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BY JOHN FLAVEL
作者：约翰·弗拉维尔
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Flavel discusses the age old question, that since we are saved by grace alone, does it matter how we live as Christians?
弗拉维尔讨论了一个古老的问题：既然我们仅凭恩典得救，那么我们作为基督徒如何生活重要吗？
Why can’t we just live any way we want?
为什么我们不能随心所欲地生活？
In this short treatise on “antinomianism” (meaning, “against the law”), Puritan John Flavel takes on this critical topic and demonstrates from Scripture and reason why Christians are obligated to obey the law, even though we are under grace.
在这篇关于”反律法主义”（意为”反对律法”）的短文中，清教徒约翰·弗拉维尔探讨了这个关键话题，并从圣经和理性角度论证了为什么基督徒有义务遵守律法，尽管我们处于恩典之下。
中文下载
The person who professes grace but denies the necessity of the moral law denies the very doctrine he or she supposedly professes.
宣称恩典但否认道德律必要性的人,否定了他或她声称信奉的核心教义。
So, should Christians continue in sin so that grace may abound?
那么,基督徒应该继续犯罪以使恩典增多吗?
“God forbid!”
“绝对不可!”
Discover in these pages the necessity of the moral law in the life of the believer and see how it is integrally tied to the whole of the Christian life.
在这些页面中发现道德律在信徒生活中的必要性,并看到它如何与基督徒生活的整体密不可分。
THE design of the following sheets, cast in as a Mantissa to the foregoing discourse of Errors, is principally to discharge and free the free grace of God from those dangerous errors, which fight against it under its own colours;
以下章节的设计,作为前面关于错误论述的补充,主要是为了解除和释放上帝的白白恩典,使其摆脱那些以自身名义对抗它的危险错误;
partly to prevent the seduction of some that stagger; and, lastly, (though least of all) to vindicate my own doctrine, the scope and current whereof hath always been, and shall ever be, to exalt the free grace of God in Christ, to draw the vilest of sinners to him, and relieve the distressed consciences of sin-burthened Christians.
部分是为了防止一些动摇者受到诱惑;最后(虽然是最不重要的),是为了维护我自己的教义,其范围和主旨一直是并将永远是,高举基督里上帝的白白恩典,吸引最卑劣的罪人归向祂,并减轻被罪压垮的基督徒的困扰良心。
Here’s the translation with English followed by Chinese for each sentence:
But, notwithstanding my utmost care and caution, some have been apt to censure it, as if in some things it had a tang of Antinomianism:
然而，尽管我极其谨慎小心，有些人还是倾向于批评它，好像在某些方面它带有反律法主义的色彩：
But if my public or private discourses be the faithful messengers of my judgment and heart, (as I hope they are) nothing can be found in any of them casting a friendly aspect upon any of their principles, which I here justly censure as erroneous.
但如果我的公开或私下言论是我判断和内心的忠实使者（我希望它们是），那么在它们中找不到任何对我在此公正谴责为错误的那些原则表示友好的内容。
Three things I principally aim at in this short Appendix.
在这篇简短的附录中，我主要针对三件事。
- To give the reader the most probable rise of Antinomianism.
- 向读者介绍反律法主义最可能的起源。
- An account of the principal errors of that sect.
- 对该教派主要错误的说明。
- To confirm and establish Christians against them by sound reasons, backed with scripture-authority.
- 通过合理的理由，辅以圣经权威，来坚定和建立基督徒反对这些错误。
TABLE OF CONTENTS
目录
The Rise of Antinomianism.
反律法主义的兴起。
The Doctrinal Errors of Antinomianism.
反律法主义的教义错误。
Error 1: Justification from Eternity.
错误1：永恒中的称义。
Error 2: Faith a Believing we are Justified.
错误2：信心是相信我们已被称义。
Error 3: Blind Believing we have Believed.
错误3：盲目相信我们已经相信。
Error 4: No Need to Pray for Pardon of Sin.
错误4：无需为罪的赦免祷告。
Error 5: God sees no Sin in Believers.
错误5：神在信徒身上看不到罪。
Error 6: No Fatherly Chastisements for Sin.
错误6：对罪没有父亲般的管教。
Error 7: Sin really transferred to Christ.
错误7：罪真的转移到了基督身上。
Error 8: Believers need not fear Sin.
错误8：信徒无需惧怕罪。
Error 9: Absolute ‘Covenant’ of Grace — Confounding the Covenant of Grace and Covenant of Rede
错误9：绝对的”恩典之约”——混淆恩典之约和救赎之约
Error 10: Sanctification no Evidence of Justification.
错误10：成圣不是称义的证据。