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In A VIEW OF THE COVENANT OF GRACE, FROM THE SACRED RECORDS you will find meticulous consideration given to the parties involved in the covenant of grace, the making of it, its parts, conditionary and promissory, and the administration thereof; together with the trial of a saving personal inbeing in this covenant and the way of instating sinners therein unto their eternal salvation.
在《从神圣记录看恩典之约》（A VIEW OF THE COVENANT OF GRACE, FROM THE SACRED RECORDS）中，您将发现对恩典之约所涉及的双方、它的订立、它的各部分（条件性的和应许性的）、以及它的管理进行了细致的考量；同时，也考察了在这圣约中有得救的个人内在生命（saving personal inbeing）的检验，以及使罪人在其中立定（instating）以获得永恒救恩的方法。
PSALM 89:3.—I have made a covenant with my chosen;
诗篇 89篇3节——我与我所拣选的人立了约；
1 Cor. 15:45.—The last Adam was made a quickening spirit
哥林多前书 15章45节——末后的亚当成了叫人活的灵
Boston’s “A View of the Covenant of Grace”, is thoroughly Scriptural, and to read it is a spiritually enriching experience.
波士顿（Boston）的《恩典之约一瞥》（“A View of the Covenant of Grace”）是完全基于圣言（Scriptural）的，阅读它是一种属灵上的丰富体验。
It is undoubtedly one of the best books on the Covenant of Grace, and it ought to be read more widely than it is.
它无疑是关于恩典之约的最好的书籍之一，它应该被更广泛地阅读。
Boston emphasises the importance of the Covenant of Grace, as it underlies the theme of the whole of Scripture.
波士顿强调了恩典之约的重要性，因为它构成了整个圣言主题的基础。
The doctrine is strongly Trinitarian, emphasising the sovereignty of God, preserving the truth of human responsibility, affording the possibility of true experimental religion, guaranteeing the believer’s perseverance in grace, and his eternal security.
该教义是强烈的（strongly）三位一体（Trinitarian）的，强调上帝的主权（sovereignty），维护人类责任的真理，提供了真正的经验宗教（experimental religion）的可能性，保证了信徒在恩典中的坚忍（perseverance in grace）和他的永恒保障。
It is the Covenant of Grace that establishes the unity and the continuity of the true Church.
正是恩典之约确立了真教会的合一性和连续性。
Hebrews 9:15, “And for this cause He is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance”.
希伯来书 9章15节：“为此，祂作了新约（new testament）的中保（Mediator），既然受死赎了人在前约（first testament）之时所犯的罪过，便叫蒙召的人得着所应许永远的产业。”
This book is originally from Volume 8 (which also includes “Human Nature in its Fourfold State”) of the Works of Thomas Boston.
本书最初收录于托马斯·波士顿著作（Works of Thomas Boston）的第8卷（其中也包括《人性的四重状态》）。
As man’s ruin was originally owing to the breaking of the covenant of works, so his recovery, from the first to the last step thereof, is owing purely to the fulfilling of the covenant of grace;
正如人类的毁灭最初是由于破坏了行为之约，所以他的复兴，从第一步到最后一步，完全是由于恩典之约的成全；
which covenant, being that wherein the whole mystery of our salvation lies, I am to essay the opening of, as the Lord shall be pleased to assist.
这个圣约，是我们的救恩之奥秘的全部所在，我将努力阐明它，正如主乐意帮助我一样。
And there is the more need of humble dependence on the Father of lights, through Jesus Christ his Son, for the manifestation of his Spirit in this matter, that whereas the first covenant is known, in part, by the light of nature, the knowledge of this second is owing entirely to revelation.
在这个问题上，更有必要通过祂的儿子耶稣基督，谦卑地依靠众光之父（Father of lights），来显明祂的灵，因为第一个圣约可以部分地通过自然之光（light of nature）得知，而第二个圣约的知识则完全归功于启示（revelation）。
It was from this covenant the psalmist, in the verse immediately preceding the first text, took a comfortable view of a glorious building, infallibly going up in the midst of ruins; even a building of mercy: “For I have said, Mercy shall be built up for ever;”
正是从这个圣约，诗人在第一段经文紧接的前一节中，对一个光荣的建筑，一个在废墟中必然兴建的建筑，即一个怜悯的建筑，有了安慰性的展望：“因我曾说，祢的慈爱必建立到永远”；
the ground of which confident assertion is, in our text, pointed out to be God’s covenant with his chosen.
这个自信断言的根据，在我们的经文中被指出是上帝与祂所拣选的人所立的约。
From the type of the covenant of grace, namely, the covenant of royalty made unto David, he saw a building up of mercy for the royal family of Judah, when they were brought exceeding low.
从恩典之约的预表（type），即与大卫所立的王权之约（covenant of royalty），他看到了当犹大王室极度衰微时，为他们建立的怜悯的建筑。
From the substance of it, he saw a building of mercy for sinners of mankind, who were laid in ruins by the breach of the first covenant.
从它的实质，他看到了为因破坏第一个圣约而沦为废墟的人类罪人所建立的怜悯的建筑。
This is that new building free grace set on foot for us; into which they that believe are instantly thereupon received, and where once received, they shall dwell for ever; a building of mercy, in which every stone, from the bottom to the top, from the foundation stone to the cope-stone, is pure mercy, rich and free mercy to us.
这就是那为我们所开始的恩典（free grace）的新建筑；相信的人立即被接纳进入其中，一旦被接纳，他们将永远居住；一座怜悯的建筑，其中每一块石头，从底部到顶部，从基石到顶石，都是纯粹的怜悯，对我们而言是丰盛和自由的怜悯。
Of this building of mercy I shall drop a few words.
关于这个怜悯的建筑，我将简述几点。
And, 1. The plan of it was drawn from all eternity, in the council of the Trinity: for it is according to the eternal purpose purposed in Jesus Christ, Eph. 3:11.
- 它的蓝图是从永恒之中，在三一神（Trinity）的议会中绘制的：因为它“是照着祂在我们的主基督耶稣里所定的旨意”（以弗所书 3章11节）。
The objects of mercy, the time and place, the way and means, of conferring it on them, were designed particularly, before man was miserable, yea, before he was at all.
怜悯的对象、时间和地点、施予怜悯的方式和方法，都在人悲惨之前，甚至在他存在之前，就已被具体地设计好了。 - The builder is God himself, the Father, Son, and Holy Ghost, 1 Cor. 3:9, “Ye are God’s building.”
- 建造者是上帝自己，圣父、圣子和圣灵（Holy Ghost），哥林多前书 3章9节，“你们是上帝的工程（building）。”
All hands of the glorious Trinity are at work in this building.
荣耀的三一神的所有位格都在这项工程中工作。
The Father chose the objects of mercy, and gave them to the Son to be redeemed; the Son purchased redemption for them; and the Holy Ghost applies the purchased redemption unto them.
圣父拣选了怜悯的对象，并将他们赐给圣子去救赎；圣子为他们买赎了救赎；圣灵则将所买赎的救赎应用在他们身上。
But it is specially attributed to the Son, on the account of his singular agency in the work: Zech. 6:12, “Behold the man whose name is the Branch—He shall build the temple of the Lord:” ver. 13, “Even He shall build the temple of the Lord, and He shall bear the glory.”
但它因圣子在这项工作中的独特作用而特别归于祂：撒迦利亚书 6章12节，“看哪，那名称为大卫苗裔（Branch）的——祂要建造耶和华的殿”：第13节，“祂要建造耶和华的殿，并担当尊荣。” - The foundation was laid deep in the eternal counsel; beyond the reach of the eyes of men or angels.
- 根基深埋在永恒的旨意中；超出了人或天使的视线范围。
Paul considering it, cries out, “O the depth!” Rom. 11:33. “For who hath known the mind of the Lord or who hath been his counsellor?” ver. 34.
保罗思考它时，喊道：“深哉！”罗马书 11章33节。“谁知道主的心？谁作过祂的谋士呢？”第34节。 - It is more than five thousand years since this building rose above ground.
- 这个建筑浮出地面已经有五千多年了。
And the first stone of it that appeared, was a promise, a promise of a Saviour, made in paradise after the fall, Gen. 3:15, namely, that the seed of the woman should bruise the head of the serpent.
它出现的第一个石头是一个应许，一个在堕落后于乐园中所作的救主（Saviour）的应许，创世记 3章15节，即女人的后裔将伤蛇的头。
Here was mercy.
这里有怜悯。
And mercy was laid upon mercy.
并且怜悯之上又加怜悯。
Upon promising mercy was laid quickening mercy, whereby our lost first parents were enabled to believe the promise; and upon quickening mercy was laid pardoning mercy to them; and upon that again sanctifying and establishing mercy; and at length glorifying mercy.
在应许的怜悯之上，是叫人活的怜悯（quickening mercy），藉此我们失丧的始祖得以相信这个应许；在叫人活的怜悯之上，是对他们的赦免的怜悯；再之上，是使人成圣和坚立的怜悯；最终是荣耀的怜悯。 - The cement is blood; the blood of Jesus Christ the Mediator, which is the blood of God, Acts 20:28.
- 粘合剂是血；是中保耶稣基督的血，那是上帝的血，使徒行传 20章28节。
No saving mercy for sinners could consist, nor could one mercy lie firm upon another in the building, without being cemented with that precious blood; but by it the whole building consists, and stands firm for ever, Heb. 9:22, 23, and 7:24, 25.
对于罪人而言，若没有用那宝血粘合，任何拯救性的怜悯都无法成立，在建筑中一个怜悯也无法牢固地建立在另一个怜悯之上；但借着它，整个建筑得以构成，并永远坚固地矗立，希伯来书 9章22、23节，以及 7章24、25节。 - Ever since the time it appeared above ground, it has been going on.
- 自从它浮出地面以来，它一直在进行。
And many hands have been employed, to serve in carrying on the work.
并且有许多人被雇用，参与这项工作。
In the first ages of the world, patriarchs were employed in it, such as Adam, Enoch, and Noah; in the middle ages, prophets, priests, and Levites; in these the last ages, the apostles, and other extraordinary officers, and ordinary ministers of the gospel.
在世界的早期，列祖（patriarchs）参与了这项工作，如亚当、以诺和挪亚；在中世纪，先知、祭司和利未人；在这些末世，使徒和其他特殊的职员，以及福音的普通牧师。
Great has been the opposition made to the building from the beginning, by Satan and his agents, both in the way of violence and deceit; yet has it all along been going on still:
从一开始，撒但（Satan）和他的仆役就通过暴力和欺骗的方式对这座建筑进行了巨大的反对；但它却一直持续进行：
And now it is come far above mid-height; it is drawing towards the top, and the time when the last stone shall be laid thereon; for it is evident, we are far advanced in the days of the voice of the seventh angel, wherein the mystery of God is to be finished, Rev. 10:7.
现在它已经远远超过了半高；它正接近顶部，以及将要放上最后一块石头的时候；因为很明显，我们已经大大地进入了第七位天使发声的日子，届时上帝的奥秘（mystery of God）将要成全，启示录 10章7节。 - The cope-stone will be laid on it at the last day: at what time the promise will receive its full accomplishment, in the complete salvation of all the objects of mercy, then to be advanced unto the measure of the stature of the fulness of Christ,” Eph. 4:13.
- 顶石（cope-stone）将在末日被安放在它上面：届时，应许将完全实现，所有怜悯的对象将获得完全的救恩，那时他们将被提升到“基督丰满身量（fulness of Christ）的程度”（以弗所书 4章13节）。
In that day our Lord Jesus Christ, the great builder, “shall bring forth the head-stone thereof with shoutings,” even the last and crowning mercy, saying, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
在那一天，我们的主耶稣基督，这位伟大的建造者，“必将那块顶石安放，人且大声欢呼”，甚至是最后和冠冕性的怜悯，说：“你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。”
And then shall they dwell in the building of mercy perfected, and sing of mercies for ever and ever.
那时，他们将住在完善的怜悯建筑中，并永远歌唱怜悯。 - Lastly, The foundation on which it stands, is a firm one.
- 最后，它所站立的根基是稳固的。
It is necessary that it be so: for a building of mercy to sinners, from a holy just God, is a building of huge weight, more weighty than the whole fabric of heaven and earth: and if it should fall, all is ruined a second time, without any more hope of relief.
这是必要的：因为一个圣洁公义的上帝对罪人施予的怜悯建筑，是一个巨大的重担，比整个天地万物的结构（fabric）更重：如果它倒塌，一切都会第二次毁灭，再也没有希望得到解救。
But it is a sure foundation, being God’s everlasting covenant: “I have made a covenant with my chosen.”
但它是一个确定的根基，因为它是上帝永恒的圣约：“我与我所拣选的人立了约。”
In which words, together with the second text, there are four things to be considered. 1. The foundation on which the building of mercy stands; to wit, A covenant. 2. The parties-contractors in that covenant. 3. The making of it. And, 4, The nature of it.
在这些话语中，连同第二段经文，有四件事需要考虑。1. 怜悯建筑所站立的根基；即一个圣约。2. 该圣约中的订约方（parties-contractors）。3. 它的订立。以及，4. 它的性质。
I. The foundation on which the building of mercy stands, is a covenant, a divine covenant, a sure one.
一. 怜悯建筑所站立的根基，是一个圣约，一个神圣的圣约，一个确定的圣约。
The first building for man’s happiness was a building of bounty and goodness, but not of mercy; for man was not in misery when it was a-rearing up.
第一个为了人类幸福的建筑是一个恩赐（bounty）和良善的建筑，但不是怜悯的建筑；因为在它被建造时，人并不在痛苦中。
And it was founded on a covenant too; namely, on the covenant of works, made with the first Adam: but he broke the covenant, and the whole building tumbled down in an instant.
它也是建立在一个圣约之上的；即与第一个亚当所立的行为之约：但他破坏了圣约，整个建筑瞬间倒塌。
But this is another covenant, and of another nature.
但这是另一个圣约，具有另一种性质。
In the type indeed, and shadow, it is the covenant of royalty with David, 2 Sam. 7:11–17; which was a foundation of mercy to his family, securing the continuance of it, and that as a royal family.
在预表（type）和影儿（shadow）中，它确实是与大卫所立的王权之约，撒母耳记下 7章11-17节；这是他家族怜悯的根基，确保了它的延续，并且是以一个王室家族的身份。
Howbeit, in the antitype and truth, it is the covenant of grace, the covenant of eternal life and salvation to sinners, the spiritual seed of the head thereof, to be given them in the way of free grace and mercy, Psalm 89:2, 4, 29, 36; and in which they are freed from the curse, so that it cannot reach them, notwithstanding of their failures; but the Lord deals with them as his children still, though offending children, ver. 30–33; and all by the means of Jesus Christ the Saviour, the mighty One, ver. 19.
然而，在对应的实体（antitype）和真理中，它是恩典之约，是给罪人，即这个元首（head）属灵后裔的永生和救恩的圣约，以自由恩典和怜悯的方式赐予他们，诗篇 89篇2、4、29、36节；并且在这个圣约中，他们被从咒诅（curse）中释放，尽管他们有失败，咒诅也不能临到他们；但主仍然把他们当作祂的孩子来对待，尽管是犯错的孩子，第30-33节；所有这一切都是借着救主耶稣基督，那位有能力的（mighty One），第19节。
This is the foundation of the whole building of mercy to sinners in their low estate, into which they were brought by Adam’s fall.
这是怜悯的整个建筑的根基，给予那些因亚当的堕落而陷入低微状态的罪人。
The revelation, promulgation, and offer made unto the sons of men, of this covenant which lay hid in the depths of the eternal counsel, is called the gospel; the glad tidings of a new covenant for life and salvation to sinners.
向世人所作的关于这个隐藏在永恒旨意深处的圣约的启示（revelation）、颁布（promulgation）和提议，被称为福音（gospel）；是为罪人带来生命和救恩的新约的好消息。
II. The parties-contractors in this covenant are, God, and his chosen, the last Adam: for it is evident from the nature of the things here spoken of, ver. 3, 4, and from 2 Sam. 7:8, that these words, “I have made a covenant with my chosen,” are the Lord’s own words.
二. 这个圣约的订约方是上帝和祂所拣选的，末后的亚当：因为从这里所说的第3、4节以及撒母耳记下 7章8节的事物的性质来看，很明显这些话“我与我所拣选的人立了约”是主自己的话。
Both heaven and earth were concerned in this covenant; for it was a covenant of peace between them: and accordingly the interests of both are seen to by the parties-contractors.
天和地都与这个圣约有关；因为它是它们之间的和平之约：因此，订约方都顾及了双方的利益。
- On Heaven’s side is God himself, the party-proposer of the covenant, “I have made a covenant with my chosen.”
- 在天上的一方是上帝自己，是圣约的提议方：“我与我所拣选的人立了约。”
He was the offended party, yet the motion for a covenant of peace comes from him; a certain indication of the good-will of the whole glorious Trinity towards the recovery of lost sinners.
祂是受冒犯的一方，然而和平之约的动议却来自祂；这清楚地表明了整个荣耀的三一神对失丧罪人得救的善意。
The God and Father of our Lord Jesus Christ, the Father of mercies, beholding a lost world, his mercy seeks a vent, that it may be shown to the miserable; but justice stands in the way of the egress and building of mercy, without there be a covenant whereby it may be satisfied.
我们的主耶稣基督的上帝和父，怜悯之父，看到一个失丧的世界，祂的怜悯寻求一个出口，以便向悲惨的人显明；但在没有一个能使公义得到满足的圣约的情况下，公义阻碍了怜悯的流出和建造。
Then saith the Father, “The first covenant will not serve the purpose of mercy; there must be a new bargain: but the lost creatures have nothing left, to contract for themselves; unless another take the burden upon him for them, there is no remedy in the case: they cannot choose such an one for themselves; I will make a choice for them, and make the covenant with my chosen.”
于是圣父说：“第一个圣约不能满足怜悯的目的；必须有一个新的约定：但是失丧的受造物已经没有什么可以为自己立约的了；除非另一个人为他们承担重担，否则没有补救办法：他们不能为自己选择这样一个人；我将为他们作出选择，并与我所拣选的人立约。” - On man’s side, then, is God’s chosen, or chosen one; for the world is singular.
- 那么，在人类这一方，是上帝所拣选的，或被拣选的那一位；因为这里的词是单数。
This chosen one, in the type, the covenant of royalty, is David; but in the antytipe, the covenant of grace, it is the Son of God, the last Adam, even Christ the chosen of God, Luke 23:35.
这位被拣选的，在预表，即王权之约中，是大卫；但在对应的实体，即恩典之约中，是上帝的儿子，末后的亚当，甚至是上帝所拣选的基督，路加福音 23章35节。
The truth is, such great things are said of the party with whom this covenant was made, of his seed, and of the efficacy of this covenant, as can fully agree to none but Christ and his spiritual seed, vers. 4, 27, 29, 36, 37.
事实是，关于与这个圣约立约的那一位、祂的后裔以及这个圣约的功效，所说的那些伟大的事情，除了基督和祂属灵的后裔之外，不能完全适用于任何人，第4、27、29、36、37节。
The royal family of Judah, the house of David, never recovered their ancient splendour, after the Babylonish captivity; with a view to which time, this psalm seems to have been penned.
犹大王室，大卫的家，在巴比伦被掳（Babylonish captivity）之后，从未恢复他们古老的辉煌；这篇诗篇似乎就是着眼于那个时期而写成的。
Their kingdom is extinct many ages ago; and the grandeur of that family, according to the flesh, is quite sunk.
他们的王国在许多世代以前就灭亡了；而那个家族按肉体而言的宏伟也完全沉沦了。
But the promise made to David in the covenant of royalty, still flourisheth, and will flourish for ever in Jesus Christ, the top-branch of the family of David.
但是，在王权之约中对大卫所作的应许，仍然在耶稣基督里，即大卫家族的顶枝中，继续兴盛，并将永远兴盛。
How then can it be, but that, in the perpetual building of mercy, mentioned ver. 2, and the establishing of David’s seed, and building up his throne to all generations, ver. 4, Christ himself is chiefly aimed at?
那么，在第2节提到的永恒的怜悯建筑，以及第4节提到的坚立大卫的后裔，并建立他的宝座直到万代中，主要针对的岂不就是基督自己吗？
And indeed he only was the mighty One, fit for the vast undertaking in this covenant, ver. 19: and him the Father points out to us, as his elect, or chosen One, Isa. 42:1.
事实上，只有祂是那位有能力的（mighty One），适合在这个圣约中承担巨大的任务，第19节：圣父将祂指给我们，作为祂的选民（elect），或被拣选的那一位，以赛亚书 42章1节。
III. As to the making of this covenant between the contracting parties: the Father made it with his own Son, I have made a covenant with my chosen, and that before the world began, Tit. 1:2.
三. 关于订约双方订立这个圣约：圣父与祂自己的儿子立了约，我与我所拣选的人立了约，而且是在创世以前，提多书 1章2节。
By their mutual agreement thereto, this covenant was completely made from eternity; even as the covenant of works with the first Adam was, before we were in being.
通过他们彼此的同意，这个圣约在永恒中就完全订立了；正如与第一个亚当所立的行为之约一样，在我们存在之前就已存在。
The original-text calls it cutting off a covenant; which phrase is taken from that ancient usage of cutting off a beast, by cutting it asunder, at the making of a covenant, Jer. 34:17.
原文称之为“切断一个圣约”（cutting off a covenant）；这个短语取自古代订立圣约时将牲畜切开的习俗，耶利米书 34章17节。
It intimates this covenant to be a covenant by sacrifice: wherein the party-contractor on man’s side was the sacrifice, and divine justice the sword that cut it asunder, according to Zech. 13:7, “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd.”
它暗示这个圣约是一个借着献祭的圣约：其中，人类一方的订约者是祭物，神圣的公义是切开它的刀剑，正如撒迦利亚书 13章7节所说：“万军之耶和华说：刀剑哪，应当兴起，攻击我的牧人，和我的同伴；击打牧人。”
And withal it imports the inviolableness and pepetuity of the covenant made; no more for ever to be dissolved, than the parts of the beast cut off one from the other, to be joined again as formerly.
同时，它也暗示了所立圣约的不可侵犯性和永久性；它将永远不会被解除，就像被切断的牲畜的各部分永远不能像以前那样重新连接在一起一样。
IV. For the nature of this covenant; there are five things belonging thereto which appear from the texts; namely, 1. The being of a representation in it. 2. The design for which it was set on foot. 3. That there are in it a condition; and 4. A promise; and 5. Into whose hands the administration of it is put.
四. 关于这个圣约的性质；有五件事属于它，从经文中可以看出；即，1. 它具有代表性。2. 设立它的目的。3. 它有一个条件；4. 一个应许；以及 5. 它的管理权被交给了谁。
- There is a representation taking place in this covenant.
- 这个圣约中存在一种代表性。
As it was in the first covenant, so it was likewise in the second; the party-contractor and undertaker on man’s side, was a representative, representing and sustaining the persons of others.
正如在第一个圣约中一样，在第二个圣约中也是如此；人类一方的订约方和承担者是一位代表，代表并担负着其他人的位格（persons）。
This appears, in that the chosen One with whom the covenant was made, is called the last Adam: for it is plain, he is so called in relation to the first Adam, who was the figure (or type) of him, Rom. 5:14.
这表明，与祂立约的被拣选的那一位被称为末后的亚当：因为很明显，祂被称为末后的亚当是相对于第一个亚当而言的，第一个亚当是祂的预表（figure or type），罗马书 5章14节。
namely, in that like as the first Adam representing his seed in the covenant of works, brought sin and death on them; so he representing his, brings righteousness and life to them; as the apostle teacheth at large in that chapter.
即，正如第一个亚当在行为之约中代表他的后裔，将罪和死亡带给他们；同样，祂代表祂的后裔，将公义和生命带给他们；正如使徒在那一章中详细教导的。 - The design of this covenant was life, the most valuable interest of mankind. “The last Adam was made a quickening spirit,” to wit, to give life to his seed.
- 这个圣约的目的是生命，这是人类最宝贵的利益。“末后的亚当成了叫人活的灵，”即，要赐生命给祂的后裔。
So it is a covenant of life, as the covenant of Levi, a type thereof, is expressly called, Mal. 2:5.
因此，它是一个生命的圣约，正如利未之约（covenant of Levi），它的一个预表，被明确称为，玛拉基书 2章5节。
The first covenant was a covenant of life too; but there is this difference, to wit, that the first was for life in perfection to upright man having life before; the second, for life in perfection to sinful man legally and morally dead.
第一个圣约也是一个生命的圣约；但区别在于，第一个圣约是为先前有生命的正直人提供完全的生命；第二个圣约是为在法律上和道德上已死的罪人提供完全的生命。
The parties contracted for in this second covenant, were considered as under the bands of death, absolutely void of life; and therefore utterly incapable to act for helping themselves.
在这个第二个圣约中被立约的各方，被视为处于死亡的捆绑之下，完全没有生命；因此完全没有能力采取行动来帮助自己。
They lay like dry bones scattered about the坟墓’s mouth, before the parties-contractors; justice forbidding to give them life, but upon terms consistent with, and becoming its honour.
他们在订约方（parties-contractors）面前，像散落在坟墓口周围的枯骨；公义禁止赐予他们生命，除非是在符合并配得其荣耀的条件下。 - The condition of the covenant, the terms of that life, agreed to by the representative, is implied in that he was the last Adam, namely, to go through with what the first Adam had stuck in.
- 圣约的条件，即代表所同意的生命条款，隐含在祂是末后的亚当这一点中，即要完成第一个亚当所陷入困境的事情。
Adam, in the covenant of works, stumbled in the course of his obedience, and fell; and by his fall was quite disabled to begin it anew: he thereby came under the penalty of that covenant also, but was utterly unable to discharge it.
亚当在行为之约中，在他的顺服过程中跌倒了，并且堕落了；他的堕落使他完全无法重新开始：他因此也受到了那个圣约的刑罚，但却完全无法解除它。
So the last Adam comes in the room of the first, not as the first Adam stood in his integrity; for in that case there was no place for a second Adam; but as he lay a broken man under the first bargain.
因此，末后的亚当取代了第一个亚当的位置，不是取代了第一个亚当在他正直状态下的位置；因为在那种情况下，没有第二个亚当的位置；而是取代了他在第一个约下作为一个破碎之人所处的境地。
And coming in his room in this case, his business was to satisfy the demands of the first covenant, in behalf of his seed.
在这种情况下取代他的位置，祂的责任就是代表祂的后裔，满足第一个圣约的要求。
These demands were now run up high, quite beyond what they were to innocent Adam: the penalty was become payable, as well as the principal sum.
这些要求现在已累积得很高，完全超出了对无辜亚当的要求：刑罚也变得需要支付，如同本金一样。
Wherefore the first covenant being ingrossed in the second, is declared broken; and the principal and penalty being summed up together, the clearing of the whole is laid upon the last or second Adam, as the condition of the second covenant.
因此，第一个圣约被纳入第二个圣约中，被宣告为已被破坏；本金和刑罚被总结在一起，全部的清偿都作为第二个圣约的条件，放在了末后或第二个亚当身上。 - The promise of the covenant to be, upon that condition, performed by the party-contractor on Heaven’s side, is implied in these words, “I have made a covenant with” (in the original, to) “my chosen;” that is, “I have made a covenant, binding and obliging myself by solemn promise to my chosen One, for such and such benefits, upon the condition therein stated and agreed to.”
- 天上的一方订约者在那个条件下要履行的圣约应许，隐含在这些话语中：“我与（原文是给）我所拣选的人立了约”；也就是说，“我立了一个圣约，以庄严的应许约束和责成我自己，在我所拣选的那一位身上，在其中规定和同意的条件下，给予这样和那样的益处。”
Compare the following clause, “I have sworn unto David my servant.”
比较接下来的短语：“我曾向我的仆人大卫起誓。”
The nature of this promise will be inquired into in the due place.
我们将会在适当的地方探究这个应许的性质。 - Lastly, The administration of this covenant is put into the hands of the party-contractor on man’s side: “The last Adam was made a quickening spirit.”
- 最后，这个圣约的管理权（administration）被交到了人类一方的订约方手中：“末后的亚当成了叫人活的灵。”
Each of the contracting parties being God, it was not possible that either party should fail, or that the last Adam should break, as the first had done.
由于订约的每一方都是上帝，任何一方都不可能失败，末后的亚当也不可能像第一个亚当那样破坏圣约。
Wherefore the time of Christ’s fulfilling of the condition of the covenant being prefixed by the Father, God took Christ’s single bond for sufficient security, and thereupon constituted him administrator of the covenant.
因此，由于基督成全圣约条件的时间已由圣父预定，上帝接受了基督的单方面保证（single bond）作为充分的担保，并因此立祂为圣约的管理者（administrator）。
Those whom he represented, were considered as being under death, which in the language of the covenant, is a very extensive term: the Spirit and life were to be purchased by him, and did belong to the promise of the covenant.
祂所代表的人，被视为处于死亡之下，这在圣约的语言中是一个非常广泛的术语：圣灵和生命将由祂买赎，并属于圣约的应许。
So, upon the credit of his fulfilling the condition of the covenant in due time, the fulness of the Spirit, and eternal life, were lodged in him, to be communicated by him: Rev. 3:1, “These things saith he that hath the seven Spirits of God.”
因此，基于祂在适当时候成全圣约条件的信誉，圣灵的丰盛和永生都被置于祂里面，由祂来分发：启示录 3章1节，“那有上帝七灵的，说这些话。”
1 John 5:11, “God hath given to us eternal life: and this life is in his Son.”
约翰一书 5章11节，“上帝赐给我们永生，这永生是在祂儿子里面。”
John 17:2, “As thou hast given him power over all flesh, that he should give eternal life.”
约翰福音 17章2节，“正如祢曾赐给祂权柄管理凡有血气的，叫祂将永生赐给祢所赐给祂的人。”
Thus was he made a quickening spirit.
因此，祂成了叫人活的灵。
Now the DOCTRINE of these texts thus compared and explained, is,
现在，这些经文如此比较和解释之后的教义是，
That the covenant of grace for life and salvation to lost sinners of mankind, was made with Jesus Christ the last Adam; and he constituted administrator of it.
为失丧人类罪人带来生命和救恩的恩典之约，是与末后的亚当耶稣基督所立的；并且祂被立为这个圣约的管理者。
In handling of this weighty subject, I deem it not necessary to insist to prove that there is a covenant of grace; the being of which is obvious from the texts, and many other Scriptures, such as, Isa. 42:6; 49:8; and 54:10; Heb. 8:6; and 13:20.
在处理这个重大的主题时，我认为没有必要坚持证明存在一个恩典之约；它的存在从经文和许多其他圣言中是显而易见的，例如，以赛亚书 42章6节；49章8节；和 54章10节；希伯来书 8章6节；和 13章20节。
But the following account of it shall be ranged under these six heads: namely,
但接下来对它的阐述将分为以下六个方面：即，
- The parties in the covenant of grace.
- 恩典之约的双方。
- The making of that covenant.
- 该圣约的订立。
- The parts of it.
- 它的各部分。
- The administration of it.
- 它的管理。
- The trial of a saving personal inbeing in it.
- 检验在其中有得救的个人内在生命。
- The way of instating sinners personally and savingly in it.
- 使罪人个人和得救地在其中立定的方法。