629# 刚才已经说了，当今信仰所教导的归算是双重归算。但它仅在这种意义上是双重的：神对某些人施怜悯，而不是对所有人施怜悯，或父母的爱不是拥抱所有的孩子，而是只拥抱其中的一两个孩子，或神性律法及其诫命只适用于少数人，而不是所有人。因此，在一种情况下，归算是广泛或全面和不可分割的；而在另一种情况下，归算是受到限制和分裂的；这后者是双重的，而前者是单一的。因为当今信仰教导说，基督功德的归算来自任意的拣选，对那些被如此拣选的人来说，有一种救赎的归算，因此有些人会被收养，而其余的人则被弃绝。这就像神要把一些人抱进亚伯拉罕的怀里（路加福音16:22），把一些人交给魔鬼当猎物；然而，事实是，主不弃绝任何人，也不将任何人交给魔鬼，而是人把自己交给魔鬼。
629. 正如刚才所说, 属当今流行之信的归算是一个双份归算; 但它仅在神向某些人, 而不是所有人施加怜悯的意义上才是双份的, 就象一个父亲把他的爱只给了其中一两个孩子, 而不是全部, 或神的律法及其诫命仅适用于一些人, 而不是全部。 故, 在一种情况下, 其双份的性质是广泛而完整的, 在另一种情况下, 则是受限和部分的。 这后者是真正的双份, 而前者实际上是单份。 因为现今的教导是, 基督功德的归算是任意选择的结果, 所以那些被选上的人才有救恩的归算, 因而有些人会被接纳, 而剩下的则被拒绝。 这就象神将一些人高举到亚伯拉罕的怀抱, 而将另一些人拱手送给魔鬼作食物。 然而真相是, 主不拒绝任何人, 也不将任何人拱手送给魔鬼, 倒是人自己会这样做。
629. The heading above states that the "assigning" that is included in the faith of today has a doubleness to it. I do not mean double in the sense that God and his mercy toward all are two things, but double in the sense that God's mercy applies to some [and not others]. I do not mean double in the sense that parents and their abundant love toward all their children are two things, but double in the sense of parents who love one or two of their children but not the rest. I do not mean double in the sense that the divine law and its application to all are two things, but double in the sense that the divine law applies to just a few. The one kind of doubleness then is broad and applies in the same way to all; the other is restricted and divisive. The first possesses unity; the second double-dealing.
The teaching today is that Christ's merit is assigned by an arbitrary choice. Those who benefit from it have salvation assigned to them. Therefore some are adopted and the rest are rejected. This would be like God lifting some people into the safety of Abraham's embrace [Luke 16:22] but handing others off as scraps of food to the Devil.
The truth is that the Lord rejects no one and hands no one away. We do that to ourselves.
629. Imputation as believed in at the present time is here described as double. This does not mean double as God and mercy extended to all are double, but as God and mercy limited to some are. It is not double as in the case of a parent and his love for all his children, but as in the case of a parent and his love for only one or two of them. It is not double as in the case of God's law and the command it enjoins upon all, but as in the case of God's law and a command restricted to a few. In the one case therefore its double nature is widespread and total, in the other limited and partial. The latter is really double, the former is really single. For the present teaching is that the imputation of Christ's merit is the result of discretionary choice, and it is in these cases that salvation is imputed; some therefore are adopted and the rest are rejected. This is the same as if God were to raise some people into Abraham's bosom, and hand over some as sops to the devil. Yet the truth is that the Lord does not reject or hand over anyone, but it is the person who does this to himself.
629. As just said, the imputation of the prevailing faith is a double imputation; but it is double in the sense that God exercises His mercy toward some, and not toward all, or that a parent exercises his love toward one or two of his children, and not toward all, or that the Divine law and its command apply to a few and not to all. One kind of doubleness, therefore, is far-reaching and undivided, the other is restricted and divided; this latter is doubleness, but the former is miry. For it is taught that the imputation of Christ's merit is from an arbitrary election, and that to those so elected there is an imputation of salvation, thus that some are adopted and the rest rejected; which would be as if God lifted some up into Abraham's bosom, and gave some over as morsels to the devil; and yet the truth is that the Lord rejects no man, and gives no man over to the devil, but this is done by the man himself.
629. It is said above that the imputation taught by the present faith is twofold. By this is not meant that it is twofold in the sense that it teaches that God's mercy does not go out to all, but only to some. This is like teaching that a parent's love does not embrace all his children, but only one or another of them; and that the Divine law with its commandments does not extend to all men, but only to a few. In the one case imputation would be comprehensive and undivided, and thus single; but in the other it is restricted and divided, and thus indeed, it is twofold. For the present faith teaches that the imputation of Christ's merit is from arbitrary election, and that to those who are so elected there is an imputation of salvation, consequently that some are adopted but the rest rejected. It would be, therefore, as if God were to raise some into Abraham's bosom, and deliver up some as a prey to the devil; yet the truth is that the Lord rejects and delivers up no man to the devil, but that the man delivers up himself.
629. Dicitur, quod Imputatio hodiernae fidei sit duplex, sed non ita duplex sicut Deus et Misericordia erga omnes, sed sicut Deus et Misericordia erga quosdam; aut non sicut parens et ejus amor erga omnes a se progenitos, sed sicut parens et ejus amor erga unum alterumve a se genitum; aut non sicut Lex Divina et ejus mandatum ad omnes, sed sicut Lex Divina et ejus mandatum ad paucos, quare una duplicitas est extensa et inseparata, altera est restricta et separata, et haec est duplicitas, illa autem unitas; nam docetur, quod Imputatio meriti Christi sit ex arbitraria electione, et quod his sit imputatio salutis, ita quod quidam adoptentur, et reliqui rejiciantur; quod foret, sicut Deus quosdam in sinum Abrahami elevaret, et quosdam sicut offas diabolo traderet; cum tamen veritas est, quod Dominus neminem rejiciat et tradat, sed quod homo seipsum.