BE111.2.一个人的善向另一个人的转移是不可能的。将以下观点依序呈现就可清楚看出这一点：（1）每个人生于恶中；（2）通过重生（或更新），人被主引入善中；（3）藉着对主之信以及遵照他诫命的生活来达成此事；（4）因此，一个人的善无法通过应用于他人而被转移，因而无法被归算给他人。首先，每个人生于恶中，这在教会中人人皆知。此恶还被说成自亚当传下，其实它从先辈遗传而来，每个人的禀性（也就是他的倾向）来自他的先辈。从经验和理性都可清楚地证明事实如此，因为父母与子女以及孙子女在长相、性格和行为方式上的相似性是显而易见的。因此，家族可被众人识别，他们的习性也得以被评价。因此，先辈自身所积累的诸恶通过繁殖传播给他们的后代，并藉着朝向这些恶的某种倾向显明出来。人被生于恶中，其渊源就在于此。第二，通过重生（或更新），人被主引入善中。主在约翰福音（3:3，5）中的话清楚地说明有更新（或重生）的存在，除非重生（或更新），否则任何人都无法上天。所谓重生，就是从诸恶中被洁净，带来生命的更新，这在基督教界是无法掩藏的事实，因为理性也看出这一点，同时还承认每个人都生于恶中，除非通过悔改，否则无法就像用肥皂和水去污那样洗净和清除诸恶。第三，藉着对主之信以及遵照他诫命的生活来达成此事。如前文所述，有五个重生之准则（n.43，44），其中包括：诸恶莫作，因为它们属于魔鬼且来自魔鬼；众善奉行，因为它们属于上帝且来自上帝；当仰望主，为让他可以引领我们以这种方式来成就此事。让每个人自己细细思量并权衡，看看人是否还能以其他任何方式被引入善中；要知道，如果人不在善中，他就不能被拯救。第四，因此，一个人的善无法通过应用于他人而被转移，因而无法被归算给他人。从上述内容可以看出，人通过重生而在灵这方面被更新，这是通过对主的信仰以及同时遵照他诫命的生活来达成。有谁看不出这种更新只能不时地进行，与树木从种子开始生根并逐渐生长和长成几乎雷同？对重生和更新持不同观念者对人的状态一无所知，对恶与善也一无所知，因为它们彼此完全对立，除非诸恶被移除，否则就善无法被植入。他们也不知道，任何人只要还在恶中，他就会反对在自身为善的善。因此，如果将一个人的善依附于、从而转移给另一个活在邪恶中的人，这就好比把羊羔扔给狼，或者将珍珠钉在猪鼻子上。由上可知，将善从一个人转移给另一个人是不可能的。
111. B. The transference of the good of one person to another is impossible. The evidence for this may also appear from the following points in their order:
1. Everyone is born in evil.
2. Man is led into good through regeneration by the Lord.
3. This is effected by faith in the Lord, and by a life according to His commandments.
4. Wherefore, the good of one person cannot be transferred by application to another, and so imputed.
First: That everyone is born in evil is known in the Church. This evil is said to be hereditary from Adam, but it is from parents, from whom everyone derives his natural disposition, which is inclination. Experience and reason clearly prove that this is so; for the likeness of parents and their children and grandchildren, as to face, character and manners, is conspicuous. Hence it is that families are recognised by many, and the quality of their minds is assessed. Wherefore, the evils which parents themselves have contracted are transmitted by propagation to their posterity, and manifest themselves by a certain inclination towards them. From this source are the evils into which people are born.
Second: Man is led into good through regeneration by the Lord. That there is regeneration, and that unless regenerated no one can enter into heaven, appears clearly from the Lord's words in John 3:3, 5. That regeneration is purification from evils, thus renewal of life, cannot be unknown in the Christian world, for reason also sees this and acknowledges that everyone is born in evil, and that evil cannot be washed and wiped away, like filth by soap and water, except by repentance.
Third: This is effected by faith in the Lord, and by a life according to His commandments. There are five precepts of regeneration, as may be seen above, nos. 43-44; among which are these That evils ought to be shunned because they are of the devil and from the devil. That good actions ought to be done because they are of God and from God. That the Lord ought to be approached in order that He may lead man to act in this way. Let everyone consult with himself and consider whether man can be in good in any other way, and note that if he is not in good he cannot be saved. Fourth.-Wherefore, the good of one person cannot be transferred by application to another, and so imputed. From what has been said above it follows that man by regeneration is renewed as to his spirit, and that this is done by faith in the Lord and at the same time by a life according to His commandments. Who does not see that this renewal can only be effected from time to time, scarcely otherwise than as a tree takes root and grows successively from a seed and is perfected? Those who conceive regeneration and renewal in any other way know nothing of the state of man, nor anything about evil and good, as that they are altogether opposite to each other, and that good cannot be implanted except in so far as evil is removed; neither do they know that so long as anyone is in evil he is averse to good which is good in itself. Wherefore, if the good of one person were to be attached to, and so transferred to, another who is in evil, it would be like casting a lamb to a wolf, or fastening a pearl to a hog's snout. From these considerations it is evident that transferring the good of one person to another is impossible.
111. II. That the induction of the good of one person into another, is impossible. The proof hereof may also appear from the following observations in their order:
1. That every man is born in evil.
2. That man is led into good through regeneration by the Lord.
3. That this is effected by faith in the Lord, and by a life according to His commandments.
4. Wherefore the good of one cannot by application be transferred to another, and so imputed.
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1. That every man is born in evil, is known in the church. This evil is said to be hereditary from Adam; but it is from parents, from whom everyone derives his disposition or inclination. That it is so experience and reason proves; for the likenesses of parents may be traced in the faces, characters, and manners of their children, and their posterity. Hence families are distinguished by many, and their propensities are also judged of: wherefore, the evils which parents have contracted, are transmitted by propagation to their posterity, under a species of inclination towards them; hence are derived the evils into which men are born.
2. That man is led into good through regeneration by the Lord. That there is regeneration, and that unless one is regenerated, he cannot enter into heaven, is very evident from the Lord's words in John 3:3, 5. That regeneration is purification from evils, and thus renovation of life, cannot lie hidden in the Christian world, for reason also sees this, whilst it acknowledges that everyone is born in evil, and that evil cannot be washed and wiped away, like filth by soap and water, but by repentance.
3. That this is effected by faith in the Lord, and by a life according to His commandments. The precepts of regeneration are five, as may be seen above (n. 43-44); among which are these. That evils ought to be shunned, because they are of the devil and from the devil; that goods ought to be done, because they are of God and from God; and that the Lord is to be approached, that He may lead us so to do. Let everyone consider and weigh with himself, whether good can be derived to man from any other source; and if he has not good he cannot be saved.
4. Wherefore the good of one cannot by application be transferred to another, and so imputed. From what has been said above, it follows, that man by regeneration is renewed as to his spirit, and that this is effected by faith in the Lord, and at the same time by a life according to His commandments. Who does not see, that this renewal can only be effected from time to time, nearly in like manner as a tree takes root, and grows successively from a seed, and is perfected? They who have a different notion of regeneration and renovation, know nothing of the state of man, nor anything about evil and good, as that they are diametrically opposite to each other, and that good cannot be implanted but in proportion as evil is removed; neither do they know, that so long as anyone is in evil, he is averse to good which in itself is really good; wherefore if the good of one were to be applied and so induced into another who is in evil, it would be like casting a lamb to a wolf, or fastening a pearl to a hog's snout. From what has been said it is evident, that the induction of the good of one into another is impossible.
111. II. QUOD INDUCTIO UNIUS BONI IN ALTERUM IMPOSSIBILIS SIT. Hujus evidentia etiam videri potest ex his in ordine. 1. Quod unusquisque homo nascatur in malo. 2. Quod in bonum inducatur per regenerationem a Domino. 3. Quod fit per fidem in Dominum, et per vitam secundum praecepta Ipsius. 4. Quare bonum unius non potest per applicationem induci in alterum, et sic imputari. PRIMUM, Quod unusquisque 1homo nascatur in malo, in Ecclesia notum est. Dicitur quod hoc Malum sit haereditario ex Adamo sed est ex parentibus; ab his ducit quisque indolem, quae est Inclinatio; quod ita sit, experientia et ratio convincunt; similitudines enim parentum quoad facies, genios, mores, in proximis liberis, et in posteris ex his, exstant; inde a multis noscuntur familiae, et quoque judicatur de illorum animis; quare mala, quae ipsi parentes contraxerunt, sub specie inclinationis ad illa per traducem inferuntur posteritati; inde sunt mala, in quae homines nascuntur. SECUNDUM, Quod in bonum inducatur per regenerationem a Domino: quod sit Regeneratio, et quod nisi quis regeneratur, non possit ingredi in Caelum, patet clare a Domini verbis apud Johannes 3:3, 5. Quod Regeneratio sit purificatio a malis, et sic renovatio vitae, non potest in Christiano Orbe latere, nam ratio etiam hoc videt, dum agnoscit quod unusquisque nascatur in malo, et quod malum non possit ablui et abstergi, sicut sordes per saponem et aquam, sed per resipiscentiam. TERTIUM, Quod hoc fiat per fidem in Dominum, et per vitam secundum praecepta Ipsius. Praecepta regenerationis sunt quinque, quae videantur supra n. 43, 44; inter quae sunt haec, Quod fugienda sint mala quia sunt diaboli et a diabolo; Quod facienda sint bona quia sunt Dei et a Deo; et quod adeundus sit Dominus ut adducat ad faciendum ita: Consulat quisque se, et expendat, num aliunde homini possit esse bonum, et si non bonum, non ei est salus. QUARTUM, Quare bonum unius non potest per applicationem 2induci in alterum, et sic imputari: ex supradictis consequitur, quod homo per Regenerationem innovetur quoad spiritum, et quod hoc fiat per fidem in Dominum, et simul per vitam secundum praecepta Ipsius: quis non videt quod haec innovatio non fieri possit nisi a tempore in tempus; vix aliter quam sicut successive radicatur et crescit arbor a semine, et perficitur; illi qui aliter percipiunt regenerationem et innovationem, non sciunt aliquid de statu hominis, nec aliquid de malo et bono, quod haec duo sint prorsus opposita, et quod bonum non possit implantari, nisi quantum removetur malum; nec sciunt, quod quamdiu quis in malo est, aversetur bonum quod in se bonum est; quare si bonum unius applicaretur et sic induceretur in quendam qui in malo est, foret sicut Agnus conjiceretur coram Lupo, aut sicut margarita alligaretur naribus porci. Ex his patet, quod inductio unius boni in alterum sit impossibilis.
Footnotes:
1. quisque pro qursque.
2. applicationem pro appllicationem.