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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
在 EPUB、.MOBI 和.PDF 格式中
Introduced & Translated by Charles Johnson & Travis Fentiman
由查尔斯·约翰逊和特拉维斯·芬蒂曼介绍和翻译
For the first time, here is over a hundred pages translated into English from Rutherford’s Examination of Arminianism in Latin
这是第一次将拉瑟福德的《拉丁语阿米纳尼主义考察》翻译成英文，共有一百多页
The closest thing that Samuel Rutherford wrote to a systematic theology was his Examination of Arminianism in Latin. The work’s chief purpose though, was quite narrow: to simply refute the errors of Arminianism. How do these two things coincide? Arminians erred on nearly every subject of theology; therefore Rutherford took advantage of the opportunity to survey the whole theological spectrum. This is the chief value of the Examination: Rutherford here delves into theological points addressed nowhere else in his writings.
塞缪尔·拉瑟福德所写的与系统神学最接近的作品是他用拉丁语写的《阿敏尼主义考察》。然而，这部作品的主要目的非常狭窄，仅仅是为了反驳阿敏尼主义的错误。这两件事情如何相符呢？阿敏尼主义在几乎每个神学领域都犯了错误，因此拉瑟福德利用这个机会来全面调查整个神学领域。这就是《考察》的主要价值所在：拉瑟福德在这里深入探讨了他其他著作中没有涉及到的神学问题。
The Examination has remained locked up in Latin for nearly four hundred years. The value of here seeing the tables of contents translated into English for the first time, lies in, first, uncovering the scope and contents of the work; and second, in making the work more navigable so that persons might more easily translate further intriguing sections from it. We hope that in encouraging further translations of Rutherford , and possibly someday the whole of the Examination, that this gift to Rev. Robert D. McCurley will be invaluable.
考试在拉丁语中已经封存了将近四百年。这里首次将目录翻译成英语的价值在于，首先揭示了这项工作的范围和内容；其次，使得这项工作更易于导航，以便人们更容易地从中翻译出更有趣的部分。我们希望通过鼓励对拉瑟福德的进一步翻译，甚至可能有朝一日翻译整个考试，这份礼物对于罗伯特·D·麦克卡利牧师来说将是无价之宝。
The theological lectures that compose the Examination likely stem from the very inception of the Second Reformation in Scotland (1638), even from Rutherford ’s appointment as professor of divinity at St. Andrews in 1639. It is likely that these lectures were delivered up until Rutherford ’s departure into England for the Westminster Assembly in 1643 when the threat of Arminianism appeared to loom large over England and Scotland . The Examination, though one of Rutherford ’s earliest works, was not published till after his death by his close disciple and friend, Robert MacWard, and the Dutch, reformed theological professor Matthias Nethenus.
《考试》这部由神学讲座组成的作品很可能源自苏格兰第二次宗教改革的初期（1638 年），甚至可以追溯到拉瑟福德在 1639 年被任命为圣安德鲁斯神学教授的时候。很可能这些讲座一直持续到拉瑟福德在 1643 年前往英格兰参加威斯敏斯特会议时，当时亚米尼派在英格兰和苏格兰的威胁似乎变得很大。《考试》虽然是拉瑟福德最早的作品之一，但直到他去世后才由他的亲密门徒和朋友罗伯特·麦克沃德以及荷兰改革派神学教授马蒂亚斯·内特纳斯出版。
In perusing the translation below, one ought not to get hung up on the scholastic form that the Examination takes: though unfamiliar to us, it was intended to be helpful rather than distracting. Rutherford ’s method through the entire book was to take up a series of precise questions on each theological topic, and answer them in a systematic way. The questions themselves are of immense importance as they boil down the controverted issues between the different theological camps to one proposition, affirmed by one side and self-admittedly denied by the other. As Rutherford was for the most part strikingly unoriginal (this writer would claim) in the content of most all of his theology, and as he saw himself as nearly always representatively upholding and defending the long established, reformed-catholic consensus of the post-Reformation era about these points, so the very questions and answers that Rutherford poses are immensely valuable in bringing to light the exact detailed theological points that Reformed Orthodoxy held to and affirmed in her classical era from a better day. 
在阅读下面的翻译时，不应该纠结于考试的学术形式：尽管对我们来说不熟悉，但它旨在帮助而不是分散注意力。拉瑟福德在整本书中的方法是针对每个神学主题提出一系列精确的问题，并以系统的方式回答这些问题。这些问题本身非常重要，因为它们将不同神学派别之间的争议问题归结为一个命题，一方肯定，另一方自认为否定。由于拉瑟福德在大部分神学内容上（本文作者认为）非常缺乏独创性，并且他认为自己几乎总是代表性地维护和捍卫后宗教改革时代长期确立的改革天主教共识，所以拉瑟福德提出的问题和回答非常有价值，可以准确地揭示改革正统神学在更好时代所坚持和肯定的详细神学观点。
In every section of the work, Rutherford first states the theological question and concisely answers it affirmatively or negatively. Sometimes these questions are previously prefaced with the introduction of a Scripture text which may give rise to the question or may help in part to answer it. Next the question and its parts are clarified and contextualized (defining the ‘state of the question’) so that the issued answer hits its target, being rightly qualified. Rutherford then gives a numbered list of Scriptural and theological reasons for the reformed position. Rutherford ’s discussion is sometimes concise, only giving a handful or less of such reasons. Why would he be content with this? Rutherford lived in an era that emphasized truth and theological objectivity. If the few arguments given are valid, establishing the truth of the position and overturning the contrary, nothing more need be said. However, not uncommonly, Rutherford gives a thorough treatment of the topic with a dozen or more reasons, twenty being about the most. Hence the Examination is virtually a book-long collection of mini, theological disputations. This method facilitated clarity and depth into the minutia of our Lord’s revealed theology that cannot be found in the modern generas of theology today.
在工作的每个部分中，拉瑟福德首先陈述神学问题，并简明地肯定或否定地回答。有时，这些问题在引言中先介绍了一段经文，这段经文可能引发问题，或者在一定程度上帮助回答问题。接下来，问题及其部分被澄清和情境化（定义“问题的状态”），以便所提供的答案准确地命中目标，并得到正确的资格。然后，拉瑟福德列出了改革派立场的经文和神学理由。拉瑟福德的讨论有时很简洁，只给出了少数几个或更少的理由。为什么他会满足于这样呢？拉瑟福德生活在一个强调真理和神学客观性的时代。如果所给出的几个论点是有效的，能够确立立场的真理并推翻相反的观点，就不需要再说什么了。然而，拉瑟福德通常会对这个主题进行全面的论述，给出十几个或更多的理由，最多大约二十个。因此，这个考察实际上是一本长篇的小型神学争论集。这种方法使我们对主所启示的神学细节有了清晰和深入的理解，而这在当今的神学流派中是找不到的。
The chief value of the Examination, though, does not lie in its historical import or its scholastic form, but rather in that its deep, Scriptural and timeless teaching about our eternal God is priceless. As the reformed divines of the sixteen hundreds seemed to have treated every conceivable theological topic in vastly greater depth and Scriptural detail than any other era of Church history, it is hoped that a reviving of such an older treasure as this will help to greatly inform our relative, theological ignorance.
考试的主要价值不在于其历史意义或学术形式，而在于它对我们永恒上帝的深刻、经典和永恒的教导是无价的。正如十六世纪的改革神学家似乎在比任何其他时期的教会历史更深入和经典地讨论了各种可能的神学话题，希望恢复这样一个古老的宝藏将有助于极大地增进我们相对的神学无知。
The translation philosophy here used is that of formal equivalence. The infrequent times that a “literal” translation of the Latin diction has been departed from has only been where the English language has demanded it. In smoothing out the English, accuracy is almost always lost; on the contrary, we have thought faithfulness to be of greater value and have sought to preserve something of Rutherford ’s clear, succinct and precise Latin style.
这里使用的翻译理念是形式对等。只有在英语语言要求的情况下，才会偏离拉丁文的“逐字”翻译。在平滑英语的过程中，几乎总是会失去准确性；相反，我们认为忠实更有价值，并努力保留一些拉瑟福德清晰、简洁和精确的拉丁文风格。
For the sake of comprehensiveness, the two sections of the Examination translated by Rev. McCurley have been included below. The work here cannot repay the debt of grace this writer owes to his greatly esteemed pastor. With much affection these two mites are dedicated to him whose love and zeal for the God and Christ of Samuel Rutherford bears much fruit.
为了全面起见，以下包括了由麦克卡利牧师翻译的《考试》的两个部分。这里的工作无法偿还这位作者对他非常尊敬的牧师所欠的恩惠。以深深的情感，这两个小小的贡献献给那位对撒母耳·鲁瑟福德的上帝和基督充满爱和热情的人，他的努力结出了丰硕的果实。
“But the Plant of Renown, the Man whose name is the Branch, 至枝的那人，名为属上的植物
will bud forth again and blossom as the rose, 将再次发芽并开放如玫瑰般绽放
and there shall be fair white flourishes again, 将再次出现美丽的白色繁荣
with most pleasant fruits, upon that tree of life. 以最美味的水果，那生命之树上。
A fair season may He have! Grace, grace be upon that blessed and beautiful tree! 愿他拥有一个美好的季节！恩典，恩典降临在那棵祝福而美丽的树上！
under whose shadow we shall sit and His fruit shall be sweet to our taste.” 在谁的阴影下，我们将坐下来，他的果实将甜美到我们的口味。
Rutherford 卢瑟福
Letter 50, Letters 信件 50，书信
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Table of Contents 目录
Introduction 介绍
Brief Table of Contents
简要目录
1 – Of the Sacred Scriptures and the Content [Materia] of Them
圣经和其中的内容[Materia]
2 – Of God
上帝的二
3 – Of Election, Rom. 9:11
3 – 选举，罗马书 9:11
4 – Of Reprobation
4 – 拒绝
5 – Of the State of the First Man, Eph. 4:24
5 – 第一人的状态，以弗所书 4:24
6 – Of Original Sin, Rom. 5:12
6 – 原罪，罗马书 5:12
7 – Of the State of Fallen Man, Rom. 8:7
7 – 关于堕落人的状态，罗马书 8:7
8 – Of the State of Grace, 1 Tim. 2:3-4
8 – 关于恩典的状态，提摩太前书 2:3-4
9 – Of Universal Redemption, Jn. 10:11
9 – 全人类的救赎，约翰福音 10:11
10 – Of the Covenant of Grace, Heb. 8:8
10 – 按照恩典的约，希伯来书 8:8
11 – Of the Mode of Conversion, Eph. 1:19-19
11 – 关于转化的方式，以弗所书 1:19-19
12 – Of the Justification of the Sinner, Rom. 3:28
论称义的罪人，罗马书 3:28。
13 – Of the Perseverance of the Saints, Jn. 10:28
13 – 圣徒的坚忍，约翰福音 10:28
14 – Of the Certainty of Salvation, Rom. 8:35
14 – 关于得救的确定性，罗马书 8:35
15 – Of the Church and its Marks, Mt. 18:17
教会及其特征的, 马太福音 18:17
16 – Of Ministers of the Word, * Rom. 10:15
16 – 关于传道者，*罗马书 10:15
17 – Of Synods, Acts 15:6
17 – 论教会会议，使徒行传 15:6
18 – Of the Sacraments and Ecclesiastical Discipline
18 – 关于圣礼和教会纪律
19 – Of the Magistrate, Rom. 13:4
19 – 关于执法官，罗马书 13:4
20 – Of the Soul and the Resurrection of the Body, Acts 7:59
20 – 关于灵魂和身体的复活，使徒行传 7:59