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BY SAMUEL RUTHERFORD 由塞缪尔·鲁瑟福德撰写
BY SAMUEL RUTHERFORD 由塞缪尔·鲁瑟福德撰写IN EPUB, .MOBI & .PDF FORMATS
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Containing something of The nature of the Covenant of Works, The Sovereignty of GOD, The extent of the death of CHRIST, The nature & properties of the Covenant of Grace: And especially of The Covenant of Suretyship or Redemption between the LORD and the Son JESUS CHRIST
包含了一些关于工作约的性质、上帝的主权、基督的死的范围、恩典约的性质和特性，尤其是关于主和耶稣基督之间的担保或救赎约的内容
The Apostle, 1 Cor. 15:47. The first man is of the earth, earthie, the second man is the Lord from Heaven, speaking of the two eminently publick persons, the noble heads of great Families; makes the condition of the first Adam to be animal and earthly, & that of the second Adam to be spiritual and Heavenly. And without doubt, to be born of the house and seed of the second Adam, John 1:12, 13. must darken the glory of the first birth, so as there is no great ground to boast of the skin and empty lustre of Nobility and good blood; Although when the creature called (I) and (self) do creep in to lodge in a poor feeble piece of clay, that clay so lustred must be some God.
使徒保罗在哥林多前书 15:47 中说：“第一个人是出于土的，属乎土；第二个人是出于天的。”他在谈论两个杰出的公众人物，伟大家族的贵族领袖，将第一亚当的状态描述为动物和世俗的，而第二亚当的状态则是属灵和天上的。毫无疑问，出生于第二亚当的家族和种子，约翰福音 1:12, 13，必然使第一次出生的荣耀黯然失色，因此没有什么值得夸耀的理由，皇族和良好血统的光鲜外表。尽管当被称为“我”和“自我”的存在潜入一个贫弱的泥土之中时，那个被赋予光辉的泥土必然是某个神。
[2] The flower and choisest of Adam his Paradise-state, is an earthly condition, as is evidenced by his eating, Gen. 2:9, 16. sleeping, 21, his being placed in a Garden, to dresse it, 8, 16, 17, his marriage, 23, 24. his Lordship over birds, beasts, fishes, Gen. 1:28. But in the second Adam, besides all these, we are gifted with a life of more worth then many acres of Vineyards. They declare therefore that there is much of the first Adam in them, little of the second; Who would conquesse again the many lands, that our first father Adam sold, and joyn house to house, and lay field to field, till there be no place, and disinherit all others, as if they were bastard heirs, and themselves the only righteous heirs of Adam, that they may be placed alone in the midst of the earth, Isa. 5:8. And the more spiritual any be, the more are they above the nothing world.
[2] 亚当的花朵和上帝赐予他的伊甸园状态，是一种地上的条件，这可以从他吃东西（创世记 2:9, 16）、睡觉（21）、被安置在园中修理它（8, 16, 17）、结婚（23, 24）以及统治鸟类、兽类、鱼类（创世记 1:28）来证明。但在第二个亚当身上，除了这些，我们还被赋予了比许多葡萄园更有价值的生命。因此，他们宣称自己身上有很多第一个亚当的特质，很少有第二个亚当的特质；他们想要再次征服我们第一个父亲亚当卖掉的许多土地，将房屋连成一片，将田地连成一片，直到没有地方，剥夺其他人的继承权，仿佛他们是私生子继承人，而自己是唯一正当的亚当的继承人，这样他们就可以独自站在地球的中央（以赛亚书 5:8）。而且，一个人的属灵程度越高，他们就越超越这个虚无的世界。
[3] Mortality may be called supernaturall to the earthie part of Adam, since it is not naturally due to a body of earth, to claim life for ever. Though immortality be due to whole Adam consisting of soul and body and endued with the image of God. For the soul cannot die.
死亡可以称为对亚当的地球部分来说是超自然的，因为它并非自然地属于由尘土构成的身体，以永远拥有生命。尽管不朽属于完整的由灵魂和身体组成、并且具有上帝的形象的亚当。因为灵魂不能死亡。
[4] But if we speak of such a life, to wit, of a heavenly communion with God as Adam was a comprehensor, or one who is supposed now to have runne well, and won the Gold, and the Crown, such a life was due to Adam, not by nature, but by promise.
但是，如果我们谈论这样一种生活，也就是与上帝在天堂中的交流，就像亚当是一个参与者一样，或者现在被认为已经跑得很好，赢得了金牌和皇冠，这样的生活不是亚当天生应得的，而是应许给亚当的。
[5] Adam in his first state was not predestinate to a law glory, and to influences of God to carry him on to persevere: Nor could he blesse God, that he was chosen before the foundation of the world to be Law-holy, as Eph. 1:3. What? Was not then Adam predestinated to life eternall, through Jesus Christ? He was: But not as a publick person representing all his sons, but as another single person, as Abraham, or Jacob: for Gospel predestination is not of the nature, but of this or that person: Therefore were we not predestinat to life eternall in him, but in Christ, Rom. 8:29, 30.
[5] 亚当在他最初的状态下，并没有被预定为享有荣耀的律法，并且没有上帝的引导来使他坚持下去。他也不能感谢上帝，因为他在世界的根基之前就被选中成为圣洁的律法，正如以弗所书 1:3 所说的那样。那么，亚当难道不是通过耶稣基督被预定为永生吗？是的，但他不是作为代表他所有儿子的公众人物，而是作为另一个单独的个体，就像亚伯拉罕或雅各一样。因为福音中的预定不是关于本质，而是关于这个或那个人：所以我们不是在他里面被预定为永生，而是在基督里，罗马书 8:29, 30。
[6] Therefore Adam fell from the state of Law-life both totally and finally, but not from the state of Gospel election to glory. For the Lord had in the Law-dispensation a love designe, to set up a Theatre and stage of free grace. And that the way of works should be a time-dispensation, like a summer-house to be demolished again: As if the Lord had an aime that works and nature should be a transient, but no standing Court for righteousnesse: Hence it is now the reliques of an old standing Court, and the Law, is a day of assyse, for condemning of malefactors, who will acknowledge no Tribunall of grace, but only of works: And it is a just Court to terrifie robbers, to awe borderers and loose men, but to beleevers it is now a Court for a far other end.
[6] 因此，亚当从律法生命的状态中彻底而永久地堕落了，但并未从福音选民到荣耀的状态中堕落。因为主在律法的安排中有一个爱的设计，建立了一个自由恩典的剧场和舞台。而工作的方式应该是一个临时的安排，就像一个将要被拆除的夏季小屋一样：好像主有一个目标，工作和自然应该是短暂的，而不是一个永久的正义法庭。因此，现在它是一个旧正义法庭的遗迹，律法是一个审判的日子，用来定罪那些不承认恩典法庭，只承认工作法庭的罪犯。对于恐吓强盗、威慑边境人和放荡之徒来说，这是一个公正的法庭，但对于信徒来说，它现在是为了完全不同的目的而存在的法庭。
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Table of Contents 目录
CHAPTER. I: What is to be spoken of the COVENANT of LIFE, shall be reduced to these Heads.
第一章：关于生命契约的讨论将被归纳为以下几个要点。
CHAPTER. II: Propositions touching Abrahams Covenant-state.
第二章：关于亚伯拉罕的约束状态的命题。
CHAPTER. III: What is the intent and sense of the threatning, Gen. 2:17. In the day thou eats, thou shalt die. And Gen. 3:20. Dust thou art, &c.
第三章：创世记 2:17 中的威胁的意图和含义是什么？在你吃的那一天，你必定死亡。创世记 3:20 中说：“你本是尘土，等等。”
CHAPTER. IV: The Elect non-converted are not under Law-wrath.
第四章：未被转化的选民不受法律愤怒的影响。
CHAPTER. V: God intended a Law-dispensation but for a time.
第五章：上帝只是暂时设立了一个法律时期。
CHAPTER. VI: It was condescension in the Lord to enter in Covenant with man.
第六章：主与人立约是一种谦卑。
CHAPTER. VII: Its not written in the heart of man by nature, that GOD should promise life eternall to man, upon condition of obedience.
第七章：人的本性中并没有写明，上帝应该以顺从为条件向人承诺永恒的生命。
CHAPTER. VIII: What place death hath in the Covenant.
第八章：死亡在契约中的地位。
CHAP. IX: What life is promised in the Covenant of Works
第九章：立约中承诺的生活是什么
CHAPTER. X: The Arminians ground that God was in a maner compelled to appoint the New Covenant.
第十章：亚米尼派认为上帝在某种程度上被迫任命新约。
CHAPTER. XI: The three-fold Covenant considered.
第十一章：三重契约的考虑。
CHAPTER. XII: Self-searching to know under what Covenant We are, a spirituall condition, and why?
第十二章：自我探索以了解我们处于哪个契约下，一个属灵的状态，以及为什么？
CHAPTER. XIII: Covenanting externall, visible, professed, conditionall, and Covenanting internall, invisible, reall, absolute, and how they differ.
第十三章：外在、可见、公开、有条件的立约，以及内在、不可见、真实、绝对的立约，以及它们的区别。
CHAPTER. XIV: The place Gen. 17. opened.
第十四章：创世记 17 章所揭示的地方。
CHAPTER. XV: Other considerable differences between externall and internall Covenanting.
第十五章：外部和内部立约之间的其他显著差异。
CHAPTER. XVI: Cases from the former Doctrine
第十六章：前教义中的案例
CHAPTER. XVII: Of the hypocrisie, of formall Covenanters.
第十七章：伪善者和形式主义的盟约者。
CHAPTER. XVIII: The nature, characters, properties of the new heart and the new spirit of Covenanters
第十八章：联盟者的新心和新灵的性质、特征和属性
CHAPTER. XIX: The place of Evangelick works in the New Covenant
第十九章：福音工作在新约中的地位
CHAPTER. XX: Whether or not suffered Christ for any sin against the Gospel only
第二十章：基督受苦是否仅仅是为了福音的罪孽
CHAPTER XXI: Whether the Lord Mediator as Mediator command the same good Works in the Covenant of Grace which are commanded in the Covenāt of Works.
第二十一章：在恩典约中，作为调解者的主是否命令与作为调解者的主在工作约中所命令的相同善行。
CHAPTER. XXII: No promise of perseverance to Adam
第二十二章：对亚当没有坚持的承诺
CHAPTER. XXIII: The Law of Works required not simplie doing, but doing to the end
第二十三章：行为的法则不仅仅要求行动，而是要坚持到底。
CHAPTER. XXIV: Whether faith as true, or faith as continuing to the end, be the condition of the Covenant of Grace
第二十四章：无论是真实的信仰还是持续到最后的信仰，都是恩典约的条件。
CHAPTER. XXV: Whether is Christs Righteousnesse imputed and made ours
第二十五章：基督的义被归咎并成为我们的
CHAPTER. XXVI: Of the perpetuity of the Covenant of Grace
第二十六章：关于恩典约的永恒性
CHAPTER. XXVII: Of Law-fear and Gospel-fear.
第二十七章：关于法律的恐惧和福音的恐惧。
CHAPTER. XXVIII: Christ died not to blot out all sense of sin, but rather to quicken a godly sense thereof
第二十八章：基督的死并非为了抹去所有的罪恶感，而是为了唤醒对罪恶的敬畏之心。
The Covenant of Life Opened II
生命的契约开启 II
CHAPTER. I: Christs roome in both Covenants.
第一章：基督在两个约中的地位。
CHAPTER. II: Wherein stands our right to Christ, and the satisfaction made for us by Christ?
第二章：我们对基督的权利以及基督为我们所作的赎罪代偿在何处？
CHAPTER. III: How Christ suffered for us in our room and place
第三章：基督为我们在我们的位置上受苦
CHAPTER. IV: How we are in Christ dying, and crucified in him.
第四章：我们如何在基督里死去，并与他一同被钉在十字架上。
CHAPTER. V: The Covenant of Suretyship or of Redemption between God and the Mediator Christ
第五章：上帝与调解者基督之间的担保契约或救赎契约
CHAPTER. VI: That there is a Covenant of Suretyship between JEHOVAH and the Son
第六章：耶和华与子之间存在着担保契约。
CHAPTER. VII: The Covenant of Redemption is explained in three eternal acts
第七章：救赎的盟约是通过三个永恒的行为来解释的。
CHAPTER. VIII: The differences between the Covenant of Suretyship made with Christ, and the Covenant of Reconciliation made with sinners.
第八章：与基督所立的担保契约与与罪人所立的和解契约之间的区别。
CHAPTER. IX: The 13. Argument from the necessity of Gods call.
第九章：从上帝呼召的必要性论证。
CHAPTER. X: Christ procures the Gospel to be Preached to Reprobates, but undertakes not for them.
第 X 章：基督使福音传给被拒绝者，但不为他们承担责任。
CHAPTER. XI: Of the promises made to Christ in the Covenant of Mediation
第十一章：关于在调解契约中对基督所作的承诺
CHAP. XII: The condition and properties of the Covenant of Redemption
第十二章：救赎约的条件和特性