《从圣经看行为之约》托马斯·波士顿A View of the Covenant of Works – Boston

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THE PARTIES IN THAT COVENANT, THE MAKING OF IT, ITS PARTS, CONDITIONARY AND PROMISSORY, AND MINATORY; OUR FATHER ADAM’S BREAKING OF IT; THE IMPUTATION OF THAT BREACH TO HIS POSTERITY; AND THE STATE OF MAN UNDER THAT BROKEN COVENANT, AND UNDER THE OURSE THEREOF, ARE DISTINCTLY CONSIDERED: TOGETHER WITH A PARTICULAR APPLICATION OF THE SUBJECT, FOR THE CONVICTION BOTH OF SAINTS AND SINNERS
该圣约的双方、它的订立、它的各部分（条件性的、应许性的和威吓性的）、我们的始祖亚当的破坏、该破坏归算（IMPUTATION）给他的后裔、以及人在该被破坏的圣约及其咒诅（OURSE）下的状态，都将分别加以考量：并对该主题进行具体应用，以使圣徒和罪人都知罪。

MY design is, under the divine conduct, to open up unto you the two covenants of works and grace; and that because in the knowledge and right application of them the work of our salvation lies;
在神圣的引导下，我的目的是向你们阐明行为之约（covenants of works）和恩典之约（covenants of grace）；这是因为我们救恩的工作在于对它们的认识和正确应用；
the first covenant shewing us our lost state, and the second holding forth the remedy in Jesus Christ; the two things which, for the salvation of souls, I have always thought it necessary chiefly to inculcate.
第一个圣约向我们展示了我们失丧的状态，第二个圣约在耶稣基督里提出了补救措施；为了灵魂的救恩，我一直认为这两件事是主要需要反复教导的。
And I think it the more necessary to treat of these subjects, that, in these our declining days, the nature of both these covenants is so much perverted by some, and still like to be more so.
我更认为有必要探讨这些主题，因为在我们这个日渐衰落（declining days）的时代，这两个圣约的性质被一些人严重扭曲，而且未来可能还会更加如此。
And as I desire to lay a good foundation among you, while I have opportuaity; so I intreat all of you, and particularly the younger sort, to hearken and hear for the time to come.
正如我渴望在有机会的时候在你们中间打下良好的基础；所以我恳求你们所有人，特别是年轻的一代，在未来要侧耳倾听和聆听。
I begin with the first covenant to shew the nature of it from this text, “But of the tree of the knowledge,” &c.
我从第一个圣约开始，从这段经文“只是分别善恶树上的果子，”等等，来展示它的性质。

In which words we have an account of the original transaction between God and our first father Adam in paradise, while yet in the state of primitive integrity.
在这些话语中，我们有了一个关于上帝和我们的始祖亚当在乐园中，当他仍处于原始正直（primitive integrity）状态时，最初交易的记载。
In which the following things are to be remarked, being partly expressed and partly implied.
其中有以下几点需要注意，它们部分是明文表达的，部分是隐含的。

1. The Lord’s making over to him a benefit by way of a conditional promise, which made the benefit a debt upon the performing of the condition.
2. 主以有条件的应许（conditional promise）的方式将一种益处转让给他，这使得该益处在条件履行后成为一种债（debt）。
   This promise is a promise of life, and is included in the threatening of death, thus; If thou eat not of the tree of the knowledge, &c., thou shalt live; even as in the sixth commandment, “Thou shalt not kill” is plainly implied, Thou shalt preserve thy own life and the life of others.
   这个应许是一个生命的应许，它包含在死亡的威胁中，即：如果你不吃分别善恶树上的果子，等等，你将活着；正如在第六条诫命中，“你不可杀人”清楚地暗示着：你当保全你自己的生命和他人的生命。
   And thus it is explained by Moses; Rom. 10:5, “The man which doth those things shall live by them.”
   摩西就是这样解释的；罗马书 10章5节：“行这些事的人，就必因这些事得生。”
   Besides, the license given him to eat of all the other trees, and so of the tree of life, which had a sacramental use, imports this promise.
   此外，允许他吃所有其他树上的果子，以及生命树（tree of life）上的果子，这具有圣礼性的用途，也暗示着这个应许。
3. The condition required to entitle him to this benefit; namely, obedience.
4. 授予他获得这个益处的资格所要求的条件；即顺服（obedience）。
   It is expressed in a prohibition of one particular, “Of the tree of the knowledge of good and evil, thou shalt not eat of it.”
   它体现在对某一特定事项的禁止中：“只是分别善恶树上的果子，你不可吃。”
   There was a twofold law given to Adam; the natural law, which was concreated with him, engraven on his heart in his creation.
   赐给亚当的双重律法：自然律（natural law），那是与他同被造的，刻在他的创造之心上。
   For it is said, Gen. 1:27, that “God created man in his own image;” compared with Eph. 4:24, “That ye put on the new man, which after God is created in righteousness and true holiness.”
   因为它说，创世记 1章27节，“上帝照着自己的形象造人”；与以弗所书 4章24节相比，“并且穿上新人，这新人是照着上帝的形像造的，有真理的公义和圣洁。”
   This law was afterwards promulgated on Mount Sinai, being much obliterated by sin.
   这个律法后来在西奈山颁布，因为它已被罪大大涂抹（obliterated）。
   Another law was the symbolical law, mentioned in the text, which, not being known by nature’s light, was revealed to Adam, probably by an audible voice.
   另一个律法是经文中提到的象征性律法（symbolical law），它不是借着自然之光所能知晓的，而是向亚当启示的，很可能是通过一个可听见的声音。
   By this God chose to try, and by an external action, exemplify his obedience to the natural law concreated with him.
   上帝选择借此来试验，并借着一个外在的行动，来例证他对他所被创造的自然律的顺服。
   And this being a thing in its own nature altogether indifferent, the binding of it upon him by the mere will of the divine lawgiver, did clearly import the more strong tie of the natural law upon him in all the parts of it.
   而且这件事在本质上是完全中立（indifferent）的，神圣立法者（divine lawgiver）仅仅以祂的意志将其约束在他身上，清楚地意味着自然律在他身上所有部分的更强约束。
   Thus perfect obedience was the condition of this covenant.
   因此，完全的顺服是这个圣约的条件。
5. The sanction, or penalty in case of the breach of the covenant, “In the day that thou eatest thereof thou shalt surely die.”
6. 圣约被破坏时的制裁（sanction），或刑罚（penalty）：“你吃的日子必定死。”
   For if death was entailed on a doing of that which was only evil, because it was forbidden; much more might Adam understand it to be entailed on his doing of anything forbidden, because evil, or contrary to the nature or will of God, the knowledge of which was impressed on his mind in his creation.
   因为如果死亡是附加在做那仅仅因为被禁止而成为恶的事情上；那么亚当就更可以理解，死亡是附加在他做任何被禁止的事情上，因为那是恶的，或与上帝的本性或旨意相悖的，而这些知识是在他被创造时就印在他的心里的。
   The sanction is plainly expressed, not the promise; because the last was plainly enough signified to him in the tree of life, and he had ample discoveries of God’s goodness and bounty, but none of his justice, at least to himself.
   制裁被清楚地表达出来，而不是应许；因为后者已经清楚地借着生命树向他表明，而且他已经充分地发现了上帝的良善和丰盛，但没有发现祂的公义，至少对他自己而言是如此。
   And it does not appear that the angels were yet fallen; or if they were, that Adam knew of it.
   而且天使似乎尚未堕落；或者即使他们堕落了，亚当也不知道。
7. Adam’s going into the proposal, and acceptance of those terms, is sufficiently intimated to us by his objecting nothing against it.
8. 亚当接受这个提议，并同意这些条款，通过他没有提出任何反对意见，已经充分地向我们暗示了。
   Thus the Spirit of God teaches us Jonah’s repentance and yielding at length to the Lord, after a long struggle, chap. 4:11; as also Adam’s own going into the covenant of grace, Gen. 3:15.
   因此，上帝的灵教导我们约拿经过长期挣扎后最终的悔改和顺服，第4章11节；也教导我们亚当自己进入恩典之约（covenant of grace），创世记 3章15节。
   Besides, his knowledge could not but represent to him how beneficial a treaty this was; his upright will could not but comply with what a bountiful God laid on him; and he, by virtue of that treaty, claimed the privilege of eating of the other trees, and so of the tree of life, as appears from Eve’s words, Gen. 3:3, “But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.”
   此外，他的知识必然向他表明这是一个多么有益的约定；他正直的意志必然会顺从一位慷慨的上帝加诸于他的要求；而且他借着那个约定的效力，要求享有吃其他树上果子，以及生命树上果子的特权，正如夏娃的话所显示的，创世记 3章3节，“惟有园子当中那棵树上的果子，上帝曾说：你们不可吃，也不可摸，免得你们死。”

Now it is true, we have not here the word covenant; yet we must not hence infer, that there is no covenant in this passage, more than we may deny the doctrine of the Trinity and sacraments, because those words do not occur where these things are treated of in scripture, nay, are not to be found in the scripture at all.
现在确实，我们这里没有“圣约”（covenant）这个词；然而我们不能因此推断这段经文中没有圣约，就像我们不能因为圣经中论述三位一体（Trinity）和圣礼（sacraments）的地方没有出现这些词，甚至圣经中根本找不到这些词，就否认三位一体和圣礼的教义一样。
But as in those cases, so here we have the thing; for the making over of a benefit to one, upon a condition, with a penalty, gone into by the party it is proposed to, is a covenant, a proper covenant, call it as you will.
但就像在那些情况下一样，我们这里有其事物；因为以一个条件，并伴随一个刑罚，将一种益处转让给被提议的当事人所接受，就是一个圣约，一个恰当的圣约，无论你称它为什么。

Table of Contents
目录

Preface
序言

PART I.—OF THE TRUTH AND NATURE OF THE COVENANT OF WORKS
第一部分. 关于行为之约的真实性和性质

PART II.—OF THE BREACH OF THE COVENANT OF WORKS
第二部分. 关于行为之约的破坏

PART III.—OF THE IMPUTATION OF ADAM’S FIRST SIN TO HIS POSTERITY
第三部分. 关于亚当的第一个罪归算给他的后裔

PART IV.—SECT. I. THE STATE OF MAN UNDER THE BROKEN COVENANT OF WORKS
第四部分. 第1节. 人在被破坏的行为之约下的状态

PART IV. SECT. II.—THE MISERY OF THOSE WHO ARE UNDER THE BROKEN COVENANT OF WORKS
第四部分. 第2节. 在被破坏的行为之约下之人的悲惨境地