atrocious crimes; and that, if the reprobate should even perform truly all the works of the saints, their obedience would not in the least contribute to their salvation; that the same doctrine teaches, that God, by a mere arbitrary act of his will, without the least respect or view to sin, has predestinated the greatest part of the world to eternal damnation; and, has created them for this very purpose; that in the same manner in which the election is the fountain and cause of faith and good works, reprobation is the cause of unbelief and impiety; that many children of the faithful are torn, guiltless, from their mothers' breasts, and tyrannically plunged into hell; so that, neither baptism, nor the prayers of the Church at their baptism, can at all profit by them;" and many other things of the same kind, which the Reformed Churches not only do not acknowledge, but even detest with their whole soul. “归正关于宿命的教堂,并点所附的学说,自己的天才和必要的倾向,导致所有的虔诚和宗教的男子心目中,它是由肉体和管理阿片类魔鬼,撒旦的大本营,在那里他就在于为所有等待;从他的伤口众多,并通过许多人的绝望和安全飞镖致命的打击;,它使神罪的,不公正的,专制的作者,虚伪;是多插淡泊,摩尼教,放荡,Turcism,它使男性肉体的安全,因为它们是由它的说服,没有什么可以阻碍拯救选出,让他们住,请他们,因此,他们可以安全地犯下的最残暴的罪行的每一个物种;,如果堕落,甚至应该执行真正的圣人的所有作品,他们的服从不会在最有助于他们的得救;相同的教义教导,神,只有他的意志任意行为,没有最起码的尊重或查看罪的,有predestinated世界永恒的诅咒最大的一部分;,他们创造了这个目的,以相同的方式选举是喷泉和事业的信念和良好的工程,是非难信和不虔诚的原因,许多儿童被撕裂的忠实,无罪,从母亲的乳房,并tyrannically入地狱之中,这样,既不洗礼,也不祈祷的教会在他们的洗礼,能在所有他们的利润;“和许多其他的事情同类,归正不但不承认,但即使是讨厌他们的整个灵魂。 Wherefore, this Synod of Dort, in the name of the Lord, conjures as many as piously call upon the name of our Savior Jesus Christ, to judge of the faith of the Reformed Churches, not from the calumnies, which, on every side, are heaped upon it; nor from the private expressions of a few among ancient and modern teachers, often dishonestly quoted, or corrupted, and wrested to a meaning quite foreign to their intention; but from the public confessions of the Churches themselves, and from the declaration of the orthodox doctrine, confirmed by the unanimous consent of all and each of the members of the whole Synod.因此,这种多特主教,在主的名字,让人想起许多虔诚地呼吁我们的救主耶稣基督的名字,归正信仰的判断,而不是从诽谤,在每边,堆后,也往往从一些古代和现代的教师之间的私人表达式,不诚实引述,或损坏,并夺取他们的意图相当国外的含义,但教会本身的公共口供,并从正统教义的声明,确认所有和整个世界主教会议的每个成员的一致同意。 Moreover, the Synod warns calumniators themselves, to consider the terrible judgment of God which awaits them, for bearing false witness against the confessions of so many Churches, for distressing the consciences of the weak; and for laboring to render suspected the society of the truly faithful.此外,主教警告calumniators自己,令人痛心的良心弱,考虑可怕的神的判断,等待他们的,这么多教会的供词对轴承作假见证;和劳动渲染怀疑真正的社会忠实。

Finally, this Synod exhorts all their brethren in the gospel of Christ, to conduct themselves piously and religiously in handling this doctrine, both in the universities and churches; to direct it, as well in discourse, as in writing, to the glory of the Divine Name, to holiness of life, and to the consolation of afflicted souls; to regulate, by the Scripture, according to the analogy of faith, not only their sentiments, but also their language; and, to abstain from all those phrases which exceed the limits necessary to be observed in ascertaining the genuine sense of the holy Scriptures; and may furnish insolent sophists with a just pretext for violently assailing, or even vilifying, the doctrine of the Reformed Churches.最后,这个世界主教会议劝告所有的兄弟在基督福音,进行自己的虔诚和宗教在处理这一学说,无论是在大学和教堂,直接,以及以书面形式,在话语的荣耀神的名字,圣洁的生活,并折磨的灵魂的慰藉;规范,圣经,信仰的比喻,不仅他们的情操,而且他们的语言;,放弃超出所有这些词组必要限度,在确定圣经的真正意义上的观察和可能提供了猛烈调戏,甚至诋毁,归正的教义只是借口的张狂的诡辩。

May Jesus Christ, the Son of God, who, seated at the Father's right hand, gives gifts to men, sanctify us in the truth, bring to the truth those who err, shut the mouths of the calumniators of sound doctrine, and endue the faithful minister of his Word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God, and the edification of those who hear them.五月耶稣基督的,在上帝的儿子,谁,在父亲的右手坐在给人的礼物男性,在真理圣化我们,带来真理谁犯错,关闭声音学说的calumniators的嘴,并赋予了忠实的部长,他的智慧和自由裁量权,所有的话语可能倾向于神的荣耀,和那些听到他们的熏陶的精神的话。 AMEN.阿门。


That this is our faith and decision we certify by subscribing our names.,这是我们的信仰和决定,我们证明订阅我们的名字。
Here follow the names, not only of President, Assistant President, and Secretaries of the Synod, and of the Professors of Theology in the Dutch Churches, but of all the Members who were deputed to Synod, as the representatives of their respective Churches, that is, of the Delegates from Great Britain, the Electoral Palatinate, Hessia, Switzerland, Wetteraw, the Republic and Church of Geneva, The Republic and Church of Bremen, The Republic and Church of Emden, The Duchy of Gelderland and of Zutphen, South Holland, North Holland, Zeeland, The Province of Utrecht, Friesland, Transylvania, The State of Groningen and Omland, Drent, The French Churches.以下的名称,不仅是总裁,总裁助理,和主教会议秘书,并在荷兰教会的神学教授,但写给到主教的所有成员,作为各自教会的代表,即来自瑞士,英国,选举普法尔茨,Hessia Wetteraw,共和国和教会日内瓦共和国和不来梅教会,共和国和埃姆登教堂,海尔德兰省和聚特芬公国,荷兰南部代表,北荷兰,泽兰,乌得勒支省,弗里斯兰,特兰西瓦尼亚,格罗宁根和Omland国家,德兰特 - 法国教会。



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Canons of Dort大炮的dort


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