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by Samuel Rutherford
塞缪尔·卢瑟福 著
in ePub, .mobi & .pdf formats
以ePub、.mobi和.pdf格式提供
SAMUEL RUTHERFORD’S “Letters” are known in the churches everywhere; and here are notes of his preaching.
塞缪尔·卢瑟福的《书信》在各地教会中广为人知；这里是他讲道的笔记。
These sermons, as quaint as his “Letters” in some respects, have never till now appeared in print.
这些讲道在某些方面与他的《书信》一样独特，直到现在才首次以印刷形式出现。
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They form part of a manuscript volume in which are included other sermons of the same author that have already been published.
它们是一本手稿卷的一部分，其中包含了同一作者的其他已经出版的讲道。
They are carefully and neatly written in the old style of handwriting.
它们以老式的笔迹风格被仔细整洁地书写。
Who it was who took down the notes of these sermons at the time, and who it was that gathered all together into the volume, we do not know.
我们不知道当时是谁记录了这些讲道的笔记，也不知道是谁将它们全部汇集成册。
One thing is certain, viz., he was a most attentive hearer and a faithful attender on the minister’s preaching; for at p. 232 he notes that he had the misfortune to miss one sermon in the course by absence.
有一件事是确定的，即他是一位最专注的听众和忠实的牧师讲道参与者；因为在第232页，他注明由于缺席而不幸错过了课程中的一次讲道。
It is something of a guarantee for the authenticity of the whole to find, as we do on a close examination, that the first half of the MS. collection contains the discourses that have already been published, but in a much more archaic spelling, and with Scotch words that must have been modernised in the printed copies.
经过仔细检查，我们发现手稿集的前半部分包含了已经出版的讲道，但使用了更加古老的拼写方式，并且包含了在印刷版本中必定被现代化的苏格兰语词汇，这在某种程度上保证了整个手稿的真实性。
Besides, the character of the somewhat peculiar penmanship suggests that it is quite possible the writer was a cotemporary of Rutherford, and not a mere transcriber of original notes.
此外，这种有些特殊的笔迹特征表明，作者很可能是拉瑟福德(Rutherford)的同时代人，而不仅仅是原始笔记的抄写者。
This MS. volume of which we speak has been a sort of heirloom in the family of one who knew its value, viz., the Rev. David Russell, for fifty-seven years an earnest minister of Christ, first in Hawick and then at Errol, in Perthshire, in connection with the “Relief” and “United Presbyterian” Church.
我们所说的这本手稿卷一直是一位知晓其价值的人的家族传家宝，即大卫·拉塞尔牧师（Rev. David Russell）。他在”救济”（Relief）和”联合长老会”（United Presbyterian）教会中担任基督的热心牧师长达五十七年，先是在哈威克（Hawick），然后在珀斯郡（Perthshire）的埃罗尔（Errol）。
About six years ago his son, James Eccles Russell, Esq., London, was led to tell me of the manuscript volume, and to let me examine it.
大约六年前，他的儿子、伦敦的詹姆斯·埃克尔斯·拉塞尔先生（James Eccles Russell, Esq.）向我提及这本手稿卷，并让我对其进行了检查。
Other friends also became interested in it, and the result was that Mr. Russell kindly agreed, at the suggestion of these friends, that the portion of it which as yet had not appeared in print should be published.
其他朋友也对此产生了兴趣，结果是拉塞尔先生在这些朋友的建议下，慷慨地同意将其中尚未出版的部分付梓。
A greatly esteemed brother in the ministry, Mr. J. H. Thomson, of the Free Church, Hightae, skilled above many in deciphering such documents, and in fullest sympathy with the spirit of the author, was not loath to spend time and labour in preparing the work for the press.
一位在事工中备受尊敬的弟兄，来自海泰（Hightae）自由教会（Free Church）的J. H. 汤姆森先生（Mr. J. H. Thomson），在解读此类文献方面技艺高超，并与作者的精神有着最深切的共鸣，他毫不吝惜时间和精力为这部作品的出版做准备。
The Discourses are throughout characteristic of the man. Try, for example, the lecture on John 20:1–9.
这些论述贯穿始终都体现了这个人的特点。例如，可以尝试阅读关于《约翰福音》20:1-9的讲座。
Christian reader, you may glean many a sheaf of the finest of the wheat in these fields.
基督徒读者啊，你可以在这些领域中收获许多最精华的麦穗。
Samuel Rutherford never fails to set Christ on high, for truly he had—
塞缪尔·卢瑟福（Samuel Rutherford）从不失败地将基督置于至高无上的地位，因为他确实有—
“A thirst no earthly stream could satisfy—
“一种任何世俗的溪流都无法满足的渴望—
A hunger that must feed on Christ, or die.”
一种必须靠基督来满足，否则就会死亡的饥渴。”
ANDREW A. BONAR, D.D.
安德鲁·A·博纳尔（ANDREW A. BONAR），神学博士
GLASGOW, April, 1885.
格拉斯哥，1885年4月
Note
注释
IN transcribing the sermons from the manuscript volume, a faithful reproduction has been the great aim.
在从手稿卷抄录讲道时，忠实再现一直是最大的目标。
The proof sheets have also been carefully compared with the manuscript volume.
校对稿也已与手稿卷仔细比对。
In transcribing, it has not been thought necessary to reproduce the original spelling, which is plainly that of the first half of the seventeenth century, such as “behooved” for “behoved,” “bot” for “but,” “considder” for “consider,” “heir” for “here,” “lyke” for “like,” “noblie” for “nobly,” “sall” for “shall,” “sould” for “should,” “sweit” for “sweet,” “whilk” for “which,” “wold” for “would,” &c.; but the Scotch, or Northern English words, amounting to about 400, have been carefully retained.
在抄录时，未认为有必要复制原始拼写，这些拼写明显属于17世纪上半叶，例如用”behooved”代替”behoved”，”bot”代替”but”，”considder”代替”consider”，”heir”代替”here”，”lyke”代替”like”，”noblie”代替”nobly”，”sall”代替”shall”，”sould”代替”should”，”sweit”代替”sweet”，”whilk”代替”which”，”wold”代替”would”等；但约400个苏格兰语或北部英语词汇已被仔细保留。
Notes explanatory of their meaning are printed at the foot of each page.
解释这些词汇含义的注释被印在每页底部。
Perhaps the most remarkable feature about the following sermons is the apparent correctness with which they have been taken down from the lips of Rutherford. The proper names, and the one or two Latin phrases that occur, are always correctly given, so that their writer must have been an educated man, and, from the skill with which he has caught the line of thought, in full sympathy with the preacher. There is no sign of abridgment throughout their pages. The student of Rutherford’s letters and his other works will recognize in them a full transcript of what he must have said.
关于以下讲道最为显著的特点可能是它们从拉瑟福德口中记录下来时表现出的明显准确性。出现的专有名词和一两个拉丁短语总是被正确给出，因此它们的记录者一定是一位受过教育的人，而且从他捕捉思路的技巧来看，与讲道者有着充分的共鸣。整篇文章中没有缩写的迹象。拉瑟福德书信和其他著作的研究者将在其中认出他所说过的话的完整记录。
Dr. Bonar has kindly read my transcription, sheet by sheet, as it was made, and he has again read the proofs with me. Our common aim has been to reproduce the sermons in a form that will not in any way do discredit to their author, Samuel Rutherford.
博纳博士慷慨地逐页阅读了我的抄本，并再次与我一起校对。我们的共同目标是以一种不会以任何方式有损其作者塞缪尔·拉瑟福德的形式重现这些讲道。
J. H. T.
J. H. T.
HIGHTAE, LOCKERBIE, N.B.
HIGHTAE, LOCKERBIE, N.B.
目录
Table of Contents
Preface
序言
I “Fear not, thou worm Jacob.” (No. 1.)—ISA. 41:14–16
I “不要害怕，你这虫雅各。”（第1篇）——以赛亚书41:14-16
II “Fear not, thou worm Jacob.” (No. 2.)—ISA. 41:14–16
II “不要害怕，你这虫雅各。”（第2篇）——以赛亚书41:14-16
III A Charge to the Lord’s Prophet.—HOSEA 8:1–3
III 对主的先知的嘱咐。——何西阿书8:1-3
IV The Weeping Mary at the Sepulchre.—JOHN 20:9–13
IV 在坟墓前哭泣的马利亚。——约翰福音20:9-13
V The Spouse’s Longing for Christ.—SONG OF SOLOMON 5:3–6
V 新妇对基督的渴慕。——雅歌5:3-6
VI The Church Seeking her Lord.—SONG OF SOLOMON 5:7–10
VI 教会寻求她的主。——雅歌5:7-10
VII The Deliverance of the Kirk of God.—JER. 50:4, 5
VII 上帝教会的拯救。——耶利米书50:4, 5
VIII The Kirk’s Holy Resolution.—JER. 50:4, 5
VIII 教会的神圣决心。——耶利米书50:4, 5
IX The Forlorn Son.—LUKE 15:11–12
IX 浪子。——路加福音15:11-12
X The Forlorn Son seeks away from his Father.—LUKE 15:11–13
X 浪子离开他的父亲。——路加福音15:11-13
XI The Forlorn Son—The Grounds why he came Home, and his Prayer.—LUKE 15:14–19
XI 浪子——他回家的原因，以及他的祷告。——路加福音15:14-19
XII The Forlorn Son—The Father’s Welcome.—LUKE 15:20–1
XII 浪子——父亲的欢迎。——路加福音15:20-1
XIII The Forlorn Son—The Father’s Expressed Welcome.—LUKE 15:22–23
XIII 浪子——父亲表达的欢迎。——路加福音15:22-23
XIV The Forlorn Son—He was Lost and is Found.—LUKE 15:24–28
XIV 浪子——他曾失丧，现在被寻回。——路加福音15:24-28
XV The Forlorn Son.—LUKE 15:29–32
XV 浪子。——路加福音15:29-32
XVI The Worth and Excellence of the Gospel.—2 COR. 10:4–5
XVI 福音的价值和卓越。——哥林多后书10:4-5
XVII The Apostle’s Choice. (No. 1.)—PHIL. 3:7–8
XVII 使徒的选择。（第1篇）——腓立比书3:7-8
XVIII The Apostle’s Choice. (No. 2.)—PHIL. 3:8
XVIII 使徒的选择。（第2篇）——腓立比书3:8