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I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. – EXOD. 20:2
我是耶和华你的上帝，曾把你从埃及地，从为奴之家领出来。——出埃及记 20章2节
SOME take these words, which are the first of that speech spoken immediately by God himself, to be a part of the first commandment, shewing who is the true God, that is to be our God.
有些人认为这些话语，即上帝自己直接说出的那段话的开头，是第一条诫命的一部分，表明谁是那应当作我们上帝的真上帝。
Our Catechism determines them to be a preface to all the commandments; and though they have a particular relation to the first command, ‘Thou shalt have no other gods before me,’ viz. The Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage; yet, seeing the first commandment has a common relation to all of them, and is interwoven with all the rest, and the words natively enforce obedience to the whole, they are set here as a preface to all the commands, like a magnificent entry into a palace, decorated with the arms of the owner.
我们的教理问答（Catechism）认定它们是所有诫命的序言；虽然它们与第一条诫命“除了我以外，你不可有别的神”有特定的关系，即：我是耶和华你的上帝，曾把你从埃及地，从为奴之家领出来；然而，鉴于第一条诫命与所有诫命都有共同的关系，并与其余诫命交织在一起，而且这些话语自然地强制（natively enforce）人顺服全部诫命，因此它们被放在这里作为所有诫命的序言，就像一个宏伟的宫殿入口，装饰着主人的徽章。
In the words consider,
在这些话语中要考虑：
- The Speaker and Giver of these commandments. It is the Lord, particularly Jesus Christ, who gave this law in the name of the Trinity.
- 这些诫命的说话者和颁布者。是主，特别是耶稣基督，祂以三一神（Trinity）的名义颁布了这条律法。
This is plain from the scripture, Acts 7:38. Heb. 12:24–26.
这从圣言中是很清楚的，使徒行传 7章38节。希伯来书 12章24-26节。
It was he that brought the people out of Egypt, and that appeared in the bush that burned with fire, and yet was not consumed, giving commission to Moses for their deliverance, Exod. 3:2–8.
是祂将百姓从埃及地领出来，是祂在燃烧却未被烧毁的荆棘中显现，授权摩西去解救他们，出埃及记 3章2-8节。 - The speech itself, wherein we have a description of the true God, bearing three reasons for the keeping his commands. (1.) From his sovereignty; he is the Lord. (2.) From his covenant-relation to his people, thy God. (3.) From the great benefit of redemption, and deliverance wrought for them.
- 话语本身，其中我们有一个对真上帝的描述，包含了遵守祂诫命的三个理由。（1.）从祂的主权（sovereignty）来看；祂是主。（2.）从祂与祂子民的圣约关系来看，你的上帝。（3.）从为他们所成就的救赎和拯救的巨大益处来看。
DOCT. ‘The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.’
教义. “十诫的序言教导我们，因为上帝是主，是我们的上帝和救赎主（Redeemer），所以我们有责任遵守祂所有的诫命。”
But it may be asked, Why does the Lord make use of arguments to induce us to obedience?
但可能会有人问，为什么主使用论据来引导我们顺服？
Ans. Because he loves to work on man, as a rational creature, according to the principles of his nature.
答. 因为祂喜欢按照人的本性原则，作为有理性的受造物在人身上工作。
Hence he says, Hos. 11:4. ‘I drew them with the cords of a man, with bands of love;’ and because he delights in no obedience but what is unconstrained and cheerful.
因此祂说，何西阿书 11章4节。“我用慈绳爱索牵引他们”；并且因为祂不喜悦任何不是出于自愿和欢快的顺服。
It is truly matter of wonder, that the infinitely glorious God should be at so great pains to incline man to pursue his own happiness.
无限荣耀的上帝竟费尽心思来引导人追求自己的幸福，这确实令人惊奇。
Here I shall consider the several reasons of obedience mentioned in the text and doctrine, and then draw some inferences for application.
在这里，我将考量经文和教义中提到的顺服的几个理由，然后得出一些推论作为应用。
Table of Contents
目录
OF THE DUTY WHICH GOD REQUIRETH OF MAN
关于上帝要求人的责任
THE MORAL LAW, THE RULE OF MAN’S OBEDIENCE
道德律（MORAL LAW），人顺服的准则
THE MORAL LAW SUMMARILY COMPREHENDED IN THE TEN COMMANDMENTS
道德律概括地包含在十诫中
LOVE TO GOD AND OUR NEIGHBOUR, THE SUM OF THE TEN COMMANDMENTS
爱上帝和我们的邻舍，十诫的总纲
THE PREFACE TO THE TEN COMMANDMENTS
十诫的序言
OF THE FIRST COMMANDMENT
关于第一条诫命
OF THE SECOND COMMANDMENT
关于第二条诫命
OF THE THIRD COMMANDMENT
关于第三条诫命
OF THE FOURTH COMMANDMENT
关于第四条诫命
OF THE FIFTH COMMANDMENT
关于第五条诫命
THE DUTY OF RULING ELDERS AND PEOPLE
治理长老（RULING ELDERS）和百姓的责任
OF THE SIXTH COMMANDMENT
关于第六条诫命
OF THE SEVENTH COMMANDMENT
关于第七条诫命
OF THE EIGHTH COMMANDMENT
关于第八条诫命
OF THE NINTH COMMANDMENT
关于第九条诫命
OF THE TENTH COMMANDMENT
关于第十条诫命
OF MAN’S INABILITY TO KEEP THE LAW PERFECTLY
关于人不能完全遵守律法
OF SIN IN ITS AGGRAVATIONS
关于罪的加重性（AGGRAVATIONS）
OF THE DESERT OF SIN
关于罪的应得的报应