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第一章
Introduction
介绍
No doubt there are millions who have
professed the name of Christ and continue to live in a way which
gives no evidence whatsoever that their profession is real. In
fact, a widely reported opinion poll survey indicated that over
fifty million people in the United States claim to be born again.（1）
Surely, if that many people were true &partakers of the divine
nature,& the impact on our country would be profound.
毫无疑问的，有数以百万计的人们，宣称自己承认基督的名字，并继续生活在一个没有任何证据能够支持他们的宣告的真实性的生活方式中。事实上，一项被广泛报道的\l
&民意调查显示，美国有五千万之多的人宣称自己已经重生。当然，如果真的有这么多
人是“与神的性情有份的”，那么，这个对我们国家的影响将是极为深远的。
In the clearest possible terms the New
Testament writers presented the unconditional nature of the
gospel offer:
新约圣经的作者们，用了所有可能性当中的最为清楚的术语，呈现了福音所提供的无条件的特性：
And let the one let the one who
wishes, take the water of life without cost (Rev. 22:17
口渴的人也当来。愿意的都可以白白取生命的水喝。（启 22:17）
For God so loved the world that He gave
His only begotten Son that whoever believes in Him should
not perish but have everlasting life (Jn. 3:16 NASB).
神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生（约
3:16）。
Yet explicit statements such as these are
sometimes difficult to accept. Could something as important as
our eternal destiny really come to us only through believing and
be &without cost&?One cannot profitably speculate on the eternal
destiny of many who have acted in a way that brings shame to the
gospel. But this type of behavior by people who claim to be
Christians certainly makes one anxious that the clearest
possible presentation of the gospel be made.
然而，这些明确坦诚的陈述，有时候却是让人难以接受。我们永恒的命运这般重要的东西，真的只是通过仅仅相信，就可以让我们得到的吗？真的是“无需代价”吗？对于那些给福音带来羞耻的举止行为，他们的行为人是否依然会在永恒当中有美好的结局，我们并不能过多的推测当中获益。但是，那些声称自己是基督徒的人，也会有这种的行为，肯定会让人对福音的最准确的可能的表述，表示顾虑和关心。
Grace under Fire
处于火焰之下的恩典
There are two powerful influences which have
caused this hesitation to accept the unconditional freeness of
saving grace.
人们之所以会犹豫不决，不敢贸然接受上帝那救赎恩典的无条件的、白白的本质，乃是因为有以下两个强有力的影响因素。
1 George Gallup, Jr. and David Poling, The Search For
America's Faith (Nashville: Abingdon, 1980). p. 92.
George Gallup, Jr. and David Poling,《美国信仰追寻》(Nashville:
Abingdon, 1980). p. 92.
The Abuse of Grace
恩典的滥用
The first is the deplorable state into which
Western Christianity has fallen as we move to the end of the
twentieth century. This has caused many to wonder, Is the
teaching of free grace healthy?
第一个因素是，当我们走进二十世纪末期的时候，西方基督教已经坠入的凄惨的状态。这引起了许多人的疑虑，关于白白恩典的教导，到底是否健康呢？
There has always been sin in the church, but
the presence of the media, television evangelists, and the news
and information explosion has highlighted certain hypocrisy as
never before.
教会里面一直都存在着罪恶，但是随着媒体，电视布道家和新闻信息大爆炸的来到，就更是突出传播了一些从未有过的假冒伪善的现象。
Furthermore, Western culture has become so
thoroughly secularized and godless that simply living in it has
resulted in many Christians getting mud on their feet. The
church, instead of being a beacon of light, has often been
penetrated by the very abuses which it speaks against.
此外，西方文化已经变得如此彻底的世俗化和无神化，只要生活在其中，就已然导致许多基督徒也是受到侵染，正所谓近朱者赤、近墨者黑。教会，不仅没有作为照亮周遭的灯塔，反而经常被它所反对的各种弊端恶习所侵蚀。
A lamentable situation such as this is bound
to provoke thoughtful and even angry reactions from some within
the church who are understandably upset about empty professions
of faith which have not resulted in any change of life. One such
reaction has recently come from the able pen of John MacArthur,
pastor-teacher of Grace Community Church.
这样一种令人遗憾的境况，势必会引起教会内部的一些深刻反思甚至愤怒的回应，针对那些没有导致信徒任何生活方面之改变的空洞的认信，越来越多的人表现出反感。这都是完全可以理解的。恩典社区教会的牧师兼教师，约翰·
麦克阿瑟（John
MacArthur）就奋笔疾书，对这种现状作出强而有力的斥责。
Troubled by the prevalence of &cheap grace&
in the church today, MacArthur has turned our attention to The
Gospel According to Jesus, a book which he says is the product
of four years of study on the subject of the definition of the
gospel according to Christ.
受到今天在教会中流行的这种“廉价恩典”的困扰，麦克阿瑟就想要把我们的注意力转向《耶稣所传的福音》。据他所说，这本书用了四年的时间，所研究的课题是，到底耶稣本人所传的福音应该如何来定义。
Why does such a situation like this exist in
the church today? In MacArthur's opinion it is due to the well-
meaning but misinformed teaching that salvation is being offered
without the necessity of accepting Christ as both Savior and
Lord at the point of saving faith.
为什么今天在教会里会存在这样的情况呢？据麦克阿瑟认为，这是由于一个本意良好、但却误入歧途的教训，即教导人们说，那使人得救的信心，只需要接受耶稣作为拯救者，而没有必要与此同时接受基督作为生命的主人。
He feels that many leading Bible teachers are
saying &the only criterion for salvation is
knowing and believing some basic facts about
Christ.&（2）
The fallout of this thinking, he says, is a deficient doctrine
justification is not necessarily and inevitably
linked to sanctification. People feel they can pray a prayer,
receive eternal life, and then go on sinning.
他觉得，许多出名的圣经教师都只是在说，“救恩的唯一标准就是认识和相信关于基督\l
&的一些基本事实，那就够了”。他说，这种思想的后果，就是一种有漏洞的救恩教义；
2 John MacArthur, The Gospel According to Jesus (Grand
Rapids: Zondervan, 1988), p. 17.
称义与成圣之间的这个连接，被人认为不是必须的并且是无关大局的。人们觉得他们可以做一个简单的祷告，就可以得到永生，然后可以继续去犯罪了。
The answer, MacArthur feels, is to include
the notion of submission to the lordship of Christ as the
antidote to a defective view of faith. This leads him into some
views of the nature of saving faith and of the conditions for
salvation which, to many, would seem to be an extreme reaction
in the opposite direction from the &easy believism& he so
vigorously attacks.
麦克阿瑟认为，这个问题的解药在于，要把对基督主权的降服这个概念，作为对这个有缺陷的信仰观念的补救方案。这就使得他认为，使人得救的信心的本质以及获得救恩的那些条件，是需要进一步深究的。在许多人看来，似乎他是站在那种“肤浅的信心”的对立面，所作出的过分强烈的极端反应。
The Theology of the Reformers
改教家的神学理论
The second major influence which has caused
many to ask, Is free grace healthy? is a persistent theological
tradition going back to John Calvin. Calvin and the Reformers
who followed him told their readers and parishioners that faith
alone saves, but true faith is a faith which results in a life
第二大的影响，导致了许多人质疑免费的恩典是否健康，是由于约翰·加尔文一直延续
下来的神学传统。加尔文和追随他的改教者们告诉他们的读者和教区居民说，单单靠着信心就可以得救，但是真实的信心却是会产生出终生之久的行为的。
In fact, the final proof of the reality of faith is whether
or not a man perseveres in good works to the end of life. Known
as the doctrine of the perseverance of the saints, this
teaching emerged in its mature form（3）
during the Protestant Reformation.
事实上，对于信仰的实际存在与否，其最终的证据是一个人是否持守好行为直到生命\l
&的终点。这就是被称为圣徒的坚忍的教义，该教导以一种成熟的形式出现，乃是在新
教改革期间。
One has only to read Calvin's Institutes to
see immediately that he labored under a great burden to defend
the Reformation against the criticism that a faith alone, grace
alone gospel would lead to moral laxity. When perusing these
great volumes, the &atmosphere& is pungent with anxiety to
demonstrate that the gospel of free grace will not lead to
license but will, to the contrary, result in a life of holiness.
However, in order to make his argument &air tight,& Calvin went
beyond the Scripture and taught that the gospel will necessarily
and inevitably guarantee a life of holiness.
人们只要读一下加尔文的《基督教要义》，就能马上看到，他为了维护宗教改革，抵制人们所提出的批评，亦即一个只有信心、只有恩典的福音就会导致道德上的懒散，他付出了巨大的努力。当人们读这些伟大的要义时，其“气氛”中充满了想要证明白白的恩典的福音是不会导致信徒的松懈，倒是相反的，会引向一生的圣洁生活。然而，为了让他的论点“牢不可破”，加尔文甚至超出了经文的范围，教导说福音将必然的以及不可避免的会保证一生的圣洁。
This subtle change in the gospel was readily
accepted by the Reformers because it completely negated the
Catholic attack. When a person who claimed to be a Christian and
yet was living a carnal life was set up by the Catholics as an
example of the product of Reformation theology, the Reformers
could now simply say he was not a Christian at all.
改教家们很容易地接受了这种福音的微妙变化，因为它能够彻底否定天主教的攻击。
John MacArthur
约翰·麦克阿瑟，《根据耶稣的福音》(Grand
Rapids: Zondervan, 1988), p. 17.
3 Traces of this teaching can be found in 1 Clement and
the Apostolic Fathers.
这种教导的痕迹，可以在《克莱门特一书》和《使徒教父们》中找到。
当天主教把一个声称是基督徒而生活在肉体中的人当成一个例子，作为改革宗神学的产物时，改革宗现在可以简单地说，那人根本就不是基督徒。
If he was, he would not live like that. When
one was in the midst of a debate which was ripping apart the
fabric of Western Europe, one needed powerful arguments like
this in his arsenal.
如果他真是一个基督徒，他就不会像那样生活。当一个人处在一场正在撕裂西欧大格局的辩论之中时，人们实在是需要在他的武器库中有类似这样的强力论据。
Having successfully separated from
Catholicism and established the Reformation churches, the next
attack came from within. Pelagianism manifested itself in
resistance by Protestants in Holland to the notion that a true
Christian can never lose salvation.
在成功脱离了天主教，建立了改革出来的新教教会之后，下一次的袭击则是来自内部的。伯拉纠派主义在荷兰的新教徒中出现，认为一个真正的基督徒永远不会失去救恩的这种教义，是错误的。
Convinced that certain passages, such as Heb.
6, taught that falling away from salvation was a real danger,
they argued against the Calvinist doctrine of unconditional
他们相信某些经文，如希伯来书6
章的教导，认为从救恩当中堕落是一个真正的危险，他们反对加尔文主义所倡导的“无条件的保障（unconditional
security）”。
Once again the doctrine of perseverance in
holiness was a powerful weapon to fend off this attack.
Certainly the Reformers could not be accused of a doctrine which
leads to license, if the doctrine guaranteed that true
Christians will persevere in holiness to the end of life.
再一次地，“在圣洁中持守到底”的教义，是防止这次攻击的有力武器。当然，改教者们不能被指责说在在宣讲一个导致信徒懈怠的教义，既然他们的教义已经保证说，真正的基督徒会在圣洁中坚持到生命的尽头。
When the Arminians pointed to a man who had
professed Christ and had never given evidence of a godly life,
the Calvinists could simply reply that according to their
doctrine he was not a Christian at all. &However much [they]
avoided this teaching [their doctrine of temporary faith) in
their sermons, it was always around, and they could readily
raise it when they needed it to explain an apostasy.&(4)This
debate about eternal security has not been a brief affair.
当阿民念主义者指出一个宣称自己信了基督，却从未活出敬虔生命的人，加尔文主义者就可以简单地回答说，根据他们的教义，这个人根本就不是一个基督徒。“然而，许多人在他们的布道中避免了这种教导（他们关于暂时的信心的教义），但这种教导总\l
&是时隐时现，他们就可以随时提这个办法，在他们需要它来解释一个叛教行为时。”这
个关于永恒的保障的辩论，一直都不是省油的灯。
In fact, it has gone on for several hundred
years and continues to some extent today. When a discussion
endures that long, issues are more precisely defined, and
positions harden. The very length and intensity of the debate
has contributed in no small way to the traditional acceptance of
opposing positions.
事实上，这个辩论已经持续了几百年，今天仍然在一定程度上在继续着。当一个讨论持续了这么久，该问题会被更加精确地加以定义，而且双方的立场也会变得更加固执。辩论的长度和强度，对于对立双方的传统立场之接受状况，真的是有不小的贡献啊。
Lest the reader doubt this point, consider the typical
seminary student. the future teacher of the sheep. When a
position differing from his own background or perhaps from that
4 R. T. Kendall, Calvin and English Calvinism to 1649
(Oxford: Oxford University Press, 1979), p. 143.
R.T.Kendall，《加尔文和英语世界的加尔文主义，到
年》（牛津：牛津大学出版社，1979年），p143。
seminary which he attends is presented, he is
likely to &check it out& by opening up the standard theology
texts which support his view and learning the ancient arguments
against his opponents.
以免读者怀疑这一点，让我们来看一下典型的神学生的例子，就是那些未来的羊群的教师们。当他们遇到一个与自己背景或者与他所参加的神学院不同的立场时，他可能会通过翻看支持他的观点的标准神学课本，并学习当中那些用来反驳他的对手的那些
古老论据来“一探究竟”。
Thus, traditional arguments are passed on
from book to student, from professor to pupil, and from pupil to
the parishioner when he becomes a pastor. Pressed for time in
the seminary, and without it in the church, he rarely has
opportunity for original study which might challenge traditional
interpretations.
就是这样，传统的观点就会从书籍传授给学生，从教授传给学生，当他成为牧师时，则是从讲台传授给教区的居民。在神学院紧迫的时间之下，加上教会服事中也没有足够的时间，他很少有机会能够自己进行原始的研究，也就没有机会挑战传统的解释。
The Answer to Carnality
对属肉体现象的回应
To prevent abuse of the gospel, two widely
held solutions are offered. Some, harkening back to the
Colossian error, insist that the cause of the problem is that
man needs more than initial salvation in Christ--a &fullness&
beyond our salvation experience, a second work of grace to
finish the incomplete beginning. However, some of the most
notable examples of the present hypocrisy have appeared within
the groups which offer such a solution and by the very leaders
who teach it. The other solution, and the one which this book
addresses, is the tendency to &front-load& and &back-load& the
为了防止福音的滥用，他们提供了两个被广泛采纳的解决方案。有些人回想起了歌罗西人的错误，坚持认为这个问题的根源在于，人类不仅需要基督的最初的救恩，而且还需要超越我们救恩经历的某种“丰富体验”，即需要借助于第二次的恩典的工作，来完成那个不够完整的开端。然而，目前信徒当中出现的假冒伪善的一些最为显着的例子，却恰恰是出现在提供这种解决方案的团体和教导它的领导者中间的。那么，另一个解决的方案，即本书所针对的方案，是“从前端添加”和“从后端添加”福音内容的趋势。
Front Loading the Gospel
从前端加诸于福音
Front loading the gospel means attaching
various works of submission and obedience on the front end and
including them in the conditions for salvation. These works are
supposedly created in the heart by God. This is commonly done
among those who maintain that submission to the lordship of
Christ is a condition of salvation.
从前端加诸于福音，意味着在前端附上各种降服和顺从的行为表现，并将其包括在救恩的条件下。这些工作被认为是由神创造在人心里的。这通常是那些将“持续的降服于基督的主权”作为救恩的条件的人所倡导的。
Faith is redefined to include submission, and
a man becomes a Christian not by &hearing& and &believing& but
by believing and promising God he will submit his life to
Christ. This is not to deny that true faith certainly involves a
disposition of openness to God and cannot coexist with an
attitude of determination to continue in sin.
于是，信心被重新定义为包括有顺服的成分，一个人要成为基督徒，不是通过“听到”和“相信”，而是通过相信并承诺上帝他将自己的生命降服于基督。这并不是否认，真正的信心一定会涉及对上帝的开放态度，并且其不能与顽固的继续犯罪的态度共存。
But that is not what those who teach so-called
&lordship salvation& mean. Rather, their view is that a man must resolve to turn from all
known sin and follow Christ absolutely. It seems that works
enter through the front door, and another gospel is taught. But
surely this God-created submission to lordship is a work, and
works in the human heart whether from God or man do not save!
但这并不是那些教导所谓“主权救恩”（或译，委身救恩，
lordship salvation）的人的意
思。相反，他们的观点是，一个人必须下决心从所有已知的罪恶中转过来，绝对地跟从基督。看起来，行为似乎是通过了前门进来了，而变成了在教导另一个福音。但是，这个“被上帝创造的”对主权的降服，的确是一项行为，在人的心中的这种“行为”（works），无论是从神还是从人来的，都不能带来拯救。
Back Loading the Gospel
从后端加诸于福音
A far more subtle change in the gospel,
however, occurs when some backload the gospel. Back loading the
gospel means attaching various works of submission as the means
for achieving the final aim of our faith, final deliverance from
hell and entrance into heaven.
然而，一种更加微妙的对福音加以修改的做法是，当一些人从后端加内容于福音的时候。从后端加诸于福音，意思是附加上各种顺服的行为，作为实现我们信仰的最终目的之手段，使得人最后能够脱离地狱而到进入天堂。
This is what has been done in the more
extreme expressions of the Reformed doctrine of the perseverance
of the saints. While it is often claimed that a life of works is
the necessary and inevitable result of true faith, it is also
maintained by some that works are the means of achieving our
final destiny. Of course, it is not always stated as blatantly
这就是改革宗教义对圣徒的坚忍的比较极端的表达。虽然经常声称一生的好行为是真正信仰的必要和不可避免的结果，但也有人认为，行为是实现我们最终命运的手段。当然，这种思想并不总是那么公开地表达出来。
These works, we are told, are different than
the works which the unregenerate perform to obtain merit with
God. These works are the gifts of Christ and the fruits of
regeneration. Calvin resisted a similar theology during the
Reformation:
我们被告知，这些行为与那些未获重生之人的想要从神那里获得功德的行为不同。这些行为是基督的礼物，也是重生的果子。加尔文在宗教改革期间就抵制了一个类似的神学：
The Sophists, who delight in sporting
with Scripture and in empty cavils, think they have a subtle
evasion when they expound works to mean, such as
unregenerated men do literally, and by the effect of free
will, without the grace of Christ, and deny that these have
any reference to spiritual works. Thus, according to them,
man is justified by faith as well as by work, provided these
are not his own works, but gifts of Christ and fruits of regeneration.
（5）
那些喜欢在经文上玩文字游戏和空洞的吹毛求疵的聪明人，认为当他们阐明行为的意义时，他们可以找到一个微妙的逃避，正如没有重生的人从字面意思上去理解的，通过自己的自由意志，没有基督的恩典，并且否定这些与属灵的工作有任何关系。因此，根据他们的观点，一个人既是通过信心称义，也同样是通过行为称义，只要是，这些并不是他自己的行为，而是基督的礼物（恩赐）和重生的果\l
&子。
5 John Calvin, Institutes of the Cliristian Religion,
trans. Henry Beveridge, 2 vols. (Grand Rapids: Eerdmans,
1964), 3.11.14.
约翰·
加尔文，《基督教要义》，Henry Beveridge
翻译，2
卷(Grand
Rapids: Eerdmans, 1964), 3.11.14。
Calvin would no doubt be appalled to learn
that there are many in the church today and who bear his name
who espouse this very sophistry! To the prosaic mind, the
doctrine of perseverance in holiness sometimes seems to be
expressed in a way that teaches that sanctification is a means
of justification.
加尔文毫无疑问会非常吃惊，今天教会里那许多的继承了他的名字的人，居然会支持这种诡辩！对于平庸的头脑，在圣洁中坚忍这个教义，有时似乎表现为成圣是称义的一种手段的教导。
The English Puritans often came close to this, and
at least one of their luminaries, William Bradshaw (), explicitly taught what
others only implied.
More recently, Arthur Pink has maintained that God requires that
true Christians must &keep themselves& or risk eternal
damnation.(7) Yet he unequivocally maintains the &absolute and
eternal security of the saints.&(8)
英国的清教徒们经常持一种非常类似的观点，至少他们中有一个杰出人物，威廉·布拉德肖（William
，）明确地教导了一些别人只是暗示到的东西。最近，阿瑟·平克（Arthur
Pink）主张说，上帝要求真正的基督徒必须“保守他们自己”否则\l
&就会承受永恒诅咒的风险。然而，他又明确地坚持“圣徒拥有绝对和永恒的安全保
\l &障。”
He is attempting to show that God preserves
His children through means- works. He quotes John Owen, that
prince of the Puritan expositors, with approval, teaching that
works are a means of salvation:
他试图表明，神通过“靠着行为”的方法来保留他的孩子。他引用约翰·欧文，清教徒释经者中的王子，来支持他，教导说，行为是得救的一个途径：
But yet our own diligent endeavor is such as
indispensable means for that end, as that without it, it
will not be brought about .... If we are in Christ, God hath
given us the lives of our souls, and hath taken upon Himself, in His
covenant, the preservation of them. But yet we may say, with
reference unto the means that He hath appointed, when storms and trials arise, unless we use our diligent
endeavors, we cannot be saved.（9）
但是，我们自己的勤奋努力就是为达到此结局而不可或缺的手段，因为若是没有这样做，就不会带来成功……如果我们在基督里，上帝已经给了我们的灵魂生命，
已经扛在他自己的肩膀，要在他的圣约当中，保守他们。但是，根据他所指定的\l
&手段而言，当风暴和试炼出现时，除非我们用勤奋的努力，否则我们就不能得救。
It seems that Pink, Bradshaw, and Owen are
simply being honest about their understanding of the Reformed
doctrine of perseverance. In their preoccupation with means they
have forgotten that God has already told us what the means of
salvation are and what they are not.
如此看来，平克，布拉德肖和欧文他们都只是诚实地说出了他们对改革宗关于持守（坚忍）的教义的理解。在他们过分关心手段的时候，他们忘记了，上帝已经告诉我们救恩的手段是什么，以及不是什么。
Works are not a means, whether on the front end or on the
back end. The only means necessary for obtaining salvation is
faith, and faith alone:
6 see Kendall, p. 89.
见Kendall,
7 Arthur Pink, An Exposition of Hebrews (Grand Rapids: Baker,
1968), p. 601. Arthur Pink，《希伯来书阐释》(Grand
Rapids: Baker, 1968), p. 601.
8 8 Ibid., p. 599.
同上
9 9 John Owen, Hebrews, cited by Pink, p. 600. J
约翰·欧文，《希伯来书》，被平克引用,
He saved us, not because of righteous things we had done,
but because of his mercy. He saved us through the washing of
rebirth and renewal by the Holy Spirit (Ti. 3:5).
行为并不是一种手段，不论是把它放在前端还是放在后端。获得救恩所必需的唯一手段就是信心，且只有信心：他便救了我们，并不是因我们自己所行的义，乃是照他的怜悯，借着重生的洗，和圣灵的更新。（多
3:5）
The &means& are the washing of rebirth and
renewal by the Holy Spirit, and not our good works:
这“手段”是重生的洗和圣灵的更新，而不是我们的好行为：
For it is by grace you have been saved through faith, and
this is not from yourselves, it is the gift of God--not by
works, so that no one can boast (Eph. 2:8-9).
你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的。也不是出于行为，免得有人自夸。（弗2:8-9）
The means are one--faith. This faith is apart
from any means involving works. How else can Paul say it? When
Pink and his modem followers, reacting to the moral laxity in
the church, back-load the gospel with means, they are flatly
contradicting Paul, if words have any meaning at all. In so
doing, they seem to be preaching &another gospel& (Gal. 1:9).
手段只有一个——那就是信心。这信心，与其他任何包含行为的手段无关。使徒保罗还能怎么说呢？当平克和他的那些现代追随者们，对教会的道德懒散作出反应时，用“手段（途径）”的方式，使福音被从后端添加了内容，他们很明显地是与保罗相矛盾的，如果语言有任何意义的话（也就是说，除非保罗所说的话没有意义——译者注）。如此做，他们似乎是在教导“另一个福音”啦（加
1:9）
We might ask, &Has loading the gospel with
additional means and conditions achieved any more notable moral
results than those who add nothing to it?& The answer seems to
be no. There is just as much moral laxity in the history of
those confessions who have stressed perseverance as in those who
我们当中有人也许会问，“用其他的手段和条件来加在福音之上，比那些没有加任何东西在福音上的人，取得了更显著的道德成果了吗？”答案似乎是否定的。在历史上，宣扬人们要把重点放在忍耐（持守）上的人，和那些没有这样做的，在道德懒散的表现方面是基本一样的。
One only has to read the works of the English
Puritans to see the burden these godly men felt over these same
issues in their churches. This approach has been tried before
without success, and it is hardly the answer to our present
dilemma. Robert Dabney, an articulate proponent of this very
doctrine, laments the deplorable state of the Presbyterian
Church in his day (1878).
只要稍微去阅读一下英国清教徒的作品，就能看到，这些敬虔的人在他们的教会中对这些同样的问题所感到的重担。这种方法在之前已经有人尝试过了，只是没有成功，这对我们目前的困境来说也很难说会是一个答案。罗伯特·达布内（Robert
Dabney）是
这个教义的一个口齿伶俐的支持者，他哀叹于长老会在他当时的年代的可悲状态（1878）。
The New Testament saints, he says, &did not, like so many
now, sit year after year in sinful indolence, complaining of the
lack of assurance, and yet indifferent to its cultivation.&（10）
那些新约圣经中的圣徒，他说“不会像现在的许多人一样，年复一年的停留在罪性的懒\l
&惰当中，一边抱怨缺乏得救的保证，一边又对培育这种安全感表现得漠不关心”。
10 10 Robert L. Dabney, Lectures in Systematic
Theology (1878; reprint ed., Grand Rapids: Zondervan,
The problems of spiritual lethargy and
spiritual abuse are widespread. The various proposals for
correcting them have been tried before, and there seems to be no
useful purpose served in continuing with the old answers such as
lordship salvation and perseverance in holiness.
属灵上的怠惰和灵性方面腐败的问题相当的普遍。为了纠正这些问题，有各种的建议人们以前都已经尝试过了，继续采用那些陈旧的答案，试图来解决这个老问题，比如，提倡主权救恩和圣洁中的忍耐，其实都是于事无补的。
It seems to me that these problems are rooted
in some very fundamental biblical misunderstandings. Could it be
that the Protestant Reformation was incomplete and that this
lies at the core of a raging modern controversy concerning the
freeness of God's grace?
在我看来，这些问题植根于一些更为基础性的对于圣经的误解。是否有可能的情况是，新教改革其实并没有进行彻底，关于上帝那白白恩典的现代人所激励争论的，其核心到底在哪里呢？
Perhaps this unfinished beginning is also a
significant cause of the carnality found in many churches. Here
is the key to our modern dilemma. The Reformers feared free
grace and, as a result, did not take the Reformation far enough.
That is, their doctrine of the saints' perseverance in holiness
compromised the free grace of God.
也许这个未完成的开始，也正是导致许多教会中出现属肉体之状况的重要原因。这是我们当今这种困境的关键所在。改革宗人士们对于白白的恩典有些担心，因此，就没有把宗教改革进行的足够彻底。也就是说，他们的那个圣徒在圣洁中的持守之教义，正好就妥协了上帝的白白的恩典。
Because the doctrine of justification by
faith alone was potentially vulnerable to the charge of
promoting license, the Reformers simply could not let go of the
notion that works played a necessary part in our final arrival
in heaven.
因为单单靠着信心称义的这个教义，很容易受到攻击，声称其是在倡导懈怠的生活方式，于是改革宗人士就不愿意放弃行为在我们最终抵达天堂上所扮演的一个必要要角色这一概念。
Unable to accept that a regenerate man could
live a life of sin and still be saved, they included works on
the back end of the gospel as the means (result?) of salvation.
If the saints must inevitably and necessarily persevere in
godliness to the final hour, then the doctrine of rewards and
chastisement at the judgment seat of Christ becomes murky.
因为他们无法接受重生的人可以仍然过着罪恶的生活而且依然可以得救，他们就把行为加在福音的末端，把行为当作救恩的手段（结果？）。如果圣徒无可避免的、必然的要在圣洁中持守到最后的时刻（才可以得救），那么，关于信徒在基督的审判台前的奖赏和惩罚的教义，也就变得模糊不清了。
How can a man who has persevered in holiness
be chastised? Since all who are regenerate will be rewarded
anyway, perhaps many settle into spiritual dullness thinking all
is well with their souls and there are no negative consequences
to pay. And if the doctrine of punishment for a carnal life is
vague and if the doctrine of rewards is reduced to a promise of
something that everyone will get anyway, then key motivators for
living the Christian life are compromised.
一个在圣洁中坚持到底的人，又怎么还会受到惩罚呢？既然，所有重生的人，无论如何都会得到奖赏的，也难怪乎许多人就沉迷于属灵上的不思进取，认为自己的灵魂一切安好，以为将来也没有任何负面的后果需要去承担的。于是，因着对属肉体生活的惩罚的教义变得模糊，以及奖赏的教义被简化到每个人无论如何都会得到的那样一种承诺，那么，基督徒生活的关键动力自然就会受到削减。
Most important, however, is the fact that the
motivation of gratitude for unconditional
1972), p. 707.
Robert L. Dabney
系统神学讲座
重印版, Grand Rapids: Zondervan, 1972), p.
acceptance is lost. This is because in the
Reformed system the most likely possibility for the continually
sinning Christian is that he may not be a true Christian at all.
While some advocates of this doctrine would not intend this, the
practical result is often continual introspection and doubt as
to whether or not one is really unconditionally loved and
accepted in God's family, apart from any works at all!
还有，最重要的是，对于自己是无条件的被接受的那种感恩之情，以及以此而被激发出来的动力，已经消失了，这是不争的事实。这是因为，在改革宗系统中，一个持续犯罪的基督徒，最可能的解释就是他大概不是一个真正的基督徒。虽然这个教义&#303}