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WHEREIN SIN’S REIGN IS DISCOVERED, IN WHOM IT IS, AND IN WHOM IT IS NOT; HOW THE LAW SUPPORTS IT; HOW GRACE DELIVERS FROM IT, BY SETTING UP ITS DOMINION IN THE HEART. 论罪的统治如何被发现，它在谁身上存在，在谁身上不存在；律法如何支持它；恩典如何通过在心中建立其统治而使人脱离它。
For sin shall not have dominion over you: for ye are not under the law, but under grace.—Rom. 6:14. 罪必不能作你们的主；因你们不在律法之下，乃在恩典之下。——罗马书6章14节。
IT appears that the following treatise was published by the widow of Owen, five years after his death; and we learn, from the preface which Isaae Chauncy prefixed to it, that the author had left it ready for the press. 显然，下面这篇论文是在欧文去世五年后由他的遗孀出版的；我们从艾萨克·钱西（Isaae Chauncy）为其写的序言中得知，作者已将它准备好付印。
The most important part of it relates to the evidence by which we ascertain whether or not sin holds dominion over the heart. 其中最重要的部分涉及我们借以确定罪是否在心中掌权的证据。
In the description and sifting of this evidence, the author manifests all his singular powers of spiritual analysis and discrimination. 在对这一证据的描述和筛选中，作者展现了他所有独特的属灵分析和辨别能力。
We have had access to a manuscript which belonged to Dr Owen’s friend, Sir John Hartopp, and which contains a large portion of this treatise. 我们已获得一份手稿，它属于欧文博士的朋友约翰·哈托普爵士（Sir John Hartopp），其中包含本论文的大部分内容。
It serves to show how many obscure passages in the writings of Owen might have been elucidated and rendered perfectly clear, if the same advantage had been enjoyed in the preparation of his other works for this edition. 它用来说明，如果在为本版准备他的其他作品时也享有同样的便利，欧文著作中有多少晦涩的段落本可以被阐明并变得完全清楚。
The following are some instances of important corrections made on the text, as it stood in all previous editions, by the aid of this manuscript. 以下是借助这份手稿对所有先前版本中的文本所做的一些重要修正的例子。
On its authority we have altered “disavow” into “avow;” “it is that act by which the mind loads itself,” into “it is that art by which the mind leads itself;” “mind” into “wind;” “sin hath not the dominion,” into “sin hath the dominion,” the sense of the passage, as is evident from the context, having been spoiled by the insertion of the negative; “invisible” into “irresistible;” “affairs” into “affections,” etc. 根据它的权威，我们已将”disavow（否认）”改为”avow（承认）”；将”it is that act by which the mind loads itself（这是心思负担自己的行为）”改为”it is that art by which the mind leads itself（这是心思引导自己的技巧）”；将”mind（心思）”改为”wind（风）”；将”sin hath not the dominion（罪没有统治）”改为”sin hath the dominion（罪有统治）”，这段话的意思，从上下文可以明显看出，已被否定词的插入所破坏；将”invisible（看不见的）”改为”irresistible（不可抗拒的）”；将”affairs（事务）”改为”affections（情感）”，等等。
ANALYSIS 分析
The treatise is founded on Rom. 6:14, and three facts are presupposed in the discussion that follows:—that sin dwells in believers; seeks to renew its dominion over them; and endeavours to accomplish this object by deceit and force, chap. 1. 本论文以罗马书6章14节为基础，在随后的讨论中预设了三个事实：——罪住在信徒里面；寻求重新在他们身上建立其统治；并努力通过欺骗和武力来达成这一目标，第1章。
Three leading inquiries are proposed:—I. Into the nature of this dominion; II. The evidence by which we ascertain whether it exists in us; and III. The reason or ground of the assurance that it shall not have dominion over believers. 提出了三个主要的探讨：——一、这种统治的性质；二、我们借以确定它是否存在于我们里面的证据；三、确信它将不会在信徒身上掌权的理由或根据。
I. As to the nature of this dominion,—1. It is evil and perverse, (1.) as usurped, and (2.) as exercised to evil ends. 2. It implies no force contrary to the human will. 3. It implies that the soul is not under the influence of grace to any extent; and, 4. that it is sensible of the power of sin, II. 一、关于这种统治的性质，——1. 它是邪恶和悖谬的，（1.）因为是篡夺的，（2.）因为是为邪恶目的而行使的。2. 它不意味着违背人类意志的强制力。3. 它意味着灵魂在任何程度上都不在恩典的影响之下；4. 它对罪的能力是敏感的，第二章。
II. As to the evidences of this dominion,—1. Some features of character are specified which, though seemingly, are not really inconsistent with the dominion of sin. 2. Certain things are mentioned which leave the case doubtful; as when sin takes hold of the imagination, when it prevails in the affections, when there is a neglect of the means by which it is mortified, when a reservation is made in favour of any known sin, and when hardness of heart is manifested, III. 二、关于这种统治的证据，——1. 指出了一些性格特征，虽然表面上如此，但实际上与罪的统治并不矛盾。2. 提到了某些使情况存疑的事情；如当罪抓住想象力时，当它在情感中占优势时，当忽视治死它的手段时，当为任何已知的罪保留余地时，以及当心里刚硬被显明时，第三章。
Hardness of heart is specially considered, and distinguished into natural, judicial, and partial or comparative; under the head of partial hardness there are mentioned,—(1.) Symptoms which, however evil in themselves, are not inconsistent with the existence of grace in the heart; and (2.) Symptoms which are hardly compatible with the reign of grace. 心里刚硬被特别考虑，并区分为自然的、审判性的和部分的或相对的；在部分刚硬的标题下提到，——（1.）症状虽然本身是邪恶的，却与心中恩典的存在并不矛盾；（2.）几乎与恩典的统治不相容的症状。
And, 3. Incontestable evidences that sin has dominion over the soul are briefly mentioned, IV. 3. 简要提到了罪在灵魂中掌权的无可辩驳的证据，第四章。
III. The reason of the assurance that sin shall have no more dominion over believers is, that they are “not under the law, but under grace;” because,—whereas, 1. the law gives no strength against sin, 2. confers no spiritual liberty, and, 3. supplies no motives to destroy the power of sin, and, 4. whereas Christ is not in the law,—grace imparts these blessings, and thus enables us to subdue sin, V. 三、确信罪将不再在信徒身上掌权的理由是，他们”不在律法之下，乃在恩典之下”；因为，——尽管，1. 律法没有赐下抵挡罪的力量，2. 没有赋予属灵的自由，3. 没有提供毁灭罪之能力的动机，4. 尽管基督不在律法中，——恩典却赐予这些祝福，从而使我们能够制伏罪，第五章。
Two practical observations are enforced,—1. The privilege of deliverance from the dominion of sin; and, 2. The importance of securing ourselves against the dominion of sin. and not suffering it to remain long doubtful whether or not we are under it, VI—ED. 两个实际的观察被强调，——1. 从罪的统治中得拯救的特权；2. 保守我们自己免受罪之统治的重要性，以及不让我们是否在其下这一问题长久存疑，第六章——编者。
Table of Contents 目录
PREFATORY NOTE 序言
TO THE SERIOUS READER 致认真的读者
Chapter I: Sin’s Great Design in All to Obtain Dominion 第一章：罪在一切事上获得统治的重大图谋
Chapter II: What is the Dominion of Sin, which we are Freed from and Discharged of by Grace 第二章：什么是我们借恩典得以释放和解除的罪的统治
Chapter III : Whether Sin Hath Dominion in Us or Not 第三章：罪是否在我们里面掌权
Chapter IV: Hardness of Heart Spoken to as an Eminent Sign of Sin’s Dominion 第四章：论心里刚硬作为罪之统治的显著标志
Chapter V: What is the Assurance Given Us that sin Shall not have Dominion Over Us 第五章：赐给我们的确据是什么，即罪将不会在我们身上掌权
Chapter VI: The Practical Observations Drawn from, and Application Made of, the Whole Text 第六章：从整段经文中得出的实际观察和应用