|
Getting your Trinity Audio player ready... |
by John Colquhoun
作者：约翰·科侯恩
The subject of this treatise is, in the highest degree, important and interesting to both saints and to sinners.
本论文的主题对于圣徒和罪人来说都是极其重要且有趣的。
中文下载
To know it experimentally is to be wise unto salvation, and to live habitually under the influence of it is to be at once holy and happy.
通过实验性地了解它就是获得救赎的智慧，习惯性地在它的影响下生活就是既神圣又幸福。
To have spiritual and distinct views of it is the way to be kept from verging towards self-righteousness on the one hand and licentiousness on the other; it is to be enabled to assert the absolute freeness of sovereign grace, and, at the same time, the sacred interests of true holiness.
对它有属灵和明确的认识是避免一方面倾向于自以为义，另一方面倾向于放纵的方法；这使人能够主张至高无上的恩典的绝对自由，同时也维护真正圣洁的神圣利益。
Without an experimental knowledge of and an unfeigned faith in the law and the gospel, a man can neither venerate the authority of the one nor esteem the grace of the other.
没有对律法和福音的实验性知识和真诚信仰，一个人既不能尊重前者的权威，也不能珍视后者的恩典。
The law and the gospel are the principal parts of divine revelation; or rather they are the centre, sum, and substance of all the other parts of it.
律法和福音是神圣启示的主要部分；或者更确切地说，它们是所有其他部分的中心、总和和实质。
Every passage of sacred Scripture is either law or gospel, or is capable of being referred either to the one or to the other.
圣经的每一段经文要么是律法，要么是福音，或者可以归属于其中之一。
Even the histories of the Old and New Testaments, as far as the agency of man is introduced, are but narratives of facts done in conformity or in opposition to the moral law, and done in the belief or disbelief of the gospel.
即使是旧约和新约的历史，只要涉及人的行为，都不过是记述符合或违背道德律法的事实，以及基于对福音的信仰或不信而做的事。
The ordinances of the ceremonial law, given to the ancient Israelites, were, for the most part, grafted on the second and fourth commandments of the moral law; and in their typical reference they were an obscure revelation of the gospel.
给予古代以色列人的仪式律法条例，大部分是建立在道德律法的第二和第四条诫命之上；在其预表性指涉中，它们是福音的一种模糊启示。
The precepts of the judicial law are all reducible to commandments of the moral law, and especially to those of the second table.
司法律法的规条都可以归结为道德律法的诫命，尤其是第二块法版上的诫命。
All threatenings, whether in the Old or New Testament, are threatenings either of the law or the gospel; and every promise is a promise either of the one or the other.
无论是在旧约还是新约中，所有的警告都是律法或福音的警告；每一个应许都是其中之一的应许。
Every prophecy of Scripture is a declaration of things obscure or future, connected either with the law or the gospel, or with both.
圣经中的每一个预言都是对晦涩或未来事物的宣告，与律法或福音有关，或与两者都有关。
And there is not in the Sacred Volume one admonition, reproof, or exhortation but what refers either to the law or the gospel or both.
在圣经中，没有一个告诫、责备或劝勉不是指向律法或福音或两者。
If then a man cannot distinguish aright between the law and the gospel, he cannot rightly understand so much as a single article of divine truth.
因此，如果一个人不能正确区分律法和福音，他就不能正确理解哪怕是一条神圣真理。
If he does not have spiritual and just apprehensions of the holy law, he cannot have spiritual and transforming discoveries of the glorious gospel; and, on the other hand, if his view of the gospel is erroneous, his notions of the law cannot be right.
如果他对神圣律法没有属灵和公正的认识，他就不能对荣耀福音有属灵和变革性的发现；另一方面，如果他对福音的看法是错误的，他对律法的观念就不可能是正确的。
Besides, if the speculative knowledge which true believers themselves have of the law and the gospel is superficial and indistinct, they will often be in danger of mingling the one with the other.
此外，如果真信徒自己对律法和福音的理论知识是肤浅和模糊的，他们常常会有将两者混淆的危险。
And this, as Luther in his commentary on Galatians well observes, “doth more mischief than man’s reason can conceive.”
正如路德在他的《加拉太书注释》中所观察到的那样，”这比人的理性所能想象的造成更大的危害。”
If they blend the law with the gospel or, which is the same thing, works with faith, especially in the affair of justification, they will thereby obscure the glory of redeeming grace and prevent themselves from attaining “joy and peace in believing.”
如果他们将律法与福音混合，或者说，将行为与信心混合，尤其是在称义的问题上，他们就会因此模糊救赎恩典的荣耀，并阻止自己获得”因信而有的喜乐和平安”。
They will, in a greater degree than can be conceived, retard their progress in holiness as well 21s in peace and comfort.
他们会在一个超乎想象的程度上，阻碍自己在圣洁以及平安和安慰方面的进步。
But on the contrary, if they can distinguish well between the law and the gospel, they will thereby, under the illuminating influences of the Holy Spirit, be able to discern the glory of the whole scheme of redemption, to reconcile all passages of Scripture which appear contrary to each other, to try whether doctrines are of God, to calm their own consciences in seasons of mental trouble, and to advance resolutely in evangelical holiness and spiritual consolation.
但相反，如果他们能很好地区分律法和福音，他们就能在圣灵的光照下，辨别整个救赎计划的荣耀，调和看似矛盾的所有圣经段落，试验教义是否来自上帝，在精神困扰时平息自己的良心，并在福音圣洁和属灵安慰中坚定前进。
In order, then, to assist the humble and devout reader in studying the law and the gospel, and in learning to distinguish so between them as to attain those inexpressibly important objects, I shall, in humble dependence on the Spirit, consider:
因此，为了帮助谦卑虔诚的读者研究律法和福音，并学会区分它们以达到那些无法言喻的重要目标，我将谦卑地依靠圣灵，考虑：
First, the law of God in general;
首先，上帝的律法概述；
Second, the law of God as promulgated to the Israelites from Mount Sinai.
其次，上帝从西奈山颁布给以色列人的律法。
Third, the properties of the moral law;
第三，道德律法的特性；
Fourth, the rules for understanding rightly the Ten Commandments;
第四，正确理解十诫的规则；
Fifth, I shall endeavor to explain the gospel;
第五，我将努力解释福音；
Sixth, I shall point out the uses of the gospel, and also of the law in its subservience to the gospel;
第六，我将指出福音的用途，以及律法在服从福音方面的用途；
Seventh, it will be proper to consider the difference between the law and the gospel;
第七，考虑律法与福音之间的区别是恰当的；
Eighth, the agreement between them;
第八，它们之间的一致性；
Ninth, the establishment of the law by the gospel, or the subservience of the gospel to the authority and honor of the law;
第九，福音对律法的确立，或福音对律法权威和荣誉的服从；
Tenth, the believer’s privilege of being dead to the law as a covenant of works, with a necessary consequence of it;
第十，信徒死于律法作为行为之约的特权，及其必然结果；
Eleventh, I shall consider the great obligations under which every believer lies to perform even perfect obedience to the law as a rule of life.
第十一，我将考虑每个信徒所承担的重大义务，即作为生活准则，要完全顺服律法。
Twelfth, and last, the nature, necessity, and reward of good works.
第十二，也是最后一点，善行的本质、必要性和报酬。
The great design of our Apostle, then, was to draw them off from their false views of the law; to direct them to right conceptions of it in its covenant form in which it can admit of no personal obedience as a condition of life, but such as is perfect — and so to destroy their legal hope as well as to confute their wrong notions.
因此，我们使徒的伟大设计是要使他们摆脱对律法的错误看法；引导他们正确理解律法的约定形式，在这种形式中，它不能接受任何个人的顺服作为生命的条件，而只能接受完美的顺服 — 从而摧毁他们的律法盼望，并驳斥他们的错误观念。
By the reasonings of the apostle upon this subject, it is manifest that every evangelical, as well as every legal, work of ours is excluded from forming even the smallest part of a man’s righteousness for justification in the sight of God.
通过使徒对这个主题的论证，显而易见，我们的每一项福音性的以及每一项法律性的工作都被排除在构成人在上帝面前称义的义的最小部分之外。
It is evident that even faith itself as a man’s act or work, and so comprised in the works of the law, is thereby excluded from being any part of his justifying righteousness (see the Westminster Confession of Faith XI:I).
显然，即使信心本身作为人的行为或工作，因此包含在律法的工作中，也因此被排除在他称义的义的任何部分之外（参见《威斯敏斯特信条》第十一章第一节）。
Table of Contents
目录
Introduction
引言
Advertisement
广告
The Law of God or the Moral Law in General
上帝的律法或一般道德律法
The Law of God as Promulgated to the Israelites from Mount Sinai
从西奈山颁布给以色列人的上帝律法
The Properties of the Moral Law
道德律法的特性
The Rules for Understanding Aright the Ten Commandments
正确理解十诫的规则
The Gospel of Christ
基督的福音
The Uses of the Gospel, and of the Law in Subservience to It
福音的用途，以及律法对福音的辅助作用
The Difference between the Law and the Gospel
律法与福音之间的差异
The Agreement between the Law and the Gospel
律法与福音之间的一致性
The Establishment of the Law by the Gospel
福音对律法的确立
The Believers Privilege of Being Dead to the Law as a Covenant of Works
信徒在作为工作之约的律法面前已死的特权
The High Obligations under Which Believers Lie
信徒所负的重大义务
The Nature, Necessity, and Desert of Good Works
善行的本质、必要性和应得