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Containing something of The nature of the Covenant of Works, The Sovereignty of GOD, The extent of the death of CHRIST, The nature & properties of the Covenant of Grace: And especially of The Covenant of Suretyship or Redemption between the LORD and the Son JESUS CHRIST
本书内容涉及行为之约的本质、上帝的主权、基督之死的范围、恩典之约的本质与属性；尤其论到主与圣子耶稣基督之间的保证之约或救赎之约。
The Apostle, 1 Cor. 15:47.
使徒在哥林多前书15章47节中说：
The first man is of the earth, earthie, the second man is the Lord from Heaven,
“头一个人是出于地，乃属土；第二个人是出于天的主。”
speaking of the two eminently publick persons, the noble heads of great Families;
这是在论到两位极其具有公共性的人物，是两个伟大家族尊贵的元首；
makes the condition of the first Adam to be animal and earthly, & that of the second Adam to be spiritual and Heavenly.
他将头一个亚当的状态定为属血气、属地的，而第二个亚当的状态则是属灵、属天的。
And without doubt, to be born of the house and seed of the second Adam, John 1:12, 13.
毫无疑问，生于第二个亚当的家与后裔之中，正如约翰福音1章12至13节所言，
must darken the glory of the first birth,
必然使第一次出生的荣耀黯然失色，
so as there is no great ground to boast of the skin and empty lustre of Nobility and good blood;
因此，人并无充分理由去夸耀那外表的、空洞的贵族荣耀与所谓高贵的血统；
Although when the creature called (I) and (self) do creep in to lodge in a poor feeble piece of clay,
然而，当那名为“我”和“自己”的受造之物潜入并寄居在一块软弱贫乏的泥土之中时，
that clay so lustred must be some God.
那被如此粉饰的泥土便仿佛成了某个神。
[2] The flower and choisest of Adam his Paradise-state, is an earthly condition,
第二点：亚当在乐园状态中最精华、最上等的部分，仍是属地的状态，
as is evidenced by his eating, Gen. 2:9, 16.
这一点由他的饮食可以看出，见创世记2章9节、16节；
sleeping, 21,
他的睡眠，21节；
his being placed in a Garden, to dresse it, 8, 16, 17,
他被安置在园中修理、看守那园，8节、16节、17节；
his marriage, 23, 24.
他的婚姻，23节、24节；
his Lordship over birds, beasts, fishes, Gen. 1:28.
以及他对飞鸟、走兽、鱼类的治理权，见创世记1章28节。
But in the second Adam, besides all these,
然而，在第二个亚当里，除了这一切之外，
we are gifted with a life of more worth then many acres of Vineyards.
我们还被赐予一种价值远胜过许多亩葡萄园的生命。
They declare therefore that there is much of the first Adam in them, little of the second;
因此，这些人显明他们里面多有第一个亚当，少有第二个亚当；
Who would conquesse again the many lands, that our first father Adam sold,
那些人想要重新征服我们始祖亚当所失去的许多土地，
and joyn house to house, and lay field to field, till there be no place,
房接房，田连田，直到无地可存，
and disinherit all others, as if they were bastard heirs,
并将其他所有人视为私生子而剥夺其产业，
and themselves the only righteous heirs of Adam,
仿佛他们自己才是亚当唯一合法的继承人，
that they may be placed alone in the midst of the earth, Isa. 5:8.
好叫他们独居在地的中央，见以赛亚书5章8节。
And the more spiritual any be, the more are they above the nothing world.
人越属灵，就越超越这虚无的世界。
[3] Mortality may be called supernaturall to the earthie part of Adam,
第三点：死亡可以说是加诸在亚当属地部分之上的一种超自然状态，
since it is not naturally due to a body of earth, to claim life for ever.
因为对一个属土的身体来说，永远活着并非其自然应得之事。
Though immortality be due to whole Adam consisting of soul and body and endued with the image of God.
尽管不朽原是属于整个亚当——即由灵魂与身体组成、并带着上帝形像的人。
For the soul cannot die.
因为灵魂不能死。
[4] But if we speak of such a life, to wit, of a heavenly communion with God
第四点：但若我们所说的是这样一种生命，即与上帝的属天相交，
as Adam was a comprehensor,
就如同亚当被设想为一个已经得着终局的人，
or one who is supposed now to have runne well, and won the Gold, and the Crown,
仿佛他已经跑完赛程，赢得金牌与冠冕，
such a life was due to Adam, not by nature, but by promise.
那么这样的生命并非因本性归于亚当，而是因应许而归于他。
[5] Adam in his first state was not predestinate to a law glory,
第五点：亚当在其初始状态中，并未被预定得着律法之下的荣耀，
and to influences of God to carry him on to persevere:
也未被预定得着上帝持续施恩、使他坚持到底的影响；
Nor could he blesse God, that he was chosen before the foundation of the world to be Law-holy, as Eph. 1:3.
他也不能称颂上帝，说自己在创世以前就被拣选成为律法意义上的圣洁者，如以弗所书1章3节所言。
What? Was not then Adam predestinated to life eternall, through Jesus Christ?
那么，亚当难道不是借着耶稣基督被预定得永生吗？
He was:
是的，他确实是被预定的；
But not as a publick person representing all his sons,
但并不是作为代表其所有子孙的公共人物，
but as another single person, as Abraham, or Jacob:
而是像亚伯拉罕或雅各那样，作为一个单独的个体；
for Gospel predestination is not of the nature, but of this or that person:
因为福音中的预定并不是针对人性本身，而是针对某一个具体的人；
Therefore were we not predestinat to life eternall in him, but in Christ, Rom. 8:29, 30.
因此，我们不是在他里面被预定得永生，而是在基督里面，见罗马书8章29至30节。
[6] Therefore Adam fell from the state of Law-life both totally and finally,
第六点：因此，亚当从律法生命的状态中完全且最终地堕落了，
but not from the state of Gospel election to glory.
但并未从福音中拣选得荣耀的状态中堕落。
For the Lord had in the Law-dispensation a love designe,
因为主在律法的施行之中有一个出于爱的计划，
to set up a Theatre and stage of free grace.
就是设立一个彰显白白恩典的剧场与舞台。
And that the way of works should be a time-dispensation,
并且行为之路应当只是一个暂时的施行，
like a summer-house to be demolished again:
如同一座日后要被拆除的夏屋；
As if the Lord had an aime that works and nature should be a transient,
仿佛主的心意是要让行为与本性成为暂时的存在，
but no standing Court for righteousnesse:
而不是义的永久法庭；
Hence it is now the reliques of an old standing Court,
因此，律法如今成了那旧日常设法庭的遗迹，
and the Law, is a day of assyse, for condemning of malefactors,
律法成了一次审判日，用来定罪作恶的人，
who will acknowledge no Tribunall of grace, but only of works:
那些不承认恩典法庭、只承认行为法庭的人；
And it is a just Court to terrifie robbers, to awe borderers and loose men,
它是一座公义的法庭，用来震慑强盗、约束悖逆之人和放荡之人，
but to beleevers it is now a Court for a far other end.
但对信徒而言，它如今却是为着完全不同的目的而存在的。
Table of Contents
目录
CHAPTER. I: What is to be spoken of the COVENANT of LIFE, shall be reduced to these Heads.
第一章：关于生命之约当论及的内容，将归纳为以下要点。
CHAPTER. II: Propositions touching Abrahams Covenant-state.
第二章：论亚伯拉罕立约状态的若干命题。
CHAPTER. III: What is the intent and sense of the threatning, Gen. 2:17. In the day thou eats, thou shalt die. And Gen. 3:20. Dust thou art, &c.
第三章：创世记2章17节“你吃的日子必定死”这一威吓的意图与意义，以及创世记3章20节“你本是尘土”等。
CHAPTER. IV: The Elect non-converted are not under Law-wrath.
第四章：蒙拣选而尚未归信的人，并不在律法的忿怒之下。
CHAPTER. V: God intended a Law-dispensation but for a time.
第五章：上帝设立律法的施行只是暂时的。
CHAPTER. VI: It was condescension in the Lord to enter in Covenant with man.
第六章：主与人立约乃是祂的俯就。
CHAPTER. VII: Its not written in the heart of man by nature, that GOD should promise life eternall to man, upon condition of obedience.
第七章：按人的本性，这一点并未写在人的心中，即上帝应在顺服的条件之下向人应许永生。
CHAPTER. VIII: What place death hath in the Covenant.
第八章：死亡在圣约中的地位。
CHAP. IX: What life is promised in the Covenant of Works
第九章：在行为之约中所应许的生命是什么。
CHAPTER. X: The Arminians ground that God was in a maner compelled to appoint the New Covenant.
第十章：亚米念派认为上帝在某种意义上被迫设立新约的根据。
CHAPTER. XI: The three-fold Covenant considered.
第十一章：对三重之约的考察。
CHAPTER. XII: Self-searching to know under what Covenant We are, a spirituall condition, and why?
第十二章：自我省察，以认识我们在何种圣约之下，这是怎样的属灵光景，其原因何在。
CHAPTER. XIII: Covenanting externall, visible, professed, conditionall, and Covenanting internall, invisible, reall, absolute, and how they differ.
第十三章：外在、可见、宣认、有条件的立约，与内在、不可见、真实、绝对的立约，以及二者的区别。
CHAPTER. XIV: The place Gen. 17. opened.
第十四章：创世记第17章经文的阐释。
CHAPTER. XV: Other considerable differences between externall and internall Covenanting.
第十五章：外在立约与内在立约之间其他重要的差异。
CHAPTER. XVI: Cases from the former Doctrine
第十六章：由前述教义引出的若干实例。
CHAPTER. XVII: Of the hypocrisie, of formall Covenanters.
第十七章：论形式化立约者的虚伪。
CHAPTER. XVIII: The nature, characters, properties of the new heart and the new spirit of Covenanters
第十八章：立约者新心与新灵的本质、特征与属性。
CHAPTER. XIX: The place of Evangelick works in the New Covenant
第十九章：福音性行为在新约中的地位。
CHAPTER. XX: Whether or not suffered Christ for any sin against the Gospel only
第二十章：基督是否只为违背福音的罪而受苦。
CHAPTER XXI: Whether the Lord Mediator as Mediator command the same good Works in the Covenant of Grace which are commanded in the Covenāt of Works.
第二十一章：主作为中保，在恩典之约中所命令的善行，是否与行为之约中所命令的相同。
CHAPTER. XXII: No promise of perseverance to Adam
第二十二章：并未向亚当应许坚忍。
CHAPTER. XXIII: The Law of Works required not simplie doing, but doing to the end
第二十三章：行为之律法所要求的不只是去行，而是行到底。
CHAPTER. XXIV: Whether faith as true, or faith as continuing to the end, be the condition of the Covenant of Grace
第二十四章：真实的信心，或坚持到底的信心，是否为恩典之约的条件。
CHAPTER. XXV: Whether is Christs Righteousnesse imputed and made ours
第二十五章：基督的义是否被归算并成为我们的。
CHAPTER. XXVI: Of the perpetuity of the Covenant of Grace
第二十六章：论恩典之约的永存性。
CHAPTER. XXVII: Of Law-fear and Gospel-fear.
第二十七章：论律法之惧怕与福音之惧怕。
CHAPTER. XXVIII: Christ died not to blot out all sense of sin, but rather to quicken a godly sense thereof
第二十八章：基督受死并非为抹去一切对罪的感觉，而是要激活一种敬虔的罪感。
The Covenant of Life Opened II
《生命之约的开启》第二部分
CHAPTER. I: Christs roome in both Covenants.
第一章：基督在两种圣约中的地位。
CHAPTER. II: Wherein stands our right to Christ, and the satisfaction made for us by Christ?
第二章：我们得着基督的权利根基何在，以及基督为我们所成就的满足是什么。
CHAPTER. III: How Christ suffered for us in our room and place
第三章：基督如何在我们的地位与位置上为我们受苦。
CHAPTER. IV: How we are in Christ dying, and crucified in him.
第四章：我们如何在基督里同死，并在祂里面同被钉十字架。
CHAPTER. V: The Covenant of Suretyship or of Redemption between God and the Mediator Christ
第五章：上帝与中保基督之间的保证之约或救赎之约。
CHAPTER. VI: That there is a Covenant of Suretyship between JEHOVAH and the Son
第六章：耶和华与圣子之间确有一保证之约。
CHAPTER. VII: The Covenant of Redemption is explained in three eternal acts
第七章：救赎之约在三项永恒的作为中得以阐明。
CHAPTER. VIII: The differences between the Covenant of Suretyship made with Christ, and the Covenant of Reconciliation made with sinners.
第八章：与基督所立的保证之约，与与罪人所立的和好之约之间的差异。
CHAPTER. IX: The 13. Argument from the necessity of Gods call.
第九章：第十三个论证，出于上帝呼召的必要性。
CHAPTER. X: Christ procures the Gospel to be Preached to Reprobates, but undertakes not for them.
第十章：基督促成福音向被弃绝者传讲，但并不为他们担保。
CHAPTER. XI: Of the promises made to Christ in the Covenant of Mediation
第十一章：论在中保之约中赐给基督的应许。
CHAP. XII: The condition and properties of the Covenant of Redemption
第十二章：救赎之约的条件与属性。