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The Reformers agreed with Anselm that sin is a very serious matter, but they saw it as a breaking of God's law rather than as an insult to God's honor.

改革者同意anselm ，罪是一件很严肃的事，但他们认为这是一个打破了真主的法律，而不是作为一种侮辱上帝的荣耀。

DM Baillie, God Was in Christ; K Barth, The Doctrine of Reconciliation; E Brunner, The Mediator; H Bushnell, The Vicarious Sacrifice; JM Campbell, The Nature of the Atonement; S Cave, The Doctrine of the Work of Christ; RW Dale, The Atonement; FW Dillistone, The Significance of the Cross; J Denney, The Death of Christ and The Christian Doctrine of Reconciliation; RS Franks, The Work of Christ; PT Forsyth, The Cruciality of the Cross and The work of Christ; L Hodgson, The Doctrine of the Atonement; TH Hughes, The Atonement; J Knox, The Death of Christ; RC Moberly, Atonement and Personality; J Moltmann, The Crucified God; L Morris, The Apostolic Preaching of the Cross and The Cross in the NT; RS Paul, The Atonement and the Sacraments; V Taylor, Jesus and His Sacrifice and The Atonement in NT Teaching; LW Grensted, A Short History of the Doctrine of the Atonement; R Wallace, The Atoning Death of Christ.

马克baillie ，上帝在基督里； k巴特，这个学说的和解；电子布兰，调解员； h布什内尔，替代牺牲； jm坎贝尔，但性质赎罪； s洞窟，中庸的工作，基督； rw戴尔，赎罪； FW的dillistone ，十字架的意义； j ，丹尼，死亡的基督和基督教教义的和解；卢比弗兰克斯，这项工作的基督；铂佛塞斯， cruciality的十字架上的工作，基督；升，惠普，这个学说的赎罪；次休斯，赎罪； j诺克斯，死亡的基督；钢筋moberly ，赎罪和人格； j莫特曼，被钉十字架的上帝；升莫里斯，教廷鼓吹的交叉和跨中新台币；卢比保罗，赎罪和圣礼； v泰勒，耶稣和他的牺牲和赎罪在新台币教学； LW的格伦斯特德，历史较短的学说赎罪与r华莱士， atoning死亡的基督。

My Lord Will-be-will is a great blusterer, and it is hard to subject him to God's will; but when the heart of flesh is given, the will quivers like an aspen leaf in every breath of heaven, and bows like an osier in every breeze of God's Spirit.

肉心对上帝的旨意是善感的，肉心献给上帝后，每当天国向它呼气时，它就像白杨树叶般地颤动；每当上帝的灵向它吹出微风时，它便如垂柳低头。

Our bodies are part of God's world, just as the creation is God's world.

我们的身体是神的世界的一部分，正如万物都是神的世界一样。

There is a mutual communion of delight between God's Israel and Israel's God.

以色列的上帝与祂所拣选的民之间，有一种相互的沟通与情感的交流。

All those whom God has predestinated to life, and those only, he is pleased, in his appointed and accepted time, effectually to call, Ro 8:30 11:7 Eph 1:10,11 by his word and Spirit, 2Th 2:13,14 2Co 3:3,6 out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; Ro 8:2 Eph 2:1-5 2Ti 1:9,10 enlightening their minds spiritually and savingly to understand the things of God; Ac 26:18 1Co 2:10,12 Eph 1:17,18 taking away their heart of stone, and giving to them an heart of flesh; Eze 36:26 renewing their wills, and by his almighty power determining them to that which is good; Eze 11:19 Php 2:13 De 30:6 Eze 36:27 and effectually drawing them to Jesus Christ; Eph 1:19 Joh 6:44,45 yet so as they come most freely, being made willing by his grace. So 1:4 Ps 110:3 Joh 6:37 Ro 6:16-18 2 This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man; 2Ti 1:9 Tit 3:4,5 Eph 2:4,5,8,9 Ro 9:11 who is altogether passive in it, until, being made alive and renewed by the Holy Spirit, 1Co 2:14 Ro 8:7 Eph 2:5 he is enabled by it to answer this call, and to embrace the grace offered and conveyed in it.

2Jo 1：9-11 1Co 16：22 Ga 1：6-8 1 ）所有的人对上帝有predestinated人生观，以及那些只，他很高兴，在他的任命，并接受了时间，有效地打电话，滚装8：30 11时07分弗1：10，11由他的文字和精神， 2th 2：13，14 2co 3：3，6出该国的罪恶和死亡的来信，他们都是本质上说，以恩典和救赎，由耶稣基督；滚装8：2弗2：1-5 2ti 1：9，10启发他们的头脑，在精神上和savingly了解事情的上帝；交流电26：18 1co 2：10，12弗1：17，18拿走他们铁石心肠，并给他们一个心脏的果肉；新教徒协会36：26自强不息他们的遗嘱，以自己的全能的能力决定他们说，这是个好；新教徒协会11时19分的PHP 2时13德30：6新教徒协会36：27 ，并有效地借鉴他们耶稣基督；弗1：19 joh 6：44，45然而，让他们来最自由，正在取得愿意由他的恩典，所以1：4的PS 110：3 joh 6时37滚装6：16-18 2 ）本显效呼吁是上帝的自由和特别恩典单，而不是由任何事情在所有能预见在男子； 2ti 1时09山雀3：4，5厄2：4，5，8，9滚装9时11分，他们是完全处于被动，直到，正活着，并再次由圣灵1co 2时14滚装8时07弗2时05分，他是启用的，它要回答这个号召，并接受恩典提供，并转达了此事。

Because Noah always kept his faith in God, God spoke to him about his intention and told him to build an ark to protect him and his kins from the waters. Noah followed God's instructions.

由于诺亚始终对上帝忠诚不二，上帝向他透露了自己的意图并让他造一方舟，使他以及其亲属免于水灾。

Second only to belief in the Bible as a mark of Protestantism is the conviction that humans are not saved by their merits or good works, as the 16th-century reformers heard Catholics claiming, but only "by grace, through faith." According to Protestants, God took the initiative in saving the world from sin through his activity in Jesus Christ, and even the faith that led people to believe in this activity was a gift, not an achievement. Nonetheless, however consistent Protestant teaching on this subject may be, Protestant cultures have often produced earnest strivers after God--sober and hard-working people who try to prove that they are God's elect and preachers or other leaders who seem as legalistic in their approach to church life as the 16th-century Catholics were.

仅次于信仰在圣经中是一个标志，是新教的信念，人类是不会救自己的优点或好的作品，作为16世纪的改革者听到自称天主教徒，但只有&恩典，透过信仰&，但按照新教徒上帝采取主动行动，在拯救世界，从单通过他的活动，在耶稣基督里，甚至信仰，导致人们认为在这个活动中是一个礼物，而不是一项成就，尽管如此，但一致的新教教学就此事可能，新教文化往往产生切实strivers后上帝-清醒和辛勤工作的人，试图证明自己是上帝的选和传教士或其他领导人，他们似乎总是用法律在对待教会生活中，作为1 6世纪的天主教徒人。

For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.

我们不像那许多人，为利混乱神的道；乃是由於诚实，由於神，在神面前凭著基督讲道。

" These anthropomorphisms are used merely to suggest the personal life and activity of God, and are not literal personifications, as is conclusively proved by the fact that phrases which would be actual anthropomorphisms-eg,"God sees with His eyes";"He hears with His ears";"one sees God's face"("head,""body, etc.)-never occur.

这些anthropomorphisms使用只是为了表明个人生活和活动的上帝，而不是字面personifications ，这是确凿的事实证明了这一词组将实际anthropomorphisms ，例如，&上帝将与他的眼睛&，&他听到了他的耳朵&，&人们看到上帝的脸&（&头&，&身体&，等等），永远不会发生。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。