Calvinism, the Protestant religious perspective associated with the work of John Calvin, includes both the teachings of Calvin and the later developments of his world view. Calvin's doctrine was catholic in its acceptance of the Trinity, human sinfulness, and the saving work of Jesus Christ.加尔文教，新教宗教的角度来看，与相关工作的约翰卡尔文，既包括所有的遗训卡尔文和后来的发展自己的世界观。 卡尔文的教义是天主教在接受三位一体，人类的罪孽，并节约工作的耶稣基督。 It was Protestant in its commitment to the final authority of the Bible, justification by Grace through faith alone, and the bondage of the will for Salvation. 这是基督教在其承诺，最后权威的圣经，理由是由恩典透过信仰，仅和桎梏的意志为救赎。 It was distinctly reformed in its stress on the omnipotent sovereignty of God, the need for discipline in the church, and the ethical seriousness of life. 这是明显的改革，在其胁迫对无所不能的主权的上帝，需要纪律，在教会里，与伦理的严重性生活。
The so - called Five Points of Calvinism were formulated by Dutch Reformed theologians at the Synod of Dort (1618 - 19) in response to the teachings of Arminianism.所以-所谓的五点加尔文制定，由荷兰改革神学家举行的主教会议的d ort（ 1 618- 19 ）在回应的遗训ar minianism。 The five points teach that五点教导
Early in the 20th century, the German sociologist Max Weber and the English economist RH Tawney put forth the much debated thesis that Calvinism promoted the rise of capitalism.早在20世纪，德国社会学家韦伯和英语经济学家铑托尼提出了备受争议的论点，即加尔文推动崛起的资本主义。 Whether this is true or not, it cannot be denied that Calvinists have been deeply involved in political, social, educational, and economic developments.这是否是真还是假，但并不能否认calvinists已深深卷入政治，社会，教育与经济的发展。 Puritanism in England and America is a product, to one degree or another, of the Calvinistic spirit.清教徒在英国和美国是一个产品，一个学位或那样的calvinistic精神。
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Mark A Noll标志着一个精灵
Bibliography
参考书目
A Dakin,
Calvinism (1940); JH Leith, Introduction to the Reformed Tradition (1977); JT
McNeill, The History and Character of Calvinism, (1967); M Prestwich, ed.,
International Calvinism (1985); BB Warfield, Calvin and Calvinism (1931); M
Weber, The Protestant Ethic and the Spirit of Capitalism (1950). 1 dakin
，加尔文（ 1940年） ; JH的leith ，介绍了这一改革的传统（ 1977年） ;特鲁利McNeill商品，历史和性格的加尔文， （ 1967年）
;米prestwich ，教育署，国际加尔文（ 1985年） ; BB心跳沃菲尔德，卡尔文和加尔文（ 1931年） ;米韦伯，新教伦理与资本主义精神（ 1950
） 。
John Calvin, often regarded as "the systematizer of the Reformation," was a second generation Protestant Reformer of the sixteenth century who brought together biblical doctrine systematically, in a way that no other Reformer before him had done.约翰卡尔文，往往被视为" systematizer的改革， "是一种第二代新教改革者的16世纪的人聚集在一起圣经的教义系统，在某种意义上说，没有其他改革者，在他面前做了。 At the same time, he was not an ivory tower scholar but a pastor who thought and wrote his theological works always with an eye to the edification of the Christian church.在同一时间内，他不是象牙塔中的学者，但一位牧师，他们的思路和写他的神学作品始终与一个着眼于教化的基督教教堂。 Although his views have not always been popular and have at times been grossly misrepresented, his system of theology has had a very wide influence down to the present time, as indicated by the fact that all Reformed and Presbyterian churches look back to him as the founder of their biblical - theological doctrinal position.虽然他的意见并不总是受欢迎，并已在一个时期以来，严重歪曲了，他的系统神学已经进行了非常广泛的影响到现在的时间，显示了一个事实，即所有的改革和长老教会回头看他，作为创办人他们的圣经-神学教义的立场。
The stress which he laid upon the Scriptures was the result of his belief that they were the Word of God and therefore were the final authority for Christian belief and action.应力，这奠定了他后，经文是由于他的信念，认为他们是上帝的话，所以最终的权力当局的基督教信仰和自觉行动。 He did not believe in a doctrine of dictation, although he did on occasion refer to the writers as God's amanuenses, but held that the Holy Spirit in different and often mysterious ways revealed God's will and work and guided the writers in their recording of them.他不相信在一个学说的听写，虽然他有时也指作家作为上帝的文秘，但主张圣灵在不同的，往往是不可思议的发现上帝的意志和工作，引导作家，他们录制了他们。 Thus, the Bible is authoritative in all matters with which it deals, but it does not deal with everything, such as astronomy.因此，圣经是有权威的所有事项，其中涉及的，但它不处理一切，如天文学。 The individual comes to recognize the Bible as the Word of God not primarily because of logical, historical, or other arguments but by the enlightenment of the Holy Spirit's "internal testimony."个别来认识圣经作为上帝的话并非主要是因为逻辑的，历史的，或其他的论点，而是由启示圣灵的"内部证词" 。
This sovereign God is the source of all that is.这一主权上帝的根源在于他们都知道。 But he is not the source because everything which exists apart from him is an emanation of the divine Being; he is the source of all things because he is their creator.但他没有向任何人披露，因为这一切都存在着，除了他，是一个释放的正神，他是从源头上所有的东西，因为他是他们的造物主。 He has brought everything into existence, including the creation from nothing of both time and space.他把一切都存在，包括创造了从无到有双方的时间和空间。 How he created everything neither Calvin nor his followers have attempted to explain, for that is in the realm of the mystery of God's action.他如何创造了一切，既不是美女也不是他的追随者试图解释，因为这是在境界天主的行动。 Nor did God create because he was forced to do so by any necessity.也没有上帝的创造，因为他是被迫这样做任何必要的。 He freely created according to his own plan and purpose, which resulted in a universe that was good.他创造的自由，根据自己的计划和目的，这就导致在一个宇宙，是好的。
To Calvin and his followers it is also important to realize that the triune God did not turn away from creation after it was formed, but continues to sustain and maintain its existence and operation.以卡尔文和他的追随者，亦是重要的是要意识到三位一体上帝没有回避的创作以后，它的形成，但继续维持并保持它的存在与运作。 The physical laws which govern the material universe are the result of the continual work and action of the Holy Spirit.物理定律，其中执政的物质宇宙，是由于不断的工作和行动的圣灵。 Such a doctrine had an important influence on the development of physical science in the late sixteenth and seventeenth centuries, being influential in the thinking of Pierre de la Ramee, Bernard Palissy, and Ambroise Pare in France; Francis Bacon, Robert Boyle, and Isaac Newton in England; and other early physical scientists.这种理论产生了重要影响，对发展体育科学在晚16和17世纪，作为有影响力的思想皮埃尔德香格里拉苎麻，伯纳德帕利西， ambroise汇率在法国;培根，罗伯特贝尔，以及牛顿在英格兰和其它早期的物理科学家。
As God sovereignly sustains all his creation, so in his providence he rules over and guides it to the accomplishment of his ultimate purposes that all things might be to the glory of God alone (soli Deo gloria).作为上帝sovereignly维系着他的所有创作，使他在普罗维登斯，他的规则并引导它，以完成其最终的目的，所有的东西，可能是神的荣耀，单（固体迪奥禧） 。 This rule included even the free actions of man, so that history might achieve the end which God has determined from all eternity.这条规则，甚至包括自由行动的人，让历史有可能实现年底真主已决定从所有永恒。 Here again is a mystery which the Calvinist is prepared to accept, since he is prepared to accept the ultimate mystery of God's being and action.这里又是一个谜，其中calvinist愿意接受，因为他是准备接受最终的奥秘，上帝的作为和行动。
Despite this covenant relationship and God's manifest revelation of himself, man chose to think that he could declare his independence of the sovereign God.尽管这个公约的关系和上帝的启示表现令人捧腹的人选择了自以为可以宣布他的，独立的主权神。 Tempted by Satan, man asserted himself as an independent being worshipping the creature rather than the Creator and thus fell under the judgment of God.诱惑撒旦，男子声称自己是一个独立的被崇拜的动物，而不是创造者，因此是属于神的审判。 The outcome was God's condemnation of man, resulting in man's rejection by God, his total corruption, and his bequeathing of this corruption to his descendants throughout history.结果是上帝的谴责的人，导致人的排斥上帝，他的总腐败，遗赠给他的这个腐败，以他的子孙在整个历史。 Only by the general or common grace of God man's corruption did not, and does not, work itself out fully or completely in this life.只有一般或共同的上帝恩典的人的腐败，不，不，工作，要走出完全或不完全在此生活。
The sovereign God, however, did not allow his plans and purposes to be frustrated.宗主上帝，但是，没有让他的计划和目的得逞。 Already in eternity as part of his secret counsel he had chosen a great number of his fallen creatures for himself, to be reconciled to him.已经在永恒的一部分，他的秘密律师，他曾选择了一个很大的数目，他的堕落，为自己，以重新修好给他。 Why he did so God never reveals, except to say that he chose to do this in his mercy, for he quite justly could have rejected the whole human race for its sins.他为什么这样做，上帝从来没有透露，只是说他选择这样做，在他的怜悯，因为他很理直气壮地可以拒绝接受整个人类为它的罪孽。 In pursuance of this plan and purpose of redemption the Father sent the Son, the second person of the Trinity, into the world to pay the penalty for the sin of the elect and to fulfill completely the righteousness of God's law on their behalf.根据这项计划，并为此赎买的父亲送到了儿子，第二人的三位一体，融入世界缴付罚款，对单的选举，并履行完全是正义的真主的法律代表他们。 In the OT the prophets and patriarchs looked forward to the coming of Christ, trusting in his promised redemption, while in the NT church, which continues down to today, Christians look back to what Christ accomplished for them in history在城市旅游局先知和patriarchs期待着在未来的基督，相信在他所承诺的赎回，而在新台币教堂，它仍然是下降到今天，基督徒回头看，以基督为他们在历史上
To those who are God's chosen ones the Holy Spirit is sent, not only to enlighten them to understand the gospel set forth in the Scriptures but to enable them to accept God's promise of forgiveness.那些是上帝的选民圣灵发出，这不仅是为了开导他们，以了解福音所列会念经，而是让他们接受上帝的诺言宽恕。 By this "effectual calling" they come to faith in Christ as the one who has redeemed them, trusting in him alone as the one who has met all God's requirements on their behalf.由这种"显效呼唤： "他们来在基督里的信仰，作为一个人赎回他们，信任，在他单独作为一个人已符合所有上帝的要求，代表他们。 Thus it is by faith alone (sola fidei) that they are saved, through the regenerating power of the Holy Spirit.因此，它是由单独的信仰（索拉信） ，他们都会被保存下来，通过再生电力的圣灵。 Thereafter, as God's people they are to live lives which, while never perfectly holy, should manifest the fact that they are his people, seeking always to glorify him in thought, word, and deed.此后，作为上帝的人，他们是生活在其中，但却从未完全圣洁的，要表现一个事实，即他们自己的人民，始终追求以颂扬他的思想，一言以蔽之，谨言慎行。
The Lord's Supper is the continuing sacrament of which Christ's people partake in remembrance of him and of his redemptive work for them.主的晚餐是持续圣餐的基督的人参加悼念活动，他和他的救赎为他们工作。 But again, it is only as the elements are received and partaken of in faith that the Holy Spirit blesses those who receive the bread and wine, by making them spiritual participants in the body and blood of the Lord.但同样地，它只是作为分子收到并partaken的，在信仰圣灵祝福那些领取面包和酒，使他们的精神参加者在身体和血的主。
In the matter of the organization of the church Calvinists have generally agreed on the view that the church is to be governed by elders, those who teach and those who rule or supervise, elected by the church.在这件事的组织，教会calvinists已普遍同意，就认为教会是应受照顾的长者，那些教与治国者或监督，由民选产生的教堂。 Some, however, believe that an episcopal form of church government is the proper, or at least the allowable, form of organization.不过，有些人认为，一个主教形式的教堂，政府是正确的，或者至少是可容许的，组织形式。 But all agree that as far as possible the outward, visible unity of the church should be maintained, for all Christians are members of the one body of Christ.但大家都同意，尽量向外，可见团结的教会应该维持不变，为所有基督信徒的成员一个基督的身体。 On the other hand, Calvinists have also allowed for the pluriformity of the church, recognizing that the church is not perfect, but have also insisted that there must be basic uniformity or congruence of doctrine.另一方面，关于calvinists也不允许用于pluriformity的教会，认识到教会不是十全十美，但也坚持认为，必须有基本的一致性或和谐的教义。
The nineteenth century in particular saw a very considerable expansion of Calvinistic thought under the influence of Abraham Kuyper and Herman Bavinck in the Netherlands, Auguste Lecerf in France, and AA Hodge, Charles Hodge, and BB Warfield in the United States.十九世纪，特别是看到了一个很可观的扩展calvinistic思想的影响下，石礼谦kuyper和赫尔曼巴文克在荷兰， （ Auguste勒塞尔夫在法国，和AA Hodge的，查尔斯Hodge的，和BB沃菲尔德在美国。 The tradition established by these men has been carried on in the present century by John Murray, J Gresham Machen, and Cornelius Van Til in the United States; Herman Dooyeweerd and DH Th Vollenhoven in the Netherlands; and many others in various countries around the world.传统透过这些男人已经进行了在本世纪由约翰默里，强格雷沙姆machen ，科尼利厄斯范的TIL在美国赫尔曼dooyeweerd及卫生署次vollenhoven在荷兰和其他许多在世界各国。
Calvin's influence has by no means been limited to the theological sphere, however, for the implications of his beliefs even in his own day had a wide influence in other areas of thought.美女的影响力绝非仅仅局限于神学领域中，但是，对于影响自己的信仰，甚至在他自己的一天进行了广泛的影响力，在其他方面的思想。 His view of the state and the right of the subjects and subordinate magistrates to remove an oppressive ruler helped to lay the foundation for the development of democracy.他认为，把国家和正确的科目和服从裁判，以消除暴虐的统治者，有助于奠定基础，民主的发展。 His views on art have also been important in giving a theological - philosophical foundation for the development of pictorial art in the Netherlands, England, Scotland, and France, to mention only a few countries.他的观点对艺术也有重要的，在给予神学-哲学发展的基础图案艺术在荷兰，英格兰，苏格兰，法国，何况只有少数几个国家。 Much the same could be said of other fields of human endeavor such as science, economic activity, and social reform.许多相同的，可以说是对其它领域的人类事业，为科学，经济活动和社会改革。 Moreover his thought has spread beyond the confines of the Western world to exercise an influence in places such as Africa, where Calvinists have gone as missionaries.此外，他的思想已蔓延超越局限的西方世界，以发挥影响力的地方，如非洲，在那里calvinists甚至传教士。 In all these ways Calvinism has wielded, and still does wield, an important influence in the world, seeking to set forth the biblical doctrine of God's sovereign grace.在所有这些方法加尔文已经挥起，并仍执掌，是一个重要的影响，在世界上寻求以阐明圣经教义的上帝的主权的恩典。
WS Reid被里德
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
Calvin, The
Institutes of the Christian Religion, ed.卡尔文学院的基督教宗教，教育署。 JT McNeill; JT McNeill, The History and
Character of Calvinism; JH Bratt, ed., The Heritage of John Calvin; DE Holwerda,
ed., Exploring the Heritage of John Calvin; BB Warfield, Calvin and Calvinism; W
Niesel, The Theology of Calvin; JT Hoogstra, ed., John Calvin, Contemporary
Prophet; A Kuyper, Lectures on Calvinism; A Lecerf, Etudes Calvinistes; H
Clavier, Etudes sur Calvinisme; WH Neuser, ed., Calvinus Theologus; GE Duffield,
ed., John Calvin.特鲁利McNeill商品;特鲁利McNeill商品，历史和性格的加尔文;
JH的布拉特，海关，文物的约翰卡尔文;德holwerda ，海关，探索遗产的约翰卡尔文; BB心跳沃菲尔德，卡尔文和加尔文;瓦特niesel
，神学对卡尔文;特鲁利hoogstra ，海关，约翰卡尔文，当代先知; kuyper ，讲座对加尔文;勒塞尔夫，练习曲calvinistes ;
h律，练习曲sur calvinisme ; neuser起，海关， calvinus theologus ;葛杜菲尔德，版，约翰卡尔文。
No better account of this remarkable (though now largely obsolete) system has been drawn out than Möhler's in his "Symbolism or Doctrinal Differences."没有更好地考虑到这个了不起的（虽然现在基本上已经过时）的制度已制订出较möhler的，在他的"象征主义或学说上的分歧" 。 The "Institutes of the Christian Religion," in which Calvin depicted his own mind, were never superseded by creed or formulary, though the writer subscribed, in 1540, at Worms to the Confession of Augsburg, ie the second revised edition. "研究所的基督教" ，其中卡尔文描绘他自己的态度，从来没有被取代，由信仰或处方，但笔者认购，在1540 ，在蠕虫，以供认的奥格斯堡，即第二次修订版。 To take his bearings in theology we must remember that he succeeded Luther in point of time and was committed to a struggle with Zwingli's disciples at Zurich and elsewhere, known as Sacramentarians, but who tended more and more towards a Christianity without mysteries.以他的轴承在神学，我们必须记得，他成功地路德，在时间点，并承诺斗争与zwingli的弟子在苏黎世和其他地方，被称为sacramentarians ，但他们往往更日益走向一个没有基督教的奥秘。 In 1549 he and Farel entered with Bullinger into a moderate view as regarded the Eucharist, the "Consensus Tigurinus," or compact of Zurich, which Bucer also accepted.在1549年，他和farel进入与布凌格成为一个温和的看法，把圣体圣事中， "共识tigurinus " ，或紧凑的苏黎世，其中布策尔也接受了。 Another compact, of the "pastors of Geneva" strengthened his hands, in 1552, on the subjects of predestination, against Jerome Bolsec, whom he refuted and cast into prison.另一种紧凑型， "牧人的日内瓦" ，更增强了他的手，在1552年，对学科的宿命，对杰罗姆bolsec ，其中他反驳及演员关进监狱。 Bolsec finally returned to the Catholic Church. bolsec终于回到了天主教会。 In 1553 a controversy between the German Lutherans about the Lord's Supper led Calvin to declare his agreement with Melanchthon (the Philippists), but Melanchthon kept silence.在1553年的争论与德国lutherans约主的晚餐主导卡尔文宣布他同意梅兰希顿（ philippists ） ，但梅兰希顿保持沉默。 Further complications ensued when Beza, softening the real doctrine of Geneva, drew nearer still to the Lutheran belief on this head.进一步并发症随之发生时， beza ，软化的真正教义的日内瓦，提请较接近仍然以路德的信念，就这一头。 Bullinger and Peter Martyr cried down Beza's unauthorized glosses; but Calvin supported his favourite.布凌格和彼得烈士哭了下来beza有未经授权的地一带，但卡尔文支持他的最爱。 Nevertheless, that "declaration" was dropped by Beza when, in company with Farel, he put together a "Confession of the French Church," and fell back on the creed of Augsburg issued in 1530, while not assenting to its 10th article.不过，这"宣言" ，是下跌beza时，在公司与farel ，他提出了一个"交代的法语教会" ，并有所回落对教义的奥格斯堡发出在15时30分，而不是assenting至第10条。 The Eucharist was to be more than a sign; Christ was truly present in it, and was received by Faith (compare the English Prayer Book, which reproduces his conception).圣体圣事是要多于一个迹象;基督是真正存在于它，并受到信仰（比较英语祈祷书，抄录了他的构想） 。 Beyond these, on the whole, abortive efforts toward a common understanding, Calvin never went.除了这些，就整体而言，夭折的努力，朝着共同的认识，卡尔文没上过。 His individual genius demanded its own expression; and he is always like himself, unlike any other.他的个人天才，要求其自己的表达，以及他总是像他自己，不像任何其他。 The many creeds fell into olivion; but the "Institutes" were recognized more and more as the sum of Reformed Theology.许多教义落入olivion ;但"机构"的人认识到越来越多的，因为这笔改革神学。 It was said after 1560, by the Jesuit St. Peter Canisius, that Calvin appeared to be taking Luther's place even among Germans.有人说，经过1560年，由耶稣会圣彼得法尔斯，卡尔文看来是走路德的地方，即使是德国人。 Three currents have ever since held their course in this development of Protestantism:三个电流自从举行了，当然，在这个发展的新教：
the mystic, derived from Wittenberg; the logical-orthodox, from Geneva; and the heterodox-rationalist, from Zurich (Zwingli), this last being greatly increased, thanks to the Unitarians of Italy, Ochino, Fausto, and Lelio神秘的，来自维滕贝格;逻辑-东正教，从日内瓦及非正统理性，从苏黎世（ zwingli ） ，这在过去被大大提高了，多亏了unitarians的意大利， ochino ，福斯托， lelio
Socino. socino 。
To the modern world, however, Calvin stands peculiarly for the Reformation, his doctrine is supposed to contain the essence of the Gospel; and multitudes who reject Christianity mean merely the creed of Geneva.以现代世界中，不过，卡尔文立场独有的，为改革，他的学说是为了遏制本质福音和众多的人反对基督教的意思，只是信仰的日内瓦。
Why does this happen?为什么这种情况呢？ Because, we answer, Calvin gave himself out as following closely in the steps of St. Paul and St. Augustine.因为，我们的答案，卡尔文了自己为紧随在步骤圣保罗和圣奥古斯丁。 The Catholic teaching at Trent he judged to be Semi-Pelagian, a stigma which his disciples fix especially on the Jesuit schools, above all, on Molina.天主教教于遄他研判为半pelagian ，一种耻辱，他的弟子定，特别是对耶稣会学校，最重要的是，对莫利纳。 Hence the curious situation arises, that, while the Catholic consent of the East and West finds little or no acknowledgement as an historical fact among assailants of religion, the views which a single Reformer enunciated are taken as though representing the New Testament.因此，好奇的情况出现，即，而天主教会的同意，东部和西部的认定，很少或根本没有承认，作为一个历史事实，其中行凶的宗教，观点，其中一个单一的改革者，阐述政府采取了，虽然代表了新的佐证。 In other words, a highly refined individual system, not traceable as a whole to any previous age, supplants the public teaching of centuries.或者换句话说，一个高度精炼的个别系统，而不是追查，作为一个整体，以以往任何年龄， supplants公共教学的世纪。 Calvin, who hated Scholasticism, comes before us, as Luther had already done, in the shape of a Scholastic.卡尔文，他恨士林使用，并摆在我们面前的，正如路德已经完成，在形状的学者。 His "pure doctrine" is gained by appealing, not to tradition, the "deposit" of faith, but to argument in abstract terms exercised upon Scripture.他的"纯洁学说" ，是取得有吸引力，而不是传统文化中， "存款"的信念，但争论抽象行使经文。 He is neither a critic nor a historian; he takes the Bible as something given; and he manipulates the Apostles' Creed in accordance with his own ideas.他既不是影评人，也不是历史学家，他以圣经作为东西;和他操纵的使徒'的信条，按照他自己的想法。 The "Institutes" are not a history of dogma, but a treatise, only not to be called an essay because of its peremptory tone. "学院" ，不是历史上的教条，而是一个伤寒，只是不要被所谓的一篇文章，因为它的蛮横语气。 Calvin annihilates the entire space, with all its developments, which lies between the death of St. John and the sixteenth century.卡尔文被歼灭，整个空间，其所有的发展，在于双方死亡的圣约翰和16世纪。 He does, indeed, quote St. Augustine, but he leaves out all that Catholic foundation on which the Doctor of Grace built.他确引述圣奥古斯丁，但他留下的一切天主教基础上，医生的恩典兴建。 The "Institutes of the Christian Religion" are divided into four books and exhibit a commentary on the Apostles' Creed. "研究所的基督教宗教" ，共分为四个书籍和展览评论，对使徒们的信条。
Book I considers God the Creator, the Trinity, revelation, man's first estate and original righteousness.书，我认为上帝造物者，三位一体，启示，人的第一产业和原义。
Book II describes the Fall of Adam, and treats of Christ the Redeemer.本书第二部分描述了亚当的堕落，以及待人的基督救世主。
Book III enlarges on justifying faith, election, and reprobation.第三部扩大辩护，信仰，选举，和reprobation 。
Book IV gives the Presbyterian idea of the Church.四本书给长老会的构想教会。
In form the work differs from the "Summa" of St. Thomas Aquinas by using exposition where the Angelic Doctor syllogizes; but the style is close, the language good Latin of the Renaissance, and the tone elevated, though often bitter.在表格的工作，不同于"总结"的圣托马斯阿奎那利用博览会如天使般的医生syllogizes ，但风格相近，语言好拉丁语的文艺复兴运动，以及声调升高，但往往是惨痛的。 Arguments employed are always ostensibly grounded on Scripture, the authority of which rests not upon fallible human reasoning, but on the internal persuasion of the Holy Spirit.论据就业始终是表面上接地对经文的权威，而在于不经犯错误人的推理，但对他国的内部劝导的圣灵。 Yet Calvin is embarrassed at the outset by "unsteady men" who declare themselves enlightened of the same spirit and in no want of Scripture.然而卡尔文是尴尬，在一开始，由"非稳态男人" ，他们声称自己开明的同样的精神和在没有希望的经文。 He endeavours to refute them by the instance of St. Paul and other "primitive believers," ie after all, by Catholic tradition.他的努力，来反驳他们所举例的圣保罗和其他"原始的信徒" ，即全体大会后，由天主教会传统。 It will be obvious, moreover, that where the "Institutes" affirm orthodox tenets they follow the Councils and the Fathers, while professing reliance on the Bible alone.这将非常明显，而且，凡"学院"肯定东正教信条，他们遵循议会和父亲，而空头依靠圣经。 Thus we need not rehearse those chapters which deal with the Nicene and Chalcedonian formulas.因此，我们不必再重复这些章节，其中处理与nicene和chalcedonian公式。
We shall best apprehend Calvin's master-thought if we liken it to modern systems of the Unconscious, or of physical predetermination, wherein all effects lie folded up, as it were, in one First Cause, and their development in time is necessitated.我们将最好的逮捕卡尔文的主想，如果我们比喻，它以现代企业制度的无意识的，或者身体先前，在这方面，所有的影响在于折叠起来，因为它有美国，其中第一个原因，其发展的时间是必要的。 Effects are thus mere manifestations, not fresh acts, or in any way due to free will choosing its own course.的影响，因此仅仅表现，而不是新鲜的行为，或以任何方式因自由意志选择自己的路。 Nature, grace, revelation, Heaven, and Hell do but show us different aspects of the eternal energy which works in all things.自然，雍容，启示，天堂与地狱做，但我们展示的不同方面永恒的能源，其中工程在一切事上。 There is no free will outside the Supreme.有没有自由意志以外最高。 Zwingli argued that, since God was infinite being, He alone existed -- there could be no other being, and secondary or created causes were but instruments moved entirely by Divine power. zwingli争辩说，既然上帝是无限的福祉，他独自存在-不可能有任何其他福利，并为中学或制造原因，但文书动议，完全是神的力量。 Calvin did not go to this length.卡尔文没有去这个长度。 But he denies freedom to creatures, fallen or unfallen, except it be libertas a coactione; in other words, God does not compel man to act by brute force, yet he determines irresistibly all we do, whether good or evil.但他否认自由的动物，倒下或unfallen ，除非它被libertas一coactione ;换句话说，上帝不强迫男子行事蛮力，但他断定势不可挡，我们都做的，无论是善或恶。 The Supreme is indeed self-conscious -- not a blind Fate or Stoic destiny; it is by "decree" of the sovereign Lawgiver that events come to pass.最高人民法院确实是自觉-不是一个盲目的命运或斯多葛命运，它是由"法令"的宗主l awgiver事件来通过。 But for such decrees no reason can be rendered.但对于这样的法令，没有任何理由可以提供。 There is not any cause of the Divine will save Itself.不存在任何事业的神圣将可节省本身。 If we ask why has the Almighty acted thus and thus, we are told, "Quia ipse voluit" -- it is His good pleasure.如果我们问为什么万能的，因此行事，因此，我们被告知， " quia ipse voluit " -这是他好高兴。 Beyond this, an explanation would be impossible, and to demand one is impiety.除此之外，如果一个解释，将是不可能的，并要求之一是不虔诚。 From the human angle of sight, therefore God works as though without a reason.从人的角度看，所以上帝作品虽然没有一个原因。 And here we come upon the primal mystery to which in his argument Calvin recurs again and again.在这里，我们来后，原始神秘，在他的论点卡尔文复发，一次又一次地。 This Supreme Will fixes an absolute order, physical, ethical, religious, never to be modified by anything we can attempt.这最高人民法院将修复一个绝对命令，物理，伦理，宗教，而永远会修改什么，我们可以尝试。 For we cannot act upon God, else He would cease to be the First Cause.因为我们不能付诸行动上帝，否则，他将不再是第一个原因。 Holding this clue, it is comparatively simple to trace Calvin's footsteps along the paths of history and revelation.持这线索，它相对比较简单追查卡尔文的足迹，沿着路径的历史与启示。 Luther had written that man's will is enslaved either to God or to Satan, but it is never free.路德曾写信说，以人的意志是被奴役无论是上帝还是魔鬼，但它绝不是免费的。 Melanchthon declaimed against the "impious dogma of Free Will," adding that since all things happen by necessity according to Divine predestination, no room was left for it.梅兰希顿declaimed反对" impious教条的自由意志" ，并称因为所有的事情发生，就必须按照神的宿命，没有空间留给它。 This was truly the article by which the Reformation should stand or fall.这是真正的文章，其中改造应该站或下降。 God is sole agent.上帝是独家代理。 Therefore creation, redemption, election, reprobation are in such sense His acts that man becomes merely their vehicle and himself does nothing.因此创作，赎回，选举， reprobation是在这种意义上，他的行为，该名男子只是成为他们的车和他本人没有任何作用。 Luther, contending with Erasmus, declares that "God by an unchangeable, eternal, infallible will, foresees purposes and effects all things. By this thunderbolt Free Will is utterly destroyed."路德，争创同伊拉斯谟，宣称"上帝永恒的，永恒的，不会犯错误的意志，可以预见的目的和效果，所有的东西，通过这个迅雷自由意志，是完全毁灭" 。 Calvin shared Luther's doctrine of necessity to the full; but he embroiled the language by admitting in unfallen Adam a liberty of choice.卡尔文共享路德的必要性原则，以充分，但他卷入了语言所承认unfallen亚当一自由选择的原则。 He was likewise at pains to distinguish between his own teaching and the "nature bound fast in Fate" of the Stoics.他是在同样的痛苦，要区分自己的教学与"大自然势必快速命运"的stoics 。 He meant by liberty, however, the absence of constraint; and the Divine wisdom which he invoked could never be made intelligible to our understanding.他的意思自由，然而，由于缺乏约束和神圣的智慧，他援引再也无法取得理解，以我们的理解。 What he rejected was the Catholic notion of the self-determining second cause.他的拒绝是天主教的概念，自我确定第二个原因。 Neither would he allow the doctrine laid down by the Fathers of Trent (Sess. VI Canon 16), that God permits evil deeds, but is not their author.无论他会允许学说规定，由父亲的遄达（ sess.六，佳能16 ） ，即上帝许可证坏事，但不是他们的作者。 The condemnation struck expressly at Melanchthon, who asserted that the betrayal by Judas was not less properly God's act than the vocation of St. Paul.谴责这场明文在梅兰希顿，曾断言，卖国由犹大是不是更少妥善上帝的法比天职圣保禄。 But by parity of reasoning it falls upon Calvinism.但平价的推理，它落在加尔文。 For the "Institutes" affirm that "man by the righteous impulsion of God does that which is unlawful," and that "man falls, the Providence of God so ordaining" (IV, 18, 2; III, 23, 8).为"学院"申明"的男子由正义冲动的上帝是否表示这是非法的" ， "男子瀑布，普罗维登斯的上帝，所以ordaining " （四， 18日， 2 ;三， 23日， 8 ） 。 Yet elsewhere Calvin denied this impulse as not in accordance with the known will of the Almighty.然而，在其他地方卡尔文否认了这一说法的冲动，因为不依照已知的意志全能的。 Both he and Luther found a way of escape from the moral dilemma inflicted on them by distinguishing two wills in the Divine Nature, one public or apparent, which commanded good and forbade evil as the Scripture teaches, the other just, but secret and unsearchable, predetermining that Adam and all the reprobate should fall into sin and perish.他表示，他与路德找到了一种方法，走火通道，从道德上的两难处境对他们通过区分两个遗嘱，在神圣的性质，其中一个公共的或明显的，它指挥的好，并禁止罪恶，因为圣经教导说，其他公正，但秘密和unsearchable ，预先说，亚当和所有reprobate应该落入罪恶和灭亡。 At no time did Calvin grant that Adam's transgression was due to his own free will.在任何时候做卡尔文给予亚当的海侵，是因为他自己的自由意志。 Beza traces it to a spontaneous, ie a natural and necessary, movement of the spirit, in which evil could not fail to spring up. beza痕迹，它以一种自发的，即在一个自然和必要的，运动的精神，在这种邪恶的，可以不辜负春天到了。 He justifies the means -- sin and its consequences -- by the holy purpose of the Creator who, if there were no one to punish, would be incapable of showing that he is a righteously vindictive God.他所持的手段-单及其后果-由罗马教廷的目的造物主的人，如果有任何人以惩罚，将无法显示出他是一位正气，怀恨在心的上帝。 As, however, man's intent was evil, he becomes a sinner while his Creator remains holy.作为，但是，男子的意图是恶，他将成为千古罪人，而他的创造者仍然是神圣的。 The Reformed confessions will not allow that God is the author of sin -- and Calvin shows deep indignation when charged with "this disgraceful falsehood."改革后的供述中，将不会让人们相信上帝是作者的罪孽-美女表演极大愤慨时，被控以"这是可耻的谬误" 。 He distinguishes, like Beza, the various intentions concurring to the same act on the part of different agents- but the difficulty cannot well be got over, that, in his view, the First Cause alone is a real agent, and the rest mere instruments.他与众不同，像beza ，各种意向并存，以同样的行为，对部分不同代理商-但困难不能很好地得到过，在他看来，第一个原因，仅是一个真正的代理商，其余仅仅文书。 It was objected to him that he gave no convincing reasons for the position thus taken up, and that his followers were swayed by their master's authority rather than by the force of his logic.它遭到了反对，他说，他没有提供有说服力的理由位置，因此采取了，和他的追随者被动摇自己的主人的权力，而不是由武力的他的逻辑。 Even an admirer, JA Froude, tells us:甚至崇拜者，司法机构政务长弗劳德，告诉我们：
To represent man as sent into the world under a curse, as incurably wicked-wicked by the constitution of his nature and wicked by eternal decree-as doomed, unless exempted by special grace which he cannot merit, or by any effort of his own obtain, to live in sin while he remains on earth, and to be eternally miserable when he leaves it-to represent him as born unable to keep the commandments, yet as justly liable to everlasting punishment for breaking them, is alike repugnant to reason and conscience, and turns existence into a hideous nightmare.代表男子送往融入世界下诅咒，因为治愈的邪恶-邪恶是由宪法的本质和邪恶的，由永恒的法令，因为注定，除非获得豁免，由特殊的恩典，使他可没有好处，或以任何的努力，他自己得到，以罪恶的生活，而他仍然在地球上，并可以在大智惨的时候，他离开科技，以代表他的出生无法跟上诫命，但作为公正者永恒的处罚打破他们，是同样令人憎恶的，以理性和良知，并轮流存在成为一个可怕的恶梦。 (Short Studies, II, 3.) （短期研究的第一，二，三）
Another way to define the Reformed theology would be to contrast its view of God's eternal decrees with that taken in the Catholic Church, notably by Jesuit authors such as Molina.另一种方式来确定改革的神学，将是对比自己的观点，上帝的永恒的法令与采取的天主教教会，尤其是耶稣会作家如莫利纳。 To Calvin the ordinances of Deity seemed absolute, ie not in any way regardful of the creature's acts, which they predetermined either right or wrong; and thus reprobation -- the supreme issue between all parties -- followed upon God's unconditioned fiat, no account being had in the decree itself of man's merits or demerits.以卡尔文条例的神似乎是绝对的，即不以任何方式regardful的动物的行为，而他们预定无论对或错，因此reprobation -最高法院之间的问题，有关各方-然后当上帝的无条件的菲亚特，没有考虑到被曾在该法令本身的人的优点或缺点。 For God chose some to glory and others to shame everlasting as He willed, not upon foreknowledge how they would act.因为上帝选择了一些人光荣与他人辱永恒的，因为他意志，而不是一经foreknowledge它们将如何行事。 The Jesuit school made foreknowledge of "future contingencies" or of what creatures would do in any possible juncture, the term of Divine vision "scientia media" which was logically antecedent (as a condition not a cause) to the scheme of salvation.耶稣会学校取得foreknowledge "未来突发事件" ，或什么样的动物会做任何可能的时刻，任期神州放眼未来"的知识传播媒介" ，这是合乎逻辑的前因（作为一个条件而不是原因） ，该计划的救赎。 Grace, said Catholic dogma, was offered to all men; none were excluded from it.恩典说，天主教教义，提供给所有男人;没有被排除在外。 Adam need not have transgressed, neither was his fall pre-ordained.亚当不必transgressed ，既不是他属于前受戒。 Christ died for the whole human race; and every one had such help from on high that the reprobate could never charge their ruin upon their Maker, since he permitted it only, without an absolute decree.基督死为整个人类和每个人有这样的帮助，对高说， reprobate绝不可收费坑害自己的制造者，因为他不允许只，没有一个绝对的法令。 Grace, then, was given freely; but eternal life came to the saints by merit, founded on correspondence to the Holy Spirit's impulse.宽限期，然后，给出了自由，但永生来到圣人所择优的原则，成立于书信，以圣灵的冲动。 All these statements Calvin rejected as Pelagian, except that he would maintain, though unable to justify, the- imputation of the sinner's lapse to human nature by itself.所有这些声明卡尔文否决，因为pelagian ，除表示，他将维持，但无法自圆其说，全归责的千古罪人的失效，以人性本身。
To be consistent, this doctrine requires that no prevision of Adam's Fall should affect the eternal choice which discriminates between the elect and the lost.为贯彻一致，这种学说要求无预知亚当的秋天应该影响永恒的选择，这是歧视之间的选举权和失落。 A genuine Calvinist ought to be a supralapsarian; in other terms, the Fall was decreed as means to an end; it did not first appear in God's sight to be the sufficient cause why, if He chose, He might select some from the "massa damnata," leaving others to their decreed doom.一个真正的calvinist应是一个supralapsarian ，在其他条件，属于被命令作为达到目的的手段，它并不首先出现在妆饰将有充分的理由为何，如果他选择，他可能会选择一些从"马萨damnata " ，留下其他人，他们颁布的灭亡。 To this subject St. Augustine frequently returns in his anti-Pelagian treatises, and he lays great emphasis on the consequences to mankind as regards their final state, of God's dealing with them in fallen Adam.这个题目圣奥古斯丁经常返回他在反pelagian论文，他都十分重视对后果给人类至于他们的最终状态，对神的处理它们在塌亚当。 But his language, unlike that of Calvin, never implies absolute rejection divorced from foreknowledge of man's guilt.但他的语言，不同的美女，从来就意味着绝对排斥脱离foreknowledge人的罪责。 Thus even to the African Father, whose views in his latter works became increasingly severe (see "On the Predestination of the Saints" and "On Correction and Grace") there was always an element of scientia media, ie prevision in the relation of God with His creatures.因此，甚至到非洲的父亲，其观点在他的后期作品变得越来越严重（见"关于宿命的圣人" ， "关于纠正与恩典" ） ，总有一个要素的知识传播媒介，即在预知的关系上帝与他的海洋生物。 But, to the Reformer who explained Redemption and its opposite by sheer omnipotence doing as it would, the idea that man could, even as a term of knowledge, by his free acts be considered in the Everlasting Will was not conceivable.不过，以改革派人士解释，赎回和其相反的，由纯粹的全能做，因为此举会，主张男子可能的话，即便作为一个长远的知识，用他自己的自由的行为，被视为在永恒的，将是不可以想象的。 As the Arian said, "How can the Eternal be begotten?"由于阿里安说： "怎样才能永恒遗物" ？ and straightway denied the generation of the Word, in like manner Calvin, "How can the contingent affect the First Cause on which it utterly depends?"和straightway否认代字，在喜欢的方式美女" ，又如何能影响到队伍中的第一个事业，它完全取决于" ？ In the old dilemma, "either God is not omnipotent or man is not self determined," the "Institutes" accept the conclusion adverse to liberty.在旧的矛盾之处， "无论是上帝不是万能的或人为的，是不是自封的决心" ， "学院" ，接受结论不良人身自由。 But it was, said Catholics, equally adverse to morals; and the system has always been criticised on that ground.但有人说，天主教徒，也同样不利，以道德标准和制度一直受到批评，对提出的理由。 In a word, it seemed to be antinomian.总的来说，它似乎被antinomian 。
With Augustine the Geneva author professed to be at one.与奥古斯丁日内瓦作者自称被一。 "If they have all been taken from a corrupt mass," he argued, "no marvel that they are subject to condemnation." "如果他们都被从一个腐败的集体， "他辩称， "没有奇迹，他们都受到谴责" 。 But, his critics replied, "were they not antecedently predestined to that corruption?"但是，他的批评者回答说： "他们是不是命中注定先行，以贪污" ？ And "is not God unjust in treating His creatures with such cruel mystery?" "是不是上帝不公正对待他的造物这种残忍之谜" ？ To this Calvin answers, "I confess that all descendants of Adam fell by the Divine will," and that "we must return at last to God's sovereign determination, the cause of which is hidden" (Institutes, III, 23, 4).这卡尔文回答， "我坦白地说，所有的华夏子孙，亚当也由神意" ，并说： "我们必须回到最后以上帝的主权决心，有事业，这是隐性" （院所，三， 23日， 4 ） 。
"Therefore," he concludes, "some men are born devoted from the womb to certain death, that His name may be glorified in their destruction." "所以， "他的结论是， "有些人人生而专门从子宫中的某些死刑，那么他的名字，可能是歌颂他们自取灭亡" 。 And the reason why such necessity is laid upon them?和原因，例如需要是奠定了他们那一边吗？ "Because," says Calvin "life and death are acts of God's will rather than of his foreknowledge," and "He foresees further events only in consequence of his decree that they shall happen." "因为， "卡尔文说： "生命和死亡的行为，上帝的意志，而不是他的foreknowledge " ， "他预期进一步盛事不仅在后果，他的法令，就是他们回事" 。 Finally, "it is an awful decree, I confess [horribile decretum, fateor], but none can deny that God foreknew the future final fate of man before He created him -- and that He did foreknow it because it was appointed by His own ordinance."最后， "这是一个可怕的法令，但我得承认[ horribile decretum ，失败，但没有人能够否认上帝foreknew未来的最终命运男子之前，他创造了他-以及他f oreknow它，因为它是由他自己的条例" 。 Calvin, then, is a supralapsarian; the Fall was necessary; and our first parents, like ourselves, could not have avoided sinning.卡尔文话，那么，是一个supralapsarian ;秋天是必要的;和我们的第一父母，想自己，不能，也避免了犯过失。
So far, the scheme presents a cast-iron logic at whatever expense to justice and morality.到目前为止，该计划提出了铸铁逻辑在什么牺牲，以公义和道德。 When it comes to consider human nature, its terms sound more uncertain, it veers to each extreme in succession of Pelagius and Luther.当谈到要考虑人性，其职权声音更加不明朗，它veers每个极端继承pelagius和路德。 In St. Augustine, that nature is almost always viewed historically, not in the abstract hence as possessed by unfallen Adam it was endowed with supernatural gifts, while in his fallen children it bears the burden of concupiscence and sin.在圣奥古斯丁的，那自然是几乎总是从历史上来看，而不是抽象的，因此作为拥有量unfallen亚当被赋予了超自然的礼物，而在他的塌儿童负有负担concupiscence和罪孽。 But the French Reformer, not conceding a possible state of pure nature, attributes to the first man, with Luther (in Genesis 3), such perfection as would render God's actual grace unnecessary, thus tending to make Adam self-sufficient, as the Pelagians held all men to be.但是，法国的改革者，而不是让步，有可能国家的纯天然，属性，以第一人，与路德（成因3 ） ，这种完美的，会令上帝的恩典实际不必要的，因此，抚育，使亚当可以自给自足，作为pelagians召开全体官兵。 On the other hand, when original sin took them once captive the image of God was entirety blotted out.在另一方面，当原罪了，他们一旦圈养的形象，上帝是全部抹杀。 This article of "total depravity" also came from Luther, who expressed it in language of appalling power.这篇文章的"总沉沦" ，也来自路德他们表示，它在语言上的骇人力量。 And so the "Institutes" announce that "in man all which bears reference to the blessed life of the soul is extinct."因此， "学院"宣布说， "在人类一切负有参考之生命的灵魂，是绝迹" 。 And if it was "natural" in Adam to love God and do justice, or a part of his very essence, then by lapsing from grace he would have been plunged into an abyss below nature, where his true moral and religious being was altogether dissolved.如果要说"自然" ，在亚当爱上帝和伸张正义，或其中的一部分，他很本质，然后从停止生效的恩典，他将陷入深渊下面的性质，在那里他的真实道德和宗教是被完全溶解。 So, at any rate, the German Protestants believed in their earlier period, nor was Calvin reluctant to echo them.所以，无论如何，德国新教徒认为，在先前的时期，也不是卡尔文不愿附和他们。
Catholics distinguish two kinds of beatitude: one corresponding to our nature as a rational species and to be acquired by virtuous acts; the other beyond all that man may do or seek when left to his own faculties, and in such wise God's free gift that it is due only to acts performed under the influence of a strictly supernatural movement.天主教徒区分2种beatitude ：一是对应于我们的本性，作为一个理性的物种，并取得良性行为;以外的其他所有的人，可能做或寻求的时候，留给他自己的特长，并在这种明智的上帝的免费礼物，它是因为只有以行为的影响下，在严格超自然的运动。 The confusion of grace with nature in Adam's essence was common to all the Reformed schools; it is peculiarly manifest in Jansenius, who strove to deduce it from St. Augustine.混乱的恩典与自然亚当的，实质上是对共同所有的学校进行改革，它是独有的表现在jansenius ，他们力图推断，它从圣奥古斯丁。 And, granting the Fall, it leads by direct inference to man's utter corruption as the unregenerate child of Adam. ，并给予了秋天，它导致直接推论到人的彻底腐败作为unregenerate儿童亚当。 He is evil in all that he thinks, or wills, or does.他是邪恶的一切，他认为，或遗嘱，或是否。 Yet Calvin allows him reason and choice, though not true liberty.但美女让他的理由和选择，虽然不是真正的自由。 The heart was poisoned by sin, but something remained of grace to hinder its worst excesses, or to justify God's vengeance on the reprobate (over and above their original fault inherited).心脏是被毒死的，由单事情，而且仍然宽限期，以阻碍其最恶劣的暴行，或辩解上帝的复仇就reprobate （超出他们原来故障继承） 。 On the whole, it must be said that the "Institutes" which now and then allow that God's image was not quite effaced in us, deny to mankind, so far as redemption has not touched them, any moral and religious powers whatsoever.就整体而言，它必须说， "学院" ，现在，然后让神的形象是不太effaced美，否定了人类，就赎回还没有触及，任何道德和宗教权力可言。 With Calvin as with his predecessor of Wittenberg, heathen virtue is but apparent, and that of the non-Christian merely "political," or secular.与美女同他的前任的维滕贝格，异教徒的美德，只不过是显着的，并表示，在该非基督教仅仅是"政治" ，还是世俗。 Civilization, founded on our common nature, is in such a view external only, and its justice or benevolence may claim no intrinsic value.文明，建立于我们共同的性质，就是在这种观点的外部只，其正义或善可能声称，没有内在价值。 That it has no supernatural value Catholics have always asserted; but the Church condemns those who say, with Baius, "All the works of unbelievers are sinful and the virtues of the philosophers are vices."它没有任何超自然的价值天主教徒一直断言，但教会谴责那些说， baius " ，所有的作品，不信是罪孽深重的美德，哲学家是罪恶" 。 Propositions equivalent to these are as follows: "Free Will not aided by God's grace, avails only to commit sin," and "God could not have created man at the beginning such as he is now born" (Props. 25, 27, 55, censured by St. Pius V, Oct., 1567, and by Urban VIII, March, 1641).命题相当于这些内容如下： "自由意志不是借助于上帝的恩典，援用只犯下罪过" ， "上帝无法创造了男子在开始时，例如他现在是生于" （ props. 25 ， 27 ， 55 ，谴责圣比约五， 10月， 1567年，由市区八， 3月， 1641年） 。 Catholic theology admits a twofold goodness and righteousness -- the one natural, as Aristotle defines it in his "Ethics," the other supernatural inspired by the Holy Ghost.天主教神学承认双重善良和正义-一个天然的，正如亚里士多德界定在他的"伦理" ，其他超自然的灵感来自圣灵。 Calvin throws aside every middle term between justifying faith and corrupt desire.卡尔文全中拨出每一个中期之间正当的信仰和腐败现象的愿望。 The integrity of Adam's nature once violated, he falls under the dominion of lust, which reigns in him without hindrance, save by the external grace now and again preventing a deeper degradation.诚信亚当的性质，一旦遭到侵犯，他属于统治欲望，而笼罩在他身上没有障碍，拯救被外在的恩典，现在又如何防止出现更深的退化。 But whatever he is or does savours of the Evil One.但是，不管他是还是savours的罪恶之一。 Accordingly the system maintained that faith (which here signifies trust in the Lutheran sense) was the first interior grace given and source of all others, as likewise that outside the Church no grace is ever bestowed.因此，该系统保持信仰（在这里，标志着信托在路德意义上的）是第一家内部的恩和来源的所有其他人，作为同样认为教会之外，没有宽限期，是以往任何时候都赐予的。
We come on these lines to the famous distinction which separates the true Church that of the predestined, from the seeming or visible, where all baptized persons meet.我们来对这些线路，以著名的区分隔开，真正教会的命中注定，从表面或可见，让所有受洗者见面。 This falls in with Calvin's whole theory, but is never to be mistaken for the view held by Roman authorities, that some may pertain to the soul of the Church who are not members of its body.这瀑布与美女的整个理论，但绝不是要被误认为所持的观点罗马当局，即有些人可能涉及到的灵魂，教会的人没有加入其组织。 Always pursuing his idea, the absolute predestinarian finds among Christians, all of whom have heard the Gospel and received the sacraments, only a few entitled to life everlasting.一向追求自己的想法，绝对predestinarian认定，其中，基督信徒，所有的人都听到了福音，并收到圣礼，只有极少数享有生命永恒的。 These obtain the grace which is in words offered to every one; the rest fill up the measure of their condemnation.这些获得的恩典，这是在口头上给予每一位;其余填补了衡量他们的谴责。 To the reprobate, Gospel ordinances serve as a means to compass the ruin intended for them.向reprobate ，福音条例作为一种手段，指南针废墟打算给他们。 Hereby, also, an answer is made possible when Catholics demand where the Reformed Church was prior to the Reformation.在此同时，一个答案是，可能当天主教徒的需求，而改革后的教堂宗教改革前。 Calvin replies that in every age the elect constituted the flock of Christ, and all besides were strangers, though invested with dignity and offices in the visible communion.卡尔文答复说，在每一个年龄选出构成基督的羊群，和所有的人，除了有陌生人，虽然投资与尊严和办事处，在可见的共融。 The reprobate have only apparent faith.该reprobate只有明显的信仰。 Yet they may feel as do the elect, experience similar fervours, and to the best of their judgment be accounted saints.然而，他们可能觉得像这样选出，经验类似fervours ，并以最好的自己的判断力，被占圣人。 All that is mere delusion; they are hypocrites "into whose minds God insinuates Himself, so that, not having the adoption of sons, they may yet taste the goodness of the Spirit."一切仅仅是妄想，他们是伪君子" ，其心目中神的暗示自己，因此，不具备收养的儿子，他们可能尚未尝善的精神" 。 Thus Calvin explained how in the Gospel many are called believers who did not persevere; and so the visible Church is made up of saints that can never lose their crown, and sinners that by no effort could attain to salvation.因此卡尔文解释如何在福音中不少是所谓的信徒，他们没有坚持到底;等有形教会是由无数的圣人，这永远不会失去王冠，并罪人，通过努力可以达到，以救赎。
Faith, which means assurance of election, grace, and glory, is then the heritage of none but the predestined.信仰，即保证选举的话，恩典和荣耀，是那么的遗产没有，但命中注定。 But, since no real secondary cause exists man remains passive throughout the temporal series of events by which he is shown to be an adopted son of God.但是，由于没有真正的次要原因存在男子依然被动，在整个时间的一系列事件，是由他所显示的是被领养的上帝的儿子。 He neither acts nor, in the Catholic sense co-operates with his Redeemer.他既不行为也不是，在天主教意义上的协调运作，与他的救赎主。 A difference in the method of conversion between Luther and Calvin may here be noted.差别在法之间的转换路德和卡尔文可以在这里值得注意的。 The German mystic begins, as his own experience taught him, with the terrors of the law.德国神秘的开始，正如他自己的经验告诉他，与恐怖的法律。 The French divine who had never gone through that stage, gives the first place to the Gospel; and repentance, instead of preceding faith, comes after it.法国神圣的人从来没有经历过那个阶段，给人的第一地点，以福音;悔改，而不是先前的信念，是以后。 He argued that by so disposing of the process, faith appeared manifestly alone, unaccompanied by repentance, which, otherwise, might claim some share of merit.他认为，这样处置过程中，信仰出现明显单，举目无亲由悔过书，其中，否则的话，可能会取得一些份额的高招。 The Lutherans, moreover, did not allow absolute predestination.该lutherans ，此外，不容许绝对的宿命。 And their confidence in being themselves justified, ie saved, was unequal to Calvin's requirements.他们的信心正在自己的理由，即节省了，是不平等的卡尔文的要求。 For he made assurance inevitable as was its object to the chosen soul.因为他作出了保证，不可避免的是它的对象所选择的灵魂。 Nevertheless, he fancied that between himself and the sounder medieval scholastics no quarrel need arise touching the principle of justification -- namely, that "the sinner being delivered gratuitously from his doom becomes righteous."不过，他希罕认为自己与健全中世纪scholastics没有吵架，有需要时可触及原则的理由-即， "千古罪人被交付无偿从他的厄运，成为正义的" 。 Calvin overlooked in these statements the vital difference which accounts for his aberration from the ancient system.卡尔文忽略了在这些声明中的重要差异，占他的畸变从古代制度。 Catholics held that fallen man kept in some degree his moral and religious faculties, though much impaired, and did not lose his free will.天主教徒认为，塌男子继续在一定程度上，他的道德和宗教学系，虽然还有许多受损，但并没有失去他的自由意志。 But the newer doctrine affirmed man's total incompetence, he could neither freely consent nor ever resist, when grace was given, if he happened to be predestinate.但较新的学说肯定人的总数不称职，他可以自由地既不同意，也不抗拒，当恩典是由于，如果他正好是predestinate 。 If not, justification lay beyond his grasp.如果不是，理由在于他无法掌握。 However, the language of the "Institutes" is not so uncompromising as Luther's had been.然而，语言的"研究所" ，是不那么强硬，因为路德的已。 God first heals the corrupt will, and the will follows His guidance; or, we may say, cooperates.神首先是医治腐败的意志和意愿如下他的指导;或者，我们可以说，合作。
The one final position of Calvin is that omnipotent grace of itself substitutes a good for an evil will in the elect, who do nothing towards their own conversion but when converted are accounted just.在最后一个位置的卡尔文是无所不能的恩典本身代用品一个良好的一个邪恶的，将在选出，他们什么也不做对他们自己的转换，但转换时，都占了公正。 In all the original theology of the Reformation righteousness is something imputed, not indwelling in the soul.在所有原始神学的改造正义是可扣抵，而不是留置在灵魂。 It is a legal fiction when compared with what the Catholic Church believes, namely, that justice or sanctification involves a real gift, a quality bestowed on the spirit and inherent, whereby it becomes the thing it is called.这是一个法律拟制的时候相比，有什么天主教会认为，那就是正义或成圣涉及到一个真正的礼品，优质赐予的精神和固有的，使其成为东西，它是所谓的。 Hence the Council of Trent declares (Sess. VI) that Christ died for all men, it condemns (Canon XVII) the main propositions of Geneva, that "the grace of justification comes only to the predestinate," and that "the others who are called receive an invitation but no grace, being doomed by the Divine power to evil."因此安理会的遄达宣布（ sess.六）基督死去的所有男性，它谴责（佳能十七）的主要命题日内瓦说， "恩典的理由，只能向predestinate " ，并说： "其他人所谓接受邀请，但没有风度，被注定由神力，以恶" 。 So Innocent X proscribed in Jansenius the statement: "It is Semipelagian to affirm that Christ died for all men, or shed His blood in their behalf."所以无辜x取缔jansenius声明说： "这是semipelagian申明基督而死的所有男人，或大棚，他的血液在他们的代表" 。 In like manner Trent rejected the definition of faith as "confidence in being justified without merit"; grace was not "the feeling of love," nor was justification the "forgiveness of sin," and apart from a special revelation no man could be infallibly sure that he was saved.同样地遄拒绝的定义信念作为"的信心，正正当，没有好处" ;宽限期，是不是"感觉爱情" ，也不是理由， "赦罪" ，除了有一个特殊的启示，没有人可以infallibly相信他挽回一命。 According to Calvin the saint was made such by his faith, and the sinner by want of it stood condemned, but the Fathers of Trent distinguished a dead faith, which could never justify, from faith animated by charity -- and they attributed merit to all good works done through Divine inspiration.据卡尔文圣作了这样的，由他的信仰，以及罪人所想的，它经受谴责，但父亲的遄达杰出的死信仰，可从来没有合理的理由，从信仰的动画片，由慈善机构-他们归功于优异所有好的作品透过神的启示。 But in the Genevese doctrine faith itself is not holy.但是，在日内瓦主义信仰本身并不神圣。 This appears very singular; and no explanation has ever been vouchsafed of the power ascribed to an act or mean, itself destitute of intrinsic qualities, neither morally good nor in any way meritorious, the presence or absence of which nevertheless fixes our eternal destiny.这似乎是很奇异;没有解释从未vouchsafed的权力归因于一种行为或意思，本身贫困的内在品质，无论是在道义上的好，也不以任何方式功勋，存在与否，不过补丁我们永恒的命运。
But since Christ alone is our righteousness, Luther concluded that the just man is never just in himself; that concupiscence, though resisted, makes him sin damnably in all he does, and that he remains a sinner until his last breath.但由于基督仅是我们的义，路德总结时表示，刚刚男子，是永远不会只是在自己; concupiscence ，虽然抗拒，使他成为单damnably在所有他，而他仍然是一个罪人，直到生命最后一息。 Thus even the "Solid Declaration" teaches, though in many respects toning down the Reformer's truculence.因此，即使"固体宣言"的教导说，虽然在许多方面淡化了改革者的truculence 。 Such guilt, however, God overlooks where faith is found -- the one unpardonable sin is want of faith.这种内疚，不过，上帝忽略了那里的信仰是发现-一个不可饶恕的罪过，是想信念。 "Pecca fortiter sed crede fortius" -- this Lutheran epigram, "Sin as you like provided you believe," expresses in a paradox the contrast between corrupt human nature, filthy still in the very highest saints, and the shadow of Christ, as, falling upon them, it hides their shame before God. " pecca fortiter的SED Crede ） fortius " -这路德警句， "罪恶如你所愿提供的，你相信" ，表示在一个悖论的对比舞弊人性，污秽仍处于非常高的圣人，与影子基督的，因为，下降后，他们的，它躲在自己的耻辱，上帝面前。 Here again the Catholic refuses to consider man responsible except where his will consents; the Protestant regards impulse and enticement as constituting all the will that we have.这里再次天主教拒绝考虑负责人，除非他会同意;新教方面的冲动和诱惑，作为构成所有会说，我们做到了。 These observations apply to Calvin -- but he avoids extravagant speech while not differing from Luther in fact.这些意见适用于卡尔文-但他回避了奢华的讲话，而不是不同路德在的事实。 He grants that St. Augustine would not term involuntary desires sin; then he adds, "We, on the contrary, deem it to be sin whenever a man feels any desires forbidden by Divine law -- and we assert the depravity to be sin which produces them" (Institutes, III, 2, 10).他说，赠款圣奥古斯丁不会任期自愿欲望单，然后他补充说， "我们正好相反，认为它是单每当一名男子觉得任何欲望所禁止的神圣法则-我们都声称其堕落将其中单他们生产的" （院所，三，二， 10 ） 。 On the hypothesis of determinism, held by every school of the Reformers, this logic is unimpeachable.对假说的宿命论举行，由每所学校的改革者，这个逻辑是无可指责的。 But it leads to strange consequences.但它会导致奇怪的后果。 The sinner commits actions which the saint may also indulge in; but one is saved the other is lost; and so the entire moral contents of Christianity are emptied out.千古罪人犯的行动，其中圣也可能沉迷，但一个是节约，另一个是损失;所以整个德育的内容，基督教是掏空了。 Luther denominated the saint's liberty freedom from the law.路德计价圣人的人身自由不受法律。 And Calvin, "The question is not how we can be righteous, but how, though unworthy and unrighteous, we may be considered righteous."美女， "问题不在于我们如何能够得到正义，而是如何，虽然卑微的不义的，我们可能会被视为正义的" 。 The law may instruct and exhort, but "it has no place in the conscience before God's tribunal."该法可指示和劝告，但"它没有发生在良心上帝面前的法庭" 。 And if Christians advert to the law, "they see that every work they attempt or meditate is accursed" (Institutes, III, 19, 2, 4).如果基督徒的广告，向法" ，他们看到每一个工作，他们企图或打坐是招致谴责" （院所，三， 19 ， 2 ， 4 ） 。 Leo X had condemned Luther's thesis, "In every good work the just man sins."利奥x谴责了路德的论断， "在每一个良好的工作刚刚男子罪孽" 。 Baius fell under censure for asserting (Props. 74, 75) that "concupiscence in the baptized is a sin, though not imputed." baius下跌的责难下，为断言（ props. 74 ， 75 ）表示， " concupiscence在受洗是一种罪过，但不是归罪于" 。 And, viewing the whole theory, Catholics have asked whether a sinfulness which exists quite independent of the will is not something substantial, like the darkness of the Manichæans, or essential to us who are finite beings. ，并观看整个理论，天主教徒们询问的罪孽，其中存在着相当独立的意志，是不是很庞大，像黑暗中的manichæans ，还是有必要对我们的人是有限的。
At all events Calvin seems entangled in perplexities on the subject, for he declares expressly that the regenerate are "liable every moment at God's judgment-seat to sentence of death" (Instit., III, 2, 11); yet elsewhere he tempers his language with a "so to speak," and explains it as meaning that all human virtue is imperfect.在所有比赛中卡尔文看来纠缠于惑就此事，因为他宣布明确表示，再生，是"承担责任的每一时刻，在上帝的判决议席，以判处死刑" （ instit. ，三，二， 11 ） ，但在其他地方，他自己的脾气语言，具有"可以这么说" ，并解释，它的意思是，每个人的美德，是不完善的。 He would certainly have subscribed to the "Solid Declaration," that the good works of the pious are not necessary to salvation.他一定会签署了"坚实的宣言" ，认为好的作品的虔诚是没有必要的救赎。 With Luther, he affirms the least transgression to be a mortal sin, even involuntary concupiscence -- and as this abides in every man while he lives, all that we do is worthy of punishment (Instit., II, 8, 68, 59).同路德，他肯定至少有越轨行为是一个致命的罪过，甚至自愿concupiscence -随着这种习性每一个男人，而他的生命，我们所有做的，是值得的处罚（ i nstit.第一，第二，第8 ，第6 8条， 5 9条） 。 And again, "There never yet was any work of a religious man which, examined by God's severe standard would not be condemnable" (Ibid., III, 14,11).并再次表示"有，但绝不是任何工作的一个宗教人，其中审核通过上帝的严峻标准将不会被应受谴责" （同上，第III ， 14,11 ） 。 The Council of Trent had already censured these axioms by asserting that God does not command impossibilities, and that His children keep His word.安理会的遄已公开谴责这些公理，声称上帝不指挥不可能，而且他的孩子们真正履行诺言。 Innocent X did the like when he proscribed as heretical the fifth proposition of Jansenius, "Some commandments of God are impossible to the just who will and endeavour; nor is the grace by which they should become possible given to them."无辜x没有像当他被禁为邪教第五命题jansenius ， "有些诫命，上帝是不可能的，以正义的