BE15.《协和信条》中关于自由意志的内容： （a）在灵性之事上，人全然没有能力（p.15，18，219，318，579，656，附录p.141）。 （b）自从人的始祖堕落，人已变得全然败坏，以致在关于转变（信仰）和拯救一事上天生就是盲目的，并且导致他视上帝之道为愚蠢。他持续如此敌对上帝，直到借着圣灵的能力、通过聆听讲道，他被转变、赐予信心、得重生更新，这纯粹是恩典，无需他这方面的任何配合（p.656，657）。 （c）人全然败坏，对良善麻木不知，以至于就人的本性而言，自堕落之后、重生以前，人没有丝毫灵性的力量存在或存留，可以让他能够预备自己来接受上帝的恩典，或者抓住所赐的恩典，又或靠自己来接受它，或在灵性的事务上理解、相信、接受、思考、意愿、开始、完善、行动、作用、配合，或调整自己来适应这恩典，或将他的转变归功于别的任何事，全部也好，一半也罢，哪怕一丁点（p.656，658）。 （d）在关乎灵魂得救的灵性和神性之事上，人就像罗得妻子变成的盐柱，或像没有生命，无眼无口无任何感觉的一块木桩或石块（p.661，662）。 （e）人还是能活动，能掌管他外在的肢体，能参加敬拜，能聆听上帝的话语和福音，但就他个人的想法而言，他轻视这一切，视为愚笨之举，在这方面，他比一根木头还要糟糕，除非圣灵在他里面起作用（p.662，671，672，673）。 （f）诚然，人的转变（信仰）并不仅仅如同把石头雕刻成像，或在腊上盖个印，这些既无知识和感觉，也无意志（p.662）。 （g）在他的信仰转变中，人仅仅是个被动的对象，并无任何主动的作为（p.662，668）; （h）在此转变中，人根本未与圣灵合作（p.219，579，583，672，576）。 （i）自堕落后，人保留并拥有认识属世之事的能力，以及某种程度上选择属世与文明之善的自由意志（p.14，218，641，664，附录p.142）。 （k）某些教父和当代一些神学家声称，上帝吸引人，与人的意志相一致的方式来吸引他，这类说法与圣经不符（p.582，583）。 （l）当人被圣灵的能力重生，他就能出于新生的能力和恩赐进行配合——这能力和恩赐在他转变（信仰）时，开始在他里面运行，尽管他的配合是微弱的，的确没什么力量，不过自愿的（p.582，673-5，附录p.144）。 （m）不仅上帝的恩赐，而且基督自己，借着信，住在重生者里面，如同住在他自己的殿中（p.695，697，698，附录p.130）。 （n）已受洗和未受洗者有天壤之别；因为，照着保罗的教导，一切受洗者已穿上基督，被真正更新，这些人因此获得意志的自由，也就是如基督所见证的，重获自由。因上，不仅听了上帝的道而且在真理之中的人还能够——尽管非常微弱——凭着信心去赞同并接受它（p.675）。当知道，此前引用的内容取自《协和信条》一书（由人照着《奥斯堡信纲》编写而成）。不过，其中关于唯信称义的同样教义被英国和荷兰的更正教成员所坚持和教导；因此，接下来的论述适用于他们全部人；见下文（n.17，18）。
15. Concerning Free-will: from the Formula Concordiae.
(a) Man is altogether impotent in spiritual things. Pages 15, 18, 219, 318, 579, 656, etc. Appendix, page 141.
(b) By the fall of his first parents, man has become so totally corrupt as to be by nature blind with respect to spiritual things which relate to conversion and salvation, and so accounts the Word of God as a foolish thing. He is, and continues to be, an enemy to God until by the power of the Holy Spirit, through the preaching and hearing of the Word, he is converted, gifted with faith, regenerated and renewed by pure grace without any co-operation on his part. Pages 656, 657.
(c) Man is altogether corrupt and dead to what is good, so that in the nature of man since the fall and before regeneration there is not so much as a spark of spiritual vigour subsisting or remaining whereby he can prepare himself for the grace of God, or lay hold of it when offered, or of and by himself be capable of receiving it, or understand, believe, embrace, think, will, begin, perfect, act, operate or co-operate in spiritual things, or apply or accommodate himself to grace, or contribute anything towards his conversion, either in the whole, the half, or the least part. Pages 656, 658.
(d) In spiritual and Divine things which regard the soul's salvation, man is like the pillar of salt into which Lot's wife was turned, and like a stock or a stone without life and having neither the use of eyes, mouth, nor any of the senses. Pages 661, 662.
(e) Still, man has the power of movement and can govern his external members, attend public worship and hear the Word of God and the Gospel but in his private thoughts he despises all this as something foolish, and in this respect he is worse than a stock unless the Holy Spirit becomes effective in him. Pages 662, 671, 672, 673.
(f) Still, man's conversion is not just like the formation of a statue from stone, or the stamping of an impression on wax, which have neither knowledge, sense nor will. Pages 662, 681.
(g) In his conversion, man is a merely passive subject, not an active one. Pages 662, 681.
(h) In his conversion, man does not at all cooperate with the Holy Spirit. Pages 219, 579, 583, 672, 676. Appendix, pages 143-144.
(i) Since the fall, man retains and possesses the faculty of knowing natural things, also free-will in some measure to choose natural and civil good. Pages 14, 218, 641, 664. Appendix, page 142.
(k) The assertions of certain of the Fathers and modern Doctors that God draws man, though with his consent, are not in agreement with Holy Scripture. Pages 582, 583.
(l) When man is born again by the power of the Holy Spirit, he co-operates, though very feebly, by means of the new powers and gifts which the Holy Spirit began to operate in him at his conversion, not indeed forcibly, but freely. Pages 582, etc., 673-5. Appendix, page 144.
(m) Not only the gifts of God, but also Christ Himself, dwell by faith in the reborn, as in His temples. Pages 695, 697, 698. Appendix, page 130.
(n) There is a vast difference between baptized persons and those not baptized; for it is according to the doctrine of Paul that all who have been baptized have put on Christ and are truly regenerate, these having thereby acquired freedom of will, that is, made free again, as Christ testifies. Wherefore, they not only hear the Word of God but are in truth also enabled, though very feebly, to assent to and embrace it by faith. Page 675.
It should be observed that the foregoing extracts are taken from a book called Formula Concordiae, which was written by men of the Augsburg Confession. Nevertheless, the same doctrines concerning Justification by Faith Alone are maintained and taught by the members of the Reformed Church in England and Holland; wherefore the following treatise is intended for all. See also below, paragraphs 17 and 18.
Moreover, all those passages treat of the Lord's Advent, particularly of His Second Advent, when Jerusalem shall be such as is there described. For before this she was not married, that is, made the bride and wife of the Lamb, as the New Jerusalem is said to be in the Revelation.
The former, or present-day Church, is meant by Jerusalem in Daniel, and its commencement is described there in these words:
Know, therefore, and understand that from the going forth of the Word unto the restoring and building of Jerusalem, even unto Messiah the Prince, shall be seven weeks; afterwards in sixty and two weeks it shall be restored, and the street and the ditch shall be built but in distress of times. Daniel 9:25.
But its end is described by these words:
At length upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation. Daniel 9:27.
This last passage is alluded to in the following words spoken by the Lord in Matthew:
When ye shall see the abomination of desolation foretold by Daniel the prophet, standing in the holy place, let him that readeth note it well. Matthew 24:15.
That by Jerusalem in the above passages is not meant the Jerusalem inhabited by the Jews, appears from those places in the Word where it is said of that city that it entirely perished, and that it was to be destroyed; as in Jeremiah 5:1; 6:6-7; 7:17-18, etc.; Jeremiah 8:6-8, etc.; Jeremiah 9:10-11, 13, etc.; Jeremiah 13:9-10, 14; 14:16; Lamentations 1:8-9, 17; Ezekiel 4:1-end; Ezekiel 5:9-end; Ezekiel 12:18-19; 15:6-8; 16:1-63; 23:1-40; Matthew 23:37-38; Luke 19:41-44; 21:20-22; 23:28-30 besides many other such passages; also where it is called Sodom, as in Isaiah 3:9; Jeremiah 23:14; Ezekiel 16:46, 48; and in other places.
15. Concerning free-will, from the Formula Concordiae.
(a) That man has plenary impotence in spiritual things (pp. 15, 18, 219, 318, 579, 656, seq.; Appendix, p. 141).
(b) That man by the fall of his first parents is become so totally corrupt, that he is by nature blind with respect to spiritual things which relate to conversion and salvation, and judges the Word of God to be a foolish thing; and that he is and continues to be an enemy to God, until by the power of the Holy Spirit, through preaching and hearing of the Word, he is of mere grace, without any the least cooperation on his part, converted, gifted with faith, regenerated and renewed (pp. 656, 657).
(c) That man is altogether corrupt and dead to what is good, so that in the nature of man, since the fall, and before regeneration, there is not so much as a spark of spiritual strength subsisting or remaining, whereby he can prepare himself for the grace of God, or apprehend it when offered, or of and by himself be capable of receiving it, or understand, believe, embrace, think, will, begin, perfect, act, operate, cooperate in spiritual things, or apply or accommodate himself to grace, or contribute anything towards his conversion, either in the whole, the half, or the least part (pp. 656, 658).
(d) That man in spiritual and Divine things, which regard salvation, is like the statue of salt into which Lot's wife was turned, and like a stock or a stone without life, which have neither the use of eyes, mouth, nor any of the senses (pp. 661, 662).
(e) That still man has a locomotive power, by virtue whereof he can govern his outward members, attend public assemblies, and hear the Word and the Gospel; but that in his private thoughts he despises it as a foolish thing; and in this respect is worse than a stock, unless the Holy Spirit is efficacious in him (pp. 662, 671, 672, 673).
(f) That still it is not with man in his conversion, as in the forming of a stone into a statue, or the stamping of an impression upon wax, which have neither knowledge, sense, nor will (pp. 662, 681).
(g) That man in his conversion is a merely passive subject, and not an active one (pp. 662, 681).
(h) That man in his conversion does not at all cooperate with the Holy Spirit (pp. 219, 579, 583, 672, 676; Appendix, pp. 143, 144).
(i) That man since the fall retains and possesses the faculty of knowing natural things, as also free-will in some measure to choose natural and civil good (pp. 14, 218, 641, 664; Appendix, p. 142).
(j) That the assertions of certain fathers, and modern doctors, that God draws man, but draws him in a manner consistent with his will, are not consonant with Holy Scripture (pp. 582-583).
(k) That man, when he is born again by the power of the Holy Spirit, cooperates, though in much weakness, from the new powers and gifts, which the Holy Spirit has begun to operate in him at his conversion, not indeed forcibly, but spontaneously (pp. 582, seq., 673-675); Appendix, p. 144).
(l) That in the regenerate, not only the gifts of God, but likewise Christ Himself dwells by faith, as in His temples (pp. 695, 697, 698; Appendix, p. 130).
(m) There is an immense difference between baptized and not baptized men; for it is the doctrine of Paul, that all who have been baptized, have put on Christ, and are truly regenerate, having thereby acquired a freedom of will, that is to say, being again made free, as Christ testifies, whence they not only hear the Word of God, but are likewise enabled, though in much weakness, to assent to it and embrace it by faith (p. 675).
It is proper to observe, that the foregoing extracts are taken from a book called Formula Concordiae, which was composed by men attached to the Augsburg Confession; but that nevertheless the like doctrines concerning justification by faith alone are maintained and taught by the Reformed in England and Holland; wherefore the following treatise is intended for all; see below (n. 17, 18).
15. DE LIBERO ARBITRIO, EX FORMULA CONCORDIAE.
(a) Quod homini sit plenaria impotentia in rebus spiritualibus p. 15, 18, 219, 318, 579, 656, seq: App. p. 141.
(b) Quod homo ex lapsu primorum parentum ita prorsus corruptus sit, ut in rebus spiritualibus, quae conversionem et salutem spectant, natura caecus sit, ac Verbum Dei ut rem stultam judicet, et quod inimicus Dei sit et maneat, donec virtute Spiritus Sancti per Verbum praedicatum et auditum, ex mera gratia, sine omni sua propria cooperatione, convertatur, fide donetur, regeneretur et renovetur; p. 656, 657.
(c) Quod homo ad bonum prorsus corruptus et mortuus sit, ita ut in hominis natura post lapsum ante regenerationem ne scintilla quidem spiritualium virium reliqua manserit aut restet, quibus ille ad gratiam Dei praeparari, aut oblatam gratiam apprehendere, aut ejus gratiae ex se et per se capax esse, aut in spiritualibus intelligere, credere, amplecti, cogitare, velle, inchoare, perficere, agere, operari, cooperari, aut se ad gratiam applicare aut accommodare, aut aliquid ad conversionem, vel toto vel ex dimidia vel ex minima parte, ex se ipso potest, p. 656, 658.
(d) Quod homo in spiritualibus et Divinis rebus, quae ad animae salutem spectant, sit instar statuae salis uxoris Lothi, ac similis trunco et lapidi vita carenti, quae non oculorum, oris aut ullorum sensuum usum habent, p. 661, 662.
(e) Quod homo usque loco motivam potentiam habeat, seu externa membra regere, ad caetus publicos accedere, ac Verbum et Evangelium audire possit, attamen quod id tacitis cogitationibus ut rem stultam spernat; et in hac re deterior est trunco, nisi Spiritus Sanctus in illo sit efficax, p. 662, 671, 672, 673.
(f) Quod usque cum homine in conversione non fiat quasi dum statua e lapide formatur, aut sigillum in ceram imprimitur, quae non notitiam, nec sensum, neque voluntatem habent, p. 662, 681.
(g) Quod homo in conversione sit subjectum mere passivum, non autem activum, p. 662, 681.
(h) Quod homo in conversione cum Spiritu Sancto prorsus non cooperetur, p. 219, 579, 583, 672, 676. App. p. 143, 144.
(h) Quod homo post lapsum retinuerit et possideat vires cognoscendi res naturales, ut et liberum arbitrium bonum naturale et civile aliquo modo eligendi, p. 14, 218, 641, 664. App. 142.
(i) Quod Dicta quorundam Patrum et Neotericorum Doctorum, quod Deus hominem trahat sed volentem, non sint analoga formae sacrorum verborum, p. 582, 583.
(k) Quod homo renatus per virtutem Spiritus Sancti cooperetur, quamvis cum multa infirmitate, ex novis viribus et donis, quae Spiritus Sanctus in conversione inchoavit, at vero non coacte, sed sponte, p. 582, seq. 673, 674, 675. App. p. 144.
(l) Quod in Renatis non modo dona Dei sed etiam Christus per fidem habitet, tanquam in Templis suis, p. 695, 697, 698. App. p. 130.
(m) Ingens discrimen est inter homines baptizatos et non baptizatos, cum enim juxta Pauli doctrinam est, quod omnes qui baptizati sunt, Christum induerint, et revera sint renati, habent illi jam liberatum arbitrium, hoc est, rursus liberati sunt, ut Christus testatur, unde non modo Verbum Dei audiunt, verum etiam, licet non sine multa infirmitate, eidem assentiri, illudque fide amplecti possunt, p. 675.
Probe observandum est, quod Antecedentia haec ex Libro FORMULA CONCORDIAE vocato, qui a Viris Augustanae Confessioni addictis conscriptus est, desumpta sint; sed quod usque similia de 1JUSTIFICATIONE PER SOLAM FIDEM a Reformatis in Anglia et in Hollandia. tradantur et doceantur; quare sequentia sunt pro omnibus; videatur etiam infra, c. 17, 18.
Footnotes:
1. de pro dc.