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THE COVENANT OF LIFE OPENED
生命的契约打开了

Or, A TREATISE of the COVENANT OF GRACE,
或者，关于恩典的契约的论述

Containing something of
包含某物

And especially of The nature of the Covenant of Works,
特别是关于工作契约的性质

The Sovereignty of GOD,
上帝的主权

The extent of the death of CHRIST,
基督的死亡程度

The nature & properties of the Covenant of Grace:
恩典约的性质和特性

The Covenant of Suretyship or Redemption between the LORD and the Son JESUS CHRIST,

Infants' right to JESUS CHRIST, and the Seal of Baptism:
婴儿对耶稣基督的权利和洗礼的印记

With some Practical Questions and Observations.
一些实际问题和观察。

By SAMUEL RUTHERFORD, Professor of Divinity in the University of St. Andrews.
萨缪尔·鲁瑟福德（Samuel Rutherford），圣安德鲁斯大学神学教授。

ZECH. 6.12-13. And speak unto him, saying, Thus speaketh the LORD of Hosts, saying, Behold the Man whose Name is the BRANCH, and he shall grow out of his place, and He shall build the Temple of the LORD. Even He shall build the Temple of the LORD, and He shall bear the glory, and shall sit and rule upon His Throne, etc.
撒迦利亚书 6 章 12-13 节。对他说，万军之耶和华如此说，看哪，那人的名字是“苗”，他要从自己的地方发芽，他要建造耶和华的殿。他要建造耶和华的殿，他要担负荣耀，坐在自己的宝座上，等等。

EDINBURGH, Printed by Andro Anderson, for Robert Brown, and are to be sold at his Shop, at the Sign of the Sun, ANNO 1655.
爱丁堡，安德鲁·安德森印刷，罗伯特·布朗出售，他的商店在太阳标志处，1655 年。

Part I: The Covenant of Life Opened
第一部分：生命的契约展开

CHAPTER I
第一章

What is to be spoken of the COVENANT of LIFE, shall be reduced to these Heads.
生命的契约应该被归纳为以下几个要点。

1. The nature and differences of the Covenant of Works, and that of Grace.
工作约束和恩典的性质和区别。

2. The Mediator of the Covenant of Life.
生命契约的调解者。

3. The application of Covenant-Promises.
契约承诺的应用。

4. Of Covenant-Influences of Grace under the Gospel.
4. 在福音下的恩典约束影响。

Of the latter, especially of the last, not much hath been spoken by any in a practicall way.
关于后者，尤其是最后一个，没有人以实际的方式多说过。

CHAPTER II
第二章

Propositions touching Abrahams Covenant-state.
关于亚伯拉罕的约束状态的命题。

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，伟大家族的尊贵领袖，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，去夸耀贵族和良好血统的肤色和虚荣光辉；尽管当被称为“我”和“自我”的存在潜入一个贫弱的泥土块中时，那个被光辉照耀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，或者现在被认为已经跑得很好，赢得了金牌和皇冠，这样的生活是亚当应得的，不是因为他的本性，而是因为应许。

[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，并没有被预定为一个享有荣耀的律法，也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被选中成为圣洁的律法，正如以弗所书 1:3 所说的。什么？亚当难道不是通过耶稣基督被预定为永生吗？是的，但他不是作为一个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，但并没有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。

CHAPTER III
第三章

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.
在创世记 2:17 中，威胁的意图和感觉是什么？在你吃的那一天，你必定死亡。在创世记 3:20 中，你是尘土，等等。

We must distinguish between the intent of the threatner, and the intent and sense of the threatning.
我们必须区分威胁者的意图和威胁的意图和感知。

Law-threatnings may be well exponed, by the execution of them, upon persons, against whom they are denounced: As, 1 King. 11:30. compared with 1 King. 12:15, 16. Ten Tribes are taken from Davids house according to the Word of the Lord. Because therefore the threatning of death was executed upon Christ, 1 Pet. 3:18; Gal. 3:10, 11, 12, 13, 14. then must the threatning, Gen. 2:17; Deut. 27:26. have been intended against the Man Christ, and because beleevers die, as all do, Heb. 9:27. the threatning must have been intended against them also, for that they sinned in Adam, and because it is out of question that the reprobate die the first and second death, the threatning must also have been intended against them. And therefore, in the intent of the threatner, the threatning was mixed, partly Legall, partly Evangelick; According to the respective persons, that the Lord had in his eye: He had therefore in his heart both Law and Gospel. It is therefore to no purpose to aske what kind of death, and whether purely legall, which the Lord threatned to Adam: For the Question supposeth that the Covenant of Works was to stand, and that the Lord was to deny a Saviour to fallen man. But we may say what death the Lord actually inflicts, that death he intended to inflict, nor did the Lord decree to inflict a meerly legall death personall first and second, upon Adam and all his race.
法律的威胁可以通过对被指控的人的执行来很好地解释：例如，根据上帝的话，以色列十个支派从大卫的家中被带走（列王记上 11:30 与列王记上 12:15, 16）。因此，既然死亡的威胁在基督身上得到了实施（彼得前书 3:18；加拉太书 3:10, 11, 12, 13, 14），那么创世记 2:17；申命记 27:26 的威胁必定是针对基督人的。而且，因为信徒像所有人一样会死（希伯来书 9:27），所以这个威胁也必定是针对他们的，因为他们在亚当里犯了罪。而且，毫无疑问，被弃绝的人会经历第一次和第二次死亡，所以这个威胁也必定是针对他们的。因此，在威胁者的意图中，威胁是混合了部分法律和部分福音的；根据上帝所关注的不同人，他的心中既有律法又有福音。因此，问什么样的死亡，以及上帝威胁亚当的是否纯粹是法律的，是没有意义的：因为这个问题假设了行为契约将继续存在，并且上帝将拒绝为堕落的人提供救赎者。 But we may say what death the Lord actually inflicts, that death he intended to inflict, nor did the Lord decree to inflict a meerly legall death personall first and second, upon Adam and all his race.

Object. Adam was to believe he should certainly die; For so was the threatning, Gen. 2:17. if he should sin, or then we must say, that Adam was to beleeve he should not actually die, the latter cannot be said, for then he was to believe the contradicent of the Lords true threatning, which was the lie of the Serpent, Gen. 3. Ans. He was to beleeve neither of the twain according to the event, for there are two sort of threatnings, some pure and only threatnings, which reveal to us, what God may, in Law, do, but not what he hath decreed and intended, actu secundo & quoad eventum, to do, and bring to passe; These threatnings contain some condition, either expressed in other Scripture, or then reserved in the mind of the Lord. 1. Because the Lord so threatned Adam, as he remained free and absolute either to inflict the punishment, or to provide an Evangelick remedy, even as Solomon, 1 King. 2:37. saith to Shimei (in the day thou passest over the brook Kidron, thou shalt surely die) that is, thou shalt be guilty of death, reus mortis: Yet it cannot be denyed, but Solomon reserved his own Kingly power, either to pardon Shimei, or to soften, or change the sentence. 2. The words of the Law do reveal, what the Magistrate may do, jure, and what the guilty deserves by the Law, but do not reveal the intention and absolute decree of the Law-giver, and what punishment actually, & quoad eventum shall be inflicted upon the guilty, and what shall come to pass as a thing decreed of the Lord: So, Gen. 9:6. the Murtherer shall die by the Sword of the Magistrate, and Exod. 22:18, 19, 20. the Witch, the man that lyes with a beast, he that sacrifices to a strange god, shall die the death jure, merito, and by Law-deserving, but it followeth not, but such as commit these abominations, do live, as is clear in the Kings of Assyria, Chaldaea, and many of Israel, who were not put to death, but lived quoad eventum, though contrary to the Word of God. 3. The expresse Precepts of the Decalogue, Thou shalt have no other gods before me, &c. Thou shalt not kill, Thou shalt not steal, &c. do shew what in Law we ought not to do, but not what actually shall come to passe: For there be not a few who do actually, & quoad eventum, worship strange gods, kill, and steal. But there are other threatnings which are both threatnings, and also Prophesies, and these reveal both the Law and the fact, and what the Law-giver may, jure, and, in Law, inflict, and what shall actually come to passe upon the transgressours, if they continue in impenitency, Rom. 2:1, 2, 3, Rom. 1:18; 1 Cor. 6:9, 10.
物体。亚当应该相信他肯定会死亡；因为威胁如此，创世纪 2:17。如果他犯罪，或者我们必须说，亚当应该相信他实际上不会死亡，后者不能说，因为那样他就要相信主真正的威胁的反命题，那就是蛇的谎言，创世纪 3。答：根据事件，他既不应该相信前者，也不应该相信后者，因为有两种威胁，一些是纯粹的威胁，只是告诉我们，上帝在法律上可以做什么，但不是他已经决定和打算在行动和结果上做什么；这些威胁包含一些条件，要么在其他经文中明确表达，要么在主的心中保留。1.因为主这样威胁亚当，他仍然自由和绝对，可以施加惩罚，也可以提供福音的解决办法，就像所罗门对示每说的那样（在你过基顿溪的那一天，你必定死亡），也就是说，你将会有死亡的罪责，reus mortis：然而，不能否认，所罗门保留了自己的王权，要么宽恕示每，要么减轻或改变判决。2. 法律的文字确实揭示了执法者可以根据法律做什么，以及罪犯根据法律应受的惩罚，但并未揭示法律制定者的意图和绝对命令，以及对罪犯实际上会施加的惩罚和作为主宰者所命定的事情的结果。因此，如创世记 9:6 所述，凶手将被执法者的刀剑杀死，出埃及记 22:18、19、20 所述，巫师、与兽淫乱的人、向外邦神献祭的人将受到应得的死刑，但并不意味着犯下这些可憎之事的人都会活着，正如亚述、迦勒底和以色列的许多国王所证明的那样，他们并未被处死，而是活着，尽管违背了上帝的话语。第三，十诫的明确诫命，“除了我以外，你不可有别的神”，“不可杀人”，“不可偷盗”等，确实告诉我们在法律上我们不应该做什么，但并不告诉我们实际上会发生什么。因为实际上有不少人实际上崇拜外邦神、杀人和偷盗。 但还有其他的威胁，既是威胁，也是预言，它们揭示了法律和事实，以及立法者可以根据法律施加的惩罚，以及如果他们继续不悔改，违法者将会发生什么，罗马书 2:1, 2, 3, 罗马书 1:18; 哥林多前书 6:9, 10。

Obj. Then in all threatnings and promises we are not to believe, that though we sin, we shall actually & quoad eventum die, and though we obey and beleeve, wee are not to beleeve that GOD shall fulfill his promise, and that our salvation shall come to passe, only we are to believe jure, that we deserve to die, and that we shall have eternall life, jure promissionis, but not actually and according to the event. Answ. Something is to be said of the threatnings, then of the promises: As, touching the sense, we are to beleeve. In the threatnings conditionall as (yet fourty days and Nineveh shall be destroyed) and (in that day thou eats thou shalt surely die, in thy person and all thine the first and second death) we are not to believe the event, nor is it carnall security, not to beleeve such an event, we are only to have a godly fear and to tremble, at the dreadfull deserving of such threatnings legall, as alway are to be exponed and beleeved by all within the Visible Church, with an Evangelick exception of repentance. If therefore Adam did beleeve that he and all his should in their own persons actually suffer the first and second death, and that irrecoverably, he had no warrand, for any such belief, and the like may be said of Nineveh. For when the Lord said, in the day that thou eats thou shalt die, the first and second death, thou and all thy children personally; His meaning was, except I provide an Evangelick remedy and a Saviour. Godly fear trembles more at the darkning of the glory of the Lord in a broken Law, then at the event of inflicted wrath, were it even Hells fire.
然后，在所有的威胁和承诺中，我们不应该相信，即使我们犯罪，我们实际上也不会死，虽然我们顺从并相信，我们不应该相信上帝会实现他的承诺，我们的救赎会发生，只是我们应该根据法律相信，我们应该死，我们将拥有永恒的生命，根据承诺的法律，但实际上和根据事件来说并不是这样。回答：关于威胁，需要说一些话，然后是关于承诺：至于意义，我们应该相信。在威胁中，条件是（尚有四十天，尼尼微将被毁灭）和（在那一天，你吃了，你必定死亡，在你和你所有人的第一和第二次死亡）我们不应该相信事件，也不是肉体的安全，不相信这样的事件，我们只是应该有一个敬畏上帝的恐惧，并为这样的威胁的可怕应得而颤抖，这些威胁总是要被所有在可见教会内的人根据福音的悔改例外来解释和相信。 如果亚当确实相信他和他所有的后代将亲自经历第一次和第二次死亡，并且是无法挽回的，那么他对于任何这样的信念都没有依据，尼尼微也可以这样说。因为当主说：“你吃的那一天，你必定死亡，第一次和第二次死亡，你和你所有的子孙都亲自经历。”他的意思是，除非我提供一个福音的解药和一个救主。虔诚的敬畏对于律法的破碎中主的荣耀的昏暗比对于被施加的愤怒的结果更加战栗，即使是地狱的火焰。

Obj. Adam was to believe no such exception. Ans. True. Because it was not revealed, nor was he to beleeve the contrary that he should irrecoverably and eternally perish, because that was not revealed: But the threatning of the Law doth not deny the Evangelick remedy, as it neither doth affirme it.
亚当没有相信这样的例外。是的。因为这没有被揭示出来，他也不应该相信相反的，即他将永远地灭亡，因为这没有被揭示出来。但是，法律的威胁并没有否认福音的救治，也没有肯定它。

Obj. Then was Adam to believe, it was true which the Serpent said, ye shall not surely die, & quoad eventum, but ye shall be as Gods living and knowing good and evill.
然后，亚当是否相信，蛇所说的是真的，你们必定不会死，而且在结果上，你们将成为活着并知道善恶的神。

Ans. Neither doth that follow, for in the meaning of the liar, it was not true, that they should not die, either by deserving (for Satan brangles the equity and righteousness of the Law and threatning) or actually and in the event, for both were false and neither revealed, and faith is not to go beyond what is revealed of God. And Sathan disputed against both the equity of the threatning, as if it had been unjust, in Law, and against the event, as a fiction and a thing that should not come to passe in the event, which indeed did not come to passe: but not according to the Serpents lying and false principles.
答：这并不意味着如此，因为在撒谎者的意义上，他们不会死亡是不真实的，无论是因为应得的（因为撒旦扭曲了法律的公正和正义，并威胁），还是实际上和结果上，因为两者都是虚假的，也没有被揭示出来，信仰不应超越上帝所揭示的内容。撒旦对威胁的公正性进行了争论，好像它在法律上是不公正的，对结果进行了争论，好像它是虚构的，不会在结果中发生，事实上确实没有发生：但不是根据蛇的谎言和虚假原则。

Obj. Was then Adam to despair and to beleeve nothing of a Saviour. Ans. He was not obliged to despaire, but to rely, by vertue of the first Commandement of the Decalogue, upon God infinitly powerfull, mercifull, gracious, and wise to save, for that was revealed and written in his heart, and that is far from despairing: But in the intervall between the fall and the Lords publishing the blessed Gospel, and news of the seed to come, he was so to trust in God for possible deliverance in generall (as the Law of Nature requireth) but he was to beleeve nothing of unrevealed particulars, far lesse of the mystery of the Gospel, which was kept secret, since the world began, Rom. 16:25.
亚当当时是否绝望并且不相信有救世主。他不必绝望，而是依靠上帝的无限能力、慈悲、恩典和智慧，根据十诫的第一条命令，这是写在他的心中的，这与绝望相去甚远。但在堕落和主公布福音、未来的种子的消息之间的间隔中，他应该对上帝的可能拯救有一般的信任（正如自然法所要求的），但他不应该相信任何未启示的细节，更不用说福音的奥秘了，这是自世界开始以来一直保密的，罗马书 16:25。

Obj. Then may also the damned in Hell, who are not loosed from their obligation to the Law of Nature, and the first Command, be obliged to rely on an infinite and Almighty God, for their deliverance, for they are not obliged to despair, nor is there an obligation to any sin.
那么，地狱中的被诅咒者也必须依赖无限而全能的上帝来解救他们，因为他们并没有摆脱对自然法则和第一诫命的义务，他们没有被迫绝望，也没有义务去犯任何罪恶。

Ans. There is not the like reason, for though the damned be not loosed from the Law of Nature, but are to rely upon God in his whole al-sufficiency, yet with exception of his revealed Justice and Truth: Now he hes expresly revealed, that their worm never dieth, and their fire never goeth out. And to believe that, is not to despaire. Obj. What are then such Heathens to believe as touching that threatning, who never heard of the Gospel? Ans. They are under the Law of Nature, and to beleeve that sin deserves wrath, according to the infinitnesse of the Majesty, against whom it is committed, and to obey the Law of Nature, and read the Book of the Creation carefully: But and if the news and rumor of a Saviour come to their ears, their sin cannot but be Evangelick, in not pursuing the reality and truth of such a soveraign remedy.* Yet it is not to be thought, that though the Gospel be come to all Nations, Rom. 16:26. that that is to be meant. 1. Of every Generation of all Nations. Or, 2. of the individuall persons, either young, or come to age, of every Nation under Heaven, experience and Scripture speaketh against both.
答案：没有类似的理由，因为虽然被诅咒的人没有摆脱自然法则，但他们必须依靠上帝的全能，除了他所揭示的公义和真理之外：现在他明确地揭示了，他们的虫子永不死亡，他们的火永不熄灭。相信这一点并不是绝望。反驳：那么那些从未听说过福音的异教徒应该相信什么威胁呢？答案：他们受自然法则的约束，应该相信罪恶应该受到愤怒的惩罚，根据其所犯罪行所针对的无限尊严，遵守自然法则，并仔细阅读创造之书。但是，如果有关救世主的消息传到他们的耳中，他们的罪恶不可避免地会成为福音，因为他们没有追求这种至高无上的救治的真实性和真理。然而，不应该认为福音已经传到了所有的国家，罗马书 16:26。这并不意味着 1.所有国家的每一代人，或者 2.每个国家的个别人，无论是年轻人还是成年人，经验和圣经都反对这两种观点。

Obj. But is not the Covenant of Grace contrary to the Law and Covenant of Works? Ans. A diversity there is, but contrary wills in the holy Lord cannot be asserted. Yea the Gospel may be proven out of the Law, and from the first Commandement of the Decalogue, if any act of the Lords free will and infinite wisedome shall be added to prove the Assumption. So,
但是恩典的约与行为的约是否相反？答：确实存在差异，但不能断言圣洁的主有相反的意愿。是的，如果要证明假设，福音可以从律法中证明，并从十诫的第一条命令中证明，只要加上主的自由意志和无限智慧的任何行为。

If the first Command teach that God is infinitely wise, mercifull, gracious, just, and able to save, then, if so it please him, he shall save;
如果第一条命令教导上帝是无限智慧、仁慈、宽容、公正和有能力拯救的，那么，如果他愿意的话，他将拯救

But the first Command teacheth the former: And the Gospel revealing the unsearchable riches of Christ, Eph. 3:8. expresly saith so much. Ergo.
但第一条命令教导前者：福音揭示了基督无法搜索的丰富，弗 3:8 明确如此。所以。

As to the promises, they contain not only the jus, equity and goodnesse of the thing promised, but also that the Lord shall actually perform, yea and intends to perform, what he hath promised upon condition that we perform the required condition. And in this the promises differ not a little from these threatnings, that are only threatnings, of what God may do in Law, but not from these threatnings which are both threatnings and also Propheticall predictions of what shall come to passe, therefore must we here difference betwixt threatnings, and such and such threatnings.
至于承诺，它们不仅包含了所承诺事物的正义、公平和善良，而且还包括上帝确实会履行，并且有意履行他所承诺的条件是我们履行所要求的条件。在这一点上，承诺与威胁有很大的不同，威胁只是威胁，是上帝在法律上可能会做的事情，而不是这些既是威胁又是预言的威胁，预言了将要发生的事情，因此我们必须在这里区分威胁和这样那样的威胁。

The promises are considered as they are Preached and anunciated to all within the Visible Church, and as they are made in the intention of God with the Elect and Sons of the promise: The same way the threatnings admit of a two-fold consideration. The promises to the Elect as intended of God, reveal that both the Lord minds to give the blessing promised,* and the condition that is grace to perform the condition, and so they are promises Evangelick both in the matter, and in the intention of the Lord: But as proponed to the reprobate, who are alwayes from their birth to their death under a Covenant of Works, really as touching the LORDS holy Decree, they are materially Evangelick promises, but formally and in the Lords intention legall, as every dispensation to them is legall, forasmuch as the Lord hath decreed to deny the grace, by which they may or can fulfill the condition of the promise, which is proper to the Law, as it is peculiar to the Gospel, that the Lord both gives the mercy promised and also the grace to fulfill the condition of the promise.
这些承诺被认为是向可见教会内的所有人宣讲和宣布的，也是上帝与选民和应许之子之间的意图所作出的。同样，威胁可以有两种考虑方式。对于上帝的选民来说，承诺揭示了主旨，即主愿意给予所承诺的祝福，并且有恩典来履行条件，因此在事物和主的意图上都是福音的承诺。但是对于被拒绝的人来说，他们从出生到死亡始终处于一个工作的约束下，实际上涉及到上帝的圣旨，它们在实质上是福音的承诺，但在形式上和主的意图上是合法的，因为对他们的每一种供应都是合法的，因为主已经决定拒绝他们可能或能够实现承诺条件的恩典，这是律法的特点，因为福音的特点是主既给予所承诺的怜悯，也给予履行承诺条件的恩典。

The threatnings to beleevers, especially such as are legall (if you beleevers fall away, ye shall eternally perish) are to beleevers, though materially legall, peremptorie, and admit no exception, yet they are formally and in the Lords intention directed to them upon an Evangelick intention, nor do they say that the Lord intends and decrees that they shall eternally perish, for he hath predestinate them to the contrary, to wit, to grace and glory, Ephes. 1:4. Nor that he wills that they should beleeve either their eternall damnation, or their finall and totall falling away, which inevitably leads thereunto. For they, knowing that they are in Christ, 2 Cor. 13:5; Rom. 8:16, 17. and freed from condemnation, Rom. 8:1. are to beleeve the contraire of the former, to wit, life eternall, John 4:24; 1 Thes. 5:9; John 3:16. and the contraire of the latter, to wit, the promise of perseverance made to them, Jer. 32:39, 40; Isa. 59:21; John 10:27, 28; John 17:20, 21; 1 Pet. 1:3, 4, 5; Mat. 16:16, 17, 19. Therefore these threatnings are not to be beleeved by the regenerate, as certainly to come to passe in their persons, but only as Law-motives to presse them to work out their salvation in fear and trembling, and to cleave so much the closser to Christ, as the condition of such as are under the Law is apprehended to be dreadfull. But reprobats and unbeleevers are not to beleeve that God decrees and intends to them the thing promised, and grace to perform the condition, but only to beleeve their obligation to fiduciall relying upon, and Gospel faith in God, revealed in the Mediator; and that if they continue in a way of opposing Christ, they not only deserve by Law (which Law-deserving also beleevers are to apprehend) to be broken, but actually and quoad eventum shall eternally perish. Believers are to believe the Decree of God to save them, though they hear the threatnings, for its revealed. But the Reprobate are to beleeve only the sense and Law-deserving and event of the threatning, if they repent not, but are to beleeve no decree to save them.
对于信徒们的威胁，尤其是那些合法的威胁（如果你们信徒们背离，你们将永远灭亡），虽然在实质上是合法的，但是它们是决定性的，不容许任何例外，然而在主的意图中，它们是根据福音的意图而针对他们的，也没有说主意图和决定他们将永远灭亡，因为他已经预定了他们的相反，即恩典和荣耀，以弗所书 1:4。也没有说他愿意他们相信他们的永恒的毁灭，或者他们最终和完全的背离，这必然导致永恒的毁灭。因为他们知道他们在基督里，哥林多后书 13:5;罗马书 8:16,17，并且从定罪中得到了释放，罗马书 8:1。他们应该相信前者的相反，即永生，约翰福音 4:24;帖撒罗尼迦前书 5:9;约翰福音 3:16。以及后者的相反，即对他们的坚持的应许，耶利米书 32:39,40;以赛亚书 59:21;约翰福音 10:27,28;约翰福音 17:20,21;彼得前书 1:3,4,5;马太福音 16:16,17,19。 因此，这些威胁对于重生的人来说并不可信，不会在他们身上确实发生，而只是作为法律动机，促使他们恐惧战栗地努力拯救自己，并且越来越紧密地依附于基督，因为被视为处在法律之下的人的状况被认为是可怕的。但是，被弃绝的人和不信者不应该相信上帝对他们所应许的事情和完成条件的恩典的决定和意图，而只应该相信他们对上帝的信心和福音的信仰的义务，这是在调解者中揭示的；如果他们继续反对基督，他们不仅应该根据法律（信徒也应该理解这种法律所应得的）被打破，而且实际上和在事件上将永远灭亡。信徒应该相信上帝拯救他们的决定，尽管他们听到了威胁，因为这是被揭示的。但是被弃绝的人只应该相信威胁的意义、应得的法律和事件，如果他们不悔改，而不应该相信任何拯救他们的决定。

CHAPTER IV
第四章

The Elect non-converted are not under Law-wrath. 2. Faith is no cause of satisfaction. 3. Christ can not have satisfied for the sins of the Reprobate.
未归信的选民不受法律愤怒的影响。2. 信仰不是满足的原因。3. 基督不能为被拒绝者的罪行满足。

Whether the Elect unconverted be under wrath is a doubt to many. It is true, they are servants of sin, Rom. 6:17. Blind, and under the power of Satan as Reprobats are, Acts 26:18. By nature children of wrath, even as others, Eph. 2:3. Ans. Their sins committed before their Conversion, are according to the Covenant of Works, such as deserve everlasting condemnation, and they are jure and in relation to that Covenant, heirs of wrath, as well as others. 2. But we must distinguish between a state of election and everlasting, though unseen love, that they are under, as touching their persons: and a state of a sinfull way that they are born in, and walk in as others do, untill they be converted. As to the former state, it is true which is said, Jer. 31:3. I have loved thee with an everlasting love. See also, Rom. 9:12, 13; Eph. 1:4. so that God never hates their persons. 3. The punishment of their sins and the wrath they are under is two wayes considered. 1. Materially in the bulke, and so they are under Law-stroaks and Law-wrath, that is Law-punishment, as others are, Eph. 2:3. and so the other places are to be taken. 2. The wrath is to be considered formally, and so it is denyed that the punishment of the non-converted elect, because of their sinfull way is any part of the Law-vengeance or curse which Christ did bear for their other sins committed by them after conversion. 1. Because when Christ faith, John 5:4. The beleever hath passed from death, as it is a curse, and shall never come to judgement and condemnation, he cannot mean that they have half passed from the curse, and half not. 2. Beleevers are delivered, in Christ, from the victory, sting, power of sin, curse of the Law, and every curse, that is in affliction, and from condemnation not in part only, but in whole: Else their triumph were but in part, contrair to, 1 Cor. 15:54, 55, 56. Hos. 13:14; Isa. 25:8. Nor should they be washen from all their sins and the spots thereof in his blood, if they might wash themselves from any spot, by bearing a part of the Law-curse in themselves, contrair to Can. 4:7; Jer. 50:20; Joh. 1:28; 1 Joh. 1:8; Rom. 8:1; 3. What ever Christ was made for the redeemed ones, that he was made fully for them, in part, and in whole, for he is their perfect Saviour. But Gal. 3:13. He is made a curse for us, and able to save to the outmost all that come to him. Heb. 7:27. Therefore the half or a part of satisfactory vengeance, cannot be upon us, and the other half on Christ, for this is to make men and Martyrs joint satisfiers of justice with Christ, by their own blood and sufferings, to prevent the scaddings of purgatory; For though we teach against Antinomians, that the Godly are punished for sins according to Justice, yet that is Evangelick, not law-justice, for they bear not one dram weight of satisfactory wrath and curse jointly with Christ, Antinomians say that sin, root and branch is taken away in Justification, so that there is no sin nor punishment for sin in the justified man. 4. The beleevers are blessed through Jesus Christ, Gal, 3:10, 13; Psal. 32:1, 2; Rom. 4:6: Psal. 2:12; Psal. 119:1. Their afflictions and death blessed, precious in the eyes of the Lord, not qualified with any Law-curse, Job 5:17; Psal. 94:12; Mat. 5:6; Luk. 6:22; 1 Pet. 1:6; 1 Pet. 4:13; Psal. 21:3, 4, 5, 6; Psal. 34:17, 18, 19; Rev. 14:13; Psal. 116:15; Psal. 72:14; Psal. 37:37. and they are asleep in Christ, die in the Lord, 1 Thes. 4:14, 16. Nor can Antinomians and Socinians say this is under the New-Testament, for dying Jacob saith, Gen. 49:18. Lord I have waited for thy salvation, Isa. 57:1, 2. When the righteous man is taken away, he shall enter into peace, the Lord is the God of Abraham, Isaak, and Jacob, when their bodies are rotten. Exod. 3:6; Mat. 22:32. (5.) This comes too near the opinion of these, who make faith a cause of satisfaction for sin, as they must teach who hold that Christ payed a ransome, on the crosse, for the sins of all and every one. For that which added, maketh satisfaction to be counted and formally reckoned as satisfaction, in order to the expiation of the mans sins, so that by no justice he can suffer for them, and which being removed, maketh the payed satisfaction and ransome, though never taken back again by the payer, no more a satisfaction for that man, nor for Devils: Is too near to the nature and to being a part of the satisfaction. If one pay a summe that fully exhausts the debt of such a broken man, upon condition the broken man say Amen to the paying thereof, otherwise it shall be as not payed, he must take up the summe again, if the broken man refuse to say Amen to it, for if he take it not up again, but it be payed and fully satisfie for, and exhaust the debt, the mans debt is payed, and the Creditor in justice cannot exact one farthing from the broken man. Now nothing given to the Justice of God by way of satisfaction for the sins of unbeleevers, was ever repeated or taken back again by Christ. Nay but, say they, the ransome was not payed at all for Judas, but only, upon condition that he beleeve: but he never beleeved, and therefore it was never payed for Judas. Answ. This is that we say, that Christ gave no reall ransome at all, for the sins of Judas by way of satisfaction. But they say that there is as well a ransome payed for all the sins of Judas (finall unbeleef excepted) to free him, in justice from eternall stroaks, as for all the sins of Peter to free him, only it is not accepted of by the Creditor, because Judas, by faith, assented not unto the bargain: But assenting or not assenting, accepting, or not accepting, that are posterior to the payment, are nothing up or down to the compleatnesse and perfection of the satisfaction made for the exhausting of Justice, for Justice receives not two satisfactions or ransomes for Judas, one upon the Crosse from Christ, another in Hell, from Judas, yea and it must follow, that reall payment was made to Justice for all the sins of Judas, upon the Crosse, and that he suffers for none of them, in Hell, but for only finall unbeleef, which is no sin against the Covenant of Works and the Justice thereof, but only and formally against the Covenant of Grace, so that as yet satisfying of Divine Justice for sins, must be halfed and parted between Christ, and Judas, which the Scripture teaches not. Also the Father either accepts the ransome of Christ, because it is intrinsecally, and of it self sufficiently satisfactory: or because Judas does beleeve it is so; The latter cannot be said, for beleeving adds nothing to the intrinsecall sufficiency of the satisfaction, as not believing diminishes nothing from the sufficiency thereof; Yea and so the Fathers formall reason of accepting of the satisfaction of Christ, must be terminated upon our poor act of believing, whereas the formal ground of the acceptation thereof is the intrinsecall excellency and worth of the Sacrifice, being an offering of a sweet smelling favour to God, Eph. 5:2. And because he offered the ransome of the blood of God-man, of the Prince of life, Act. 20:28; 1 Cor. 2:8. and offered himself to God, Eph. 5:25, 26; Heb. 9:14; Mat. 20:28; 1 Tim. 2:6; Rev. 1:5. nor is there any sufficiency in his death from the worth of beleeving. And the reason why he accepts it for Peter, not for another, is the election of grace.
选民未被转化的人是否受到愤怒的惩罚是许多人的疑问。事实上，他们是罪的仆人，罗马书 6:17。他们是盲目的，被撒旦控制，如同被弃绝者一样，使徒行传 26:18。按照本性，他们是愤怒的儿女，与其他人一样，以弗所书 2:3。答：他们在转化之前犯下的罪是根据工作的约定，这些罪应受永恒的谴责，他们在这个约定中是愤怒的继承人，与其他人一样。2.但我们必须区分选举的状态和他们所处的永恒、虽然看不见的爱的状态，这涉及到他们的人：以及他们所出生和行走的罪恶之路，就像其他人一样，直到他们被转化。至于前者的状态，耶利米书 31:3 所说的是真实的。我以永恒的爱爱你。另请参阅罗马书 9:12,13;以弗所书 1:4。所以上帝从来不憎恨他们的人。3.他们的罪和他们所受的愤怒惩罚有两种方式。1.在实质上，他们受到法律的打击和愤怒，也就是法律的惩罚，就像其他人一样，以弗所书 2:3。所以其他地方也是这样理解的。2. 愤怒应该被正式考虑，因此否认了未转化的选民因为他们罪恶的方式而受到的惩罚，这不是基督为他们在转化后犯下的其他罪所承担的法律复仇或诅咒的一部分。1.因为当基督说：“信的人已经从死亡中经过”，他指的是他们已经从诅咒中完全解脱出来，永远不会受到审判和定罪，他不可能意味着他们已经从诅咒中解脱了一半，另一半没有解脱。2.信徒在基督里从罪恶的胜利、刺、权势、律法的诅咒和一切诅咒中得到了解脱，这些诅咒在痛苦中存在，而且不仅仅是部分解脱，而是完全解脱：否则他们的胜利只是部分的，与哥林多前书 15:54、55、56、何西阿书 13:14、以赛亚书 25:8 相违背。如果他们可以通过承担部分律法诅咒来洗净自己的一切罪和污点，那么他们就不需要用他的血洗净他们所有的罪和污点，与雅歌 4:7、耶利米书 50:20、约翰福音 1:28、约翰一书 1:8、罗马书 8:1 相违背。无论基督为被救赎的人做了什么，他都是完全为他们做的，不是部分地，而是整体地，因为他是他们完美的救主。但是加拉太书 3:13。 他为我们成了咒诅，能够拯救那些来到他面前的人。希伯来书 7:27。因此，对我们来说，满足的复仇只能是一半或一部分，而另一半在基督身上，因为这样做就是让人们和殉道者一起与基督一起满足公义，通过他们自己的鲜血和苦难，以防止炼狱的责骂；因为虽然我们反对安提法，认为虔诚的人根据公义受到惩罚，但那是福音的，不是法律的公义，因为他们与基督一起不承担任何满足的愤怒和咒诅的重量，安提法说，罪，根和枝都在称义中被除去，所以在被称义的人身上没有罪和罪的惩罚。4.信徒们是因耶稣基督蒙福的，加拉太书 3:10, 13; 诗篇 32:1, 2; 罗马书 4:6: 诗篇 2:12; 诗篇 119:1。他们的苦难和死亡是蒙福的，在主的眼中是宝贵的，没有任何法律的咒诅，约伯记 5:17; 诗篇 94:12; 马太福音 5:6; 路加福音 6:22; 彼得前书 1:6; 彼得前书 4:13; 诗篇 21:3, 4, 5, 6; 诗篇 34:17, 18, 19; 启示录 14:13; 诗篇 116:15; 诗篇 72:14; 诗篇 37:37。他们在基督里安息，死在主里，帖撒罗尼迦前书 4:14, 16。 也不能说这是在新约之下的，因为雅各死的时候说：“主啊，我等候你的救恩。”（创世记 49:18）以赛亚书 57:1,2 说：“义人死亡，无人放在心上；虔诚人被收去，无人思念。他进入平安，人在坟墓里安歇，乃是人所行的善行。”耶和华是亚伯拉罕、以撒和雅各的神，他们的尸体已经腐烂。（出埃及记 3:6；马太福音 22:32）（5）这太接近那些认为信仰是对罪孽的满足的观点，因为他们必须教导基督在十字架上为所有人的罪孽付了赎价。因为那个被加上去的东西，使得满足被认为是满足，并且正式地被计算为满足，以便为人的罪孽赎罪，以至于他不能因公正而为罪孽受苦；而那个被移除的东西，使得已经付出的满足和赎价，即使付款人再也没有收回，也不再是那个人的满足，也不再是魔鬼的满足：这太接近于满足的本质和成为满足的一部分。 如果一个人支付了足以清偿破产者债务的金额，并且破产者同意支付，否则就视为未支付，那么如果破产者拒绝同意支付，他必须再次收回这笔金额。因为如果他不再收回，而是支付并完全清偿债务，那么债务就已经偿还，按照公正原则，债权人不能向破产者索取一分钱。现在，基督从未以任何形式为不信者的罪行向上帝的公正提供过满足。这些满足从未被基督重复或收回。他们说，赎金根本没有为犹大支付，只是在他相信的条件下支付。但他从未相信过，因此赎金从未为犹大支付。我们说的就是这个，基督从未以满足的方式为犹大的罪行提供任何真正的赎金。 但他们说，为了使犹大的所有罪（最后的不信仰除外）得到释放，也付出了赎金，以使他在公正中摆脱永恒的惩罚，就像为彼得的所有罪付出赎金一样，只是这个赎金没有被债权人接受，因为犹大在信仰上没有同意这笔交易。但是，同意与否，接受与否，这些都是在付款之后，对于满足公正的完整和完美来说，并没有任何影响，因为公正不会为犹大接受两次赎罪或赎金，一次是基督在十字架上的，另一次是犹大在地狱中的。是的，必须得出结论，基督在十字架上为犹大的所有罪向公正做出了真正的赎罪，而他在地狱中并没有为这些罪受苦，只为最后的不信仰，这不是违背工作约和其公正的罪，而只是正式违背恩典约，因此，对于罪的神圣公正的满足，必须在基督和犹大之间分割，而这是圣经所不教导的。 父神接受基督的赎罪，要么是因为它本身具有足够的满足性，要么是因为犹大相信它是如此。后者不能成立，因为相信对于赎罪的内在充足性没有任何增加，不相信也不会减少其充足性。是的，因此父神接受基督的赎罪的正式理由必须停留在我们信仰的贫乏行为上，而接受的正式根据是这个祭品的内在卓越和价值，它是一种馨香的供物，献给神（弗 5:2）。因为他献上了神人的血的赎价，献给了生命之君（使徒行传 20:28；哥林多前书 2:8），并将自己献给了神（弗 5:25, 26；希伯来书 9:14；马太福音 20:28；提摩太前书 2:6；启示录 1:5）。他的死亡没有因为信仰的价值而具备任何充足性。他之所以为彼得接受，而不是为其他人接受，是出于恩典的选召。

It is true the blood is a price refuseable, but it is this way refuseable, because the Lord might have followed a Law-way with Adam, and all his sons, and have denyed to give his Son a Ransome for us, but it is not refuseable, because of any insufficiency in the Ransome. Now faith is to satisfaction as the approximation of, and the laying on of dry fewell to the fire, which is only a condition of burning, but the fire is the formall cause of burning. Yea if we speak properly faith is not so much as a condition without the which offended Justice is not satisfied, nor is it a condition, by any Scripture of the world, without the which God laid not our iniquities on Christ, for whether we beleeve or not, God laid our iniquities upon him, and made him sin for us, Isa. 53:6; 2 Cor. 5:21. Therefore, by necessity of Justice, he must accept that Ransome intrinsecally so sufficient, which did restore more glory to God, then the sins of all, for whom Christ died, took from him. Nor is it imaginable to say that any act of obedience or beleeving, can perfect the satisfaction of Christ, and make it sufficient, yea, or causatively make it ours. For God, by no necessity of Justice, but of his own free pleasure, requireth faith as a condition of our actuall reconciliation; for beside, that he might have required any other act of obedience, as love, he might have accepted the Ransome without inquiring any act of obedience, on our part, as the Lord bestowed a calme Sea and deliverance from shipwrack, upon the Idolatrous Sea-men, upon the very act of casting Jonah in the Sea, without the intervention of any saving faith on their part; As a gracious Prince may send a pardon to free a condemned Malefactor from death, and may command that it be valid in Law for him, without the mans knowledge, and far more without his acceptance thereof, upon his knees, especially since by a speciall paction between the Father and the Son, he restored abundantly more Glory to God by suffering for all, for whom he died, then they took from God by their sins, and that restitution was made to Justice without the interveening of any act of the creatures obedience. But the truth is, it is much to be doubted whether they, who hold such a satisfaction to be given of God, for the sins of all, Elect and Reprobate, but so as it shall not be valid in Law, nor effectuall to quiet Justice, but they must all suffer eternall vengeance, and perform personall satisfaction, in Hell, to Justice, except there interveen an act of obedience of the creature, to make it effectuall, do really and sincerely acknowledge, against Socinians, a reall satisfaction and compensation made to offended Justice by Christ: For how is it reall, and not rather scenicall and formall, which may and should be null and in vain, if the creature make it not reall, by beleeving. And especially, if God out of his grace which is absolutely free, work in us the condition of beleeving. Can God give his Son as a Ransome for us, upon condition that we beleeve, if he himself absolutely work the condition in us? They will not admit this.
血液是一种无法拒绝的代价，但它之所以被拒绝，是因为主本可以按照律法的方式对待亚当和他的子孙，并拒绝为我们的罪提供赎价，但这并不是因为赎价不足。现在，信仰就像是将干燥的燃料放在火上，这只是燃烧的条件，而火才是燃烧的根本原因。是的，如果我们说得准确，信仰并不是一种条件，没有它，冒犯的公义就无法得到满足，也不是任何经文所说的一种条件，没有它，上帝就没有将我们的罪孽加在基督身上，因为无论我们是否相信，上帝都将我们的罪孽加在了他身上，使他为我们成为罪人（以赛亚书 53:6；哥林多后书 5:21）。因此，根据公义的必要性，他必须接受那个内在充分的赎价，这个赎价给上帝带来的荣耀比基督为之死的所有人的罪带走的荣耀还要多。而且，不可想象地说，任何顺从或信仰的行为都能完善基督的救赎，并使其足够，甚至能使其成为我们的。 上帝并非出于正义的必要性，而是出于自己的自由意愿，要求信仰作为我们实际和解的条件；因为除了他可以要求任何其他的顺从行为，如爱，他也可以在我们这边不要求任何顺从行为，接受赎罪，就像主在约拿被扔进海里的那一刻，就赐给了拜偶像的海员们平静的海洋和脱离船难，而不需要他们有任何拯救的信仰；就像一位仁慈的君主可以派遣一份赦免令，使被判死刑的罪犯免于死亡，并命令该赦免在法律上对他有效，而无需该人的知情，更不用说他在跪拜时接受了赦免，特别是因为在父与子之间的特殊协议中，他为所有为他而死的人承担了更多的荣耀，比他们的罪行从上帝那里夺走的要多，而这种赔偿是在没有任何受造物的顺从行为的情况下对正义进行的。 但事实是，值得怀疑的是，那些认为上帝为所有人的罪，包括选民和被拒绝者，提供了这样的满足感，但在法律上无效，也无法平息正义，因此他们都必须承受永恒的报应，并在地狱中对正义进行个人满足，除非有一种顺从的行为介入，使其生效，才能真实而真诚地承认，与索西尼派相反，基督通过对冒犯的正义进行了真实的满足和补偿：因为如果没有人相信，那么它如何是真实的，而不是虚假和形式的，它可能会和应该是无效和徒劳的。特别是，如果上帝凭借他绝对自由的恩典在我们内心中创造了相信的条件。如果上帝自己绝对地在我们内心中创造了这个条件，他能够以我们相信为条件为我们提供他的儿子作为赎金吗？他们不会接受这一点。

CHAPTER V
第五章

God intended a Law-dispensation but for a time. 2. Adam, how he was ordained for a Law-life. 3. How predestinated to Glory in Christ, how not. 4. That the Heathens have no more Universall Grace then Devils. 5. No ground for such grace.
上帝本意是有一个有限的法律时期。2. 亚当，他是如何被命定过法律生活的。3. 在基督里被预定的荣耀，以及不被预定的。4. 外邦人没有比魔鬼更普遍的恩典。5. 没有为这样的恩典提供依据。

It is apparent that God intended not a Law-dispensation in Paradise to stand for ever. For 1. nothing is spoken of Adam, after the fall, but of his procreating of children, of the Patriarchs, of Adams dying and of his actings before the fall, the place of Paradice being scarce well known, which sayes the Lord had a farther design to lay aside the transient Law-dispensation and to set up Christ. 2. The Lord, of purpose, gave a positive Law, forbidding eating of such a Tree, added a threatning thereunto particularly, suffered the Serpent to tempt, and forsaw what frail nature would do, that he might deal with man, in a dispensation of free grace.
显然，上帝并不打算让天堂里的法律分配永远存在。因为 1. 在亚当堕落之后，只有关于他生育子女、关于先知、关于亚当死亡以及关于他在堕落之前的行动的记载，而天堂的位置几乎不为人所知，这表明上帝有进一步的计划，即放弃短暂的法律分配，建立基督。2. 上帝特意颁布了一项积极的法律，禁止吃某棵树的果实，并附加了威胁，允许蛇来诱惑，并预见了脆弱的人性会做出什么，以便在一个自由恩典的分配中与人交往。

Object. Did not God ordain that Adam should have life and righteousnesse, if he should continue in obedience. Ans. That was a decree conditionall of things, (the man that does these things shall live) and showes the equitie and holinesse of the Law, but it was not a decree of persons, by which God predestinated Adam to a Law-glory, as the end, and to Law-obedience as the effectuall means leading to that end.
上帝并没有命定亚当如果继续顺从就会拥有生命和正义。这是一个有条件的事情的命令（行这些事的人将得生命），显示了律法的公正和圣洁，但这不是一个关于人的命令，上帝没有预定亚当以律法的荣耀为目标，以律法的顺从为有效手段来达到这个目标。

Q. Was not Adam chosen? Ans. Adam, according to the Lords designe, finaliter & objectivè was created in the state of predestination to glory, and grace in Christ as touching his person, but according to his inherent condition, he was created in a legall dispensation, which was a gracious inlet to Christ; And according to his Law-state as he represented all mankinde, he was Created as a lubrick and frail Coppie of weak nature.
亚当没有被选择吗？答：根据上帝的设计，亚当在本质上是被创造为预定得荣耀和基督中的恩典的状态，但根据他的固有条件，他是在一个合法的安排下被创造的，这是基督的恩典入口；根据他作为代表全人类的法律状态，他被创造为一个性情软弱、脆弱的弱者的复制品。

Many who are such as are not chosen are Created and live under a Covenant of Works, having onely some concomitant favours of the Gospel, as the Preaching thereof. 2. Common grace, inward warnings. 3. Protections of providence and forbearance, in regard they are mixed with the Elect. The heathen cannot be said to have any inward calling to Grace and Glory, because there be some remanents of the Image of God left in them, which no more can be called universall Grace, then the same sparkles that are left in Devils can be called Gospel Grace, for they believe, There is one God and confesse the Son of God, Jam. 2:19; Luk. 4:34; Mark 1:24. Only if this be called Grace, that the nature of man is so capable of Gospel mercy, and the nature of the fallen Angels morallie not so. 2. The offer is made to them of Christ, not so to Devils, we shall not contend. Reason may seeme to say that all should have a share of Gospel-Grace, but it may be replyed to reason, why should it seeme to be a part of the goodnesse and bounty of God to will and desire all and every one to be saved, and not to institute such a dispensation, as all and every one should actuallie be saved? 2. How should that stand, (he hath mercy on whom he will) if free-will of the creature absolutely dispose of Salvation and damnation? 3. How is it that the Calling, Adoption, and the offer of mercy is restricted to few, and was confined to the Jews only of old? But we are more ready to call the Lord to a reckoning, for his dispensation of Grace to others, then to use our own, as becomes us. 2. We cannot judge aright of God and of his goodnes, except he be God our very way. 3. It is a matter of no small difficultie to make right use of the Lords freedome of Grace, and for clay humblie to adore Soveraigntie, and not to stumble at the highnesse of his wayes, who, in these points, hath wayes and thoughts above ours, as the heavens are above the earth, Isa. 55.
许多未被选中的人是被创造出来并生活在一个契约工作的约束下，只有一些福音的附属恩典，比如传讲福音。2.普遍的恩典，内在的警告。3.在上帝的选民中与他们混合在一起的上帝的保护和容忍。异教徒不能说有任何内在的呼召去获得恩典和荣耀，因为他们身上还有上帝的形象的残余，这不能被称为普遍的恩典，就像留在魔鬼身上的火花不能被称为福音的恩典一样，因为他们相信，有一个上帝，并承认上帝的儿子，雅各书 2:19; 路加福音 4:34; 马可福音 1:24。只有如果这被称为恩典，那么人的本性是如此能够接受福音的怜悯，而堕落的天使的本性在道德上则不是如此。2.基督的福音向他们提供，而魔鬼则没有，我们不会争论。理性似乎认为所有人都应该分享福音的恩典，但可以回答理性，为什么上帝的善良和慷慨似乎是愿意和渴望每个人都得救，而不是设立这样一种安排，使每个人都实际上得救呢？2. 他对谁怜悯，那又怎样呢？如果生物的自由意志完全决定了救赎和毁灭，那该怎么办呢？3. 为什么呼召、领养和怜悯的提供只限于少数人，并且在古时只限于犹太人呢？但我们更愿意为上帝对他人的恩典的分配向他要求一个交代，而不是按照我们应有的方式使用自己的恩典。2. 除非他是我们的道路，否则我们无法正确判断上帝和他的善良。3. 正确使用主的恩典自由并谦卑地崇拜主权是一件不小的困难，不要因他的道路高于我们的道路而绊倒，因为在这些问题上，他的道路和思想高于我们的道路，就像天高于地一样，以赛亚书 55。

CHAPTER VI
第六章

It was condescension in the Lord to enter in Covenant with man. 2. Temptations in fearing we are not chosen, discovered. 3. Beings and not beings are debtors to God. 4. Self denyall required in sinlesse nature, as in sinfull. 5. Man considered three wayes.
这是主降卑与人立约。2. 害怕自己没有被选中的诱惑被揭示。3. 存在和非存在都是对上帝的债务人。4. 在无罪的本性中需要自我否认，就像在有罪的本性中一样。5. 人以三种方式被考虑。

Whether was God under an obligation, to make a Covenant with man?
上帝是否有义务与人立约？

Hardly can any maintain the dominion and Soveraigntie of God, and also assert an obligation, on the Lords part, of working upon the creature: The Lord is debtor to neither person nor things. He as Lord commands, but it is condescension that he commands Covenant-wayes, with promise of a reward to the obeyer. The Leviathan in strength is far above Job, he cannot command him. Job 14:4. Will he make Berith a Covenant with thee, wilt thou take him for a servant for ever? That is, the Leviathan will not engadge as a servant to obey Job as his master. A Covenant speaks something of giving, and taking, work, and reward, and mutuall engagements, betwixt parties, though there be something in the Covenant between God and man, that is, not in the Covenants of men. The rationall creatures owe suitable, that is, rationall obedience to the Creator, but God is under no obligation to give life, especially so excellent a life as a communion with God, in glory, yet he does it. What a God must he be, who will come downe and put himself in a lovely and gaining capacitie to be a Covenanting debtour to our feeble obedience, whereas he ows nothing, and to make heaven and glory so sure to us, that the heavens should sooner break and melt, like snow before the Sun, then his promise can fail.
几乎没有人能维持上帝的统治和主权，并且还断言上帝有义务对造物进行工作：上帝既不欠任何人，也不欠任何事物。他作为主宰命令，但他以契约方式命令，承诺给予顺从者回报，这是他的降卑。利未人在力量上远超过约伯，他无法命令他。约伯记 14:4.他会与你立约吗？你愿意永远作他的仆人吗？也就是说，利未人不会作为仆人服从约伯作为他的主人。契约涉及给予、接受、工作、回报和相互承诺等方面的事情，尽管上帝与人之间的契约中有一些不同于人与人之间的契约。理性的生物对造物主应该有适当的、也就是理性的顺从，但上帝没有义务给予生命，尤其是与上帝在荣耀中的交通一样优越的生命，然而他确实给予了。 他必须是何等伟大的神，竟然降临并以可爱而有吸引力的方式，成为我们脆弱顺从的契约债务人，尽管他并不欠任何东西，并且使天堂和荣耀对我们来说如此确定，以至于天空会比太阳融化的雪更早地破裂，而他的承诺却不会失败。

Object. True, but faith is fixed upon the new Covenant-promise, if I believe. Ans. Yea, but faith here is to believe, that the condition it self is promised, as well as the reward.
客体。是的，但信仰是坚定地寄托在新的约定承诺上，如果我相信的话。答。是的，但这里的信仰是相信，条件本身也被承诺，就像奖赏一样。

Obj. The condition of a new heart and of faith is promised, but not to all, not to me, but to some few chosen only. Ans. There be here a number of errors. 1. Unbelief foments proud merite, that we are to believe as much of God promised, as there is conceived, to be worth in self, and in me to fulfill the condition; But true faith, contrare to self-unworthinesse, relyes upon the Truth of God, the excellencie of Christ, and the absolutenesse of the promise. 2. Sathan like a Sophist drawes the dispute to the weakest conclusion from the strongest, to wit, from the promise of God, that is surer then heaven to the state, against which there is a greater number of Topick Arguments, then there can be against the promise of God. As 1. What am I? 2. Am I chosen or not? So Sathan to Christ, if thou be the Son of God, command these stones to be made bread, in point of beleeving its better that faith expatiate in viewing God, Christ, the Ransome of the blood of God-Man, the depth of free grace, then upon self, and the state: in point of repenting and humble down-casting, we would read self, and our own estate. 3. Its Satan and the unbeleeving heart that would have our faiths greatnesse rising from selfs holinesse, and goodnesse. Whereas the greatest faith that Christ finds, Mat. 8:10. looks away from self, v. 8. I am not worthy—and dwells much upon the Omnipotency of Christ in commanding diseases, as a Centurion his Souldiers. 4. When unbelief quarrels the Lord as untrue and weak, who faints and wearies, and one that is not the Creator of the ends of the earth, it alledges only and pretends self-guiltinesse to justifie unbelief: Yet Isa. 40:28. though God be reproached as weak, we seem to resolve all in this; our own unworthinesse, but we cannot get our faith stately enough; and the truth is here, we quarrell with God and his decrees, under pretence of this, what if he have not chosen me? and I have no right to Covenant-mercies, except I take a Law-way to earne them, by fulfilling the condition. 5. When we believe a conditionall promise (if I believe, I am saved) faith relyes not fiducially upon the (if I believe) or upon the condition, Its a weak pillar to a sinner to stay his unquiet heart upon, to wit, his own believing, but faith rests upon the connexion (if thou believe thou shalt be saved) and it stayes upon the connexion, as made sure by the Lord, who of grace gives the condition of beleeving, and of grace the reward conditioned, so that faith binds all the weight upon God only, even in conditionall Gospel-promises. 1. Man is to be considered as a creature. 2. As such a creature, to wit, endued with reason and the Image of God, in either considerations, especially in the former all that are created, are obliged to do and suffer the will of God, though they never sinned. Its not enough to say, that Sun, Moon, Trees, Herbs, Vines, Earth, Beasts, Birds, and Fishes, cannot suffer the ill of punishment, which is relative to the break of a Law, for the whole Creation is subject to vanity for our sins, Rom. 8:20, 21. The Servant is smitten and sickened, for the Masters sake, and God may take from them what he gave them, their lives without sense of pain and dollour, for all beings, yea defects and privations are debters to the glory declarative of God, Prov. 16:4; Rom. 11:36. yea and no beings are under this debt. God can serve himself of nothing, yea, that there are not created, Locusts, Caterpillars, more numerous, then that all the fruits of the earth can be food to them, Preach the Glory of the Lords goodnesse to man, and what are never to be, no lesse then all things, that have futurition, or shall come to passe either absolutely or conditionally, are under the positive decree of God, else we should not owe thanks to the Lord for many evils that never fall out, that the Lord turns away violent death, violence of men, and wilde beasts, and many possible mischiefs, contrair to Deut. 28:11, 12; Lev. 26:6; Psal. 34:20, Psal. 91:5, 6, 7, 8. And all these beings or no beings owe themselves to God to hold forth the glory of goodnesse, wisedome, mercy, justice, &c. suppone there had never been sin: Far more now, who wants matter of meditation, or can write a book of all the pains, akings, convulsions, pests, diseases that the Lord decreed to hold off? so that every bone, joynt, lith, hair, member, should write a Psalm Book of praises, Psal. 35:10. All my bones shall say, Lord, Who is like unto thee? Nor can any man write his debts of this kind. But we are little affected with the negatives of mercies, except we read them upon others, and little then also; Self-pain Preacheth little to us, far more, the borrowed experience of fallen Angels, of Sodom, of the old world, &c. leaves small impression upon stony spirits. 2. Complain not, that you have not that share of grace, another hath, if ye (you think) had it, you would be as usefull to glorifie God, as they, but ye know not your self; swell not against him, that thou hast no grace, O vessell of wrath, thou owes that bit clay, and all thy wants to glorifie his Justice. 3. My sicknesse, my pain, my bands owe themselves to God, and are debtors to his glory, I, and every one of men should say, O that my pain might praise him, and my hell, and flamings of everlasting fire, might be an everlasting Psalm of the Glory of his Justice; That my sorrow could sing the Glory of so High a Lord; But we love rather that he wanted his praise, so we wanted our pain. 3. God hath made a sort of naturall Covenant with night and day, Jer. 31:35. For all are his servants, Psal. 119:91. that they should be faithfull to their own naturall ends to act for him, Jer. 5:22; Jer. 31:37; Psal. 104:1, 2, 3, 4. and they are more faithfull to their ends then men. Isa. 1:3; Jer. 8:7. The oxe and the asse being more knowing to their owner, and the swallow and the cran being more discerning of their times, then men are. 2. They so keep their line, that there is more self-deniall in their actings, then in mans way: as if fire were not fire, and nature in it denied, the fire devours not the three Children, Dan. 3:27, 28 The Sun stands still, the Moon moves not, Josh. 10:12, 13. The hungry Lions eat not Daniel, ch. 6:22. When the Lord gives a counter-command to them, and that is a clause in the Covenant, that the Lord entered with them, that they act or no act, as he shall be pleased to speak to them, John 2:10; Isa. 50:2; Mat. 8:16. It is a most humbling Theame, that an asse is more in denying nature, and the cran and the fire, then man, yea then a renued man in some cases. 4. But if man be considered, as such a man, endued with the Image of God, and withall the Covenant be considered as such a Covenant, as is expressed in the Ten-Commandements, in which one of seven is a Sabbath to the Lord, it will be found that many positives Morall are in the Covenant of Works, that are not in naturall Covenants.
目标。新心和信仰的条件是有承诺的，但不是给所有人，也不是给我，而是只给一些少数被选中的人。回答。这里有一些错误。1. 不信仰会滋生自负的功德，我们应该相信上帝所应许的，就像自己和我自己的条件所能实现的那样；但真正的信仰，与自身的不值得相反，依赖于上帝的真理，基督的卓越，以及应许的绝对性。2. 撒旦像一个诡辩者一样，将争论引向最弱的结论，从最强的地方，也就是从上帝的应许，这比天堂对于状态来说更加确定，而对此有更多的论据，比对上帝的应许还要多。比如：1. 我是谁？2. 我是否被选中？所以撒旦对基督说，如果你是上帝的儿子，就吩咐这些石头变成面包，在信仰的问题上，比起自己和状态，信仰更好地在观看上帝、基督、上帝人的血的赎价、自由恩典的深度方面发展；在悔改和谦卑的问题上，我们应该反省自己和我们自己的状况。3. 它是撒旦和不信的心，希望我们的信仰的伟大来自于自我圣洁和善良。然而，基督所发现的最伟大的信仰是，远离自我，我不配——并且非常强调基督在指挥疾病方面的全能，就像百夫长指挥他的士兵一样。当不信心抱怨主不真实和软弱，他昏厥和疲倦，他不是地球尽头的创造者，它只是提出和假装自己有罪来证明不信心的合理性。然而，以赛亚书 40:28.虽然上帝被指责为软弱，我们似乎把一切都归结为这一点；我们自己的不配，但我们无法使我们的信仰足够庄严。事实上，我们在这里与上帝和他的旨意争吵，借口是，如果他没有选择我呢？除非我通过履行条件以法律的方式来赢得他们，否则我没有权利享受盟约的恩典。 当我们相信一个有条件的承诺（如果我相信，我就会得救），信仰并不依赖于（如果我相信）或条件本身，对于一个罪人来说，把不安的心寄托在自己的信仰上是一个脆弱的支柱，但信仰却依赖于（如果你相信，你就会得救）这个联系，并且它依靠这个联系，因为这个联系是由主确立的，主凭着恩典给予了信仰的条件，并凭着恩典给予了有条件的回报，所以信仰只把一切重担都放在上帝身上，即使是在有条件的福音承诺中也是如此。1.人应被视为一个受造物。2.作为这样一个受造物，即具有理性和上帝的形象，无论在哪种考虑中，所有被创造的人都有义务遵行上帝的旨意，尽管他们从未犯罪。不能仅仅说太阳、月亮、树木、草药、葡萄树、地球、兽类、鸟类和鱼类无法遭受惩罚的苦果，因为整个创造物都因我们的罪而受虚空的束缚（罗马书 8:20, 21）。 仆人因主人的缘故而受打击和痛苦，上帝可能会夺走他们所赐予的，他们的生命没有痛苦和悲伤的感觉，因为所有的存在，包括缺陷和剥夺，都是上帝荣耀的债务，箴言 16:4；罗马书 11:36。是的，所有的存在都欠这笔债。上帝不能依靠任何事物为自己服务，是的，没有被创造的蝗虫、毛虫比地球上所有的水果都多，它们宣扬主的善良的荣耀，而那些永远不会发生的事情，不仅仅是所有有未来或将来发生的事情，都在上帝的肯定旨意之下，否则我们就不应该因为许多从未发生的灾祸而感谢主，主使暴力死亡、人类的暴力和野兽以及许多可能的灾祸远离我们，违背了申命记 28:11, 12；利未记 26:6；诗篇 34:20，诗篇 91:5, 6, 7, 8。所有这些存在或不存在的事物都应该向上帝展示善良、智慧、怜悯、公正等的荣耀。 假设从来没有罪存在：现在更多的人，谁需要沉思的材料，或者能写一本关于上帝命令延缓的所有痛苦、疼痛、痉挛、瘟疫、疾病的书呢？以至于每根骨头、关节、肢体、头发、器官都应该写一本赞美的诗篇书，诗篇 35:10。我的骨头都要说：“主啊，谁能像你一样？”没有人能写出这种债务。但我们对恩典的否定并不太感动，除非我们在别人身上读到它们，即使那时也很少；自我痛苦对我们的讲道很少，更多的是堕落天使、所多玛、古代世界等的借来的经验对石头般的灵魂留下了微小的印象。2.不要抱怨你没有别人拥有的那份恩典，如果你（你认为）拥有了它，你会像他们一样有用地荣耀上帝，但你不了解自己；不要对你没有恩典的人发怒，哦，愤怒的器皿，你欠那块泥土，以及你所有的缺乏来荣耀他的公正。3. 我的疾病、我的痛苦、我的束缚都归功于上帝，都是为了他的荣耀。我和每个人都应该说，哦，愿我的痛苦能赞美他，愿我那永恒之火的地狱和燃烧能成为他公义荣耀的永恒诗篇；愿我的悲伤能歌颂如此崇高的主的荣耀。但我们更喜欢他缺少赞美，所以我们也缺少痛苦。上帝与黑夜和白天立下了一种自然的盟约，耶利米书 31:35。因为它们都是他的仆人，诗篇 119:91。它们应该忠实于它们自己的自然目标，为他行事，耶利米书 5:22；耶利米书 31:37；诗篇 104:1, 2, 3, 4。它们对自己的目标更加忠实，胜过人类，以赛亚书 1:3；耶利米书 8:7。牛和驴对它们的主人更加了解，燕子和鹤对它们的时机更加明智，胜过人类。它们如此守住自己的界限，以至于它们的行动中有比人类更多的自我否定，就像火不再是火，火焰不再存在一样，火焰不吞噬三个少年，但以理书 3:27, 28。太阳停住了，月亮不动，约书亚记 10:12, 13。饥饿的狮子不吃但以理，但以理书 6:22。 当主给他们下达相反的命令时，这是与他们所订立的契约中的一条款，他们要按照他的喜好来行动或不行动，约翰福音 2:10；以赛亚书 50:2；马太福音 8:16。这是一个非常谦卑的主题，一只驴在本性上比人更能否认，比火和火烧更能否认，是的，甚至比在某些情况下得到更新的人更能否认。4. 但是，如果将人视为一个被赋予上帝形象的人，并且将契约视为在十诫中所表达的那种契约，其中七个之一是为主而设的安息日，就会发现在行为契约中有许多积极的道德规范，而在自然契约中则没有。

5. So man must come under a three-fold consideration.
所以人必须从三个方面来考虑。

1. As a creature.
作为一个生物。

2. As a reasonable creature.
作为一个理性的生物。

3. As such a creature reasonable, endued with the image of God.
作为一个理性的生物，具有上帝的形象。

In the first consideration, man comes under the Covenant naturall, common to all creatures; So is Peters body carried above in the water as iron swims.
在第一个考虑中，人类属于自然契约，与所有生物共同；所以彼得的身体像铁一样在水中漂浮。

2. As a reasonable creature, he owes himself to God, to obey so far as the Law written in the heart carries him, to love God, trust in him, fear him. But this can hardly bear the name of a Covenant, except it be so called, in a large sense, nor is there any promise of life, as a reward of the work of obedience here.
作为一个理性的生物，他应该将自己归还给上帝，遵守内心所写的法律，爱上帝，信任他，敬畏他。但这几乎不能被称为一个契约，除非在广义上这样称呼，而且在这里没有任何对顺从工作的生命奖励的承诺。

3. But man being considered as indued with the Image of God, so the Holy God made with him a Covenant of life, with Commandements, though positive and Morall, yet not deduced from the Law of Nature, in the strictest sense, as to observe such a Sabbath, the seventh from the Creation, the not eating of the forbidden tree, and with a promise of such a life. And therefore though Divines, as our solid and eminent Rollock, call it a Covenant naturall, as it is contradistinguished from the supernaturall Covenant of Grace, and there is good reason so to call it; Yet when it is considered in the positives thereof, it is from the free will of God, and though it be connaturall to man, created according to the Image of God, yet the Covenant came so from the Lords wisedom and free-will, as he might have casten it in a new and far other frame: And it cannot be denyed, though it be most suitable to mans intire nature to love God, yet to love him so and so, by obeying the command of not eating the fruit of the Tree of Knowledge, and some other Commands, is not so connaturall, but God might have commanded the contrair, without any thing done contrair to mans nature. Yet from this it followes, no more that these are two Covenants, then that there be two Covenants of Grace, Because faith in God, and the Morall Law in an Evangelick way are therein commanded, and also some duties touching the seals by a positive Law are therein contained.
但是，考虑到人被认为是具有上帝形象的，所以圣洁的上帝与他立下了一个生命的约定，附带有命令，虽然这些命令是积极的和道德的，但并非严格意义上从自然法中推导出来的，比如遵守这样一个从创造开始的第七天的安息日，不吃禁果，并且有一个这样的生命的承诺。因此，虽然神学家，如我们坚实而杰出的罗洛克，将其称为自然的约定，与超自然的恩典约定相对立，这样称呼是有充分理由的；然而，当考虑到其中的积极方面时，它是来自上帝的自由意志，虽然它对于按照上帝形象创造的人来说是与生俱来的，但是这个约定是出自主的智慧和自由意志，他本可以以一种新的和完全不同的方式来制定它：不可否认的是，虽然完全符合人的本性去爱上帝，但是以这样和那样的方式去爱他，通过遵守不吃知识树果实和其他一些命令的要求，不是那么与生俱来的，但上帝本可以命令相反的事情，而不会违背人的本性。 然而，从这个观点出发，并不意味着这是两个契约，也不意味着有两个恩典的契约，因为其中包含了对上帝的信仰和道德法在福音方式下的命令，以及一些关于印记的职责，这是根据一项积极的法律规定的。

CHAPTER VII
第七章

Its not written in the heart of man by nature, that GOD should promise life eternall to man, upon condition of obedience. 2. And that the debt of Justice can not tye GOD. 3. GOD punisheth not sin, by necessity of nature. 4. Nor defends he his own declarative Glory by that necessity. 5. Nothing can be given to GOD Al-sufficient. 6. No meriting of the creature. 7. We should have humble thoughts of free-Grace. 8. How low thoughts of our selves. 9. Promises make no strict justice between GOD and us
这不是人的本性所写的，上帝应该以顺从为条件向人承诺永生。2. 正义的债务不能束缚上帝。3. 上帝不是出于本性的必要性来惩罚罪恶。4. 他也不是通过这种必要性来捍卫他自己的宣告荣耀。5. 没有什么可以给予上帝全足的。6. 没有什么可以使造物主获得应得的。7. 我们应该对自由恩典怀有谦卑的思想。8. 对自己的看法应该很低。9. 承诺在上帝和我们之间没有严格的公正。

Sure, it is not repugnant to the yet innocent and intire nature of man, to know, that God may reward all such as seek and serve him, but that he must reward obedience either in the generall, or so and so, is neither written in mans heart, nor hath it any truth: For it were nothing against justice, or bounty, or any attribute of God, not to reward his creature, which is obliged to serve him, and though there be a sort of quietnesse of conscience, which is the naturall result of obedience in Adam, and of all men, yet it cannot inferre, that there is an intrinsecall connexion, ex naturâ rei, between our obedience and a reward to be given of God. Therefore, nor will it be a good inference, because there is disquietnesse in the conscience, after sin, and that it is naturall to a sinner to apprehend a revenging power pursuing sin committed, that therefore it is naturall and essentiall to the Lord, to pursue sin with punishment in generall. For a naturall conscience may, and does know, that God doth freely create the world, and that he might not have created it, that he doth good freely to his creatures, and that he is not a debtor to his creatures; Will it follow by any Logick, that God creates the world by any naturall obligation? And because by force of a naturall conscience, all know that God is good and bountifull to his creatures, in giving, and doing good to them, we cannot therefore infer that actuall beneficence is so essentiall to the infinite Majesty, as he should not be God, if he did not extend that goodnesse to them. Common sense will say no more followeth, but goodnesse and bounty intrinsecall are essentiall to God, and these attributes are essentiall to him, and were from eternity in him, and are his good and bountifull nature; Though not either man, Angel, or any thing else had been created, to which he doth actually extend his goodnesse. Ergo, this actuall extension of goodnesse is not essentiall to God, so neither is the actuall punishing of sin essentiall to God, but free, though Adam apprehended God would punish his eating of the forbidden tree; Yet if he apprehended that he should not be God, if he did not punish it, his apprehension was erroneous. And this only followes that there is an intrinsecall and internall Justice in God, naturall and essentiall in God, but so that the out-goings of his Justice, the egressions are most free, and that is said by some without all reason, because the apprehensions we have naturally of God that he punisheth sin, Vniversales apprehensiones, nequaquam sunt eorum quae Deo vel adesse vel abesse possunt pro liberrimâ voluntate. Universall apprehensions, therefore they are not apprehensions of such things as may be, or not be in God, according to his free pleasure, if the apprehensions of Gods doing good to Angels, to men, to all his creatures freely, be in all by nature, and cannot be rooted out, and be universall, then these apprehensions cannot be of such things as are in God, according to his most free will, and may be in the Almighty or not be in him.
当然，对于尚无罪恶的人来说，了解到上帝可能奖赏那些寻求并侍奉他的人并不令人厌恶，但是他是否必须奖赏顺从，无论是总体上还是这样或那样，这既不写在人的内心中，也没有任何真实性。因为不奖赏他的受造物，这并不违背公正、慷慨或上帝的任何属性，而他们有义务侍奉他。虽然有一种良心的宁静，这是亚当和所有人顺从的自然结果，但不能推断出我们的顺从与上帝给予的奖赏之间有内在的联系。因此，这也不是一个好的推论，因为犯罪后良心不安，对于罪人来说，理所当然地会感到一种追求犯罪的惩罚力量，因此上帝追求罪恶并惩罚是自然且本质的。 自然的良心可以知道，上帝自由地创造了世界，他本可以选择不创造它；他自由地对待他的创造物，他并不欠他的创造物什么。但是，这是否意味着上帝创造世界是出于任何自然义务呢？由于自然良心的力量，所有人都知道上帝对他的创造物是善良和慷慨的，他给予他们好处和善行。因此，我们不能推断出实际的善行对于无限的威严来说是如此重要，以至于如果他不将这种善良扩展给他们，他就不会是上帝。常识会说，只有善良和慷慨是上帝的本质属性，这些属性是他的本质，从永恒以来就存在于他之中，是他善良和慷慨的本性；尽管没有人类、天使或其他任何被创造物存在，他仍然实际地扩展他的善良。 因此，善的这种实际延伸并非对上帝来说是必要的，所以对罪恶的实际惩罚也不是对上帝来说是必要的，而是自由的，尽管亚当认为上帝会惩罚他吃禁果；然而，如果他认为如果上帝不惩罚他，他就不是上帝，那么他的认识是错误的。这只是说明上帝内在和内部有一种本质上的公正，是上帝的本性和本质，但是他的公正的表现是最自由的，有些人说这是毫无道理的，因为我们对上帝惩罚罪恶的自然认识是普遍的，绝不是根据他的自由意愿可以存在或不存在的事物的认识。因此，这些普遍的认识不是关于上帝的事物的认识，这些事物可以根据他最自由的意愿在上帝身上存在或不存在，如果上帝自由地对天使、人类和他所有的创造物行善的认识在所有人的本性中都存在，并且无法根除，并且是普遍的，那么这些认识就不能是关于上帝的事物的认识，这些事物可以根据他最自由的意愿在全能者身上存在或不存在。

But the conclusion hath neither reason nor sense; for there are universall apprehensions in all men, and they canot be rooted out, that God does good to Angels, men, and creatures freely: Ergo; by this Logick the doing of good freely to Angels, men, and creatures is not a thing that is in God according to his free-will, and may be in the Almighty or not in him. Then the so doing must be in God essentially. 2. Then must God not be God, if he do not good freely to them. 3. Then must God not be God, except he create men, Angels, and creatures. 4. But since he is God everlasting, he must from everlasting have created men, Angels, and the creatures, and from everlasting he must punish sin; Life may be considered. 1. As life. 2. As such an excellent life, to wit, a communion with God.
但这个结论既没有理由也没有意义；因为所有人都有普遍的理解，而且无法根除，即上帝自由地对天使、人类和生物行善：因此，根据这种逻辑，上帝自由地对天使、人类和生物行善不是根据他的自由意志，也可能存在于全能者或不存在于他。那么，这样做必须本质上存在于上帝。2. 如果他不自由地对他们行善，那么上帝就不是上帝。3. 除非他创造人类、天使和生物，否则上帝就不是上帝。4. 但既然他是永恒的上帝，他必须从永远创造人类、天使和生物，并且从永远惩罚罪恶；生命可以被看作：1. 生命。2. 作为与上帝的交流的卓越生命。

In the former consideration, life is either considered as the end, or secondly as a free reward. In the former respect. To live an intellectuall life in obeying God, was to Adam so created a connaturall end, as to burn, is to fire, and to give light, to the Sunne. And God may put the respect of a reward upon any obedientiall end. But that Adam should have such an eminent life, for the reward of his obedience as a communion with God, which is farre above his obedience, is the free donation of God: nor is there any necessary connexion between Adams perfect obedience, and so high and eminent a life, nor can this Covenant, as touching such a promise, be written in his heart. God then never loved to make any Covenant, yea even that of Works, without some acts and out-goings of grace, and the hyre was grace, how is he not to be served, who loves to hyre and allure us to be happy?
在前一种考虑中，生命要么被视为目标，要么被视为自由的奖赏。在前一种情况下，按照上帝的旨意过上智慧的生活，对于亚当来说是一种与生俱来的目标，就像火焰对于火一样，阳光对于太阳一样。上帝可以将奖赏的考虑放在任何顺从的目标上。但是，亚当之所以能够因为顺从而获得与上帝的交流这样卓越的生活，这远远超出了他的顺从，这是上帝的自由赐予。亚当的完美顺从与如此高尚卓越的生活之间没有任何必然的联系，这个关于这样一个承诺的约定也不能写在他的心中。上帝从来不喜欢在没有一些恩典的行动和外出的情况下制定任何约定，即使是行为的约定，而报酬就是恩典，他如何不值得我们的服侍，他喜欢用报酬和引诱来使我们快乐呢？

Arminius saith, the reward of keeping the Covenant of Works, cannot be spirituall, nor can the punishment be spirituall, because you teach (saith he) that the obedience is naturall. Ans. It followeth not, for the reward is spirituall, yea and supernaturall from the free promise of God: It was, that God should recompence our naturall obedience, coming from connaturall principles, with so eminent a Crowne as communion with God Creator, in a life of glory. And this came from no innate proportion between a naturall work and supernaturall reward; Otherwise we must say, first that there is such an intrinsecall connexion ex naturâ rei between Adams work and so high wages, as that glorious communion was, as the Lord could not but in justice, so have rewarded his obedience, except he would be unjust, but there is nothing in the creature, that can conclude, limite, or determine, his will and wisdome, who is infinite. 2. It had been nothing against justice, if the Lord had followed Adams obedience, with no reward at all; For man as a creature, owes himself to God, and as sweetly and pithily Anselme saith, as a redeemed one I owe my self and more then my self to thee, because thou gave thy self who art so farre more then my self, for me, and thou promises thy self to me. Now God, who is more and greater then Adam, promised himself, to be enjoyed by Adam, if he should continue in obedience. For what can the highest goodnesse (sayeth he) give to one that loves it, but it self?
阿尔米尼乌斯说，遵守工作契约的奖励不能是属灵的，惩罚也不能是属灵的，因为你们教导（他说）顺从是自然的。回答：这并不是必然的，因为奖励是属灵的，甚至是超自然的，来自上帝的自由应许：这是因为上帝要以如此卓越的冠冕，即与上帝创造者在荣耀的生命中的交流，来回报我们从同性原则出发的自然顺从。这并不是因为自然工作与超自然奖励之间有内在的比例关系；否则我们必须说，首先在本质上存在着亚当的工作与如此高的报酬之间的内在联系，即荣耀的交流，上帝除非不公正，否则必须奖励他的顺从，但在无限的创造物中没有任何东西能够推断、限制或决定他的意愿和智慧。 如果主人没有给予亚当任何奖赏，那就没有违背公正；因为作为受造之物，人应该将自己奉献给上帝，正如安瑟姆所说，作为一个被救赎的人，我将自己和更多的自己奉献给你，因为你为我付出了自己，而你追求与我同在。现在，上帝比亚当更伟大更高尚，他承诺要让亚当享受他自己，只要亚当继续顺从。因为最高的善良能给爱它的人什么，除了自己呢？

3. If God, of justice, give Adam life, Adam might compell God to pay, what he oweth him, else he should be unjust: But the creature can lay no necessitie on the Creator, either to work without himself, nor can he cause him to will. 4. The proper work of merite (saith great Bradwardine) and of him that works must go before the wages, in time, or in order of nature. And if the worker receive its operation, and working for wadge from God first, and by his vertue and help continue in operation and working, he cannot condignely merit at the hand of God, but is rather more in Gods debt, after his working, then before his working, because he bountifullie receives more good from God, then before, especially, because he gives nothing proper of his own to God, but gives to God his own good; But no man first acts for God, for God is the first actor and mover in every action, and motion. As that saith, Who gave first to the Lord, and it shall be recompensed him?
3. 如果上帝，公正的上帝，给予亚当生命，亚当可能迫使上帝偿还他所欠的，否则他将是不公正的：但是创造物不能对造物主施加任何必要性，要么使他在没有自己的情况下工作，要么使他产生意愿。 4. 伟大的布拉德沃丁说，功绩的适当工作和工作者必须在时间上或自然的顺序上先行。如果工作者首先从上帝那里接受其运作和工作的能力，并通过他的力量和帮助继续运作和工作，他不能在上帝面前恰当地获得报酬，而是在工作之后比之前更欠上帝的债，因为他从上帝那里慷慨地获得了更多的好处，尤其是因为他没有将自己的东西给予上帝，而是将自己的好处给予上帝；但是没有人首先为上帝行动，因为上帝是每一个行动和运动中的第一位行动者和推动者。正如所说，谁先给了主，主必还给他？

5. If this was yesterday just, that life eternall is due to Adam for his work before God made it just and due, then from Eternitie and before any decree of God it was just and due; Certainlie, God, upon the same reason, was debtour, to make such a Covenant, that was just, before he made it just. And this is no Covenant of God, for God, not making the justice of the Covenant, and the just connexion between work and wadge, he cannot be the Author of the Covenant: But neither is Adam the Author of the justice, nor of the just Covenant: Upon the same ground, it was then an everlasting justice without and before God from Eternitie. Non datur justum prius primo justo.
如果这只是昨天，那么亚当在上帝使之成为公正和应得之前，他为自己的工作而得到了永恒的生命，那么在永恒之前，任何上帝的旨意之前，它就是公正和应得的；毫无疑问，上帝出于同样的理由，是欠债的，要在使之成为公正之前就订立这样一个公正的约定。这不是上帝的约定，因为上帝没有使约定的公正和工作与报酬之间的公正联系，他不能成为约定的创造者：但亚当既不是公正的创造者，也不是公正的约定的创造者：出于同样的理由，那时它是永恒的公正，超越了上帝的存在。

6. If God did more for Adam, then he can recompence God for it, as the Father hath done to the Son, then he could not merit at the hand of God: But God did more to Adam in giving to him being, faculties, mind, will, affections, power, habites, his blessed Image, then Adam can never be in a condition, in which he can recompence God, or give him more annuall and usurie, in his acting of obedience, then the stock was he received in proportion. As the Son can never give the Father, in recompence, so much or the captive ransomed from death, can never give to his ransome payer, who bought him so much, as the one and the other shall no more be under an obligation, and debt of love and service to father and ransomer, then to a stranger that they never knew: Nor could Adam thus be freed of God, so as he should be owing nothing to him. If any say, God may freely forgive all this obligation and debt: To which Bradwardine Answers well: 1. The forgiving of the debt, when the debtor hath nothing to pay is a greater debt taken on. 2. God (saith he) may forgive so in regard of actuall obligation, that he is not oblidged ad aliquid faciendum sub poena peccati, to do any thing under the pain or punishment of sin, as the hireling is obleiged to work, when he hath made a Covenant to work, and so we are not oblidged to do, as much as we can for God. But in regard of habituall obligation, God cannot forgive the debt, that the reasonable creature owes to God, for so he might dispence with this, that the reasonable creature owe no obedience to God, suppose he should command it, which is impossible.
如果上帝为亚当做了更多的事情，那么他可以为此向上帝报答，就像父亲对待儿子一样，那么他就无法在上帝面前获得应得的报酬。但是上帝在给亚当生命、能力、思想、意志、情感、力量、习惯和他的祝福形象方面做得更多，亚当永远无法处于一种能够向上帝报答或在他的顺从行为中给他更多年度和利息的状态，超过他按比例接受的资本。就像儿子永远无法向父亲报答那样，被从死亡中赎回的俘虏永远无法向赎回他的人支付那么多，因为他们彼此都不再有对父亲和赎回者的爱和服务的义务和债务，就像对一个从未见过的陌生人一样。亚当也不能这样从上帝那里解脱出来，以至于他对上帝一无所欠。如果有人说，上帝可以自由地宽恕所有这些义务和债务：布拉德沃丁对此回答得很好：1. 当债务人没有任何还款能力时，宽恕债务就是承担更大的债务。2. 上帝（他说）可以原谅实际义务，这意味着他不需要承担罪恶的惩罚来做任何事情，就像雇工在订立合同后必须工作一样，所以我们没有义务为上帝尽力而为。但是在习惯性义务方面，上帝不能原谅合理的创造物对上帝所欠的债务，因为这样他就可以豁免合理的创造物对上帝的顺从，即使上帝命令了这样的顺从，这是不可能的。

They seem therefore, with eyes of flesh, to look upon God, who say that God by necessitie of justice must punish sin, yea that the most High cannot be God, except he punish sin, and that he should not be God, if all his Lawes imposed upon men, were only promissorie and void of all threatnings.
他们似乎以肉眼看上帝，他们说上帝必须因公义的需要惩罚罪恶，甚至最高者如果不惩罚罪恶就不能成为上帝，如果他对人类施加的所有法律只是充满承诺而没有任何威胁，他也不应该成为上帝。

What? could not God have said, eat not of the tree of knowledge, for if ye eat not, your obedience shall be rewarded with life eternall, and no more? might he not have laid aside all threatning? What Scripture or reason teacheth to say, that God, if he create a reasonable creature, and under a morall dependencie, which it hath and must have of God, then must God, by necessitie of nature, punish the sinner, yea so as, if he punish not, he should not be God, nor just, but must fall from his naturall dominion, except he make penall laws, and so he should not be God, except he say to Adam (if thou eat thou shalt die) or (shalt be punished for eating) but this is not proven by one word, except this, the reasonable creature is not, nor cannot be subject to God Creator, except God punish the sinner; But that is denyed: Adam should have had a Morall dependance upon God, and God should have been God, and essentially just, if sin had never come into the World, and if God had kept Adam under a Morall Law, as he did the Elect Angels, who never felt or knew the fruit of a Morall Law broken and transgressed. And God, if he imposed any penall Law upon the Elect Angels as penall (which shall be an hard work to prove) yet had a naturall dominion over the Elect Angels, and suppose no Law, but only a rewarding and remunerative Law, had been over their heads, should God be no God, in that case? and if any deny, that God hath a perfect dominion over the Elect Angels, he is not worthy to be refuted. 2. Shew me, in all the Old or New Testament, any penall Law of active obedience as penall, imposed upon the man Christ, or where is it written, If the Man Christ sin, he shall eternally die? I tremble at such expressions: Is the Lord therefore not the Lord, and hath the Lord fallen from his naturall dominion over his Son, the Man Christ? Or (3) will any man deny, but the Lord might justly have laid upon all men and upon the Elect Angels a Law only remunerative, not penall at all, a Law only with the promise of a reward, and void of all threatning of death, first or second, or any other punishment, and yet he should have been the Lord, and had a naturall dominion over Angels, the Man Christ, and all mankind?
什么？难道上帝不能说：“不要吃知识树上的果子，因为如果你不吃，你的顺从将会得到永生的奖赏，再也没有其他的吗？”他难道不能放弃所有的威胁吗？哪本经文或理性教导我们说，上帝如果创造了一个理性的生物，并使其处于道德的依赖关系中，那么上帝就必须根据本性的必然性惩罚罪人，甚至如此，如果他不惩罚，他就不会是上帝，也不会是公正的，而且必须从他的自然统治中堕落，除非他制定刑法，否则他就不会是上帝，除非他对亚当说（如果你吃了，你就会死）或（因为吃而受到惩罚），但这一点没有一个字证明，除了这一点，理性的生物不是，也不能成为上帝创造物的主体，除非上帝惩罚罪人；但这一点被否认了：亚当本应对上帝有道德的依赖关系，上帝本应是上帝，本质上是公正的，如果罪从未进入世界，如果上帝像对待选民天使一样对待亚当，他们从未感受或知道道德法律被破坏和违背的果实。 上帝，如果他对选民天使施加了任何惩罚性的法律（这将是一个难以证明的艰巨任务），那么他对选民天使有着自然的统治权，假设没有法律，只有一种奖励和报酬的法律，那么在这种情况下，上帝就不是上帝了吗？如果有人否认上帝对选民天使拥有完全的统治权，那他不值得反驳。请在旧约或新约中向我展示任何一项对人类基督的行动服从的惩罚性法律，或者哪里写着，如果人类基督犯罪，他将永远死亡？我对这样的表达感到颤抖：难道主就不再是主了吗？难道主从他对他的儿子、人类基督的自然统治中堕落了吗？或者（3）有人会否认，但主本来可以公正地对所有人和选民天使施加一项只有报酬而没有任何惩罚的法律，一项只有奖励承诺而没有任何死亡威胁的法律，无论是第一次还是第二次，或者任何其他惩罚，而他仍然应该是主，并且对天使、人类基督和全人类拥有自然的统治权？

(3) Suppose the Lord had never imposed the Law penall forbidding the sin against the Holy Ghost, upon the Elect beleevers, nor any other penall Law, but by vertue of the most sufficient ransome of the Blood of God payed for man, he had made them now after the fall, as the confirmed Angels, and holy as the Man Christ, and brought them so to glory, should he not have been God in that case, and should he have lost his naturall dominion over men in that case? 4. The dominion of God over men is not only in one particular, of penall Laws, it is in remunerative Laws also, in giving predeterminating influences to obey and persevere in obedience, in not leading into temptation, in hyring and alluring us to serve God, in terrifying men with examples of the Lords Judgements on others, he spared not the Angels, &c. 2 Pet. 2:4; Jud. 6. and therefore, to say, that God falls from his naturall dominion over man, and leaves off to be God, except he impose penall Laws upon men, is first an errour in Logick, à negatione speciei ad negationem generis, nulla est consequentia: If God have not a dominion over man, in one particular of penall Laws, he falls from his whole dominion naturall, in other things: It is an undue inference. 2. It cannot be but too darring to tye the blessed God-head, and his essentiall dominion over man, to only making of penall Laws: it smells of Scripturelesse boldnesse with the most High, and limits the Holy One, that he cannot be God, except he be God in our way: And saith, he hath no way to preserve his glory, but by creating a Hell: And therefore let that stand as an unproven position, since it hath no probation; The reason that is given is as weak as the weak conclusion; Though water may bear up water, yet it cannot support the earth. For 1. it saith, if man be created a reasonable creature under a Law, he may sin, intercidi potuit obedientiâ, and he may be created under a Law, with perfect morall dependence upon God Creator, as the Elect Angels and the Man Christ, and yet never sin, and yet God falls not from his dominion, and leaves not off to be God. (2.) This lookes somewhat the Arminian way, that man cannot be under the subjection of, properly so called, Morall obedience, except his will be indifferent as Adams was, to stand or fall, to run to Heaven or Hell, which indeed saith, that the most perfect obedience of Christ, who was obedient to the death, Phil. 2:8. and delighted to do the will of God, Psal. 40:8; John 4:34. is no proper obedience, that is, perfect obedience is not proper obedience. And that obedience of Elect Angels the samplar of our obedience, Mat. 6:10; Isa. 6:2, 3; Psal. 103:20. is not proper obedience. 3. Whereas it is said, if man sin, his morall dependency cannot stand, except God punish him, but so not only God shall not be God, nor have dominion over man, except he impose a penall Law upon man, but he shall not be God except he actually punish man, or his surety Christ. But the same pen saith that the out-goings of justice are free, that is to say, it is free to God to punish sin; and yet he falls from his naturall dominion over man, and leaves off to be God, if he punish not sin. But we do deny that God falls from his naturall dominion over man, though he never impose a penall Law upon him, and never punish, and desire that this may be proven, nor is it imaginable, how God by necessity of nature, must punish sin; And yet, in the way, measure, and degree of punishment, and in the time when, he can use moderation. Which is as good as to say, the fire must, by necessity of nature, burn, the Sun cast light; But the fire hath free will to burn when it pleaseth, and at this time, and not at this time; and the Sun must shine, by necessity of nature, but it is free to shine at ten hours of the day, and not at twelve, and it may shine as bright as the Sun, or as dimme as the Moon. Or God the Father loves himself, but it is free to him to love himself to day, not to morrow, and to love himself so much, not so much. And so he may say, God is so mercifull and just to day, as he may be no merciful, no just, to morrow; and God is infinitly mercifull and just, and yet he is lesse mercifull and more mercifull essentially according to his good pleasure, which are speaking contradictions. Yea this is that which misjudging Suarez saith, that the creature may do a reall injurie to God, and take away from God jus Dei ad gloriam, his right to glory, but the truth is, the creature by sin darkeneth or overcloudeth his declarative glory, but can take away no essentiall glory, nor any reall right or reall good from God, so Elihu, Job 39:6. If thou sinnest, what dost thou against him? If thy transgressions be multiplied, what dost thou to him? To take his declarative glory from God, is no lose to him, no more then it is lose to the Sun, that ye hinder it to shine upon the wall, when yet ye take no light from the Sun, for it shines upon an interposed body. Job 35:8. Thy wickednesse may hurt a man as thou art, and thy righteousnesse may profite the Son of man. It is needfull (say some) that God preserve his own glory safe, but if sin be without infliction of punishment, it is impossible that he can defend his own glory. Ergo, of necessity he must punish sin. The proposition is out of controversie, for all confesse that God must preserve his own glory, but by necessity of nature he must do so; quoniam seipsum non potest non amare. Because he cannot but love himself, and he hath said, my glory will I not give to another.
（3）假设主从未对选民信徒施加禁止亵渎圣灵的法律，也没有其他惩罚性法律，而是凭借上帝的血最充足的赎价，使他们在堕落后成为坚定的天使，圣洁如人基督，并将他们带到荣耀中，那么在这种情况下，他不应该是上帝吗？他会失去对人类的自然统治吗？4. 上帝对人类的统治不仅仅是在惩罚性法律方面，还包括奖励性法律，在给予预定的影响力以服从和坚持服从，不引人入诱惑，雇佣和引诱我们事奉上帝，在通过对其他人的审判的例子中恐吓人们，他没有怜悯天使等。 彼得后书 2:4; 犹大书 6。 因此，说上帝从他对人类的自然统治中堕落，并且不再是上帝，除非他对人施加惩罚性法律，这首先是逻辑上的错误，从否定种类到否定类别，没有任何推论：如果上帝在惩罚性法律的某个方面上没有统治权，他就从他在其他事物上的整个自然统治中堕落了：这是一个不恰当的推论。2.将上帝的神圣统治与人类仅仅制定惩罚性法律联系起来是太过大胆的，这闻起来像是对至高无上的无经文胆量的限制，并且限制了圣洁者，除非他按照我们的方式成为上帝，否则他不能成为上帝：并且说他没有其他方式来保持他的荣耀，除了创造地狱：因此，让这个未经证明的立场保持不变，因为它没有证明；给出的理由和薄弱的结论一样薄弱；尽管水可以承载水，但它无法支撑地球。 它说，如果人类是根据一种法律而被创造成为一个理性的生物，他可以犯罪，可以因服从而被剪除，他可以被创造成为一个在道德上完全依赖上帝创造者的法律下的人，就像选民天使和人基督一样，但从不犯罪，上帝也不会失去他的统治地位，也不会停止成为上帝。（2）这有点像阿米纳主义的观点，即除非人的意愿像亚当一样中立，可以选择站立或倒下，奔向天堂或地狱，否则他不能真正受到道德服从的支配，这实际上是说，基督的最完美的服从，他顺服到死，腓立比书 2:8，并喜欢遵行上帝的旨意，诗篇 40:8; 约翰福音 4:34。不是真正的服从，也就是说，完美的服从不是真正的服从。而选民天使的服从，我们服从的样本，马太福音 6:10; 以赛亚书 6:2,3; 诗篇 103:20。也不是真正的服从。3. 而且，如果人犯罪，他的道德依赖将无法维持，除非上帝惩罚他，但这样一来，上帝不仅不会成为上帝，也不会统治人类，除非他对人施加刑法，而且除非他实际惩罚人，或者他的担保人基督。 但同一支笔也说，公正的出发点是自由的，也就是说，上帝惩罚罪恶是自由的；然而，如果他不惩罚罪恶，他就会失去他对人类的自然统治，不再是上帝。但我们否认上帝失去对人类的自然统治，即使他从未对人类施加过惩罚性的法律，也从未惩罚过，并且希望能够证明这一点，而且无法想象上帝如何必须根据自然的必要性来惩罚罪恶；然而，在惩罚的方式、程度和时间上，他可以使用适度。这就好像说，火必须根据自然的必要性来燃烧，太阳必须发光；但火有自由意志，可以在它愿意的时候燃烧，也可以在这个时间燃烧，而不是在那个时间；太阳必须根据自然的必要性来发光，但它可以在一天的十个小时发光，而不是在十二个小时发光，它可以像太阳一样明亮，也可以像月亮一样暗淡。或者上帝父亲爱自己，但他可以自由选择今天爱自己，明天不爱自己，以及爱自己的程度，不爱自己的程度。 所以他可能会说，上帝今天是如此仁慈和公正，明天可能就不再仁慈和公正；上帝是无限仁慈和公正的，然而根据他的喜好，他的仁慈可能更少或更多，这是一种矛盾的说法。是的，这就是误判苏亚雷斯所说的，即造物主可以对上帝造成真正的伤害，并夺走上帝的荣耀权利，但事实是，罪使造物主的显明荣耀变暗或被遮蔽，但不能夺走上帝的本质荣耀，也不能夺走上帝的真正权利或真正的善。就像以利户在约伯记 39:6 中所说的，你若犯罪，对他有什么害处？你的过犯加多，对他有什么影响？夺走上帝的显明荣耀对他来说并不是损失，就像阻止太阳照射墙壁一样，并没有从太阳那里夺走光线，因为它照射在一个隔离的物体上。约伯记 35:8 中说，你的邪恶可能伤害你自己，你的公义可能使人得益。 有人认为，上帝需要保护自己的荣耀，但如果罪恶不受惩罚，他就无法保护自己的荣耀。因此，他必须惩罚罪恶。这个命题是无争议的，因为所有人都承认上帝必须保护自己的荣耀，这是出于本性的必然；因为他不能不爱自己，并且他曾说过，我的荣耀我不会给予别人。

To this is answered, the glory internall, eternall, and essentiall to God, the Lord must defend and love as he loves himself, by necessity of nature; and if any say that the egressions and out-goings of God to defend and love his own essentiall Glory, and his own holy Nature, so as he may use moderation in the degrees and time of these, and he may love himself and his own essentiall glory, more or lesse, and touching the time, he may delay to love himself, and he may love himself and his own essentiall glory to morrow, not to day, As the Author sayes, the out-goings of revenging justice are moderated in punishing; he speaks wonders and things unworthy of God. The place, Isa. 42. speaks not of this glory, for no idol, no creature, can more take away from the Almighty this essentiall glory of God, nor his blessed Nature can cease to be, but there is a glory declarative of pardoning mercie, as well, as of revenging justice; It must be a carnall conception and a new dream, that God by necessity of nature, loves himself as cloathed with revenging justice, or as just, and his own glory of revenging justice, but that God loves himself as mercifull and ready to forgive, or his own glory of pardoning mercie freely, and by no necessity of nature: Which the Author must say, for the place, Isa. 45. should otherwise bear this sense, my glory of revenging justice only, I will not give to Idol gods and creatures. But the place of Isa. ch. 42:8. should not conclude, but they might ascribe the glory of salvation and mercifull deliverances and victories over Judah, the Temple, the Sanctuary to their idol gods, the contrair whereof is intended by the Prophet; But if the Lord, by necessity of nature, love his declarative glory, as he loves himself, then he must love glory of one attribute, as well as of another, and so as his Nature, not freedome or soveraignty puts him to it, to defend the glory of justice, when man sins; Yea so as he cannot be God and essentially just, except he vindicat his glory of justice; Yea so he must love the glory of saving and pardoning mercy, as himself, for the one glory is no lesse essentiall to God (if it be essentiall at all) then the other. And by this means, God, by necessity of nature, to preserve safe the glory of saving mercie, must send his Son, and by the like necessity, by which he loves himself, he must redeem man; Now the Lord does not love himself, of free grace, for he every way, for the infinite excellency of his Nature is love-worthy, and there is no interveening of freedome, or free grace, or soveraignty in the Lords loving of himself and his own essentiall glory. There is a declarative glory, which is not essentiall to God, of which the Scripture, Prov. 16:4. The Lord made all things for himself, that is, for his glory, to be declared. Eph. 1:6. He hath chosen us to the praise of the glory of his grace, v. 11. In Christ we have obtained an inheritance. v. 12. That we should be to the praise of his glory. Rom. 11:36. All things are to him, to his glory. Isa. 43:21. This people have I formed for my self, they shall shew forth my praise. All these are to be understood not of the essentiall glory of God, but of the declarative glory of God, that shines ad extra. And this glory is not essentiall to God as so declared, for he was infinitly glorious from eternity, and should eternally be essentially glorious, though neither world, nor man, nor Angel, had been created. And the meaning of that, Isai. 42:8. is mistaken, the length of the Heaven, toto Coelo. It is not this, as I love my self, so by necessity of nature I will, and desire that my glory due to me, as God, be not given to idol gods, and creatures. 1. What by necessitie of nature God wills, that certainly, and by necessitie of nature is and existeth, as he loveth himself, and his Son by necessitie of nature, and begets his Son by necessitie of nature, so also by necessitie of nature God is loved, and the Son of God is loved, and the Son is by necessitie of nature, begotten of the Father. But it is most untrue, that by necessitie of nature, the Glory of God is not transferred to Idol gods and creatures; The Scriptures cry the contrare. When ever Idolatrie is committed, Isa. 40. and 41; Isa. 46; Rom. 1; Acts 17. his Glory declarative is given, most sinfully to another against his approving will. 2. What ever sin God forbids, he forbids the existence of it, by his approving will, not by necessitie of nature, for if God essentially and by nature willed that sin and Idolatrie should never be, he would efficaciouslie hinder it; But what God wills by his commanding will, we see he does not efficaciouslie hinder the existence thereof: For then sin and Idolatrie should not be at all, nor have any existence, which is contrare to Scripture and experience; And surely, if God love his declarative Glory essentially as himself, he must essentially no lesse love to keep this glory, when Angels and men do obey him, and to hinder the taking away of this Glory by sin, then to revenge the taking away of this glory by punishment, for every sin against a positive Law, to eat of the tree of knowledge, or for the Jews to eat swines flesh, before Christ abolished such Lawes, as well as sins against the Law of nature, are contrare to the Glory of God, and so contrare to that essentiall love that God hath to his Glory, and to the Glory of the Lord, the Law-giver himself, Ergo, by necessitie of nature, because he cannot but love himself. he should preserve his legislative Glory, (it is as properly and essentiallie the Glory of God, which he requires of us, in doing his will, as the Glory of suffering punishment for sin committed, is his Glory) therefore, by necessitie of nature, because God cannot but love himself, he should essentially hinder sin: And if God absolve the guiltie, where is the Glory of his justice? True, it should be lost, so when God suffers the Angels to fall, and Adam to sin, where is the Glory of his legislative Majesty? it is lost so far. God is oblidged to defend the Glory of his Justice: say and prove that he is oblidged by necessitie of nature to defend the Glory of his Justice, more then by the same necessitie he must defend his legislative Glory. 3. God must defend all his Glory with the same necessitie, except the Scripture make some exception of some Glory which he must preserve, as dearer to him then some other Glory, which is unwarrantable to say, and if God must, by necessitie of nature, and as God, because naturally he loves himself and his own Glory, defend his own Glory, then, by necessitie of nature he must defend the Glory of all his Attributes, of Holinesse, Graciousnesse, Greatnesse, Omnipotencie, Eternitie, Infinite knowledge, &c. that the Glory of not one of these be taken from him by sin: And because the Lord maketh, and worketh all, that he doth without himself, in the creature, for his own Glory. Prov. 16:4; Rev. 4:11; Rom. 11:36. in all that he doth, he must by necessitie of nature love his own Glory, quoniam seipsum non potest non amare, because he loves himself. Ergo, by this ground the Lord doth nothing freely without himself, and so the Lord makes not the rain to fall, the tree to bud, the sea to ebbe, the wind to blow, the fowls to flee, the fishes to swim, for the declaration of the Glory of his goodnesse, or his power, or his mercy, his holinesse, with any freedome, but all these he must do for Glory to himself by necessitie of nature, which Glory he loves as himself, for his Glory in all he doth without, he loveth by necessitie of nature, as he loves himself saith the Author. And therefore as he cannot preserve the Glory of his Justice, but by punishing sin, and that by necessitie of nature, so he cannot preserve the Glory of the rest of all his Attributes (which Glory also he loves as himself) but by doing all without himself in like maner by necessitie of nature, which utterly destroyes the libertie and freedome of God in all his works of Providence and Creation, and so God shall be a naturall agent in all his works without himself, not a free agent in Creating and Redeeming. 4. The Scripture sayes, he works all things according to the counsell of his will, for his Glory, and therefore he intends not his own declarative Glory as he loves himself: For by necessitie of nature he loves himself, and cannot but love himself. But he might, if so it had pleased him, never have intended to shew forth his own Glory, and does not show it forth by necessitie of nature as he loves himself. Yea he might never have created the world, never have acted without himself: For he was sufficient within himself and stood in need of no declarative Glory: Gen. 17:1; Acts 17:25. 5. Yea if by necessitie of Justice, God cannot but punish sin, especially this justice shall cary him to follow the Law of Works without any Gospel moderation, which is that the same person that sins, and the same soul, Ezek. 18. and no other, should die for sin: for all these. Thou shalt destroy all the workers of iniquitie. Thou art of purer eyes then that thou can behold iniquitie, and the like, are expressions of a pure legall proceeding in the Lord, against such as are out of Christ, under the Law, not under the Gospel, to wit, the workers of iniquity whom the Lord in justice shall punish in their person, not in their surety. And if there be such a connexion objective ex naturâ rei, between sin and punishment, it must be between punishment and the very person and none other, but the same that sinned: For among men this is justice. Noxa sequitur caput, so that by necessitie of nature, God shall not be God, nor essentially just, if he punish not eternally Adam and all mankinde in their own persons, and so by necessitie of justice, he cannot punish Christ; And it cannot be denyed but there is a dispensation of free Grace, and that it is no act of Justice but of Grace, that God make Christ sin, i. e. a sacrifice for sin for us, 2 Cor. 5:21. And that the Lord laid upon him the iniquities of us all, Isa. 53:6. and made him our surety. Nor let any man object, how could God make Christ a propitiation for sin to declare his righteousnesse? Or how could such justice, by that action be debarred? since justice did not exact such an action: If without violation of justice it might have been omitted, if God should have been infinitely just from Eternitie, if he had done no such thing? Shall a Prince get himself glory in the name of justice, by doing that which, by his absolute Soveraignety, he may leave undone without hurt of justice. It is Answered, this is to measure God by mortall men: Shall an earthly father freely for no reall good to himself beget hundreds of children, when he needs not, and yet he foresees the largest number of them shall perish eternally, and the eldest must die and be made a curse, to save the rest. The Lord punished Christ for us to declare the glory of his Justice in punishing sin in his own Son, who was the sinner by imputation, for out of the depth of infinite wisedome, the Lord freely imposes a law upon his creatures: He might have imposed no such law under such a punishment. By no necessity of nature did the Lord threaten death, for the eating the fruit of that tree, prove, that God should not have been God, except he had threatned death for the eating of that fruit, and except he had punished that eating with death, either to be inflicted upon the eater or his surety. Quid haeres? Prove that by the Word of God, it is sin to eat, when God forbids; but the Lords soul hates sin. True, but does the Lords soul hate sin naturally, as he loves himself and by necessity of his essentiall justice as contradistinguished from his immutabilitie, and his truth and faithfulnesse, according to which attributes, he decreed and said, that the soul that sins shall die, and (he that eats shall die) and he cannot change, nor alter, what he hath decreed, and cannot but be true in his threatnings. But the Question is, whether (laying aside the respect of Gods unchangeablenesse and truth) there be such a connexion internall, between eating and dying, or between eating forbidden of God, and punishment, as God cannot be equally and essentially just, nor can he be God, except he punish forbidden eating; for sure eating of that fruit, is not of its nature, sin, but it is sin, from the only forbidding will of God, for the Lord had been no lesse essentially just, had he commanded Adam to eat of the Tree of Knowledge. Ergo, it is punished from the forbidding will of God, for say that to be punishable or to be punished be essentiall to sin, if eating of such fruit be sin from the forbidding will of God, the essence thereof must be from the same forbidding will, then must it follow that God hates not all sin, by necessity of nature; And that he hates such eating only conditionally, if he forbid it; but the from his meer free will, did forbid it. So the Question shall not be, whether God in justice, punished Christ, and made him a propitiation to declare his justice, but what the relative justice ad extra is, by which God punisheth sin, and whether God should leave off to be God (hallowed be his high Name) if he should not make first penall Laws to threaten all sin with punishment. 2. Whether he should not be God, if he should not punish all sin, even the eating of the forbidden tree. 3. What can be said that is more weak and watrie, to enervat the glory of free Grace, then to confound the Glory of Gods Justice in giving Christ to die for sinners, and this glory as manifested and declared: For sure the manifestation of that glory is a work of free Grace, and most free, if God do any thing freely, he must freely, and by no necessity of Justice, Mercy, Omnipotency, Patience, Grace, &c. manifest the glory of all these to men and Angels, and these attributes and the internall splendor, beauty, or (to speak so) the fundamentall glory of all the attributes of God is essentiall to God, and his very Nature. And they deny the Lord, who teach that any attributes or such glory are in God freely or contingently (if I durst so speak) for then might we say, these may go and come, ebbe and flow in the Lord, and he should be God, though Mercy, Omnipotency, Gloriousnesse, Graciousnesse, were now and then wanting in him, as he punishes not alway, and yet he is eternally just, he saves not alwayes, and yet he is eternally mighty to save, and abundant in compassions. but as to the manifestation of Power, Mercy, Justice, that is freely in God: He sent his Son, and gave his Son to death for us, out of love, John 3:16. But it is against common sense, to infer, Ergo, God sent his Son, by necessity of love, and mercy, and free Grace. So that he should not have been infinitly loving, mercifull, gracious, if he had never sent him. And it is as poor Logick to say, because of grace and free-love he sent his Son, and so might not have sent him, as to say he loved where there was no need, & it is in vain to shew the glory of Justice (saith the Author) when God can take away sin, out of free-pleasure, and why should he expose his Son to shame, death, and a curse, whereas he might have taken away sin freely, because it is his pleasure? This is the very thing that Socinians say, there is no need of blood, and satisfaction by blood, if God out of his absolute Soveraignty can take sin away without blood, and so there was no need of reall satisfaction; This is against the Holy Ghost, and we may hear it. All the Scriptures cryes that out of free grace the Lord sent his Son, and delivered him to death; By the grace of God He tasted death for every man, Heb. 2:9. Shall we infer there was then no necessity that he should die? It is safest to say the only wise God decreed that sin should be. 2. That the glory of his Justice should appear in taking away sin, not in our way, but in the way of God, to wit, in a way of justice, of mercy, of free grace, in incomparable love, of mighty power; and in all these so acts the Lord as he should not leave off to be the Lord, but acts most freely, though he had not taken that course. But far be it from the godly not to adore him in this, as the admirable way beyond the thoughts of men and Angels.
对此的回答是，荣耀对于上帝来说是内在的、永恒的和本质的，上帝必须像爱自己一样保护和爱荣耀，这是出于本性的必然；如果有人说上帝为了保护和爱自己的本质荣耀和圣洁本性，可以在程度和时间上适度，可以更多或更少地爱自己和自己的本质荣耀，并且在时间上可以推迟爱自己，可以明天而不是今天爱自己，那么作者说的，复仇正义的行动在惩罚中是适度的，他说出了令人惊讶和不值得上帝的事情。这个地方是以赛亚书 42 章。 不提及这个荣耀，因为没有偶像、没有生物能够剥夺全能者这个神的本质荣耀，他的祝福的本质也不会停止存在，但有一种宣告宽恕怜悯的荣耀，以及报复正义的荣耀；认为上帝出于本性的必要性而爱自己，以复仇的正义为衣，或者作为公正的，以及他自己的复仇正义的荣耀，这必须是一个肉体的概念和一个新的梦想，而上帝爱自己是慈悲和宽恕的，或者他自己的宽恕怜悯的荣耀是自由的，没有任何本性的必要性：这是作者必须说的，因为以赛亚书 45 章的地方，否则应该有这个意义，只有我的复仇正义的荣耀，我不会给偶像神和生物。但以赛亚书 42 章 8 节的地方。 不应该得出结论，但他们可能会将拯救和怜悯的荣耀，以及对犹大、圣殿和圣所的胜利归功于他们的偶像神，而先知的意图正好相反；但是，如果主因为本性的需要而爱他的显明荣耀，就像他爱自己一样，那么他必须同样地爱一个属性的荣耀，就像爱另一个属性的荣耀一样，因此他的本性，而不是自由或主权，迫使他在人犯罪时捍卫公正的荣耀；是的，他必须爱拯救和宽恕的怜悯的荣耀，就像他自己一样，因为这个荣耀对于上帝来说（如果它根本是本质的话）并不比另一个荣耀更不可或缺。通过这种方式，上帝必须出于本性的需要来保护拯救怜悯的荣耀，必须派遣他的儿子，而且出于他爱自己的同样必然性，他必须赎回人类；现在，主并不是出于自由恩典而爱自己，因为他以无限的卓越本性而值得被爱，他对自己和自己的本质荣耀的爱没有任何干预自由、自由恩典或主权的因素。 有一种宣告的荣耀，对上帝来说并非必要，圣经中有记载，箴言 16:4：“耶和华所造的，各适其用。”也就是说，为了彰显他的荣耀，上帝创造了一切。以弗所书 1:6：“使我们赞美他荣耀的恩典。”11 节：“我们也在他里面得了基业。”12 节：“使我们成为他荣耀的赞美。”罗马书 11:36：“万物都是本于他，倚靠他，归于他。”以赛亚书 43:21：“这百姓是我为自己所造的，好述说我的美德。”所有这些都不是指上帝的本质荣耀，而是指上帝向外显现的宣告荣耀。这种荣耀并非上帝的本质，因为他从永远以来就无限荣耀，即使没有创造世界、人类或天使，他也将永远是本质上的荣耀。以赛亚书 42:8 的意思被误解了，它不是说“我爱我自己，所以根据本性的必然性，我愿意并渴望我作为上帝应得的荣耀不被献给偶像和创造物。” 上帝根据自然的必要性所愿，那是确定的，也是根据自然的必要性存在的，他爱自己和他的儿子是出于自然的必要性，他通过自然的必要性生育他的儿子，同样，上帝也是被自然的必要性所爱，上帝的儿子也是被爱的，儿子是由父亲的自然必要性所生。但是，根据自然的必要性，上帝的荣耀并没有转移到偶像神和创造物上，这是最不真实的；圣经中反驳了这一点。每当犯下偶像崇拜的罪行时，以赛亚书 40 章和 41 章；以赛亚书 46 章；罗马书 1 章；使徒行传 17 章，他的荣耀被赋予了另一个人，这是极其罪恶的，违背了他的批准意愿。 无论上帝禁止什么罪恶，他都是通过他的赞同意愿来禁止它的存在，而不是通过自然的必然性。因为如果上帝本质上和本性上愿意罪恶和偶像崇拜永远不存在，他就会有效地阻止它的发生。但是我们看到，上帝通过他的命令意愿所愿意的事情，他并没有有效地阻止其存在。因为那样的话，罪恶和偶像崇拜就根本不会存在，这与圣经和经验相矛盾。而且，如果上帝本质上像他自己一样爱他的显明荣耀，那么当天使和人类顺从他时，他必然本质上同样爱保持这个荣耀，阻止罪恶夺走这个荣耀，就像他为了惩罚夺走这个荣耀而爱一样。因为违背正面法律的每一个罪恶，比如吃知识树上的果子，或者犹太人在基督废除这样的法律之前吃猪肉，都与上帝的荣耀相违背，因此也与上帝对他的荣耀以及立法者自己的荣耀的本质爱相违背。因此，根据本性的必然性，因为他不能不爱他自己，上帝必然爱他的荣耀。 他应该保持他的立法荣耀，（这是上帝要求我们按照他的旨意行事的荣耀，就像为犯罪受罚的荣耀一样，这是他的荣耀）因此，根据本性的必然性，因为上帝不能不爱自己，他应该本质上阻止罪恶：如果上帝赦免有罪者，他的公正的荣耀在哪里？当然，它应该丧失，就像上帝允许天使堕落和亚当犯罪时，他的立法威严的荣耀在哪里？它在很大程度上丧失了。上帝有义务捍卫他公正的荣耀：说出并证明他有义务根据本性的必然性捍卫他公正的荣耀，而不是根据同样的必然性捍卫他的立法荣耀。 上帝必须以同样的必要性捍卫他所有的荣耀，除非经文对他必须保留一些荣耀做出了一些例外，因为这些荣耀对他来说比其他一些荣耀更为珍贵，这是不可证明的。如果上帝必须以本性的必要性和作为上帝的身份来捍卫自己的荣耀，那么他必须以本性的必要性来捍卫他所有属性的荣耀，包括圣洁、恩慈、伟大、全能、永恒、无限的知识等等，以免因罪恶而剥夺其中任何一个的荣耀。因为主在创造和在创造物中所做的一切都是为了自己的荣耀。箴言 16:4；启示录 4:11；罗马书 11:36。在他所做的一切中，他必须以本性的必要性来爱自己的荣耀，因为他爱自己。 因此，根据这个理由，主并不自由地做任何事情，因此主并不使雨下，树发芽，海退，风吹，鸟飞，鱼游，以彰显他的善良、他的力量、他的怜悯、他的圣洁的荣耀，也不是出于自由，而是出于自然的必然性，他必须为了自己的荣耀而这样做，因为他爱他的荣耀如同爱他自己，正如作者所说，他在所有他所做的事情中，他爱他自己的荣耀，是出于自然的必然性，因此，他不能通过惩罚罪恶来维护他公正的荣耀，也不能通过以同样的方式在自己之外做所有事情来维护他所有其他属性的荣耀（他也爱他自己的荣耀），这完全摧毁了上帝在他所有的创造和救赎的工作中的自由和自由，因此，上帝在他所有的工作中都是一个自然的行动者，而不是一个在创造和救赎中是一个自由的行动者。 经文说，他按照他的旨意工作，为了他的荣耀，因此他并不打算以他自己的宣告荣耀来爱自己：因为按照本性的必然性，他爱自己，而且不能不爱自己。但是，如果他愿意的话，他本可以不打算显露自己的荣耀，并且并不是按照本性的必然性来显露自己的荣耀，就像他爱自己一样。是的，他本可以从未创造世界，从未在自己之外行动：因为他在自己内部是足够的，不需要任何宣告的荣耀：创世记 17:1；使徒行传 17:25。是的，如果按照正义的必然性，上帝不能不惩罚罪恶，特别是这种正义将使他按照行为的法则而没有任何福音的调和来行动，这就是犯罪的同一个人，以及同一个灵魂，以西结书 18 章，没有其他人，应该为罪而死：因为这一切。你必要毁灭一切作孽的人。 你的眼睛比你所能看到的邪恶更纯净，这样的表达方式是指主在合法的程序中对那些不在基督里、在律法下而不在福音下的作恶者进行的纯净的审判，即主将按照公正惩罚他们的人，而不是他们的担保人。如果罪与惩罚之间存在着客观的联系，那么这个联系必须是与罪人本人有关，而不是其他人，正是犯罪的那个人。因为在人类中，这就是公正。罪行追随着罪人，所以按照自然的必然性，如果上帝不在他们自己的人身上永远惩罚亚当和全人类，那么上帝就不会是上帝，也不会是本质上的公正，因此他不能惩罚基督。不可否认的是，有一种自由恩典的分配，上帝使基督成为罪，即为我们的罪献上祭物，哥林多后书 5:21。主将我们众人的罪孽都加在他身上，以赛亚书 53:6。并使他成为我们的担保人。不要有人反对，上帝如何能使基督成为赎罪的挽回，以显示他的公义？或者说，这样的公正如何被这个行动所排除？ 由于正义并没有要求这样的行动：如果没有违反正义的情况下可以省略的话，如果上帝从永恒中是无限公正的，他就不会做这样的事情了吗？一个君王是否可以在名义上追求正义的荣耀，通过他的绝对主权，他可以不做这样的事情而不会伤害到正义。回答是，这是用凡人的标准来衡量上帝：一个地球上的父亲是否可以自由地为了没有对自己有实际好处而生下数百个孩子，尽管他并不需要，但他预见到其中最多的人将永远灭亡，而长子必须死去并成为诅咒，以拯救其他人。主为我们惩罚了基督，以宣告他在惩罚他自己的儿子的罪孽中的正义荣耀，因为他是通过归咎而成为罪人的。出于无限智慧的深处，主自由地对他的创造物施加了一条法律：他本可以不施加这样的法律，也不施加这样的惩罚。 主并非出于自然的必要性而威胁死亡，因为吃那棵树上的果实，并不意味着上帝不威胁死亡就不能成为上帝，除非他威胁死亡来惩罚吃那果实的行为，无论是对食者本人还是他的担保人。你说什么？证明了神的话语说，当上帝禁止时，吃东西是罪恶；但主的灵魂憎恶罪恶。没错，但主的灵魂是否像他爱自己一样自然地憎恶罪恶，是否出于他的本质正义的必要性，与他的不变性、真实和忠诚相对立，根据这些属性，他决定并说，犯罪的灵魂必死，（吃的人必死），他不能改变或改变他所决定的，他的威胁必须是真实的。 但问题是，无论是否放弃对上帝不变的真实和真理的尊重，是否存在着吃东西和死亡之间的内在联系，或者上帝禁止吃东西和惩罚之间的联系，以至于上帝不能公正地行事，也不能成为上帝，除非他惩罚禁止吃东西；因为确实，吃那种水果本质上并不是罪恶，但它是罪恶，只是因为上帝的禁止意愿，因为如果主命令亚当吃知识树上的果子，他仍然是公正的。因此，它是受到上帝禁止意愿的惩罚，因为如果吃这种水果是因为上帝的禁止意愿而成为罪恶，那么它的本质必须来自同样的禁止意愿，那么必然会导致上帝并非出于本性的必要性而憎恨所有的罪恶；并且他只有在特定条件下才憎恨这种吃东西，即他禁止它；但是他是出于他纯粹的自由意愿而禁止它的。 所以问题不应该是，上帝是否公正地惩罚了基督，并使他成为一个赎罪祭以宣告他的公正，而是上帝对罪恶进行惩罚的相对公正是什么，以及如果他不首先制定惩罚所有罪恶的刑法，上帝是否还能成为上帝（愿他的尊名被尊为圣）。2. 如果他不惩罚所有罪恶，甚至是违禁树的吃，他是否还能成为上帝。3. 有什么比混淆上帝的公义荣耀，使基督为罪人而死的荣耀更加脆弱和无力的呢？因为确实，这荣耀的显现是自由恩典的工作，而且是最自由的，如果上帝以任何方式自由地行事，他必须自由地，并且不受公正、怜悯、全能、耐心、恩典等的必要性束缚，向人类和天使显明所有这些属性的荣耀，而这些属性和上帝的内在光辉、美丽或者（这样说吧）上帝所有属性的根本荣耀是上帝的本质。 他们否认主，他们教导神的任何属性或荣耀是自由或偶然的（如果我敢这样说），因为那样我们可以说，这些属性可以来去，涨落在主里面，他即使没有仁慈、全能、荣耀、恩慈，他仍然是神，因为他并不总是惩罚，但他却是永恒的公义，他并不总是拯救，但他却是永恒的大能和丰盛的怜悯。但是关于权能、仁慈、公义的显现，这是神自由的：他出于爱，约翰福音 3:16，差遣他的儿子，并将他的儿子交给死亡。但是，根据常识推断，因此，神差遣他的儿子，是出于爱、怜悯和自由的恩典的必然结果。因此，如果他从未差遣他，他就不会是无限的仁爱、怜悯和恩慈。 因着恩典和自由之爱，他派遣了他的儿子，所以他本可以不派遣他，这样说是错误的逻辑，就像说他在没有需要的地方表达了爱一样。作者说，当上帝可以出于自由的喜悦除去罪恶时，展示公义的荣耀是徒劳的，为什么他要让他的儿子遭受羞辱、死亡和诅咒，而他本可以自由地除去罪恶，因为这是他的喜悦？这正是索西尼派所说的，如果上帝凭借他的绝对主权可以不用血液除去罪恶，那么就没有必要通过血液来满足，这是违背圣灵的，我们可以听到这样的声音。所有的经文都在呼喊着，主凭借自由的恩典派遣了他的儿子，并将他交付给死亡；希伯来书 2:9 说，他因着上帝的恩典，为每个人尝过死亡。难道我们可以推断出他当时不必死吗？最安全的说法是，唯一智慧的上帝决定罪恶应该存在。 他的公义的荣耀应该在除去罪恶的过程中显现出来，不是按照我们的方式，而是按照上帝的方式，也就是公正、怜悯、自由恩典、无比的爱和强大的力量的方式；在所有这些方面，主以他不会停止成为主的方式行动，尽管他没有采取那种方式。但是，虔诚的人绝不会不崇拜他，因为这是超越人类和天使思维的令人赞叹的方式。

It were safest to draw holy practises by way of use from this.

In all pactions between the Lord and man, even in a Law-Conant there is some out-breakings of Grace. Its true, there was no Gospel-Grace, that is a fruit of Christs merite in this Covenant. But yet if grace be taken for undeserved goodnesse: There are these respects of grace. 1. That God might have given to Adam something inferiour to the glorious Image of God, that consists in true righteousnesse, knowledge of God, and holinesse, Gen 1:26; Eph. 4:24; Col. 3:10. It was a rich enough stock, this holy Image to be so badly guided. And who looks spiritually to their receipts? Its either too much of grace and holinesse that another hath, and too little that I have, so arises virtuall sighing and grudging at the dispensation. Or 2. a swelling that it is so much, as if it were not receiving. I am holier then thou, Isa. 65:5. a miskenning of him that makes me to differ, 1 Cor. 4:7. A blecking of others, Luk. 18:11. A secret quarrelling at God as too strick and hard in his reckoning, Mat. 25:24. And what pride is this, because I am a meer patient under gifted holinesse, to usurpe it as mine own? As if a horse should kick and fling, because he wears a borrowed sadle of silk for a day.
在主与人之间的所有契约中，即使在一个法律契约中，也有一些恩典的爆发。确实，在这个契约中没有福音的恩典，那是基督在这个契约中的功绩的结果。但是，如果恩典被理解为不应得的善良，那么有以下几个方面的恩典。1. 上帝本可以给亚当一些低于真正的义，对上帝的认识和圣洁的荣耀形象的东西，创 1:26; 弗 4:24; 西 3:10。这个圣洁的形象已经足够丰富，以至于被如此糟糕地引导。而谁在属灵上注视他们的收据呢？要么是别人拥有太多的恩典和圣洁，而我拥有太少，所以产生了虚拟的叹息和对分配的不满。或者 2. 一种膨胀，认为它太多了，好像不是在接受。我比你更圣洁，以赛亚书 65:5。对使我与众不同的那个人的误解，哥林多前书 4:7。对他人的诅咒，路加福音 18:11。对上帝的秘密抱怨，认为他在计算上太严格和苛刻，马太福音 25:24。这是多么的骄傲，因为我只是一个在有恩赐的圣洁下的患者，就把它当作自己的东西？就像一匹马因为一天穿着一副借来的丝绸鞍而踢腿和扬尘一样。

2. Being and dominion over the creatures is of undeserved goodnesse. Who looks to a borrowed body and a borrowed soul, yea and to self, and to that which is called I, as to a thing that is freely gifted? So that though thou be in an high opinion of self, self is self, and what it is, from God. And when thou rides, whence is it that I am the rider, and the wearied horse the carrier, but from God? 3. The Covenant of Works it self, that God out of Soveraignty does not command, is undeserved condescending; that God bargains for hire, do this and live, whereas he may bide a Soveraign Law-giver and charge and command us, is overcoming goodnesse. Law is honeyed with love, and hire; it is mercy that for our penny of obedience, so rich a wadge as communion with God is given. 4. The influences to acts of obedience, come under a twofold consideration. 1. As congruous and suitable concurrences of God to Adams acts of obedience: And so they were free gifts to Adam not promised, as we shall hear in the New Covenant. 2. As such influences by which the standing Elect Angels (who were under this Covenant as well as Adam) were differenced from the Angels that fell, and were confirmed that they should not fall, in this latter respect. Absolute Soveraignty shines in Adams fall, so if a Sparrow cannot stir its wing without God, Mat. 10:29. nor a hair fall from our head, ver. 30. far lesse could Adam fall, and all his, without a singular providence; And farre lesse could Adam go on and act without influences from God. And if strong Adam and upright, created in holinesse, could not then stand his alone; Shall our clay legs now under the fall bear us up? What Godly trembling is required in us? 5. The gift of Prophesie, Gen. 2:23. seems to be freely given, besides the Image of God, and Adams knowledge, Gen. 2:19. of every living creature, according to their nature may be proven, but it appears to be naturall, and he is a lamentable example to us of abusing the Image of God, and good gifts; But no habite without the continued actings of God can keep us in a course of obedience: There is no ground to make habits of grace our confidence. 3. There can be no giving and taking between the creature and the Creator. Elihu pleads well for him, Job 35:7. If thou be righteous what gives thou to him? Or what receiveth he of thy hand, v. 1. Thy wickednesse may hurt a man, as thou art, and thy righteousnesse may profite the Son of man. Job 22:2. Can a man be profitable unto God, as he that is wise may be profitable to himself? Is it pleasure to the Almighty that thou art righteous? Or is it a gain to him that thou makest thy wayes perfect? So Eliphaz. And David, Psal. 16:2. My goodnesse extendeth not to thee. Acts 17:25. Neither is the Lord worshipped with mens hands, nor with their spirits: as if he needed any thing, seeing he giveth to all life & breath and all things. What then is the glory of the creatures obedience to him? It is some shining of the excellency of God upon men and Angels, from the works of God, and our obedience to him. But suppose there were no creature to pay the rent of this glory to him, is the Lord a loser therefore? Hath he need of our songs of glory? Or that creatures should be Heraulds of his praise? Or needs he the workmanship or structure of Heaven, Sun and Moon to be a Printed Book to spell and sound his glory? If he need not the Book (as he needeth nothing created.* Who sayeth I am the Lord Al-sufficient) he needs not one letter, nor any sense of the Contents of the Chapters of that Book. There is a secret carnall notion of God in us, when we act and suffer for God, that brings a false peace, and some calmes of mind, we have pleased him once, and beside that peace, a scumme and a froath smoakes up unsensible in the heart, we are profitable to God, it would be the worse with him, if he wanted our prayers and service: but had the Lord any missing of Heaven and of Angels and Men, in these infinite and innumerable ages of duration, that went before any created being? When he was upon these infinite and self-delighting thoughts, solacing himself in that infinite substantial fairenesse and love his Son Christ, Prov. 8:29, 30. (2.) You can give nothing to God Creator of all, but it must be either an uncreated God-head, but he who perfectly possesseth himself, will not thank you for that, or your gift most be a created thing: But how wide is his universall dominion? can you give to one that, of which he was absolute Lord before? all the Roses are his, all the Vineyards, all the Mountains, he is the owner of the South and the North, of the East and the West, and infinite millions of possible Worlds, beyond what Angels and all Angels can number, for eternitie of ages, are in the bosome of his vaste Omnipotencie; He can create them if hee will.
2. 对于生物的存在和统治是不应得的善良。谁会将借来的身体和借来的灵魂，甚至自我和所谓的我，看作是自由赠予的东西呢？所以，即使你对自我有很高的评价，自我也是自我，它的本质来自上帝。当你骑马时，我是骑手，疲惫的马是载体，这不也是来自上帝吗？3. 作为主权之下的上帝并没有命令的工作契约是不应得的降低自我；上帝为了报酬而交易，做这个就能活着，而他可以成为至高无上的立法者，指责和命令我们，这是无法抵挡的善良。法律被爱和报酬所蜜糖；对于我们的顺从的一分钱，给予了与上帝的交流这样丰富的报酬，这是仁慈。4. 对顺从行为的影响有两个方面的考虑。1.作为上帝对亚当顺从行为的合适和适当的共同努力：所以它们对亚当来说是自由赠品，没有承诺，正如我们将在新约中听到的那样。2. 因此，这些影响使得那些站立的选民天使（他们与亚当一样受到这个约束）与堕落的天使有所不同，并且被确认他们不会在这方面堕落。绝对的主权在亚当的堕落中显现，所以如果一只麻雀不能挥动翅膀而不是上帝，马太福音 10:29，也没有一根头发从我们的头上掉下来，马太福音 10:30，更不用说亚当和他所有的人了，没有一个特殊的神的安排；而且亚当在没有上帝的影响下不能继续前进和行动。如果坚强而正直、在圣洁中被创造的亚当都不能独自站立，那么我们现在在堕落中的泥土腿能支撑我们吗？我们需要怀着虔诚的战栗。5. 预言的恩赐，创世纪 2:23，似乎是自由给予的，除了上帝的形象和亚当的知识，创世纪 2:19，根据它们的本性，每个生物都可以被证明，但它似乎是自然的，他是我们滥用上帝的形象和美好恩赐的可悲例子；但没有上帝的持续行动，没有习惯可以使我们保持顺服的状态：没有理由把恩典的习惯作为我们的信心依据。3. 在造物主和创造者之间不能有给予和接受。以利户为他辩护得很好，约伯记 35:7。如果你是义人，你给他什么？或者他从你手中得到什么，第 1 节。你的邪恶可能伤害一个人，就像你一样，你的公义可能使人有益。约伯记 22:2。一个人对上帝有益吗？就像智者对自己有益一样？你是公义的，全能者喜悦吗？你的行为完美，对他有益吗？以利法斯如此说。大卫也说，诗篇 16:2。我的善行并不能延及你。使徒行传 17:25。主也不是靠人的手所供给的，既是他将生命、气息和万物赐给众人，他也不需要什么。那么，造物的顺服对他有什么荣耀呢？这是上帝的卓越之光照耀在人类和天使身上，来自上帝的作为和我们对他的顺从。但是假设没有任何生物来向他支付这份荣耀的租金，主会因此而失去什么吗？他需要我们的荣耀之歌吗？或者生物应该成为他赞美的传令者吗？ 他是否需要天堂、太阳和月亮的工艺或结构成为一本印刷书来拼写和传达他的荣耀？如果他不需要这本书（因为他不需要任何被创造的东西。谁说我是全能的主），他就不需要一个字母，也不需要对这本书的章节内容有任何理解。当我们为上帝行动和受苦时，我们内心有一个关于上帝的秘密肉体观念，它带来了一种虚假的平安和一些心灵的宁静，我们曾经取悦过他，除了那种平安之外，一种泡沫和浮渣在心中无法感知地升腾起来，我们对上帝有益处，如果他需要我们的祈祷和事奉，那将是更糟糕的事情：但是在这无数无限的时间中，上帝是否曾经缺少过天堂、天使和人类？当他沉浸在这些无限而自我愉悦的思想中时，他是否曾经思考过这个问题，他在他儿子基督里的无限实质的美和爱中寻找安慰，箴言 8:29,30。（2.）你不能给上帝创造万物的创造者任何东西，除非它是一个未被创造的神格，但是完全拥有自己的他不会因此而感谢你，或者你的礼物必须是一个被创造的东西：但是他的普遍统治有多广阔？ 他能给予那个在此之前是绝对主宰的人吗？所有的玫瑰都属于他，所有的葡萄园，所有的山脉，他是南方和北方的主人，东方和西方的主人，无数亿万个可能的世界，超越天使和所有天使的计数，永恒的岁月，在他无边无际的全能之中；如果他愿意，他可以创造它们。

And what ye give to another, it was out of his dominion, but all things are in his dominion, for who spoiled him of what he had? David blessed the Lord, when the people gave for the Temple, excusing himself and the people, that they took on them to give to the great Lord-giver: 1 Chro. 29:11. Thine, O Lord, is the greatnesse, and the power and the glorie, and the victorie, and the majestie, for all that is in the heaven and in the earth is thine, thine is the Kingdome, O Lord, and thou art exalted as head above all. vers. 12. Both riches and honour come of thee, and thou reignest, and in thy hand it is to make great, and to give strength unto all. 14. But who am I, and what is my people, that we should be able, so willingly, to offer after this sort? for all things come of thee, and of thine own have we given thee. Hence, none can give to God 1. Because he is JEHOVAH the Eternall God, then he gives all and nothing can be given to him. 2. Because of the greatnesse and infinitenesse of God. Giving is an adding to him, to whom we give. But nothing can be added to him, for thine is the greatnesse, the power, and the majestie. 3. Nothing can be given to him who is universall and full Lord and Possessour of heaven and earth, and all things therein, for all that is in the heaven &c. are thine. 4. Nothing can be given to him, who is so Lord, that he is exalted as Head, Prince and King, above all created Kings, and their dominions over their own. 5. But all the goods of the Subjects are the Princes, or the Commonwealths. The Jurists distinguish as the Schoolman Theod. Smising, Tom. 1. de Deo, tractat. 3. disp. 4. q. 5. fig. 65. a two-fold jus, jus altum & jus bassum: The Prince and Commonwealth, have a sort of eminent right to the goods of the Subjects, to dispose of them for the publick good, as they may demolish a castle belonging to a private man in the frontiers of the enemies land, because it hurts the country, and may be better made use of by enemies against them for the countrey; And they may compell him to sell it, but this hinders not, but every Subject hath a dominion and right to his own goods, to use them at his pleasure, which the Prince cannot do. Ahab the King hath no right nor dominion over the vineyard of Naboth to compell him to sell it or give it against his will to his Prince; For the earthly Prince, nay the man himself, the just Proprietor before men cannot bear that, so as it may be said of God, vers. 12. both riches and honour come of thee, and thou reignest over all: For God created the being of gold and of every thing, that we can give to God, which no earthly Prince can do.
凡你们给予他人的，都不属于他的统治范围，但一切都在他的统治范围之内，因为谁能夺走他所拥有的呢？大卫为了人民为圣殿奉献而赞美上主，为了他自己和人民辩解，他们承担起给予伟大的赐予者的责任：《历代志上》29:11。大主啊，伟大、能力、荣耀、胜利和威严都属于你，因为天地间的一切都属于你，你是大主，你被高举为万有之首。第 12 节。财富和荣耀都来自你，你统治着一切，你手中有使人伟大和赋予力量的权柄。第 14 节。但是我和我的人民算什么，我们竟能如此乐意地奉献呢？因为一切都来自你，我们所奉献的也是你的。因此，没有人能给上帝。1.因为他是永恒的上帝耶和华，他给予一切，没有什么可以给他。2.因为上帝的伟大和无限。给予是对我们给予的人的增加。但是对他来说，没有什么可以增加，因为伟大、能力和威严都属于你。3. 凡是在天上和地上的，以及其中的一切，都属于他，他是全能的主宰和拥有者，因此不能给他任何东西。凡是在天上的，都是你的。4.不能给他任何东西，因为他是如此的主宰，他高高在上，是所有被创造的国王和他们对自己的领土的统治之上的头领、王子和国王。5.但是，臣民的财产都属于王子或国家。法学家将其区分为两种权利，即高级权利和低级权利：王子和国家对臣民的财产有一种特殊的权利，可以为了公共利益处置它们，就像他们可以拆除敌人领土边界上的一个私人城堡，因为它对国家有害，而且敌人可以更好地利用它来对付国家；他们可以强迫他卖掉它，但这并不妨碍每个臣民对自己的财产拥有统治权和使用权，而王子则不能这样做。 亚哈王对拿伯的葡萄园没有权力或统治权，强迫他出售或违背他的意愿将其交给王子；因为地上的王子，甚至是人本身，作为公正的所有者在人们面前不能容忍这样的行为，正如经文所说，财富和荣耀都来自你，你统治一切；因为上帝创造了黄金和我们能够献给上帝的一切，这是任何地上的王子都无法做到的。

6. Nothing can be given to him, in whose hand is power and might, and to make great and to give strength: For 1. Riches and things we give are of him. 2. Power, might and strength to give, either Physicall, to bear a burden to his house: Or, 2 Morall, a willing mind and heart to give is in his hand: Or, 3. A mixt power, the being of the act of giving is his. v. 7. Of thine own we give thee. Can we give to any that which is his own already? Can ye give to a Crowned King over such a Kingdome his own Crown? Can ye give to the righteous owner of his own lands, his own Garden, and his own vineyard, in gift? but every being created is the Lords.
在他手中有权力和力量，可以赐予伟大和力量的人，没有什么可以给他的。因为 1.财富和我们给予的东西都是他的。2.赋予力量、能力和力量，无论是物质上的，承担负担到他的家中；或者是道德上的，愿意给予的心意和心灵都在他的手中；或者是混合的力量，给予行为的存在是他的。v. 7.我们给你的是你自己的。我们能给任何人已经属于他自己的东西吗？你能给戴着王冠的国王他自己的王冠吗？你能给拥有自己土地的正义之主他自己的花园和葡萄园吗？但每一个被创造的存在都是主的。

8. Saith David, v. 15. We are strangers before thee, and sojourners as all our fathers were: And that saith, the Lord is the only Heritor, and we but Tennents at will, and strangers both fathers and sons, though for five hundreth or a thousand years fathers and sons have lineally and in heritage before men possessed such lands: yet before thee (saith he) we and our fathers have but Tennent-right, and are strangers from thee. And what can a meer stranger to life and being give to the just Heritor and Lord of life and being?
8. 大卫说，见 15 节。我们在你面前是陌生人，像我们的祖先一样是寄居者：上帝说，他是唯一的继承人，我们只是随意的佃户，祖先和子孙都是陌生人，尽管五百或一千年来祖先和子孙在人们面前拥有这样的土地：然而在你面前（他说），我们和我们的祖先只是佃户，与你是陌生人。一个对生命和存在只是陌生人的人能给予公正的继承人和生命和存在的主人什么呢？

9. And our dayes (saith David) on the earth are as a shadow, and there is none abiding life, and being is a shadow of being, and God is the only first excellent being: and suppose we should give life and being to and for him, it is but a borrowed shadow that we give him; And we are not lords of our own being, we have not absolute right over our selves to give our selves to him. If Doeg will not give himself to God, and act for God, Psal. 51:2. God shall take thee away and pluck thee out of thy dwelling place, and root thee out of the land of the living. Job 27:21. the east wind of God carrieth him away, and as a storm hurleth him out of his place. Ye shall bestow life and being worse then upon God. God shall make morter of thee, O fool! who makes a god of borrowed I, great I and poor Nothing-self: Nay if there be a Pronoun in thee O let it be this: Oh if my separation from Christ and the blotting of my name out of the Book of Life, and my heaven might be a footstool to heighten the glory, the high glory of the Lord in the salvation of many. 2. This Pronoun self and mine is a proud usurper against God. Was he not an Atheist or a churle, and his name folly, who said, 1 Sam. 25:11. and breathed out so many my's? Shall I take my bread and my waters, and my flesh which I killed for my hearers, and give it to men whom I know not whence they be? And he was as madde a fool who thus speaks, Isa. 10:13. By the strength of my hand have I done it, and by my wisdom, for I am prudent: & I removed the bounds of the people—14. And my hand hath found as a nest the riches of the people, and as one gathereth eggs that are left, so have I gathered all the earth, and there was none that moved the wing, or opened the mouth, or peeped. This is the fool-axe boasting against him that heweth with it. And another fool said: Make an agreement with me by a present, and come out to me, Isa. 36:16. And this mad-nothing is above God, chap. 37:10. Let not thy God in whom thou trustest deceive thee. The Tyrant of Egypt, the great Dragon that lyeth in the midst of the river said, My river is mine own, and I have made it for my self, Ezek. 29:3. God made the Sea and all the Rivers. There be three Pronouns in the mouth of another proud Monarch, Dan. 4:30. And the King spake and said, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power and the honour of my Majesty? So soon as there falls from the great Lord of being a chip or shadow of created being, especially where being is rationall and under a Law, there follows and results (the Lord withdrawing) a proud supposed I and a vain conceit of self, and a dream of God-head comes in with borrowed being; And therefore created sinlesse self is to be denyed. Adam denyed not himself and thought in his sick imagination he should be like God knowing good and evill, Gen. 3. Christ the more excellent Adam pleased not that noble self, Rom. 15:3. Καὶ γὰρ ὁ Χριτιὸς ὀυχ ἱαυπδ ἀρεσε. He denyed himself as man, as a gracious meer man, to be God or more then a man. And this self-deniall is in elect Angels, who blush and are sinlesly ashamed of self, and cover their faces with wings before shining Infinitnesse of Glory, and proclaim him thrice Holy, holy, holy, Isa. 6:2, 3. And who knowes not we owne grace as our own? my prayers, my faith, my holiness, my tears, as if grace had a relish from self, not from God: but Paul, 1 Cor. 15:10. Not I, but the grace of God (not my grace in me) that was with me, ὀυκ ἐγὼ δὲ ἀλλʼ ἡ χάρις τᾶΘεα ἡ συνἐμοὶ.
9. 我们的日子（大卫说）在地上如同影子，没有永恒的生命，存在只是存在的影子，上帝是唯一第一优秀的存在；假设我们将生命和存在给予他，那只是我们给他的一个借来的影子；我们并不是我们自己存在的主人，我们对自己没有绝对的权利将自己给他。如果多以不愿将自己给予上帝，并为上帝行事，诗篇 51:2，上帝将带走你，将你从你的住所拔出，将你从活人之地根除。约伯记 27:21，上帝的东风将他带走，如同暴风将他从原处推出。你们将生命和存在赋予上帝，比赋予上帝更糟糕。上帝将你变成泥浆，哦愚昧的人！你将借来的我，伟大的我和可怜的虚无自我当作神：不，如果你内心有一个代词，让它是这个：哦，如果我与基督分离，我的名字从生命册中抹去，我的天堂可以成为一个脚凳，来增加主在拯救众人中的荣耀的高度。2. 这个代词自我和我的是对上帝的傲慢篡夺者。他不是一个无神论者或者一个粗鲁的人吗？他的名字是愚蠢，他说，撒母耳记上 25:11。 我是否应该拿着我的面包、我的水和我为听众而杀死的肉，给那些我不知道他们来自哪里的人？他是一个说出这样话的疯子，以赛亚书 10:13。凭着我的手的力量，我做到了这一切，凭着我的智慧，因为我是聪明的：我移动了人民的边界-14。我的手像找到了人民的财富的鸟巢，像收集剩下的蛋一样，我收集了整个地球，没有一只鸟挪动翅膀，张开嘴巴或者叽叽喳喳。这是愚蠢的斧头夸耀着与它一起砍伐的人。另一个愚蠢的人说：通过礼物与我达成协议，出来见我，以赛亚书 36:16。这个疯狂的无物高于上帝，第 37 章：10。不要让你所信任的上帝欺骗你。埃及的暴君，躺在河中间的巨龙说，我的河是属于我自己的，我为自己造了它，以西结书 29:3。上帝创造了海洋和所有的河流。在另一个骄傲的君王的口中有三个代词，但以理书 4:30。 国王说道：“这不是我凭借我的力量和威严所建造的伟大巴比伦吗？”当伟大的存在之主从被创造的存在中掉落一片或一点影子时，尤其是在存在是理性的并受法律约束的情况下，就会产生（主撤离）一个傲慢的自我和虚幻的自负，以及一个带着借来的存在的神格的梦想；因此，被创造的无罪自我应该被否认。亚当没有否认自己，并在他生病的想象中认为自己将成为知道善恶的上帝，创世记 3。更优秀的亚当基督并不满足于那个高贵的自我，罗马书 15:3。Καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσε。他否认了自己作为人，作为一个仁慈的纯粹的人，成为上帝或超越人的存在。这种自我否认存在于选民天使中，他们为自己感到羞愧和无罪，并用翅膀遮住脸庞，面对辉煌无限的荣耀，并宣告他三次圣洁，以赛亚书 6:2, 3。谁不知道我们将恩典视为自己的？我的祈祷，我的信仰，我的圣洁，我的眼泪，仿佛恩典从自我而非从上帝中得到滋味：但保罗在哥林多前书 15:10 中说。 不是我，而是上帝的恩典（不是我内在的恩典）与我同在。

4. But is there no paction between GOD and the creature? Surely we must say that the covenant between GOD and Adam is of another nature, yea and promises also, then these that are between man and man; for there is proper giving and taking betwixt the creature. 2. The proper covenants between man and man require that both parties be free and independent one of another, there may interveen a jus, a right and a debt upon the promissor to him to whom the promise is made. Omne promissum ex ore fideli cadit in debitum. Jurists say there is no proper binding Covenants between the father and the son, the lord and the servant; for the son and the servant are not lords of themselves nor sui juris. The father by no paction can remove the foundation of the debt of nature that the son oweth to the father: for impossible it is, but if such a man be son to such a man, but he owe to his father as to an instrument, quod sit & vivat, being and living, and the son can not satisfie by paying the father for that summe, and the father can not cancell the band nor give him an acquittance. Far lesse can any recompence the Lord for life and being. The fallen Angels and damned in hell and all wicked men are in the Lords Compt-book everlasting debters to him for being. But God who is more then a Father (to whom men are but painted fathers) may thus farre loose the bond, as he may command the son to sacrifice the father, as well as once he commanded the father Abraham to offer up his son to God. But God cannot resigne his right that he hath over the creature to a creature, because he cannot leave off to be Creator, and so cannot lay aside or make over Creator right, jus Creatoris, to any. 2. Say that a creature had a jus or right over the Creator, it is either an uncreated right or a created right, so to pursue God by Law, as to cause him do him justice; it cannot be an uncreated right; for that were near to blasphemie: For no created head can bear the royall Crown of the King of Ages. If it be a created right, this created right must be under the dominion of him who is universall Lord of all: then may the Lord make use of it at his pleasure; then may not the man make use of it at his pleasure: for an absolute dominion of one and the same thing cannot be in the hands of two absolute Lords, who may have contradictory desires concerning the same thing: such as the holy Lord and sinfull men often are. Let us correct the bold pleadings and the daring charges that our vain hearts put upon the Lord: Why dost thou strive against him (saith Elihu, Job 33:13.) for he gives not account of any of his matters? Men dare say, when they are under the vengeance of ordinary sufferings, The wayes of the Lord are not equal, Ezek. 33:10. If our transgressions and our sins be upon us, and we pine away in them, how shall we then live? But upon whom should sins and transgressions and the punishment thereof be, if not upon the carcases of the Authors? Will ye raise letters to summond him? Where is the judge? Where is the Tribunall? But he promised so and so; But this is not the Question of strict justice: that saith something against the veracity and faithfulnesse of God, but nothing against the justice. But neither doth a promise as a promise raise a plea of unjustice against the holy and glorious Lord, suppose he should not fulfill his promise. For 1. A paction by promise creats no equality of justice between thing and thing, between wage and work: otherwise he that is called to the Vineyard, and labours from the third hour, hath a just plea: for he should have more wages then a penny, which he gets who labours but one hour. But the Lord makes not the equality or proportion between much labouring for many hours, and the quantity and degree of the wage his rule. But the Lord pleads the free Covenant for his standing rule. Mat. 20:13. Friend, I do thee no worng: didst thou not agree with me for a penny? And vers. 15. Is it not lawfull for me to do what I will with mine own? Hence read our sickly queroulus nature. 1. Naturally we argue from much working, and would conclude God, much running, long sweating, and pains in keeping the Covenant of Works should binde God, except he be unjust, to give me as many ounces and pound weights of Glory everlasting, as I have fasted moments, and told over prayers upon beads, and uttered sighs: Wherefore have we fasted and thou seest not? We work and keep the Covenant of Works, but God payes us not our wage. Though it be a doubt to me, if the Covenant of Works had stooden, and Adam and all his had fulfilled it perfectly; if the Lord should weigh in an even ballance, by ounce weights, our poor labour, and great reward of Glory, for had he entered such a market, the losse had been ours; we could not have obtained life eternall that way, for our stock of time-working should have dryed up. The vertue of justice stands in the equality of that which is given and received. Now there is a two-fold equality, one rei ad rem between thing and thing, ane Arithmetick justice, so many ounces of naturall actings, and the same number of ounces of grace and glory: This commutative justice is not in God, as the soundest and learned'st School men teach. There is another justice of proportion duarum rerum ad duas alias res, of two things proportionally answering to two things, distributive justice is this, and it keeps a Geometricall proportion, Augustine with Scripture saith, God is become our debter not by receiving any thing from us, but by promising what he pleaseth.
但是上帝与创造物之间没有契约吗？当然，我们必须说，上帝与亚当之间的契约与人与人之间的契约性质不同，而且也有不同的承诺；因为在创造物之间有适当的给予和接受。人与人之间适当的契约要求双方彼此自由和独立，可能会涉及到权利和债务，承诺者对承诺对象有义务。法学家说，父亲和儿子之间没有适当的约束契约，主人和仆人之间也没有；因为儿子和仆人都不是自己的主人，也不是自己的法定代表人。父亲无法通过任何契约来消除儿子对父亲所欠的天性债务的基础；因为如果一个人是某个人的儿子，那么他对父亲的债务是不可避免的，就像对一个工具的存在和生活，儿子无法通过向父亲支付一笔款项来偿还，父亲也无法取消这个债务或给他一个解除债务的凭证。更不用说任何人能够为生命和存在向上帝偿还。 堕落的天使、地狱中的被诅咒者和所有邪恶的人都是上帝的永恒债务人。但是上帝不仅仅是一个父亲（人们对他来说只是虚幻的父亲），他可以解除这种束缚，就像他曾经命令亚伯拉罕向上帝献祭他的儿子一样。但是上帝不能将他对创造物的权利放弃给一个创造物，因为他不能停止成为创造者，因此不能放弃或转让创造者的权利给任何人。2.假设一个创造物对创造者有权利，那么这个权利要么是未创造的权利，要么是已创造的权利，通过法律追究上帝，迫使他给予公正。它不能是未创造的权利，因为那将近乎亵渎：因为没有创造的头可以戴上永恒之王的皇冠。 如果这是一项创造的权利，那么这项创造的权利必须在那位是万物的主宰的人的统治之下：那么主可以随意使用它；那么人不能随意使用它：因为同一事物的绝对统治权不能掌握在两个绝对主宰的手中，他们对同一事物可能有相互矛盾的欲望：就像圣洁的主和罪恶的人经常是的那样。让我们纠正我们虚荣的心灵对主的大胆辩护和大胆指责：你为什么与他争辩（以利户说，约伯记 33:13）？因为他不为他的任何事情负责。人们敢说，当他们在普通的苦难下受罚时，主的道路不公平，以西结书 33:10。如果我们的过犯和罪孽在我们身上，我们在其中消瘦，那么我们怎么能活下去呢？但罪和过犯及其惩罚应该落在谁的身上，如果不是在罪恶的人的尸体上？你们要写信传唤他吗？法官在哪里？审判台在哪里？ 但他承诺了这样那样的事情；但这不是严格公正的问题：这对上帝的真实和忠诚性有所质疑，但对公正没有任何质疑。但是，即使上帝不履行他的承诺，承诺本身也不会对圣洁而荣耀的主提出不公正的指控。因为 1.承诺所创造的契约并没有在事物之间、工资和工作之间创造公正的平等：否则，从第三个小时开始劳作的人应该有一个公正的理由：因为他应该比只工作一个小时的人得到更多的工资。但是，主并没有以多少小时的努力和工资的数量和程度之间的平等或比例为准则。但是，主以自由的约定为他的准则。马太福音 20:13：“朋友，我没有亏负你，你不是和我约定一分钱吗？”并且在第 15 节说：“我可以用我自己的东西做我所愿意的吗？”因此，我们看到了我们这种病态的抱怨本性。1. 自然而然，我们从工作中争论，会得出结论，即上帝应该受到束缚，因为他是不公正的，除非他给我无尽的荣耀，就像我禁食的时刻和念珠上的祈祷以及叹息的次数一样多。我们为什么禁食，你却看不见？我们努力工作并遵守契约，但上帝却没有给我们工资。虽然我怀疑，如果契约能够保持下去，亚当和他的后代都能完美地履行它；如果主按照盎司的重量来衡量我们微薄的劳动和巨大的荣耀回报，那么我们将会亏损；我们无法通过这种方式获得永恒的生命，因为我们的时间工作将会枯竭。公正的力量在于给予和接受的平等。现在有两种平等，一种是事物之间的平等，一种是算术公正，自然行为的盎司数量和恩典和荣耀的盎司数量相同。这种交换公正并不适用于上帝，正如最有见识和博学的学者所教导的那样。 有另一种比例正义，即两个事物与另外两个事物成比例，这就是分配正义，它保持着几何比例。奥古斯丁和圣经说，上帝成为我们的债主不是因为从我们那里得到了什么，而是因为他随心所欲地承诺了什么。

2. It followes from the Parable, that Gods bargaining with us depends not upon the equality between thing and thing, the work and the wage; But upon his own free pleasure of disposing of his own: And it is the froathinesse of our nature to judge the penny of Glory, that we get by labouring to be our own, whereas after the promise, and after we have fulfilled the condition, it is not ours, but Gods, and he calls it his own, and it is to be disposed on by the Lords free-grace. Friend, may not I do with mine own, what I please? Mat. 20:15. 2. No promise as a promise can give us a proper right, by way of strict justice, to plead with God. 1. A promise of grace is a free promise, and no man can say, because God promises the new heart to most undeserving men, that are of a stony heart, and doe profane his holy name, amongst the Gentiles, that therefore it is just by condignitie of the thing, that a new heart should be given to them, that are foolish, disobedient, and serving diverse lusts. The farrest that hard faced Jesuits go in this, is to tell us of the poor penny of the merit of congruity, for the right weight of the summe and thousands of saving grace which Papists have refused as ashamed thereof.
从这个寓言中可以得出结论，上帝与我们的交易并不取决于事物之间的平等，工作和工资之间的平等；而是取决于他自己自由支配自己的喜好。我们的本性是判断我们通过努力获得的荣耀的价值，而实际上在应许之后，当我们满足条件之后，这并不属于我们，而是属于上帝，他称之为自己的，并且由主的自由恩典来支配。朋友，我难道不能随心所欲地处理我自己的东西吗？马太福音 20:15。没有任何承诺能够给我们以严格的正义的方式来与上帝争辩。恩典的应许是自由的应许，没有人能够说，因为上帝向那些最不值得的人承诺了新的心灵，那些心灵是石头般的，亵渎他的圣名，而这些人是在外邦人中，所以按照事物的应得之义，给予那些愚蠢、不服从和追求各种私欲的人一个新的心灵是公正的。 耐人寻味的是，刚硬面孔的耶稣会士在这方面所能做的最远的一点，就是告诉我们关于适宜的功德的微不足道的一分钱，而天主教徒则因为对此感到羞愧而拒绝了数以千计的救赎之恩。

3. If a promise as a promise should make an equalitie between one thing and another, and so lay a band of strict commutative justice upon God, then should every promise do the like, quod convenit καθʼ ἀυτο convenit κατὰπαντος, but that cannot be said: For then if God should promise glory of ten thousand millions of degrees above the glory that Angels and men now injoy, for speaking one good word, that should be a free promise, but that promise should not make an equality between so hudge and rich a reward of glory, and so hungry and poor a work as the speaking of a good word, so as God should fail of justice, if he should deny a reward so great, for so small a work: For the denying thereof should be against the veracitie and faithfulnesse of God, if he should not fulfill his promise, but he should not fail against strict justice either in not rewarding the work with a condigne reward, or in not giving to the man that spake the good word his own. For there is no just equality between work and wage here. Nor can ever so feckless a work, or all the works of men and Angels, make the glory of life everlasting our own. For glory remains ever the proper gift of God, and under his dominion.
如果一个承诺应该使一件事物与另一件事物之间达到平等，并对上帝施加严格的交换公正的约束，那么每个承诺都应该如此，quod convenit καθʼ ἀυτο convenit κατὰπαντος，但这不能被说成：因为如果上帝应许的荣耀比天使和人类现在享有的荣耀高出数千万倍，只因说了一句好话，那将是一个自由的承诺，但这个承诺不会在如此巨大而丰富的荣耀奖励与如此饥饿和贫穷的好话之间建立平等，所以如果上帝因为如此微小的工作而拒绝如此巨大的奖励，那将违背上帝的真实和忠诚，如果他不履行他的承诺，但他在严格的公正方面也不会失败，无论是在不给予工作应得的奖励，还是不给那个说了好话的人他自己的东西。因为在这里，工作和报酬之间没有公正的平等。也没有任何微不足道的工作，或者人类和天使的所有工作，能使永生的荣耀成为我们自己的。 荣耀始终是上帝的恩赐，在他的统治之下。

4. A promise is, by order of time or nature, latter and posterior to the good thing promised, as words of truth are latter to things, and things have the same valor and worth, before and after the promise, yea if one promise to give for a plot of ground, a summe of money of value, five hundred times above the worth of that plot of ground, that promise can not make the unequall and unjust price to be a just and equall price. Even so the promise of God to give eternall life to the obedience of Adam can make no equality of strict justice between the reward and the wage; For the reward promised for the wages is equall and just before the promise, and ex naturâ rei; and so must lay bands on the Lord, so as he cannot do contrair unto it, which is against all reason.
承诺是按时间或性质的顺序，晚于和次于所承诺的好事，就像真理之言晚于事物一样，事物在承诺之前和之后具有相同的价值和价值，即使有人承诺以一笔价值远远超过那块地的钱来换取一块地，这个承诺也不能使不公平和不公正的价格变为公正和平等的价格。同样，上帝承诺给予亚当永生作为对顺从的回报，不能在奖励和工资之间建立严格公正的平等；因为在承诺之前，奖励对工资是公平和公正的，而且是自然的；因此，它必须约束上帝，使他不能违背它，这是违背所有理性的。

And who gave first to the Lord, and it shall be recompensed to him, and he that gave first to him, man or Angell, must give his own (or then it is no giving) which he received not from God, either created being, or gift, or work (for any uncreated gift none can give to him) as is said. 2. What is given is amongst the all things that are of him, as the efficient, and to him, as the last end, and through him, as the conserver of all, and so can be no gift to him, Rom 11:36.
谁先给了主，就会得到回报，而给予主的人，无论是人还是天使，必须给出自己的东西（否则就不算是给予），而这些东西并非来自上帝，不是创造物、礼物或工作（因为没有任何未创造的礼物可以给予他），正如经上所说。2. 所给予的东西都是属于他的一切事物中的一部分，作为效力者，归于他作为最终目标，通过他作为保护者，因此对他来说不可能是一份礼物，罗马书 11:36。

And what God of free goodnesse, decrees to do, that he may decree not to do; and things falling under his decree, are not necessary, he cannot decree that man should be a reasonable creature, for it involves a contradiction to be a man, and not to be a reasonable creature. But no shadow of contradiction there is for the Lord to forbid to eat; and to forbid to eat under a punishment: And the not created world (it being from eternity nothing and a non ens) could not have any jus or right to plead that God would stand to what he decreed, and give being and create a world, for if the Lord should not give being to it, and create what he had decreed from eternity to create, he should fail against his own unchangeable Nature, but should do no unjustice to an uncreated world, except we say God should be unjust, if he had not created the world. For being of justice is due to the world, and God refuses to pay the debt of being to the uncreated world, which is non-sense. And upon the same ground, if he should annihilat the world or take away life from living things, he should be unjust; It is safer therefore to say that God oweth the creature nothing, but we are his debtors, for service and praises, while we have any being.
上帝的自由善意所决定的事情，他可以决定不去做；而落入他决定范围的事情，并非必然，他不能决定人应该成为一个理性的生物，因为这涉及到一个矛盾，即成为人却不是一个理性的生物。但上帝禁止吃东西，并以惩罚为条件，这并没有任何矛盾的阴影。而那个未被创造的世界（因为它从永恒中是虚无和不存在的）没有任何权利要求上帝遵守他从永恒中决定的事情，并给予它存在并创造一个世界，因为如果主不给予它存在，并创造他从永恒中决定要创造的东西，他就会违背自己不变的本性，但对一个未被创造的世界来说，他并不会不公正，除非我们说上帝如果没有创造世界就是不公正的。因为正义的存在是应该归于世界的，而上帝拒绝向未被创造的世界支付存在的债务，这是无意义的。 如果他消灭世界或夺走生物的生命，他将是不公正的；因此，更安全的说法是上帝对创造物没有任何债务，而我们是他的债务人，要为他的服务和赞美而存在。

4. Use. If God, of his free will, so placed Adam to reward his obedience: We think hard to serve God for wages, and to be placed in a condition of obedience. Evah, and we with her, sucking the same milk, thirst after such lawlesse Independency to be from (Gen. 3:5, 6.) under God; Whereas Adam and Angel-courtiers that have wings to obey, and the Noble and High Heir who learned obedience through the things he suffered were in this condition, and Christ a King in the shape of a Servant was obedient to death, to the death of the Crosse, Phil. 2. Hence, to weary of submitting to God, speaks much unnaturall pride, yea will not be under God. 2. There is little of Christ in such, for it was life to Christ and meat and drink, Psal. 40:8; Heb. 10:8; John 4:34; Act. 10:38. to obey, and it is the Angels life, Isa. 6:2, 3; Psal. 103:20; Rev. 4:8. and they are neer him, who both at once serve and Raigne, Rev, 22:3, 5. much delight to obey, speak much of God in the heart. Tyre not of your Master; examine more, untowardnesse to pray, to confer, to give, &c. if it be not a cause of deadness and be not a way of backsliding.
4. 使用。如果上帝出于自愿将亚当安置在奖赏他的顺从上，我们认为为了报酬而努力事奉上帝，并处于顺从的状态是困难的。夏娃和我们与她一起吮吸同样的奶，渴望摆脱上帝的无法无天的独立（创世纪 3:5, 6）。而亚当和有翅膀顺从的天使宫廷，以及通过所受的苦难学会顺从的贵族和高贵的继承人，以及基督作为一个以仆人的形象的国王，顺从至死，顺从至十字架的死（腓立比书 2）。因此，对顺从上帝感到厌倦，表明了非常不自然的骄傲，甚至不愿顺从上帝。2. 这样的人中很少有基督的存在，因为对基督来说，顺从是生命、食物和饮料（诗篇 40:8；希伯来书 10:8；约翰福音 4:34；使徒行传 10:38）。对天使来说，顺从是生命（以赛亚书 6:2, 3；诗篇 103:20；启示录 4:8），他们靠近上帝，既是仆人又是统治者（启示录 22:3, 5）。喜欢顺从的人，在内心中对上帝有很多的称赞。不要厌倦你的主人；更多地审视自己，看看不愿意祷告、交流、奉献等是否是死亡的原因，是否是退步的方式。

5. Use. If creatures keep their Covenant-naturall with God, shal not the oxe, the cran, Isa. 1:3; Jer. 8:7. the asse, 2 Pet. 2:16. who never had a design of rebellion, depon against us in Judgement? Ah! what an unnaturall policie, the first evill wit of him that sinned from the beginning, John 8:44. and whom we follow at the heels, it is to please our own wit, in Covenant breaking. Such as are sick of love for their own wylie time-serving custome; If all naturall men in their death bed damne not this folly, aske them and they shall speak.
使用。如果生物与上帝保持他们与上帝的约定自然的关系，那么牛、鹤（以赛亚书 1:3；耶利米书 8:7）、驴（彼得后书 2:16）这些从未有反叛意图的动物，难道不会在审判中作证反对我们吗？啊！这是多么不自然的策略，是从一开始就犯罪的那个邪恶的智慧，约翰福音 8:44 所说的，我们紧随其后，只是为了取悦自己的智慧，违背约定。那些因为自己狡猾的顺应时势的习惯而病于爱情的人；如果所有自然人在临终时不谴责这种愚蠢，问问他们，他们会说的。

6. Use. If God Covenant with us for hyre, when his absolutenesse may bear him to command, how sinfully soft are our spirits, and weak is reason, that is broken with a straw, when an apple conquers Evahs eye and heart? Talents of Silver, and a wedge of Gold Achan, and Gehazi; A drink of water, if not at hand, in time of thirst, make the people murmure against God; the more sanctified, defecat and spirituall reason be, the farther it is above that which crusheth Balaam and Judas; The first heavens motion, the primum mobile, which draws all the rest, must be the most excellent, and the moving power must be most spirituall; its neither heavinesse which is in stones or clay, nor lightnesse in the aire and fire, but a more heavenly force, which throwes about that body, so the motions of sanctified reason which is sweyed and driven by no Argument, but from eternity, communion with God, a Kingdom above time, must be most spirituall. The dogge is moved with a bone, the oxe with hay.
使用。如果上帝与我们立约，当他的绝对权力可以使他命令时，我们的精神是多么罪恶地软弱，理性是多么脆弱，一根稻草就能打破它，一个苹果就能征服夏娃的眼睛和心灵？一块银子和一块金楔子使亚干和基哈西犯罪；口渴时没有水喝，人们就对上帝发牢骚；越是圣洁、纯净和属灵的理性，就越超越那些压垮巴兰和犹大的东西；第一个天体的运动，第一动力，它引导其他一切，必须是最优秀的，而且动力必须是最属灵的；它既不是石头或泥土中的沉重，也不是空气和火中的轻盈，而是一种更加属天的力量，它使那个身体四处飞动，因此，被没有任何论据左右和驱使的圣洁理性的运动，只能来自永恒、与上帝的交流、超越时间的国度，必须是最属灵的。狗被骨头吸引，牛被干草吸引。

7. If no law and poor obedience of ours can buy a communion with God, let us examine the peace that flowes from obedience; Its purer and more solid peace, that flowes from Justification, and more immediatly removes the warre between God and us, Rom. 5:1. and comes by a purer and nearer emanation from God and from the ransome of Redemption that is in Christ, then that which flowes from created acts of inherent holinesse. (2.) Our first Adams Element is Justification by works, in which we love to live and die. The Law is an home-born Idol in us: Our apprehensions of our own actings are lively and vigorous, the 3000. Acts 2:37. Saul, Acts 9:6. and the Jayler, Acts 16:30. aske what we shall doe? τοῦν. But it is not the law word of working, Rom. 4:2, 4, 5, 6; Rom. 3:20, 28. Its much to be dead to the Law, and to Law-righteousnesse: Gal. 2:19, 20. I live not, but Christ lives in me. Christ (2.) is a stranger to us, and comes from without, gifted righteousnesse comes from heaven. Grace only makes us willing debters to grace. The pride of self, will neither begge nor borrow from, nor be debter to a Crucified Saviour, when it despiseth him untill the roof of the house fall. 3. Seldome do these two concurre, deadnesse to works of grace, and lively activity in the doing of them. Paul attained to both (but every man is not Paul) 1 Cor. 15:9, 10. I laboured more abundantly then they all. But fearing and trembling at at that (I) ̔έγω, he strikes sail to Christ, yet not I, but the grace of God in me. This pride Paul notes in the Jewes, they stouped not, nor bowed (as inferiours to their Master, King, or Lord, or Father and Husband, so the word) to the righteousness of God. When (I) (self) or nature meets with working, yea with grace often, there followes some loftinesse, except it be humbled and mortified (I) which can weep and say. Lord what am I?
如果没有法律和我们的不良服从能够与上帝建立联系，让我们来考察从服从中流淌出来的平安；它更纯净、更坚实的平安，它源自称义，更直接地消除了上帝与我们之间的战争，罗马书 5:1，并且通过更纯净、更亲近的来自上帝和基督中的赎罪的流露而来，比起源自内在圣洁的创造行为的平安更加纯净。我们第一个亚当的元素是凭行为称义，在这个元素中我们喜欢生活和死去。律法是我们内心的偶像：我们对自己行动的理解是生动而有力的，使徒行传 2:37，扫罗，使徒行传 9:6，和狱卒，使徒行传 16:30，都问我们该做什么？但这不是工作的律法之词，罗马书 4:2, 4, 5, 6；罗马书 3:20, 28。对律法和律法的义务而言，死亡是很重要的，加拉太书 2:19, 20。我已经不再活着，而是基督在我里面活着。基督是一个对我们来说陌生的人，来自外部，赐予的义是来自天堂的。只有恩典使我们愿意向恩典借债。自我自负既不愿意向被钉死的救主乞求或借债，也不愿意成为他的债务人，直到房顶倒塌。3. 很少有这两者同时出现，即对恩典工作的死寂和在其中的活跃行动。保罗达到了这两者（但并非每个人都是保罗）（哥林多前书 15:9,10）。我比他们众人更加努力地劳作。但是，对于那个（我）的恐惧和战栗，他向基督屈服，然而不是我，而是上帝在我里面的恩典。保罗指出犹太人的这种骄傲，他们没有屈服，也没有低头（作为他们的主、国王、主人、父亲和丈夫的下级，这个词）屈服于上帝的义。当（我）（自我）或本性与工作相遇，甚至与恩典相遇时，常常会产生一些高傲，除非它被谦卑和抑制（我）能够哭泣并说：“主啊，我算什么？”

CHAPTER VIII
第八章

What place death hath in the Covenant. 2. What such as Caine and Judas are to do in their desperate state. 3. And why the LORD is no where called the GOD of Adam.
死亡在盟约中的地位是什么。2. 像该隐和犹大这样绝望的人应该怎么做。3. 为什么上主从未被称为亚当的上帝。

Q. What room hath death in the Covenant?
死亡在契约中有何地位？

A. Death hath room in the broken Covenant of Works, as the Pursevant and Sergeant of revenging justice. Hence deaths reign, [I must die whether I will or not] Unwillingnesse to die and bondage through fear of death is the Law-sting in death, from which Christ hath delivered us, Heb. 2:15. Original sin and death came and entred the world by the Covenant of Works. The Covenant of Grace made not death, but found it in the world, Christ made of an old enemy death a new servant: its now the Kings ferry-boat to carry the children over the water. Its a sutable condition to a spirituall state to die being sent for, not legally summon'd, and to die, because I desire to be dissolved, Ph. 1:23. not because I must. And better it is to summon our selves then to be summoned. Though we love heaven too much as a place of pleasure, rather then a place of holinesse, yet most men would wish a better causey to it then to sleep through the cold grave or a dark hole in the earth.
死亡在破碎的工作约束中有空间，作为复仇正义的传令官和警官。因此，死亡统治着（无论我是否愿意）不愿意死和因害怕死亡而束缚的是死亡的法律刺激，基督从中拯救了我们，希伯来书 2:15。原罪和死亡通过工作约束进入了世界。恩典的约束没有造成死亡，但在世界上找到了它，基督使一个旧敌人死亡成为一个新仆人：现在它是国王的渡船，用来载送孩子们过河。对于一个属灵的状态来说，死亡是一个合适的条件，被派遣而不是法律召唤，而且死亡是因为我渴望解脱，腓立比书 1:23。而不是因为我必须。自己召唤比被召唤更好。虽然我们太过于喜爱天堂作为一个愉悦的地方，而不是一个圣洁的地方，但大多数人都希望有一条更好的道路通向天堂，而不是在寒冷的坟墓中沉睡或在地下的黑暗洞穴中。

Q. What room hath life in the Covenant? Ans. The Administration of the Law-Covenant is first habituall holinesse of works, and then a crown. The Administration of grace is first faith and a title to Christ our life and hope of glory, and then habituall holinesse, begun here and perfected hereafter. The Gospel-life is both a reward and a duty of praising and loving eternally in place of all the ten Commands, yea of Law and Gospel. The Law-life (for ought that is revealed) is a reward to be purchased by our legall obedience.
问：生命在约束中有什么地位？答：律法约束的管理首先是行为上的圣洁，然后是冠冕。恩典的管理首先是信仰和对基督我们的生命和荣耀的希望的称号，然后是行为上的圣洁，从此开始并在将来完善。福音生活既是奖赏，也是永远赞美和爱的责任，代替了所有十诫，甚至律法和福音。根据所揭示的，律法生活是通过我们的合法顺从来购买的奖赏。

Q. If Adam in the intervall betwixt his fall and the publishing of the blessed Seed, was not to despaire, but to rely upon God as mighty to save; What should such as Judas or Cain do?
如果亚当在他堕落和神圣后裔公布之间的时间段内，不应该绝望，而应该依靠上帝作为拯救者；那么像犹大或该隐这样的人应该怎么办呢？

Ans. The conscience of Cain and of despairers, being no authentick Bible nor Judge, which can carry the controversie between them and God, so long as they are in the way, or are viators, the Gospel treaty betwixt them and Christ yet standing and not broken off upon the part of Christ, they are to cherrish and hold up the Treaty, and (as it were) to force speech out of Christ, and to pursue the news of an offered salvation. 2. There is no Spirit of God that suggests to them despaire, and bids them write themselves in the black roll of Reprobates, for though they beleeve hell, as the Devils haply beleeve there is a God, yet they blow the coals of that hellish furnace, and kindle a fire before night. 3. They being under the Law of Nature, are to rely on infinite mercy able to save. Their witty darknesse of unbeleef saith they beleeve, but they hate mercy in the generall toward others, as to themselves. 2. For a doubting child of God, because the light of evidence (which to them, in that case is dimme) comes nearer to the naturall light of reason, then to spirituall light, therefore faith must be set on work to act as faith, and faith acts most strongly when reason is weakest. Naturall causes work more strongly under opposition, the fire burns most vehemently in winter frost, and the internall heat of the body is most mighty for concoction, when the coldness of the air is most piercing without,* faith sees God most piercingly at midnight in Job, when rottennesse and deadness speaks the contrair, Job 19. I know surely (so the word, Exod. 8:1; Psal. 31:8. that my Redeemer lives. Isa. 50:10. He that walks in darknesse, and hath no light (of evidence) let him trust on the Name of the Lord, and let him stay himself upon his God, Rom. 4:19, 20. (2.) There is a peece of unseen wilfulnesse in unbeleef, and two refusalls in it, as we see in Thomas, Joh. 20:25. as there is a masse of sanctified will required in sincere faith, Rom. 10:9, 10; Mark. 9:24. and so resistance must be made to that blind impulsion of will in unbeleef, by which we please our selves in doubling our doubting. (3.) Should the commanding of killing the Son, Gen. 22:2. seem to contradict the whole Gospel of the promised Seed, Gen. 15:4. yet knowing both to come from God, Abraham did well to leave the supposed contradiction to be solved by God, and beleeve both as we are to beleeve food, in no food, and in famine.
答：该隐和绝望者的良心并非真正的圣经或裁判，无法在他们与上帝之间解决争议，只要他们还在道路上或是旅行者，福音条约仍然存在，基督方面没有中断，他们应该珍惜并坚持这个条约，（可以说）迫使基督说话，并追求所提供的救恩的消息。2.没有上帝的灵感告诉他们绝望，并命令他们将自己写入被拒绝的黑名单，因为尽管他们相信地狱，就像魔鬼可能相信有一个上帝一样，但他们煽动那个地狱般的炉火，在夜晚前点燃了一把火。3.他们受自然法律的约束，应该依靠能够拯救的无限怜悯。他们聪明的不信仰之黑暗说他们相信，但他们憎恨对他人的普遍怜悯，就像对自己一样。对于一个怀疑的上帝的孩子来说，因为证据的光芒（对他们来说，在这种情况下是暗淡的）更接近于自然理性的光芒，而不是属灵的光芒，所以信仰必须被激发起来行动，信仰在理性最薄弱的时候表现得最强大。 自然原因在反对下更加强烈，火在冬天的寒冷中燃烧得最猛烈，当空气的寒冷最刺骨时，身体内部的热量最强大，信仰在约伯记中午夜最深处最清晰地看到上帝，当腐朽和死亡说出相反的话时，约伯记 19 章。我确信（如出埃及记 8:1；诗篇 31:8 所说）我的救赎主活着。以赛亚书 50:10。在黑暗中行走，没有光（证据），让他信靠主的名，并依靠他的上帝，罗马书 4:19, 20。（2）不信仰中有一种看不见的故意，以及其中的两次拒绝，正如我们在约翰福音 20:25 中所看到的那样。真诚的信仰需要一种经过圣化的意愿，罗马书 10:9, 10；马可福音 9:24。因此，我们必须抵制不信仰中那种盲目的意愿推动，通过这种推动，我们满足于加倍怀疑自己。（3）杀死儿子的命令，创世记 22:2，似乎与应许的后裔的福音相矛盾，创世记 15:4。 然而，亚伯拉罕明白这两者都来自上帝，他明智地将这个被认为是矛盾的问题留给上帝解决，并像我们对待食物一样相信两者，既在没有食物时相信食物，也在饥荒时相信食物。

Q. Where was there a word that God was Adams God?
上帝是亚当的上帝的地方在哪里？

Ans. Not directly. For 1. that Covenant was like Letters of the King raised to such a day, and the date being expired, the Letters cease to be in force. 2. Adam was to winne and purchase (as it were) God to be his God, by consumate obedience. God never said that he would be Adams God by giving him influences to obey, and to obey to the end, all influences granted to Adam, to will and to do, were granted to him. 1. By God Creator, not by the grace of a Redeemer, as in the Covenant of Grace, to walk, Ezek. 36:27. to love, Deut. 30:6. to persevere, Jer. 32:39, 40:2. These influences were free gifts, but not promised. 3. They seem to be ordinis naturalis, naturall, though they did bow and previously inclince the will, but not so in the New Testament, for the whole Covenant is called by the promise of the giving of a new heart, Heb. 8:10; Isa. 54:9, 13; Jer. 31:31, 32, 33; Ezek. 11:19, 20. Hos. 2:18, 19. And therefore better it is that God be Lord of my heart, and it be his, then that I be lord of it, and my heart be mine own heart, the lesse of our heart be upon our heart, the more upon God, the better. Ah! we cannot skill to guide a heart. 3. The threatning of death to Adam, if he should sin, Gen. 2:17. may infer a Covenant of life, and that God should be Adams God, if he should obey.
答案：不直接。因为第一，那个约定就像是国王的信函，只有在特定日期之前有效，日期过期后，信函就失效了。第二，亚当要通过完全顺服来赢得上帝，使上帝成为他的上帝。上帝从未说过他会通过给亚当影响力来使他顺服，并且顺服到最后。上帝给亚当的所有影响力，包括意愿和行动的影响力，都是给予他的。第一，是由上帝作为创造者给予的，而不是作为救赎者的恩典，正如在恩典的约定中，要行走（结 34:27），要爱（申 30:6），要坚持（耶 32:39，40:2）。这些影响力是自由赠与的，但并没有承诺。第三，它们似乎是自然的，虽然它们会弯曲和预先倾向意愿，但在新约中并非如此，因为整个约定都是通过给予新心脏的应许来称呼的（希伯来书 8:10；以赛亚书 54:9，13；耶利米书 31:31，32，33；以西结书 11:19，20；何西阿书 2:18，19）。因此，上帝成为我心的主人，而不是我成为它的主人，我的心就是我的心，我们的心越少放在自己身上，越多放在上帝身上，就越好。啊！我们不懂得如何引导一颗心。 亚当若犯罪，将面临死亡的威胁，创世记 2:17。这可能暗示了一个生命的约定，即如果亚当顺从，上帝将成为他的上帝。

CHAPTER IX
第九章

What life is promised in the Covenant of Works. 2. Whether all we, especially the Reprobate, by the fall, lost all right to the creatures. 3. How the Lord is our God.
在工作契约中承诺了什么样的生活。2. 是否我们所有人，尤其是被拒绝的人，因为堕落而失去了对创造物的所有权。3. 主如何成为我们的上帝。

Q. What is meaned by life promised in the Covenant of Works! A. 1. Not a life in Christ and the fruit of the merit of blood, as our life is in the New Covenant, John 10:11. John 3:16. For Adam was not Mediator of reconciliation here, he was a sort of publick Law-head in whom he was to stand or fall, if any please to call him so a Mediator κατά but it is a Law-life happily a communion in glory. 2. But the life he lived, and the creatures for his service seems not to belong to this life, for the creatures were given to Adam, he not working for them. Yet I should not oppose, if any say that earthly blessings were given to Adam, as a reward of an actuall obedience, as they are given to such as keep the Law, Deut. 28. But sure our gain in Christ of such a life, bought by so noble a Ransome as the Blood of God-man, is not little. Its rawnesse and greennesse of wit, to value it so low as we do. Children see not what a hireing and taking apple Heaven is.
问：什么是《工作约定》中所承诺的生活的意义！答：1. 不是基督里的生命和血的功德的结果，就像我们在新约中的生命一样，约翰福音 10:11，约翰福音 3:16。因为亚当在这里不是调解的中保，他是一种公共的法律首领，他是站立或倒下的人，如果有人愿意这样称呼他为中保κατά，但这是一种法律生活，幸运的是在荣耀中的交流。2. 但他所过的生活和为他服务的生物似乎不属于这种生活，因为生物是给亚当的，他不为它们工作。然而，如果有人说地上的祝福是作为实际顺从的回报给亚当的，就像守律法的人一样，申命记 28 章，我不会反对。但是，我们在基督里获得的这种生活，是以神人的血为代价买来的，它的价值不小。我们低估它的生涩和幼稚，不知道天堂是多么美好的奖赏。

Q. whether or no did Adam and all the Reprobats in his loyns, by sin, losse right to the creatures?
亚当和他的后代是否因为罪而失去了对创造物的权利？

A. There is a three-fold right.
有三个权利。

1. Naturall.
自然的。

2. Providentiall.
2. 神助。

3. Spirituall.
3. 灵性的。

A naturall right may be conceived two wayes. 1. Absolutely, so creature, and man not created, can have no jus or claime to being or life, the Creators free gift is our best Charter to life and being. 2. This right may be conceived, conditionally, as if God create the Sun, a power to give light is congruous, and debita naturae Solis suteable to the nature of the Sun, nor can the creature plead for this, as debt: but if the Lord give being, to injoy this being can not be sin, because there is no law and command to nothing to receive or not to receive being and life from the Creator: And where there is no Law, there is no transgression. And therefore to have being and life cannot be in it self a sin.
自然权利可以有两种理解方式。1. 绝对地，所以没有被创造的生物和人类对存在或生命没有任何权利或要求，创造者的自由赠予是我们生命和存在的最好特许状。2. 这种权利可以有条件地理解，就像上帝创造太阳一样，给予光明的能力是合适的，符合太阳的本质，生物不能以债务的形式主张这一点：但是，如果主给予存在，享受这种存在不会是罪，因为没有任何法律和命令规定接受或不接受来自创造者的存在和生命：在没有法律的地方，就没有违法。因此，拥有存在和生命本身不能是罪过。

2. Providentiall right is but a continuating of life and being, untill the same power that gave it, shall remove it, by way of punishment; For God as Creator, of his Soveraignty, gives being and life, and the comfortable use of the creatures; but as a Judge ordinarily for sin he removes it, though he, I deny not, out of his Soveraignty, may, and possibly doth, annihilate the meat that the Angels in assumed bodies, and which the Man Christ, after the Resurrection, did eat.
神圣的权利只是生命和存在的延续，直到赋予它的同样的力量，以惩罚的方式将其移除；因为上帝作为创造者，凭借他的至高无上权力，赋予生命和存在，以及对创造物的舒适使用；但作为一个常规的审判者，他会因为罪恶而将其移除，尽管我不否认，他出于至高无上的权力，可能会消灭天使在假设的身体中所吃的食物，以及复活后的耶稣所吃的食物。

3. The spirituall right is that new supernaturall Title, which the Elect beleevers have, in order to a supernaturall end, and all these being made theirs, to promove their salvation, 1 Cor. 3:21. All things are yours. Rev. 21:7. He that overcometh shall inherit all things, by Covenant-right, so: he adds, And I will be his God, and he shall be my Son, Psal. 37:10. A drink of cold water, by this Charter, is better then a Kings Crown, and hath refreshed some more then all the choise wine the earth yeelds. The love of the Giver is better then wine, Cant. 1:2. and here the Charter is, by many thousands, more precious then the Land. For nature common to all is over-gilded with free-Grace. And the naturall life and being, and the materiall heavens we shall injoy, are blessed in another manner to the glorified, then these they now injoy, 1 Cor. 15:40, 41, 42, 43, &c. 2 Pet. 3:13; Rev. 21:1; Isa. 65:17. and they shall be above the heavens that are, when the mysticall body shall be perfected, yea, and the dust into which the bodies of the Saints are resolved, keeps a spirituall Covenant relation to God in Christ: As Exod. 3:6; Mat. 22:32; Joh. 6:39; Rom. 8:21, 22, 23. for no joint or part of the body, but it must share of Covenant glory. We look little to any thing but to have and injoy the dead lump and body of Gold, dead lands without Christ. See Hos. 2:18, 22; Ezek. 34:25; 27; Ezek. 36:29; Lev. 26:6; Psal. 37:9, 11, 29; 1 Tim. 4:8; Heb. 13:5, 6; Math. 6:25, 26; Psal. 34:10. O fair inheritance. 4. As to the second (which is the main controversie) to injoy life and being, is the substance of the act, no sin. Men contraveen a Law to be so and so born, to wit, in sin, for its forbidden by a Law: But to be born and live, is no sin, but by order of nature, before Originall sinne. Nor is it forbidden more to man to be born and live, then its forbidden to beasts, nor to eat, sleep, wake, then to them: So neither is it commanded by a Law to die, but it is commanded and commended to die well, to fall asleep in Christ, 1 Thes. 4:14, 16. to be faithfull to the death, Acts 7:60; Rev. 2:10; Rev. 14:13. (2.) The Elect who are born heirs of wrath, as others, Eph. 2:3. And all the Reprobate should kill themselves, or be killed, from the birth, if to live and eat were sin, in it self. But only the Lord of life and death, and his Minister, the Magistrate hath power to take away life and being, no man can be his own burrio. But if it were sin in it self to live, they ought to expire and restore an usurped life, which they possesse, malâ fide, to the owner the Lord, as a theef is oblidged to restore stollen goods (3.) The dominion of Reprobats over the creatures, is a part of the good Image of God, Gen. 1:26, 27. and they breath, live, ride, sail, and are no more then the Elect to lay these aside, then they are to lay aside the naturall knowledge of God, by which they are to glorifie God as God, Rom. 1:19, 20, 21; Rom. 2:14, 15; Act. 14:16, 17. Now the Reprobates have not utterly lost the Image of God, as to know there is a God, to honour their parents, to hurt no man.
3. 精神上的权利是选民信徒所拥有的新的超自然称号，为了一个超自然的目标，所有这些都成为他们的，以促进他们的救恩，哥林多前书 3:21。万物都是你们的。启示录 21:7。得胜的人将凭着盟约的权利继承万物，所以他补充说：我要作他的神，他要作我的儿子，诗篇 37:10。根据这份特许状，一杯冷水比国王的王冠更好，已经使一些人比地球上所有的上等葡萄酒更加清爽。施与者的爱比酒更好，雅歌 1:2。在这里，这份特许状比土地更加珍贵，成千上万的人都拥有。因为共同的自然被自由的恩典所超越。我们将享受到的自然生命和存在，以及物质的天堂，对被荣耀的人来说，比他们现在享受的方式更加有福，哥林多前书 15:40、41、42、43 等；彼得后书 3:13；启示录 21:1；以赛亚书 65:17。当神秘的身体完全成熟时，他们将超越现有的天堂，是的，圣徒的身体所化为的尘土，也与基督中的上帝保持着属灵的盟约关系：出埃及记 3:6；马太福音 22:32；约翰福音 6:39；罗马书 8:21、22、23。 对于身体的任何关节或部分，都必须分享盟约的荣耀。我们只关注拥有和享受黄金的死块和身体，没有基督的死地。参见何西阿书 2:18、22；以西结书 34:25、27；以西结书 36:29；利未记 26:6；诗篇 37:9、11、29；提摩太前书 4:8；希伯来书 13:5、6；马太福音 6:25、26；诗篇 34:10。哦，美丽的产业。至于第二点（这是主要的争议），享受生命和存在是行为的实质，没有罪过。人们违反了一项法律，生来就是犯罪，也就是说，生来就是犯罪，因为这是被一项法律禁止的。但是出生和生活并不是罪过，而是按照自然的秩序，在原罪之前。人类出生和生活并没有比兽类更受禁止，也没有比它们更受禁止的是吃饭、睡觉、醒来。同样，死亡并没有被一项法律命令，但是命令和称赞死得好，以基督而入睡，帖撒罗尼迦前书 4:14、16，忠诚到死，使徒行传 7:60；启示录 2:10；启示录 14:13。（2）选民们与其他人一样，生来就是愤怒的继承人，以弗所书 2:3。如果生活和进食本身就是罪过，那么所有的被弃者都应该从出生时就自杀或被杀。 但只有生死之主和他的部长，即执法官，有权夺取生命和存在，没有人可以成为自己的刽子手。但如果活着本身就是罪恶，他们应该放弃并归还他们所占有的、以恶意占有的生命，归还给主人，就像一个贼被迫归还被盗物品一样（3.）。不信者对于创造物的统治是上帝形象的一部分，创世记 1:26, 27。他们呼吸、生活、骑马、航行，与选民一样，不应该放弃这些，就像他们不应该放弃对上帝的自然认识一样，通过这种认识，他们应该将上帝荣耀为上帝，罗马书 1:19, 20, 21; 罗马书 2:14, 15; 使徒行传 14:16, 17。现在，不信者并没有完全失去上帝的形象，他们仍然知道有一个上帝，尊敬父母，不伤害任何人。

4. This opinion looks the rather like a fancie, that it is a temptation in weak ones, under a sad desertion, Sathan riding upon their Melancholie (a complexion not sanctified, usefull to Sathan, and if sanctified, a seat of mortification and humble walking) for they judge it sin to eat, and drink, and sleep, they having no right thereunto, but so they have no right to live, and are oblidged to kill themselves, and upon the same ground, it was sin to Adam to speak, to answer God, to breath, to hear the news of the blessed seed, which all are acts of life, and so acts of sin, and upon the same ground, that they cannot perform these without sin, they should not pray, for in praying, they cannot but take the Name of God in vain. For we are not to abstaine from a duty, because of the sinfulnesse, which adheres to the duty, by reason of our corruption, for in Christ the sinfulnesse is pardoned, and the duty accepted.
这个观点看起来更像是一种幻想，即在悲惨的被遗弃中，撒旦骑在他们的忧郁上（一种未被神圣化的气质，对撒旦有用，如果被神圣化，就是苦行和谦卑的座位），因为他们认为吃饭、喝水、睡觉是罪恶的，他们没有权利这样做，但是他们也没有权利活下去，他们有义务自杀，基于同样的理由，亚当说话、回答上帝、呼吸、听到福音的消息都是罪恶的行为，因为这些都是生命的行为，所以是罪恶的行为，基于同样的理由，他们不能在没有罪恶的情况下完成这些行为，他们就不应该祈祷，因为在祈祷中，他们不可避免地会妄用上帝的名字。因为我们不应该因为我们的堕落而放弃一项责任，因为这项责任所附带的罪恶，因为在基督里，罪恶被赦免，责任被接受。

5. It necessarily must follow, if it be sin to eat, because the non-converted have no right spirituall in Christ, to bread, the converted may spoil by their grounds, all the non-converted, of their goods, houses, gold, gardens, vineyards, lands, and upon the same ground, for the crime of non-regeneration, they must also deprive them of their lives, and kill them; For they have alike right, that is, no right (these men being Judges) to either life or goods. And so, Thou shalt love thy neighbour as thy self, must be meant of the converted neighbour: but with fire and sword all other neighbours may be killed and spoiled, and so there should be no stealing, no oppressing, no crushing of the widow, the stranger, the fatherlesse, the weaker; not grind the faces of the poor, though their Redeemer be strong, contrair to the Scripture, Prov. 23:11; Jer. 50:33, 34; Psal. 94:5, 6, 7, 8; Psal. 14:4; Exo. 22:26, 27; Isa. 3:12, 13, 14, 15; Mic. 2:3. and so it were lawfull to take Crowns, Kingdomes, inheritances, lands, dignitie, and honour, from all the unregenerate Princes, powers, and rulers on earth, to cut off with the sword all the heathen Nations who as yet know not Christ, and it were lawfull for the regenerate sons and brethren to kill and spoil Father, Mother, Brethren, Sisters, Kings, Potentates, Countrey-men, strangers, Orphans, exiled, captives, prisoners, sick, weak, imprisoned, all infants that are by nature the heirs of wrath, upon this ground, the converted ones judge all non-converts to be void of all due right to life, or goods, and so in these men, the societies, Churches of Christ must cease. 重试    错误原因

Object These who injoy that of which they deserve to be deprived, have no due right to that of which they deserve to be deprived; but are usurpers, and so sin. But all the non-regenerated are such, or, they who use that to which they have no right, do sin in the act of using it.
那些享受他们应该被剥夺的东西的人，对于他们应该被剥夺的东西没有正当权利；他们是篡夺者，因此犯罪。但所有未重生的人都是这样的，或者说，他们使用没有权利的东西时，就在使用过程中犯罪。

Ans. 1. They who injoy that of which they deserve to be deprived, they sin, and have no due right to use it; Is not universally true. They who injoy that which they may and ought by their own private power, restore, such as ill conquished goods. They sin in using that, true, Prov. 3:27; Exod. 22:26, 27; Luke 19:8. Its a sin to withhold the rayment though laid in pawnd, which should cover the poor mans skin in the night, and they have no right to injoy that.
答案 1：那些享受他们应该被剥夺的东西的人，他们犯罪，没有权利使用它；这并不普遍适用。那些可以并且应该通过自己的私人力量恢复的东西，比如非法获得的财物，他们享受时犯罪。使用那些东西是罪恶的，确实如此，箴言 3:27；出埃及记 22:26,27；路加福音 19:8。虽然抵押品已经放在那里，但拒绝支付抵押品是罪恶的，因为它本应该保护穷人在夜间的皮肤，他们没有权利享受那些东西。

But they who injoy that, what ever it be, of which by sin, they deserve to be deprived, they have no due right to that, it is denyed: For if it be life, being, eating, sleeping, and such things, as only can be taken away, by a judiciall power, and by God the Lord of life and death, and cannot be taken away by themselves, (for it is lawfull for no man to punish himself and take away his own life) nor by any other, except for capitall crimes, they have due providentiall right to keep and injoy all such things untill the same power that gave them remove them, nor do they sin in using them. And it is most dangerous to say, that Devils and the damned in Hell who dishonour the Majesty of God by their living and being, and so by sin, deserve to be annihilated and deprived of their being, do sin, in that they live and are not annihilated, and that all the Elect before their conversion, sin in that they injoy being and life. A judge sentenceth a man to die for killing his father within 24. houres, but by invincible providence he is rescued out of the hand of the Magistrate, and lives diverse years after, the sentenced man sins not before God nor against the law of the land, in that he lives, nor can he be called an usurper and unjust, malae fidei, possessour of his life: For the sentence was not that he should take away his life with his own hand, but that it should be taken away by the judiciall hand and executioner of the Magistrate. Nor is this Providentiall right, a right of meer permission but of positive donation and free-gift, for then we might by the same reason, say that Reprobate men have a right of meer permission to keep and injoy the knowledge of these, that God is: Superiours, Parents are to be honoured: the whole is more then the part; Yea they have the same naturall and providentiall right by nature that other sinners have to the one as to the other. 2. These who injoy that, of which they deserve to be deprived, they sin in the act of using, as touching the substance of the act of living, being, eating, drinking: That is most false. These who injoy that, of which they deserve to be deprived, they, in modo, in the way, maner, and end of living, eating, &c. do sin: It is true: and such have not spirituall and supernaturall right in Christ (which they ought to have, if they be in the Visible Church and hearers of the Gospel) to life, being and the creatures, and they sin in not believing, Rom. 14. not eating for the Glory of God, 1 Cor. 10:31. Naturall men care not if they have and injoy things so they have them: They have being, so have earth, stones, &c. they live, so doe trees and hearbs, they have health, so have beasts and birds, they swallow up many years, so do Ravens, and Harts and other beasts, a long lump, many thousand yairds and miles of life are sought, diu sunt, non diu vivunt. But who lives for God, who sleeps, who wakes, who eats for God and his Glory? and they who make themselves their last end, Idolatrously put self in the roome of God, who only is the last end of all, Rom. 11:36; Rev. 4:11; Prov. 16:4. and as good make self the first Author of Heaven and Earth and Creator as the last end. Ye who eat and drink, who pays your reckoning? Christ? Or are you usurpers? Have you any Charter? Or do ye robbe the Lord?
但是那些享受着他们因罪行而应被剥夺的东西的人，对此并没有应得的权利，它被否定了：因为如果它是生命、存在、进食、睡眠等只能通过司法权力和上帝生死之主来剥夺的东西，而不能由他们自己剥夺（因为没有人有权惩罚自己并剥夺自己的生命），也不能由其他任何人剥夺，除非是因为重罪，他们有应得的权利保留和享受所有这些东西，直到给予它们的权力将它们移走，他们使用这些东西并不犯罪。而且，说魔鬼和地狱中的被诅咒者因为他们的生存和存在而亵渎了上帝的威严，因此因罪而应被消灭和剥夺存在，他们犯罪了，以及所有选民在他们的转变之前，因为他们享受存在和生命而犯罪，是非常危险的。一个法官判决一个人因在 24 小时内杀害自己的父亲而死亡。 小时候，但是由于无敌的天意，他被救出了法官的手中，并在此后的几年里活了下来，被判刑的人在上帝面前既没有犯罪，也没有违反国家法律，因为他还活着，他不能被称为是一个篡夺者和不公正的、恶意的生命占有者：因为判决并不是要他亲手夺走自己的生命，而是要由法官的司法手和刽子手夺走他的生命。这种天意的权利不仅仅是纯粹的许可权，而是积极的授权和自由赠予，因为按照同样的理由，我们可以说被拒绝的人对于保留和享有上帝的知识，上级和父母应受尊敬，整体大于部分，他们在本质上具有与其他罪人对待其他事物一样的自然和天意的权利。2.那些享有他们应该被剥夺的东西的人，在使用的行为中犯罪，就生活、存在、进食、饮水而言，这是完全错误的。 那些享受他们应该被剥夺的东西的人，在生活、进食等方面，他们犯罪：这是真的。这样的人在基督里没有属灵和超自然的权利（如果他们在可见教会中并听到福音，他们应该有这个权利），他们不信就犯罪，罗马书 14 章；不为了神的荣耀而吃饭，哥林多前书 10:31。自然人不在乎他们是否拥有和享受东西，只要他们拥有就行：他们有存在，地球、石头等也有；他们活着，树木和草本植物也活着；他们健康，野兽和鸟类也健康；他们度过了许多年，乌鸦、鹿和其他动物也是如此，他们追求长寿，追求许多年的生命，但他们不久于世，不久于生活。但是，为了神而活的人，为了神和他的荣耀而睡觉、醒来、进食的人有谁呢？那些把自己作为最后目标的人，把自己偶像化，把自己放在上帝的位置上，只有上帝才是一切的最后目标，罗马书 11:36；启示录 4:11；箴言 16:4。与其把自己当作天地的首创者和创造者，还不如把自己当作最后的目标。你们吃喝的人，你们付账吗？是基督吗？还是你们篡夺者？你们有任何特许状吗？ 你们抢劫主吗？

Quest. What way is God ours?
问题：上帝是我们的什么方式？

A. By Covenant, Ezek. 34:24; Genes. 17:7; Jere. 32:38; Zech. 13:9. But he is not ours as if we had some gifted right and dominion over him, as we have over the creatures. 2. Nor is he ours as we are his, the clay hath no soveraignty over the Potter. Nor 3. is God simply as God ours, but God as it were coming down in Christ to us Covenant-wayes as God incarnate, to make out his goodnesse, grace, mercy to and for us. 4. Its true God incarnate, Christ, is principally Gods, 1 Cor. 3:21. not ours. He is all for God, he is Immanuel, our Immanuel in order to save us, and so is more ours then the God of Angels.
A. 凭借约定，以西结书 34:24；创世纪 17:7；耶利米书 32:38；撒迦利亚书 13:9。但他不是我们的，就像我们对待其他生物一样，拥有某种天赋的权利和统治权。2. 他也不是我们的，就像我们是他的一样，泥土对陶工没有统治权。3. 上帝并不仅仅是上帝，而是上帝以基督的方式降临到我们这里，通过约定的方式向我们展示他的善良、恩典和怜悯。4. 确实，上帝降临到人间的基督，首先是上帝的，哥林多前书 3:21。不是我们的。他完全属于上帝，他是以马内利，我们的以马内利，为了拯救我们，所以他比天使的上帝更属于我们。

2. God is the fluier of the Saints desire, more to them then all heaven in the length and breadth thereof, and all the inhabitants thereof, Psal. 73:25; Isa. 63:16. more then all the Angels and Saints, 1 Thes. 4:16. (2.) There is no hell to Christ but afar off God, Psal. 22:1; Math. 27:45. no heaven but the glory he had with the father, John 17:5. (3.) There is nothing more like a spiritual disposition then when the Spouse, Cant. 3. hath soul-love to Christ: I sought him whom my soul loved. (2.) She hath an ardent desire after him, I sought him but I found him not. 3. There could not be such diligent search after she found him, if there had not been strong faith. 4. And her conference with the watchmen, Saw ye him whom my soul loveth? saith, She enjoyed Ordinances and means, yet there may be (which is to be observed) a furniture of grace and a want of Christ, I went a little further, I found him whom my soul loveth, Cant. 5. There is 1. a waking heart. 2. A discerning of the Beloved, and a telling over again of his words, Open to me, my sister, &c. 3. A stirring of Christs hand upon the key-hole of the heart. 4. A moving of the bowels for him. 5. A seeking of him and a praying, but no finding nor answer. 6. A love-sicknesse for him, and yet a missing of himself, I sought him but I found him not. So compare Cant. 1:1, 4. with Cant. 2:3, 4. with v. 6, 8. and other places, it will be clear a God-head can only quiet the spirit, and that its a question whether we know the field where the Pearle is, and the Rubies, Saphirs, precious stones that are hid here, which do in worth exceed the capapacity of Angels and Saints.
上帝是圣徒们的渴望之源，对他们来说比天堂的一切都更重要，包括其中的一切居民，诗篇 73:25；以赛亚书 63:16。比所有的天使和圣徒都更重要，帖撒罗尼迦前书 4:16。（2）对基督来说，除了远离上帝，没有地狱，诗篇 22:1；马太福音 27:45。没有别的天堂，只有他与父亲的荣耀，约翰福音 17:5。（3）没有什么比新娘对基督的灵魂之爱更像是一种属灵的心态：我寻找我灵魂所爱的人。（2）她对他有着炽热的渴望，我寻找他却没有找到。3.如果没有坚定的信仰，她找到他后就不会有如此勤奋的寻找。4.她与守望者的交谈表明，她享受着圣礼和神圣的方式，然而也可能存在恩典的装饰和对基督的渴望，我稍微走了一段路，我找到了我灵魂所爱的人，雅歌 5。这里有 1.一个清醒的心。2.辨别所爱的人，并再次述说他的话，给我开门，我的姐妹，等等。3.基督的手在心灵的钥匙孔上动了一下。4.为他而动情。5. 寻找他并祈祷，但没有找到也没有回答。对他的爱而又失去了他，我寻找他却没有找到。因此，将《雅歌》1:1、4 与《雅歌》2:3、4、6、8 以及其他地方进行比较，就会清楚地知道，只有神能安抚灵魂，而我们是否知道这颗珍珠所在的领域，以及这里隐藏的红宝石、蓝宝石和其他珍贵的宝石，其价值超过了天使和圣徒的能力。

Therefore should his glory be the last end and stirrer of us in all our actings, and grace the only efficient in all, and so much of God (if he be ours by Covenant) as our wayes, intentions may smell of him. But there is much of the creature, of self, of gain, of empty glory, in our spirituall actings. God weighs not down the creature nor heaven and union with Christ: as Exod. 32:32; Rom. 9:3. (2.) Its a spirituall soul that misseth God, rather then the train of all the graces of faith, love, hope, desire of and joying in him. And know he is away though heaven were in the heart, and can discern when the Ordinances are empty. 3. It engages all we are, hands, knees, body, Exo. 20:5; Psal. 44:20; 1 Cor. 6:19. self to be for God, and to live wholly in him, not in our selves. 4. We are not to believe in believing, nor to be sick of love with the love of Christ, nor to make a god of faith or love. Its a spirituall condition to have grace and to misse Christ.
因此，他的荣耀应该是我们在所有行动中的最终目标和激励者，恩典是一切的有效因素，如果上帝是我们的盟约，那么我们的行为和意图就应该有上帝的气息。但是在我们的属灵行动中，有很多是属于人类、自我、利益和虚荣的。上帝不会轻视人类，也不会轻视与基督的合一，如出埃及记 32:32；罗马书 9:3 所说的那样。其次，失去上帝的是属灵的灵魂，而不是信仰、爱、希望、对他的渴望和喜悦的一切恩典。要知道，即使心中有天堂，他也离开了，可以辨别仪式是否是空洞的。它涉及到我们的一切，手、膝盖、身体，出埃及记 20:5；诗篇 44:20；哥林多前书 6:19。我们要为上帝而活，完全生活在他里面，而不是在自己里面。我们不应该相信相信，也不应该对基督的爱感到厌倦，也不应该把信仰或爱当作神。拥有恩典却失去基督是一种属灵的状态。

CHAPTER X
第十章

What are the false grounds of the Lords making the Covenant of Grace?
主人制定恩典约的错误理由是什么？

Anf. There are two bastard grounds devised by Arminians. 1. Because the Covenant of Works cannot oblidge both to active and passive obedience, but to one of them only (say they) and the Covenant of Works was so rigid, that God could not follow it out, and cast infants in hell for a sin which is theirs, only by imputation, and was pardoned to the first man that committed it. Therefore he was necessitated to make a Covenant of Grace with all mankind, none excepted. But the Covenant of Works is broken, and can now be a way of Justification and salvation to none, but yet it oblidges all. And sin cannot make us lawlesse, for the spirituall Law is of an eternall obligation. 2. They that never heard of Christ, perish by the Law, and not by the Covenant of Grace of which they never heard, and the Gospel is written in the heart of none. 3. The first Covenant was holy and spirituall, and God should unjustly threaten death upon infants, if they be not guilty of eternall condemnation, as Arminius, disp. pub. 7. th. 16:3. and the Scripture saith, infants are guilty of this sin, Eph. 2:3; Rom. 5; Psal. 51:5; Job 14:4. As also Christ must not have died for the sins of Infants, if there be no sin in them, they need not the ransome of Christs Blood. The other bastard ground is, the naturall antecedent desire and love of God to have all saved, moved him (say they) to make this Covenant of Grace with all. But this makes away free-grace, and changes God as the blind Talmud, which saith God hath a secret place in which he afflicts himself, because he burnt the Temple, and delivered the Jews to captivitie. As also, the Lord remembring the captivity of the Jews, and their desolation, he powres out two tears every day in the Sea or Ocean, and for grief, smites his breasts with both his hands. And the Alcoran saith, that God and the Angels wish well to Mahomet, but cannot free him from death. So made the Heathen their Jupiter to deplore the destinies which he could not amend. And what is this, but to say, God hath passionate desires to have all, Elect, and Reprobat, Men, and Angels, to obey and be eternally saved, but he cannot help the matter; and therefore must upon the same account, be sorrowfull and mourn that he cannot get all saved, which destroyes the power of grace and restrains the outgoings of free-love.
有两个阿米纳派设计的错误理由。1. 因为行为契约不能同时要求主动和被动的顺从，而行为契约是如此严格，以至于上帝不能按照它的要求行事，将婴儿投入地狱，因为他们只是通过归因而有罪，而第一个犯罪的人已经得到了宽恕。因此，他被迫与全人类订立恩典契约，没有例外。但是行为契约已经破裂，现在对于任何人来说都不能成为辩护和救赎的途径，但它仍然对所有人有约束力。罪不能使我们无法无天，因为属灵的律法具有永恒的约束力。2. 从未听说过基督的人，是因为律法而灭亡，而不是因为他们从未听说过的恩典契约，也没有人的心中写有福音。3. 第一个契约是圣洁和属灵的，如果婴儿没有犯下永恒的定罪，上帝就不应该不公正地威胁他们的生命，正如阿米纳斯在公开辩论中所说的，婴儿有这个罪过，以弗所书 2:3；罗马书 5；诗篇 51:5；约伯记 14:4。 如果婴儿们没有罪恶，基督也不必为他们的罪而死，他们不需要基督的救赎之血。另一个错误的理由是，上帝对所有人的拯救有着自然的渴望和爱，这使得他与所有人立下了恩典的约定。但这样做就否定了自由恩典，并将上帝变成了盲目的塔木德，塔木德说上帝有一个秘密的地方，在那里他因为烧毁了圣殿并将犹太人交给了俘虏而自我折磨。同样，上帝记得犹太人的囚禁和他们的荒凉，他每天在海洋中倾泻两滴眼泪，并因悲伤而用双手击打胸膛。《古兰经》也说，上帝和天使祝福穆罕默德，但不能使他免于死亡。所以，异教徒让他们的宙斯为他无法改变的命运而悲叹。 这句话的意思是，上帝渴望所有的选民和被拒绝者、人类和天使都顺从并永远得救，但他无法改变这个情况；因此，他必须因为无法拯救所有人而感到悲伤和哀悼，这破坏了恩典的力量并限制了自由爱的流露。

CHAPTER XI
第十一章

The three-fold Covenant considered. 2. The Law pressed upon Israel was not a Covenant of Works, but a darker dispensation of Grace. 3. The three-fold Covenant of Arminians refuted. 4. Diverse considerations of the Law and the Gospel.
三重盟约的考虑。2.施加给以色列的律法不是一个工作的盟约，而是恩典的更黑暗的分配。3.阿敏派的三重盟约被驳斥。4.对律法和福音的不同考虑。

There be who hold that there be three Covenants. 1. A Covenant of Nature, whereby God as Creator required perfect obedience from Adam in Paradice, with promise of life, and threatning of death.
有人认为存在三个契约。1. 自然契约，上帝作为创造者要求亚当在伊甸园中完全顺服，承诺给予生命，并威胁死亡。

2. The Covenant of Grace, whereby he promises life and forgivenesse in Christs Blood to believers.
恩典的约定，他向信徒们承诺在基督的血中赐予生命和宽恕。

3. A subservient Covenant, made 1. With Israel, not with Adam, and all mankinde. 2. For a time with Israel, not for ever, as the naturall Covenant. 3. In Mount Sinai, not in Paradice. 4. To terrifie and keep in bondage (the other from an inward principle required, obedience.) 5. To restrain Israel from outward sins, to prove the people, that the fear of God might be before their eyes, that they should not sin. So they expound Exo. 20:20. the other Covenant was to restrain from all sin. Yea and so was that on Mount Sinai, to do all that are written in the Book of the Law, Deut. 27:26; Deut. 28:1, 2, 3, 4. &c. to that same end, to love God with all the heart, and with all the soul, Deut. 10:12; Deut. 5:1, 2, 3; Deut. 6:1, 2, 3; Deut. 5:29; Deut. 6:5. With all the heart, with all the soul, with all the might, which is expounded by Christ, Mat. 22:37; Luke 10:27. in as full a hight of perfection as ever was required of Adam. 6. It was written to Israel in Tables of stone: The naturall Covenant was written in the heart; so was there a circumcised heart promised to Israel, Deut. 30:6. though sparingly. 7. It was (say they) given by the Mediator Moses, as that of nature was without a Mediator. Yea, Moses was the Typical Mediator of the young Covenant of Grace.
3. 一个屈从的约定，与以色列立约，而不是与亚当和全人类。2. 与以色列有限的时间立约，而不是像自然约定那样永久。3. 在西奈山上，而不是在伊甸园。4. 为了恐吓和束缚（另一个从内在原则要求服从）。5. 限制以色列的外在罪恶，以证明人民，使他们敬畏上帝，不犯罪。所以他们解释出埃及记 20:20。另一个约定是为了限制一切罪恶。是的，西奈山上的约定也是如此，要遵行律法书上所写的一切，申命记 27:26; 申命记 28:1, 2, 3, 4 等等。为了达到同样的目的，全心全意地爱上帝，申命记 10:12; 申命记 5:1, 2, 3; 申命记 6:1, 2, 3; 申命记 5:29; 申命记 6:5。全心全意，全力以赴，这是基督在马太福音 22:37; 路加福音 10:27 中解释的。与亚当所要求的完美程度一样高。6. 它是用石头写在以色列的板上：自然的约定是写在心里的；所以对以色列应许了一个受割礼的心，申命记 30:6. 虽然有限。7. 据说，这是由调解者摩西给予的，而自然的是没有调解者的。是的，摩西是恩典新约的典型调解者。

The differences between the subservient Covenant, and that of Grace.
奴仆契约与恩典之间的区别。

1. In the subservient, God only approves righteousnesse and condemnes sin; in that of Grace he pardons and renues. Ans. Acts 15:11. We beleeve through the Grace of the Lord Jesus, we shall be saved even as they under that Covenant. Acts 10:43. To him gave all the Prophets witnesse, that through his Name, whosoever beleeveth in him, shall receive remission of sins. Abraham and David were justified, in that sin was not imputed to them, not by works, Rom. 4:1, 2, 3,—6, 7, 8, 9, &c. Gen. 15:6; Psal. 32:1, 2, 5. I said I will confesse my transgression, and thou forgavest the iniquity of my sin. Isa. 43:25. I, euen I am he that blots out thy transgressions for my own sake, and I will not remember thy sins. So David was a man according to the heart of God, So Asa, Josiah, Jehoshaphat, Samuel, Baruch, Gedeon, Daniel, the Prophets, under that subservient Covenant (except they be under a fourth Covenant) were renued, justified, saved by faith, Heb. 11. as under a Covenant of Grace.
在从属的约中，上帝只批准正义，谴责罪恶；在恩典的约中，他宽恕并更新。答案：使徒行传 15:11。我们相信，借着主耶稣的恩典，我们将得救，就像那个约下的人一样。使徒行传 10:43。众先知为他的名作见证，凡信他的人，必因他得到罪赦。亚伯拉罕和大卫因罪没有算在他们身上而被称义，不是因为行为，罗马书 4:1, 2, 3,—6, 7, 8, 9, &c. 创世记 15:6; 诗篇 32:1, 2, 5。我说我要承认我的过犯，你就赦免我的罪孽。以赛亚书 43:25。我，就是那涂抹你过犯的，我为自己的缘故，不再记念你的罪恶。所以大卫是合乎神心的人，亚撒、约西亚、约沙法、撒母耳、巴录、基甸、但以理、先知们，在那从属的约下（除非他们在第四个约下），都是借着信心得到更新、称义、得救的，希伯来书 11。

2. The former was, do and live, this was, believe and live. Ans. Doing and living was but a shuting them up under the Law, that they might flee to Christ in whom they beleeved; else the fathers must be saved and justified by works contrair to Rom. 2; Rom. 4; Heb. 11.
前者是做和生活，后者是相信和生活。答案：做和生活只是将他们束缚在律法之下，使他们可以逃到他们所相信的基督那里；否则，父辈必须凭借与罗马书 2 章、罗马书 4 章和希伯来书 11 章相违背的行为来得救和被称义。

3. In antiquity, the former came in as added 430. years after the promise of grace, Gal. 3:17.
在古代，前者在恩典的应许之后 430 年加入，加拉太书 3:17。

Ans. True, but he speaks of the Covenant in Sinai, according to the strict Law part, which could not save, and so its different. But that proves not two Covenants.
但是他所说的是西奈山的约，根据严格的法律部分，这不能拯救人，所以是不同的。但这并不证明有两个约。

4. In the former is compulsion and the Spirit of bondage, in this heart inclining freedom and the Spirit of Adoption. Ans. Yet the differences are accidentall, there was a legall awing of the hearts, as if they had been Servants, yet Heirs and Sons they were, Gal. 4:1, 2. The whole Book of the Proverbs spake to the Godly as to Adopted Sons. They were beleevers, Heb. 11; Rom. 4; Acts 10:43. and so Sons as touching a spirituall state, John 1:11, 12. In regard of Oeconomie, it was somewhat more rigid and legall, they were restrained as servants; Yet it was the Covenant of Grace, by which beleeving Jews were justified and saved, Acts 15. v. 11; Acts 10:43.
在前者中是强迫和奴役的精神，在这里是倾向自由和领养的精神。答：然而，这些差异是偶然的，他们的心灵被合法地束缚，好像他们是仆人一样，然而他们是继承人和儿子，加拉太书 4:1, 2。整本箴言书对虔诚的人说话，就像对领养的儿子一样。他们是信徒，希伯来书 11 章；罗马书 4 章；使徒行传 10:43。因此，从属于属灵状态的儿子，约翰福音 1:11, 12。在经济上，它有点更严格和合法，他们被限制为仆人；然而，这是恩典的约，通过这个约，信仰的犹太人被称义和拯救，使徒行传 15 章 11 节；使徒行传 10:43。

5. In the former man is dead, in this man is humbled for sinne? Answ. Legally dead, except they would flee to Christ, and legally condemned, but there was true humiliation for sins under that Covenant: As David, Josiah, Hezekiah, and all beleevers then, as now, were pardoned and justified.
在前者中，人是死的，在这个人为罪而谦卑？答：在法律上是死的，除非他们逃到基督那里，在法律上被定罪，但在那个约下，确实有为罪而谦卑的经历：像大卫、约西亚、希西家和所有当时和现在的信徒一样，他们都蒙赦免并称义。

6. In the former there are commands, not strength, but here there be promises and grace given? Ans. The full abundance of grace and of a new heart, was reserved untill now. And the Law could not make perfect nor give pardon, in the blood of beasts; as touching that legall dispensation: But both grace, the Spirit, pardon, righteousnesse and life were received and beleeved; by looking on Christ to come.
在前者中有命令，而不是力量，但在这里有应许和恩典给予？答：丰盛的恩典和新心的满足一直保留到现在。律法不能通过牲畜的血使人完美，也不能赦免罪过；就法律的安排而言：恩典、圣灵、赦免、公义和生命都是通过仰望即将到来的基督而接受和相信的。

7. In the former, Canaan was promised, in this, Heaven. Ans. Canaan is promised only but sacramentally, and that was a poedagogicall promise for the infancie of that Church, but a type which was then in that Covenant, and is not now, make not two Covenants, one then, and another now? Except ye say, there was then a Lamb in the Passeover, which was a Type of Christ to come, and there is now no such Type, because the body is come, and Christ the true High Priest offered himself. Therefore there are two Christs, one then to come, another now who hath come already. The Lords dispensation with Israel is often called a Covenant, now it must either be a Covenant of Works, or of Grace, or a third Covenant.
7. 在前者中，迦南被承诺，而在这里，是天堂。答：迦南只是象征性地被承诺，那是对那个教会的幼稚期的教育性承诺，但那是当时那个约束中的一个预示，并且现在已经不再存在，难道不是有两个约束吗？一个是当时的，一个是现在的？除非你说，当时有一只逾越节的羔羊，它是基督要来的预示，而现在没有这样的预示，因为基督已经来了，真正的大祭司基督已经献上了自己。因此，有两个基督，一个是当时要来的，另一个是已经来了的。主对以色列的安排经常被称为一个约束，现在它必须是一个行为的约束，或者是恩典的约束，或者是第三个约束。

But the truth is, the Law as pressed upon Israel was not a Covenant of Works.
但事实是，对以色列施加的律法并不是一个工作的约定。

1. The Law as the Law or as a Covenant of Works is made with perfect men who need no mercy; But this Covenant is made with sinners, with an expresse preface of mercy: I am the Lord thy God that brought thee out of the land of Egypt, &c. It is made with stiff-necked Israel, Deut. 29; Deut. 30. c. 31. c. 32. and that is called a Covenant from the end and object, as motions are denominate from their end: for the end of the Lords pressing the Law upon them was to bring them under a blessed necessity to seek salvation in their true City of Refuge Christ Jesus, who redeemed them out of the spirituall bondage of sin. 2. It was the Covenant made with Abraham, which was a Covenant of Grace: and though it be called, Deut. 29:1, a Covenant beside that which was made in Horeb: Because 1. Renued again after their breach. 2. Repeated a litle before the death of Moses, Deut. 31:28, 29, 30. (3.) Because there were some additions of speciall blessings, cursings, Ceremoniall Commands, that were not in the formerly proposed Covenant, Exod. 20. yet the same it was in substance, to love the Lord with all the heart, Deut. 2:10, 12, 13, 14. The same with that of Abraham, Deut. 8:18. That he may establish his Covenant, which he sware unto thy fathers, as it is this day, When he is to deliver them out of Egypt, Exod. 2:24. And God heard their groaning, and remembred his Covenant with Abraham and Isaak and Jacob. So the Lord expones it in his appearing to Moses, Exod. 3:6; Jer. 31:32. Not according to the Covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the Land of Aegypt. Now that was the Covenant which God made with Abraham, of which Circumcision was a seal, Gen. 17. not of a temporary Canaan only, but of heart Circumcision, Col. 2:11. For the Lord expresly tells them, when he took them by the hand as his married people, to bring them out of the Land of Aegypt, and out of the house of bondage, Exod. 20. He meant no other Covenant then he made with Abraham, of believing, Gen. 15. and of walking before him and being perfect, Gen. 17:1, 2. which is somewhat more legall, as Moses, and the Lord himself expones it, Exod. 2:24; Exod. 3:6; Exod. 20:1, 2. And he showes them, Lev. 26. if in their enemies land they repent and shall come out and meet the rod, and their uncircumcised hearts shall willingly accept of the punishment of their iniquity: 42. Then (saith the Lord) I will remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, Beside there are not here three Covenants, but one, there is no word of the subservient Covenant with Israel in Sinai. Except that when he mentions the one, he excludes not the other. For to walk before the Lord required in Abrahams Covenant Gen. 17:1. is to walk in all the ways of the Lord, to fear and love him, Deut. 10:12, 13. and Samuel, 1 Sam. 12:22. Joshua, Josh. 24:22, 23, 24, 25. And Mary, Luke 1:55. And Zacharie, ver. 70, 72, 73. refer to the Covenant made with Abraham, and Deut. 6. the Covenant at Horeb, the Lord made with Abraham to give Canaan to his seed, ver. 10; Deut. 7:12. If thou hearken to these judgements to do them, it shall come to passe that the Lord thy God will keep unto thee the Covenant of mercy that he sware unto thy fathers, &c.
法律作为法律或作为工作契约是与不需要怜悯的完美人所订立的；但这个契约是与罪人订立的，附有明确的怜悯前言：我是你的神，曾将你从埃及地领出来等。它是与硬着颈项的以色列人订立的，申命记 29 章、申命记 30 章、申命记 31 章、申命记 32 章。这被称为契约，是因为从目标和对象来命名，就像运动从目标来命名一样：因为主迫使他们遵守律法的目的是使他们在真正的避难城市基督耶稣里寻求救恩，他将他们从属灵的罪恶束缚中赎回。2. 这是与亚伯拉罕订立的契约，是恩典的契约：虽然在申命记 29:1 中被称为在何烈山所订立的契约之外的契约，原因是：1. 在他们违背之后再次更新。2. 在摩西去世前不久重复，申命记 31:28, 29, 30。(3.) 因为有一些特殊祝福、咒诅和仪式命令的添加，这些在之前提出的契约中没有，出埃及记 20 章。然而，实质上是相同的，就是全心爱主，申命记 2:10, 12, 13, 14。与亚伯拉罕的契约相同，申命记 8:18。 为了确立他与你们祖先所立的约，正如今天所说的，他要将他们从埃及领出来，出埃及记 2:24。神听见他们的呻吟，记念他与亚伯拉罕、以撒和雅各所立的约。所以，主在向摩西显现时解释了这个约，出埃及记 3:6；耶利米书 31:32。这不是我与他们祖先所立的约，就是我牵他们手，领他们出埃及的那一天所立的约。那是神与亚伯拉罕所立的约，割礼是其印记，创世记 17 章。这不仅仅是关于迦南地的临时约定，而是关于心灵割礼的约定，歌罗西书 2:11。因为主明确告诉他们，当他把他们作为他的妻子带出埃及地，脱离奴役之家时，他所指的约定就是他与亚伯拉罕所立的约，即信靠的约定，创世记 15 章，以及在他面前行走并完全无缺的约定，创世记 17:1,2。这在摩西和主自己的解释中有一些更加法律性的内容，出埃及记 2:24；出埃及记 3:6；出埃及记 20:1,2。他在利未记 26 章中向他们展示了这一点。 如果他们在敌人的土地上悔改并出来迎接惩罚，他们未受割礼的心愿意接受他们罪孽的惩罚：42.那么（主说）我将记念我与雅各结的约，也记念我与以撒结的约，还有我与亚伯拉罕结的约，除此之外，这里没有三个约，只有一个，没有提到以色列在西奈山的附属约。除非他提到一个，就不排除另一个。因为在亚伯拉罕的约中，行在主面前的要求是行在主的一切道路上，敬畏和爱他，申命记 10:12,13。撒母耳记上 12:22。约书亚记 24:22,23,24,25。马利亚，路加福音 1:55。撒迦利亚，第 70,72,73 节。提到与亚伯拉罕所立的约，申命记 6。在何烈山上，主与亚伯拉罕立约，将迦南赐给他的后裔，申命记 7:12。如果你听从这些律例去行，那么耶和华你的神必信守向你的祖宗所起的慈爱之约，等等。

3. This Covenant hath the promise of a circumcised heart, Deut. 30:6. and of the word of faith that is near in the mouth, and of the righteousnesse of faith clearly differenced from the righteousnesse of the Law by doing. For so Paul, Rom. 10:5, 6, 7, &c. expones, Moses, Deut. 30:11, 12, 13, 14.
3. 这个约定有一个受割礼的心的承诺，申命记 30:6，并且有信仰之言近在口边的承诺，以及通过行动明显区别于律法的信仰的义。因为保罗在罗马书 10:5、6、7 等处解释了这一点，摩西在申命记 30:11、12、13、14 中也是如此。

4. The Covenant of Works taught nothing of the way of expiation of sin by blood typifying the Ransome of blood that Christ was to pay for our sins, as this Covenant, all along had sacrifices and blood to confirm it. Exod. 24:8. And Moses took the blood and sprinkled it on the people, and said, behold this is the Blood of the Covenant which the Lord hath made with you, concerning all these words. Now the words were the ten Commandements. See Heb. 9. v. 18, 19, 20, 21, 22, 23, 24. (5.) This Covenant is made with Israel only, Exod. 20; Deut. 5. c. 6; Deut. 6:5, 6, 7:12. The Covenant of Works is made with all mankind. (6.) No people under the Law can be justified and saved thereby, nor have their sins pardoned, Rom. 3:9, 10, 11.—19, 20; Rom. 4:1, 2, 3, 4; Rom. 9; Rom. 10; Psal. 130:3; Psal. 143:2; Gal. 3:1, 2, 3.—10, 11, 12, 13. But in this Covenant, Abraham, David, Gen. 15; Psal. 32; Rom. 4:1, 2, 3, 4, 5, 6, 7, 8, 9. And the Jewes by faith, have remission of sins and salvation, as also the Gentiles have, Acts 10:43; Acts 15:11. (7.) The Lord minds to lay aside the Law as inconsistent with the Covenant of Grace, Gal. 3:18. If the inheritance be by the Law, then it is not by promise, but God gave it to Abraham by promise: For to live by this Covenant, is a life of promises, all being here promised, both faith the condition, and perseverance therein, and a new heart, righteousnesse, pardon, and life. A man that hath his estate in papers and in good words that are transient things, may seem a poor man, but to live by promises here is the rich life of the heirs of hope, this is strong consolation under deadness, absence, faith working under-ground in the dark, Gal. 3:21. If there had been a Law which could have given life, verily righteousnesse should have been by the Law.
4. 作为这个约定的一部分，血液象征着基督为我们的罪所付出的赎罪之血，而工作的约定并没有教导这种赎罪之道，因为这个约定一直以来都有祭品和血液来确认。出埃及记 24:8。摩西取了血洒在百姓身上，说：“看哪，这是耶和华与你们立约的血，约束你们在这一切事上。”现在这些话就是十诫。参见希伯来书 9 章 18-24 节。（5）这个约定只与以色列人立约，出埃及记 20 章；申命记 5 章；申命记 6:5, 6, 7:12。而工作的约定是与全人类立约的。（6）没有人能够通过律法被称义和得救，也不能因此得到罪的赦免，罗马书 3:9, 10, 11.—19, 20；罗马书 4:1, 2, 3, 4；罗马书 9；罗马书 10；诗篇 130:3；诗篇 143:2；加拉太书 3:1, 2, 3.—10, 11, 12, 13。但在这个约定中，亚伯拉罕、大卫，创世记 15 章；诗篇 32；罗马书 4:1, 2, 3, 4, 5, 6, 7, 8, 9。以及犹太人通过信心得到罪的赦免和救恩，同样的，外邦人也是如此，使徒行传 10:43；使徒行传 15:11。（7）主意在于放弃律法，因为它与恩典的约定不一致，加拉太书 3:18。 如果继承是根据法律的话，那就不是因为应许，而是上帝凭应许赐给亚伯拉罕的。因为按照这个约定生活，就是一个充满应许的生活，所有的应许都在这里被承诺，无论是信仰作为条件，还是在其中持之以恒，以及新的心灵、公义、宽恕和生命。一个将财产放在纸上和口头承诺上的人，可能看起来很穷，但在这里凭借应许生活的人是有希望的继承人的富有生活，这是在死寂、离别下的坚定安慰，是在黑暗中地下运作的信仰，加拉太书 3:21。如果有一条能赐生命的律法，那么公义就应该是通过律法来实现的。

Though he commanded them to do the Law, it was not that they should live thereby, and though he commanded us the same, it is another command, as it were, it is not so much now that we obey from the Authority of God Law-giver under pain of damnation (though that be not laid aside, but urged in a Gospel intention upon heirs) as from the love of God, Grace-giver; as also there is an intrinsecall amaenitie in Christ drawing, and obedience now becomes connaturall, free, delightfull. Let these consider, to whom the yoak of obedience is a torment and a man-mill.
虽然他命令他们遵守律法，但并不是要他们靠此而生活，虽然他也命令我们同样的事情，但这是另一个命令，可以说，我们现在服从的不是来自上帝作为立法者的权威，以免受到谴责的威胁（虽然这并没有被放弃，但在福音的意图下仍然被强调），而是来自上帝作为恩典赐予者的爱。基督的吸引力中也有一种内在的愉悦，服从现在变得天然、自由、令人愉悦。让那些对服从的负担和痛苦感到困扰的人考虑一下。

8. The Passeover and Circumcision, Gen. 17:7. all along were seals of the Covenant, as Baptism one with Circumcision in substance, Col. 2:11. is the seal of the same Covenant, Acts 2:39, 40, 41. Now the Law required no Circumcision, no shedding of blood, no Repentance, no new heart, but eternall condemnation followed the least breach thereof. Paul saith indeed, Gal. 5:3. If ye be Circumcised (as the false Apostles would have, that thereby you may be justified & saved) you are debters to keep the whole Law perfectly, as the only way to life, and by no other Covenant can you be justified and saved, now Abraham was not circumcised that way, circumcision did bind Abraham to keep the Law, as a Ceremonie and Seal of the Covenant of Grace commanded of God. But the Law as a Covenant of Works doth command no Ceremonie, no Sacrifice, no Type of Christ Mediator at all.
逾越节和割礼，创世记 17:7。一直是盟约的印记，就像洗礼与割礼在实质上是一体的，歌罗西书 2:11。是同一盟约的印记，使徒行传 2:39, 40, 41。现在，律法不要求割礼，不要求流血，不要求悔改，不要求新的心，但是最小的违背都会导致永恒的定罪。保罗确实说过，加拉太书 5:3。如果你受了割礼（正如假使徒所要求的，以此来使你们称义和得救），你们就欠着完全遵守整个律法的债务，因为这是通往生命的唯一途径，没有其他盟约可以使你们称义和得救，亚伯拉罕并不是以这种方式受了割礼，割礼将亚伯拉罕约束在遵守律法的范围内，作为上帝所命令的恩典盟约的仪式和印记。但是作为一个行为契约，律法并没有命令任何仪式、牺牲或基督中保的预表。

Its true that first Covenant had Moses for its mediator, but as he was a Type of Christ, so Christ yesterday and the day was the reall Mediator, but vailed. The New Covenant hath better promises, Heb. 8:6; Heb. 7:22. its a better Covenant, Heb. 7:22. hath a better reall, not a Typicall suretie, a better Priest who offered himself through the eternall Spirit, Heb. 9:14. a better Sacrifice, because of the plainenesse, John 16:29; 2 Cor. 3:18. because the reall promises are made out to us, because of a larger measure of Grace, 2 Cor. 3:1, 2, 3, 4. And the first Covenant is faultie, Heb. 8:7. not because there was no Salvation by it, the contrare is Heb. 11. but that is comparatively spoken: because the blood of beasts therein could not take away sins, Heb. 10:1, 2, 3, 4. because forgivenesse of sins is promised darkly in the first Covenant, but plainly in the other, because Grace is promised sparingly in the former, but here abundantly, the Law being written in the heart, John 7:39; Isa. 54:13.
确实，第一个约束有摩西作为中保，但他是基督的预像，所以基督昨天和今天是真正的中保，只是被掩盖了。新约有更好的应许，希伯来书 8:6；希伯来书 7:22。它是一个更好的约束，希伯来书 7:22。有一个更好的真实，而不是一个典型的担保，有一个更好的祭司，他通过永恒的圣灵献上了自己，希伯来书 9:14。有一个更好的祭品，因为它更明显，约翰福音 16:29；哥林多后书 3:18。因为真实的应许向我们显明，因为有更多的恩典，哥林多后书 3:1, 2, 3, 4。第一个约束是有缺陷的，希伯来书 8:7。不是因为它没有救恩，相反，希伯来书 11 说了相反的话。但这是相对而言的：因为其中的牲畜之血不能除去罪过，希伯来书 10:1, 2, 3, 4。因为第一个约束中的罪赦允许是暗示的，而在另一个约束中是明确的，因为在前者中只有少量的恩典被承诺，而在这里是丰富的，律法被写在心上，约翰福音 7:39；以赛亚书 54:13。

And it is true, Gal. 4:22, 23, 24, &c. they seeme to be made contrare Covenants: But Paul speaks, Gal. 3. of the Law as relative to that people, and so it pressed them to Christ, and keeps them as young Heires under nonage. 2. He speaks of the Law absolutely, as contradistinguished from the Gospel, Gal. 4:21. so it is a Covenant of Works begetting children to bondage: 2. Who come short of righteousnesse and the inheritance, and shall not be saved. 3. Who are casten out of the Kingdome of Grace. 4. Who persecute the Godly the Sons of promise, so is the Law as it was in Adams dayes, and is now to all the Reprobate; so the Godly are not under the Law and the Covenant of Works. The Covenant urged upon Believers is to prove them, when they stand afar off and tremble, Exod. 20:20. Fear not (saith Moses) God is come to prove you (not to damne you) and therefore Calvine solidely observeth that Paul, 2 Cor. 3. speaks with lesse respect of the Law then the Prophets do, for their cause, who out of a vain affectation of the Law-Ceremonies, gave too much to the Law and darkned the Gospel, and sayeth the one was 1. Literall. 2. Written in stone. 3. A Sermon of death and wrath. 4. To be done away and lesse glorious, whereas the Gospel is Spirituall. 2. Written on the heart. 3. The Ministrie of life. 4. And glorious: and praises put upon the Law, agree not to it of its own nature, but as it was used by the Lord to prove them, Exod. 29:20. and chase them to Christ.
加拉太书 4:22、23、24 等确实表明它们似乎是相反的约定：但保罗在加拉太书 3 章中谈到的律法是与那个民族相关的，所以它迫使他们归向基督，并将他们保持在未成年的状态下。2.他绝对地谈到了律法，与福音相对立，加拉太书 4:21。所以它是一个产生束缚的行为契约：2.那些没有达到公义和继承权的人，也不会得救。3.那些被赶出恩典之国的人。4.那些迫害虔诚的应许之子的人，所以律法就像在亚当时代一样，现在对于所有的不拣选者都是如此；所以虔诚的人不受律法和行为契约的约束。对信徒施加的约定是为了考验他们，当他们远离并颤抖时，出埃及记 20:20。不要害怕（摩西说）上帝来考验你们（不是要定罪你们），因此加尔文坚定地观察到保罗在哥林多后书 3 章中对律法的看法不如先知们那样尊重，因为他们出于对律法仪式的虚荣追求，给予律法太多的重视，使福音变暗，他说其中一个是 1.字面的。2.写在石头上。3.一篇关于死亡和愤怒的讲道。4. 被废除和不那么辉煌，而福音是属灵的。2. 写在心上。3. 生命的事工。4. 并且辉煌：对律法的赞美并不是本质上与之一致，而是作为主用来测试他们并引导他们归向基督的手段，出埃及记 29:20。

The Arminians also (especially Episopius) make three Covenants. 1. One with Abraham, in which he requires sincere worship and putting away strange gods: Beside 2. Faith and Universall obedience, and promised Canaan to his seed and Spirituall blessings darkly. 2. One in Mount Sinai in these three Laws Morall, Ceremoniall and Judiciall, with a promise of Temporall good things, but to no sinners promise of life Eternall. 3. A Covenant of Grace, with a promise of pardon and life to all that believe and repent, to all mankind, but he denyes 1. All infused habits, contrare to Isa. 44:1, 2, 3; Isa. 59:20, 21; Zach 12:10; Joh. 4:14; Joh. 7:37; John 16:7, 8; 1 John 3:9. he sayeth that 2. all commands are easie by Grace. 3. That the promise of earthly things in their abundance is abolished, in that we are called to patient suffering. 4. That there is no threatning in this Covenant, but that of Hell fire. But the Covenant made with Abraham is that of Grace made with all the Seed, Deut. 30:6; Deut. 7:5, 6, 7, 12; Lev. 26:40, 41. and made with all Believers, who are Abrahams children, Gal. 3:13, 14, 18, 19; Rom. 4:1, 2, 3, 4; Luke 19:9. yea with the whole race of man without exception. (2.) The second Covenant which promiseth only blessings is made rather with beasts, that well fed, then with men, contrare to Psal. 73:25; Isa. 57:1, 2, 3; Psal. 37:37. and it must build some Chalmer in hell, where the fathers were before Christ, a dreame unknown to Scripture. The third Covenant makes the Covenant of Grace a Covenant of Works, and holds out life and pardon, upon condition that freewill repent and believe and stand on its own feet, for there is neither faith, nor a new heart nor repentance promised contrare to Deut. 30:6; Ezek. 11:19, 20; Ezek. 36:26, 27; Isa. 59:19, 20, 21; Isa. 44:1, 2, 3, 4, 5; Zech. 12:10.
亚米拿派（尤其是 Episopius）也提出了三个约定。1. 与亚伯拉罕的约定，他要求真诚的崇拜和摒弃异教神：此外，还有 2. 信仰和普遍服从，并向他的后裔承诺迦南地和属灵的祝福。2. 在西奈山上的约定，包括道德、仪式和审判的三个法律，承诺临时的好处，但对于罪人没有永生的承诺。3. 恩典的约定，向所有相信和悔改的人承诺宽恕和生命，向全人类承诺，但他否认 1. 所有灌输的习惯，与以赛亚书 44:1、2、3；以赛亚书 59:20、21；撒迦利亚书 12:10；约翰福音 4:14；约翰福音 7:37；约翰福音 16:7、8；约翰一书 3:9 相违背。他说 2. 所有的命令都是靠恩典容易的。3. 在这个约定中，地上事物丰盛的承诺已经废除，因为我们被呼召忍耐受苦。4. 在这个约定中没有威胁，只有地狱之火的威胁。但与亚伯拉罕所立的约定是与所有后裔立的恩典约定，申命记 30:6；申命记 7:5、6、7、12；利未记 26:40、41。并与所有信徒立的约定，他们是亚伯拉罕的子孙，加拉太书 3:13、14、18、19；罗马书 4:1、2、3、4；路加福音 19:9。是与全人类无例外的立约。（2.第二个只承诺祝福的约定与兽类更相关，它们得到了充足的食物，而不是与人类相反，与诗篇 73:25；以赛亚书 57:1, 2, 3；诗篇 37:37 相矛盾。它必须在地狱中建造一些房间，那是在基督之前的父辈们所经历的一个未知的梦境，这在圣经中没有提到。第三个约定使恩典的约定变成了行为的约定，并且提供了生命和赦免的条件是自由意志的悔改、相信和独立自主，因为没有信仰、新的心灵或悔改的承诺，与申命记 30:6；以西结书 11:19, 20；以西结书 36:26, 27；以赛亚书 59:19, 20, 21；以赛亚书 44:1, 2, 3, 4, 5；撒迦利亚书 12:10 相矛盾。

CHAPTER XII
第十二章

1. All are to try under what Covenant they are. 2. Threatnings under the New Testament are more spirituall 3. Desertions under both are compared. 4. Considerable differences of such as are under the Covenant of Works, and such as are under the Covenant of Grace. 5. Of legall terrors. 6. Of convictions compelled, free, legall, &c.
1. 所有人都要试验他们所属的约定。 2. 新约下的威胁更具有灵性。 3. 两者下的背离进行了比较。 4. 在行为约定下和恩典约定下的人之间存在显著差异。 5. 关于合法恐惧的问题。 6. 强制、自由、合法等方面的确信。

Quest. 1. Whether should not all try under what Covenant they are.
问题 1：是否所有人都应该尝试了解他们所处的契约。

Answ. Self-searching is a reflect act upon the state (and such acts are more spirituall, then direct acts) and therefore it should be the work of all, to try, under what reign they are, whether of the first or second Adam. And whereas Angels cover their faces and their feet with wings, Isa. 6. before God and are full of eyes, as without, so also within Revel. 4:8. We may hence learn, such come nearest to the nature of these pure and heavenly Spirits, who have eyes within to see what they are, and their blacknesse of face and feet, when they compare themselves either with the Holy God, or his Holy Law. 2. The Carnall man is a beast, Psal 49:20. and beasts have no reflect acts upon their own beastly state. 3. The more of a spirituall life is in any the more stirring in communing with their own heart, the Law makes, the more of life that is in the worme when tramped on, the more stirring it makes: deadnesse and stupiditie in not being versed and well read and skilled in our selves and our own heart, argues little of the Spirit, and estrangement to a spirituall Covenant, nor can any lay hold on the Covenant of Grace in a night dream.
自我探索是对状态的反思行为（这种行为更具有精神性，而不是直接行为），因此每个人都应该努力尝试自己处于第一或第二个亚当的统治下。而天使在上帝面前用翅膀遮住他们的脸和脚，以赛亚书 6 中说他们满有眼睛，启示录 4:8 中说他们内外都充满了眼睛。我们可以从中学到，那些最接近这些纯洁和天堂的灵魂的本质的人，他们内心有眼睛可以看到自己是什么样子，当他们将自己与圣洁的上帝或他的圣律相比较时，他们的脸和脚的黑暗就会显现出来。2.肉体的人是一个兽，诗篇 49:20。而兽没有对自己兽性状态的反思行为。3.在任何人身上，灵性生命越多，与自己的内心交流就越激烈，律法使得虫子在被踩踏时越有生命力，它就越活跃：对自己和自己的内心不熟悉、不读书、不熟练，表明灵性很少，并且与灵性契约疏远，任何人都无法在一个夜晚的梦中抓住恩典的契约。

Quest. Whether are there rarer threatnings of Temporall evils under the New Covenant, then under the Old?
问题：在新约下，世俗的灾祸是否比旧约下更为罕见且威胁更大？

Answ. It cannot be denyed, except the threatnings of the Sword, Famine Pestilence on Jerusalem, and the desolation upon the Jews, Math. 23; Math. 24. but in place of all the diseases of Egypt, Levit. 26. and the long Roll of dreadfull judgements and curses temporall, Deut. 28. denounced against the transgressours of the former Covenant, Christ and the Apostles are more sparing in denouncing temporall plagues in the New Testament. Christ sayeth the worme never dieth, the fire never goeth out, the Hypocrite is to be bound hand and foot and cansten into utter darknesse, Math. 22:12. and the Holy Ghost such shall not inherite the Kingdome of Heaven, 1 Cor. 6:9; Eph. 5:5. the Apostate is near a curse, his end burning, Heb. 8:6. he is to look for judgement and firie indignation, Heb. 10:27. to some is reserved the blacknesse of darknesse for ever, Jude 7. the lake that burneth with fire and brimstone, which is the second death, Rev. 21:8. Because 1. Temporall blessings and curses are more legall, and more easily believed, when the light was dimmer then now, when light is larger, convictions stronger, and men are more apt to believe Everlasting wrath. 2. Its a more Gospel way to bear in the threatning of Everlasting wrath then of Temporall rods. 3. Desertions and tryalls under the Law were more legall and sharp and sad upon David, Ezekiah, Job, Jeremiah, Heman. Psal. 6; Psal. 38; Psal. 77; Psal. 102; Psal. 88; Isa. 38; Jer. 20. But it is to be thought, that in regard the day now hath dawne, the Gospel desertions coeteris paribus for the aboundance of light, are more sharp nearer to dispaire, see 2 Cor. 1:8. We were pressed out of measure above strength, in so much that we despaired even of life, having received the sentence of death. Its a doubt if Paul should be so pressed by a sentence of temporarie death. Though there be a larger measure of faith, to bear up the soul under the New Testament: but it would appear there is more of hell now then under that dispensation, and that the Gospel despair of Judas and of these that cry for mountains and hills, to cover them, Luke 23:29, 30. is more intollerable under the Gospel. (4.) There is a more numerous company of these who have not loved their lives to the death, and the Martyres that suffered more exquisite torments for Christ, under the persecuting Emperours and reigne of Antichrist, then ever before; the constraining love of Christ, which is stronger then death or hell hath so swallowed up all temporarie sufferings, the Spirit hath such influence on the flesh. (5.) When the world seeks wisdome, 1 Cor. 1. and Rabbies of the Jews and learning and artes abound all the world over, as the profound Philosophers of the Gentiles, the wonders of nature prove, yet not many wise are called, 1 Cor. 3:21, 22, 23. and unlettered and ignorant, are, in number, for Godly spirituall knowledge, farre beyond the Godly learned; and make that true, Isa. 11:9. The earth shall be filled with the knowledge of the Lord, as the waters cover the Sea, and Isa. 30:26. And the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be as the light of seven dayes, so hath the Lord darkned carnall learning, though of it self the good gift of God, with the shining of spirituall wifedome in the fools of the world, for so are they judged, 1 Cor. 1:27.
答案。除了对耶路撒冷的刀剑、饥荒和瘟疫的威胁以及对犹太人的荒凉之外，无法否认的是，马太福音 23 章和 24 章中所述的埃及的一切疾病（利未记 26 章）以及对违背旧约的人所宣告的可怕的审判和诅咒（申命记 28 章）在新约中被基督和使徒们更加节制地宣告。基督说虫子永不死，火永不熄灭，伪君子将被捆绑手脚并投入黑暗中（马太福音 22 章 12 节），圣灵说这样的人不能承受天国（哥林多前书 6 章 9 节；以弗所书 5 章 5 节），背道者接近咒诅，他的结局是火焰（希伯来书 8 章 6 节），他将面临审判和烈怒（希伯来书 10 章 27 节），有些人被预留永远的黑暗（犹大书 7 节），有火与硫磺燃烧的湖，这就是第二次死亡（启示录 21 章 8 节）。原因是：1.临时的祝福和诅咒更具法律性，更容易被相信，当光线较暗淡时，而现在光线更亮，信仰更坚定，人们更容易相信永恒的愤怒。2. 在面对永恒的愤怒威胁时，以福音的方式更能承受，而不是临时的惩罚。在律法下的离弃和试炼对大卫、希西家、约伯、耶利米、希幔来说更加合法、严厉和悲伤。但可以想象，由于现在的日子已经破晓，福音的离弃因为光明的丰富而更加接近绝望，参见哥林多后书 1:8。我们在极度的压力下超过了自己的力量，以至于我们甚至对生命绝望，已经接受了死亡的判决。保罗是否会因为临时死亡的判决而受到如此大的压迫是一个疑问。虽然在新约下有更大的信仰力量来支撑灵魂，但似乎现在地狱的存在比那个时代更多，福音中犹大和那些呼喊山岭遮盖他们的人的绝望更加难以忍受，参见路加福音 23:29, 30。)这些人中有更多人没有爱自己的生命，而是为基督在迫害的皇帝和敌基督的统治下经历了更加痛苦的折磨，比以往任何时候都要多；基督的约束之爱比死亡或地狱更强大，以至于吞噬了一切暂时的苦难，圣灵对肉体的影响如此之大。(5.) 当世界寻求智慧时，哥林多前书 1 章和犹太人的拉比以及全世界的学问和艺术都充斥着，正如外邦人的深奥哲学家和自然的奇迹所证明的那样，然而被呼召的智慧者并不多，哥林多前书 3:21, 22, 23。对于虔诚的属灵知识来说，无知和文盲的人在数量上远远超过了虔诚的学者；这是真实的，以赛亚书 11:9。地要满知识耶和华，如同水充满洋海一样，以赛亚书 30:26。月亮的光要像日光，日光要加七倍，耶和华使肉体的学问变为黑暗，虽然它本身是上帝的好礼物，但在世上愚昧之人的灵性智慧的照耀下，它被判定为愚蠢，哥林多前书 1:27。

Q. 3. What are the speciall differences of one under the Covenant of Works, and of one under the Covenant of Grace?
3. 在行为契约下和恩典契约下的人之间有哪些特殊差异？

Answ 1. The dominion and kingly power of sin, to condemn and judge to eternall wrath, and also to command against all shaddow of reason, such crying sins, 1 Cor. 6:9, 10; Rom. 1:29, 30; Gal. 5:20, 21; Eph. 4:17, 18, 19; Col 3:5; 1 Tim. 1:9; Rev. 21:8; Rev. 22:15, 16. without exception makes an universall slave; for as far as the lusts of sin go, as far goes the dominion of sin, and this is to be under the Law, Rom. 6:14. (2.) There is subjection to the Law when men are agents in resigning and giving themselves over, or offer themselves as sacrifices at the altar, or servants that tender their service to their masters, Rom. 6:16. to sin, which hath strength from the Law to condemne, 1 Cor. 15:56. and to be a captive is not intended, but comes on by occasionall force, Rom. 7. such are patients as it were. But 3. Then they are sinnes servants, when there is a Law of sin and a Covenant, as there is between a master and a servant, And 2. full consent, and men give themselves, and willingly commit and deliver themselves (the word spoken of Christs willingnesse to offer himself for us, Eph. 5:25. and to God the Judge, 1. Pet. 2:23.) to commit filthinesse ἐν πλεονε ξία in aboundance, with greedinesse, Isa. 9:19. when the renued part enters not a spirituall protestation on the contrare, see Rom. 7:19. the carnall protestation entered by naturall reason is not the protestation of the renued will and affections against the will and affections, but will against will makes a division of the practicall act, and division weakens, the half is lesse then the whole, especially when half and half are contrare, half fire and half water makes the burning lesse, half light, half darknesse makes twylight, its not perfect day light, yea and it not only lesseneth, but weakneth, yea and alters the kind of the morall act, no reason can admit that when a merchand casts his goods in the sea for fear of shipwrake, that he does an act of prodigalitie or wastrie: It wants delight and full consent. Herods killing of John Baptist, though he did it with sorrow, yet was no compelled nor devided action between renued affection and unrenued affection. And so it was no protestation in favour of the Law of God, for he was not grieved, because murthering of the man of God was against the honour of God, but because not murthering of him was against his supposed credit, he should appear before men perjured, and to kill was a torment of conscience, it was then a protestation in favour of his own credite and conscience naturall. Hence the formall objects of action and action, show the clear difference between the combate between sense and reason, or between a naturall conscience and the flesh, (for a naturall conscience cannot plead for, and protest in favour of the spirituall Law of God) and the combate between the flesh and the Sprit. 2. The second speciall difference is in the Law convictions and the Gospel convictions, convictions under the Gospel, are stronger and more solide, for they have more of sanctified reason: 2. Will. 3. Inclination of heart and affection: A believer accuseth himself and joines actively with the Spirit to convince himself, and hightens his own guiltinesse, Psal. 51:1, 2, 3, 4, 5, 6; Dan. 9:5, 6, 7, 8, 9, 20. but a Law conviction comes upon Divels and they tremble, John 2:19. and upon such as are under the Law, and are unsent for, by resultance from a naturall conscience, as heat from fire, light from the Sun: Compelled convictions speak a Law-state.
答案 1：罪的统治和王权，以定罪和判决永恒的愤怒，并且命令反对所有理性的阴影，这样的哭泣的罪，哥林多前书 6:9,10;罗马书 1:29,30;加拉太书 5:20,21;以弗所书 4:17,18,19;歌罗西书 3:5;提摩太前书 1:9;启示录 21:8;启示录 22:15,16。没有例外地使人成为普遍的奴隶；因为罪的欲望有多远，罪的统治就有多远，这就是在律法之下，罗马书 6:14。(2.)当人们在放弃和交出自己时，或者将自己献祭在祭坛上，或者将自己作为仆人提供服务给他们的主人时，就会服从律法，罗马书 6:16。给予罪力量来定罪，哥林多前书 15:56。并不是有意成为俘虏，而是由于偶然的力量而发生，罗马书 7。这些人可以说是患者。但是 3.当有罪的律法和盟约时，他们就是罪的仆人，就像主人和仆人之间一样。还有 2.完全的同意，人们自愿地犯罪并交付自己（这个词是指基督愿意为我们献身，以弗所书 5:25。并且愿意将自己交给上帝，作为审判者，彼得前书 2:23。) 在贪婪的情况下，以极度肮脏的行为犯罪，以色列书 9:19。当更新的部分没有对相反的属灵抗议时，参见罗马书 7:19。由自然理性所进行的肉体抗议并非是更新的意愿和情感对抗意愿和情感的抗议，而是意愿对抗意愿造成实际行为的分裂，分裂削弱了，一半比整体少，尤其是当一半和一半相反时，一半火一半水使火焰减弱，一半光一半黑暗使黄昏，它不是完美的白昼，而且它不仅减弱了，而且削弱了，甚至改变了道德行为的性质，没有理由可以接受这样的观点，即当一个商人因为担心船只遇难而将货物扔进海中时，他是在浪费或挥霍财产：它缺乏愉悦和完全的同意。希律杀害施洗约翰，尽管他感到悲伤，但这并不是在更新的情感和未更新的情感之间进行的被迫或分裂的行为。 所以这并不是对上帝的法律的辩护，因为他并不悲伤，因为杀害上帝的人是对上帝荣耀的亵渎，而是因为不杀害他会损害他的信誉，他会在人们面前被视为伪证，而杀人是一种良心的折磨，所以这是对他自己的信誉和良心的辩护。因此，行动和行动的正式对象显示了感性和理性之间的明显区别，或者说自然良心和肉体之间的斗争（因为自然良心不能为上帝的属灵法律辩护和抗议），以及肉体和灵之间的斗争。第二个特殊的区别在于法律的确信和福音的确信，在福音下的确信更加坚定和可靠，因为它们更具有成圣的理性、意愿和情感：信徒指责自己，并积极地与圣灵合作来说服自己，并加重自己的罪恶感（诗篇 51:1, 2, 3, 4, 5, 6；但以理书 9:5, 6, 7, 8, 9, 20），但法律的确信降临在魔鬼身上，他们战栗（约翰福音 2:19）。 对于那些受法律约束、未经邀请的人，以及出于本能良知的结果，如火产生热、太阳发出光芒一样：被迫的确信表明了一种法律状态。

2. It is easier to be found and Orthodox, then to be Godly, Sathan in a manner foundly believes there is one God, Jam. 2:19. and that Christ is the Son of God, Luke 4:34. and so doeth the carnall Jew teach that it is not lawfull to steal, to commit adultery, Rom. 2:21, 22. But in the Old and New Testament, Devils never accuse themselves of sin, but tempt to it, and challenge the Law and God. Gen. 3:4, 5. of unjustice, never themselves; Divels are most properly under the Covenant of Works, and by no command is the Gospel Preached to them, and next to them are such as are found in the letter of the Gospel, but never convinced of sin: Such are most under the Law, as have least Law-work and Law-condemnation upon their Spirits, these that are under the Law most, as touching their state, are most under the letter, least under the Spirit, as touching any penall awaking. To be under Law-bondage is, a more punishment to Divels and men under a Law state, for legall terrors are upon Divels, Math. 8:29; Jam. 2:19. and Cain Gen. 4:14. punishment as such neither maketh, nor denominateth any gracious, it is but accidentall to prepare any for Christ, many tormented with the Law have believed such a case to be the pain of the second birth, when it was but a meer Law-feaver, and have returned to their vomit and become more loose and profane. 1. Because the Law as the Law can convert none. 2. Wrestling with Law-bondage without any Gospel-Grace is but a contradicting of God, and his justice; and God recompenceth opposing and blaspheming of him in hell, with more sinfull loosenesse. 3. Law-light under legall terrors shines more clearly, and the guiltinesse in not making use of rods of that nature is so much the more grievous. Ye that have been scadded and burnt in this furnace, and are come back from hell, are taught by sense to believe there is a hell, and though hell torment can convert no man, yet it renders men more unexcusable: Humbling, wakning, and sanctifying Law-bondage is more then a work of the Law when it brings forth confessing, praying, believing, humble submitting to God, in Job, David, Hezekiah, Heman, and what a Physician is Christ who can heal us with burning and coals of hell.
2. 要被发现和正统比要虔诚更容易，撒旦深信有一个上帝，雅各书 2:19。基督是上帝的儿子，路加福音 4:34。肉体的犹太人也教导说，偷窃、通奸是不合法的，罗马书 2:21, 22。但在旧约和新约中，魔鬼从不指控自己犯罪，而是引诱人犯罪，并挑战律法和上帝，创世记 3:4, 5。他们从属于工作的约束，福音从未向他们传讲，其次是那些只知道福音字面意义的人，但从未被罪所感动。这些人最多受律法约束，但在灵性上最少受到律法工作和律法定罪的影响，他们在律法约束下最多，就他们的状态而言，最少受到圣灵的觉醒。对于魔鬼和处于律法状态的人来说，受律法束缚是一种更严厉的惩罚，因为魔鬼受到法律的恐惧，马太福音 8:29；雅各书 2:19。还有该隐，创世记 4:14。 惩罚本身既不能创造，也不能赋予任何的恩典，它只是偶然地为基督做准备。许多被律法折磨的人相信这种情况是第二次诞生的痛苦，但实际上只是一种纯粹的律法热病，他们回到了原来的错误行为，变得更加放纵和亵渎。1. 因为律法本身不能使人转变。2. 在没有福音恩典的情况下与律法束缚斗争只是与上帝和他的公义相矛盾；上帝会在地狱中以更多的罪恶放纵来报答那些反对和亵渎他的人。3. 在法律恐惧下的律法之光更加明亮，而不利用这种方式的责罚的罪过更加严重。那些在这个炉子里被烧伤的人，从地狱回来的人，通过感觉被教导相信有地狱存在，虽然地狱的折磨不能使人转变，但它使人更加无法辩解：谦卑、觉醒和使人遵守律法的束缚，比律法本身所能带来的更多，当它带来认罪、祈祷、信靠、谦卑顺服上帝的时候，就像约伯、大卫、希西家、希幔一样，基督是何等的医生，他能用地狱的烈火和煤炭来医治我们。

3. A man under a Law-work may give a legall and dead assent, to both the truth and goodnesse of the promises liberally conceived, as temporaries doe, and Simon Magus wonders, but Saul, Acts 9. the Jaylor trembles, Acts 16. but that is in regard of the conviction not of the mind only, but of the conviction of affection and the yeelding to what shall I do? But Foelix trimbleth, but only in regard of literall conviction on the mind, but neither he nor Magus comes to what shall I doe? they differ as the burning light of a fire, which both casts light and with it shining heat also, and the light that precious stones cast in the night, which is both little and hath no heat. Fyrie and piercing convictions are good, there is a dead conviction of the letter that doth not profite.
3. 一个受法律束缚的人可以对广泛构思的承诺的真实性和善良性给予合法而无生命的同意，就像世俗人和西门·马古斯一样，但扫罗在使徒行传 9 章战栗，狱卒在使徒行传 16 章战栗，但这是因为不仅是思想的确信，而是情感的确信和对“我该做什么？”的屈服。但非利克斯战栗，只是因为对思想的字面确信，但他和马古斯都没有达到“我该做什么？”的屈服。他们之间的区别就像火的燃烧光明，既能照亮又能带来炽热的热量，以及宝石在夜晚发出的微弱而无热量的光芒。火热而刺骨的确信是好的，而死板的字面确信则毫无益处。

4. There is a strong Law-conviction that vengeance followeth the scaddings of Sodomie, and the killing of parents, because naturall instinct kindles and fires the soul with Law-apprehensions, when the minde hath engraven sharpnesse to discerne undenyable principles, but the conscience is more dull in apprehending that spirituall vengeance followeth such spirituall sins as unbelief, because untill there be some supernaturall revelation, we are dead to the Gospel truths, and Gospel sins, but when a common Grace hightens the soul to a supernaturall assent, that Christ is a Teacher sent of God, Joh. 7:28; Joh. 3:2. the conviction is more strong: But because it is more supernaturall, and in stead of kindly affection of love which it wants, it is mixed with hatred and anger and so degeners into fierie indignation against the Holy Ghost, as Joh. 15:24. compared with Math. 12:15, 26:31. cleareth. 5. Conviction which is no more but conviction, is no godly principle, nor makes any heart change, yea it goes dangerously on to wonder and despise, except it send down coals of fire to the affections. 6. He who is under the Covenant of Grace findes a threefold sweetnesse in obedience. 1. An inbred sweetnesse in the command. 2. In the strength by which he acts. 3. An inbred sweetnesse in a communion with God. No man is any other way under the Law, then under a yoak, what is only written seems the oldnesse of the letter, Rom. 7. and is dead of it self, and layes on a burden, but gives no back to bear. He that is under Grace findes sweetnesse of delight in a positive Law though the thing commanded be as hard to flesh and blood as to be crucified, Joh. 10:18. yet it obtains a sweetnesse of holinesse from Gods will, Psal. 40:8. I delight to do thy will, O God, (even to be made a curse and crucified) Thy Law is within my heart, and he would but fulfill all righteousnesse, even that which seems to be the outside of the Gospel, to be sprinkled with water, Math. 3:15. and this Christ would doe as under the Covenant of Grace.
4. 有一个强烈的法律信念，认为复仇会跟随对索多玛的诅咒和对父母的杀害，因为自然本能点燃并激发灵魂对法律的恐惧，当思想铭刻了锐利的洞察力来辨别不可否认的原则时，但是对于理解属灵的罪恶，如不信仰，良心更加迟钝，因为在没有一些超自然的启示之前，我们对福音的真理和福音的罪恶是死的，但当一种普通的恩典提高灵魂对超自然的同意，即基督是上帝差来的教师，约翰福音 7:28; 约翰福音 3:2。信念更加坚定：但因为它更加超自然，并且代替了它所缺乏的亲切的爱的感情，它与仇恨和愤怒混合在一起，因此变成对圣灵的烈怒，如约翰福音 15:24 所清楚表明的，与马太福音 12:15、26:31 相比。 5. 只有信念而没有其他，不是虔诚的原则，也不会使任何心灵改变，甚至危险地走向惊奇和蔑视，除非它将火炭送到情感中。 6. 处在恩典约下的人在顺从中找到三重的甜蜜。 1. 在命令中的内在甜蜜。2.他行动的力量。3.与上帝的交流中的内在甜蜜。没有人在律法下的方式不同于在轭下，只有书面上的东西似乎是信件的陈旧，罗马书 7 章，它本身已经死亡，并且施加了负担，但没有背脊来承担。在恩典之下的人，即使所命令的事情对肉体和血肉来说像被钉十字架一样困难，也能从上帝的旨意中获得圣洁的甜蜜，诗篇 40:8。我喜欢做你的旨意，上帝（甚至成为诅咒和被钉十字架），你的律法在我心中，他只是要履行一切公义，即似乎是福音的外表，被水洒净，马太福音 3:15。基督会在恩典的约束下这样做。

2. The stirrings and breathings of the Spirit makes the work sweet, hearing brings burning of heart, Luke 24:32. willing gladnesse, Acts 2:41. and some sweetnesse of stirred bowells comes from the Lords putting in his hand through the Key-hole of the door of the heart, Cant. 5:4. where as to an naturall man under the Law, to lift up a Prayer is to carie a milstone on his back, every syllabe of a word is a stone weight which he cannot bear. 3. Were there no more in praying, but a communion with God, how sweet is it? when Christ prayeth, the fashion of his countenance is changed, Luke 9:29. There is a heaven in the bosome of Prayer, though there were never a granting of the sute, sure there is a sin in making heaven a hire, and in making duty a relative thing, a horse for a journey, a ship for a voyage to fetch home gold, where as there is heaven in praising God before the Throne, such as is both work and wages, and so in spirituall duties here.
2. 神的激动和呼吸使工作变得甜美，听到带来心灵的燃烧，路加福音 24:32。愿意的喜悦，使徒行传 2:41。并且一些激动的肠子的甜蜜来自主通过心门的钥匙孔放入他的手，雅歌 5:4。对于一个在律法下的自然人来说，举起祷告就像背负一块磨石，每个音节都是他无法承受的重量。3. 如果祷告中只有与神的交流，那是多么甜美啊？当基督祷告时，他的面容改变了，路加福音 9:29。祷告的怀抱中有一个天堂，即使没有一个请求的实现，确实在将天堂作为雇佣和将责任作为相对事物的罪恶中，一个马匹用于旅程，一艘船用于航行以带回黄金，而在神的宝座前赞美神中有一个天堂，这既是工作又是报酬，也是在这里的属灵职责中。

7. Suppose there were no letter of a command, because there is suteablenesse between the Law ingraven in the heart, and the spirituall matter commanded, a childe of Grace under Grace sets about duties, so that (in a maner) there is no need to say to David, Get thee to Jerusalem and to the house of God, for he sayeth, Psal. 122:1. I was glad when they said, let us go to the house of the Lord. As there needs no command that the Father love the child, nor is there need to exhort the Sea to ebbe and flow, or the Sun to shine: nor are many arguments usefull to presse the mother to give suck to the child, nature stands for a Law here, the strength of the ingraven Law in the heart, overpowreth the letter. So the new nature, the indwelling anointing, as a new instinct putteth the child of Grace to act. But here we are to bewar, that we separate not the Word and the Spirit, the Father of Spirits loves to work with his own tools, and sow with his own seed the Word of God, these three agree in one 1. The Spirit acting. 2. The habite of Grace acted upon by the Spirit, who blows away the ashes, and 3. The word of exhortation: nor doe we extoll dead letters and livelesse formes, as Libertines say, for we take in with the letter the quickning sense and convincing meaning of the Word, and its considerable that the Spirit drawes sweetly after him, the nature, faculties of will, minde and affections, and they need no other allurement but the Word, the Spirit, and the new nature: But when they barbarouslie slew their children and made them passe through the fire, they must put out of their ears and hearts the crying and howling of the murthered Babies, with the noise of the beatting of drums; nature serves the Divell often weeping, and Sathan deadenes nature, Grace so mortifies as the consent of delegation goes alone, Psal. 1:2; Psal. 119:72, 97.
假设没有命令的信件，因为在心中刻着的法律与所命令的属灵事物之间有适应性，恩典之子在恩典之下开始履行职责，以至于（在某种程度上）不需要对大卫说：“你去耶路撒冷，到神的殿里去”，因为他说：“我因那些对我说‘我们要往耶和华的殿去’的人，就欢喜。”（诗篇 122:1）就像父亲不需要命令他爱孩子一样，也不需要劝告海水涨落或太阳发光；也没有多少论据能够说服母亲给孩子哺乳，自然法则在这里起作用，心中刻着的法律的力量压倒了文字。因此，新的本性，内住的膏抹，作为一种新的本能，促使恩典之子行动。但是在这里，我们要小心，不要把话语和灵魂分开，属灵之父喜欢用自己的工具工作，用自己的种子播种神的话语，这三者合而为一：1. 行动的灵魂。2. 受灵魂感动的恩典习性，被吹走灰烬的灵魂，3. The word of exhortation: nor doe we extoll dead letters and livelesse formes, as Libertines say, for we take in with the letter the quickning sense and convincing meaning of the Word, and its considerable that the Spirit drawes sweetly after him, the nature, faculties of will, minde and affections, and they need no other allurement but the Word, the Spirit, and the new nature: But when they barbarouslie slew their children and made them passe through the fire, they must put out of their ears and hearts the crying and howling of the murthered Babies, with the noise of the beatting of drums; nature serves the Divell often weeping, and Sathan deadenes nature, Grace so mortifies as the consent of delegation goes alone, Psal. 1:2; Psal. 119:72, 97.

CHAPTER XIII
第十三章

There are two sorts of Covenanting, on externall, professed, visible, conditionall, another internall, reall, absolute and the differences betwixt them. 2. Infants externally in Covenant under the New Testament 3. Some Questions touching infants.
有两种契约，一种是外在的、公开的、可见的、有条件的，另一种是内在的、真实的、绝对的，它们之间的区别。2. 新约下的婴儿在外在契约中。3. 关于婴儿的一些问题。

Persons are two wayes in Covenant with God, externally by Visible profession, and conditionally, not in reference to the Covenant, but to the thing promised in Covenant, which none obtains, but such as fulfill the condition of the Covenant: For consent of parties, promise and restipulation whether expresse, by word of mouth, Deut. 5:27. We will hear and do, Josh. 24:24. And the people said unto Joshua, the Lord our God will we serve and his voice will we obey. Or yet tacit and implicit by profession. I will be thy God, and the God of thy seed, makes parties in Covenant. The keeping or breaking of the Covenant, must then be extrinsecall to ones being confederate with God. And 2. Infants born of Covenanted Parents are in Covenant with God, because they are born of such Parents, as are in Covenant with God, Gen. 17:7. I will be a God to thy seed after thee.
人们与上帝立约有两种方式，一种是外在的，通过明确的宣言；另一种是有条件的，不是与约束相关，而是与约定的事物相关，只有履行了约定条件的人才能得到。因为当事人的同意、承诺和回应，无论是明确的口头表达（申命记 5:27：“我们愿意听从并遵行”）还是含蓄的默示（约书亚记 24:24：“百姓对约书亚说，我们必事奉耶和华我们的神，听从他的话”），都构成了立约的当事人。因此，对立约的遵守或违背必须与与上帝结盟的身份外在相关。其次，与结盟的父母所生的婴儿也与上帝立约，因为他们是与上帝立约的父母所生（创世记 17:7：“我要作你后裔的神”）。

(2.) The Covenant choise on Gods part is extended to the seed, Deut. 4:37. And because he loved thy Fathers, therefore he choise their seed after them. Deut. 10:15. Only the Lord had a delight in thy Fathers, to love them, (and) he choise their seed after them, (even you (Fathers and Children) above all people, (as it is) this day. And the Covenant choise of seed is extended to the seed in the New Testament. Act. 2:39. For to you, and to your children is the promise made. He speaks in the very tearms and words of the Covenant, Gen. 17:7. κὶξαπτιθντω ἕκατιαι ὑμῶς, every one of you be baptized, he saith not every one of you, old and young, Parents and Children, repent. For that command of Repentance is given only personally to them who moved the Question, What shall we do, Men and Brethren? 37. For we are under great wrath, and crucified the Lord of Glory. The Answer is, you aged, Repent. 39. True. But ah, we prayed, his blood be upon us and our Children. He Answers to that, every one of you be baptized. Why, that must be every one of you who are cōmanded to repent? No. It must be every one of you to whom the promise is made, but the promise is made ὑμιν κὶτοἱς τέκνοις ὑμᾶν. Observe the very two Pronouns that are, Gen. 17:7; Deu. 4:37; Deut. 10:15. to thee and thy seed. To you and your seed, and children. Now the Answer had been most impertinent, if he had mentioned their children, except in order to their Baptism, and their being in Covenant. For 1. their Children crucified not the Lord Jesus; Nay by Anabaptists grounds, their Children not being visibly in Covenant with their Parents, and not capable of actuall hearing the Word, of actuall mourning for, and repenting of their sins, as Zech. 12:10; Mat. 3:8, 9, 10. they were not concerned either in the evill of their Parents, who crucified the Lord of Glory, nor in the good of their Repentance more then stones. So that (every one of you be baptized, for the promise is to you and to your Children) should be impertinent, and also false; for Covenant promises are no more made to Children, then to stones, say the opposites of Infant Baptism. Yea also, as the Lord in the Old Testament, calls Israel his people. My people old and young. Saul shall be Captain of my people. David shall feed my people, old and young, and shall punish with the sword the murthering of Infants. 2. Because he choise (with a Covenant choise) the Jews and their seed, Deut. 4:37; Deut. 10:15; Gen. 17:7. then he must be the God of their seed. But he choiseth with a Covenant choise, and calling all the Nations, Isa. 2:2, 3. All the kindreds of the earth under the New Testament, Psal. 22:27. All Egypt and Assyria under the New Testament. Blessed be Egypt my people, and Assyria the work of my hand, Isa. 19:25. All the Kingdomes of the world are the Lords, and his Sons, and he reigns in them, by his Word and Gospel, as the seventh Angel soundeth, Revel. 11:15. All the Gentiles are his, Isa. 60:1, 2, 3, 4; Mal. 1:11. All the ends of the earth, and the heathen, Psal. 2:8, 9; Psal. 72:7, 8, 9, 10. Now if they be not his by visible and externally professed Covenant, they must be the Lords Kingdoms only, because some in these Kingdomes. 1. Are come to age. 2. Professe the truth. 3. Give a signification that they are converted and chosen, and so baptized. But so infants and all the rest of these Kingdomes who fixedly, in a Church, hear the Word, professe they are followers, and by so doing are witnesses against themselves that they have chosen the Lord to be their God, and have consented to the Covenant, as Joshua saith, Josh, 24:22. must be under the New Testament cut off from the Covevant, and a place must be shown where God hath now under the New Testament, broken the staves of beauty and bands, and hath laid this curse upon all the Infants of Egypt, Assyria, of all the Kingdomes of the earth, that the Lord is now no God to them, and feeds them no more, and therefore that which dies, let it die, and that which is cut off, let it be cut off, as it is, Zech. 11:9. And the like must be said of all that are come to age, and not baptized, or as good as not baptized. And Covenant promises are not to the Children of Beleevers, contrair to Acts 2:39. nor to the aged, untill they be converted visibly and Baptized; This then hath never yet been fulfilled, that the Gentiles and Heathen are become the Lords people. Sure, it is (2.) and was a mercy for the seed to be in Covenant, Exod. 20:6. I am the Lord shewing mercies unto thousands of them that love me, and keep my Commandements. Psal. 89:28. My mercy will I keep with David and his seed. What mercy? My Covenant shall stand fast with him. Hence they are called the sure mercies of David. Isa. 55. The Lord following the seed of the Godly with real mercies (so that it cannot be called the favour of a ceremony and instituted or positive priviledge belonging only to the Jews) as that his seed is blessed, Psal. 37:26; Psal. 112:2. This mercy must be taken away either in mercie or in wrath: but that a real mercy of a blessing should be taken away in mercy, except a spirituall mercy of saving grace in Christ were given in place thereof, cannot be said, far lesse hath it any truth that a real mercy can be removed in wrath from Infants in Jesus Christ, in whom the Nations are blessed. And we see, Deut. 28. the blessing of an observed Covenant, and the curses of a broken Covenant are extended to the fruit of the body to the sons and the daughters, v. 41:8, 32; Job 21:19; Job 29:14; Job 18:15, 16, 17. And that this is not a New Testament dispensation, who can say? And that outward positive favours are bestowed on Infants, is clear. (1.) That Christ laid his hands on them and blessed them, making them a fixed copy of the indwellers of his Kingdom. (2) The promises of the Covenant are made to them, Act. 2:39. (3.) They are clean and holy by Covenant holinesse, 1 Cor. 7:14. which cannot be meant of being born of the marriage-bed. For Paul, Rom. 11:16. saith the same of the Jews, root and branches, Fathers and Children: And no man dreamed that Paul, Rom. 11. intends to prove that the Jews shall be insert in again, because they are free of bastardie Father and sons. Now Infants understand no more any of rhese to be blessed by the laying on of the hands of Christ, and to be such as have title to the promises, Acts 2:39. and to be Covenant-wise holy, 1 Cor. 7. then they understand Baptism. (4.) The same Covenant made with Abraham is made with the Corinthians, 2 Cor. 6:16. I will be their God, and they shall be my people. Which is Prophesied of the Gentiles under the New Testament, Ezek 11:17, 18, 19, 20; Ezek 34:23, 24, 25; Jer. 31:31, 32, 33, 34, 35, 36; Jer. 32:36, 37, 38, 39, 40; Zech. 13:9; Hos. 1:10, 11; 1 Pet. 2:9, 10. And it is made to the Gentiles with an eke of a new heart, and a larger extent of the Covenant under the New Test. for which cause it is called a better Covenant, hath better promises, Heb. 7:22; Heb. 8:6, 7, 8, 9, 10, 11, 12. Now that were a strange eke and excellency of the New Testament Covenant above the Old, to forfeit, without farther processe, all Infants under the New Testament of all Covenant-right, which was due to them of old under the Covenant which the Lord calls faultie: Egypt shall be my people, except their 1. Infants. 2. And except their aged, and their non-Saints. (5.) Infants in the former Covenant had right by birth to the means of salvation, to be taught and Catechised in the Law of the Lord, because born of Covenanting Parents within the Visible Church, and so had title to Covenant-calling, and GODS Covenant-choising, Mat. 22:4. as is clear, Gen. 18:19. I know Abraham will command his Children and his houshold after him, and they shall keep the way of the Lord, Exod. 20:10; Deut. 6:6, 7. And thou shall teach them diligently unto thy Children, Exod. 12:26, 27; Ps. 78:4, 5, 6. Now if Infants be without the Covenant as the Infants of Pagans, then they have no more Covenant-right to the hearing of the Gospel, and a treatie with Christ, and Covenant, then Pagans have. Its not enough to say their Fathers owe that much naturall compassion to their souls, as to teach them, it being a Parents duty; Yea, but what warrand hath a Father as a Father to make offer of a Covenant of Grace in the Name of GOD to one Pagan more then to another, since all are equally without the Covenant, if there be a Covenant-call warranted to them, where is the Fathers command to propone and ingadge the Covenanters consent, if the Children be Pagans? but as they have a right by birth to the call, they being born where the call soundeth, they must have some visible right to the Covenant it self, more then other Pagans. Its but of small weight to say that, Rom. 9. Paul expoundeth that in the New Testament, I will be thy God, and the God of thy seed, only of the spirituall seed, such as Jacob, who was predestinated to Glory, not of those that are carnally descended of Abraham, otherwise it should follow, that these that are in the Covenant, might believe that they should be saved, though void of Faith and Repentance. Answ. The purpose of the Apostle, Rom. 9. is to Answer a sad Objection: if the Jews be cast off, and rejected of God, as Paul, by his extreame desire to have them saved, insinuates, then the Word of God takes no effect, and his calling and choising of them for his people, takes no effect, v. 6. He Answers, it is not failed, though the body of Israel be rejected. For there are two kinds of Israelits, some only carnall and born according to the flesh: Others sons of promise, and chosen of God. Now the word of promise takes effect in the latter sort, to wit, in the chosen, and in the sons of promise, for they are not cast off of God, and so the Word of God takes effect, v. 6. (2.) But the truth is, if there be none Covenanted with God, but the chosen under the New Testament, then there is no such thing as an externall and visible Covenanting with God, under the New Testament, then must all the Nations, Isa. 2:1, 2. Kingdomes of the World, Rev. 11:15. all Egypt, Assyria, Isa. 19:25. all the Gentiles, Isa. 60. be internally Covenanted and sons of promise, and predestinated to life? And that, 2 Cor. 6:16. I will be your God, and ye shall be my people, under the New Testament, must infer, that all in Covenant under Christ must be spiritually in Covenant, and the Visible Church of Corinth, and of all the Kingdomes of the world, Rev. 11:15. must be the invisible and chosen Church, and as many as are called, must be chosen, contrair to Mat. 22:14. Hence. Q. 1. Have Infants now under Christ no priviledge nor Covenant Grace externall by their birth and discent from beleeving Parents? Ans. Sure they have. For Acts 2:39. the promise is to you and to your children. Either to all children or to some, the Text makes no exception. If it be said to all conditionally, if they beleeve, not absolutely? Ans. That must be an internall covenanting proper to the elect, and the promise is not made to the aged but conditionally, so they beleeve. And yet the promise shall be made to Infants and Children, but not while they come to age. 2. To be cut off and casten out of Covenant is a dreadfull Judgement, Zecha. 11:9; Hos. 2:3, 4, 5; Rom. 11:20. well, because of unbeleef they are broken off. Then because the Jewes beleeve in Christ already comed, all their children, for no fault, but for the beleef of their Parents, must be cut off. (3.) Whereas Paul makes it a misery that the Ephesians, 2:12. were strangers from the Covenants of promise, having no hope and without God, without Christ. And Peter, that the Gentiles were no people, 1 Pet. 2. then that misery lyes upon the Infants of Christians and all within the Visible Church, untill they be converted and baptized, and the Gospel is no favour to them, that they are within the net, and in the office house of Grace the Visible Church, where the word is Preached to children, who are to be taught, Gen. 18:19; Deut. 6:7; Exod. 12:26, 27; Psal. 78:1, 2, 3, 4, 5, 6, 7; 2 Tim. 3:15. and the Lord reckons it among the favours, that hee bestowes not on every Nation, but onely on his owne Covenanted Israel, that the Word of the Gospel to gather them and their Children, Math. 23:37; 2 Tim. 3:15; Psal. 78:1, 2, 3, 4, 5. and his Statutes and his Judgments are declared and Preached to them, Psal. 147:19, 20; Deut. 5:1, 2, 3, 4. c. 6:1, 2, 3, 4, 6, 7; Psal. 81:4. and that the Oracles of God, and the promises are committed to them, Rom. 3:1, 2; Rom. 9:4. the promises and the giving of the Law, and the Covenants and the service of God. And that this is a special blessing in the New Testament to old and young is clear from Acts 13. when Paul turnes from the blaspheming Jewes to the Gentiles. 47. I have set thee to be a light to the Gentiles, that thou shouldest be for salvation to the end of the earth. Now this Covenant salvation is, Isa. 49:6. I wil give thee to restore the preserved of Israel.—8. I will give thee for a Covenant to the people to establish the earth.—9. That thou mayest say to the prisoners go forth, &c. Now if it be said, it was indeed a singular priviledge to the Jews, but what places of the New Testament make it a Covenant priviledge to the Gentiles and their seed, if the Word of the Covenant Preached to the aged under the New Testament, can the same wayes, by accident, be Preached and promises come to the ears of the unbaptised Children, now growing to be capable of hearing the Gospel, Acts 2:39; 2 Tim. 3:15. as to Pagans, and such as are no lesse stranges to the Covenant, and void of all right by the Covenant made with their Parents, then Indians and their children who worship Satan? Paul not without a command Preacheth the Word of the Covenant to the discerning Gentiles, Acts 13:47. from Isa. 49:6, 9, 10. must not the fathers have command to speak the Gospel to their children? Or doth not the warrand that Parents and Pastors have to take within the Covenant the fathers, warrand them to preach the same Covenant to the children? where as, otherwise the Apostles should have said, we have no warrand to offer the Covenant to any or to Preach Christ a given Covenant to any: But 1. To such as are come to age. 2. Such as are Converts. 3. To such as can give signification by confession, that they are not onely visible but also invisible and chosen confederates, and they should have said all children are now by Christ excluded as prophane Gentiles and heathen from the Covenant of Grace, because there can be none (say Anabaptists) but reall Believers under the New Testament in Covenant with God.
（2）上帝在约定中选择了后代，申命记 4:37。因为他爱你们的祖先，所以他选择了他们的后代。申命记 10:15。只有耶和华喜悦你们的祖先，爱他们，选择了他们的后代，就是你们（祖先和子孙）在今天的众民中。约定中对后代的选择也延伸到了新约中的后代。使徒行传 2:39。因为这应许是给你们和你们的子孙的。他用约定的措辞和词语说话，创世记 17:7。"我要与你和你的后裔立约，作为他们世世代代的永约。"他说，"你们每一个人都要受洗，"他并没有说，每一个人，无论老幼，父母和子女，都要悔改。因为悔改的命令只是针对那些提出问题的人，"我们该怎么办，弟兄们？"37.因为我们正处在巨大的愤怒之下，我们钉死了荣耀的主。答案是，你们年长的人，悔改吧。39.没错。但是，啊，我们祈祷，他的血归在我们和我们的子孙身上。他对此回答说，你们每一个人都要受洗。为什么呢？那必须是每一个被命令悔改的人吗？不。那必须是每一个得到应许的人，而应许是给了你们和你们的子孙。 观察那两个代词，见创世记 17:7；申命记 4:37；申命记 10:15。对你和你的后裔。对你和你的后裔和孩子们。现在，如果他提到他们的孩子，除了为了他们的洗礼和他们在盟约中的地位，这个回答就是最不相关的。因为 1.他们的孩子没有钉死主耶稣；根据重洗派的观点，他们的孩子在外貌上与父母没有盟约关系，也不能实际听到上帝的话语，实际悔改和忏悔他们的罪，如撒迦利亚书 12:10；马太福音 3:8,9,10。他们既不与钉死荣耀之主的父母的罪恶有关，也不比石头更能从他们的悔改中得到好处。所以，“你们各人要悔改，受洗，因为应许是给你们和你们的儿女的”是不相关的，也是错误的；因为盟约的应许不是给儿童，就像不是给石头一样，反对婴儿洗礼的人说。是的，正如上帝在旧约中称以色列为他的子民。我的子民，无论老幼。扫罗将成为我的子民的统帅。大卫将喂养我的子民，无论老幼，并用刀惩罚杀害婴儿的人。2. 因为他选择了犹太人和他们的后裔，申命记 4:37；申命记 10:15；创世记 17:7。那么他必须是他们后裔的神。但他选择了一个有约定的选择，并呼召所有的国家，以赛亚书 2:2, 3。在新约下，地球上的所有族类，诗篇 22:27。在新约下，埃及和亚述都属于他。埃及是我的百姓，亚述是我手的工作，以赛亚书 19:25。世界上的所有国家都是主的，是他的儿子，他通过他的话语和福音在其中统治，如启示录 11:15 所说。所有的外邦人都是他的，以赛亚书 60:1, 2, 3, 4；玛拉基书 1:11。地的四极和外邦人，诗篇 2:8, 9；诗篇 72:7, 8, 9, 10。现在，如果他们不是通过可见和外部宣告的约定属于他，那么他们只能是主的国家，因为这些国家中的一些人：1. 已经成年。2. 宣告了真理。3. 表明他们已经转变并被选中，因此受洗。 但是，那些在教堂里专心听道的婴儿和其他人，宣称他们是追随者，并且通过这样做，他们自己作证选择了主作为他们的上帝，并且同意了约定，正如约书亚所说，约书亚记 24:22。必须在新约中与约定断绝关系，必须指出上帝在新约下现在已经打破了美丽和束缚的杖，并且将这个诅咒加在埃及、亚述和地球上所有国家的婴儿身上，即上帝现在不再是他们的上帝，不再供养他们，因此，凡是死的，让它死，凡是被割除的，让它被割除，正如撒迦利亚书 11:9 所说。对于那些已经成年但没有受洗的人，或者可以说是没有受洗的人，也必须说同样的话。与使徒行传 2:39 相反，约定的应许不是给信徒的子女，也不是给年长者，直到他们在外表上归信并受洗；因此，迄今为止，外邦人和异教徒成为主的子民这一点从未实现。当然，这是一种恩典，让后裔参与约定，出埃及记 20:6。 我是向爱我的人施恩的主，向那些遵守我的诫命的人施恩，诗篇 89:28。我将保持对大卫和他的后裔的怜悯。什么怜悯？我的约定将与他坚定不移。因此，他们被称为大卫的确实的怜悯。以赛亚书 55。主以真正的怜悯追随虔诚者的后裔（以至于不能称之为一种礼仪和仅属于犹太人的制定或正面特权的恩惠），以至于他的后裔是有福的，诗篇 37:26;诗篇 112:2。这种怜悯必须以怜悯或愤怒的方式被夺走：但是，除非在基督里赐予属灵的救恩的怜悯来代替，否则不能说真正的祝福怜悯会在怜悯中被夺走，更不用说真正的怜悯可以从耶稣基督的婴孩中在愤怒中被移除，他们是万国所祝福的。我们可以看到，申命记 28 章，遵守约定的祝福和违背约定的咒诅都延伸到子女身上，包括儿子和女儿，第 41 节，8 节，32 节；约伯记 21:19；约伯记 29:14；约伯记 18:15, 16, 17。谁能说这不是新约的安排呢？ 而且，对婴儿施以外在的积极恩惠是明显的。（1）基督曾按手并祝福他们，使他们成为他国居民的固定典范。（2）应许是给他们的，使徒行传 2:39。（3）他们是因立约的圣洁而洁净和圣洁，哥林多前书 7:14。这不可能是指出生于婚姻之床。因为保罗在罗马书 11:16 中也这样说犹太人，根和枝子，父亲和孩子：没有人会认为保罗在罗马书 11 中的意图是要证明犹太人将再次被插入，因为他们是没有私生子父亲和儿子。现在婴儿对这些的理解不会比他们对基督按手祝福和有权利得到应许（使徒行传 2:39）以及立约上的圣洁（哥林多前书 7）的理解更多。（4）与亚伯拉罕所立的同一约与哥林多人立约，哥林多后书 6:16。我要作他们的神，他们要作我的子民。这是关于新约下的外邦人的预言，以西结书 11:17、18、19、20；以西结书 34:23、24、25；耶利米书 31:31、32、33、34、35、36；耶利米书 32:36、37、38、39、40；撒迦利亚书 13:9；何西阿书 1:10、11；彼得前书 2:9、10。 并且它是为外邦人而设立的，带有新心的增加，并且在新约下有更广泛的盟约。因此，它被称为更好的盟约，有更好的应许，来自希伯来书 7:22；希伯来书 8:6, 7, 8, 9, 10, 11, 12。现在，这是新约盟约在旧约之上的奇特增加和卓越之处，要放弃所有新约下的婴儿的所有盟约权利，而无需进一步的程序，这是他们在旧约下应得的，而主称之为有缺陷的盟约：埃及将成为我的子民，除了他们的 1.婴儿。2.还有他们的年长者和非圣徒。（5.）在旧约中，婴儿出生就有权利获得救恩的途径，被教导和在主的律法中接受教义，因为他们是在可见教会内与盟约父母一同立约的，所以有权利获得盟约的呼召和上帝的盟约选择，如马太福音 22:4 所清楚表明，创世记 18:19 也是如此。我知道亚伯拉罕会吩咐他的孩子和他的家人，他们将遵守主的道路，出埃及记 20:10；申命记 6:6, 7。你要殷勤地教导你的孩子，出埃及记 12:26, 27；诗篇 78:4, 5, 6。 现在，如果婴儿们像异教徒的婴儿一样没有与上帝立约，那么他们对听到福音、与基督和立约的权利就不比异教徒多。仅仅说他们的父母对他们的灵魂有这么多的自然怜悯，以至于教导他们，这还不够，因为这是父母的责任。是的，但是作为父亲，他有什么权力作为父亲以上帝的名义向一个异教徒提供恩典的约定，而不是另一个呢？因为如果所有人都同样没有立约，如果有立约的呼召给他们，那么父亲在哪里命令提出并使立约者同意，如果孩子是异教徒呢？但是，他们通过出生就有权利接受呼召，因为他们出生在呼召的地方，他们必须比其他异教徒更有一些明显的权利来接受立约本身。仅仅说，罗马书 9 章的这一点并不重要。 保罗解释说，在新约中，我将成为你的上帝，也是你后代的上帝，只是属灵的后代，比如雅各，他被预定得荣耀，而不是那些属肉体的亚伯拉罕的后裔，否则就会得出这样的结论，即那些在盟约中的人可能相信他们会得救，尽管没有信仰和悔改。回答：使徒罗马书 9 章的目的是回答一个令人沮丧的反对意见：如果犹太人被上帝摒弃和拒绝，正如保罗通过他极度渴望拯救他们的方式所暗示的那样，那么上帝的话就没有效力，他选召他们作为他的子民也没有效力，第 6 节。他回答说，尽管以色列的身体被摒弃，但这并没有失败。因为以色列人有两种，一些只是属肉体的，按照肉体而生：其他人是应许的儿子，是上帝所选择的。现在，应许的话在后一种人身上生效，也就是在被选择的人和应许的儿子身上生效，因为他们没有被上帝摒弃，所以上帝的话生效，第 6 节。（2.但事实是，如果在新约下没有与上帝立约的人，那么在新约下就没有与上帝进行外在和可见的立约，那么所有的国家（以赛亚书 2:1,2）、世界的王国（启示录 11:15）、埃及、亚述（以赛亚书 19:25）以及所有的外邦人（以赛亚书 60）都必须在内心中与上帝立约，并成为应许的儿子，并被预定得着生命吗？而且，根据哥林多后书 6:16，我要作你们的神，你们要作我的子民，在新约下，这意味着在基督的约下，所有与之立约的人必须在灵里与之立约，而哥林多的可见教会和所有世界的王国（启示录 11:15）必须是看不见的和被选中的教会，所有蒙召的人必须是被选中的，与马太福音 22:14 相反。因此，问题 1：现在在基督之下的婴儿没有因为他们出生和信仰父母的血统而享有任何特权或外在的约恩吗？答案：当然有。因为使徒行传 2:39 说，这应许是给你们和你们的儿女的。文本没有例外，要么是给所有的儿女，要么是给一些儿女。如果有人说这是有条件的，只有他们相信才能得到，而不是绝对的？答案： 这必定是选民内部的契约，承诺并不是给年长者，而是有条件的，只要他们相信。然而，这个承诺将会给予婴儿和儿童，但不是在他们成年之前。2. 被割除和被排除在契约之外是可怕的审判，撒迦利亚书 11:9；何西阿书 2:3, 4, 5；罗马书 11:20。因为不信，他们被折断了。然后，因为犹太人已经相信基督的到来，他们所有的孩子，无论有无过错，只因为父母的信仰，都必须被割除。(3.) 保罗说以弗所人 2:12 是因为他们与应许的契约疏离，没有希望，没有神，没有基督。彼得说外邦人不是子民，彼得前书 2。那种悲惨的境况也适用于基督徒的婴儿和所有在可见教会内的人，直到他们悔改并受洗，福音对他们来说并不是恩典，他们只是在恩典的可见教会的网中，和在那里，神的话传给儿童，他们需要被教导，创世记 18:19；申命记 6:7；出埃及记 12:26, 27；诗篇 78:1, 2, 3, 4, 5, 6, 7；提摩太后书 3:15。 主认为这是他赐予的恩惠之一，不是赐予每个国家，而是仅赐予他自己立约的以色列，福音的话语聚集他们和他们的子女，马太福音 23:37；提摩太后书 3:15；诗篇 78:1-5。他的律例和审判向他们宣告和传讲，诗篇 147:19-20；申命记 5:1-4；6:1-4, 6-7；诗篇 81:4。神的启示和应许都托付给他们，罗马书 3:1-2；罗马书 9:4。应许、律法的赐予、立约和事奉神都是特别的祝福。这在新约中对老年人和年轻人都是明确的，使徒行传 13 章中，保罗转向亵渎的犹太人而向外邦人传道。47. 我已经立你作外邦人的光，叫你施行救恩，直到地极。现在，这立约的救恩是以赛亚书 49:6 所说的，我要使你作众民的光，叫你施行救恩，直到地极。8. 我要使你作众民的约，为要坚定地。9. 叫你对被囚的人说，出来吧！ 现在如果有人说，这确实是犹太人的特权，但新约中的哪些地方使得外邦人及其后代也享有盟约的特权呢？如果新约时代的老年人被传讲盟约的话，那么同样的方式，偶然间也会传讲并向未受洗的孩子们传达应许，这些孩子们现在已经能够听到福音了，正如使徒行传 2:39 和提摩太后书 3:15 所说的那样，对于异教徒和那些对盟约一无所知、没有通过与父母所立的盟约获得任何权益的人来说，他们与崇拜撒旦的印第安人及其子女有何不同？保罗根据以赛亚书 49:6、9、10 的命令向明智的外邦人传讲盟约的话，难道父亲们没有权利向他们的孩子传讲福音吗？难道父母和牧师们在盟约中所拥有的权威不授权他们向孩子们传讲同样的盟约吗？否则，使徒们应该说，我们没有权威向任何人提供盟约，也没有权威向任何人传讲基督作为给定盟约的内容。而只有：1. 那些已经成年的人。2. 那些已经皈依的人。3. 对于那些能够通过承认来赋予意义的人来说，他们不仅是可见的，而且是不可见的和被选择的盟友，他们应该说所有的孩子现在都被基督排除在恩典的约束之外，因为在新约中与上帝立约的只能是真正的信徒（安巴普派说）。

Yea but the New Testament offers Christ a Covenant, in the preached promises, alike to fathers and sons. Math. 4:16. The people (fathers and sons) that sate in darknesse saw great light, &c. Math. 21:43. Therefore I say unto you, the Kingdome of God shall be taken from you and given to a nation bringing forth the froots thereof. And is it not a punishment to be deprived of the Kingdome? If the Kingdome of God come where the Preached Covenant is, Math. 3:2; Math. 12:28. and the Bridegroome among them, and so cause of joy, Math. 9:15. and the Golden Candlesticks be there and the Son of God walking in the midst of the Golden Candlesticks, Rev. 1:20. c. 2:1. sure this is much to children. If it be said, it is very nothing, for children understand nothing of this. What then is meant by the Prophecie of the incoming of the Gentiles, Psal. 87:3. Glorious things are spoken of thee, O city of God. 4. I will make mention of Rahab and Babylon to them that know me; behold Phylistia and Tyre, with Aethiopia, that man was born there. 5. And of Zion it shall bee said, this and that man was born in her. 6. The Lord shal count, when he writeth up the people, that this man was born there. And Christ Prophecying of the desolation extends the judgement of a despised Covenant to the children and the house, Math. 23:37, 38; Luke 19:44; Luke 22:24. how should there be under the New Testament Covenant wrath, for the fathers Covenant breaking derived to the children, if in their fathers the sucking children brake not the Covenant, then they have been in Covenant with their parents, especially since a Visible Covenanting, by borrowed allusions to altars, speaking the language of Canaan, offering incense, swearing by the Lord, is spoken of Egypt and of five, that is, of many cities of Egypt, and of all the Gentiles, Isa. 19:18, 19, 20, 21; Mal. 1:11. and Covenant blessings shall be derived from fathers to children. The Lord shall say, 25. Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. It must be a narrow blessing of Covenanted Egypt, Assyria, Israel, if it be a blessing of these come to age. 2. Professing the faith. 3. And baptised. How can the Lord say, blessed be Egypt, and though the whole seed be visibly in Covenant, old and young, yet it followeth not that therefore every promise that is absolute, that is, that of a new heart is made to all and every one within the Visible Covenant: for it is promised, Deut. 30:6. to the Jews, and was given to them and undenyably the visible body of the Jews and their seed were the chosen and externally Adopted and Covenanted people of God, Deut. 29:10, 11, 12, 13; Deut. 7:6; Deut. 10:19. and the Lord calls them those whom he delivered out of Egypt, his people, Exod. 3:7. I have seen the affliction of my people, Ezek. 37:12. O my people, I will open your graves, as many as Saul and David did feed, whether they have a new heart or not, the Lord calls them his people, 1 Sam. 9:16. 2. 2 Sam. 7:8. See Psal. 50:7. Hear O my people, Psal. 81:13; Jer. 9:26. and so the Church of Corinth, 2 Cor. 13. is called his people, and the Kingdomes of the world the Lords Kingdomes in Covenant, Rev. 11:15. and there were many of them uncircumcised in heart, Jer. 9:26; Isa. 1:10; Amos 9:7. and with many of them. God was not well pleased, 1 Cor. 10:5. and so it is most false that none are in Covenant under the New Testament, but only Believers; For Judas, Demas, Simon Magus, and all the externally called (for they cannot be baptized but as in Covenant with God) Math. 22:10. are by their profession in Covenant externally, as the Jews profession sayeth they accepted of, and consented unto the Covenant of Grace, for 1 Cor. 10:7. Be not ye Idolaters, as some of them, commit not fornication, tempt not Christ, murmur not, as some of them, v. 8:9. these and the like say we are the same way in Covenant as they were and our Visible Church, now, and the Visible Church then are of the same constitution.
是的，但新约向基督提供了一个盟约，在传讲的应许中，无论是对父亲还是儿子都是一样的。马太福音 4:16。那坐在黑暗中的百姓（父亲和儿子）看见了大光，等等。马太福音 21:43。所以我告诉你们，神的国要从你们夺去，赐给那能结果子的国。被剥夺王国难道不是一种惩罚吗？如果神的国降临在传讲的盟约所在之处，马太福音 3:2；马太福音 12:28。新郎也在其中，所以带来喜乐，马太福音 9:15。金灯台也在那里，神的儿子在金灯台中间行走，启示录 1:20；2:1。对于儿童来说，这是很重要的。如果有人说，这对儿童来说无关紧要，因为他们不理解这些。那么，诗篇 87:3 中所说的外邦人的到来是什么意思呢？有关你的城市，有荣耀的事被说到。4.我要提到拉哈伯和巴比伦，对那些认识我的人说；看哪，非利士和推罗，还有古实，那人是在那里出生的。5.论到锡安，必有人说：“这个人和那个人都是在她里面出生的。”6.耶和华在登记万民的时候，必写上：“这个人是在那里出生的。” 基督预言了荒凉的判决，将被蔑视的盟约的审判延伸到了孩子和家庭，马太福音 23:37, 38; 路加福音 19:44; 路加福音 22:24。如果在新约盟约下，父辈违背盟约的愤怒传给了子女，那么他们的父辈如果没有违背盟约，那么他们就与父母立下了盟约，特别是因为有一个可见的盟约，通过借用祭坛的比喻，用迦南的语言说话，献香，指着主起誓，这是指埃及和五个城市，也就是埃及的许多城市，以及所有的外邦人，以赛亚书 19:18, 19, 20, 21; 玛拉基书 1:11。盟约的祝福将从父亲传给子女。主要说，25. 埃及是我的百姓，亚述是我手的工作，以色列是我的产业。如果这是一个年龄到来的埃及、亚述、以色列的盟约祝福，那么它必须是一个狭窄的祝福。2. 宣告信仰。3. 受洗。 主如何说，埃及是有福的，虽然整个后裔在外表上都与盟约有关，无论老幼，但这并不意味着每一个绝对的应许，也就是每一个人都会得到新心：因为这是应许给犹太人的，也给了他们，毫无疑问，犹太人和他们的后裔是上帝所拣选、外在采纳和立约的子民，申命记 29:10,11,12,13;申命记 7:6;申命记 10:19。主称他们为他从埃及拯救出来的子民，出埃及记 3:7。我看见我的子民受苦，以西结书 37:12。哦，我的子民，我要打开你们的坟墓，像扫罗和大卫所喂养的人一样，无论他们是否有新心，主称他们为他的子民，撒母耳记上 9:16;撒母耳记下 7:8。见诗篇 50:7。听啊，我的子民，诗篇 81:13;耶利米书 9:26。所以哥林多教会在哥林多后书 13 中被称为他的子民，世界的国度在立约中是主的国度，启示录 11:15。其中许多人心未受割礼，耶利米书 9:26;以赛亚书 1:10;阿摩司书 9:7。其中许多人，上帝不喜悦，哥林多前书 10:5。 所以说，没有人在新约下不在契约之内是最错误的，只有信徒；因为犹大、底马、西门·马古和所有外部召唤的人（因为他们只有在与上帝立约时才能受洗）马太福音 22:10，他们的宣称是外部契约，就像犹太人的宣称说他们接受并同意了恩典的契约一样，因为哥林多前书 10:7 说：“你们不要拜偶像，像他们中间有人那样”，不要行淫，不要试探基督，不要发怨言，像他们中间有人那样，第 8 和 9 节说：“我们和他们一样，我们的可见教会现在和当时的可见教会具有相同的构成。”

Q. And may we not say, that the same Covenant of Grace, we are under, is the same in nature and substance with that Covenant made with Abraham? Ans. The same Christ was their Mediator, as ours, Heb. 13:8. their Rock and our Rock, Christ. 1 Cor. 10:1, 2, 3, 4, 5, 6; Joh. 8:56.
我们能否说，我们所处的恩典约是与亚伯拉罕所立的约在本质和实质上相同的？答：同样的基督是他们的调停者，也是我们的，希伯来书 13:8。他们的磐石也是我们的磐石，基督。哥林多前书 10:1, 2, 3, 4, 5, 6；约翰福音 8:56。

(2.) We are justified as Abraham, and David. Rom, 4:1, 2, 3, 4, 5; Gen. 15:6; Ps. 32:1, 2.
我们像亚伯拉罕和大卫一样被称为义人。罗马书 4:1, 2, 3, 4, 5; 创世记 15:6; 诗篇 32:1, 2。

3. They were saved by Grace, the Gentiles as well as they, Acts 15:11. by faith, Acts 10:43; Heb. 11:1, 2, 3, 4:13. &c.
他们被恩典拯救，无论是外邦人还是他们自己，使徒行传 15:11。凭信心，使徒行传 10:43；希伯来书 11:1, 2, 3, 4:13 等。

4. There is no more reason to say, it was a civill Covenant made with Abraham, because it distinguished Abrahams seed from other Nations, and an earthly Covenant, because Canaan was promised to them, not to us, then to say there be two Covenants of Works, one made to Adam, with a promise of an earthly Paradice, and another Covenant of Works to the Jews, with an earthly Canaan; And a third to these who in the Gospel time are under a Covenant of Works. Yea upon the same account, the Covenant of Grace made, Psal. 89; 2 Sam. 7. with David, having a Throne promised to him, should be yet another Covenant different from the other two; And since a Covenant here is a way of obtaining salvation upon condition of obedience, John Baptist should be under another Covenant of Grace, then the Apostles: For to their faith is promised the working of miracles, Mark 16:16, 17, 18. But John wrought no miracles, and many thousands of beleevers work no miracles, and they must be under a third Covenant: For though Canaan was promised to Abrahams seed, there is no reason to call it an earthly Covenant, or another different covenant, for to all beleevers the blessings of their land are promised, Ezek. 36:25, 26, 30, 31; Jer. 31:31. compared with 38, 39, 40, 41, 42, 43; Mat. 6:33; Luke 12:31; 1 Tim. 4:8; Heb. 13:5, 6:5. What if we say the Covenant made with Abraham, Exod. 3. proves by our Saviours reasoning, Mat. 22:31, 32, 33. that Infants shall not rise again and be in Angel-state and saved, otherwise if Infants and all beleevers in the Saduces time be not under the same Covenant with Abraham, no Infants shall have a Covenant-Resurrection, nor a Covenant-Salvation; Or then there is some other salvation for Infants that are saved, to wit, some Pagan heaven without the Covenant, and without Christ, and if Infants be Pagans without the Covenant, either none of them are saved and chosen to life. Contrair to Christ, Mat. 18:2, 3, 4; Mark 10:13, 14, 15, 16. and the Anabaptists grant. Or there is a salvation 1 without a Covenant, and so without the New and Old Testament. 2. Without the Name of Jesus and the Blood of the Covenant: Contrair to Acts 4:12; 1 Joh. 1:8; Rev. 1:5. (3.) they shall be saved without the Visible Church, the way that Pagans are saved.
没有更多的理由说，这是与亚伯拉罕所立的一个民事约定，因为它将亚伯拉罕的后裔与其他国家区分开来，并且是一个地上的约定，因为迦南地应许给他们，而不是给我们，然后说有两个行为约定，一个是给亚当的，承诺一个地上的伊甸园，另一个是给犹太人的，承诺一个地上的迦南；还有一个给在福音时代处于行为约定下的人。是的，出于同样的原因，与大卫所立的恩典约定，诗篇 89 章；撒母耳记下 7 章，承诺给他一个宝座，应该是另一个不同于其他两个的约定；而在这里，约定是在服从的条件下获得救恩的方式，约翰洗者应该处于另一个恩典约定之下，而不是使徒：因为对他们的信心应许了行神迹的能力，马可福音 16:16, 17, 18。但是约翰没有行神迹，还有成千上万的信徒也没有行神迹，他们必须处于第三个约定之下：因为虽然迦南地应许给亚伯拉罕的后裔，但没有理由称之为一个地上的约定，或者是另一个不同的约定，因为对所有信徒都应许了他们的地的祝福，以西结书 36:25, 26, 30, 31; 耶利米书 31:31。与 38、39、40、41、42、43 进行比较；马太福音 6:33；路加福音 12:31；提摩太前书 4:8；希伯来书 13:5、6:5。如果我们说与亚伯拉罕所立的约，出埃及记 3 章，根据我们救主的推理，马太福音 22:31、32、33，证明婴儿不会复活并成为天使并得救，否则如果在撒都该人的时代，婴儿和所有信徒不与亚伯拉罕立下相同的约，那么婴儿将没有约的复活，也没有约的救恩；或者说，被拯救的婴儿有其他的救恩，即没有约的异教天堂，没有基督，如果婴儿是没有约的异教徒，那么他们中没有一个人被拯救和被选入生命。与基督相反，马太福音 18:2、3、4；马可福音 10:13、14、15、16。并且重洗派也承认。或者说有一种救恩 1 没有约，因此没有新旧约。2.没有耶稣的名和约的血：与使徒行传 4:12；约翰一书 1:8；启示录 1:5 相反。（3.）他们将在没有可见教会的情况下得救，这是异教徒得救的方式。

Q 3. Are they not saved all of them? Is not this enough? But because the Kingdom of Christ is spirituall, the Element of water can do them no good, except they beleeve?
他们难道不都得救吗？这不够吗？但因为基督的国是属灵的，水的元素对他们没有好处，除非他们相信。

Ans. If his Kingdom be not spirituall, because his wisedom hath appointed externall signes, then no promise (which is but good words) shall be made to Children, contrair to Acts 2:39. for they can do them no good untill they beleeve. 2. Then should there be no Preaching of the Gospel to all Nations, as Mat. 28:20. for impossible it is that all Nations can be profited by the Gospel. 3. The doubt suppones that it is legall servilitie and Jewish to be under the Gospel Preached and the dispensation of signes and seals, even to the aged, such as are Baptism, the Supper, rebukes, censures. 4. To be a visible member, and visibly in Covenant, and to be baptized, except all be sound beleevers, must be Jewish Now certain, it is a new Testament Ordinance that Ministers Preach and baptize all nations, though the greatest part beleeve not.
如果他的国度不是属灵的，因为他的智慧指定了外在的标志，那么就不会有对儿童的承诺（只是好话），与使徒行传 2:39 相反。因为在他们相信之前，这些标志对他们没有好处。2. 那么就不应该向所有的国家传讲福音，如马太福音 28:20 所说。因为不可能所有的国家都能从福音中受益。3. 这个疑问假设在福音传讲和标志和印记的分配中，即使是对于年长者来说，也是合法的奴役和犹太人的。例如洗礼、圣餐、责备和惩罚。4. 除非所有人都是坚定的信徒，否则成为一个可见的教会成员，明显地在盟约中，并接受洗礼，这必须是犹太人的。现在可以确定的是，按照新约的命令，牧师要向所有的国家传讲并施洗，即使大部分人不相信。

Q. 4. If faith sanctifie as faith, then an unbeleeving whore might be sanctified by a beleeving fornicator: For faith will do its formall work in every subject?
如果信仰以信仰的方式使人圣洁，那么一个不信的妓女可能会被一个有信仰的淫乱者所圣洁：因为信仰会在每个对象中完成其正式工作。

Answ. Paul never meant that faith doth sanctifie in every subject, but in subjecto capaci. Faith sanctifieth not incest and sin, they are not capable to be separated to a holy use: If fire as fire burn, then might all the water in the Ocean be dryed up with the least sparkle of fire. If prayer as prayer obtain all things, shall it obtain that the sacrificing of your son to God, shall be accepted of him as holy and lawfull worship? Mr. Baxter saith excellently upon this subject. A thing must be first lawfull, before it be sanctified; God sanctifieth not sin in, or to any. See the Argument 1 Cor. 7. learnedly and solidely vindicated by him, so as the dispute is at an end now.
保罗从未意味着信仰在每个人身上都能使其成圣，而是在有能力的人身上。信仰不能使乱伦和罪恶成为圣洁的对象，它们无法被分离出来用于神圣的目的：如果火作为火燃烧，那么即使是海洋中最微小的火花也能使所有的水干涸。如果祈祷作为祈祷能够得到一切，那么你将你的儿子献给上帝，作为圣洁和合法的崇拜，这样的祈祷能被接受吗？巴克斯特先生在这个问题上说得很好。一件事必须先合法，然后才能被使圣；上帝不会在任何人身上使罪恶成圣。请参见他在哥林多前书 7 章中学术和坚实的辩护，争论现在已经结束了。

Q. 5. What holiness is it that is called federal, or Covenant holiness which is in Infants?
5. 什么是被称为联邦或盟约圣洁的婴儿圣洁？

Ans. It is not so much personall holinesse (though it may so be called, because the person is a Church member, separated from the world to God) as holinesse of the seed, Society, Family, or Nation, which is derived from father to son, as if the father be a free man of such a City, that priviledge is so personall, as it is by the Law hereditarie freedome derived from father to son, if the father have jus ad media salutis right to the means of salvation, so hath the son. Hence this was first domestical, God made the Covenāt with Abraham and his family: I will be thy God, and the God of thy seed, Gen. 17. it was extended to him, not as a father only, but as to the head of the family; the children of Servants born in Abrahams family were to be circumcised and to be instructed as having right to the means of salvation. Gen. 17:12. He that is eight dayes old shall be circumcised among you, every man-child in your Generations (so it is Generation-holinesse) he that is born in the house, or bought with money of any stranger, that is not of thy seed. So God showes clearly that in Abraham he chosed the Nation and the house, Gen. 18:19. I know Abraham, that he will command his children (that is too narrow a Church Visible) and his houshold after him, that they shall keep the way of the Lord. 2. Afterward he choosed the Nation to be a peculiar people holy to himself, Deut. 7:6, 7. but not with another new distinct Covenant, but in the same Covenant. 8. But because the Lord loved you, and would keep the oath that he had sworn to your fathers, to wit, to Abraham. Deut. 10:15. He chose their seed after them, even you, above all people, not above all houses. Amos 3:2. You only have I known of all the families of the earth. So the externall Church Covenant and Church right to the means of grace is given to a society and made with Nations under the New Testament, Isa. 2:1, 2, 3; Psal. 2:8, 9; Psal. 22:27; Psal. 87:2, 3, 4; Rev. 11:15; Matth. 28:19, 20. And not any are baptized in the New Testament, (except the Eunuch, and Saul, Acts 8:39.) who were baptized firstly, but they were baptized as publick men representing a seed; also, societies are baptized. All Judea, Mat. 3:3. All the land of Judea, Mark 1:5. All the multitude, all the people, Luke 4:7, 21. Sure the fathers were so Christianed and Baptized as their children had right to the same seal. So Joh. 3:22, 23, 26. Cornelius his house and all with him were baptized, Acts 10:33, 47. Three thousand at once, Acts 2:39, 40, 41. The Jayler and his house, Acts 16:33. servants and friends. The houshold of Stephanas, 1 Cor. 1:16. was Baptized. And this 3. is holden forth as the Church, as the houshold of Narcissus which are in the Lord, Rom. 16:11. Aquila and Priscilla, and all the Church at their house. v. 5. The Church at the house of Philemon, Phm. 1:2. which teacheth that the Covenant holinesse is of societies and houses under the New Testament as in Abrahams house, and as Abrahams house was Circumcised, so are whole houses under the New Testament Baptized. 4. Paul aptly calls it the holinesse of the lump, or Nation, and the first fruits, root-holinesse, the holinesse of the root and the branches. Of the Olive Tree and the branches, Rom. 11:16, 17. (5.) The speciall intent of God in sending the word of the Covenant must evidence this; he sends not the Gospel unto, and for the cause of one man, to bring him in, but to gather a Church and his elect ones, by a visibly and audibly Preached Covenant to a society, to a City; to Samaria. Acts 8. To the Gentiles, Acts 13. To all Nations, Mat. 28:19, 20. that they and their children may have right to salvation and to the means thereof, and to the Covenant, and therefore we are not curiously to inquire whether the faith of the father be real or not, if the Gospel be come to the Nation, to the House, to the Society. The Lord in one Abraham, in one Cornelius, in one Jayler, (whom he effectually converts as far as we can gather from the Scriptures) choises the race, house, society, nation, and gives them a Covenant-holinesse, the mans being born where the call of God is, does the turn, as much as the faith of the Parent. For by the root is not necessarily meant the Physicall root the father. For Abraham was not the Physicall root and father, nor Cornelius of all the servants and friends in the house. But if a friend be in the house, or society, and professe the Gospel, he and his obtain right to Baptism and the means of salvation. But as touching real holinesse, it is not derived from a beleeving father, to make the son a beleever, Scripture and experience say the contrair. Nor 2. is internall and effectuall confederacie with God, that, by which one is a son of promise, Rom. 9. and predestinate to life, a nationall favour. For 1. no man is chosen to life in his father, because the father is chosen: A chosen father may have a reprobate son. 2. Election to life is not of nations or houses or societies, but of single persons. It is not said, before the nation had done good or evill, I chosed this nation all and whole, not this, but I loved this man, not this man.
答：这不仅仅是个人的圣洁（虽然可以这样称呼，因为这个人是一个与世隔绝、归属于上帝的教会成员），而是种子、社会、家庭或国家的圣洁，这种圣洁是从父亲传给儿子的，就像父亲是这个城市的自由人一样，这个特权是如此个人化，因为根据法律，这种继承的自由是从父亲传给儿子的，如果父亲有获得救恩的权利，儿子也有。因此，这首先是家庭的，上帝与亚伯拉罕和他的家庭立约：我要作你的神，也作你后裔的神，创世记 17 章。这不仅仅是针对他作为父亲，而是针对他作为家庭的头；在亚伯拉罕家中出生的仆人的子女也要受割礼，并且要受教导，因为他们有获得救恩的权利，创世记 17:12。你们中间，凡男子在你们世代中，八天一岁的，都要受割礼。在你家中生的，或是用银子从外人买来的，与你无关的人，都要受割礼。因此，上帝明确地显示，在亚伯拉罕身上，他选择了这个国家和这个家庭，创世记 18:19。 我知道亚伯拉罕会命令他的子孙（这是一个狭义的可见教会）和他的家人，让他们遵守主的道路。2.之后，他选择了这个国家作为一个特殊的、属于他自己的圣洁的民族，申命记 7:6, 7。但不是通过另一个新的不同的约定，而是在同一个约定中。8.因为耶和华爱你们，要遵守他向你们的祖先所起的誓言，就是向亚伯拉罕起的誓言。申命记 10:15。他选择了他们的后裔，就是你们，超过所有的民族，而不是超过所有的家族。阿摩司书 3:2。我只认识你们地上万族中的你们。所以，外部教会的约定和教会享有恩典的权利是给一个社会的，并与新约下的国家结盟，以赛亚书 2:1, 2, 3; 诗篇 2:8, 9; 诗篇 22:27; 诗篇 87:2, 3, 4; 启示录 11:15; 马太福音 28:19, 20。在新约中，没有人受洗（除了太监和扫罗，使徒行传 8:39），他们首先受洗，而是作为代表后代的公众人物受洗；此外，社会也受洗。全犹太，马太福音 3:3。全犹太地，马可福音 1:5。全众人，全民众，路加福音 4:7, 21。 当然，父亲们都受洗成为基督徒，他们的孩子也有权利接受同样的印记。约翰福音 3:22、23、26。哥尼流的家人和所有与他同在的人都受洗了，使徒行传 10:33、47。一次有三千人受洗，使徒行传 2:39、40、41。狱卒和他的家人，使徒行传 16:33。仆人和朋友。司提反的家人，哥林多前书 1:16。都受洗了。这被视为教会，就像罗马书 16:11 所说的那样，拿尔基索的家人在主里面。阿居拉和百基拉，以及他们家中的所有教会。第 5 节。腓利门家中的教会，腓利门书 1:2。这表明，在新约下，盟约的圣洁是社会和家庭的圣洁，就像亚伯拉罕的家庭一样，亚伯拉罕的家庭受割礼，新约下的整个家庭受洗。4.保罗恰当地称之为整个团体或国家的圣洁，以及初熟的果实，根的圣洁，根和枝子的圣洁。橄榄树和枝子的圣洁，罗马书 11:16、17。（5.上帝在发送盟约之言时的特殊意图必须证明这一点；他发送福音不是为了一个人的缘故，而是通过可见和可听的传道的盟约，来聚集一个教会和他的选民，形成一个社会，一个城市；如使徒行传 8 章所述的撒玛利亚，使徒行传 13 章所述的外邦人，马太福音 28:19, 20 所述的所有国家，以便他们和他们的子孙有权享受救恩和救恩的途径，并与盟约相连。因此，我们不需要过分追问父亲的信仰是否真实，如果福音已经传到了这个国家、这个家庭、这个社会。主在亚伯拉罕、哥尼流、狱卒中（根据圣经记载，他们都被主有效地转化了）中选择了种族、家庭、社会、国家，并赐予他们一个盟约的圣洁，一个人出生在上帝的呼召所在的地方，与父母的信仰一样重要。因为根并不必然指的是父亲的生理根源。因为亚伯拉罕并不是生理上的根和父亲，哥尼流也不是家中所有仆人和朋友的父亲。 但是，如果一个朋友在家里或社交场合，并且宣称信仰福音，他和他的家人就有权利接受洗礼和得到救恩的途径。但是，就真正的圣洁而言，它并不是从一个信仰的父亲那里传承下来，使儿子成为一个信徒，圣经和经验都说相反。此外，与上帝的内在和有效的联盟也不是一个民族的恩典，通过这个联盟，一个人成为应许之子，罗马书 9 章，并被预定得到生命。因为首先，一个人并不是因为他的父亲被选中而被选中得到生命：一个被选中的父亲可能有一个被弃绝的儿子。其次，被选中得到生命的并不是民族、家庭或社会，而是个别的人。圣经并没有说，在这个民族还没有行善或行恶之前，我选择了整个民族，而是说，我爱这个人，不是那个人。

Q. What is the formall reason and ground that any hath right to Baptism?
什么是任何人有权受洗的正式理由和依据？

Ans. If we speak of a passive right, if the Eunuch beleeve, Act. 8. and if such have received the Spirit, Acts 10. they may receive baptism, The Eunuch moves not the Question whether Philip should sin in baptizing him or not. The Eunuch was troubled to make sure his own, not Philips Conversion. They who bring that Argument, ἕξετιτ Acts 8. and that, Mark 16. to prove that only such should be baptized, who beleeve actually and are come to age: They prove that the Church sinneth, if they baptize any, but such as are predestinated to life and really beleeve. For the faith that Philip asked for, was reall, with all the heart, not as the faith of Simon Magus. And the faith, Mark 16:15. is real saving faith, that brings salvation; he that beleeves is saved. 2. It can not be visible faith only, for that is in Simon Magus, he doth visibly so beleeve and is baptized. Yet upon that faith he was not saved, being in the gall of bitternesse (3.) He that beleeves not, is damned. The meaning must be, he that beleeves not savingly is damned: Or then he that beleeves not visibly, as Magus, and Judas, is damned, but this is most false, for Peter beleeves not as Judas, and yet he is not damned: Or then the meaning must be, he that beleeveth both really, savingly, and also professedly and visibly, is saved. And that is true, but it concludes that none are to be baptized, but both real and visible believers. 4. If it be true that none are to be baptized but Covenanted ones, as Acts 2:39. And if none be Covenanted ones under the New Testament, but real beleevers and such as are predestinated to life, as our Anabaptists teach from Rom. 9. then must the Church without warrant of the Word baptize Magus, Demas, Judas. (5.) Then must also all Judea, all the Generations of vipers baptized have been both real and visible beleevers, for they were all baptized, Mat. 3:3, 4; Mark 1:5; Luke 1:7, 21. Let Independents consider this, and what D. Fuilk, and Mr. Cartwright, Paraeus, Calvin, Beza; and our Divines speak on these places against the auricular confession of all the huge multitude. (6.) It is a wonder that any man should dream that the Eunuch made a case of conscience, Acts 8. whether it was lawfull to Philip to baptize, and not whether he himself did beleeve and could worthily receive the seal, Act. 8:36. here is water (saith he) τί κωλύθε μὲ βαπτιθίναι. (7.) So none can warrantably baptize any but persons dying in faith, and its not certain these have the faith that is, Acts 8:37; Mar. 16:16. But for the formall warrand of such as baptize: neither are the aged as the aged, nor Infants as Infants to be baptized; for so all the aged and all Infants even of Pagans are to be baptized. Nor 2. are all in Covenant, to be baptized: For such as are only really and invisibly in Covenant, and do make no profession of Christ at all, are not warrantably by the Church to be baptized. Only these whether old or young that are, tali modo visibili federati, such as professedly and visibly in Covenant, and called, Acts 2:39. are warrantably baptized. Hence they must be so in Covenant, as they be called by the word of the Covenant, for they cannot be baptized against their will, Luke 7:29, 30.
答：如果我们谈论被动权利，如果太监相信，使徒行传 8 章，如果这样的人已经接受了圣灵，使徒行传 10 章，他们可以接受洗礼，太监并没有提出问题，是否腓力在给他施洗时犯罪。太监只是为了确保自己的信仰，而不是腓力的转变。那些用使徒行传 8 章和马可福音 16 章来证明只有那些实际相信并且已经成年的人才应该受洗的论点的人，他们证明了如果教会给任何人施洗，除了那些预定得救并真正相信的人之外，教会就犯罪了。因为腓力所要求的信仰是真实的，是全心全意的，不像西门·马古斯的信仰。而马可福音 16:15 所说的信仰是真正的拯救信仰，带来救恩；相信的人得救。2. 这不能仅仅是可见的信仰，因为西门·马古斯也有这种信仰，他明显地相信并受洗了。然而，他并没有因为这种信仰而得救，因为他还在苦胆之中。（3.）不相信的人必定被定罪。 意思必须是，不信真正得救的人是被定罪的：或者说不可见地不信的人，如玛吉和犹大，是被定罪的，但这是最错误的，因为彼得不像犹大那样相信，但他并没有被定罪：或者意思必须是，真正地、得救地和公开地相信的人是得救的。这是正确的，但它得出的结论是，只有真正和可见的信徒才能受洗。4. 如果没有人可以受洗，只有契约的人，如使徒行传 2:39 所说的那样。如果在新约下没有契约的人，只有真正的信徒和那些被预定得救的人，如我们的重洗派从罗马书 9 章所教导的那样，那么教会就必须在没有圣经授权的情况下给玛吉、底马和犹大施洗。(5.)那么犹太的所有人，所有毒蛇的一代人都必须是真正和可见的信徒，因为他们都受了洗，马太福音 3:3,4;马可福音 1:5;路加福音 1:7,21。让独立派考虑一下这一点，以及 D. Fuilk、卡特赖特先生、帕拉乌斯、加尔文、贝扎和我们的神学家在这些地方对所有庞大的群众的耳语告解所说的话。(6.任何人都会奇怪为什么宦官会提出一个良心问题，使得腓利斯是否有权洗礼，而不是他自己是否相信并能够配得上这个印记，使徒行传 8 章。这里有水（他说）“为什么阻止我受洗”（7）。因此，只有那些在信仰中临终的人才能合法地受洗，而这些人是否具有信仰并不确定，使徒行传 8:37；马可福音 16:16。但是对于那些施洗的正式授权：既不是老年人就像老年人一样，也不是婴儿就像婴儿一样受洗；因为这样所有的老年人和所有的婴儿，甚至异教徒的婴儿都应该受洗。也不是所有的人都要受洗：因为只有那些真正且看不见地在盟约中，并且根本不承认基督的人，教会才没有权利给他们施洗。只有那些无论老年人还是年轻人，以可见的方式在盟约中，并被称为的人，使徒行传 2:39，才能合法地受洗。因此，他们必须在盟约中，就像他们被盟约的话语所呼召一样，因为他们不能违背自己的意愿受洗，路加福音 7:29, 30。

Q. What warrand is there, Act. 2:39. for Infant Baptisme?
有什么证据支持婴儿洗礼吗？（参考使徒行传 2:39）

Ans. I shall not contend for the actuall baptizing of them at that instant. But every one of you be baptized ἕκατιος father and sons. Why? the promise is to you and to your children, break the Text into an hundred pieces, and blood it as men please, the Genuine Thesis which cannot be neglected, is, These to whom the promise of the Covenant does belong, these should be baptized, ἐπαγγελίοε But the promise of the Covenant is to you and to your children. Ergo, you and your children should be baptized. The assumption is the expresse words of Peter and the Proposition is Peters. Every one of you be baptized, ὑμῖνγαρ ἐοτιν for to you is the promise of the Covenant. Calvin, Bullinger, Brentius, Gualther clear it. 2. Who they are, who are in the nearest capacity to be baptized, he explaines, when he showeth, that the Covenant promise is made to these who are far off, to the Gentiles, whom the Lord shall call, then all that are under the call and offer of Christ in the Preached Gospel, as Prov. 9:1, 2, 3, 4; Math. 22 bid them come to the wedding, Luke 14:16, 17, 18. &c. are externally in Covenant, and such to whom the Covenant is made, and should be baptized, its presumed they give some professed consent to the call and do not right down deny to come, else they should be baptized against their will. 3. Calvine showes Acts 2:39. that the Anabaptists in his time, said, the promise was made to Believers only, but the Text saith, it is made to you and to your children, to infants, to the children of the Prophets and of the Covenant made with the fathers, Acts 3:25. Now what ground doe Anabaptists give that all infants believe, or that some believe, since to them, their children were as Pagans without Christ, without the Covenant? if to the children when they come to age and shall believe? but what need to adde, and to your believing Children? for these are not children but men of age, their fathers and they both being believers. Now Peter sets down two ranks, the aged who heard the word with gladnesse, and were pricked in heart, v. 37, 41. and the children, and to both the promise is made, and what ground is their to exclude sucking children? for the word, Acts 2:39. is Math. 2:18; 1 Cor. 7:14. where sure the word is taken for sucking children of whose actuall faith the Scripture speaks not. 2. The promise is to you and to your children, can have no other sense then, the promise and word of the Covenant is preached to you and to your children in you, and this is to be externally in Covenant, both under the Old and New Testament. If it have another sense it must be this, the Lord hath internally Covenanted with you the 3000. who have heard the word and with your children, and you are the spirituall seed, and sons of promise, predestinate to life eternall: as Rom. 9. they expone the seed in Covenant: But 1. Were all the 3000. Ananias and Sapphira and their children the spirituall and chosen seed? for he commands all, whom he exhorts to repent, to be baptized: And 2. Now to Simon Magus and Demas, and numbers of such, Peter could not have said, the promise is made to you and to your children; if it be only made to reall and actuall believers, as they say, Peter therefore must owne them all whom he exhorts to repent, as the chosen seed. But if the former sense be intended (as how can it be denyed?) to wit, the word of the Covenant is preached to you, an offer of Christ is made in the preached Gospel to you. Then it cannot be denyed, but the promise is to all the Reprobate in the Visible Church whether they believe or not, for Christ is preached and promises of the Covenant are preached to Simon Magus, to Judas and all the Hypocrites who stumble at the Word, to all the Pharisees, as is clear, Math. 13:20, 21, 22, 23; Acts 13:44, 45; Acts 18:5, 6; Math. 21:43; 1 Pet. 2:7, 8. (3.) The promise, I will be your God, and ye shall be my people, must be one way expounded in the Old Testament, to wit, you are externally only in Covenant with God. But in the New Testament, it must have this meaning, I wil be your God, 2 Cor. 6:16. that is, you are all predestinate to life, and the sons, by promise, and the spirituall seed, to whom I say, I will be your God: But so it may well be said, there were no internall Covenanters in the Old Testament, and there be none but only internall Covenanters in the New Testament, so that when the Lord sayeth, Rev. 11:15. The Kingdomes of the earth are mine, and my sons. He must say, the Kingdomes, Egypt, Assyria, Tyrus, Ethiopia, &c. are chosen and the spirituall seed, and these Covenanted Nations and the Kingdomes of the Gentiles are all internally and effectually called, and there are no Visible Churches in the New Test. but only all invisible and saved. 4. If these words, The promise is to you, and to your children, be limited, to as many as the Lord shall effectually call, either fathers or children. But Mr. Stev. Marshel judiciouslie observes; there is no more a Covenant-favour holden forth to their children, then to the children of Pagans; for the children of Pagans, if God effectually call them, have the promises made to them. 5. Its clear that externall Covenant-holinesse, is to these men ceremoniall holiness now out of date; and then externall calling the only means of internall and effectuall calling, Math. 22:14; 1 Cor. 1:18, 23, 24; Luke 15:1, 2. and the fixed Church-hearing of the Preached Gospel is a ceremony. 2. That God should be the God of Infants of the seed of the Jews, a mercie to fathers and sons coming from free love, Deut. 10:15; Gen. 17:7; Deut. 7:6, 7, 8. and Prophesied as a mercy to the Gentiles by all the Prophets was a ceremony removed now in Christ. Yea 3. externall Covenanting, and adopting, and choising of Israel is no mercy, except that a Pedagogie of the Law is a mercy for a time. 4. The promise is to you and to your children, must be in a contradictorie way expounded, to wit, the promise is no more made to your children so long as they are Infants, then to Devils. Yea fathers and children not beleeving, though chosen to life, are excommunicated from Visible adoption, calling, hearing the Gospel promises, for there is no Covenanting now under the New Testament, but only internall Covenanting of the elect. 5. Young Timothy and children of beleeving Parents, and all the aged within the Visible Church, have no right to hear the Preached Gospel, before they beleeve and be the holy seed, more then Pagans. Yea 6. they can have no command of God, to hear the Gospel, nor any Covenant or Gospel warrand, untill they be believers, for if there were no promise made to hearing and considering the word, if they shall beleeve, while as yet they beleeve not, and untill they be effectually called, there can be no command, and no Law, to hear the Gospel and the Covenant-offer made in Christ. It shall then be no more sin for unconverted persons to turn away their ears from the Law, and not to hear the Gospel. 7. It were non-sense to say to men under the externally proposed Covenant, repent, hear the Gospel, use the means, receive the seals, and yet you have no right to hear, nor have we any warrand to baptize you, untill ye beleeve; for there is no promise made to you, nor to your seed and children, untill first you beleeve. And it must say there was no threatning to Adam, Gen. 2:17. before he sinned, and no promise to Adam nor to any now, do this and live, untill Adam first sinned, and first obeyed the Covenant; and so, if John Covenant to labour in Peters Vineyard, and Peter promise to him four pence, so he work twelve hours, otherwise he shall not pay him four pence, though John accept of the Covenant, and work but one hour, whereas his Covenant is to work for twelve hours, then no man can say to John (work, for there is a promise made of four pence to you) the other might deny; no such promise was made to me, except I work twelve hours. It were, sure, unfaithfull dealing to John to say so. For the four pence ought not, by this Covenant, to be given to him, except he work twelve hours: but he cannot, without palpable falshood, say, I have broken no Covenant, in not working twelve hours: For though I consented to the Covenant, and began to work an hour, yet the promise was not to me simply, but to me as working twelve hours; but there is neither face nor faith in this Answer: For the fulfilling of the Covenant is only to give four pence to John, if he work twelve hours; But the promise and Covenant was made to him, and he hath foully broken. Yea a conditionall Covenant agreed unto and accepted, is a Covenant, if we shall (as in reason we ought) distinguish between a Covenant, in its essence and nature, and a Covenant broken or fulfilled, a Covenant or threatning, is a Covenant and threatning oblidging Adam, if it shall be agreed unto, by silence, as Adam accepted the threatning, Gen. 2:17. by silence, and Professours within the Visible Church, by their professing of the Doctrine of the Gospel or Covenant of Grace, their receiving of the seals and professed hearing of the Word, are under the Covenant of Grace, and engadge themselves to obey commands, promises, threatnings, and therefore promises are as properly made to them, Acts 2:39. as commands, and threatnings, exhortations, invitations, and Gospel requests are made to them. But tho the Anabaptists ignorantly confound the promise, and the thing promised; the Covenant, and benefits Covenanted. The promise is to you, and so are the commands, & threatnings, whether ye beleeve or not, the command is to you, and layes an obligation on you, whether ye obey or obey not, and the threatnings are to you, whether ye transgress, or transgresse not. It is true, indeed, the promise, that is, the blessing promised, righteousnesse and eternall life is not given to you, untill ye first beleeve. Object. Is not the promise made the same way to the aged as to the children, and the same thing required of both: The promise is to you and to your children. But the promise is made to the aged only, if they actually beleeve. Ergo, the promise is made to the children only, if they actually beleeve, and so not to Infants. Answ. Neither proposition nor assumption can bear weight. For the proposition, when God saith, I will be thy God O Abraham, and the God of thy seed. Is it needfull that God require the same conditions, that is actuall beleeving, that he may save Father Abraham, and also actuall beleeving from hearing the word of the Covenant Preached from all Infants born of Abraham and dying in Infancy, or then all these Infants so dying must be eternally damned? Nay. We beleeve many Infants (we reserve to the Holy and Glorious Lord his liberty of election and reprobation, Rom. 9:11, 12.) among the Jews were saved by the Covenant of Grace, though they died Infants. And this we condemn in Anabaptists, that they show no revealed way of God of saving Infants of beleeving Parents dying in Infancy, more then of saving Pagans and their Infants, for to them both are alike without the Covenant of Grace and without Christ; and therefore beleeving Parents have no word of faith or of the Gospel to pray for the salvation of their Children dying in Infancie, for such prayers have neither warrant in the Covenant of Works, nor in the Covenant of Grace, by their way. And yet that we are to pray, is to be gathered from Gen. 19:18; 2 Sam, 12:16; Job 1:5; Mark 10:16; Psal. 28:9. and if we pray for their salvation, they must be saved by either Law or Gospel. Its not enough, to say that we may pray for savages that never heard of the Gospel, nor of the Covenant of Grace, that they may be saved. For seeing there is no name under Heaven by which men may be saved, but by the Name of Jesus, Acts 4:12; Joh. 14:6. There is no other warrand of praying for such, then that God would send them the Gospel; and since Christ prayed for Infants and blessed them, which is a praying for them, Gen. 48:15, 16; Deut. 33:1, 6, 7, 8. &c. Eph. 1:2; Gal. 1:3; 1 Cor. 1:3; 1 Tim. 1:2; 2 Tim. 1:3. See Mar. 10:16, he must own them as blessed in Christ in whom all the Nations of the earth are blessed, and so Covenanted with God in Christ.
答：我不会争论他们在那一刻是否真正受洗。但你们每个人都要受洗，无论是父亲还是儿子。为什么呢？因为应许是给你们和你们的子孙的，无论人们如何解释这段经文，这个不可忽视的真理是，那些应许属于的人应该受洗。但是，应许是给你们和你们的子孙的。所以，你们和你们的子孙应该受洗。这个前提是彼得明确的话语，而命题是彼得的。每个人都要受洗，因为应许是给你们的。加尔文、布林格、布伦蒂乌斯、瓜尔特都明确解释了这一点。第二，他解释了谁是最有资格受洗的人，当他表明，应许是给那些远离的人，给外邦人，主要召唤的人，那些在传福音中被基督呼召和邀请的人，如箴言 9:1, 2, 3, 4；马太福音 22:1, 2, 3, 4；路加福音 14:16, 17, 18 等。 在圣约中，外部的人应该受洗，这意味着他们对呼召表示了某种公开的同意，而不是明确拒绝前来，否则他们将被违背意愿地受洗。加尔文在《使徒行传》2:39 中指出，他那个时代的重洗派说，应许只是给信徒的，但经文说，应许是给你们和你们的儿女的，给婴孩，给先知的儿女和与祖先所立的约的儿女的，使徒行传 3:25。那么重洗派有什么根据认为所有婴儿都信主，或者有些婴儿信主呢？因为对他们来说，他们的孩子就像没有基督、没有圣约的异教徒一样。难道是当孩子们长大并信主时吗？但为什么还要加上“和你们信主的孩子”呢？因为这些孩子已经不再是孩子，而是年长的人，他们的父亲和他们自己都是信徒。彼得列出了两个群体，那些欢喜听道并被刺伤心的年长者（37、41 节），以及儿童，应许都是给他们的，那么有什么理由排除吃奶的婴儿呢？因为《使徒行传》2:39 的话在马太福音 2:18 和哥林多前书 7:14 中也有。 在这里，"确信"这个词是指吸食儿童，而圣经并没有提到他们的真实信仰。2. 这个应许是给你和你的孩子的，除此之外没有其他意义，即在旧约和新约下，这个应许和盟约的话语是传给你和你的孩子的。如果有其他意义，那就是，主已经与你们这 3000 人和你们的孩子在内心立约，你们是属灵的后裔，是应许的儿子，被预定得享永生，正如罗马书 9 章所解释的盟约中的后裔。但是，1. 那 3000 人中是否都是属灵和被选中的后裔？因为他命令所有他劝勉悔改的人受洗。2. 如今，对于西门·马古和底马丝以及其他许多人，彼得不可能说应许是给你和你的孩子的；如果它只是给真实和实际的信徒，正如他们所说的，那么彼得必须承认所有他劝勉悔改的人都是被选中的后裔。但是，如果前一种意义是指的（那又怎么能否认呢？) 换句话说，盟约的话传给你们，传道中向你们传达了基督的邀请。那么，不可否认的是，无论信不信，应许都是给所有在可见教会中的被弃者的，因为基督被传道，盟约的应许被传给了西门·马古、犹大和所有绊倒在道上的伪君子，给所有法利赛人，这是明显的，见马太福音 13:20、21、22、23；使徒行传 13:44、45；使徒行传 18:5、6；马太福音 21:43；彼得前书 2:7、8。（3）“我要作你们的神，你们要作我的子民”的应许，在旧约中必须以一种方式解释，即你们只是与神外在地立约。但在新约中，它必须有这个意思，我要作你们的神，哥林多后书 6:16。也就是说，你们都是被预定得永生的，是应许的儿子和属灵的后裔，我对你们说，我要作你们的神。但是这样说也可以说，在旧约中没有内在的立约者，而在新约中只有内在的立约者，所以当主说，启示录 11:15，地上的国都归我和我的儿子。他必须说，埃及、亚述、推罗、古实等国都归我和我的儿子。 被选中的是属灵的种子，这些契约的国家和外邦的王国都是内在和实际地被呼召的，新约中没有可见的教会，只有所有的不可见和得救的教会。4. 如果这些话，“应许是给你们和你们的子孙的”，被限制为主实际呼召的人，无论是父亲还是孩子。但是，马歇尔先生明智地观察到，对他们的孩子并没有展示出一个契约的恩惠，就像对异教徒的孩子一样；因为异教徒的孩子，如果上帝实际呼召他们，就有应许给他们。5. 显然，外在的契约圣洁对这些人来说是仪式性的圣洁，现在已经过时了；然后外在的呼召是内在和实际呼召的唯一手段，马太福音 22:14；哥林多前书 1:18, 23, 24；路加福音 15:1, 2. 和固定的教会听讲传福音是一种仪式。2. 上帝应该是犹太人后裔的婴儿的上帝，是从自由的爱中来的父亲和儿子的恩典，申命记 10:15；创世记 17:7；申命记 7:6, 7, 8. 并且被所有先知预言为外邦人的恩典，现在在基督里已经被废除了。是的 3. 外在的立约、采纳和选择以色列并不是怜悯，除非律法的教育是一种暂时的怜悯。4. 对你和你的子孙的应许必须以矛盾的方式解释，也就是说，只要他们还是婴儿，应许就不再是给你的子孙的，就像给魔鬼一样。是的，即使是被选为生命的父亲和子女，如果不相信，也会被从可见的领养、呼召、听福音的应许中逐出，因为在新约下已经没有立约了，只有选民的内在立约。5. 年轻的提摩太和信仰父母的子女，以及所有在可见教会中的老年人，在他们相信并成为圣洁的后裔之前，没有权利听传道的福音，就像异教徒一样。是的，6. 在他们相信之前，他们没有上帝的命令去听福音，也没有任何立约或福音的保证，因为如果没有对听和思考神的话语的应许，如果他们尚未相信，直到他们被有效地呼召，就不可能有命令和法律去听福音和基督所提供的立约。 那么，未归信的人将不再有罪，他们可以转过头不听律法，也不听福音。对于那些在外部提出的约束下的人来说，对他们说悔改、听福音、使用手段、接受印记，但在你们相信之前，你们没有权利听，我们也没有权力给你们施洗，这是无意义的；因为在你们相信之前，没有对你们或你们的后代和孩子们做出任何承诺。这就好像在亚当犯罪之前，没有对亚当有任何威胁，创世记 2:17；在亚当或任何人现在没有任何承诺之前，没有对亚当或任何人说过“这样做就能活着”，直到亚当首先犯罪并首先遵守约定；所以，如果约翰承诺在彼得的葡萄园里工作，而彼得承诺给他四便士，只要他工作十二个小时，否则他就不会给他四便士，尽管约翰接受了这个约定，但只工作了一个小时，而他的约定是工作十二个小时，那么没有人能对约翰说（工作吧，因为有对你的四便士的承诺），其他人可能会否认；没有对我做出这样的承诺，除非我工作十二个小时。对约翰来说，这肯定是不忠诚的处理方式。 根据这个契约，四便士不应该给予他，除非他工作十二个小时：但他不能不说，我没有违反不工作十二个小时的契约，这是明显的虚假：因为虽然我同意了契约，并开始工作一个小时，但承诺不是简单地给我，而是给我工作十二个小时；但这个回答既没有面孔也没有信仰：因为履行契约只是给约翰四便士，如果他工作十二个小时；但承诺和契约是给他的，而他已经严重违反了。是的，一个有条件的契约是被接受的契约，如果我们（理性上）区分契约的本质和性质，以及违反或履行的契约，契约或威胁是约束亚当的，如果通过沉默来接受威胁，创世纪 2:17。 沉默和教会内的教授，通过宣扬福音或恩典约的教义，接受印记和公开听道，都受恩典约束，并承诺遵守命令、应许和威胁，因此应许与他们同样适用，如使徒行传 2:39 所说，命令、威胁、劝告、邀请和福音请求也适用于他们。然而，浸信会错误地混淆了应许和所应许的事物；约定和约定的好处。应许是给你们的，命令和威胁也是给你们的，无论你们是否相信，命令是给你们的，无论你们是否服从，威胁也是给你们的，无论你们是否违背。的确，应许，也就是所应许的祝福，公义和永生，直到你们首先相信才会给予。反对：难道应许对老年人和儿童是以同样的方式给出的，对两者都要求同样的事情吗？应许是给你们和你们的儿女的。但是，只有老年人实际上相信了，才会给予应许。 因此，承诺只是给孩子们的，只有他们真正相信，而不是给婴儿们的。回答：命题和假设都无法承受重量。对于命题来说，当上帝说：“我将成为你的上帝，亚伯拉罕，以及你的后裔的上帝。”上帝是否需要同样的条件，即实际相信，才能拯救亚伯拉罕父亲，以及从亚伯拉罕所生并在婴儿时期听到盟约之道被传讲的所有婴儿，否则所有这些死去的婴儿都必须永远受到谴责？不。我们相信许多婴儿（我们保留给圣洁而荣耀的主他的选举和拒绝的自由，罗马书 9:11, 12。）在犹太人中通过恩典的盟约得救，尽管他们死于婴儿时期。 我们谴责重洗派的一点是，他们没有展示出上帝如何拯救信仰父母在婴儿时期去世的婴儿的启示方式，与拯救异教徒及其婴儿的方式相比，对于他们来说，两者都没有恩典的约和基督；因此，信仰父母没有信仰的话或福音的话来为他们婴儿的救赎祈祷，因为这样的祈祷在他们的方式中既没有在工作的约中得到授权，也没有在恩典的约中得到授权。然而，我们需要祈祷，这可以从创世记 19:18；撒母耳记下 12:16；约伯记 1:5；马可福音 10:16；诗篇 28:9 中得出。如果我们为他们的救赎祈祷，他们必须通过律法或福音得救。仅仅说我们可以为从未听说过福音或恩典的野蛮人祈祷，以便他们得救是不够的。因为既然除了耶稣的名以外，天下没有别的名可以拯救人，使徒行传 4:12；约翰福音 14:6。为这样的人祈祷的唯一理由就是上帝会给他们传福音；而且既然基督为婴儿祈祷并祝福他们，这也是为他们祈祷，创世记 48:15, 16；申命记 33:1, 6, 7, 8 等。以弗所书 1:2；加拉太书 1:3；哥林多前书 1:3；提摩太前书 1:2; 提摩太后书 1:3。参见马可福音 10:16，他必须承认他们在基督里是有福的，因为地上的万国都在基督里得福，并与上帝在基督里立约。

2. It is false that the promise is made only to the aged, upon condition of actuall beleeving. 1. It is made to their children expresly in the Text, and for the way of their beleeving, we leave it to the Lord. Nor is it true, that the promise is made to the aged, upon condition of beleeving. The promise is made to them absolutely, whether they beleeve or not. But the blessing of the promise and Covenant of Grace is given and bestowed only conditionally, if they beleeve. The promise is absolutely made: its called conditionall from the thing conditionally given.
2. 承诺只是给予年长者，并且要求他们真正相信，这是错误的。1. 承诺明确地给予他们的子女，至于他们的信仰方式，我们将其交给主。而且，承诺并不是只给予年长者，并且要求他们相信。无论他们相信与否，承诺都是给予他们的。但是，承诺和恩典的约定的祝福只有在条件下才会给予，即他们相信的情况下。承诺是绝对的：它被称为有条件的，是因为有条件给予的事物。

Obj. But is not this an approven distinction, that persons are within the Covenant, either externally, professedly, visibly, or internally, really, or according to the intention of God? Ergo, such as are externally within the Covenant, are not really & indeed within the Covenant of Grace.
但这不是一个被认可的区别吗？即人们在盟约中，要么是外在的、公开的、可见的，要么是内在的、真实的，或者是按照上帝的意愿。因此，那些在外在盟约中的人，实际上并不在恩典的盟约中。

Ans. The Adverbe (really) relates to the reall fruit of the fulfilled Covenant, and so such as are only externally within the Covenant, are not really within the Covenant, for God never directed, nor intended to bestow the blessing Covenanted, nor grace to perform the condition of the Covenant upon them? But they are really Covenanted and engadged by their consented profession to fulfill the Covenant. And as the commands and threatnings of the Covenant of Grace lay on a reall obligation, upon such as are only externally in Covenant, either to obey or suffer, so the promise of the Covenant imposes an ingagement and obligation upon such to beleeve the promise, but some times, we say the promises of the Covenant of Grace are not really made to the Reprobate within the Visible Church, because God intends and decrees to, and for them, neither the blessing promised, nor the saving grace to fulfill the condition or to beleeve. And therefore these words are figurative, Heb. 8:10. This is the Covenant that I will make with the house of Israel, I will write my Law in their minds, &c. that is, this is the speciall and principall Covenanted blessing, I will give them a new heart: which must not be called a simple prediction, though a prediction it is, but it is also a real promise made absolutely to the elect, which the Lord fulfills in them: And this is called the Covenant. Because 1. they are no better then non-Covenanters upon whom the Lord bestowes not this part and blessing of the Covenant. 2. The truth is, the promise of a new heart is not made to the Visible Church, which is only Visible: but to the Elect and Invisible Church. And if Anabaptists shall expone these words, Acts 2:39. The promise of a new heart is made to you and to your children, upon condition that you and your children beleeve, which they cannot do untill first they have a new heart, its as good as Peter had said, God promiseth to you and to your children grace to beleeve, and a new heart to obey him, upon condition that you first beleeve. And that is, Gods promise to you to beleeve upon condition that ye beleeve, which is ridiculous, and therefore we cannot say that this promise of a new heart is made to all that are commanded to beleeve and repent and be baptized. For Elect and Reprobate and all are under these commands, if they be members of the Visible Church: But the promise of a new heart is not made to all within the Visible Church.
答案：副词（真的）与履行的约定的真实果实有关，因此只是外在地处于约定之内的人实际上并不在约定之内，因为上帝从未指示，也没有打算将约定的祝福赐予他们，也没有赐予履行约定条件的恩典？但是，他们确实通过他们同意的宣告承诺来履行约定。正如恩典之约的命令和威胁对于只是外在地处于约定中的人来说是真正的义务，要么服从要么受苦，所以约定的应许对于这样的人来说是一种承诺和义务，要相信这个应许。但有时候，我们说恩典之约的应许实际上并没有给可见教会中的被弃者，因为上帝打算和决定不给他们所应许的祝福，也不给他们履行条件或相信的救恩恩典。因此，希伯来书 8:10 中的这些话是比喻性的。这是我与以色列家所立的约，我要将我的律法写在他们的心上，等等。 这是特殊而主要的立约祝福，即我将赐予他们新的心灵：虽然这不是简单的预言，但它也是对选民的绝对承诺，主在他们身上实现了这个承诺：这就是所谓的立约。因为 1. 他们并不比没有立约的人更好，上帝没有将立约的这一部分和祝福赐予他们。2. 事实上，新心的应许并不是给可见的教会，而是给选民和看不见的教会。如果重洗派人解释使徒行传 2:39 中的这些话，即新心的应许是给你和你的儿女的，条件是你和你的儿女相信，而他们在拥有新心之前是无法相信的，那就好像彼得说，上帝应许给你和你的儿女信心，以及顺服他的新心，条件是你们首先相信。这就是上帝应许你们相信，条件是你们相信，这是荒谬的，因此我们不能说这个新心的应许是给所有被命令相信、悔改和受洗的人的。 对于选民和被弃者以及所有受这些命令约束的人来说，如果他们是可见教会的成员：但是，拥有新心的承诺并不是针对可见教会内的所有人。

Quest. How then? Must the promise of a new heart be here excluded? And shall nothing be meant in the Word, but a promise of forgivenesse and life is made to you and your Children.
问题。那么怎么办？难道一个新心的承诺在这里被排除了吗？难道在圣经中仅仅意味着给你和你的孩子一个宽恕和生命的承诺吗？

Ans. I should judge it hard, to say, that were the only promise here made, the promise of a new heart is made to you all, therefore repent and be baptized. The Antecedent is not true. 2. Therefore because Peter speaks unto, and of a mixed multitude, Fathers, Children, Elect and Reprobate, who must first understand, the promise of life and forgivenesse is made to you. Ergo, all come to age, repent and be baptized. And because the promise is made to your children, therefore let them be baptized. And 3. the promise of new heart is not to be excluded, because there were in the company to whom, and of whom the Apostle Peter speaks, many Elect, in whom the old Prophesie, Jer. 31; Ezek. 11. was to be fulfilled; For he saith, The promise is made to as many as the Lord shall call; to the Gentiles, it were a sense too narrow, to exclude that promise, and therefore, as the great promise, I will be thy God, and the God of thy seed (which chiefly is meant, Acts 2:39.) requires not the same condition in fathers and infants, nor the same condition in fathers, wives, hewers of wood, Officers and Commanders, litle ones, and such as were not born, Deu. 29. with whom the Covenant is made. For the same faith in fath is and in infants, and faith working in the same duties cannot be required of husbands, wives, Magistrates, and hewers of wood) so neither is the promise made the same way to fathers, children, Jews near hand, and Gentiles farre off, to Elect and Reprobate.
答：我认为很难说，这里只是做了一个承诺，向你们所有人承诺了一个新的心，因此你们要悔改并受洗。前提是不正确的。2. 因此，彼得对一个混合的群体，父亲、孩子、选民和被弃者说话，他们必须首先理解生命和宽恕的承诺是给你们的。所以，所有到了年龄的人都要悔改并受洗。因为这个承诺也是给你们的孩子的，所以让他们受洗。3. 新心的承诺不应被排除在外，因为使徒彼得所说的那些人中有许多选民，他们是旧先知耶利米和以西结所预言的应验对象；因为他说，这个承诺是给主所召的人的；对于外邦人来说，排除这个承诺是一个太狭隘的理解。因此，正如伟大的承诺，“我要作你的神，也作你后裔的神”（主要指的是使徒行传 2:39），在父亲和婴儿中并不要求相同的条件，也不要求父亲、妻子、劈柴的人、官员和指挥官、小孩子和尚未出生的人与之立约的条件相同（申命记 29 章）。 对于对信仰和婴儿有相同信念的人，以及对信仰在相同职责中的作用，不能要求丈夫、妻子、执法官和伐木工人有相同的信仰。同样，对于父亲、孩子、近处的犹太人和远处的外邦人，以及选民和被拒绝者，承诺也不是以相同的方式给出的。

Q. How can the promise of the Covenant, to write the Law in the heart, be made absolutely, and not to the Reprobate, but to the Elect only? For the Elect are only these to whom that promise is made, and yet the Reprobate are really in the Covenant of Grace, and the promise is made to them, as hath been said.
如何能够绝对地实现在心中写下律法的约定，并且不是给被拒绝者，而是仅给选民？因为只有选民才是那些得到这个承诺的人，然而被拒绝者确实在恩典的约定中，而且正如前面所说，这个承诺也是给他们的。

Answ. It is no inconvenient that the Reprobate in the Visible Church, be so under the Covenant of Grace, as some promises are made to them, and some mercies promised to them conditionally, and some reserved speciall promises of a new heart, and of perseverance belong not to them. For all the promises belong not the same way, to the parties visibly and externally, and to the parties internally and personally in Covenant with God. So the Lord promiseth life and forgivenesse shall be given to these who are externally in the Covenant, providing they beleeve, but the Lord promiseth not a new heart and grace to beleeve, to these that are only externally in Covenant. And yet he promiseth both to the Elect.
答案：在可见教会中，邪恶者在恩典的约束下并不会造成不便，因为对他们有一些承诺，并且有一些条件性的恩惠承诺给他们，而一些关于新心和坚持的特殊承诺并不属于他们。因为并不是所有的承诺都以同样的方式适用于外在和内在与上帝立约的人。所以，主应许生命和宽恕将赐给那些在约束之下的人，只要他们相信，但主并没有应许给那些只是外在约束的人一个新的心和信仰的恩典。然而，他向选民们应许了这两者。

Hence the Covenant must be considered two ways, in abstracto and formally, in the letter as a simple way of saving sinners, so they believe, so all within the Visible Church are in the Covenant of Grace, and so it contains only the will of precept. 2. In the concret, as the Lord caries on the Covenant in such and such a way, commensurably with the decrees of Election and Reprobation; As the Lord not only promises, but acts and ingraves the Law in the heart, commensurably with his decree of Election, so the Elect only are under the Covenant of Grace. The word tells of no condition or work, or act to be performed by any, which if he do he shall have a new heart: and therefore the promise of the ingraven Law in the heart, is not a simple promise made to the Covenanters as Covenanters, for so it should be a promise to all visible Covenanters (for visible Covenanters are essentially Covenanters) but it is both a promise and a prediction, yea a reall execution or an efficacious way of fulfilling the decree of Election to such and such chosen, and specially loved of God Covenanters.
因此，盟约必须从两个方面考虑，抽象地和形式上，在信徒眼中，它是拯救罪人的简单方式，所以所有在可见教会中的人都在恩典的盟约中，因此它只包含命令的意愿。2.在具体上，主以某种方式进行盟约，与选民和被弃者的预定相称；主不仅应许，而且在心中刻写律法，与他的选民预定相称，所以只有选民才在恩典的盟约之下。圣经没有提到任何条件、工作或行为，要求人去完成，如果他这样做，他就会得到一个新的心灵：因此，在心中刻写律法的应许，并不是简单地向盟约者作为盟约者的应许，因为这样的话，它应该是对所有可见的盟约者的应许（因为可见的盟约者本质上就是盟约者），而是同时是一个应许和预言，甚至是一个真正的执行或者是实现选民预定的有效方式，特别是对于那些被上帝所选择和特别所爱的盟约者。

2. A new heart hath a twofold consideration, one as a duety commanded. 2. As a blessing promised, as to the former, Ezech. 18:31. make you a new heart and a new spirit, Jer. 4:4. Circumcise your heart to the Lord, take away the foreskin of your heart, ye men of Judah, Eph. 4:23. be renued in the Spirit of your minde, Eph. 4:14. Awake thou that sleeps and rise from the dead, these are either bare commands, without any Gospel strength given to obey, and so they are legall commands in the letter oboblidging all visible Covenanters to obedience, and so, all Letter all Law, no Gospel strength to performe speaks poor unmixed Law. In this case, God repeats and craves back again from broken men a sound heart, which they sinfully lost in Adam, and may justly seek heart conformitie to his holy Law from all men. Or then these commands are backed with Gospel strength to obey, and so they are both commands and blessings promised, as Jer. 31:33. This my Covenant (a Covenant and something more) shall bee—I will put my Law in their inward parts, and write it in their hearts—34; Ezech. 11:19; Ezech. 36:26; Heb. 8:6, 10, 11:12. so the more strength promised the more Gospel. Neither is there any inconvenience, to say that the Reprobate visible Covenanters are not thus, as touching the speciall promises of a new heart and perseverance of the Saints, really in the Covenant of Grace.
2. 一个新的心有两个考虑，一个是作为一种被命令的责任。2. 作为一种被承诺的祝福，就前者而言，以西结书 18:31. 使你们有新的心灵和新的灵，耶利米书 4:4. 你们要将心割礼归耶和华，除掉你们心上的包皮，犹大人啊，以弗所书 4:23. 要在心灵的新生中更新，以弗所书 4:14. 你这睡着的人，起来吧，从死里复活，这些要么是光秃秃的命令，没有赋予任何福音的力量去遵守，所以它们是法律上的命令，以字面上的方式约束所有可见的盟约人去顺从，所以，所有的信仰，所有的法律，没有福音的力量去执行，这是纯粹的法律。在这种情况下，上帝从破碎的人那里重复并要求一个健全的心，他们在亚当里犯罪地失去了，因此可以合理地要求所有人的心与他的圣律相一致。或者这些命令是有福音的力量来遵守的，所以它们既是命令又是被承诺的祝福，如耶利米书 31:33. 这是我的约（一个约定和更多的东西）——我要将我的律法放在他们的内心，并将其写在他们的心上——34; 以西结书 11:19; 以西结书 36:26; 希伯来书 8:6, 10, 11:12. 所以，承诺的力量越大，福音就越多。 对于说那些被拒绝的可见的立约者并不是真正在恩典的约中，关于新心和圣徒的坚持的特殊应许，也没有任何不便之处。

Q. Who are they, who are to believe God shall give them a new heart
他们是谁，相信上帝会给他们一个新的心？

Ans. No man is positively to believe it while God work it in him, for no man is to believe that he is predestinated to Glorie, while he first have the effects thereof in him, the hid Manna, the white Stone, the new Name. But no man is to despare or to create fatall inferences that he is Reprobate, since God begins kindly with him with a Gospel call.
没有人在上帝在他内部工作之前能够坚定地相信这一点，因为没有人能够相信自己被预定得到荣耀，除非他首先在自己身上体验到这种效果，即隐藏的吗哪、白石和新名字。但没有人应该绝望或从上帝以福音的呼召开始对他仁慈的事实中得出命定的推论，认为自己是被拒绝的。

CHAP. XIV
第十四章

Considerations of the Arguments from Gen. 17; Mark 10:15, 16; Luke 18; Math. 19; Rom. 11. for Infant Baptisme.
考虑来自创世纪 17 章、马可福音 10:15、16 节、路加福音 18 章、马太福音 19 章、罗马书 11 章的关于婴儿洗礼的论点。

If God be the God of Abraham and of his seed, Gen. 17. therefore every male child shall be entered in the Covenant, by the initiall seal of Circumcision, and so women also who eat the Passeover, which the uncircumcised might not do: and Peter was sent to the Circumcision, that is, to all the Jews men and women, and so the women is some way in the men, and they might be circumcised in them upon the same gound, because the same promise is made to fathers and to children, must infants be baptized, Acts 2:39. 1. This is the Lords own Argument, Gen. 17:7. there were multitudes of differences between Circumcision and Baptisme as we grant, but in the substance nature and Theologicall essence, and in the formall effects they are the same. We grant that Christ revealed in Types, Sacrifices, to come, darkly offered may differ from Christ as clearly offered Preached without these already abolished shaddows and who is now come. Yet he is the same Saviour to them who believed in him then and now, Act. 10:43; Act. 15:11. And we 2. argue not simply from the letter of the Covenant. I am your God. Ergo, be baptized, for one might reply. I am your God. Ergo, offer such beasts to me, it shall not follow, But I am your God, and the God of your seed offering to you the same Christ and righteousnesse that was offered to Abraham in the same Covenant: Ergo, all of you be baptized who are under the same Covenant. For,
如果上帝是亚伯拉罕和他的后裔的上帝，创世记 17。因此，每个男孩都应通过割礼的初始印记进入约定，而吃逾越节的妇女也是如此，而未受割礼的人则不能这样做。彼得被派往割礼，也就是派往所有的犹太男人和女人，所以女人在某种程度上与男人一样，他们可以在男人身上受割礼，因为同样的应许是给父亲和孩子的，使婴儿受洗，使徒行传 2:39。1.这是主自己的论据，创世记 17:7。我们承认，割礼和洗礼之间有许多差异，但在实质性的本质和神学效果上，以及在形式上，它们是相同的。我们承认，基督在预示中揭示出来，作为牺牲的未来，可能与基督作为已经废除的阴影的清楚传讲有所不同，但他对那些当时和现在相信他的人来说是同样的救主，使徒行传 10:43; 使徒行传 15:11。而我们 2.并不仅仅从约定的文字中推理。我是你们的上帝。因此，受洗，因为有人可能会回答。我是你们的上帝。 Ergo, offer such beasts to me, it shall not follow, But I am your God, and the God of your seed offering to you the same Christ and righteousnesse that was offered to Abraham in the same Covenant: Ergo, all of you be baptized who are under the same Covenant.对于

1. Circumcision of the flesh was a seal of the Circumcision of the heart promised in the Covenant of Grace, Deut. 30:6. and of the cutting of the foreskin thereof, Jer. 4:4; Jer. 9:26; Ezech. 36:26, 27. and baptisme is the same, Col. 2:11, 12; Tit. 3:5.
肉体的割礼是恩典约中所承诺的心灵割礼的印记，申命记 30:6。割去包皮，耶利米书 4:4；耶利米书 9:26；以西结书 36:26, 27。而洗礼也是如此，歌罗西书 2:11, 12；提多书 3:5。

2. Circumcision is a seal of the righteousnesse of faith, Rom. 4:11. so is baptisme, as 1 Pet. 3:21; Rom. 4:24.
割礼是信仰的正义的印记，罗马书 4:11。同样，洗礼也是如此，彼得前书 3:21；罗马书 4:24。

3. Circumcision is a seal of the Covenant, and by a metonymie called the Covenant of God in the flesh, Gen. 17:7, 13. so is baptisme a solemn installing of all Samaria, Acts 8. in the Christian Covenant, and so Acts 2:39.
割礼是盟约的印记，以转喻的方式称为肉体上的上帝的盟约，创世记 17:7、13。所以，洗礼是在基督教盟约中庄严地安置撒玛利亚的一切，使徒行传 8。所以，使徒行传 2:39。

4. Circumcision is a solemne way of instituting any in the Church of Israel, so we are by one Spirit baptized into one body, 1 Cor. 12:12, 13.
割礼是以色列教会中引入任何人的庄严方式，所以我们通过一种圣灵受洗成为一个身体，哥林多前书 12:12, 13。

1. The command of Circumcising is as large as Covenanting, but that is with Abrabam the father, and his seed, Acts 2:39. make the command of being Baptized, ἕκας ὀς every one of you be Baptized, as large as the promise of the Christian Covenant, and call: For the promise is to you and to your children, and to as many as the Lord shall call.
割礼的命令与立约一样重要，但这是与亚伯拉罕和他的后裔有关的，使得受洗的命令与基督教立约的应许一样重要，并且呼召每一个人受洗：因为这应许是给你们和你们的子孙，以及主所呼召的众人。

2. The command supposes that all the Circumcised, the males of eight dayes old understand not the promise of the Covenant, the nature, use, signification, and end of the seal, and the command to be baptized, supposeth that the children to whom the Covenant promise is made do not understand the same as touching baptisme and the Covenant promise, Acts 2:39.
该命令假设所有受割礼的八天大的男性不理解盟约的承诺、印章的性质、用途、意义和目的，而受洗的命令则假设那些得到盟约承诺的儿童不理解洗礼和盟约承诺的相关内容，参见使徒行传 2:39。

3. If the positive command be generall that all these in Covenant should be marked with the initiatorie seal of the Covenant: As Gen. 17:7, 8. I am thy God, and the God of thy seed: Therefore old and young be Circumcised, then there was no other command in particular, to baptize old or young, but the institution of Baptism in place of Circumcision needfull. As touching the application of it to persons, old or young, except the ground of externall Covenanting stand as warranting to administrate the seal to all, so Covenanted; Yea, and if there be a positive command and warrand in the New Testament to tender the Seal of Baptism to none but to the aged, that can give an account of their faith, and do actually beleeve; then should there be an expresse command in the New Testament concerning Baptism as concerning the Lords Supper, that every one before they be Baptized, try and examine themselves whether they savingly beleeve or not, before they be Baptized, otherwise they receive their own damnation, as in the Lords Supper, for self judging and self examination, if actuall beleeving and being internally in Covenant, as these in whose heart and inward part the Law of Grace must be ingraven, be the necessary condition required in all these to whom the Church can warrantably tender Baptism as the seal of the Covenant: And we require a positive command in the New Testament, see that ye Baptize none though they professe they be in Covenant, except such as can try and examine whether they savingly beleeve or not: and here Anabaptists must flee to the consequences of the Word and reasons drawn from the Covenant of Grace, as well as we, and an express command they cannot flee unto, nor is it in Old or New Testament: It should not move us, that Infants understand neither command nor seal, nor Covenant, for the Argument is against the Holy Ghost, and they are oblidged to answer it; for Infants are as ignorant of the promises the speciall mysteries of the Gospel, as of Precepts of the Gospel. And yet the promises of the Covenant of Grace are expresly to Infants of the New Testaments Acts 2:39. promise, ἡ ἑπαγγελια, The Gospel promise made to Abraham, Gal. 3:16. The Gospel and promise of righteousnesse of the Spirit of Life, Gal. 3:17, 18, 22, 23, 28; Gal. 6:2; Rom. 4:13, 16, 20; Rom. 9:8; 1 Tim. 4:8; Heb. 4:1; Heb. 6:12, 15; Heb. 8:6; Heb. 9:14; 1 John 5:1. is made τοῖς τέκνοις ὑμιν to your children of the New Testament, to your Infants, if they beleeve (say they) 1. Can Infants actually beleeve? 2. Is not the promise so made to Turks, if they beleeve?
如果肯定的命令是普遍的，即所有在契约中的人都应该用契约的初始印记标记：如创世记 17:7,8 所说，我是你的神，也是你后裔的神：因此，无论老人还是年轻人都要受割礼，那么就没有其他特别的命令，要求给老人或年轻人施洗，而是需要用洗礼来取代割礼的制度。关于将其应用于老人或年轻人，除非外在立约的基础作为给予所有人行使印记的保证，否则在新约中有明确的命令和授权，只向年长者提供洗礼的印记，他们能够陈述自己的信仰并实际相信；那么在新约中应该有一个明确的命令，就像关于主餐的命令一样，在受洗之前，每个人都应该自我审视和检验自己是否真正相信，否则他们将自招灾祸，就像在主餐中一样，因为自我判断和自我检验，如果实际上相信并在内心中与立约，作为那些心中和内在部分必须刻在恩典法律中的人，这是教会可以合法地向他们提供洗礼作为立约的印记所要求的必要条件：我们要求在新约中有一个明确的命令，看到你们不要给任何人施洗，即使他们声称自己在立约中，除非他们能够尝试和检验自己是否真正相信；在这里，重洗派必须逃避 对于“话语的后果和从恩典约束中得出的原因”，以及我们所说的，他们无法逃避，也不在旧约或新约中有明确的命令：婴儿既不理解命令、印记，也不理解约束，这不应该让我们动摇，因为这个论点是针对圣灵的，他们有义务回答；因为婴儿对于恩典约束的应许和福音的特殊奥秘一无所知，就像对于福音的诫命一无所知一样。然而，恩典约束的应许明确地是给新约的婴儿的，使徒行传 2:39。应许，ἡ ἑπαγγελια，是给亚伯拉罕的福音应许，加拉太书 3:16。给生命之灵的公义的福音和应许，加拉太书 3:17, 18, 22, 23, 28; 加拉太书 6:2; 罗马书 4:13, 16, 20; 罗马书 9:8; 提摩太前书 4:8; 希伯来书 4:1; 希伯来书 6:12, 15; 希伯来书 8:6; 希伯来书 9:14; 约翰一书 5:1。这是给你们新约的儿女，给你们的婴儿的应许，如果他们相信（他们说）1. 婴儿能够实际相信吗？2. 这个应许不也是给土耳其人的吗，如果他们相信的话？

But it were an easier way to Anabaptists to say, infants under the New Testament are externally in Covenant, where as Parents beleeve, and members of the Church are followed with Covenant mercy, only because they understand not, and the administration is more spirituall under the New Testament, and faith more urged, God requires not the dipping of Infants in Rivers (a ceremony more onerous, more, truely, in women with child, virgins, diseased persons, in winter, in cold countreys, against the word, the second Command, the third, the fourth, the sixth, the seventh, then that it needs to be refuted) it being only a ceremony which they may well want. But now Infants of beleevers are casten out, for no fault, of the Covenant of Grace.
但对于重洗派来说，更容易说的是，在新约下，婴儿在外在上是与盟约相关的，只要父母相信，并且教会的成员也会得到盟约的怜悯，只是因为他们不理解，而在新约下，行政更加属灵，信仰更加强调，上帝并不要求将婴儿浸入河中（这是一种更加繁重的仪式，尤其是对于孕妇、处女、病人、在寒冷的国家，在违背圣经、第二诫命、第三诫命、第四诫命、第六诫命、第七诫命的情况下，这是不需要反驳的），这只是一种他们可以不需要的仪式。但现在，信徒的婴儿却被排除在恩典的盟约之外，没有任何过错。

(2.) From Covenant mercy to the thousand Generation. Contrair to Gen. 17:7; Exod. 20:5.
从约束的怜悯到千代。与创世记 17:7；出埃及记 20:5 相反。

(3.) From Covenant-prayers and Church-prayers: Contrair to 1 Sam. 12; Ps. 28:9; Ps. 67:1, 2; Ps. 103:4, 5.
从盟约祷告和教会祷告中：与撒母耳记上 12 章；诗篇 28:9；诗篇 67:1, 2；诗篇 103:4, 5 相反。

(4.) From the blessing of the Lords Covenant-presence, who dwels in the Nation, in the Kingdom, Ps. 135:21; Ps. 132:13, 14; Rev. 11:15; Isa. 19:25; Isa. 2:1, 2, 3; 2 Cor. 6:16. I will dwell in them, and walk in them, and be their God, and they shall be my people. 18. And I will be a father to you, and ye shall be my sons and daughters, saith the Lord God Almighty. Though this be spoken to, all the Covenanted people of God, yet are Infants casten out of the bosome of a Covenant Father and God?
（4）来自主的约束在国家和王国中的祝福，诗篇 135:21；诗篇 132:13, 14；启示录 11:15；以赛亚书 19:25；以赛亚书 2:1, 2, 3；哥林多后书 6:16。我将住在他们中间，与他们同行，成为他们的上帝，他们将成为我的子民。18. 我将成为你们的父亲，你们将成为我的儿子和女儿，主神全能者这样说。虽然这是对所有与上帝立约的人说的，但婴儿是否被从一个立约的父亲和上帝的怀抱中赶出去呢？

(5.) Infants are debarred from Covenant-calling and gathering in under the wings of Christ: Contrair to Matth. 28:19, 20; Matth. 23:37; Psal. 147:19, 20. and excluded from Gods Covenant-choise: Contrair to Deut. 7:6, 7, 8, 9, 13, 14; Deut. 10:15. and left being heirs of wrath, a prey to Satan.
婴儿被禁止参与基督的约会和聚集：违背了马太福音 28:19, 20；马太福音 23:37；诗篇 147:19, 20。并且被排除在上帝的约束之外：违背了申命记 7:6, 7, 8, 9, 13, 14；申命记 10:15。他们成为愤怒的继承人，成为撒旦的猎物。

(6.) They are Excommunicated from Covenant-blessings earthly, and the Tabernacle-protection promised in the Old and New Testament: Contrair to Deut. 28:4; Lev. 26:6, 7, 8, 9; Psal. 37:18, 22, 25, 26; Psal. 92:10; Psal. 112:1, 2, 3; Ezech. 34:24, 25, 26; Ezech. 36:29, 35, 36, 37; Ezech. 8:7, 8. And in the New Testament, Matth. 6:27, 28, 33; 1 Tim. 4:8; Heb. 13:5, 6. which were nothing if our Heavenly Father provide bread, protection, safety, dwelling in the land, and our houses, to the fathers, but the children had no charter but to beggery, to the sword, to be devoured by wilde beasts and the diseases of Egypt: And the Infants have nothing from the Covenant but what Infants of Amaleck, and Babylon, 1 Sam. 15:1, 2; Ps. 137:5. and of Sodom have, Gen. 19.
（6）他们被剥夺了在地上得到的约束祝福，以及在旧约和新约中承诺的帐幕保护：违背了申命记 28:4；利未记 26:6, 7, 8, 9；诗篇 37:18, 22, 25, 26；诗篇 92:10；诗篇 112:1, 2, 3；以西结书 34:24, 25, 26；以西结书 36:29, 35, 36, 37；以西结书 8:7, 8。在新约中，马太福音 6:27, 28, 33；提摩太前书 4:8；希伯来书 13:5, 6。如果我们的天父不为父辈提供面包、保护、安全、居住在土地上和我们的房屋，这些都是无用的，而孩子们只能沦为乞丐，被剑所杀，被野兽和埃及的疾病所吞噬：婴儿们从约束中得到的只有亚玛力人、巴比伦人、所多玛人的婴儿们所得到的，撒母耳记上 15:1, 2；诗篇 137:5；创世记 19。

(7.) They are members of Satan, of the Kingdom of the Prince of darknesse, not members of Christs Body, since there be but two Kings, two Gods, Satan, 2 Cor. 4:4; Eph. 2:1, 2; Eph. 6:12; Matth. 12:29. and Christ the King and Head of his body. And it is known that Infants within the Visible Church, suffer incursions of Devils, dreadfull diseases, death; and being without the Covenant, as Pagans; these evils must either be acts of revenging justice, and preparatorie to the judgement of eternall fire, or blessed in Christ: But if the former, they are damned, if the latter, what blessing is there without Christ?
他们是撒旦的成员，属于黑暗王国的成员，而不是基督的身体的成员，因为只有两个国王，两个神，撒旦（哥林多后书 4:4；以弗所书 2:1,2；以弗所书 6:12；马太福音 12:29）和基督，他是他的身体的国王和头。众所周知，教会内的婴儿会遭受魔鬼的侵袭，可怕的疾病和死亡；而且他们没有在盟约中，就像异教徒一样；这些灾祸要么是复仇正义的行为，是对永恒之火的审判的准备，要么是在基督里蒙福：但如果是前者，他们就会被定罪，如果是后者，没有基督还有什么祝福呢？

(8.) Being without the Covenant. 1. Infants cannot be chosen and predestinate in Christ to salvation, as Eph. 1:4; Rom. 9:11. nor given to Christ to be saved Covenant-wayes, as John 17:2; John 6:39. nor loved from eternity, nor in time, as Arminians teach, and so must be carried in Christ to Heaven or Hell, or rather to a mid place, without God or providence, or decrees, or fore-knowledge, or counsel of God. 2. They being without the Gospel-Covenant, cannot be redeemed by Jesus Christ his Blood, but some other way: Contrair to Acts 4:12. 3. If Infants be born without sin, as Anabaptists teach, they die, and go either to Heaven, and so Christ took not on him their nature, and is not their Saviour: or they go to everlasting torment, and yet never sinned, which is repugnant to Divine Justice: Or to some third place of which the Scripture speaks not. And yet the word saith, Rev. 20:12. that the dead small and great shall stand before God, and shall be judged. And the Scripture saith Infants are capable of punishment, and of being cut off, and the Parents punished in them, and they bear Covenant-wrath in their Parents: As is clear in the seed of Jeroboam, of Achab, of others, Exod. 20:5; Gen. 17:14. 4. Neither remission of sins, Justification, nor life eternall, nor Sonship, nor Adoption in Christs suffering death, and in the Blood of the everlasting Covenant, can belong to Infants if they be without the Covenant.
（8）没有立约。1. 婴儿不能在基督里被选择和预定得救，如弗 1:4；罗 9:11 所说，也不能按立约的方式交给基督得救，如约 17:2；约 6:39 所说，也不能从永远被爱，也不能在时间上被爱，正如亚米拿派所教导的那样，所以他们必须在基督里被带到天堂或地狱，或者更确切地说，到一个没有上帝、没有神的安排、没有预知、没有上帝的计划的中间地方。2. 他们没有福音立约，不能靠耶稣基督的血救赎，而是通过其他方式，与使徒行传 4:12 相反。3. 如果婴儿是无罪出生的，如重洗派所教导的，他们死后要么去天堂，这样基督就没有承担他们的本性，也不是他们的救主；要么去永恒的刑罚，然而他们从未犯过罪，这与神的公义相抵触；要么去圣经没有提到的某个第三地方。然而，圣经说，启 20:12，大小死了的人都站在神面前，被审判。圣经也说婴儿是可以受惩罚的，可以被剪除，父母也会因他们而受罚，他们在父母身上承担立约的愤怒，正如耶罗波安的后裔、亚哈的后裔和其他人的后裔所清楚地表明的那样，出埃及记... 20:5; 创世记 17:14。4. 如果婴儿没有加入盟约，他们就不能享受罪恶的赦免、称义、永生、儿子身份或在基督受难死亡和永恒盟约的血中的领养。

9. Nor can children be capable of being blessed of Christ, or of his laying on of hands. As Mark 10. if they be not under the N. Test. capable of Covenant-grace: And it is to be minded, that Covenanting Parents, Luke 18.
9. 孩子们也不能被基督祝福，也不能受他的按手。如马可福音 10 章所述，如果他们不在新约下能够接受盟约恩典：还要注意，路加福音 18 章中的结盟父母，

1. Such as came to him to be cured of their diseases, and beleeved him to be the Messiah, the Son of David, as the blind call him, Mat. 20. and the woman of Canaan, Mat. 15; Luk 18:15. προσέφερον brought to him little Children, as Mat. 8:16; Mat. 9:2; Luk. 4:40. they brought the sick.
那些前来求医治疗的人，相信他是弥赛亚、大卫的子孙，如盲人所称，见马太福音 20 章和迦南妇人，见马太福音 15 章；路加福音 18:15，他们带着小孩子来见他，如马太福音 8:16、马太福音 9:2、路加福音 4:40，他们带来了病人。

2. The children were not diseased, nor possessed: And the Parents being desirous they might be blessed, as the event proved, it is clear they were not children of heathen, but members of the Visible Church.
孩子们没有生病，也没有被附身：父母希望他们能得到祝福，事实证明，很明显他们不是异教徒的孩子，而是可见教会的成员。

3. Τῶν δε τοιόυτων Of such is the Kingdom of God, Luk. 18:16. we cannot think that his meaning is of such as such, is the Kingdome of God, as if all Infants of Jew and Heathen, belonged as subjects to the Visible Church, for then the Infants of all Heathen should be Covenanted members of the Visible Church, and yet their Parents are without the Visible Church, and when they grow to age, they should without any scandall be Excommunicate, which were monstruous, nor can the Invisible Kingdom of God be of such, as if all Infants, because Infants were saved. Nor,
这样的人就是神的国，路加福音 18:16。我们不能认为他的意思是这样的，就是神的国，好像所有犹太人和外邦人的婴儿都属于可见教会的成员，因为那样的话，所有外邦人的婴儿就应该是可见教会的契约成员，然而他们的父母却不属于可见教会，当他们长大后，他们应该被排除在外，这是荒谬的，神的隐形国度也不可能是这样的，好像所有婴儿都因为是婴儿而得救。

4. Can the taking of them be a meer Embleme that such were blessed, for so, beside that Doves and Lambs, for meeknesse are capable of being taken in the armes of Christ and blessed, Christ bids them, in all times coming, be suffered to come, and not forbidden. v. 16. which saith he desired the whole spece of Infants of the Visible Church to be brought to him. Nor doth Christ make acts of Emblems ordinary, but he will have children at all time to come to him: forbid them not; He once cursed the fig tree, that was an Embleme: and did but once wash his Disciples feet, and that was an Embleme. And,
他们的接受是否只是象征着他们是受祝福的，因为鸽子和羔羊都能够在基督的怀抱中被接纳和祝福，基督命令他们在未来的所有时候都被允许来，不要被禁止（见 16 节）。他希望所有可见教会的婴儿都被带到他面前（见 16 节）。基督并不经常使用象征的行为，但他希望孩子们在任何时候都来到他面前：不要禁止他们；他曾经咒诅过一棵无花果树，那是一个象征；他只曾经一次洗过门徒的脚，那也是一个象征。

5. He could not mean, that only Infants predestinate to glory, should be suffered to come: For he saith indifferently ἀφ ἐτε τὰ παιδία suffer little children to come: Now he should then have given marks to discern predestinate children and suffer them. (2.) And receive them only as Disciples, in my Name, Mar. 6:36, 37. (3.) He should have laid his hands upon some Infants, as predestinate to glory, and forbidden others to come. And the Parents should have known what children are predestinate to life, and should come, and what not.
他不可能是指只有被预定得荣耀的婴儿才能被允许来：因为他无差别地说“让小孩子来”：那么他当时应该给出标志来辨别哪些是被预定的孩子并允许他们来。（2）并且只接纳他们作为我的门徒，马可福音 6:36, 37。（3）他应该把手放在一些被预定得荣耀的婴儿上，并禁止其他人来。父母应该知道哪些孩子被预定得生命，并且应该来，哪些不应该来。

6. The Text evidences that the Disciples had a prejudice and a carnall one, at infants, thinking, they understood nothing of Christ and of the Kingdom of Grace. The Disciples σθπιτίμηομν rebuked these that brought them: as Anabaptists do. And Christ rebukes them and instates infants of beleeving Parents as members of the Visible Church.
这段文字证明门徒们对婴儿持有偏见，而且是一种肉体的偏见，他们认为婴儿对基督和恩典的国度一无所知。门徒们责备那些带来婴儿的人，就像重洗派那样。但是基督责备他们，并将信仰父母的婴儿列为可见教会的成员。

7. Nor was it extraordinary, when Christ said suffer little Children to come, but he would have the spece instated members of such a Kingdom. Ergo, some of the kind must be saved and examples must be verified (saith Mr. Cobbet judiciously) in some particulars.
7. 当基督说让小孩子来，也并非是非同寻常的，但他希望这个国度的成员具备某种特质。因此，某些善良的人必须被拯救，而且必须在某些方面验证（科贝特先生明智地说）。

8. Of such is the Kingdome of God, of such in Covenant relation is the Kingdome of God, of such subjects. For if Christs reason be, of such for humilitie, meeknesse, want of malice, and invy, as 1 Pet. 2:1, 2, 3; Math. 18; Psal. 131:1, 2. is the Kingdome of God: he must mean by the Kingdome of God, the Kingdome of Glory and the triumphing Church, this sense is refused by Anabaptists. 2. The Infants of Pagans and of all men, by nature, within and without the Church are as well marked resemblances of converts, as they. And we must say that Christ would have taken in his arms, and blessed all the Pagan Infants, and when they grow to age they should be for no fault, but for age only, Excommunicate from the blessing, for Pagan Infants as well resemble humility and harmlessenesse (if only the personall qualifications of converts, and heart-converts, not the Covenant and Church-holinesse of visible Professours, be here meant) as Infants within the Visible Church.
这样的人就是上帝的国度，与上帝的国度和属于这样的主题的契约关系一样。因为如果基督的理由是关于这样的人的谦卑、温和、没有恶意和嫉妒，如彼得前书 2:1,2,3；马太福音 18；诗篇 131:1,2 所说的，那么上帝的国度就是这样的。他必须指的是上帝的国度，即荣耀的国度和胜利的教会，这个意义被重洗派拒绝了。2.异教徒和所有人的婴儿，无论在教会内外，都像他们一样是信徒的明显象征。我们必须说，基督会抱着并祝福所有异教徒的婴儿，当他们长大后，他们只因为年龄而被逐出祝福，而不是因为任何过错，因为异教徒的婴儿和教会内的婴儿一样，都像谦卑和无害（如果这里只是指信徒的个人素质和心灵转变，而不是指可见的教会契约和圣洁）。

9. There was no other designe and purpose in Christ, in that emphatick expression, forbid them not to come πρὸς μὲ Math. 19:14. πρὸς μὲ Luke 18:16. to me their Saviour, as well as the Saviour of the aged, but to hold forth the common interest of the whole spece of infants (τὰι δία) within the Visible Church, their Covenant interest in Christ, for there is no imaginable reason, but the conceit of want of understanding (the prejudice of Anabaptists only) why the Disciples should have aimed to debar them or any poor sinners from accesse to the Saviour of sinners.
在基督里，那句强调的话“不要禁止他们来到我这里”（马太福音 19:14，路加福音 18:16）没有其他设计和目的，除了展示整个婴儿种族（在可见教会内）的共同利益，以及他们在基督里的盟约利益，因为除了缺乏理解的想法（只有浸信会派别的偏见），没有任何可以想象的理由，使门徒们试图阻止他们或任何贫穷的罪人接近罪人的救主。

10 Christ took them in his armes, layed his hands on them, blessed them. Now this was a personall reall favour bestowed upon infants, had infants been meer symbolick and doctrinall resemblances of the humilitie of reall converts, and the young ones as much without the Covenant as Pagans, and as uncapable of Covenant grace and Covenant seals, because void of actuall faith now under the new Gospel administration, as horses or beasts, let the opposites of their Baptisme show what sort of blessing it was, that Christ bestowed upon them, if it be not: 1. Of more value then Jacobs blessing of Ephraim and Manasseh, or at least as reall, and certain, Christ the Lord from heaven must as Soveraigne, who had power to curse the fig tree and it withered, by his Soveraigne power have blessed, in them, the whole race of infants in the Visible Church, and declared them Covenanted Church members under the New Testament in this eminent act of blessing the children and in commanding that all such might have free accesse to him as King, since the young ones were Subjects of the Kingdome of God, as well as the aged, and expressely forbids, that in time to come, they be hindered to come to him, Mark 10:14; Luk. 18:16; Math. 19:14. and three Evangelists are three sufficient witnesses. (2.) Christ the Lord is the Supreme and Soveraigne Lord of blessing and cursing: for in him all the Nations of the earth, and with them, young ones a considerable part of the Covenanted Nations, must be blessed. (3.) If Isaac blessed Jacob, and he must be blessed, Gen. 27:29, 33. and Jacob blessed the twelve Tribes, Gen. 49:28. and Moses the man of God blessed Israel, before his death, Deut. 33:1, 2. &c. with Covenant blessings, and they were really blessed, Christ must as really with Covenant blessings, have, in this, blessed the whole race of infants of Covenanting parents, except Anabaptists say that it was some complementall salutation, for the fashion that Christ bestowed upon infants, when the Evangelists say, he blessed them, Math. 19:13. καὶπροξευζηται Mark 10:16. ἠυλόγοι ἀύτα 4. by the glosse of the Adversaries. Christ blessed them symbolick and doctrinall resemblances of the humilitie and docility of reall converts, and they were blessed as meer signes, as the Elements in the Sacraments are blessed, or as new made crucifixes are blessed and dedicated to divine worship, as resemblances of Christ crucified; and as Popish Images are symbolicallie blessed, a strange devise are rather a strong delusion. 4. If Christ prayed for infants as Matthew sayeth the mothers or parents sought that of him, Math. 19:13. his prayers must be grounded upon the word of the Covenant, and what could he seek for infants peace in these, but Covenant mercies and salvation: for Christ was not to work a miracle upon them, and he satisfied the desires of these, who brought them on their armes, and therefore could not go on their feet nor give a confession of their faith, they were born as the man sick of the palsie, Math. 9:2. (5.) Now as Christ is always hard in his prayes, Joh. 11:42. so his blessing he bestowed upon them (though Anabaptists will have them without Christ and the Covenant and under the curse of God) must either be a blessing of the Covenant of Grace, or of the Covenant of Works, for a third sort of blessing the Scripture knows not: Moses takes all blessings up in these two. Deut. 27:12, 15, 16; Deut. 28:2, 3, 15, 16; Deut 30:19. I set before you life and death, blessing and cursing, and so doeth Paul, Gal. 3:10, 13, 14; Heb. 6:7, 8, 14, 15. But Christ could not bestow the Law blessing of Works upon these infants, for they had not fulfilled the Law in their persons, nor can infants or any flesh be justified by the Law, Rom. 3:20. therefore must Christ have bestowed upon them the blessing of the Covenant of Grace, Gal. 3:14; Heb. 6:14. let it be the blessing of remission and life, or reall right to the Kingdome of God, it is a blessing of the Covenant. 6. The faith of the parents that brought them is holden forth, Math. 19:13. Then were little children brought unto him, that he might lay his hands on them and pray: then had they faith in Christ, that his praying and blessing should be availeable to infants, its a conjecture that they came with a may be, or as Mr. Cobbet well sayeth, a faith grounded upon a possibilitie of Election separated from the Covenant, that is secret, and the Covenant revealed, and so this, not election abstracted from that, can be the ground of faith, Deut. 29:29. and when Christ saith, Math. 18:4, 10. that little ones Angels behold the face of his Father, and the Holy Ghost saith, Heb. 1:13. that Angels are Minstring Spirits, διὰτους μέλλοντας κληρονομεῖν σωτηρίαν. For these that shall by heritage or lot injoy salvation. Its clear infants have their share of salvation, and by Covenant it must be. As also the blessed seed is promised to Adam before he have a child, and to his seed: To Seth, Japhet, Isaac, Jacob, Abraham, when Cainan, Cham, Ishmael, Esau, Abrahams Idolatrous house, to David, when his brethren are refused, and to these as heads of Generations, when contrare Generations, and the houses of Cainan, Cham, Ishmael, are rejected: Hence the house of Israel, the seed of Israel, the seed of Jacob, and there shall be added to the Gentiles, Isa. 49. who shall bring in to the Church their sons and their daughters upon their shoulders, 22. Isa. 54:1. Sing O barren—for moe are the children of the desolate then of the maried wife saith the Lord, Isa. 60:4. Lift up thine eyes round about, and see, all they gather themselves about, they shall come to thee: thy sons shall come from far, and thy sons shall be nourished at thy side. Israel marying and Israel according to the flesh is the holy seed, Neh. 7:61; Neh. 9:2. the holy seed have mingled with the heathen. 1 Chron. 16:13. O ye seed of Israel his servants, ye children of Jacob whom he hath chosen, be mindfull of his Covenant. And this holinesse by externall Covenanting is extended to the Gentiles, 1 Cor. 7:14. But now are your children holy; and its holinesse the Jews to be called in, Rom. 11:16. If the first fruit be holy, the lump is also holy: and if the root be holy so are also the branches. So it is prophecied, Isa. 61:9. Their seed shall be known among the Gentiles, and their off-spring among the people: All that see them shall acknowledge them, that they are the seed that the Lord hath blessed. 6. But ye shall be named the Priests of the Lord, (holy by Covenant as was Aarons house, because in Covenant visibly with God) men shall call you the Ministers of our God: Ye shall eat the riches of the Gentiles; and in their glory shall ye boast your selves, Isa. 62:2. Thou shalt be called by a new name, which the mouth of the Lord hath named. v. 12. And they shall call them the holy people, the Redeemed of the Lord: And thou shalt be called, Sought out, A City not forsaken. Isa. 65:22. As the dayes of a tree, are the dayes of my people: and mine Elect (by calling) shall long injoy the work of their hands. Sure he Prophesies of a visibly Covenanted people under the New Testament: For he adds, v. 23. They shall not labour in vain, nor bring forth in trouble: for they are the seed of the blessed of the Lord, and their off-spring with them. Now to any Godly Reader, there is here. 1. a Prophesie to be fulfilled of the Gentiles brought in, as is clear, Isai. 61:1, 2, 3, 4. Christ, Luke 4. applyes that Text to himself. And 9. Their seed shall be known among the Gentiles. Isa. 62:2. The Gentiles shall see thy Righteousnesse. And for Chapter 65:1, 2, 3, 4. Paul expounds it of the in-coming of the Gentiles, Rom. 9:24, 26; Rom. 10:20; Eph. 2:12, 13; Rom. 15:20. (2.) He speaks of a Visible Church and of their seed, known among the Gentiles, all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa. 61:9. But they did not see the white Stone (the seal of their election) and a new Name which none can read but he that receives it, Rev. 2:17. And they see them a seed and off-spring of the Covenanted people of God. Isa. 62:12. They shall call them the holy people: then they must judge them a Visible Church. But a Church of such as are predestinate to glory, they cannot see them to be. (3.) Isai. 55. They are a Visible Church. 21. They shall build houses and inhabite them—22. They shall not build and another inhabite, They shall not plant and another eat. And the reason is, 23—] Because they are (they shall be, its a Prophesie under the New Testament) the seed of the blessed of the Lord, and their off-spring with them. Jer. 23:22. As the Host of Heaven cannot be numbred, neither the sand of the sea measured, so will I multiply the seed of David. What seed? The visible seed: And the Levits that Minister unto me, will I multiply: He alludes to the promise made to Abraham, of multiplying his seed, Gen. 13:15; Gen. 15:5; Gen. 2:17. And this promise made to Abraham (saith Calvin) belongs to them all, and he would have them not to doubt of the restitution of the people to their own Land. Now the people and Levits, and house of David were never so multiplied in the Jews, after the deliverance from Babylon, and therefore must be extended to the New Testament. And if God establish Davids seed for ever, Psal. 89:4. And the seed of his people shall possesse the gates of their enemies, Gen. 24:60. And if he powre his Spirit upon the seed of Jacob, Isai. 44:3. and Circumcise the heart of the seed of his people, Deut. 30:6. and put his words in the mouth of the seed of his people, and their seeds seed for ever, Isai. 59:21. And the seed of the righteous be blessed on earth, Psal. 37:26. not simply because they are a seed (for the whole seed of man should be blessed, if so) but because they are the seed of his servants, Psal. 69:36. of the Jews, Esther 6:13. the Children of his Servants, Psal. 102:28. See Jer. 31:35, 35, 37; Isa. 6:13. because the seed of Abraham, and in the Covenant made with Abraham, Exod. 2:24; 2 Kings 13:23; Psal. 105:8, 9; Psal. 111:5, 9; Gen. 17:2, 7, 9; Lev. 26:42, 45; Ezek. 16:60; Luke 1:72; Exod. 6:4; Deut. 8:18, &c. Then must the Covenant be established under the New Testament with the Visible seed; and if there were an abridging and contracting of this favour to the Elect only, it would have been shewed, and the Charter of reservation and exception must have been penned in the Old or New Testament. 2. Otherwise the seed of all Gentiles called in to Christ by the Preached Gospel, must be visibly cursed of God, cut off from the people of God, separated from the Lord, from the Congregation of his people, not to the tenth Generation only as the Ammonite, the Moabite, the Bastard, Deut. 23:1, 2, 3. and Excommunicated out of the Camp as unclean, nor should Christians marry or Covenant with them: As Deut. 23:14; Lev. 13:43, 44, 45, 46; Deut. 7:1, 2, 3; Exod. 34:15, 16. 1 King. 11:2; Ezra 9:2, 12; Nehem. 13:23; Judg. 3:6, 7; Judg. 4:2, 3. Except there be some middle between a cursed and a blessed seed, a seed in the Church, and in Covenant, and the seed of the Serpent, of Heathen, without the Covenant. 2. A middle between the Kingdom of darknesse, of Satan, and the Kingdom of God of his dear Son: Contrair to Eph. 2:2, 3, 4; Acts 26:18; Col. 1:13, 14; 1 Pet. 2:9, 10; Eph. 5:8. which is unknown to Scripture. Yea the Covenant is made to Christ and his seed, Gal. 3:16. and the same blessings of Abraham, comes on us Gentiles, Gal. 3:13, 14. But he and all his seed were blessed and in grace by the externall call of the Covenant. Ezek. 16:1, 2, 3, 4, 5, 6, 7, 8; Deut. 7:7, 8; Rom. 11:28. I will call them my people that were not my people, and her beloved which was not beloved. And this externall calling is of Grace and so Grace, no merit, as well as predestination to life is grace, or for grace. For whosoever are called, not because Elect, but because freely loved of such a God and without merit called, Father and Son, they are in a state of grace: But so are all within the Visible Church. If any object, by Christs comming all the Nations old and young are not become the Nations of the Lord and of his Christ, but only true Believers, even by our Doctrine.
基督将他们抱在怀里，按手给他们祝福。现在，这是对婴儿的个人真实的恩惠，如果婴儿只是真实信徒谦卑的象征和教义上的相似物，而年幼的人与异教徒一样没有与盟约，也无法享受盟约的恩典和盟约的印记，因为在新福音的管理下，他们没有实际的信仰，就像马或兽一样，让他们的洗礼的反对者展示基督对他们的祝福是什么样的，如果不是：1. 比雅各布对以法莲和玛拿西的祝福更有价值，或者至少同样真实和确定的是，基督主从天上降临，作为至高无上的主宰，他有权力咒诅无花果树使其枯萎，凭借他的至高无上的权力，在他们身上祝福了整个婴儿的种族，使他们成为新约下的契约教会成员，并在祝福儿童的这一显赫行为中宣告，命令所有这样的人都可以自由接近他作为国王，因为年幼的孩子和年长的人一样是上帝国度的臣民，并明确禁止将来阻止他们来到他面前，马可福音 10:14；路加福音 18:16；马太福音 19:14。三位福音书作者都是足够的证人。（2）基督主是祝福和咒诅的至高无上的主宰：因为在他里面，地上的所有国家，以及其中的年幼者，都必须受到祝福，他们是契约国家的重要组成部分。（3）如果以撒祝福了雅各布，而他必须受到祝福，创世记 27:29，33。雅各布祝福了十二个支派，创世记 49:28。神人摩西在他去世之前祝福了以色列，申命记 33:1，2 等等。 以约束的祝福，他们真的被祝福了，基督必须以约束的祝福，同样地，祝福了所有结盟父母的婴儿，除非重洗派说这是一种恭维的问候，因为福音书记载基督祝福了他们，马太福音 19:13，马可福音 10:16。通过对手的注释，基督以象征性和教义上的相似性祝福了他们，这些相似性是真正皈依者谦卑和顺从的象征，他们被祝福只是作为纯粹的标志，就像圣礼中的元素被祝福一样，或者像新制作的十字架被祝福并奉献给神的崇拜一样，作为基督受难的象征；而天主教的偶像则是象征性地被祝福，这是一种奇怪的设想，更像是一种强大的欺骗。如果基督像马太福音所说的那样为婴儿祈祷，那么母亲或父母就是从他那里寻求的，马太福音 19:13。 他的祈祷必须建立在盟约的话语之上，他在这些婴儿身上所寻求的平安，除了盟约的怜悯和救恩，还能有什么呢？因为基督不会在他们身上行奇迹，他满足了那些抱着婴儿前来的人的愿望，因此这些婴儿不能行走，也不能表达他们的信仰，他们像瘫痪的人一样出生，见马太福音 9:2。（5.）现在，基督在祈祷中总是坚定不移，约翰福音 11:42.，所以他赐给他们的祝福（尽管重洗派认为他们没有基督和盟约，并且在上帝的咒诅之下）必须是恩典的盟约的祝福，或者是行为的盟约的祝福，因为圣经不知道第三种祝福：摩西把所有的祝福都包括在这两个里面。申命记 27:12, 15, 16; 申命记 28:2, 3, 15, 16; 申命记 30:19. 我将生命和死亡、祝福和咒诅摆在你们面前，保罗也是这样做的，加拉太书 3:10, 13, 14; 希伯来书 6:7, 8, 14, 15. 但是基督不能将行为的盟约的法律祝福赐给这些婴儿，因为他们没有在自己的人身上履行律法，婴儿或任何肉体都不能因律法称义，罗马书 3:20. 因此，基督必须赐予他们恩典的祝福，即恩典的约定，加拉太书 3:14；希伯来书 6:14。无论是宽恕和生命的祝福，还是真正拥有上帝的国度的权利，都是约定的祝福。6. 带他们来的父母的信仰被揭示出来，马太福音 19:13。那时有人带着小孩子来见他，要他给他们按手祷告。那时他们对基督有信心，相信他的祷告和祝福对婴儿是有效的，这是一种可能是他们带着的信心，或者正如科贝特先生所说，一种建立在选民可能性上的信心，与秘密的约定分离开来，而启示的约定，因此，不是选民抽象出来的，而是信仰的基础，申命记 29:29。当基督说，马太福音 18:4，10。小孩子的天使常见我天父的面，圣灵也说，希伯来书 1:13。天使是服侍的灵，为那些将要承受救恩的人。很明显，婴儿也分享了救恩，并且必须通过约定来实现。 正如上帝在亚当还没有孩子之前就向他和他的后代应许了祝福的后裔：塞特、雅弗、以撒、雅各、亚伯拉罕、该南、含、以实玛利、以扫、亚伯拉罕的拜偶像的家族、大卫，当他的兄弟们被拒绝时，以及这些作为世代之首的人，当与之相对的世代和该南、含、以实玛利的家族被拒绝时：因此，以色列的家族，以色列的后裔，雅各的后裔，还有外邦人将被加入其中，以赛亚书 49 章。他们将把自己的儿子和女儿背在肩上带进教会，以赛亚书 22 章。以赛亚书 54:1。噢，不生育的，你要歌唱——荒凉之人的儿女比已婚之妇人的儿女还多，这是耶和华说的。以赛亚书 60:4。你要向四方举目观看，看哪，他们都聚集来到你这里：你的儿子从远方而来，你的儿女在你旁边得以滋养。以色列按肉体结婚的以色列是圣洁的后裔，尼希米记 7:61；尼希米记 9:2。圣洁的后裔与外邦人混杂，历代志上 16:13。以色列的后裔，他的仆人们，雅各的子孙，他所拣选的人们，要记住他的约。这种通过外在立约而获得的圣洁也扩展到外邦人，哥林多前书 7:14。 但现在你们的子女是圣洁的；犹太人被称为圣洁，罗马书 11:16。如果初熟的果子是圣洁的，那么整个面团也是圣洁的；如果根是圣洁的，那么枝子也是圣洁的。正如以赛亚书 61:9 所预言的那样，他们的后裔将在外邦人中被认识，在人民中被认可：所有看见他们的人都会承认，他们是上帝赐福的后裔。6.但你们必称为耶和华的祭司（因为与上帝在盟约中有明显的关系，就像亚伦的家族一样圣洁）人们要称你们为我们上帝的仆人：你们要享用外邦人的财富；你们要因他们的荣耀而夸耀自己，以赛亚书 62:2。你要被称为耶和华口中所起的新名字。第 12 节。人们要称他们为圣洁的子民，是耶和华的赎民；你要被称为被寻找的，不被遗弃的城市。以赛亚书 65:22。我的子民的日子就像树木的日子；我的选民（因为呼召而被选中）将长久享受他们手中的工作。他肯定是在预言新约下有明显盟约的子民：因为他接着说，第 23 节。 他们不会徒劳无功，也不会在困难中生产：因为他们是上主所祝福的后裔，他们的子孙与他们同在。现在对于任何虔诚的读者来说，这里有一个预言要实现，即外邦人被带进来，正如以赛亚书 61:1, 2, 3, 4 所清楚表明的那样。基督在路加福音 4 中将那段经文应用于自己。9. 他们的后裔将在外邦人中被认识。以赛亚书 62:2. 外邦人将看见你的公义。至于第 65 章:1, 2, 3, 4. 保罗在罗马书 9:24, 26; 罗马书 10:20; 以弗所书 2:12, 13; 罗马书 15:20 中解释了这是指外邦人的到来。(2.) 他谈到了一个可见的教会和他们的后裔，在外邦人中被认识，所有看见他们的人都会承认他们是上主所祝福的后裔，以赛亚书 61:9。但他们没有看见白石头（选民的印记）和一个除了接受者以外无人能读懂的新名字，启示录 2:17。他们看到他们是上帝立约的子民的后裔。以赛亚书 62:12。他们将称他们为圣洁的子民：那么他们必须认定他们是一个可见的教会。但他们不能看到他们是被预定得荣耀的教会的一部分。(3.) 以赛亚书 55. 他们是一个可见的教会。21. 他们将建造房屋并居住其中-22. 他们不会建造而由别人居住，他们不会种植而由别人吃。原因是，23-因为他们是主的祝福之种，他们的后裔与他们同在。耶利米书 23:22。正如天上的星辰无法计数，海滩上的沙粒无法测量，我也要使大卫的后裔繁衍。什么样的后裔？可见的后裔：侍奉我的利未人，我也要使他们繁衍。他暗指上帝向亚伯拉罕所作的承诺，要使他的后裔繁衍，创世纪 13:15；创世纪 15:5；创世纪 2:17。加尔文说，这个应许适用于所有人，他希望他们不要怀疑人民重返自己的土地。现在，人民、利未人和大卫的家族在犹太人中从巴比伦解放后从未如此繁衍，因此必须延伸到新约。如果上帝永远建立大卫的后裔，诗篇 89:4。他的百姓的后裔将占领他们敌人的城门，创世纪 24:60。如果他将他的灵倾倒在雅各的后裔身上，以赛亚书 44:3。并且割礼他百姓的心，申命记 30:6.并将他的话放在他的子民的口中，他们的后代将永远得到祝福，以赛亚书 59:21。义人的后代在地上得到祝福，诗篇 37:26。不仅仅因为他们是后代（如果是这样，那么人类的整个后代都应该得到祝福），而是因为他们是他仆人的后代，诗篇 69:36。犹太人的后代，以斯帖记 6:13。他仆人的子孙，诗篇 102:28。参见耶利米书 31:35, 35, 37; 以赛亚书 6:13。因为亚伯拉罕的后代，以及与亚伯拉罕所立的约，出埃及记 2:24; 列王纪下 13:23; 诗篇 105:8, 9; 诗篇 111:5, 9; 创世记 17:2, 7, 9; 利未记 26:42, 45; 以西结书 16:60; 路加福音 1:72; 出埃及记 6:4; 申命记 8:18 等。那么，新约下的约定必须与可见的后代建立起来；如果这种恩惠只是给选民，那么必然会有显示，并且保留和例外的宪章必须在旧约或新约中被记录下来。2. 否则，所有被传福音召唤到基督那里的外邦人的种子，必须在上帝面前受到可见的咒诅，被割断与上帝的子民隔离，与主和他的子民的会众分离，不仅仅是到第十代，就像亚扪人、摩押人、私生子一样，申命记 23:1, 2, 3 所说的那样，被逐出营地作为不洁之人被逐出教会，基督徒不应与他们结婚或立约，就像申命记 23:14; 利未记 13:43, 44, 45, 46; 申命记 7:1, 2, 3; 出埃及记 34:15, 16; 列王记上 11:2; 以斯拉记 9:2, 12; 尼希米记 13:23; 士师记 3:6, 7; 士师记 4:2, 3 所说的那样。除非在被咒诅的后裔和蒙福的后裔之间有某种中间地位，即在教会和立约中的后裔与没有立约的异教徒之间。2. 在黑暗的国度，撒旦的国度和上帝的国度，他亲爱的儿子的国度之间有某种中间地位，与以弗所书 2:2, 3, 4; 使徒行传 26:18; 歌罗西书 1:13, 14; 彼得前书 2:9, 10; 以弗所书 5:8 相反。这在圣经中是未知的。是的，立约是与基督和他的后裔立的，加拉太书 3:16。亚伯拉罕的同样祝福也临到我们外邦人，加拉太书 3:13, 14。但他和他所有的后裔都是通过外在的立约呼召而蒙福的。以西结书 16:1, 2, 3, 4, 5, 6, 7, 8; 申命记 7:7, 8; 罗马书 11:28。 我将称他们为我的人民，他们曾不是我的人民，我将称她为我所爱的人，她曾不是我所爱的人。这种外在的呼召是出于恩典，因此是恩典，没有功德，就像预定生命是恩典一样，或者是为了恩典。因为被呼召的人，不是因为被选中，而是因为被这样一个没有功德的上帝自由地爱着并被呼召，他们是在恩典的状态中：但是所有在可见教会内的人也是如此。如果有人反对，说基督的到来并没有使所有的国家，无论老幼，都成为主和他的基督的国家，而只有真正的信徒，甚至是根据我们的教义。

Answ. They are become the Kingdoms of the Lord, not only because they are truely converted, but because they are the chosen of God in the Office-house of Christ, and Christ reigns over them by the Scepter of his Word whom he is to convert. And external Covenanting with God is of it self free Grace and a singular favour bestowed of God, Psal. 147:19, 20; Deut. 5:1, 2; Mat. 21:42, 43; Luke 14:16, 21.
他们成为主的国度，不仅因为他们真正归向，而且因为他们是上帝在基督的办公室中所选择的人，基督以他的话语权杖统治他们，他要使他们归向。与上帝进行外在的立约本身就是上帝的自由恩典和特殊恩惠，诗篇 147:19, 20; 申命记 5:1, 2; 马太福音 21:42, 43; 路加福音 14:16, 21。

2. It is free Grace that God will have hypocrites and real infidels to beget children to him that are internally in Covenant with him; and fills up the number of the Elect by Reprobate Parents who are instrumentall to the in-coming in the world, and into the Visible Church, of many Heirs of Glory: and in so doing there is a Church right communicated from Reprobate Parents to their Children, that are Heirs of Glory.
这是上帝的自由恩典，他愿意让伪君子和真正的不信者为他生育内心与他立约的子女；通过被拒绝的父母来填补选民的数量，他们是许多荣耀继承者来到世界和进入可见教会的工具；在这样做的过程中，被拒绝的父母向他们的荣耀继承者子女传递了教会的权利。

3. Externall Covenanting goes before internall Covenanting, as the means before the end, and the cause before the effect: For faith comes by hearing of a sent Preacher, Rom. 10:14. and the Preaching of the Gospel is a saving means of begeting a new heart and of a new spirit: Hence 1. All must be first externally in Covenant, before they can be internally and really in Covenant. 2. God is a God simply to some, and no more but a God to them in regard of outward Church priviledges, as the Word, Seals, Protection, Peace, Hedge of Discipline, his planting and watering by a Ministry. But he is, to speak so, more then a God to others, Hos. 2:19. I will betroth thee unto me for ever, yea I will betroth thee unto me in righteousnesse, in judgement, and in loving kindnesse, and in mercy. Now the Lord is joyned to back-sliding Israel, in an externall marriage Covenant: But Jer. 3:14. not in righteousnesse, in loving kindnesse and mercy, in reference to the rotten party. In regard of which he saith, v. 2. Plead with your mother, plead: for she is not my wife, neither am I her husband. Zech. 8:7. Thus saith the Lord, I will save my people from the East Countrey, and from the West Countrey. 8. And I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be my people, and I will be their God, in truth and in righteousnesse. Then he is not to all a God in truth and righteousnesse, fulfilling the first and substantiall promise of ingraving the Law in the heart, not that he keeps not Covenant even to external confederats, to wit, the conditionall Covenant, for if they should beleeve they should be saved; but he promised not a new heart, and faith to them. 3. Because he is a God externall to the Elect, and that of free Grace, therefore he is a God in truth and righteousnesse, to ingrave his Law in their heart. But externall confederation is not the adequate cause, for then he should give a new heart to all, with whom he externally Covenants, but the adequate cause is confederation external tali modo, out of his discriminating love and free grace he is a God to some. 4. He is a God to his Elect that he may ingrave his Law in their heart and inward parts; so that the promising to be a God tali modo, is the cause, and the ingraving of a new heart is the effect. Jer. 31:33; Jer. 32:38. And they shall be my people, and I will be their God. That is the cause. 39. I will give them one heart, and one way, that they may fear me for ever; for the good of them and of their children after them. See the same order, Ezech. 11:19, 20. though the words ly not in that order there and here. And Heb. 8:10. 5. God is not then a God to any, because they have a clean heart, and the Law ingraven therein, for then they should be in Covenant, before they be in Covenant; And so this is true (because he is our God in truth and righteousnesse, therefore we beleeve) but this is not true (because we beleeve, therefore he is our God) except we argue from the effect to the cause.
外部立约在内部立约之前，就像手段在目标之前，原因在效果之前一样：因为信仰是通过听到被差派的传道人而来的，罗马书 10:14。福音的传讲是产生新心灵和新灵性的拯救手段：因此，首先所有人必须在外部立约，然后才能在内部真正立约。其次，对于某些人来说，上帝只是一个简单的上帝，而对于他们来说，他只是一个外在教会特权的上帝，如圣经、印章、保护、和平、纪律的篱笆，他通过事奉来种植和浇灌。但对于其他人来说，他是超越上帝，何西阿书 2:19。我要永远与你订婚，我要在公义、公平、慈爱和怜悯中与你订婚。现在，主与背道的以色列在一个外部婚姻立约中结合在一起：但耶利米书 3:14。对于腐败的一方来说，并不是在公义、慈爱和怜悯中。关于这一点，他说，第 2 节。与你的母亲争辩，与你的母亲争辩：因为她不是我的妻子，我也不是她的丈夫。撒迦利亚书 8:7。耶和华如此说：我要从东方国家和西方国家拯救我的百姓。 我会带领他们，他们将居住在耶路撒冷中心，他们将成为我的子民，我将成为他们的上帝，真实而公正。那么，他对所有人来说都不是真实和公正的上帝，无法实现将律法刻在心中的第一个和重要的承诺，不是说他不遵守与外部盟友的契约，也就是有条件的契约，因为如果他们相信，他们将得救；但他没有向他们承诺一个新的心和信仰。3.因为他是选民外部的上帝，而且是出于自由恩典，所以他是真实和公正的上帝，将他的律法刻在他们的心中。但是外部的联盟不是充分的原因，因为那样的话，他应该给所有与他外部契约的人一个新的心，但充分的原因是外部的联盟，出于他的区别对待的爱和自由恩典，他是某些人的上帝。4.他是选民的上帝，为了将他的律法刻在他们的心和内在部分，所以承诺以这种方式成为上帝，是原因，而刻下一个新的心是结果。耶利米书 31:33；耶利米书 32:38。他们将成为我的子民，我将成为他们的上帝。 那就是原因。39. 我要赐给他们一颗心，一条道路，使他们永远敬畏我，使他们和他们的子孙得福。参见同样的顺序，厄则克耳书 11:19, 20. 虽然那里和这里的词语顺序不同。希伯来书 8:10 也是如此。5. 因为他们有一颗纯洁的心，和内刻着的律法，所以上帝并不是任何人的上帝，因此他们在立约之前就已经在立约了；所以这是真实的（因为他是我们的上帝，真实而公义，所以我们相信）但这并不是真实的（因为我们相信，所以他是我们的上帝），除非我们从效果推导到原因。

But to return: Calvine on Matth. 19:14. We hence gather that the grace of Christ is extended to Infant age, for whole mankind had perished. Beza, Infants are also comprehended in the free Covenant. Pareus, its unlawfull to debarre these from baptism and the Church, whom Christ bids come to him, &c. Obj. But Christ commands not they be baptized. Answ. Nor doth Christ in this place command the Parents to bring them up in the nurture and admonition of the Lord: Nor speak the Evangelists of any Parentall duty; shall we from that conclude, it was not Christs mind that the Parents take care of the fourth & fifth Command? Pareus saith, it was neither time nor place. Mat. 28:19. he bids baptize all. 3. He who prayed for them, blessed them, laid his hands upon them, invited them to bring Infants to him (of all which Infants were as uncapable, as of the use and ends of Baptism and of actuall confession of sin and of beleeving) judged they ought be Baptized. 4. Its never to be found where any are Baptized, but the Head of the Family is Baptized: And when we read that houses were Baptized, 1 Cor. 1:16; Acts 16:33. There is no more ground to say Infants are not Baptized, then to say when the Lord saith to Abraham, Gen. 12:2. I will blesse thee, and make thy name great. And 22:17. in blessing I will blesse thee. And when the Lord saith, Isai. 19:25. blessed be Aegypt my people; he should mean, he would blesse Abraham, not his seed, and that he minds to blesse the aged of Aegypt, and of Assyria, but not their seed and infants, because they understand not what a blessing of God means; and yet the fruit of the womb and the seed are said to be blessed, Psal. 37:26; Deut. 7:13. and God so intreated to blesse Israel, and to blesse Davids house, Psal. 28:9; Psal. 67:1; Deut. 26:16; 2 Sam. 7:29. the meaning should not be that God would blesse the young Infants and Children in Israel and in Davids house: And when Jacob is said to provide for his own house, Gen. 30:30. And the beleever to provide for his Family, 1 Tim. 5:8. the meaning should be that they should provide for the aged of the house, who understood what provision is, but should not provide for the young ones, who can not know what it is to be hungry to morrow. To say young ones are not capable of Baptism, is to begge the Question. For (1.) all Israel were Baptized in the Sea and in the Cloud, old and young, 1 Cor. 10:1, 2. (2.) All Israel old and young are capable of the blessing Covenanted, Psal. 28:9; Psal. 67:1, 2. and so of the seal: Anabaptists grant (as they must) if Infants be in Covenant, they ought to receive the Seal of the Covenant. Lastly, how is it that by baptized houses, must be meant only these come to age who can actually beleeve?
但是回到正题：加尔文在马太福音 19:14 中说。我们由此得知，基督的恩典延伸到婴儿时期，因为整个人类都已经灭亡。贝扎说，婴儿也包括在自由约定中。帕雷乌斯说，剥夺这些婴儿接受洗礼和进入教会是不合法的，因为基督要求他们来到他面前等等。反对者说，但是基督没有命令给他们施洗。回答说，基督在这里也没有命令父母把他们培养在主的教养和训诲中：福音书作者也没有提到任何父母的责任；我们能从中得出结论，基督并不希望父母遵守第四和第五诫命吗？帕雷乌斯说，那既不是时候也不是地点。马太福音 28:19 中，他命令施洗给所有人。3. 他为他们祈祷，祝福他们，按手在他们身上，邀请他们带婴儿来见他（这些婴儿既不能理解洗礼的用途和目的，也不能实际忏悔罪恶和相信），判断他们应该受洗。4. 从来没有发现有人受洗而家庭的主人没有受洗：当我们读到有家庭受洗的时候，哥林多前书 1:16；使徒行传 16:33。 没有更多的理由说婴儿不受洗，就像主对亚伯拉罕说的一样，创世记 12:2：“我必赐福给你，叫你的名为大。”还有创世记 22:17：“我必赐福给你。”当主说以赛亚书 19:25：“埃及是我的百姓，亚述是我手的工作，以色列是我的产业。”他应该是指他要祝福亚伯拉罕，而不是他的后裔，并且他打算祝福埃及和亚述的年长者，而不是他们的后裔和婴儿，因为他们不明白神的祝福意味着什么；然而，子宫中的果实和后裔被称为受到祝福，诗篇 37:26；申命记 7:13。神如此恳求祝福以色列，祝福大卫的家，诗篇 28:9；诗篇 67:1；申命记 26:16；撒母耳记下 7:29。这并不意味着神要祝福以色列和大卫家中的幼儿和儿童：当雅各被说到为自己的家提供，创世记 30:30。信徒为他的家庭提供，提摩太前书 5:8。这意味着他们应该为家中的年长者提供，他们明白什么是供养，但不应该为年幼的孩子提供，他们不知道明天饥饿是什么。说年幼的孩子不能接受洗礼，就是在回避问题。因为（1.）以色列的所有人都在海中和云中受洗，无论老少，哥林多前书 10:1, 2。（2.）以色列的所有人，无论老少，都有能力得到所立约的祝福，诗篇 28:9；诗篇 67:1, 2.，因此也有资格接受印记：重洗派（如他们必须承认）如果婴儿在约中，他们应该接受约的印记。最后，为什么要说只有那些到了能真正相信的年龄的人才能被称为受洗的家庭？

The Jews, Rom. 11:16. are holy root and branch, first fruit and lump, fathers and children, and the Jews shall be brought in again. Why? The Generation to come in is holy, for the Covenant made with their fathers. Well say Anabaptists, but notwithstanding of the federall holinesse you talk of, Rom. 11:16. that gives not right to the casten off to be Baptized, and admitted to Church priviledges; for the casten off are no Church, and have no Church priviledge, your federall holinesse then must be a dream?
犹太人，罗马书 11:16。是圣洁的根和枝，初熟的果实和一团，父亲和孩子，犹太人将再次被接纳。为什么？因为与他们的祖先所立的约。安纳巴普派说得好，但尽管你们谈论的是联邦的圣洁，罗马书 11:16.这并不给予被抛弃者受洗和被接纳到教会特权的权利；因为被抛弃者不是教会，也没有教会特权，那么你们的联邦圣洁必定是一个梦？

Ans. But these to come in, and to be re-ingrafted are holy, intentionally, in the decree of God, because of their beloved fathers, and when God shall call them, the same Covenant made with Abraham gives them right; and these branches not in being, and the unborn Generation are only intentionally holy by this federall holinesse, and they shall be actually holy, when they shall be born, but it followeth not, but the present Generation not broken off through unbeleef, as Paul and others called by the name of election, Rom. 11:7. have right, because of their fathers. For God hath not cast off his people, whom he hath fore-known For I am an Israelite (saith Paul, v. 1, 2.) of the seed of Abraham, and there are thousands of Jews now hid, as in Elias his time, who bowed not their knee to Baal; but the body of them, the great bulk is fallen away and cut off. Hence the Jews are holy federally, and not holy, beloved of the fathers federally, and not beloved federally, holy and keep Church right to Baptism, and Ordinances, in regard of the founder and invisible part: And not holy federally nor having any Church right to Baptism, in regard of the wilfully broken off body, that crucified Christ and stand to their fathers bloody deed, these have no more Church-part nor portion to Ordinances, then Simon Magus, Acts 8. notwithstanding of their carnall discent from Abraham.
但是这些人进来，并重新被嫁接进来，是因为他们的祖先是神所喜爱的，当神呼召他们的时候，与亚伯拉罕所立的同盟赋予他们权利；这些尚未出生的后代只是在这个联邦的圣洁中有意地成为圣洁，当他们出生时，他们将实际上成为圣洁，但这并不意味着当前的一代因为不信而被折断，正如保罗和其他被选召的人所说，罗马书 11:7。因为他们的祖先，他们有权利。因为神没有弃绝他所预先认识的人民。因为我是以色列人（保罗说，第 1、2 节），现在有成千上万的犹太人隐藏起来，就像以利亚时代一样，他们没有向巴力屈膝；但他们中的大多数已经背离并被割断。 因此，犹太人在联邦上是神圣的，而不是在联邦上是被父亲所喜爱的；在联邦上是神圣的，保持教会对洗礼和仪式的权利，是因为创始人和看不见的部分；而在联邦上不是神圣的，也没有任何教会对洗礼的权利，是因为他们故意脱离的身体，他们钉死了基督并坚持他们父亲的血腥行为，这些人对仪式没有更多的教会参与或份额，就像使徒行传 8 章的西门·马古斯一样，尽管他们是亚伯拉罕的血脉。

And when God made the Covenant with Abraham, Gen. 17. and renewed the same, Deut. 29. he made it with these who were not there standing, v. 14, 15. not with you only, &c, but virtually, radically with us Gentiles, who were not then born, as touching the substantialls, for Priest-hood, Law-service, Types, Sacrifices, Circumcision, yea Baptism, the Lords Supper, Pastors, Teachers, Elders to rule, Deacons, were all accidents, to the substance of the Covenant, to wit, to beleeve in Christ and to obtain righteousnesse and life by Christ: As the same way to the same City hath other hedges, way-marks, bridges, this year which it had not 500. years agoe. And look as a father that knowes he shall beget so many hundreth sons who shall all be Kings, and have the same royall inheritance, writeth a Charter intituling them all, before they be born, to the same inheritance: They have all virtuall and radicall right, ere they be born, with the first heir; And when they are born, he makes not another Covenant with them. So Deut. 29:14, 15. he sayeth not, He shall make another Covenant with these when they shall be born: but I make a Covenant with you, and with these that are not here, not born. Hence by way of excellency he calleth it the Covenant, the Covenant of the Lord, Jer. 22:9; Deut. 4:23; Josh 23:11. My Covenant, saith the Lord, Gen. 17:7, 9, 10; Exod. 19:5; Psal. 50:16. His Covenant, Psal. 105:8. He remembred his Covenant for ever, Psal. 111:5. He will remember his Covenant for ever, 5:9. His Covenant with Abraham, Isaac and Jacob, 2 King. 13:23. When Hazael King of Syria oppressed Israel, in their saddest afflictions, Levit. 26:42, 43. The Scripture is called the Book of the Covenant, Exod. 24:7; 2 King. 23:4; 2 Chron. 34:30, 21. The Question is easily determined, it can be the Book of no Covenant, but of that made with Abraham, the oath unto Jacob, 1 Chron. 16:16, 17; Psal. 105:9; Jer. 11:5; Dan. 9:11; Luke 1:73; Heb. 6:15, 17. and to the fathers, the everlasting Covenant, Gen. 9:16; Gen. 17:9, 13. which relates to Adam also, Levit. 24:8; 2 Sam. 23:5. made unto David, 1 Chro. 16:17; Psal. 105:10; Isa. 61:8; Heb. 13:20. which cannot be, if there be so many Covenants, as some speak of: the new Covenant, and the better Covenant, Heb. 8:8, 13; Heb 12:20; Jer. 3:18; Heb. 7:21. which newnesse and excellency is all expounded of the Mediator now God, the Word made Flesh, Heb. 7. c. 8. c. 9.
当上帝与亚伯拉罕立约时，创世记 17 章，并在申命记 29 章更新了同样的约，他与那些不在场的人立约，不仅仅是与你们，而是与我们这些未出生的外邦人，在实质上、根本上，关于祭司职位、律法服侍、预表、祭品、割礼，甚至洗礼、主的晚餐、牧师、教师、长老来管理、执事，这些都是与约的实质无关的附属物，也就是相信基督并通过基督获得公义和生命。就像通往同一座城市的道路有其他的篱笆、路标、桥梁，今年有的，500 年前没有。就像一个父亲知道他将要生下许多儿子，他们都将成为国王，并拥有同样的皇家遗产，他在他们出生之前就写下一份宪章，将他们所有人都赋予同样的继承权。他们在出生之前就拥有虚拟和根本的权利，与第一个继承人一样；当他们出生时，他不会与他们另立约。所以在申命记 29:14, 15 中，他并没有说，当他们出生时，他将与他们另立约：而是我与你们和那些不在场、未出生的人立约。 因此，他以卓越的方式称之为约定，耶和华的约定，耶利米书 22:9；申命记 4:23；约书亚记 23:11。耶和华说：“我的约定”，创世记 17:7, 9, 10；出埃及记 19:5；诗篇 50:16。他的约定，诗篇 105:8。他永远记念他的约定，诗篇 111:5。他将永远记念他的约定，5:9。他与亚伯拉罕、以撒和雅各的约定，列王记下 13:23。当哈薩耳王压迫以色列时，在他们最悲惨的苦难中，利未记 26:42, 43。经文被称为约定之书，出埃及记 24:7；列王记下 23:4；历代志下 34:30, 21。问题很容易解决，它不可能是任何约定的书，只能是与亚伯拉罕所立的约定，对雅各所起的誓言，历代志上 16:16, 17；诗篇 105:9；耶利米书 11:5；但以理书 9:11；路加福音 1:73；希伯来书 6:15, 17。以及对祖先的约定，永远的约定，创世记 9:16；创世记 17:9, 13。这也与亚当有关，利未记 24:8；撒母耳记下 23:5。对大卫所立的约定，历代志上 16:17；诗篇 105:10；以赛亚书 61:8；希伯来书 13:20。如果有许多人所说的那么多的约定，如新约和更好的约定，那就不可能了，希伯来书 8:8, 13；希伯来书 12:20；耶利米书 3:18；希伯来书 7:21。 这里所说的新颖和卓越都是指现在的调解者，即上帝，成为了肉身的道，希伯来书第 7 章、第 8 章、第 9 章。

And we would remember that Rom. 11. Paul proves 1. God hath not casten off the Jewes wholly. 1. Arg. Because I Paul am a Jew, and he hath not casten me off: Ergo in one the Covenant may stand. 2. From his unchangeablenesse, God hath foreknown them. 3. From the example of the Church in the dayes of Elias. By way of preoccupation, it is true many are fallen off: but as then seven thousand were in Israel who bowed not their knee to Baal, so now; Because the election of grace doth not fall now, or then. Then saith he, not of works. He reconceals that he saith with what before, by a preoccupation: And have all the Jewes fallen short of righteousnesse? and he answers, All are not fallen short. The election, that is, the elected have obtained righteousnesse, the rest not. 2. To make way to exhort the Gentiles to walk worthy of the place and room of the Jews. He speaks some more of the doctrine of Reprobation, as he spake, Ch. 9. of eternall predestination, and of 2. The casting out of the Jews, and of their blinding and hardning. They have fallen in Gods decree, not that they may utterly fall. 2. That the Gentiles may be provocked by their fall.
我们要记住罗马书 11 章。保罗证明上帝没有完全抛弃犹太人。第一个论据是，因为我保罗是犹太人，他没有抛弃我，所以在一个盟约中可以保持。第二个论据是，上帝因为他的不变性而预先知道了他们。第三个论据是，以利亚时代教会的例子。虽然有很多人背离了，但就像当时以色列有七千人没有向巴力屈膝一样，现在也是如此。因为恩典的选民现在和当时都没有倒下。然后他说，不是因为行为。他通过一个预先占据的方式重新强调了他之前所说的内容：难道所有的犹太人都没有达到公义吗？他回答说，并不是所有人都没有达到。选民，也就是被选中的人获得了公义，其他人没有。第二个目的是为了鼓励外邦人行走与犹太人的地位和位置相称。他再次谈到了拒绝论的教义，就像他在第 9 章谈到了永恒的预定，以及犹太人的被驱逐、被蒙蔽和被硬化。他们在上帝的旨意中跌倒，但并不是为了完全跌倒。第二个目的是让外邦人因为他们的跌倒而受到激励。

Hence by diverse Arguments he proves that the Jewes shall be brought in again to Christ 1. From four ends of the Jews fall, v. 11. (2.) To provoke them to come in, v. 11. (3.) That some may be saved. 4. For the riches of the worlds salvation. Whence the magnifying of Pauls Ministry, v. 13, 14. 2. Arg. From the great fruit; If their fall be the riches of the world, their incoming again must be the resurrection from the grave of the buried unbeleeving world, v. 15.
因此，他通过不同的论证证明犹太人将再次归向基督。1.从犹太人的堕落的四个目的来证明，第 11 节。(2.)激励他们归向基督，第 11 节。(3.)为了拯救一些人。4.为了世界的救赎的丰富。因此，保罗的事工被放大，第 13、14 节。2.从巨大的果实来论证；如果他们的堕落是世界的财富，他们的再次归来必然是埋葬的不信世界的复活，第 15 节。

3. Arg. They must be brought in. These who are holy separated from the world, for the Covenant-call of God, must be brought in again: But so is Israel. The Assumption he proves by parts. 1. The masse and root of Israel is holy, the Fathers were the Covenanted visible stock, line, root, as all the Old Testament sayeth: then the posterity, the first fruits, the branches partly born, partly to be born, must be holy Covenant-wayes: The tree, root and branches are holy and of the same nature; Therefore the branches have right to Christ, to the Covenant, to Baptisme and the seals. Hence Anabaptists, without all reason, say that he speaks not of federall and externall holinesse, but of reall, internall and true holinesse, only of the invisible body predestinated to life: for though invisible holinesse cannot be excluded, except we exclude the holinesse of Abraham, Isaac and Jacob, who were without doubt a part of the root: yet he must be taken to speak of that holinesse of the Covenant and Church, as made visible and of the visible collective body of the Jews, not of only reall and invisible holinesse. 1. Because this was true in the dayes of Elias, If the root be holy the branches are holy; And it is a New Testament-Truth of perpeall verity, If the Fathers be holy so must the Sons. The Fathers have Church-right to Circumcision, to Baptism, to the Passeover, and to the Lords Supper, so have the Children: but it is most false of the invisible mysticall body and root only, and of reall and internall holinesse; For neither in Old or New Testament is it true, If the Fathers be predestinated to life, justified and sanctified and saved, so must the Children be. Ishmael, Esau, Absalom, and all the world of Hypocrites called from their prophanenesse Sodom and Gomorah, Isai. 1:10. uncircumcised in heart, as Egypt, Moab and Ammon, Jerem. 9:26. as the Philistines, Amos 9:7. Then should that (2.) Distinction of Jewes in the heart, and inward, and of Jews in the flesh, Rom. 2:28. and of the children of the flesh, that are not of the spirituall seed, and of the children of the promise, Rom. 9:7, 8. and of the persecuting children of the bond woman not justified by faith, and of the children of the promise, Gal. 4:23, 24, &c. fall to the ground. Yea 3. If by the root and the lump be understood only Believers and chosen to life, the whole Israel, which is as the sand of the sea, should be saved, whereas the Word of God saith, a remnant only shall be saved, κατειλείμμα LXX. Tecla. A part taken out shal be saved, Rom. 9:27; Isai. 10:22, 23; Hos. 1:10. 4. By the branches must be meant all the visible body of the Jews, old and young. Now if Anabaptists give us a Visible Church of the Jewes of all reall believers, even the branches and Infants, (which shall hardly be proven by the Scripture) these infants at least being visible Believers may lawfully be baptized, being both internally and visible, and externally in Covenant. For this Scripture is expresly expounded by them of reall and inherent holinesse, and so Infants must be reall Believers and in Covenant. Ergo they must be baptized: What can be replied is not imaginable: but they have not actuall faith, and possibly that is not known to the Church. But this Scripture saith that the branches and root both are holy. 2. It shall be new Divinity, that none are to be baptized but such as are under the actuall exercise of their faith, a thing that cannot be discerned by the Church, in these that are come to age. 5. Here shall also be this new Divinity, that predestination to life and glory must be propagated and derived from the lump to the first fruits, from the root and parents to the branches and children.
他们必须被带进来。那些为了上帝的盟约呼召而与世界分离的圣洁者，必须再次被带进来：但以色列也是如此。他通过部分证明了这一点。1. 以色列的群体和根源是圣洁的，祖先是盟约的可见根源、血脉，正如旧约所说：那么后代、初熟的果实、部分已经出生的枝条，部分尚未出生的枝条，都必须是圣洁的盟约方式：树、根和枝条都是圣洁的，具有相同的本质；因此，这些枝条有权利接受基督、盟约、洗礼和印记。因此，重洗派毫无理由地说他并不是在谈论盟约和外在的圣洁，而是在谈论真实、内在和真正的圣洁，只是在谈论被预定得以得生命的不可见的身体：因为虽然不可见的圣洁不能被排除，除非我们排除亚伯拉罕、以撒和雅各的圣洁，他们无疑是根源的一部分：然而，他必须被理解为在谈论盟约和教会的圣洁，作为可见的，并且是犹太人的可见的集体身体，而不仅仅是真实和不可见的圣洁。1. 因为这在以利亚的时代是真实的，如果根是圣洁的，枝条也是圣洁的；这是一个永恒真理的新约，如果父亲是圣洁的，子女也必须是圣洁的。父亲在割礼、洗礼、逾越节和主的晚餐上有教会的权利，子女也有；但在看不见的神秘身体和根基上，以及真实和内在的圣洁上，这是最错误的；因为在旧约和新约中都不是真实的，如果父亲被预定得救、称义、成圣和得救，子女也必须如此。以实玛利、以扫、押沙龙和所有被称为索多玛和蛾摩拉的伪君子，以赛亚书 1:10 所说的心未受割礼，像埃及、摩押和亚扪一样，耶利米书 9:26，像非利士人一样，阿摩司书 9:7。那么罗马书 2:28 中的心中的犹太人和肉体上的犹太人的区别，罗马书 9:7, 8 中的肉体的子女和灵性的后裔的区别，加拉太书 4:23, 24 等中的不因信称义的奴婢的迫害子女和应许之子的区别就会被推翻。是的，第三点。 如果根和块只指信徒和被选中的人，那么整个以色列，就像海边的沙子一样，都应该得救，然而上帝的话说，只有一小部分会得救，希腊文圣经和特克拉。一部分被拿出来会得救，罗马书 9:27；以赛亚书 10:22,23；何西阿书 1:10。4. 分支必须指的是所有犹太人的可见身体，无论老幼。现在，如果重洗派给我们一个由所有真正信徒组成的犹太人的可见教会，甚至包括分支和婴儿（这在圣经中几乎无法证明），那么至少这些婴儿作为可见的信徒可以合法地受洗，既在内在上又在外在上与盟约有关。因为他们明确地解释了这段经文，说这是真正和内在的圣洁，所以婴儿必须是真正的信徒并且在盟约中。所以他们必须受洗：对此可以回答的是无法想象的：但他们没有实际的信仰，可能教会不知道。但这段经文说，分支和根都是圣洁的。2. 这将是一种新的神学，只有那些在实际信仰实践中的人才能受洗，这是教会无法辨别的事情，对于那些已经成年的人来说。5. 这里还将有这种新的神学，即生命和荣耀的预定必须从整体传播和派生到初熟的果实，从根和父母传到枝条和子女。

5. Its against the whole current of the Text, that Paul spake abstractly of the only invisible body really sanctified, and not of the visible body. For 1. The body invisible is an elect seed that cannot fall away; But the body that here he speaks of are such, of which a part are hardned and blinded, and under the spirit of slumber, and a part elect and chosen. 7. The election have obtained, the rest are hardned, and of such a body, compared with the body in the time of Elias, of which multitudes fell away, slew the Prophets, digged down the Altars, and a good number were beleevers, that bowed not their knee to Baal, and so is the body now, saith Paul, 1, 2, 3, 4, 5. ἅυτως ὄυν κὺ ἐν τιὼ νῦν καιριῷ, which is a mixt body. 3. He speaks of the body that is fallen and stumbled, v. 11. and these whom he preaches unto, to provoke them to a holy emulation, to come in to Christ, by the incoming of the Gentiles, v. 13, 14. which is sure a visible body, and which shall be ingraffed in again, v. 23. which includes a visible body of diverse generations. 4. Yea he must speak of a Nationall election and externall calling, as Deut. 7:7, 8, 9; Deut. 10:15; Psal. 132:13; Isai. 41:2. Not of a personall election of some certain persons who fell, were blinded, rejected fully and totally in their persons, and received in and ingraffed as sound believers again, for the Scripture speaks of no such boating in and out, but of a huge numerous body of which some fell, some stand and includes diverse generations. 5. The collective visible body of Jews and Gentiles are such as Paul preacheth unto, v. 13, 14. such as are ingraffed in in the room of the Jews, and ingraffed into the Olive of the visible Body, and partake of the fatnesse of Ordinances, Baptism, Covenant-comforts, promises. Now if any say that this proves not that Infants are ingraffed, then must they say that Infants of the Jews before Christ partaked of no fatnesse of the Covenant, Circumcision, Blessings, Presence, Protection. 2. That they were not broken off with their fathers, and so that they now stand. 3. That the Infants of the Jews are not holy branches, as the root is holy, as v. 16, and that none but the fathers shall be ingraffed in, and only 4. The aged and the baptized actuall believers of the Gentiles are the ingraffed ones, not their Infants, they are all Heathen and Pagans, as well as the casten off Jewes. 5. That the Jewes ingraffing in again shall be to their great hurt, so as God was long agoe their God, but shall no more in time coming be their God, then of the Pagans and the lately cut off fathers: Nor can the Adversaries say that Jewish Infants were broken off through unbelief, because they are capable neither of belief nor of unbelief to them. Then they remain in the Olive tree, members of the Church as before, and God must be still their God, when the fathers are cut off, vers. 17. And again, when the fathers shall be reingraffed and they made Christians, the Infants shall be out of Christ, and have no more Covenant-right or Church-right to Baptisme, then the Infants of Egyptians and Philistines had to Circumcision.

Obj. Shall not, by this means, all the Infants of all the Gentiles be ingrafted in, and baptized?
这样一来，岂不是所有异教徒的婴儿都能被接纳并受洗吗？

Answ. The Text warrants us to say it only of the Children of the ingrafted and called Gentiles, that they have right to baptism.
答案：这段文字只适用于被嫁接和召唤的外邦人的子女，他们有权受洗。

Obj. This Text is spoken of these that have hereditary Covenant-right, from their naturall Father Abraham. We Gentiles have not that naturall relation to Abraham, nor are we his naturall sons, nor branches?
这段文字谈论的是那些拥有与他们的天然父亲亚伯拉罕有着世袭契约权利的人。我们外邦人与亚伯拉罕没有这种天然的关系，我们也不是他的天然儿子，也不是他的枝条。

Answ. Its false, that the Jews by birth as birth, had hereditary right to Church-priviledges, they had right by such a birth from Abraham taken in out of free-love to Covenant fellowship with God, and his children are naturall, that is, kindlie. 2. First branches and sprigs, before us Gentiles, to beleeving Abraham, but we beleeving are made Abrahams by proportion, and are secondary and so wild branches. 2. Abraham is not the Physicall, but a Morall root. For the Covenant was made with Abraham, not as a beleeving Father, but as a beleeving Head of Children, of Servants, and strangers under him, as the Covenant is laid as an Heavenly depositum, upon Zacheus, in relation not to his children only, but to his house, Luke 19. For when he is made a sonne of Abraham, salvation, that is, the Covenant of Life comes to him and to his house: and so to Cornelius, Acts 10. and to the Jayler, Acts 16. and to their houses, and the same way I distinguish seeds.
答案：这是错误的，犹太人并非凭借出生权利拥有教会特权，他们凭借与亚伯拉罕的契约交流中的自由之爱，通过这样的出生获得了权利，他的子孙是天然的，也就是说，是亲切的。2.在我们外邦人之前，他们是亚伯拉罕的第一支和枝条，因为我们相信亚伯拉罕，所以我们成为了亚伯拉罕的后裔，是次要的，也是野生的枝条。2.亚伯拉罕不是物质的根，而是道德的根。因为与亚伯拉罕立约时，并不是作为一个相信的父亲，而是作为一个相信的儿女、仆人和他之下的陌生人的头领，就像在路加福音 19 章中，这个约定是作为一个天上的存放物，放在撒该的身上，与他的孩子们有关，也与他的家庭有关。因为当他成为亚伯拉罕的儿子时，救恩，也就是生命的约定，就来到了他和他的家庭，就像在使徒行传 10 章的哥尼流家和使徒行传 16 章的狱卒家一样，以及他们的家庭，我也以同样的方式区分种子。

Q. How can the Jews that are come in, be federaly holy for their fathers? Since now it is about fifteen hundreth years since their fathers were broken off from Church and Covenant: May not all the world Jews and Gentiles be federally holy branches, by the same reason, because the Covenant was made with, and Preached unto Adam a beleeving root and father in Paradice? So it would appear once in the Covenant of Grace; and all the seed to the coming of CHRIST, are federally holy, as well as they. Answ. This is as great a difficultie to the Adversaries (and insuperable) as to us, for the Jews unborn by their way, are no more holy in their branches and off-spring then Turks and Indians, and their children, untill they grow to age and actually beleeve, and so are the Infants of Americans, and such as worship the Sun, or Satan, that way holy. And so the branches of the Jews have no holiness from the root, nor are they beloved for the fathers, as vers. 11:28. All the Jews leave not off to be members of the Invisible Church; For Paul saith Rom. 11:25. blindnesse in part is happened to Israel δπὸ μέρους to a part of Israel: For howbeit the visible masse and body of the Jews rejected Christ and wrath be come upon them to the outmost, 1 Thes. 2:16. yet that is not said universally of all the Jews, 14. καθὼς κὺ ἀυτοὶ ὑωὸ των ἱυδαίων. Yea Paul wrote to the Jews the Epistle to the Hebrews. James to the twelve Tribes scattered abroad, Jam. 1:1. and Peter, 1 Pet. 1:1. and John to the Jews: I judge, not in a visible body, and these are not broken off the Olive, and do, though not in a Visible Church way, derive Covenant right to the branches that shall be ingrafted in. But many Nations descended of Adam have universally rejected Christ, and know not the Name of Christ the blessed seed.
犹太人如何成为他们祖先的联邦圣洁？因为他们的祖先离开教会和盟约已经大约 1500 年了。难道全世界的犹太人和外邦人不都可以因为盟约是与亚当作为信仰的根和父亲在伊甸园中而讲道而成为联邦圣洁的枝条吗？所以在恩典的盟约中，所有到基督降临的后裔都是联邦圣洁的，就像他们一样。答：这对于对手来说（也是无法克服的）和对我们来说一样困难，因为按照他们的观点，尚未出生的犹太人在他们的枝条和后代中并没有比土耳其人和印第安人以及他们的孩子更圣洁，直到他们长大并实际相信，所以美国人和崇拜太阳或撒旦的人的婴儿也是圣洁的。因此，犹太人的枝条没有从根部获得圣洁，也不是因为祖先而受爱戴，如经文 11:28 所说。并非所有的犹太人都停止成为隐形教会的成员；因为保罗在罗马书 11:25 中说。 以色列部分地失明，对以色列的一部分人来说是这样的：尽管犹太人的大多数和整体拒绝了基督，愤怒降临到他们身上，帖撒罗尼迦前书 2:16。然而，并不是所有的犹太人都是这样的，14.正如他们自己是犹太人一样。是的，保罗写信给犹太人，就是希伯来书。雅各写信给分散在外的十二个支派，雅各书 1:1。彼得，彼得前书 1:1。约翰写给犹太人：我判断，不是以肉眼可见的身体，这些人没有被剪断橄榄树，虽然不是以可见的教会方式，他们仍然从约束权利中获得了将要嫁接的枝条。但是，许多亚当的后裔普遍拒绝了基督，不知道基督这个有福的后裔的名字。

Q. May we not say that the root is Christ as mysticall Head, from whom we partake of the sappe of grace and life and fatnesse.
我们是否可以说，根源是基督作为神秘的头，我们从祂那里分享恩典、生命和丰盈的精华。

Answ. The intent of Paul is to prove that the Jews cut off, because of their unbeleef, shall be ingrafted in again, in the Lords own time, because of the holinesse of the Covenant, that was in the root and in the first fruits Abraham, Isaac and Jacob. It is true, their Covenant-holiness is not the adequat cause, why they shall be ingrafted in really into Christ, for so all the carnall children, who had this relative holinesse must be really ingrafted in Christ, but it is with the Lords free love, both the cause of their personall, and of their Church ingrafting, and the continued deriving of that relative holinesse being a continued free favour in its kind, is the Lords love in the same kind to root and branches, otherwise it should not bear truth, which, is said v. 28. which expores this, ver. 28. that they are beloved for the fathers, not as if they were predestinate to life, because Abraham was so chosen, but because of the Fathers Covenant-holinesse, which was holinesse from Christ not as root and head, through influence of saving grace, but as a politick head which yet is, what we say. For because Christ is holy as root, head and Redeemer, the Jews once his Church Visible and to be so again, the branches are not really holy by faith, because all of them were not in Christ: But if all Jews and Gentiles, and also Infants who are Jews and Gentiles and parts of the body be baptized into the visible body, so are Infants. See more of this in Mr. Cotton, Mr. Black, Mr. Cobbet, Mr. Rich. Baxter, who have closed the dispute learnedly.
保罗的意图是证明犹太人因为不信而被割断，但因为约束的圣洁，他们将在主的时候再次被嫁接进来，这个约束的圣洁源自亚伯拉罕、以撒和雅各的根和初熟之果。当然，他们的约束圣洁并不是他们真正被嫁接到基督里的充分原因，因为所有有这种相对圣洁的血脉子女都必须真正地被嫁接到基督里，但这是出于主的自由之爱，既是他们个人和教会被嫁接的原因，也是相对圣洁的持续传承，这是一种持续的自由恩典，主对根和枝子都是同样的爱，否则就不会有真理，正如第 28 节所说，这解释了第 28 节，他们是因为祖先而被爱，不是因为他们被预定得救，因为亚伯拉罕被选中，而是因为父祖的约束圣洁，这是从基督而来的圣洁，不是作为根和头，通过拯救的恩典的影响，而是作为一个政治头，这就是我们所说的。 因为基督是圣洁的根、头和救赎者，犹太人曾经是他的可见教会，而且将再次成为，这些枝条并不是真正因信而圣洁，因为他们并不都在基督里。但是，如果所有的犹太人和外邦人，以及那些受洗成为可见身体的婴儿，那么婴儿也是如此。在科顿先生、布莱克先生、科贝特先生、巴克斯特先生的著作中可以找到更多相关内容，他们以博学的方式结束了争论。

CHAPTER XV
第十五章

The differences of externall and internall Covenanting. 2. No Universall Grace, Rom. 10:18; Psal. 19:3. nor in Scripture. 3. Nor power of beleeving to all given by Christ.
外部和内部立约的区别。2.没有普遍的恩典，罗马书 10:18；诗篇 19:3。圣经中也没有。3.基督没有给予所有人信仰的能力。

Hence, the clear differences betwixt the externall, visible and Nationall Covenanting of the people of old, when they were brought out of the Land of Aegypt; And the internall and personall (though it may be visible also) Covenanting with God.
因此，古代人民从埃及地被带出来时，外在、可见和国家层面的立约与与上帝的内在和个人层面的立约之间存在明显的区别。（尽管内在和个人的立约也可能是可见的）

1. This under the New Testament is a new Covenant, and all the old shadows are abolished. The former is the old.
这在新约下是一个新的约定，所有旧的阴影都被废除。前者是旧的。

2. This is with the house of Israel and Judah chosen persons, and so personall with single men. You shall not give a Nation, Kingdom, or Land, with which the Covenant internally is so made, as if all and every one, without exceptions, must know the Lord savingly (what may be the converted Jews case, whether the whole body of them, all and every one shall be visible, real, and personall Covenanters, as the place, Rom. 11:26. seems to say, I cannot determine) and all and every one be saved; for then must all the visible house of Israel be saved, and not the chosen only.
这是与以色列和犹大的家庭中被选择的人有关，也与单身男子有关。你不应该给予一个国家、王国或土地，其中内部的盟约是这样制定的，好像每个人，没有例外，都必须真正认识主（对于被转化的犹太人的情况，无论他们的整个团体，所有人是否都会成为可见、真实和个人的盟约者，正如罗马书 11:26 所说的那样，我无法确定），并且每个人都会得救；因为那样的话，所有以色列的可见家庭都会得救，而不仅仅是被选中的人。

3. The visible externall Covenant was broken, Jer. 31:32. The other personall and internall is never broken.
可见的外在约定被打破了，耶利米书 31:32。另一个个人和内在的从未被打破。

4. The promise of a new heart is really fulfilled, in all the persons and single branches of the house of Judah, so that all and every one are taught of God, none excepted, Jer. 31:33, 34; Isa. 54:13; Joh. 6:45. not so in the visible externall Covenant, if it be but externall: not any is taught of God, but all are taught of men.
承诺的新心在犹大家族的所有人和单个支派中真正实现，以至于所有人都受到上帝的教导，没有例外，耶利米书 31:33, 34; 以赛亚书 54:13; 约翰福音 6:45。在可见的外在约定中并非如此，如果只是外在的话：没有人受到上帝的教导，而是所有人都受到人的教导。

5. The reall personall Covenant is everlasting, like that Covenant with the Moon and Stars; 2. The night and the day; 3. Of the motion of the Sea, Jer. 31:35, 36, 37. There is perseverance absolutely promised, Jer. 32:40. I will make an everlasting Covenant with them, that I will not turn away from them, to do them good. Its sure in Gods part, for he changeth not. Nay, but we change and turn away from God, he obviats that: I will put my fear in their hearts, that they shall not depart from me. So Isai. 54:10; Isa. 59:21. but all such as Nationally, visibly only, and in profession only, are in Covenant, may fall away.
5. 真正的个人契约是永恒的，就像与月亮和星星的契约一样；2. 夜晚和白天；3. 海洋的运动，耶利米书 31:35, 36, 37。坚持是绝对承诺的，耶利米书 32:40。我将与他们立永远的约，我不会离开他们，为他们行善。在上帝那一方是确定的，因为他不改变。不，我们改变并远离上帝，他阻止了这一点：我将把我的敬畏放在他们的心中，使他们不离开我。以赛亚书 54:10；以赛亚书 59:21。但所有只是在国家上、表面上和仅仅在信仰上与上帝立约的人可能会背离。

6. Jer. 31:38. Behold the days come saith the Lord, that the City shall be built to the Lord, &c. There is a promise of spirituall right in Christ made to the blessings of this life, to these that are personall Covenanters; As Jer. 32:41; Ezek. 11:17, 18, 19; Ezek. 36:26, 27, 28, 29, 30, 33; Ezek. 37:24, 25, 26; Ezek. 34:23, 24, 25, 26, 27. which promise, though not repeated in the New Testament, when the Prophesies of the Covenant cited, Heb. 8:8; Heb. 10:16, 17. but of purpose omitted, because the promise of temporal blessings, is not so expresse now; Yet, in other places of the New Testamant, it is clear that we have bread by Covenant-promise, Matth. 19:20; 1 Tim. 4:8; Heb. 13:5, 6; 1 Pet. 3:10, 11, 12. which promise is made not to these only that are in Covenant externally, &c. These six differences are clear, Jer. 31:33, &c. so that it is evident that all and every one of the Visible Church are not really and personally confederates, so that though the Lord say to both: I will be their God, and they shall be my people, yet not one and the same way.
耶利米书 31:38。主说，看哪，日子将到，城必为耶和华建造。这是对基督里属灵权柄的应许，赐给这个生命中的祝福，给那些个人立约者；如耶利米书 32:41；以西结书 11:17、18、19；以西结书 36:26、27、28、29、30、33；以西结书 37:24、25、26；以西结书 34:23、24、25、26、27。这个应许虽然在新约中没有重复，当引用了约的预言时，希伯来书 8:8；希伯来书 10:16、17。但是故意省略了，因为现在对于临时的祝福的应许并不如此明确；然而，在新约的其他地方，我们清楚地知道我们有约定的面包，马太福音 19:20；提摩太前书 4:8；希伯来书 13:5、6；彼得前书 3:10、11、12。这个应许不仅仅是给那些外在立约的人，等等。这六个差异是明确的，耶利米书 31:33 等等。所以很明显，所有的可见教会中的每一个人并不是真正和个人地结盟，所以虽然主对两者都说：我要作他们的神，他们要作我的子民，但不是以同样的方式。

Hence there is no ground at all, nor truth in what Arminians say, that the Covenant of Grace is made with all and every one of mankind, as was the Covenant of Works. For this must be true, that in Paradice, the Covenant of Grace was made with Adam, and all his seed: But a Covenant so universall ought to be proclaimed to all the Covenanters, but thus was not: For the Lord published and made it to Abraham and his seed, and the Lord choised Israel above all the people on earth, Deut. 5:1, 2, 3; Deut. 7:6; Deut. 10:15. and shewed his judgements and statutes to them & not to other Nations: And therefore there can be no subjejective revealing of Christ, by universall grace, given to Heathen and all others, and by an objective revealing of Christ in the works of Creation, the heaven and earth, night and day, as some teach, citing the Ps. 29:1, 2.
因此，阿米拿派所说的恩典约与全人类每个人都有关，就像工作约一样，这完全没有根据，也没有真实性。因为这必须是真实的，在伊甸园里，恩典约是与亚当和他的后裔订立的。但是，这样的约定应该向所有与约定者宣布，但事实并非如此。因为主向亚伯拉罕和他的后裔宣布并订立了这个约定，并且主选择了以色列，超过地上所有的人民（申命记 5:1,2,3；申命记 7:6；申命记 10:15）。他向他们显示了他的审判和律例，并没有向其他国家显示。因此，不能通过普遍的恩典向异教徒和其他人揭示基督，也不能通过创造的作品，如天地、昼夜，在客观上揭示基督，正如一些人所教导的，引用了诗篇 29:1,2。

For so 1. God choised Americans, Indians, and all the wild Savages to be his people, as well as he choised the Jews: and if the sound of the Gospel went out to the ends of the earth, that is, to all and every one, as they expound, Psal. 19:3, 4; Rom. 10:18. then it must be the purpose of David and Paul, that the Doctrine of the Covenant of Grace, and of Christ crucified, by whose alone name men are saved, and by whom only men come to the Father, Acts 4:12; John 14:6. is written in the Firmament, which must declare the glory of God manifested in the flesh, day unto day, and must preach Christ crucified to all Nations, who see the Sun rise and go down; For sure that sound, Psal. 19:4. goeth through all the earth. Sure Paul must give a dark interpretation, Rom. 10. of that Psalm, as ever was imagined. 2. If the hearing, Rom. 10:18. (but I say have they not heard?) be the hearing of God Creator, his sounding glory in the Firmament, Night, Day and Sun, as it is Psal. 19, by all that see the Sunne, and also the hearing of the joyfull sound of Christ Preached in the Gospel, written and objectively declared in Sun and Moon, Night and Day, as Amyrald and his do expound it; Then may all that see the Sun call upon the name of the Lord revealed in Christ, and believe in Christ (for of their beleef Moses speaks, Deut. 30:14. and Paul, Rom. 10:9, 14.) and all have the benefite of the Preached Gospel, and sent Prophets, whose feet are beautifull upon the mountains, publishing glad tidings of peace, vers. 15. as Nah. 1:15; Isai. 52:7. and all that see the Sunne are the same way saved by Jesus Christ, that Jewes and Gentiles are, who hear the Gospel. But Paul strangely crosseth this, How shall they call upon him (as God revealed in Christ) in whom they believe not? πῶς δε How shal they believe in him of whom they have not heard? And how shall they hear without a Preacher? And how shall they preach except they be send? Now if the sound of the Preached Gospel be to be heard in the Firmament, Sun rising and going down (as Amyrald and some Libertines do say, whom I heard Preach the same thing at London) Paul might receive an easie and a short answer: The Gospel of Christ crucified written on the Firmament Sun and night and day, is as lawfull an Ordinance, and a book upon which Americans, and all that see the same, may read the glad tydings of salvation, and so may call upon, and beleeve in God, and winne and earn, by their industrie, and hearing of the Gospel by sent Preachers, as the Preached Word of God, and therefore Paul cannot deny but faith comes by hearing of some other Preacher then a Gospel-Preacher or one that is sent; for Paul, Rom. 1:16, 17, 18, 19. and David, Psal. 19:1, 2, 3.—v. 7, 8, 9. distinguish the two Books.
上帝选择了美国人、印第安人和所有野蛮的野人作为他的子民，就像他选择了犹太人一样。如果福音的声音传遍了地球的尽头，也就是传给了所有人，正如他们解释的那样，诗篇 19:3、4；罗马书 10:18。那么，大卫和保罗的目的必定是，恩典约的教义和基督被钉十字架，只有凭借他的名字人们才能得救，也只有凭借他人们才能来到父那里，使徒行传 4:12；约翰福音 14:6。这些都写在天空中，必须宣告上帝在肉身中所显现的荣耀，日复一日地传讲基督被钉十字架的福音给所有看到太阳升起和落下的国家；因为诗篇 19:4 中说，那声音传遍了全地。保罗对罗马书 10 章的诗篇给出了一个黑暗的解释，这是人们能想象到的最黑暗的解释。如果听见，罗马书 10:18（但我说，他们没有听见吗？）是指听见上帝作为创造者在天空、夜晚、白昼和太阳中发出的荣耀，就像诗篇中所描述的那样。 19，凡看见太阳的人，也听到在福音中传扬的基督的喜乐声音，如同艾米拉尔德和他的追随者所解释的那样，太阳和月亮、黑夜和白昼都写明并客观地宣告着基督的福音。那么，所有看见太阳的人都可以呼求在基督里显明的主的名，并且相信基督（因为摩西在申命记 30:14 中谈到他们的信仰，保罗在罗马书 10:9, 14 中也是如此），并且都享受传扬的福音和被差遣的先知们的好处，他们的脚在山上是美丽的，宣扬和平的好消息（参见拿鸿书 1:15，以赛亚书 52:7）。所有看见太阳的人都是通过耶稣基督得救的，就像犹太人和外邦人听到福音一样。但是，保罗对此有奇怪的反驳，他们怎么能呼求他们不相信的人（作为在基督里显明的神）呢？他们怎么能相信他们没有听过的人呢？他们怎么能听见没有传道者的呢？他们怎么能传道，除非他们被差遣呢？ 现在，如果传道的福音之声能在天空中被听到，太阳升起和落下（正如我在伦敦听到的 Amyrald 和一些自由派所说的那样），保罗可能会得到一个简单而简短的答案：基督被钉十字架的福音写在天空的太阳上，日夜不停，是一项合法的仪式，是一本美洲人和所有看到它的人都可以读到救赎的喜讯的书，因此他们可以呼求并相信上帝，并通过他们的勤奋和听到被派遣的传道人传讲的福音而赢得和获得，就像上帝的传道之言一样。因此，保罗不能否认，信仰来自于听到其他传道者的讲道，而不仅仅是福音传道者或被派遣的人；因为保罗在罗马书 1:16、17、18、19 和大卫在诗篇 19:1、2、3 节中区分了这两本书。

There is not such an Objection dreamed as Amyrald imagines of Rom. 10:18. If God will have mercy on the Gentiles, how is it that they have not heard the Gospel? For the Lord hath not declared his minde to them. He answers: God did not so keep up his good will to the Gentiles in former times, but by the Ministery of the Heavens, ac veluti voce providentiae, and as it were by the preaching of the Word of Providence he spake to them: which things should be spoken to no purpose by Paul, if they be understood of a revelation of God as Creator only, and not as Redeemer: for what hath that revelation to do with the Gospel? Therefore Calvine (saith he) speaketh of the revelation by the creatures preparatory to the Gospel. It is true there is an Objection in these words, v. 18. But I say have they not heard? A learned Countrey-man, Charles Fermin: But the Israelites (saith he) have not heard the Gospel? Then if faith be from hearing, and saving calling upon God be from faith, then believing Israelites shall be of the number of them that call upon the name of the Lord, and shall be saved. He not only yeelds that the Israelites have heard, but he confirms it from Psal. 19. Yea their sound, &c. It is an argument à minore, from the lesse to the more, The whole world hath heard of God, either by the preaching of the creatures from the beginning, or by the Apostles in the revealed Gospel, far more then the Jewes to whom the Oracles of God were committed, and to whom first the Gospel must be preached, have heard: And therefore not all that hear do believe (though faith come by hearing) nor do all call upon God and are saved. So Pet. Martyr: so Calvin, Hyperius, Faius. It's not strange that the Gospel is preached to the Gentiles: for God spake to them by the knowledge of the creature. Pareus observes that Paul cites not the place, Psal. 19. and saith not, As it is written, but alludes to it only.
没有像 Amyrald 所想象的那样，罗马书 10:18 中所提到的异议。如果上帝要怜悯外邦人，那么他们为什么没有听到福音呢？因为主没有向他们表达他的意愿。他回答说：上帝在过去并没有以这样的方式对待外邦人，而是通过天国的事工，ac veluti voce providentiae，就像通过宣讲天意的话语对他们说话：如果这些事情只被理解为上帝作为创造者的启示，而不是作为救赎者的启示，那么保罗讲这些话就毫无意义，因为那个启示与福音有什么关系呢？因此，加尔文（他说）谈到的是在福音之前通过造物的启示。确实，在这些话中有一个异议，第 18 节说：“但我说，他们没有听见吗？”一位有学问的同胞，查尔斯·费尔明：但以色列人（他说）没有听到福音？那么，如果信仰来自听闻，而救恩的呼求上帝来自于信仰，那么相信的以色列人将成为那些呼求主名并得救的人之一。他不仅承认以色列人听到了，而且他从诗篇 19 中加以证实。 是的，他们的声音等等。这是一个由小到大的论证，整个世界都听说过上帝，要么是通过创造物的传道，要么是通过使徒在启示的福音中，远远超过了被托付上帝的神谕的犹太人，也是第一个要传福音给他们的人听到的。因此，并不是所有听到的人都相信（虽然信仰来自听闻），也不是所有人都呼求上帝并得救。所以彼得·马蒂尔、加尔文、海珀里乌斯、法伊乌斯都这样说。福音传给外邦人并不奇怪：因为上帝通过认识创造物与他们说话。帕雷乌斯观察到，保罗没有引用诗篇 19 章的地方，也没有说“正如经上所写”，只是暗指它而已。

Spanhemius. If it be well said that the sound of the heavens is gone to the end of the world, that may be said truly of the Preaching of the Gospel. Junius to that sense. But 1. the place saith not that God called with a will, to save the Gentiles: The Scripture saith, he winked at them, and called them not, Acts 14:16. But now God commandeth all men every where to repent, Acts 17:30. and he revealed not his Testimonies to them. Now was not the same Gospel-book in the Pages of the works of Creation, as legible to the Gentiles before, as after the coming of Christ in the flesh? Nor can the Gospel which never came to the ears of many Indians and millions of people, it being to them a non ens, and an un-heard of Doctrine, explain the book of Creation; as the thing that shadows out Christ, as the New Testament clears the Types of the Old: Nor doth the Scripture any where tell us, what work of Creation or Providence, expresseth Christs dying for our sins, rising for our righteousnesse: Nor doth the Scripture tell us of an Embleme, in nature, of God Incarnate, of the Man Christ in glory pleading at the right hand of God for us; And no doubt, the Lords naturall desires of saving all, calling and inviting all to Repentance, of Christs dying for all, his naturall willingnesse that all and every one should obey, do not ebbe and waxe and decrease, as the Sea and Moon do, and therefore his taking such a course with all the Gentiles, that no word of the Covenant comes to their ears, so that then at that time, they were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenant of promise, having no hope, and without God in the world, Eph. 2:12. And in time past were no people (in Covenant) and had not obtained mercy, 1 Pet. 2:9, 10. and were far off, Acts 2:39. must evince, that the sense of the Gospel was not written in Sunne and Moon; and the book of Creation is not the Gospel; and therefore he hath been shewing that the Gentiles were not in Covenant before the Incarnation, and since no word of the Gospel comes to millions now, they are yet not in Covenant. And this is a Gospel-truth now, that stands after the Incarnation, as before, Rom. 9:18. He hath therefore mercy upon whom he will, and hardens whom he will. And he said it in the Old Testament, Exod. 33:19. and repeateth it to us, Rom. 9:15. I will have mercy upon whom I will have mercy, and I will have compassion upon whom I will have compassion. And if any man say that he hath the like antecedent naturall good-will, to save eternally all these whom he calleth and moveth finally to obey, and the greatest part of mankind whom he so moveth and calleth as he knoweth they shall never obey, whereas he can move all finally to obey, without straining their naturall liberty: He speaks things that cannot consist with both the wisedom and liberty of God.
斯潘赫米乌斯。如果说天堂的声音已经传到世界的尽头，那么福音的传讲也可以这样说。朱尼乌斯对此有同感。但是，第一，这个地方并没有说上帝以意愿呼召，要拯救外邦人：圣经说，他对他们眨眼，没有呼召他们，使徒行传 14:16。但是现在，上帝吩咐人人都要悔改，使徒行传 17:30。他没有向他们启示他的见证。在基督降临之前，外邦人是否能够在创造之作的页面上读到同样的福音书呢？ 对许多印度人和数百万人来说，从未听说过的福音也无法解释创造之书，因为对他们来说，这是一个不存在的东西，一个未曾听闻的教义。新约清楚地解释了旧约的预示，但圣经并没有告诉我们，创造或神的安排中有哪个工作表达了基督为我们的罪而死，为我们的义而复活。圣经也没有告诉我们，在自然界中有一个象征着神成为肉身的标志，也没有告诉我们基督在荣耀中站在神的右边为我们辩护。毫无疑问，主渴望拯救所有人，呼召并邀请所有人悔改，基督为所有人而死，他自然地希望每个人都顺服，这种愿望不会像海洋和月亮那样涨落减退。因此，他对所有外邦人采取这样的方式，使他们听不到盟约的话语，所以在那个时候，他们没有基督，是以色列的公民，是与应许的盟约疏离的外人，在世上没有希望，没有神（弗 2:12）。过去他们不是神的子民（在盟约中），没有蒙受怜悯（彼前）。 2:9, 10。并且远离，使徒行传 2:39。必须表明，福音的意义并非写在太阳和月亮上；创造之书并非福音；因此，他一直在说明在耶稣降世之前，外邦人并未与上帝立约，而且现在数百万人没有听到福音的话语，他们仍然没有与上帝立约。这是一个福音真理，无论在耶稣降世之前还是之后，都是如此，罗马书 9:18。他怜悯谁，就怜悯谁；他使谁刚硬，就使谁刚硬。他在旧约中这样说，出埃及记 33:19。并且在罗马书 9:15 中再次重复给我们听。我要怜悯谁，就怜悯谁；我要怜悯谁，就怜悯谁。如果有人说他有同样的先天善意，要永远拯救所有他所呼召和最终感动顺服的人，以及他所感动和呼召但他知道他们永远不会顺服的大多数人，而他可以在不限制他们的自由意志的情况下使所有人最终顺服，那么他所说的话与上帝的智慧和自由无法共存。

And if amongst these to whom the word of the Covenant comes, some are externally only, and never saved, Matth. 22:14; Rom. 9:6, 7. Others internally personally and really in Covenant and saved; why but some may be neither wayes in Covenant, if they never heard the word of the Covenant, and if the Heathen and Americans were under the Covenant of Grace Preached to them in that sound, that goes to the end of the world. Why, but Moab, Ammon, and Assyrians, Philistines, Chaldeans, Persians, are the Israel of God, his chosen people, his Sion, and must not the principall promise of the Covenant be made to them? and are we not to beleeve that God will write his Law in the hearts of Cain, Pharaoh, Saul, Doeg, Ahab, Judas, Magus, and of Moabites, Ammonites, Aegyptians, and of all and every one of mankinde, if they be in Covenant with him? Contrair to Psa. 147:19, 20; Hos. 8:12; Exo. 20:1.
如果在那些接受盟约之言的人中，有些人只是外表上的，从未得救，马太福音 22:14；罗马书 9:6, 7。其他人在内心上真正与盟约有关，并得救；那么如果有些人从未听过盟约之言，难道他们就不在盟约之中吗？如果异教徒和美洲人也在盟约之下，听到了传给他们的那个传道直到世界末了的声音，难道摩押、亚扪、亚述、非利士、迦勒底、波斯不是神的以色列、他所拣选的百姓、他的锡安吗？难道盟约的主要应许不是给他们的吗？难道我们不应该相信，如果他们与神立约，神会将他的律法写在该隐、法老、扫罗、多益、亚哈、犹大、玛吉、摩押人、亚扪人、埃及人以及全人类的每一个人的心中吗？这与诗篇 147:19, 20；何西阿书 8:12；出埃及记 20:1 相违背。

Neither can it be said, that all mankind have received a subjective power to beleeve and receive Christ holden forth in the Gospel to us, Printed to be read and heard in the book of Creation, called the objective Gospel, as Adam had power to fulfill the first Covenant, for Adam had the Image of God concreated in his soul by which he was able to fulfill the Law, then must they give us a Scripture to prove that all Adams sons are converted, and restored to the Image of God, born over again, for by no other power but by a new heart, and the actings of God, can men beleeve the Gospel objective, or come to Christ, and do good works Evangelicall by which they are justified, and if it be a remote power that may grow, it is not the like power which Adam had to keep the Law. 2. This power is either naturall, or supernaturall: Naturall it cannot be, for then flesh and blood might beleeve, and the wisedom of the flesh might be subject to the Law of God, which the Scripture denies, Mat. 16:16, 17; Rom. 8:7. 2. There should be no need that Christ die, except only to satisfie for our breach of the Law, not to purchase new grace to us by his merits, and such a power should be no grace of Christ. If it be a supernaturall grace merited by Christ, then have Pagans, and all the Heathen that supernaturall inherent grace to beleeve in the Son of God, and yet the object thereof, the Gospel is not revealed to them, which is an incongruous dispensation not warranted by the Scripture, that the Lord should give a supernaturall power, to beleeve they know not what. 2. A supernaturall power to beleeve is saving grace, and a power to love Christ, and can saving grace be in Pagans or in any, and they know not of it? 3. Yea sins of Pagans, for which they are condemned, must be the Gospel-sins, for they cannot be Law-sins, for if all mankind be under the Covenant of grace, there can none at all be under the Law: For there can be none under the Covenant of Works, and also under the Covenant of Grace, for they are contrair dispensations, and contrair wayes of salvation. He who is under the Law is not under Grace, and he who is under Grace, is married to Christ, as to another Husband, Rom. 7:4. and not under the Law.
不能说所有人类都具有一个主观的能力去相信和接受在福音中向我们展示的基督，印刷成为我们阅读和听闻的创造之书中所称为客观福音的，就像亚当有能力履行第一个约定一样，因为亚当的灵魂中有上帝的形象，他能够履行律法，那么他们必须给我们一个经文来证明所有亚当的子孙都被转化，并恢复到上帝的形象，重生，因为除了通过新的心和上帝的行动，人们不能相信客观的福音，或者来到基督，并通过这些福音行善，以此获得称义，如果这是一个可能发展的远程能力，那么它就不是亚当保守律法时所具有的相同能力。2. 这种能力要么是自然的，要么是超自然的：它不能是自然的，因为那样的话，血肉之躯就可以相信，血肉之躯的智慧就可以顺服上帝的律法，而经文却否认了这一点，太 16:16, 17; 罗 8:7。2. 除非只是为了替我们违背律法而赎罪，而不是通过他的功德为我们购买新的恩典，否则就不需要基督死，而这样的能力也不是基督的恩典。 如果这是基督所赐予的超自然恩典，那么异教徒和所有异教徒都有超自然的内在恩典来相信上帝的儿子，然而，关于这一点的对象，即福音并没有向他们启示，这是一种不合理的安排，没有经过圣经的授权，主应该给予一种超自然的力量，让他们相信他们不知道的事情。2.相信的超自然力量是拯救的恩典，是爱基督的力量，异教徒或其他人是否拥有这种拯救的恩典，他们是否知道这一点？3.是异教徒所犯的罪导致了他们的定罪，这些罪必须是福音的罪，因为它们不能是律法的罪，因为如果全人类都在恩典的约束下，就没有人能在律法下：因为不能同时处于行为的约束和恩典的约束之下，因为它们是相反的安排和救赎的方式。那些在律法下的人不在恩典之下，而那些在恩典之下的人与基督结为夫妻，如同与另一个丈夫结婚一样，罗马书 7:4，并不在律法之下。

3. Saving grace is not in vain, but effectuall, 1 Corinth. 15:10; 1 Tim. 1:14. And wee are saved by the Grace of our Lord Jesus Christ, Acts 15:11. and no greater mercy can be wished to any, then the grace of our Lord Jesus, Rom. 16:20; 2 Cor. 13:14; Rev. 22:21. by which we are called, justified and glorified. If it be said that this grace is not that effectuall saving grace, bestowed upon the Elect, but a generall remote gracious power, by which we may acquire the saving grace proper to the Elect. But so 1. that grace saving proper to the Elect by this means is in the power of all Pagans, and all must be gifted with a power to purchase that grace proper to the Elect: That must be strange conquishing, we must all be made our own efficacious Redeemers, and Christ is a Saviour by merit, not by efficacy; For if this saving grace be infused, it is either infused, we doing nothing to which they cannot stand: Or then it is acquired, and so we make the generall grace saving and proper to the Elect, which everteth the nature of saving grace, and makes it the purchase of works. And they must say that Christ hath merited a generall ineffectuall power to some, and that he dyed to merit a speciall saving grace to others. Let us have a warrant for this, that Christ both died equally to save all, and yet with two contrary intentions, to purchase a power of believing which should be effectuall to some to save them, and ineffectuall to others. If it be said that Christ dyed to merite the same generall power to all, but some make it ineffectuall, some not; This saith thus. 1. That Christs death might have it's fruit and effect, though all perish. 2. That Christ dyed to merite a far off, lubrick and possible venture of heaven, such as was the case of the first Adam. 3. Christ dyed not to purchase a new heart more to one then to another, whereas 1 Pet. 1:18, 19. the blood the Lord shed is to Redeem us from our vain conversation, in a naturall state aswell as to save us from the wrath to come; Then must Christ have died to buy Pagans from Paganism and Idolatry: and that either absolutely, and then why should multitudes so die in their sins? If conditionally, what can be the condition going before conversion, to wit, that we should be delivered from our vain conversation, so we be willing, before our conversion, to be delivered from our vain conversation. And shall not the Question recur concerning that condition? In a word they will have Christs death to buy Heaven, but not to buy faith, without which Heaven is impossible. Yea he no more bought to men a grace sweetly and strongly inclining the will to believe, then he bought such a grace to the damned devils. He purposed to give to all Pagans a power by which they should be made fit to perform all that the Gospel requires, and be fit to be made partakers of the inheritance of the Saints, Col. 1. And yet Paul gives thanks to God for that bestowed on the Colossians, and God must by this call all men to Christ, either mediately or immediately. And say that God is prepared ever to give more and more as we use the former well, and that all by sufficient grace (saith Corvinus) are disposed to conversion, but that sufficiency is not habituall grace, but actuall assistance conveying the Preached Word, which is to bring all to free-wills power, rejecting all infused power, and to make an influence of grace, which is in the power of free will to use or not to use, and to stand in two. 1. In a measure of heavenly Doctrine. 2. In the stirring upon the heart; Whence 1. Grace habituall so is denyed; then the will needeth no healing. 2. Grace universall is limited to the Word Preached, then it is not universall; For Pagans hear not the Word Preached. 3. There is no other help given to free-will in every act, but 1. Information by the Word, that was the grace of Pelagius. 2. Some influence of God in every act: But that addes not new strength to the will. Shortly they say, Any man may know, understand and believe the Gospel, if the object be sufficiently proposed and revealed. And so the naturall man can no more know and receive the things of the Gospel, then he can understand the Metaphysicks, the Acromaticks of Aristotle: for these he cannot receive, but judgeth them folly; And so we are the same way blind, dead, stony-hearted to believe the Gospel, as we are to know and believe the mysteries of Aristotles Philosophy.
3. 拯救的恩典不是徒劳的，而是有效的，哥林多前书 15:10；提摩太前书 1:14。我们是因我们主耶稣基督的恩典而得救，使徒行传 15:11。没有比我们主耶稣的恩典更大的怜悯，罗马书 16:20；哥林多后书 13:14；启示录 22:21。我们因此被呼召、称义和荣耀。如果有人说这种恩典不是赐给选民的那种有效的拯救恩典，而是一种普遍的远程恩慈的力量，我们可以通过这种力量获得选民所特有的拯救恩典。但是这样一来，1. 所有异教徒都有能力获得选民所特有的拯救恩典，所有人都必须被赋予一种能力来购买选民所特有的恩典：这将是奇怪的征服，我们都必须成为自己有效的救赎者，而基督是凭借功效而不是功绩来拯救的；因为如果这种拯救恩典是注入的，那么要么是注入的，我们对此无能为力；要么是获得的，这样我们就使普遍的恩典成为拯救恩典并适用于选民，这破坏了拯救恩典的本质，使其成为行为的购买。 他们必须说基督为一些人获得了普遍无效的权力，并且他死了为了为其他人获得特殊的救恩之恩。让我们对此有一个保证，即基督的死既平等地拯救了所有人，又以两种相反的意图，为一些人购买了一种信仰的力量，对他们来说是有效的，对其他人来说是无效的。如果有人说基督的死是为了为所有人获得同样的普遍权力，但有些人使它无效，有些人不使它无效；这就是这样说的。1.基督的死可能会有果实和效果，尽管所有人都会灭亡。2.基督的死是为了获得一个遥远、不稳定和可能的天堂机会，就像第一位亚当的情况一样。3.基督的死不是为了为某些人购买一个新的心灵，而不是为其他人购买，而彼得前书 1:18,19 中，主所流的血是为了从我们虚妄的行为中赎回我们，无论是在自然状态下还是为了拯救我们脱离将来的忿怒；那么基督必须为了从异教和偶像崇拜中拯救异教徒而死；而且要么是绝对的，那么为什么会有那么多人在罪中死去呢？ 如果有条件的话，转化之前可以有什么条件，也就是说，在我们转化之前，我们应该摆脱我们的虚浮言谈，只要我们愿意，在我们转化之前，摆脱我们的虚浮言谈。关于这个条件，问题不会再次出现吗？简而言之，他们要用基督的死来买天堂，但不是为了买信仰，没有信仰天堂是不可能的。是的，他给人们买了一种甜蜜而强烈地倾向于相信的恩典，就像他给被诅咒的魔鬼们买了这样的恩典一样。他打算给所有异教徒一种能力，使他们能够完成福音所要求的一切，并且适合成为圣徒的继承者，歌罗西书 1 章。然而，保罗为所赐给歌罗西人的恩典感谢上帝，上帝必须通过这个方式将所有人召唤到基督面前，无论是直接还是间接。 并且说上帝准备好随着我们善用前者而不断给予更多，并且所有人都通过足够的恩典（科尔维纳斯说）被引导向转变，但这种足够的恩典不是习得的恩典，而是实际的帮助，传达了传道的话语，这将使所有人都能自由选择，拒绝所有灌输的力量，并产生恩典的影响，这取决于自由意志是否使用，以及两个方面：1.在天上的教义中的程度。2.在心灵上的激动；因此，1.否认了习得的恩典；那么意志就不需要治愈。2.普遍的恩典被限制在传道的话语中，那么它就不是普遍的；因为异教徒听不到传道的话语。3.在每个行为中，没有其他帮助给予自由意志，只有 1.通过话语的信息，这是佩拉吉乌斯的恩典。2.上帝在每个行为中的一些影响：但这并没有给意志增添新的力量。简言之，他们说，如果目标被充分提出和揭示，任何人都可以知道、理解和相信福音。 所以，自然人无法像理解亚里士多德的形而上学和色彩学一样，理解并接受福音的事物：他无法接受这些事物，而是认为它们是愚蠢的；因此，我们对于相信福音和理解亚里士多德哲学的奥秘同样是盲目、死亡和冷酷无情的。

Lastly, this power of believing and coming to Christ cannot be in all men, since the Scripture saith of all men (even these within the Visible Church not excepted) that untill the light of the Gospel savingly enlighten them, they sit in darknesse and in the shadow of death, Isa. 9:1; Math. 4:15, 16. And ὑδεὶς δύναται No man can come to Christ without the Fathers drawing, and God teaching the heart, Joh. 6:44, 45. The naturall man, ὀὺ δυγατας γνώγαι, cannot understand the things of God, but judges them foolishnesse. 1 Cor. 2:14. His wisedome cannot be subject to the Law of God. Rom. 8:7. He cannot (δύτατας) call the Lord, Jesus, except by the Spirit of Jesus, 1 Cor. 12:3. He is a withered branch being out of Christ, and can do nothing, Joh. 15:3, 4. It shall be clear to any, that the Holy Ghost denyeth any such power, as they affirm. It reckons not much to tell that Jesuites, as Martmez de Ripul, Swarez, Alphonsus Curiel, Duvallius, Lod. Molma, Did. Ruiz, Vasquez, Bellarmine, Phili. Samachaeus, Sorbonicus, Gulie. Estius, Dominica, Toletus Cardinalis, Pirerius, Salmeron, teach that, without saving grace, men may, and can first know morall truths, shining vertues, as heathens, be free of sin, as touching these vertues in their due circumstances. 2. Keep the Commandements and Law of Nature. 3. Dispose themselves for, and obtain the grace of Conversion by their own industrie. 4. Be victorious over this or that weighty temptation singly taken. 5. That there is no intrinsecall hurt of free-will,* that it is wounded a little, because of the darknesse of the mind, and langour of nature, but not dead to actions supernaturall. 6. That we may love God as the Author of nature, and Creator sincerelie;* And Arminians teach that we may without the Spirit of God know all truth, quantum sufficit ad salutem, sufficiently to salvation, and so may will, love, and beleeve without the infused supernaturall habit or grace, so their Apologie.
最后，相信并接受基督的能力并不是所有人都具备的，因为经文说所有人（甚至包括在可见教会内的人）在福音的光照亮他们之前，都坐在黑暗和死亡的阴影中（以赛亚书 9:1；马太福音 4:15, 16）。没有人能够在没有父亲的吸引和上帝的教导下来到基督（约翰福音 6:44, 45）。自然人不能理解神的事情，反而认为它们是愚昧的（哥林多前书 2:14）。他的智慧不能顺服神的律法（罗马书 8:7）。他不能（绝对不能）称呼主耶稣，除非有耶稣的灵（哥林多前书 12:3）。他是枯萎的枝子，离开基督就一无所有（约翰福音 15:3, 4）。任何人都可以清楚地看到，圣灵否认了他们所声称的任何这样的能力。告诉耶稣会士，如马丁内斯·德·里普尔，斯瓦雷斯，阿方索·库里尔，杜瓦利乌斯，洛德·莫尔马，迪德·鲁伊斯，瓦斯克斯，贝拉明，菲利·萨马凯乌斯，索尔邦尼库斯，古利埃。 埃斯提乌斯、多米尼加、托莱多红衣主教、皮雷里乌斯、萨尔梅隆教导说，没有救赎的恩典，人们可以并且能够首先认识道德真理，闪耀的美德，就像异教徒一样，在适当的情况下不受罪恶的影响。2. 遵守自然法则和自然法律。3. 凭借自己的努力为自己的转变和获得恩典做好准备。4. 单独面对这样或那样的重大诱惑而获得胜利。5. 自由意志没有内在的伤害，只是因为思想的黑暗和本性的衰弱而受到一点伤害，但对超自然行为并非无能为力。6. 我们可以真诚地爱上帝作为自然的创造者；阿米尼安人教导说，我们可以在没有上帝的灵感的情况下，充分了解所有真理，足以达到救赎，并且可以在没有灌输的超自然习惯或恩典的情况下，自愿、爱和相信，这是他们的辩护。

And the Socinian Catechism, c. 6. pag. 212. and Socinus himself, Praelect. Theol. Cap. 4. Fol. 15, 16. Et de officio hominis Christi: Cap. 5. Smalcius on Joh. 1. Hom. 3. Give to us manwhole, sound, sinlesse, as he came from the first Adam. 2. That man can do all that Cod commands him with little help of God. 3. Its an errour (saith Smalcius) that a man hath no strength in spirituall things, there is no need of the inward gift of the Spirit of God to beleeve (saith the Raccovian Catechism) for we read not that such a gift in Scripture is bestowed upon any but upon beleevers: such as are born of Adam (saith Socinus) are all born in the same condition, and nothing is taken from such a man, which he naturally hath or was to have. Ostorodius Justi. Relig. Christ. cap. 21. Praedicatio sola Euangelij potest hominem abs{que} interná Spiritus illuminatione, & operatione à peccatis convertere. The only Preaching of the Gospel without the inward illumination by the Holy Spirit, and his working is able to convert a man from sin. All which is Printed and taught, and many other abominable errours to us.
并且索西尼派教义问答集第 6 章第 212 页，索西尼本人在《神学讲义》第 4 章第 15、16 页中也提到了这一观点。并且关于基督的人性使命，索西尼在第 5 章中也提到了这一观点。斯马尔修斯在约翰福音 1 章第 3 讲中也提到了这一观点。赐给我们完整、健全、无罪的人，就像他从第一位亚当那里来的一样。人可以在上帝的少许帮助下完成上帝所吩咐的一切。这是一个错误（斯马尔修斯说），一个人在属灵的事情上没有力量，没有必要有上帝圣灵的内在恩赐来相信（拉科夫问答集说），因为我们在圣经中没有读到这样的恩赐赐予给任何人，只有信徒才有。像索西尼所说的，凡是出自亚当的人都是在同样的状态下出生的，没有从这样的人身上夺走他天生具有或将要具有的任何东西。奥斯托罗迪乌斯·尤斯蒂在《基督宗教》第 21 章中也提到了这一观点。只有福音的传讲，没有圣灵内在的启示和运行，能够使人从罪恶中转变。所有这些都被印刷和教导，并且对我们来说还有许多其他可憎的错误。

To this Objection against universall grace (as I judge unanswerable) Corvinus Answers, that all the places of Scripture brought to prove mans inability to beleeve in Christ, and to worship him, conclude well that a man hath not strength of himself without Christ and his grace; but this is but to cloud the truth, and to mock the reader, for if all and every man (even the Infants of Pagans) be in Covenant through Christ, and be made able by a gifted grace common to all, within, and without the Church, by which they are able by degrees to do all that the Gospel requires, what avails it to discourage them, and to tell, they are not masters of a good thought, without grace; for they are no lesse masters of good thoughts and good words, and of good actions then Adam was; for they are not hearers of the Gospel by nature, but as gifted with universall grace, they are hearers, and before their conversion, and before they receive the Spirit of Regeneration, can please God, and prepare themselves for Regeneration: Yea there is no animal and naturall Pagan de facto existing in the world (by their way) who cannot receive the things of God, and cannot come to Christ, except he be drawn, for all Pagans and others are drawn, and by this it might have been said, Adam as wanting supernaturall grace, and as a naturall man (for the Image of God was supernaturall grace to Adam, as Arminius and Corvinus teach) so, was not able to think a good thought, as 2 Cor. 3:5. nor able to receive the things of God, as the naturall man, 1 Cor. 2:14. and Adam so was also dead in trespasses and sins, and must come to Christ the same way, to wit, drawn by the grace super-added to nature, as we fallen sinners do.
对于普遍恩典的这个反对意见（我认为是无法回答的），科尔维纳斯回答说，所有用来证明人无法相信基督和崇拜他的经文，都很好地得出结论，即一个人没有自己的力量，没有基督和他的恩典；但这只是为了掩盖真相，嘲笑读者，因为如果所有人（甚至异教徒的婴儿）都通过基督与他们所共有的恩典而与上帝立约，并且通过这种恩典逐渐有能力完成福音所要求的一切，那么告诉他们他们没有恩典就没有一个好念头是没有意义的；因为他们不仅能够有好的念头、好的言语和好的行动，而且比亚当还要更有能力；因为他们不是天生就听福音的人，而是通过普遍恩典的赐予，他们才成为听众，在他们归信之前，在他们接受重生的圣灵之前，他们就能取悦上帝，为重生做好准备；是的，按照他们的观点，在世界上没有任何动物和自然的异教徒（事实上）不能接受上帝的事物，不能来到基督面前，除非他被拖来，因为所有的人都是通过恩典被吸引来的 异教徒和其他人被吸引，可以说，亚当缺乏超自然的恩典，作为一个自然人（因为上帝的形象对亚当来说是超自然的恩典，正如阿米尼乌斯和科尔维纳斯所教导的那样），所以他不能思考善念，如哥林多后书 3:5 所说，也不能领受神的事物，如自然人一样，哥林多前书 2:14 所说。亚当也因犯罪和罪恶而死亡，必须以同样的方式来到基督，即被超越自然的恩典所吸引，就像我们堕落的罪人一样。

CHAPTER. XVI
第十六章

Cases from the former Doctrine
前教义的案例

1. The differences betwixt such as are externally, visibly, and conditionally, and such as are internally and personally in Covenant with God. 2. Gods esteem, not mens, make Nations Visible Churches. 3 The first and prime subject of speciall Church-priviledge. 4. Gods command to receive seals, no warrand to all members to challenge them.
1. 外在、可见和有条件的差异与与上帝在契约中内在和个人的差异。 2. 上帝的尊重，而不是人的尊重，使国家成为可见的教会。 3. 特殊教会特权的首要主题。 4. 上帝命令接受印章，并不是所有成员都有权质疑它们。

Q. 1. If multitudes and people externally Covenanted with God, though not internally, whom the Lord calls his people and chosen by him, Deut. 7:6; Deut. 10:15. be the rightly constitute and Visible Church, as Mr. Thomas Hooker granteth, then Kingdoms must be his Visible Church. Answ. No doubt, Egypt, Assyria, all Nations, all the ends of the world, all the Kingdoms of this world, are Prophesied to be the Kingdomes and Covenanted people of God, and the Lord challengeth them as his, (Isa. 19:25. blessed be Egypt my people) Isa. 2:1, 2, 3; Psal. 22:27; Rev. 11:15; Psal. 96; Psal 97; Psal. 98; Isal. 42:10; Isai. 49:7, 8:20, 21; Cant. 8:8.—Act. 13:46, 47; Rom 15:8, 9, 10, 11, 12. must be the visible Covenanted Churches of God, to whom the seals of the Covenant are due; But that none in Aegypt, Assyria, of all the called Gentiles, though visibly and professedly in Covenant, and affirmed by the mouth of the Lord to be his people, the Sister of the Jewish Church, and his Kingdoms, are members of the Visible Church, or hath right to membership and seals, except men judge them to be reall converts, sound beleevers, and so internally called and chosen, is to preferre the judgement of men, to the Word of God. And since he saith that Kingdomes, fathers, children, are his in Covenant, and chosen to be his people, in regard the Lord calleth them by his Word, as he did Israel, Deut. 7:6; Deut. 10:15; Psal, 147:19, 20. they must be all Visible Churches in Gods esteem; except he say they are not Visible Churches, except men also esteem and judge them not only externally, but really and internally justified and effectually called. 2. These we are to judge in Covenant visibly, whom the Lord so calls, and to these the seals do belong Ecclesiastically, though we see not signes of their inward conversion; Except we say that our judgement is surer then the Lords; But the Lord calls Nations, the Gentiles so, and so must Paul and Church-members judge all the Kingdomes, and all the Gentiles reall converts; Else the seals are not due to them. 3. If we must judge them all really redeemed and sanctified, who are fed by Pastors, as Mr. Hooker teacheth from Acts 20:28. feed the flock, then are we to esteem all the fathers who were baptized unto Moses in the Cloud, and in the Sea, and did eat the same spirituall meat, and did all drink of the same spirituall Rock Christ, 1 Cor. 10:1, 2, 3, 4. to be really redeemed, reall beleevers, and the whole world to be really redeemed, and yet the world is not the Church, yet they were Idolaters, murmurers, visibly known to be such; And John Baptist was oblidged to esteem the multitudes, all Judea who were baptized of him, Mark 1:5; Luk. 3:7; Matth. 3:2, 3, 4. really sanctified and redeemed, yea and since there be Prophesies under the Messias, that all the Kingdomes of the world, Rev. 11:15. Aegypt, Assyria, Isa. 19:25. all Nations, Isa. 2:2. all the Gentiles, Isa. 60. shall be the confederate people of God, we must believe that all these Kingdomes are visible Saints, chosen to life as the Corinthians and Ephesians were, 1 Cor. 1:1; Eph. 1:4. So argues Mr. Thomas Hooker from confederacie. 4. Let one word in Old or New Testament be given of a Judicature giving judicially sentence on earth of a number that professedly are hearers, that so many are to be admitted as due members of the Church, because conceived of men to be regenerated, and so many rejected, because conceived to be non-converts; or what word of Christ there is that doth regulate the judiciall sentence, as touching the time how long the Church-member hath been so. 2. What motives or inducements led Simon Magus, and the generation of vipers, the multitude and all the people baptized, Luke 3:7. compared with Luk. 3:2; Matth. 3:5, 6; Mark 1:5. (for as many as went out to be baptized were baptized, but all Jerusalem, and all Judea went out, Mat. 3:5, 6. and were baptized, saith Mark 1:5.) what motives I say, led and induced them to join? For they joined but for a season, Joh. 5:35; Matth. 21:32. and what rule of the word there is to regulate us in judging of these motives? 3. What outward marks the word gives of outward regeneration, and consequently of predestination to glory, Justification, Effectuall Calling, made visible, which we must see in others, before Pastours can feed them as Pastours, for the word is in all the like a perfect rule.
问题 1：如果众多人和外部与上帝立约，虽然内心并非如此，但上帝称他们为自己的子民并拣选他们（申命记 7:6；申命记 10:15），那么根据托马斯·胡克先生的观点，他们就是合适的、可见的教会，那么王国也必须是他的可见教会。回答：毫无疑问，埃及、亚述、所有国家、全世界的尽头、这个世界的所有王国都被预言为上帝的王国和立约的子民，上帝宣称他们是他的子民（以赛亚书 19:25，“埃及啊，我的子民”；以赛亚书 2:1, 2, 3；诗篇 22:27；启示录 11:15；诗篇 96；诗篇 97；诗篇 98；以赛亚书 42:10；以赛亚书 49:7, 8:20, 21；雅歌 8:8；使徒行传 13:46, 47；罗马书 15:8, 9, 10, 11, 12）。 必须是上帝的可见的立约教会，他们应该得到立约的印章；但是埃及、亚述以及所有被呼召的外邦人，虽然在外表上和公开地与上帝立约，并且被上帝亲口宣称为他的子民、犹太教会的姐妹和他的国度，但他们不是可见教会的成员，也没有权利成为成员并得到印章，除非人们认定他们是真正的皈依者、坚定的信徒，因此在内心被呼召和拣选，这是将人的判断置于上帝的话语之上。既然他说，国家、父亲、子女都是他在立约中的，被拣选为他的子民，因为上帝通过他的话语呼召他们，就像他在申命记 7:6、申命记 10:15、诗篇 147:19、20 中对以色列人所做的那样，他们必须在上帝的眼中都是可见的教会；除非他说他们不是可见的教会，除非人们不仅在外表上，而且在真实和内心上认定和判断他们是被称义和有效地被呼召的。 这些人我们要在盟约中明显地判断，主这样称呼他们，这些印章属于教会，尽管我们看不到他们内心转变的迹象；除非我们说我们的判断比主更可靠；但主称呼国家，外邦人也是这样，保罗和教会成员必须判断所有的国家和所有的外邦人是真正的信徒；否则，这些印章就不属于他们。3. 如果我们必须判断所有受牧师喂养的人都是真正得救和成圣的，就像胡克先生从使徒行传 20:28 中教导的那样，那么我们就必须认为所有在云彩中受洗归摩西的祖先，吃了同样的属灵食物，都喝了同样的属灵磐石基督，哥林多前书 10:1, 2, 3, 4，都是真正得救的，真正的信徒，整个世界都是真正得救的，然而世界不是教会，他们是偶像拜者，发牢骚者，明显被人所知；约翰洗者也被迫认为众人，犹太全地的人都是他所洗的，马可福音 1:5；路加福音 3:7；马太福音 3:2, 3, 4，真正成圣和得救的，是的，自从弥赛亚以来，有预言说世界的国家都要归主，启示录 11:15。埃及，亚述，以赛亚书 19:25。所有的国家，以赛亚书 2:2。所有的异邦人，以赛亚书 60。将成为上帝的联盟民族，我们必须相信所有这些王国都是可见的圣徒，被选为生命，就像哥林多人和以弗所人一样，哥林多前书 1:1; 以弗所书 1:4。所以托马斯·胡克先生从联盟中争辩。4.在旧约或新约中，是否有一个审判机构在地上对一群公开宣称是听众的人进行司法判决，以便有多少人被接纳为教会的合格成员，因为人们认为他们已经重生，有多少人被拒绝，因为被认为是未归信者; 或者基督有什么话语来规范司法判决，关于教会成员已经是这样多长时间。2.是什么动机或诱因导致西门·马古斯和毒蛇的一代人，众人和所有受洗的人，路加福音 3:7。与路加福音 3:2; 马太福音 3:5, 6; 马可福音 1:5 进行比较。（因为所有前去受洗的人都受洗了，但所有的耶路撒冷和犹太都出去了，马太福音 3:5, 6。马可福音 1:5 说他们都受洗了。）我说的动机是什么，引导和诱使他们加入？因为他们只是暂时加入，约翰福音 5:35; 马太福音 21:32。 世界上有什么规则来指导我们判断这些动机？3. 世界上给出了哪些外在的标志来显示外在的重生，因此也显示了荣耀的预定、称义和有效的呼召，我们必须在他人身上看到这些标志，以便牧师们能够像牧师一样喂养他们，因为世界上的话语就像一个完美的规则。

Quest. 2. What is the first principall and only proper subject of the promises of speciall note, in the Mediator, of the promise of a new heart, of the styles, properties and priviledges of speciall note; That is, to be called the body of CHRIST, the Anointed ones, and such as shall never fall away, Jer. 32:39, 40; Jer. 31:35, 36. Answ. Only the Invisible and Mysticall body of Christ, for a promise of a new heart, of the Law ingraven in the inward parts, of the anointing, Jer. 31:33; Isa. 54:13; Heb. 8:10. of perseverance, Jer. 31:35, 36; Isa. 54:10; Isa. 59:20, 21; Jer. 32:39, 40; Joh. 10:27, 28, 29. are promises of speciall note in the Mediator; And if any say that the Visible Church as such, as visible, whereof Simon Magus is a member, is the first principall subject of these promises or of priviledges of speciall note in the Mediator, they must join (it may be mistakenly) with Arminians. Mr. Thomas Hooker did not so ingenuously as need were, refute this Thesis of mine, as he ought to have done, but framed an other of his own, and refuted it, to wit, which is not owned by me. The Invisible Church is not the prime and only subject of the seals, that is, of the externall seals. I grant all the externall seals is not a priviledge of speciall note in the Mediator, for it is a priviledge of Ishmael, Magus, and of all prophane Hypocrites. And it is not to be said that Hypocrites and gracelesse men, Ishmael, and Esau, have a command of God to receive the seals, and a warrand from his Word to require them, as that pious and grave man Mr. Thom. Hooker saith in his Survey, Part. 1. Cap. 3. pag. 41, 42. For (saith he) there can be no better right then Gods command to injoin, and his Word to warrand us to challenge any priviledge. The command of God is a good warrand to the Church and Ministers to conferre the seals to Ishmael, Simon Magus, Judas, though no Word of God warrand us judicially to sentence them to be regenerate, before the Ministers can confer the seals, as Mr. Hooker and his teach, but that the command of God is a good right and warrand to Esau, and Simon Magus, to require and to challenge the seals is not written in the Scripture, with the good leave of that pious man, no more nor usurpers have warrand to challenge that to which they have no right, or a robber hath warrand to require the purse of an innocent traveller. Can the sorcerer Magus say, there can be no better right then I have to challenge Baptism and the Lords Supper? Why? I have the command of God. Nay but an answer is soon returned to the witch: The Church of Samaria hath Gods warrand to confer the seals, so long as the witches skill fails him not to act fairly the part of the painted professour, but the conditionall command of an externally Preached Covenant, is not the best right, nay, no right at all for him to challenge the seals, except he come beleeving and discerning the Lords Body, and mourning for sin, and fulfill the condition: Indeed if the Lord had commanded Magus and all the visible members, with an absolute command, Come and receive the seals whether ye professe, know Christ, or beleeve and repent, or not; that command should warrand all to challenge, but I trust Mr. Hooker will not stand to such a command. And therefore distinguish betwixt jus activum, ane active right in the Church to confer the seals, and jus passivum, a passive right in Magus to challenge: The latter requires that Magus have right as a beleever, and in foro Dei, both to the seal and interest in Christ, by the grant of Adversaries; Else he hath no right, no command of God to challenge the seals. And therefore we must distinguish betwixt the Covenant of Grace, qua factum & initum, & qua annunciatum, the Covenant, I say, as made with some, and yet Preached to all. And whereas Mr. Hooker saith, 38, 39. pag. that he cannot see how the will of purpose, and the will of revealed command, do not contain apparent contradictions. This Godly man hated Arminians, when he saw them in daylight. I cannot now insist to answer him and Papists and Arminians who object the very same thing. It is clear they differ much, but they are not contradicent, more then the decree of God, and the morall obligation of men are contrair. Hypocrites and such, are only visible members and no more, and have no true and internall right and interest in the seals according to the inward grace signified or the promises of a new heart, which are absolute and made to the Elect and beleevers, who are the only principall prime and proper subject of such promises of speciall note in the Mediator.
问题 2：在调停者中，特别值得注意的承诺的第一个主要和唯一适当的对象是什么？例如，关于一个新心的承诺，特别值得注意的样式、属性和特权；也就是说，被称为基督的身体，受膏者，以及永不背离的人，耶利米书 32:39,40；耶利米书 31:35,36。答案：只有基督的隐形和神秘的身体，承诺一个新的心，内心刻在内部的律法，受膏，耶利米书 31:33；以赛亚书 54:13；希伯来书 8:10。关于坚持不懈，耶利米书 31:35,36；以赛亚书 54:10；以赛亚书 59:20,21；耶利米书 32:39,40；约翰福音 10:27,28,29。这些都是调停者中特别值得注意的承诺；如果有人说，作为可见的教会，作为可见的教会，其中西门·马古斯是成员，是这些承诺或特别值得注意的特权的第一个主要对象，他们必须（可能是错误地）与阿米纳人合作。托马斯·胡克先生没有像需要的那样坦率地反驳我的这个论题，他应该这样做，而是构建了另一个他自己的论题，并加以反驳，也就是说，这个论题不是我拥有的。隐形的教会不是印章的主要和唯一对象，也就是说，不是外部印章的对象。 我承认所有外在的印章并不是调停者特别值得注意的特权，因为这是以实玛利、魔术师和所有亵渎的伪君子的特权。并且不能说伪君子和没有恩典的人，以实玛利和以扫，有上帝的命令接受这些印章，并且有他的话语要求它们，就像那位虔诚而庄重的人汤姆·胡克先生在他的《调查》中所说的那样，第一部分，第 3 章，第 41、42 页。因为（他说）没有比上帝的命令更好的权利来命令我们，他的话语来保证我们要求任何特权。上帝的命令是教会和牧师将印章授予以实玛利、西门·魔术师、犹大的好权利，尽管上帝的话语没有司法上的权利来判决他们在牧师授予印章之前已经重生，就像胡克先生和他的教导的那样，但是上帝的命令是以扫和西门·魔术师要求和要求印章的好权利和保证，并没有在圣经中写明，对于那位虔诚的人来说，没有更多的权利，也没有侵犯者有权要求他们没有权利的东西，或者强盗有权要求无辜旅行者的钱包。 巫师麦格斯能否说，没有比我更好的权利来挑战洗礼和主的晚餐？为什么？我有上帝的命令。然而，对于巫师的这个问题很快就有了答案：撒玛利亚教会有上帝的授权来授予印记，只要巫师的技巧不辜负他公然表演的角色，但是外部传道的盟约的有条件命令，并不是最好的权利，甚至根本没有权利让他来挑战这些印记，除非他来时相信并辨别主的身体，并为罪而悲伤，并履行这个条件：确实，如果主命令麦格斯和所有可见的成员，以绝对的命令，来领受这些印记，无论你们是否公开宣称，认识基督，相信和悔改，那个命令将授权所有人来挑战，但我相信胡克先生不会接受这样的命令。 因此，要区分教会中授予印信的主动权（jus activum）和驳斥权的被动权（jus passivum）：后者要求驳斥者作为信徒在上帝面前拥有权利，并且对印信和基督的利益有权利，这是对手方的授权；否则，他没有权利，没有上帝的命令来驳斥印信。因此，我们必须区分恩典之约，即作为某些人所订立和宣讲给所有人的恩典之约。至于胡克先生所说的，他看不出意愿和启示命令的意愿如何不包含明显的矛盾。这位虔诚的人在白天看到亚米尼洛主义者时憎恶他们。我现在不能详细回答他和天主教徒以及亚米尼洛主义者提出的完全相同的问题。很明显，他们有很大的不同，但并不矛盾，就像上帝的旨意和人的道德义务一样。 伪君子等人只是表面上的成员，没有真正的内在权利和利益，也没有根据内在的恩典或新心的应许来参与印记。这些印记是绝对的，是给选民和信徒的，他们是唯一真正重要的、适合成为中保特别应许的对象。

Quest. 3. What be these principall reall Covenanters to whom onely, the new heart is absolutely promised, and how are they known.
问题 3：这些主要真实的契约者是谁，只有他们才绝对地被承诺新的心灵，并且他们如何被认识出来。

CHAPTER XVII
第十七章

1. Of the hypocrisie, of formall Covenanters. 2. Self-deceit. 3. The new Spirit. 4. Revelations and Prophecies. 5. Markes of a Spirituall disposition.
1. 假仁假义，形式主义的盟约者。 2. 自欺欺人。 3. 新的灵性。 4. 启示和预言。 5. 展现出灵性倾向的标志。

Answ. This toucheth the differences of the old and stony heart in such as are externally only in Covenant with God, and are Hypocrites: And the new and soft heart of such as are internall, reall, and absolute Covenanters: Hence these propositions.
这涉及到那些只是与上帝在外表上立约并且是伪君子的人的旧而坚硬的心与那些内在、真实和绝对立约者的新而柔软的心之间的区别。因此，有以下命题。

1. An Hypocrite is he who in the stage represents a King, when he is none, a begger, an old man, a husband, when he is really no such thing, Luke 20:20. They sent out spies, faining themselves to be just men: To the Hebrews they are פנוﬦ faciales, facemen, men of the face and vizard and צְבוִעוﬦ colorati, dyed men, rid men, dipped, baptized, from the root צָבַע to dye, dip, wash, baptize, Jer. 12:9. mine heritage is to me as an speckled bird, or a pyed bird, and hath casten off my simple liverie, and so is a bird of many sundrie colours: The Hypocrite is dyed and watered with a hew and colour of godlinesse. Coneph noteth hypocrisie, Isa. 32:6. from חָנַף simulavit, fraudulenter egit. The noune הָנֵף Chald. חֲנִיﬦ a dissembler, an Hypocrite, who is sometimes just, sometimes wicked, the root by a Metaphore is to pollute, and defile, Psal. 106. the land was defiled with bloods: Hence the Hypocrite is all things, and all men, and nothing, and no man but himself.
伪君子是在舞台上扮演国王的人，而他实际上并不是国王，他可以是乞丐、老人、丈夫，但他实际上并不是这些角色。他们派出间谍，假装自己是正直的人：对希伯来人来说，他们是“面孔”，是有面孔和面具的人，是染色的人，是浸泡的人，从“染色、浸泡、洗涤、洗礼”的词根中来，耶利米书 12:9：“我的产业在我眼中好像有斑点的鸟，或有杂色的鸟，抛弃了我的朴素服装，成了许多不同颜色的鸟。”伪君子被染色和浇灌了一种虔诚的色彩。Coneph 在以赛亚书 32:6 中指出伪善，从“伪装、欺骗”一词中来。名词“伪善者”在迦南语中是“伪装者、伪君子”，有时是正直的，有时是邪恶的，这个词的根据是一种污染和玷污，诗篇 106：“地被血玷污。”因此，伪君子是一切，是所有人，也是无所是的，除了他自己。

Hypocrisie is considered in it self, and so it is opposed to sincerity. Or in relation to these graces and duties which it fenzies, and so it is opposed to all the true vertues which it lyingly and feinzedly represents, as painting is opposed to realitie in nature, being a counterfeiting of nature, and it is opposed to things that are painted, so a living man, and a growing rose, things obvious to the eyes of sense are most easily painted as colours lineaments, as a mans body, but things that fall under the understanding only, as the soul, and under the sense of smelling and touching, are hardly pictured. Ye may paint the man, the roses, the colour, figure, and the fires red flaming, but he cannot paint the soul, the smell of the rose, or the heat of the fire: It is hard to counterfite spirituall graces, as love of Christ, sincere believing intending of the Glory of God, Its hard to get a coat, or put painture on spirituall graces, and the more ye counterfite the Spirit, the more Divell-like is the forgerie, for he changeth himself into an Angel of light. There is some use for painted men, for they serve for ornament, but there is no use for faith but resting upon Christ, nor for love, but to cleave to God, and please him and our neighbour: In all duties we counterfite but the outward bulk of graces and actions, and would seeme to do what we do not: If the colour of graces and godlinesse be desireable, it self is more desireable, but to imitate only the externalls of the Covenant of Grace to keep a roome in the Church, is to put a lie and mock upon the Lord, and to reproach him with dimnesse of sight: And such as hate Christ and the Godly in their heart, and first cloath them with the coat of hypocrites, lyers, Samaritanes, seditious men, they much more hate Godlinesse, he that would have the picture of the man stobbed or hanged, would much more have the living man in person stobbed or hanged.
伪善本身就是虚伪的，因此与真诚相对立。或者与它所假装的那些美德和责任相关，因此与它虚伪地代表的所有真正的美德相对立，就像绘画与自然界的真实相对立一样，它是对自然的伪造，与被绘制的事物相对立，如一个活人和一个盛开的玫瑰，对于感官来说，这些事物是最容易绘制的，如颜色和线条，如一个人的身体，但是只有理解才能理解的事物，如灵魂，以及嗅觉和触觉的感觉，很难描绘。你可以画人、玫瑰、颜色、形状和火焰的红色，但你不能画灵魂、玫瑰的气味或火焰的热度：伪造属灵的恩典很难，如对基督的爱、真诚地相信并意图荣耀上帝，很难给属灵的恩典穿上外衣或涂上颜料，而且你越是伪造圣灵，你就越像魔鬼一样，因为他把自己变成了光明的天使。 有些人被涂上颜色是有用的，因为他们可以用来装饰，但信仰除了依靠基督之外没有其他用途，爱也只有依附于上帝并取悦他和我们的邻舍才有意义：在所有的职责中，我们只是假装拥有恩典和行动的外在形式，并且似乎在做我们实际上没有做的事情：如果恩典和敬虔的颜色是可取的，那么它本身更加可取，但仅仅模仿恩典之约的外在形式以在教会中占据一席之地，就是对主的欺骗和嘲弄，并且是对他视力模糊的侮辱：那些心里憎恨基督和虔诚的人，首先会给他们披上伪君子、说谎者、撒玛利亚人、煽动者的外衣，他们更加憎恨敬虔，一个想要把人的画像刺伤或绞死的人，更加希望亲自刺伤或绞死那个活着的人。

Hypocrisie is a resembling of a morall good for vaine glory: Its not hypocrisie to suppresse tears in Prayer, least the man seeme to seek himself, nor for a father to seeme to be angry at his childe or servant when he is not angry, nor to put on deafnesse at reproaches, Psal. 38:12. They speak mischievous things, 13. But I as a deaf man heard not: It was prudencie, not hypocrisie in Saul to hold his peace and misken when the sons of Beliall despised him, it being the beginning of his reigne, 1 Sam. 10:27. Nor is it hypocrisie in a Magistrate or Joseph to put on an other person to his brethren, though if the ground be unbelief, it is not lawfull for David to feinzie himself mad: Nor for Ammon to counterfite sicknesse, or to put a lie upon providence: And yet it is not hypocrisie for Solomon to seeme to divide in two the living childe with a sword, or for the men of Israel to flie before the men of Ai. A lawfull end and a right end and motive, contributes goodnesse to actions that are not intrinsecally evill.
伪善是为了虚荣而模仿道德善行：在祈祷中压抑眼泪并不是伪善，以免显得自私；父亲在没有生气时对孩子或仆人生气也不是伪善；在受到责备时装聋作哑也不是伪善，诗篇 38:12 说：“他们说恶言，13.但我像聋子一样听不见。”扫罗保持沉默并装作不认识他的人，当比利亚的儿子们蔑视他时，这是明智的举动，而不是伪善，因为这是他执政的开始，撒母耳记上 10:27。对于执政官或约瑟夫来说，假扮成其他人对待自己的兄弟并不是伪善，尽管如果动机是不信仰，大卫伪装疯狂是不合法的；阿们装病或对上帝撒谎也是不合法的。然而，所罗门似乎用剑将活孩子分成两半，以及以色列人在艾城面前逃跑，并不是伪善。合法的目标和正确的动机为本质上不邪恶的行为增添了善良。

There is a naturall hypocrisie in all, every man in both sides of the Sun is a lyar, he that said he would wish that he might dwell in the land beyond the dawning of the morning, where they are all sincere, wished to dwell where there are no men; for whereever men are, there are hypocrites and hypocrisie. There is an acquired hypocrisie in all, lesse or more, and an habit thereof in not a few.
所有人都有一种天生的伪善，太阳两边的每个人都是说谎者，那个说他希望能居住在黎明之外的土地上，那里的人都是真诚的，他实际上是希望居住在没有人的地方；因为无论人们在哪里，都会有伪君子和伪善。所有人都有一种习得的伪善，多少不一，其中有一些人已经养成了这种习惯。

According to mens wayes so are men white and painted Hypocrites; Herod professeth to worship Christ and mindes to kill him, Math. 2. And Absolom covers treason and rebellion against his father and prince, with the whitenesse of a vow at Hebron, what better is the whoore and what more devoute to say, Prov. 7:14. I have peace offerings with me, to day have I payed my vowes? under the vail of zeal (they think it) service to God to kill the Apostles, Joh. 16.
根据人们的方式，人们是虚伪的，像涂了白色和化妆的伪君子；希律声称崇拜基督，却打算杀他，马太福音 2 章。押沙龙用在希伯仑的誓约的纯洁掩盖了对父亲和君王的叛乱和背叛，这样的人有什么更好的呢？还有什么更虔诚的呢？箴言 7:14。我带着平安祭物，今天我已经还了我的誓约？在热忱的面纱下（他们认为如此），为了杀害使徒，他们认为这是对上帝的奉献，约翰福音 16 章。

But the worst of Hypocrites is he who makes himself a Hypocrite, not before God onely, and before men, but whitens and paints himself before himself, and deceives himself, 1 Joh. 1:8. It is strange a man hath such a power over himself, as to perswade himself that he hath no sin, not only in point of faith, as such as deny any originall sinne in themselves or others; as many seducers now do, Socinians, Arminians, diverse Anabaptists, and such as say, the Law may be fulfilled by Grace, we are justified by Works: It is possible to be free of sin in this life and to be perfite, so as they cannot sin: But also practically a mans heart may deceive his heart, and may perswade himself that he is Godly and Religious, Jam. 1:26. and that his wayes are right, Prov. 14:12. and may say within his heart, and so think not only, I am holier then thou, and yet not be so much as ceremonially holy, but remaine in the graves and eat swines flesh, Isa. 65:4. but I say I am rich (and which is above admiration) I have need of nothing, Rev. 3:17. that I have no need of forgivenesse, of saving Grace, of the Redeemer Christ, of Salvation. And this is so much the more dangerous, that the prejudice and blindnesse of self-love, doth more strongly perswade self-godlinesse then any godlinesse of the world, and begets a more strongly radicated and fixed habite of believing self-godlinesse, then Ministers the godliest of them, and Professors, and Angels, and the Lord immediatly speaking (so long as the revelation is literall) Numb. 22:12, 24, 28. and Christ Preaching in his Person, Math. 8:9, 14; Math. 21:43, 44, 45; Luke 16:13, 14; Joh. 10:24, 25, 26, 27, 28, 29, 30, 31. and the Apostles, Acts 24:25, 26; Acts 26:2, 3, 4, 5, 6, &c. 24. can be able to root out, for they can fence and ward off, and can let out blowes at all that ye can say, and cary this habite of a false opinion of self-holinesse to Eternitie with them, and stand to what conceited lamps they hear on earth, did glister withall; and plead against the Lord in his face, that the sentence of condemnation is unjust, Matth. 25:44. and that they deserve for their profession to be admitted in to the Bride-groomes chamber, Math. 7:22; Matth. 25:11; Luke 13:25. and all such fairded Professors, are externally only in Covenant with God. And therefore these are sad marks, when first ye hid your lusts and nourish them, and feed upon the East wind of some created last end, and have not God for your last end, Luke 12:19; Psal. 49:11; Psal. 4:6; Jer. 22:17. 2. When ye know not that ye are poor, miserable, blind, naked, Rev. 3:17; Math. 9:11, 12, 13; Luke 15:2; Luke 19:7. and ye were never in Christs hospitall, and are whole and need no Physick. 3. Ye loath Christ but knows it not, Luke 7:44, 45. ye love Christ as a supposed Prophet, and loath him as a Redeemer. One may deadly hate Christ, and not know it. 4. Ye cannot compare the two states together, the state of nature and the state of Grace, as 1 Tim. 1:13. ye idolize your own choise, to bear down Achabs Idolatrie, but choose not the will of God to oppose Ieroboams Idolatrie. 5. Ye want Christ, and ye were not born with Christ in the heart. 2. Yea ye are eternally lost without him, and know neither the one nor the other.
但伪君子中最糟糕的是那些在上帝面前和人面前都假装伪君子的人，甚至在自己面前也把自己涂白，欺骗自己（约翰一书 1:8）。奇怪的是，一个人竟然能对自己有如此大的影响力，以至于能够说服自己没有罪，不仅仅是在信仰上，像那些否认自己或他人有原罪的人，如现在的一些迷惑人的人，socinians，arminians，不同的洗礼派，以及那些说，律法可以通过恩典来实现，我们是凭行为称义的人：在这个生活中是可能没有罪的，是完美的，以至于他们不能犯罪。但实际上，一个人的心可能欺骗自己的心，可能说服自己自己是虔诚和宗教的（雅各书 1:26），他的道路是正确的（箴言 14:12），他可能在心里说，甚至认为，我比你更圣洁，但实际上他甚至连仪式上的圣洁都没有，仍然留在坟墓里吃猪肉（以赛亚书 65:4）。但我说我是富有的（这是令人惊讶的），我什么都不需要（启示录 3:17），我不需要宽恕，不需要拯救的恩典，不需要救赎主基督，不需要救赎。 这更加危险，因为自我爱的偏见和盲目性比世界上任何一种虔诚更加坚定地劝说自我虔诚，并产生了比他们中最虔诚的牧师、教授、天使和主直接说话（只要启示是字面的）更加根深蒂固和固定的信仰自我虔诚的习惯，民数记 22:12、24、28；马太福音 8:9、14；马太福音 21:43、44、45；路加福音 16:13、14；约翰福音 10:24-31；使徒行传 24:25、26；使徒行传 26:2-6 等等，他们能够根除，因为他们能够防御和抵挡，并且能够对你所说的一切进行反击，并将这种对自我圣洁的错误观念的习惯带到永恒，并在地上听到的所有自以为是的灯火中辩护；并且在主的面前辩称，定罪的判决是不公正的，马太福音 25:44，并且他们凭借他们的信仰应该被允许进入新郎的房间，马太福音 7:22；马太福音 25:11；路加福音 13:25。所有这些虚伪的教授只是与上帝在外表上立约。 因此，当你们首先隐藏自己的欲望并滋养它们，并以某种创造的最终目标为食，并没有上帝作为你们的最终目标时，这些都是悲伤的标志，路加福音 12:19；诗篇 49:11；诗篇 4:6；耶利米书 22:17。2. 当你们不知道自己是贫穷、可怜、瞎眼、赤身裸体时，启示录 3:17；马太福音 9:11,12,13；路加福音 15:2；路加福音 19:7。你们从未在基督的医院里，你们是完整的，不需要医治。3. 你们厌恶基督，但自己却不知道，路加福音 7:44,45。你们爱基督，但只是把他当作一个假设的先知，却厌恶他作为救赎者。一个人可能致命地憎恨基督，却不自知。4. 你们无法将自然状态和恩典状态进行比较，如提摩太前书 1:13。你们崇拜自己的选择，以打倒亚哈的拜偶像，但却不选择上帝的旨意来对抗耶罗波安的拜偶像。5. 你们需要基督，你们的心中没有与基督一同诞生。2. 是的，没有基督，你们将永远迷失，对此两者都不了解。

Quest. 4. Whether or not are beleevers the parties of the Covenant of Grace. Ans. These are parties to whom the Covenant-promise is made, not these who already have the benefit promised in the Covenant, but beleevers must have a new heart, and consequently faith already, therefore they cannot be parties with whom the Covenant is made. As because the Image of God is not promised to Adam in the Covenant of Works, but presupposed to be in him by order of nature, before God make with him the Covenant of Works, else he could not be able to keep that Covenant, which we cannot say, for God created him right and holy, Gen. 1:26, 27; Eccles. 7:29; Eph. 4:24; Col. 3:10. Therefore Adam in his pure naturalls, as not yet indued with the Image of God, cannot be the partie with whom the Covenant of Works is made, for then the Image of God, must either be a reward, which Adam by his pure naturalls and strength thereof must purchase by working, which the Scripture and nature of the Covenant cannot admit, or then the Image of God must be promised to Adam in the Covenant of Works, which is no lesse absurd. And if faith be promised in the Gospel, the Covenant of Grace must be made with some Israel and Judah as predestinated to life eternall and yet wanting a new heart: For God cannot Covenant-ways promise a new heart to such as have it, but to such as have a stony heart and beleeve not, Ezek. 36:26; Deut. 30:6; Ezek. 11:19. nor can he promise faith to such as have faith this way.
问题 4：信徒是否是恩典约的一方？答：这些人是恩典约的应许对象，不是已经在约中得到应许福分的人，但信徒必须拥有一颗新的心，因此已经有信心，所以他们不能成为与之立约的一方。因为上帝在工作约中没有向亚当应许上帝的形象，而是假定亚当在本性上已经有上帝的形象，然后上帝与他立工作约，否则他将无法遵守那个约定，这是我们无法说的，因为上帝创造了他是正义和圣洁的（创世记 1:26,27；传道书 7:29；以弗所书 4:24；歌罗西书 3:10）。因此，亚当在他纯粹的本性中，还没有被赋予上帝的形象，不能成为与工作约立约的一方，因为那样的话，上帝的形象要么是一种奖赏，亚当必须凭借他纯粹的本性和力量通过工作来获得，这是圣经和约的本质所不能接受的，要么上帝的形象必须在工作约中向亚当应许，这同样荒谬。 如果在福音中承诺了信仰，那么恩典的约定必须与一些被预定得永生的以色列和犹大人立约，尽管他们需要一个新的心灵：因为上帝不能与那些已经拥有新心灵的人立约，而是与那些拥有石心的并且不相信的人立约，以西结书 36:26；申命记 30:6；以西结书 11:19。他也不能向那些已经以这种方式拥有信仰的人承诺信仰。

Quest. 5. Who are these that have the new heart, and so are personally and really within the Covenant of grace. Ans. Because the new spirit is given, when the new heart is given, Ezek. 36:27; Ezek. 18:31. Make you a new heart and a new spirit, and many in our times boast of the spirit, it shall be fit to speak of the new spirit, and who are spirituall.
问题 5：那些拥有新心并真正属于恩典约的人是谁？答：因为当新心赐予时，也赐予了新灵，以西结书 36:27；以西结书 18:31。你们要造新心，赐新灵，现今有许多人夸口有灵，因此谈论新灵和谁是属灵的人是合适的。

Hence these Questions of the new spirit.
因此，这些是新精神的问题。

Quest. 1. What is the seed of the new spirit?
新精神的种子是什么？

Ans. The word of the Gospel, therefore before Adam could have the Gospel-spirit, the Lord must reveal the Doctrine of the Gospel, the seed of the woman must tread down the head of the serpent, Gen. 3. So the word and the spirit are promised together, Isa. 59:21; Isa. 30:21. Thy teachers shall not be removed, and thine ears shall hear (this is the inward teaching) a voice behind thee, saying, this is the way, walk ye in it. Isa. 51:16, 17; Mat. 28:20. Go teach, that is the word: Loe I am with you to the end of the world, that is the Spirit to make it effectuall, by my Spirit, Joh. 14:16, 17.
答：因此，在亚当之前，福音的灵必须被主启示，女人的后裔必须踏碎蛇的头，创世记 3 章。因此，话语和灵是一起应许的，以赛亚书 59:21；以赛亚书 30:21。你的教师不会被移除，你的耳朵将听到（这是内在的教导）在你后面有声音说，这是道路，你们要行在其中。以赛亚书 51:16, 17；马太福音 28:20。去教导，那是话语：看哪，我与你们同在，直到世界的末了，那是灵通过我的灵使其生效，约翰福音 14:16, 17。

Object. But Adam when he heard first the Doctrine of the blessed seed, could not try the Doctrine or speaker, by any new Doctrine.
物体。但是当亚当第一次听到有关祝福的种子的教义时，他无法通过任何新的教义或演讲者来尝试这个教义。

Ans. The first Doctrine can be tryed by no other rule, because it was the first rule it self, nor can these principalls written in the heart naturally (That God is) (God is just, holy) &c. be tryed by any other truths, because they are first truths; As the sense of seeing cannot try whether the Sun be the Sun by the light of some other Sun, that is before this Sun, which is more lightsome. For there is not another Sun before this, the Gospel it self hath God shining in it, to these who are enlightened, as Adam was, a Rubbie doth speak that is a Rubbie.
答案：第一条原则不能通过其他规则来尝试，因为它本身就是第一条规则，这些写在心中的原则（上帝是公正的、圣洁的等）也不能通过其他真理来验证，因为它们是第一手的真理；就像视觉不能通过其他更明亮的太阳的光线来验证太阳是否是太阳一样。因为没有比这个更早的太阳，福音本身就有上帝的光辉照耀其中，对于那些受到启迪的人来说，就像亚当一样，红宝石会说话，那就是红宝石。

Obj. How then should Adam know what God spake to him and not to another, are we not to try all spirits that speak?
那么亚当怎么知道上帝对他说了什么，而不是对其他人说的呢？难道我们不应该试验一切说话的灵吗？

Ans. There is a word immediatly spoken by the Prophets, and Apostles, that is to be tryed, partly by the first Preaching the Lord made in Paradise, partly by the effects, that it converteth the soul, Psal. 19:7. and smells of that same Majesty, and the divine power of another life, which is in the first Sermon, Gen. 3:15, this is Verbum Dei immediatum. But when God himself speaks in his own person to Adam, to Abraham, Gen. 22. to Moses, Isaiah, the Apostles, that is Verbum Dei immediatissimum, the fountain-word; neither word nor speaker is to be tryed. The Patriarchs and Prophets are never bidden try the visions of God, for when God speaks them himself, he makes it evident that it is he, and only he who speaks, and we read not of any in this deceived, Angels or men cannot counterfeit God.
答案：有一个词是由先知和使徒立即说出的，它应该通过主在伊甸园的第一次传道，以及它转化灵魂的效果来验证，诗篇 19:7。它闻起来有着同样的威严和神圣力量，是第一篇讲道中的神谕，创世记 3:15，这就是神的直接话语。但当上帝亲自以他自己的身份对亚当、亚伯拉罕、创世记 22 章、摩西、以赛亚、使徒们说话时，那就是神的最直接的话语，源泉之言；既不需要验证话语，也不需要验证说话者。从未有命令让先知和先知们去验证上帝的异象，因为当上帝亲自说话时，他明确表明是他，只有他在说话，我们没有读到任何被欺骗的人，天使或人无法伪造上帝。

Obj. There have, after the Canon of the Scripture is closed, been some men, who have Prophesied facts to come, that fell out as they foretold, just as Isaiah, Elias, and other Prophets, then something is to be beleeved, that is not written, and such may have the Spirit, and yet no word of Scripture goes along with it.
在圣经正式封闭之后，有一些人预言了一些事实，结果与他们预言的一样，就像以赛亚、以利亚和其他先知一样。这意味着有些事情是可以相信的，尽管没有写在圣经中，这些人可能有圣灵的感动，但没有圣经的文字支持。

Ans. 1. Such men may have (I confesse) a Propheticall spirit, but first, they were eminently holy and sound in the faith, and taught that the Catholick Church should beleeve nothing, nor practise nothing, but what is warranted by the Word. Such as boast of Spirit or Prophesie, and reject the word, are therefore not to be beleeved.
这样的人可能具有（我承认）先知的灵感，但首先，他们在信仰上非常圣洁和坚定，并教导说，天主教会不应该相信或实践任何不被圣经所证实的事情。那些夸耀灵感或预言，并拒绝圣经的人，因此不值得相信。

2. What these men of God foretold, is a particular fact concerning a man, what death he should die, or a Nation, or a particular, such a man shall be eternally saved, but no dogma fidei, nor any truth that lays bands on the Catholick Church to believe that to the end of the world, as all Scripturall truths do, and a doubt it is, if we are to beleeve these, in the individuall circumstances of fact, sub periculo peccati, upon hazard of sinning against God, we may, I judge, without sin suspend belief, and yeeld charity to the speaker.
这些神的人预言的是关于一个人的特定事实，他将如何死亡，或者一个国家，或者一个特定的人，这样的人将永远得救，但这不是信仰的教义，也不是束缚天主教会信仰到世界末日的任何真理，正如所有圣经的真理一样，对于事实的个别情况，我们是否应该相信这些，以避免犯罪，我认为，我们可以在没有罪恶的情况下暂停信仰，并对说话者表示善意。

3. If any object, the Prophets did foretell particular facts concerning the death of Ahab, the birth of Josiah, which concerned particular persons: I, but they so were the maters of fact (as the crucifying of Christ was a mater of fact) as also they did by the intent of the Holy Ghost contain Historicall, Morall and dogmatically divine Instructions, so that the whole Catholick Church must believe them, with certainty of divine faith, they being written and spoken for our Instruction, and they sin who believe not.
如果有任何事物，先知们确实预言了关于亚哈的死亡、约西亚的诞生等特定人物的特定事实：我相信，但它们是事实的事物（就像耶稣被钉在十字架上一样），它们也是根据圣灵的意图包含了历史、道德和神学上的神圣教导，所以整个天主教会必须以神圣信仰的确定性相信它们，因为它们是为了我们的教导而写和说的，不相信的人是犯罪的。

Quest. 2. What are we to judge of these truths revealed to Professors, when they are in much nearnesse to God, and the Lord is pleased to shine upon them in some fulness of manifestation of himself to their souls, especially in particular facts? Answ. There is a wide difference betwixt revelations, which speak what is lawfull or unlawfull, agreeable unto or repugnant to the Word; And what is good in jure, and what in facto, shall come to passe or not come to passe, what ever is given to revelations of the former sort, is taken from the Scripture, whose peculiar perfection it is to show what is good and just, what not; Therefore to say that revelations now do guide us in disobeying higher Powers or killing men, &c. is a wronging of the Word, especially of the first, second and sixth Commands. As to the other, God may and doth lead his owne, especially when they are near glory, under fewest prejudices touching time and eternity, to speak what shall be, but it is not our rule. It's an Argument of nought, Such a thing was mightily born in upon my spirit as lawfull and as certainly to come to passe, when I was most near to GOD in a full manifestation of himself: therefore such a way is right, or such a way shall come to passe; For not to say 1. that this is a wronging of the perfection of Scripture, and 2. That there is a bastard Logick in the affections where God and nature hath seated discursive power; And we often prophesie, because we love, not because we see the visions of God. 3. Peter might, the same way, reason, I saw the glory of heaven at the transfiguration, and the Peers of the higher house, Moses and Elias, and this was then mightily born in upon my spirit, It is good for us to be here, let us build three Tabernacles: therefore this is true, It is good for us to be here: But the Conclusion is a dream; who should preach the Gospel as witnesses and suffer for it, and write Canonick Scripture, if these Disciples should be for ever there? And if they should be separated from the whole glorified body, and make up a Church eternally glorified in that Mount, of only six persons: And the word saith, Peter being drunk with glory, Mark 9:6. οὐ ἠδεί knew not what he said, and the Disciples were sleeping, not prophecying, Luke 9:32. which saith they were in heaven, but cloathed with bodies of sin, and not led by Scripture-light (as that good Prophecie of Peter was contrair to the Gospel of suffering and dying, that Christ prophesied was abiding himself, and all his, Math. 16:21, 22.) we should reel and sin: for there may be no connexion between the present nearnesse to God and the thing suggested in the spirit; and they cohere by accident. So one in prayer is near God in respect of sweetnesse of accesse, and yet the individuall favour which ye pray for conditionally, never granted; Ye may be saved, and God more glorified in the sufficiency of his grace, without granting it to you, as is clear 2 Cor. 12:9. Sorrow and desire can suggest such an answer to the fasting of Israel, as they may say and think, they shall be victorious now over the children of Benjamin, and yet they are deceived. The heart would be silent and let God speak here. The sight may be dazled in nearnesse to God, and we take our marks by the Moon; And the liberty of praying is terminated upon the fiduciall acts, and we think it is fastened upon the particular thing we seek: And here the Antecedent is true, as heaven, and the Consequence folly and darknesse. So John, Rev. 19. and cap. 22. seeth Heaven opened, and behold a white horse and him who sate on him, and he heard the voice of many, saying, Halelujah, and saw the pure river of water of life, the tree of life, the Throne, and Him that sate thereupon, &c. But he did not rightly infer that he might therefore fall down and worship a created Angel. All which saith they vainly boast of the Spirit who reject the light of Scripture, which is a surer day-star then the light of glory, for our direction. The light of glory is for our perfection of happinesse, in seeing and enjoying the last end, but not for our instruction in leading to the end, and the means. The Candle-light, and Sun-light in the City comes not without the City to direct us in the way, the lights and torches in Jerusalem and the new City serve not to guide the way to these Cities.
问题 2：当这些真理被启示给教授们时，我们应该如何判断它们？当他们与上帝非常接近，上帝喜欢在某些特定事实中向他们的灵魂展示自己，特别是在某些方面。答案：启示之间存在着很大的区别，有些启示说的是合法或非法的事情，与圣经相符或相悖；还有一些启示是关于法律和事实的，无论是会发生还是不会发生。无论是哪种启示，都是从圣经中得来的，圣经的独特完美在于它能够显示什么是善良和公正，什么不是。因此，说现在的启示指引我们违抗上级权力或杀人等是对圣经的误解，尤其是对第一、第二和第六诫的误解。至于其他方面，上帝可能会引导他自己的人，特别是当他们接近荣耀时，在时间和永恒的观念上最少有偏见，说出将来会发生的事情，但这并不是我们的准则。 这是一个毫无意义的争论，当我最接近上帝并完全显现他自己时，这样的事情强烈地在我的心中产生，认为这是合法的，也必然会发生：因此这样的方式是正确的，或者这样的方式将会发生；因为不说 1.这是对圣经完美性的伤害，2.在情感中有一种私生子逻辑，上帝和自然赋予了辨证能力；我们经常预言，是因为我们爱，而不是因为我们看到了上帝的异象。3.彼得也可以用同样的方式推理，我在变容时看到了天堂的荣耀，还有更高层的同伴，摩西和以利亚，这时候这种想法强烈地在我的心中产生，我们在这里待着是好的，让我们建造三座帐幕：因此这是真实的，我们在这里待着是好的：但结论是一个梦；如果这些门徒永远在那里，谁会作为见证人传讲福音并为之受苦，并写下正典的经文呢？如果他们应该与整个得荣耀的身体分离，并组成一个永远在那座山上得荣耀的教会，只有六个人：而且圣经说，彼得因荣耀而醉了，马可福音 9:6。 不知道他在说什么，门徒们正在睡觉，没有预言，路加福音 9:32。这段经文说他们在天堂，但是穿着有罪的身体，并不受圣经的指引（正如彼得的预言与基督所预言的受苦和死亡的福音相悖，马太福音 16:21, 22）。我们应该摇摆不定并犯罪：因为在神的近处与灵中所暗示的事情之间可能没有联系；它们只是偶然地相互关联。所以在祷告中，一个人在接近神时会感到甜蜜，但是你所祷告的个别恩惠是有条件的，可能永远不会被赐予；你可能得救，而神在他的恩典充足中更加荣耀，而不将其赐予你，正如哥林多后书 12:9 所清楚表明的。悲伤和渴望可以对以色列的禁食提出这样的答案，以至于他们可以说和认为，他们现在将战胜便雅悯的子民，但他们被欺骗了。在这里，心灵应该保持沉默，让神说话。 视力可能会因接近上帝而变得眩晕，我们以月亮为标志；祈祷的自由在于对信心行为的终结，我们认为它与我们寻求的特定事物紧密相连：这里的前提是真实的，如天堂，而结果是愚蠢和黑暗。所以约翰在启示录 19 章和 22 章中看到天堂敞开，看到一匹白马和骑在上面的人，他听到许多人的声音说哈利路亚，看到了生命之水的纯净河流，生命之树，宝座和坐在上面的人等等。但他没有正确推断出他因此可以跪下崇拜一个被创造的天使。所有这些都是说他们虚假地夸耀圣灵，他们拒绝了圣经的光明，而圣经的光明比荣耀的光明更可靠，可以指引我们。荣耀的光明是为了我们幸福的完善，以看到和享受最终目标，但不是为了我们在通往目标和手段的引导上的指导。蜡烛光和阳光在城市中并没有离开城市来指引我们的道路，耶路撒冷和新城市中的灯光和火炬也不能指引我们通往这些城市的道路。

2. The spirituall man judgeth all things, but by the word. In one particular, Samuel, in another, Tertullian, dottes upon Montanus, some of the prime fathers, otherwise Godly, are blacked with Platoes purgatory, and some of them with invocation of Saints, yet speaking to them doubtingly ἐὶ τὶς αἰσθησις, say; the spirit may be, where some particular errours are, but if the judgement be rotten and unsound in the matters of God, rottennesse in the one side of the Apple creeps through the whole, and so doth corruption from the minde sink down to the heart. A godly heretick I cannot know.
2. 灵性的人以神的话语来判断一切。在某个方面，撒母耳，而在另一个方面，特尔图利安，都对蒙田纳斯抱有热爱之情。一些主要的父辈，虽然虔诚，却被柏拉图的炼狱所玷污，还有一些人通过祈求圣徒，但对他们的话语表示怀疑。他们说，灵魂可能存在一些特定的错误，但如果在神的事务上判断腐朽和不健全，那么腐朽就会从苹果的一侧蔓延到整个苹果，腐败也会从思想沉入心灵。我无法认识一个虔诚的异端。

3. Any bone or hurt member in walking, actually pains and breedeth aiking, if there be a piercing and a graving conviction, in a Christian motion, that untowardnesse and opposition from the flesh, pains the spirit and new man, and hinders the stirrings of the Spirit, it saith the Spirit is there, as water cast upon fire speaketh there is fire, Rom. 7:15, 16, 23, 24. It were good to try the untowardnesse to spirituall duties, and severall kinds of delight, whether it be borrowed delight from the literall facilitie of the gift, from gaine and glory, adhereing to the office and calling, or from the inbred sweetnesse in honouring God, crooking and pain in walking is a token of life-walking.
3. 如果在行走中有任何骨头或受伤的部位，实际上会感到疼痛和不适，如果在基督徒的行动中有一种深刻而刻骨铭心的信念，即来自肉体的不顺从和反对会使灵和新人感到痛苦，并阻碍圣灵的激动，那么它就说明圣灵在那里，就像水浇在火上说明那里有火一样，罗马书 7:15, 16, 23, 24。试试对属灵职责的不顺从和各种喜悦，无论是从礼物的字面便利性、从利益和荣耀中借来的喜悦，还是从尊重上帝的内在甜蜜中，弯曲和痛苦的行走是生命行走的标志。

4. Its a spirituall disposition in the Church, Cant. 2. in a particular soul, to know and be able to give an exact account of all the motions, goings and comings of Christ, where he lyeth as a bundle of myrrhe all the night, even betwixt the breasts, Cant. 1:13. when the King brings you into his house of new wine, Cant. 1:4; Cant. 2:4. when he speaks, Cant. 2:8, 10.—My beloved spake and said to me, arise, my love, my fair one, and come away, when he knocks, know ye his knock, to tell over again his words, open to me my sister, &c. where he is. Cant. 2:8. Behold he cometh leaping upon the mountains, skipping upon the hills, where he is in his dispensation to his Ancient Church? Cant. 2:9. Behold he standeth behind our wall, he looketh forth at the windows. 16. He feedeth among the Lillies: when, and how he imbraceth, Cant. 2:6. His left hand is under my head, his right hand doth imbrace me: when he withdrawes, Cant. 5:6. and is not to be found, I sought him, but I found him not, I called him, but he answered me not. Cant. 5:6; Cant. 3:1, 2. how hard he is to be found, and how easie he is to be found, Cant. 3:1, 2:3, 4. what spirituall stirrings he makes in the heart, Cant. 5:4. My beloved put in his hand by the key-hole. For (1.) this speaks much soul-love to be where he is. Cant. 1:7. (2.) To be able to write a spirituall Chronicle and History of all Christs stirrings towards your soul, saith ye have letters daily, and good intelligence of the affairs of the Spirit, and of the Kings Court, and that he writes to you, as Cant. 5:1. I am come into my garden, my sister, my spouse; I have gathered my myrrhe with my spice, I have eaten my honey-comb with my honey, I have drunk my wine with my milk: Then will Christ write a letter to spirituall ones, and (as it were, with reverence to his Holinesse) give a sort of account where he is, what he does, what thoughts he hath to us: O! how few know this?
在教会中，这是一种灵性的倾向，在一个特定的灵魂中，能够准确地知道并能够详细描述基督的一切动作、行动和来往，他在夜间像一束没药躺在胸前，当国王带你进入他的新酒之家时，他说话时，当他敲门时，你要认识他的敲门声，再次重述他的话语，为我打开门，等等，他在哪里。看哪，他跳跃在山上，跳跃在山丘上，他在他对古老教会的分配中在哪里？看哪，他站在我们的墙后，他从窗户里往外看。他在百合花中吃饭：他如何拥抱，他的左手在我头下，他的右手拥抱着我：当他离开时，我找不到他，我寻找他，但找不到他，我呼唤他，但他没有回答我。他是多么难找到，又是多么容易找到，他在心中引起了多少灵性的激动。 我心爱的人把手伸进钥匙孔。因为（1）这表明他在哪里有很多灵魂之爱。雅歌 1:7。（2）能够写下关于基督对你灵魂的一切动向的属灵编年史和历史，就像你每天都有信件和关于圣灵事务和国王宫廷的好消息，他给你写信，就像雅歌 5:1 所说的那样。我已经进入我的园子，我的姐妹，我的新娘；我已经采集了没药和香料，我已经吃了我的蜂蜜和蜂巢，我已经喝了我的酒和牛奶：那么基督会给属灵的人写信，并（以对他的圣洁的尊敬之意）向我们报告他在哪里，他在做什么，他对我们有什么样的思想：哦！多少人知道这一点呢？

5. Godly missing of Christ must be a gracious disposition, Cant. 5:6. I opened to my beloved, but my beloved had withdrawn himself, Cant. 3:1. I sought him but I found him not, vers. 2. I sought him but I found him not. Such as are pleased with a bare literall missing and are not also in a holy manner anxious and are not
5. 基督的神圣失踪必须是一种恩慈的态度，雅歌 5:6。我向我的爱人敞开了门，但我的爱人已经离开了，雅歌 3:1。我寻找他，但没有找到他，第 2 节。我寻找他，但没有找到他。那些只满足于字面上的失踪，并且在圣洁的方式上不焦虑的人，也不是

6. Restlesse in rising and going through the City, in the streets and the broad wayes, seeking and asking, saw ye him whom my soul loveth? Cant. 3:1, 2, 3. are not so spirituall, as is required. Cant. 5:6. My beloved had withdrawn himself, and was gone, my soul failed when he spake, remembring his speeches, when he knocked. v. 2. There may be some too longsome securitie under sad falls, when he is not soon missed, 2 Sam. 11:1, 2, 3; Psal. 26:11. Yea a spirituall soul having regard to all the Commandements misseth the spirits acting in all the wayes in eating, Pro. 3:6; Act. 27:35; 1 Cor. 10:31; Job 1:5.
6. 在城市中来回不停地寻找和询问，你们看到我心爱的人了吗？《雅歌》3:1, 2, 3. 不够灵性，不符合要求。《雅歌》5:6. 我心爱的人已经离开了，我的灵魂在他说话时失去了力量，想起他敲门时的言语。第 2 节。有时候在悲伤的跌倒下可能会有一些过长的安全感，当他不被迅速错过时，撒母耳记下 11:1, 2, 3; 诗篇 26:11. 是的，一个灵性的灵魂对所有的诫命都有关注，却错过了在吃饭时的灵性行动，箴言 3:6; 使徒行传 27:35; 哥林多前书 10:31; 约伯记 1:5.

7. Frequent convictions (which are the connaturall actings of the Spirit) Joh. 16:9. and of the most spirituall sins, as of unbeleef, and Gospel-ignorance, Joh. 16:9. prove a spirituall state: as flaming prove fire to be fire. Unbeleef is more contrair to the Spirit, then carnall sins, being most contrary to the flower and bloomings of the Spirit in his sweetest operations, and most against the Mediator-love of Christ. For as by the fall, Christ hath a new Office to redeem us, Matth. 1:21; 1 Tim. 1:15; Luke 19:10; Isa. 61:1, 2; Isa. 44:6, 9. So the Spirit hath a new Office, which he should not have had, if man had not sinned, to apply the blood of sprinkling as a sort of Mediatory intercession, to dippe us in the fountain of his blood. John 16:14. He shall receive of mine, and shew it unto you. Joh. 14:16. to be the Comforter, Joh. 14:16. the Leader, Joh. 16:13. the Witnesse, Joh. 15:26; Rom. 8:15, 16. The Spirit in his Office cannot step one foot with the unbeleever. Hence much tendernesse and smiting of heart where the Spirit, 1 Sam. 24:5. is. Yea conscience to weep as one over his mothers grave, for his enemies, Ps. 35:13, 14. and strict doubling of faith in greatest deeps: In which Christ proves himself to be more then a believing man, Mat. 26:39; Luk. 22:42, 44. for no man that is only man can both drink hell & believe heaven at once. 8. In duties there be these. 1. The end. 2. The delight in them. 3. The successe. As to the first, the lesse of the creature and self, and the more of God in the end, so much the more denyed and spirituall is the doer, when purely for God ὡς τῷ κυρίῳ we do, 1 Cor. 10:13; Col. 3:23. we are sick for God, and in health for God, and wake to him, Psal. 119:62, 147, 148. and sleep to him, Psal. 16:7; Psal. 139:18. live to him, 1 Pet. 2:23. live and die to him and to Christ, Rom. 14:7, 8. and pray to him, even when we speak to God, Eccles. 5:1, 2. and preach to prepare a Bride to him, 2 Cor. 1:14; 2 Cor. 4:15. we may be not speaking to God, or for God and his honour, 1 Cor. 11:2; 1 Thess. 2:19, 20. How miserable and carnall to doe all for the creature, the flesh, Rom. 13:14; Jer. 22:15; Isa. 5:8. for self, Dan. 4:30; Heb. 2:5, 6. and this speaks much of the Spirit when the man is sick and hungry, for the exalting of God, and the will is so capaciously wide in this, that he would his eternall glory were a foot-stool for the highting of his glory, Exod. 32:31; Rom. 9:3. the will is a most spirituall and capacious facultie, and O! what acceptable service when the mans will looks right toward an infinite Majestie, as thirsting for and panting after this: O! if all beings, millions of Worlds, Angels and men, and all created beings, Heaven, Earth, Sun, Moone, Stars, Clouds, Air, Seas, Floods, Beasts, Birds, Fishes, and all the drops of Raine and Hail, Snow, Dew, so many Worlds of Angels would sing his praises? What wonder then, he accept the will for the deed? And what is to be thought of the will averse from God, and which hates him, and wishes that God were not? How contrair to a Spirituall disposition is this?
7. 频繁的定罪（这是灵性行为的本性）约翰福音 16:9，以及对最灵性的罪恶的定罪，如不信和对福音的无知，约翰福音 16:9，证明了一个灵性的状态，就像火焰证明火是火一样。不信比肉体的罪更与圣灵相对立，因为它最与圣灵在他最甜蜜的运作中的花朵和开花相对立，并且最与基督的中保之爱相对立。因为正如在堕落中，基督有了一个新的职责来救赎我们，马太福音 1:21；提摩太前书 1:15；路加福音 19:10；以赛亚书 61:1, 2；以赛亚书 44:6, 9。所以圣灵有了一个新的职责，如果人没有犯罪，他本不应该有这个职责，这个职责是将洒血的血液应用为一种调解的代祷，将我们浸入他的血泉中。约翰福音 16:14。他要从我这里得来，向你们显明。约翰福音 14:16。作为保惠师，约翰福音 14:16。作为领导者，约翰福音 16:13。作为见证人，约翰福音 15:26；罗马书 8:15, 16。圣灵在他的职责中不能与不信者一同前进。因此，当圣灵在那里时，会有很多的温柔和心灵的击打，撒母耳记上 24:5。是的，良心会为他的敌人哭泣，就像一个人在他母亲的坟墓前哭泣一样，诗篇 35:13, 14。 在最深的地方，对信仰的严格加倍：在其中，基督证明自己不仅是一个有信仰的人，马太福音 26:39；路加福音 22:42, 44。因为只有人而不是神的人不能同时喝下地狱和相信天堂。在职责中有以下几点：1. 目标。2. 对它们的喜爱。3. 成功。对于第一点，当我们纯粹为了上帝而行动时，越是在目标中减少对创造物和自我，越是在目标中增加对上帝的关注，行动者就越是被否定和属灵的，哥林多前书 10:13；歌罗西书 3:23。我们为了上帝而生病，为了上帝而健康，为了他而醒着，诗篇 119:62, 147, 148。为了他而睡着，诗篇 16:7；诗篇 139:18。为了他而活着，彼得前书 2:23。为了他和基督而活着和死去，罗马书 14:7, 8。即使在与上帝交谈时，我们也向他祈祷，传道为他准备新娘，哥林多后书 1:14；哥林多后书 4:15。我们可能不是在与上帝说话，或者为了上帝和他的荣耀而说话，哥林多前书 11:2；帖撒罗尼迦前书 2:19, 20。为了创造物、肉体而做一切是多么可悲和肉欲的，罗马书 13:14；耶利米书 22:15；以赛亚书 5:8。为了自己，但以理书 4:30；希伯来书 2:5, 6。 这在人生病和饥饿时，对于上帝的尊崇，以及意愿的广阔，都表明了圣灵的存在。他希望他的永恒荣耀成为他荣耀的脚凳，出埃及记 32:31；罗马书 9:3。意愿是一种非常灵性和广阔的能力，哦！当人的意愿直视无限的威严，渴望并渴求这一点时，这是多么可接受的服务。哦！如果所有的存在，数以百万计的世界，天使和人类，以及所有被创造的存在，天堂、地球、太阳、月亮、星星、云、空气、海洋、洪水、野兽、鸟类、鱼类，以及所有的雨滴、冰雹、雪、露水，这么多的天使世界都来赞美他？那么，他接受意愿而不是行动又有什么奇怪呢？那么，对于背离上帝、憎恨他并希望上帝不存在的意愿，应该如何看待呢？这与灵性的性情是多么相反啊！

2. For delight, it is a spirituall disposition, to go about the duty as duty, ut bonum honestum, and not upon this formall account, because it delighteth us; Except the delight be in the Law of the Lord, night and day, as it glorifieth him. 2. It's spiritualnesse, when abstractedly from private consolation we go about the duty for God, and can rest upon suffering and burning quick as it is duty, though the sufferer should be deserted all the while; We often feed our selves with the bonum secundum, the pleasantnesse in the duty, which is our sin, except the sweetnesse of the holinesse of the duty be our delight, and the beauty of pleasing God allure us, but feeling being away, we find how hard it is, to delight our selves in the Lord. 3. We do duties too often, for the successe, not for the duty: We pray, the Lord hears not, we wearie: we rebuke men, they care not, and we wearie; Sucesse and not duty, self-delight and not the honouring of God, which should be all our delight, take us up. I pray and weep for my enemies (Ah! if it could be done) saith David, they are worse, Psal. 35:13. but my prayer returned to my bosome, that is, the sweet, peace of God, which is the fruit of the duty of praying came to my soul, and cheered me. We consider not that the promise of peace, and consolation is made to the duty it self, Psal. 119:165; Psal. 19:11; Prov. 3:21, 22, 23, 24, 25. not to successe of the duty, and wee consider not that we are to be quieted in the duty, and to be armed with patience, against the temptation of the duty. Often it inrages Pharisees against CHRIST and the Apostles, yet the Spirit bids them Preach. Therefore whether successe in praying, and the suggar of delight in duties hire us, or not; We are to know that though Abrahams offering of Isaac to God had neither in it the one nor the other, nor our Saviours offering himself to God, for the sinnes of the world; If reason weigh the one and the other, yet because both were performed upon the motive of the love of God commanding, both was most spirituall obedience, especially, because the duty is both work and wage, and the more of the Word of God is in the obedience; I mean not the letter only, but the word including the love. 2. The authority of the Commander. 3. The beauty apprehended to be, and, the peace in obedience; the more spirituall is the obedience: The letter only may show you duty, your obligation, and the penaltie of disobeying, and all these three in a literall way, and yet upon that account, the obedience is not spirituall, but Gospel-love added to the Laws-letter makes spirituall obedience.
2. 为了喜悦，这是一种精神状态，以义务为义务去做事，ut bonum honestum，并不是因为它使我们愉悦；除非喜悦在夜间和白天都在上帝的律法中，因为它荣耀了他。2. 当我们在没有私人安慰的情况下为上帝去做事，并且能够以义务的形式承受和忍受痛苦，即使在此期间受苦者被抛弃；我们经常以 bonum secundum，即在义务中的愉悦来满足自己，这是我们的罪过，除非圣洁的义务的甜蜜成为我们的喜悦，以及取悦上帝的美丽吸引我们，但当感觉消失时，我们发现很难在主里找到喜悦。3. 我们经常出于成功而做事，而不是出于义务：我们祈祷，主不听，我们感到疲倦；我们责备人，他们不在乎，我们感到疲倦；成功而不是义务，自我愉悦而不是尊重上帝，这应该是我们所有的喜悦，占据了我们。我为我的敌人祈祷和哭泣（啊！如果可以的话）大卫说，他们更糟糕，诗篇 35:13。 但我的祈祷回到了我的内心，也就是说，祈祷的甜蜜和平安，这是祈祷的责任所带来的果实，来到了我的灵魂，并给予了我鼓励。我们没有考虑到平安和安慰的应许是给予责任本身的，诗篇 119:165；诗篇 19:11；箴言 3:21, 22, 23, 24, 25。而不是给予责任的成功，我们也没有考虑到我们在责任中应该保持安静，并且要以耐心来抵御责任的诱惑。它经常激怒法利赛人反对基督和使徒，然而圣灵命令他们传道。因此，无论祈祷中的成功和责任中的愉悦是否激励我们，我们都要知道，虽然亚伯拉罕将以撒献给上帝的行为既没有其中的一个，也没有另一个，我们的救主为了世人的罪献上自己给上帝，如果理性权衡两者，然而因为两者都是出于上帝的爱的动机而完成的，所以都是最属灵的顺服，特别是因为责任既是工作又是报酬，而且越多的上帝的话语在顺服中，我指的不仅仅是字面上的话，而是包括爱的话语。2. 命令者的权威。3. 被理解为美丽的，以及顺从中的平和；越是属灵的就越是顺从：只有字面上的信函可以向你展示责任、义务和违抗的惩罚，而且这三者都是以字面的方式呈现，然而，仅凭这一点，顺从并不是属灵的，而是需要将福音的爱加入到法律的信函中才能成为属灵的顺从。

CHAPTER XVIII
第十八章

The new heart of Covenanters, the Nature, Characters, Properties thereof, hitherto of the new Spirit.
新的联盟者之心，其性质、特征和属性，迄今为止属于新的灵魂。

Quest. 6. When are we to judge, that we have a new heart? And when do we know that it is not the old heart?
问题 6：我们何时能判断我们拥有了一颗新的心？我们又何时知道它不是旧的心？

Ans. 1 Propos. As Physically, so also Morally, the heart is the man, the good heart, the good man, the evill heart, the evill man, and God weights men by the weight, not of the tongue, of the hands, of the outward man, but by the weight of the heart: Asa his heart was perfect, 2 Chron. 15:17. the heart of Jehoshaphat, 2 Chron. 17:3. was perefect. And Psal. 78:37. their heart was not right: the froward heart is the froward man, Pro. 3:32. For there is a man speaking within a man, and a heart within a heart acting, as if it were a man made up of soul and body. Thou hast said in thy heart, I will ascend up to Heaven, so the King of Babylon, Isa. 14:13. So the heart acts Heaven or Hell within the man, Psal. 14:1; Luk. 12:19. they have a heart γογμνασγίενην busied in the Colledge, studying and reading covetousnesse, 2 Pet. 2:14.
答案 1：身体上，道德上，心是人，善心是善人，恶心是恶人，上帝以心的重量来衡量人，而不是以舌头、手、外表来衡量。亚撒的心完全无缺（《历代志下》15:17），约沙法的心也是完全无缺（《历代志下》17:3）。诗篇 78:37 说，他们的心不正直。扭曲的心就是扭曲的人（箴言 3:32）。因为在一个人内部有一个说话的人，在一个心内部有一个行动的心，就像是由灵魂和身体组成的人。以赛亚书 14:13 说，巴比伦王心里说：“我要升到天上。”所以心在人内部扮演着天堂或地狱的角色（诗篇 14:1；路加福音 12:19）。他们有一个心，忙于在学院里研究和阅读贪婪（彼得后书 2:14）。

2. Propos. When the Lord tryes the man, he tryes the heart and the reins, Prov. 15:11. Hell and the heart both are naked before him. Prov. 17:3. Theodoret. God acteth the noon-day-Sun meridionaliter in every heart: The man himself is without, and God within, Jer. 17:9. Man searcheth not his own heart and reins, for there be plottings and inclinations to evill in the heart, which the heart knows not, 2 King. 8:12, 13. Peter hath a better heart then all men in the books of his own heart, Matth. 26:33. but its not so indeed.
当主试验人时，他试验心灵和肺腑，箴言 15:11。地狱和心灵都在他面前赤裸。箴言 17:3。神在每个人的心中行动，就像正午的太阳在南方，耶利米书 17:9。人不自己探索自己的心灵和肺腑，因为心中有邪恶的阴谋和倾向，而心却不知道，列王记下 8:12, 13。彼得在自己的心灵书中比所有人都有一颗更好的心，马太福音 26:33。但实际上并非如此。

3. Propos. The washen heart that lodges not vain thoughts, Jer. 4:14. purged from dead works, by the blood of Christ (above all the blood of bullocks and goats) Heb. 9:14. purified by faith, Act. 15:14. is the good heart. It is a better heart according to the heart of God, 1 King. 15:5. that turneth not aside, 1 Sam. 13:14. of Gods seeking out and finding, then the first heart created of God, Eph. 4:24; Col. 3:10. And ah! we seek a good Ruler, a good Physician, when we are sick, a good house to dwell in, and (which is strange) a good horse, but not to have a good heart.
3. 提议。洗净的心不寄托虚妄的思想，耶利米书 4:14。通过基督的血（超越公牛和山羊的血）洗净了死行，希伯来书 9:14。通过信仰净化，使徒行传 15:14。这是善良的心。它是一个更好的心，符合上帝的心意，列王纪上 15:5。它不偏离，撒母耳记上 13:14。是上帝寻找和发现的，比上帝创造的第一个心更好，以弗所书 4:24；歌罗西书 3:10。啊！当我们生病时，我们寻求一个好的统治者，一个好的医生，一个好的住所，甚至（奇怪的是）一匹好马，但却不去拥有一个善良的心。

4. Propos. The excellent acts of God, in a manner (with glory to his Highnesse) to mind his first work, to create a better heart then the first which he created, saith, that there is great need of a good heart, Psal. 51:10. of a new heart, Ezek. 36:26. Its beyond all admiration, to create so rare a peece as the Sun out of no thing, and a beautifull Lillie out of mire and dirt, out of common clay to bring forth Saphirs, Carbuncles, and in liew of a stony heart (for grace is not educed out of the potencie of any created thing) to create a new heart, which God loveth to dwell in, rather then in heaven, the high and holy place, Isai. 57:15. which so ravisheth the heart of Christ, Cant. 4:7, 9. and is of more price with God, then gold, or any corruptible thing, even a meek and quiet spirit, 1 Ptt. 3:3, 4. is the rarest peece of the works of God.
4. 提议。上帝的卓越行为，以一种方式（为了他的威严）提醒他的首要工作，创造一个比他最初创造的更好的心灵，这表明需要一个善良的心灵，诗篇 51:10。需要一个新的心灵，以西结书 36:26。创造如此罕见的太阳，从无中创造出美丽的百合花，从泥泞和污垢中创造出蓝宝石，红宝石，用普通的泥土产生新的心灵，上帝喜欢住在其中，而不是在天堂，高高在上的地方，以赛亚书 57:15。这使基督的心灵陶醉，雅歌 4:7, 9。在上帝看来，它比黄金或任何可腐蚀的东西更有价值，甚至是温柔宁静的心灵，彼得前书 3:3, 4。它是上帝作品中最珍贵的一部分。

Its an excellent act of God to keep the vessell in a spirituall season, as David prayes, 1 Chron. 29:18. To make roome for Christ dwelling by faith, and for love to comprehend love, Eph. 3:17, 18. and who puts such a thing in the heart, Ezra 7:27. when a sparkle of fire from flint falls on water or green timber, there is no fireing from thence. But when actuall influences fall upon an heavenly habit, as the Lord can cast in a coal, or a lump and flood of love, Cant. 2:5, 6; Luk. 24:32; Cant. 6:12. there are most heavenly actings of the soul.
在属灵的季节里保持船只是上帝的美好行为，正如大卫所祈求的（历代志上 29:18）。为了让基督凭信心居住，并让爱理解爱（以弗所书 3:17,18）。当有人将这样的事放在心中时，就像以斯拉书 7:27 所说。当火花从燧石上落在水或绿色木材上时，就不会引发火灾。但当实际的影响落在天上的习惯上时，就像主能投入一块煤炭或一团爱的洪流（雅歌 2:5,6；路加福音 24:32；雅歌 6:12），灵魂就会有最属天的行动。

3. He bows and inclines the heart to the Lords testimonies, and to cleave to him without declining, Jer. 32:39, 40; Ps. 119:39; Cant. 1:4; Ps. 141:4.
他鞠躬并倾心顺从主的见证，坚守不偏离他，耶利米书 32:39, 40; 诗篇 119:39; 雅歌 1:4; 诗篇 141:4。

4. We are to beware of 1. the reigning evils of the heart, of a rotten and unsound heart, 1 Tim. 6:5; Psal. 119:82. 2. Of an unsavoury stinking heart, that smells of hell and the second death, of all sort of unrighteousnesse and malice, like a green opened grave, Psal. 5:9. 3. Of an uncured heart, that never came through the hands of the Physician (Prov. 14:13. A sound heart is the life of the flesh.) Of an unsound, unsavoury and a rotten heart, Eph. 4:29. compared with vers. 23. from whence issue rotten words, borrowed from rotten and worm-eaten trees which speak an uncured heart.
我们要警惕以下几种心灵上的邪恶：1. 腐烂不健全的心灵，提摩太前书 6:5；诗篇 119:82。2. 恶臭的心灵，散发着地狱和第二次死亡的气味，充满各种不义和恶意，如一个敞开的坟墓，诗篇 5:9。3. 未经医治的心灵，从未经过医生的手（箴言 14:13，健全的心灵是肉体的生命），是一个不健全、恶臭和腐烂的心灵，以弗所书 4:29 与 23 节相对照，从中发出腐烂的言语，借用自腐烂和被虫蛀的树木，表达出一个未经医治的心灵。

5. We are to look to deadnesse of heart in all the branches of it. As (1.) sullennesse and dumpish sadnesse, in refusing comforts, and being full of unbeleeving heavinesse, in David, Psal. 69:20; Psal. 42:11. whereas we are alwayes to rejoice, Psal. 119:52; Phil. 4:4. (2.) Fainting at the greatnesse of the affliction, Isa. 20:3; Joh. 14:1. whence comes withering of heart, Psal. 102:4; Psal. 27:13. (3.) An overwhelmed and unbeleeving sowning heart, Psal. 61:2; Psal. 142:3; Psal. 143:3, 4. (4.) Deadnesse in going about the service of God, Psal. 119:37. Quicken me in thy way, of this else where. (5.) Narrownesse to take in God, opposed to an inlarged and wide heart, Psal. 119:32; Psal. 81:10. and straitening of heart, when the soul is so hampered, that he cannot speak, Psal. 77:4. unbeleef clipps the wings of the Spirit, and layes on fetters, which may come from the wicked company, and may be laid on by our selves, Psal. 39:1, 2. (6.) There is an Atheist heart to hate the existence of God, of Christ, of a Gospel, Jam. 2:19; Matth. 8:29. Compared with Psal. 14:1; Eph. 2:12. Some beleevers are near to say, I take my leave of Christ, I'le pray no more, for it is in vain. Jer. 20:9; Ps. 73:13, 14. but it is not a fixed resolution: of this else where.
我们要在心灵的各个方面寻找死寂。如（1）拒绝安慰，充满不信的沉重，如大卫在诗篇 69:20 和诗篇 42:11 中所表现的那样。而我们应该时刻欢喜，诗篇 119:52; 腓立比书 4:4。（2）在苦难的伟大面前昏厥，以赛亚书 20:3; 约翰福音 14:1。心灵枯萎，诗篇 102:4; 诗篇 27:13。（3）被淹没和不信的心灵，诗篇 61:2; 诗篇 142:3; 诗篇 143:3, 4。（4）在事奉上的死寂，诗篇 119:37。使我在你的道路上复活，其他地方也有类似的说法。（5）心灵狭窄，不能接纳上帝，与宽大的心灵相对立，诗篇 119:32; 诗篇 81:10。心灵受限，灵魂如此困扰，无法言说，诗篇 77:4。不信剪断了圣灵的翅膀，加上了枷锁，这可能来自邪恶的伴侣，也可能是我们自己加上的，诗篇 39:1, 2。（6）有一个无神论的心灵，憎恨上帝的存在，基督的存在，福音的存在，雅各书 2:19; 马太福音 8:29。与诗篇 14:1; 以弗所书 2:12 相比。有些信徒接近说，我告别基督，我不再祈祷，因为这是徒劳的。耶利米书 20:9; 诗篇 73:13, 14. 但这并不是一个固定的决议：在其他地方。

7. There is an evill heart of unbeleef to depart from the Living God, Heb. 3:12.
有一个邪恶的不信之心离弃活神，希伯来书 3:12。

8. A heart that deviseth, ploweth, or delveth wicked imaginations, Prov. 6:18. As Prov. 3:29. Plow not evill against thy neighbour. Hos. 10:13. You have plowed iniquity, such plots are forged against the people of God, Matth. 27:1; Nah. 1:11.
一个策划、耕种或挖掘邪恶想法的心，箴言 6:18。如箴言 3:29 所说，不要对邻居谋害。何西阿书 10:13。你们耕种了罪孽，对上帝的子民策划了阴谋，马太福音 27:1；那鸿书 1:11。

9. A proud heart (1.) resisted of God. (2.) Farrest from the lowly and meek heart of Christ, Matth. 11:29; Phil. 2:5, 6, 7, (3.) Most near to Satans heart, 1 Tim. 3:6.
9. 骄傲的心（1.）抵抗上帝。（2.）远离基督谦卑温柔的心，马太福音 11:29；腓立比书 2:5, 6, 7，（3.）最接近撒旦的心，提摩太前书 3:6。

Q. Why are we more ashamed of an unclean lustfull heart, then of a proud heart? Ans. A proud heart is deeper guiltinesse, and nearer to Satans nature; And pride and unbeleef are sins more reproachfull to God, and incroach more upon his Throne, but there is more flesh in us then Spirit, and we think that there is more of a beast in uncleannesse.
为什么我们对一个不洁的欲望之心感到更羞耻，而不是对一个骄傲的心感到羞耻？答：骄傲的心更加有罪，更接近撒旦的本性；骄傲和不信仰是对上帝更加可耻的罪恶，更加侵犯他的宝座，但我们内心中更多的是肉体而不是灵性，我们认为不洁中更多的是兽性。

Quest. But we are more ashamed of lying, falshood, and stealing, then of pride? Ans. There's more of being ashamed before men, it being a carnall sort of passion, then of being ashamed before God, and falshood and lying to men are fleshly evils against common honesty, but pride is a more Angel-sin, or a more God-like sin, a spirituall sin, and pride is a sort of heart-heresie, by which we judge but blindly, we have reason to ascend and climb aloft to Gods roome, Gen. 3:5, 6; Isai. 14:13. because of knowledge, parts, power.
问题：但我们对撒谎、虚假和偷窃感到的羞耻比对骄傲更多吗？回答：在人们面前感到羞耻更多，因为这是一种肉体上的激情，而在上帝面前感到羞耻和对人撒谎和虚假是违背普通诚实的肉体上的邪恶，但骄傲是一种更像天使的罪恶，或者说是一种更像上帝的罪恶，是一种属灵的罪恶，骄傲是一种心灵异端，我们只是盲目地判断，我们有理由升上并攀登到上帝的居所，创世记 3:5, 6; 以赛亚书 14:13，因为知识、才能和权力。

10. There is deceitfulnesse and self-deceiving in the heart, Isa. 44:20. the Idolater feeds on ashes, a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand, Obadiah 3. The heart is the greatest liar on earth, to say and gain-say.
心中有欺骗和自欺，以赛亚书 44:20。拜偶像的人以灰烬为食，被欺骗的心使他岔开道路，不能拯救自己的灵魂，也不能说：“我右手中岂不是有谎言？”俄巴底亚书 3。心是地上最大的说谎者，说了又反驳。

11. There is a wicked fearfulnesse in the heart to do evill, Jude 12. feeding themselves without fear, 3 Sam. 1:14. was thou not affraid (saith David to the Amalekite) to put out thine hand to destroy the Lords Anointed? Its a godly fear to tremble alwayes, at feasting, speaking, hearing, sleeping, company, Prov. 28:14; 1 Pet. 1:17; Phil. 2:13; Job 1:5. And in all there ly snares within, and without the house.
11. 心中有一种邪恶的恐惧去做坏事，犹大书 12 章。无所畏惧地自我滋养，撒母耳记上 1:14。大卫对亚玛力人说：“你不害怕伸手毁灭耶和华的受膏者吗？”在宴会、说话、听话、睡觉、交往中，总是颤抖是一种敬畏上帝的恐惧，箴言 28:14；彼得前书 1:17；腓立比书 2:13；约伯记 1:5。在房内外都有陷阱。

12. There is a wicked flintinesse of heart, we shall have peace, though we both hear cursing and walk loosly, Deut. 29:19. we are fallen, but Ephraims stout heart (2.) will rise whether God will, or not, Isa. 9:9. And (3.) the King of Assyria's stout heart will be as strong as God, Isa. 10:12, 13. And (4.) its wicked stoutnesse to say godly mourning before the Lord is in vain, Mal. 3:13, 14. (5.) Its wicked stoutnesse to rest upon your own righteousnesse and refuse to treat with God, Isa. 46:12, 13. (6.) And vain stoutnesse to darre God in his own quarters and fight him, Exod. 14:8, 23; Exod. 23:8, 13; Isai. 36:10, 11; 36, 37. if it were in his own seas as Pharaoh and the Aegyptians would do.
12. 心灵中有一种邪恶的顽固，虽然我们听到咒骂和放纵，但我们将会有和平，申命记 29:19。我们已经堕落，但以法莲的顽固心（2.）将会升起，不管上帝是否愿意，以赛亚书 9:9。而（3.）亚述王的顽固心将会像上帝一样强大，以赛亚书 10:12, 13。而（4.）说在主面前虔诚悲哀是徒劳的，是邪恶的顽固，玛拉基书 3:13, 14。 （5.）依靠自己的义行而拒绝与上帝交往是邪恶的顽固，以赛亚书 46:12, 13。 （6.）在上帝的地盘上与他对抗是徒劳的顽固，出埃及记 14:8, 23; 出埃及记 23:8, 13; 以赛亚书 36:10, 11; 36, 37。就像法老和埃及人在他们自己的海洋中所做的那样。

13. There is a wicked hardening of the heart, when men make the Lord his word and mighty works the contrair party, Exod. 5:1, 2, 3; Exod. 7:10, 13, 16, 20, 23; Exod· 8:5, 6, 7, 15, 17, 18, 19; Isai. 6:9, 10; Zech. 7:8, 9, 11, 12; Ezek. 2:3, 4; Ezek. 3:7, 8; Mat. 13:13, 14, 15; Act. 13:44, 45, 46. and oppose God in his word and works.
13. 当人们将主的话语和伟大的作为视为对立的一方时，心灵会变得邪恶而坚硬，出埃及记 5:1, 2, 3; 出埃及记 7:10, 13, 16, 20, 23; 出埃及记 8:5, 6, 7, 15, 17, 18, 19; 以赛亚书 6:9, 10; 撒迦利亚书 7:8, 9, 11, 12; 以西结书 2:3, 4; 以西结书 3:7, 8; 马太福音 13:13, 14, 15; 使徒行传 13:44, 45, 46. 并且反对上帝的话语和作为。

14. There is a sinfull dulnesse upon the heart, by which men are as weaned childen, line upon line, line upon line, can do them no good, Isai. 29:9, 10, 11. Here it is to be observed that we cannot Preach Omnipotency, nor perswade a world to be created, nor a new heart to be infused, nor can we Preach to a Wolf to become a meek Lamb, nor threaten the Sun to rise at midnight, we but speak words about the new birth, the husband-man but breaks the earth with his plough, but God makes the corn to grow, and he only,* not that the word is not the instrument of conversion of souls, Rom. 1:16; Rom. 10:14. but how to the act of infusion of a new heart the word concurres as a morall and suasory instrument,* is above my capacity.
14. 心上有一种罪恶的迟钝，使人们像断奶的孩子一样，一行一行地，一行一行地，对他们没有好处，以赛亚书 29:9, 10, 11。在这里需要注意的是，我们不能传讲全能，也不能说服世界创造一个新的心灵，也不能劝说狼变成温顺的羔羊，也不能威胁太阳在午夜升起，我们只是谈论新生的话语，农夫只是用犁犁地，但是上帝使庄稼生长，只有他能做到，不是说话不是转化灵魂的工具，罗马书 1:16; 罗马书 10:14。但是，关于注入新心脏的行为，话语如何作为道德和劝说的工具发挥作用，超出了我的能力。

15. There is a froward heart, Pro. 17:20. that perverteth and is crafty עקש to pervert.
有一个扭曲的心灵，箴言 17:20。它扭曲并狡猾地扭曲。

16. A wicked heart, Pro. 26:23. set on evil, Eccl. 8:11, 17. foolishnesse is bound to the heart, Pro. 22:15. a dissembling heart, when seven abominations are in it, Pro. 26:25. (1.) We take not heed to the imaginations, and are not grieved for the constitution of the heart, for actuall sins make originall sin to swell, as two floods running into one maketh a hudge River. (2.) We take not heed to the young births of the heart, with the concurrence of the mind, fancie and imagination, there are multitudes of forgeries, clay-pots, and imaginations framed, as a potter deviseth vessels of earth of many quantities, figures, shapes, great, small, narrow, wide, round, cornered, for the word is a potters word, Gen. 6:5; 1 Chr. 28:9. with all keeping keep thy heart, Prov. 4:23. the word is to keep as the keepers of the walls, Cant. 3:5. as sheepheards, for its in danger to be stollen away, Hos. 4:11; 2 Sam. 17:6; Hos. 7:11. Ephraim is like a silly dove without heart, but we take no heed to the entry, to see what goes in, what comes out. (1.) What if there be no God? Psal. 14:1. (2.) What if God see not? Ezek. 9:9. (3.) What if man perish as the beasts? Eccl. 3:19. It may be there is no heaven, nor hell. (4.) What if there be no Christ, nor Gospel, but only questions of words? Such clay-pots were framed by Gallio, and Festus, Act. 18:14, 15; Act. 25:11, 19. Hence come imaginations of things impossible, Isa. 14:13. I'le ascend to heaven, saith Babylon, I will set my nest among the stars. Oba. 4. Tyrus saith, I am god, I sit in the seat of God. And new-wild-fire flights which are indeed old heresies, are of this kind; such are dreamers, who see seven lean kine eat seven fat kine, in re, its a lie. (5.) A new heart is the Office-house of Christ, and a heart delighting in Gods wayes is a new heart, where the Law is imprinted and ingraven in the heart, Isa. 51:7. Hearken ye people in whose heart is my Law. Psal. 40:8. I delight to do thy will, O God, thy Law is within my heart. Its true there is a new delight in the heart, but not a delight of the new heart, Isa. 58:2; Joh. 5:35. for a delight in the Gospel as a good thing, not as a good Gospel, a delighting in Christ as a Prophet that feeds them, not in Christ as a Redeemer, Joh. 6:26. that saves them, is not a new heart.
16. 一个邪恶的心，箴言 26:23。专注于邪恶，传道书 8:11, 17。愚昧与心紧密相连，箴言 22:15。心中有七种可憎恶的事，却伪装不露，箴言 26:25。(1.) 我们不关注心灵的幻想，也不为心灵的构成而痛苦，因为实际的罪使原罪膨胀，就像两股水流汇合成一条巨大的河流。(2.) 我们不关注心灵的幼稚产物，心灵与思想、幻想的共同作用下，有许多伪造、陶土罐和幻想被构建出来，就像陶工设计各种大小、形状、圆、方的土器一样，因为这个词是陶工的词语，创世记 6:5; 历代志上 28:9。要保守你的心，凡事要保守，箴言 4:23。这个词是像城墙的守卫一样保守，雅歌 3:5。像牧羊人一样，因为它有被偷走的危险，何西阿书 4:11; 撒母耳记下 17:6; 何西阿书 7:11。以法莲像无知的鸽子，没有心思，但我们不关注进入的事物，也不关注出去的事物。(1.) 如果没有神会怎样？诗篇 14:1。(2.) 如果神看不见会怎样？以西结书 9:9。(3.) 如果人类像兽一样灭亡会怎样？传道书 3:19。 可能没有天堂，也没有地狱。(4.) 如果没有基督，也没有福音，只有纷争的问题，那又如何呢？这样的陶罐由迦流和非斯都制造，使徒行传 18:14, 15; 使徒行传 25:11, 19。因此，不可能的幻想产生了，以赛亚书 14:13。巴比伦说，我要升到天上，我要在星星中安家。俄巴底亚书 4。推罗说，我是神，我坐在神的位上。而这种新的野火飞行实际上是旧的异端，这些人是梦想家，他们看见七只瘦牛吃了七只肥牛，这是谎言。(5.) 新的心是基督的办公室，喜悦神的道路的心是新的心，在其中律法被印在心上，以赛亚书 51:7。听啊，你们心中有我的律法的百姓。诗篇 40:8。我喜悦遵行你的旨意，我的神，你的律法在我心里。确实，心中有新的喜悦，但不是新心的喜悦，以赛亚书 58:2; 约翰福音 5:35。因为对福音的喜悦是因为它是一件好事，而不是因为它是一份好的福音，对基督的喜悦是因为他是喂养他们的先知，而不是因为他是救赎主，约翰福音 6:26。拯救他们的，这不是新的心。

2. The new heart is a heart universall, wholly for God as God, there is an inteernesse in it, when the whole spirit and soul and body is kept blamelesse, 1 Thess. 5:23; 1 Pet. 1:18. ἐν πασηἀναστρορῇ in holy conversations and godlinesses, 2 Pet. 3:11. Half a globe, though exquisitely plained, or half a cart wheell, is not a globe nor a cart wheell. Externall things may be devided, one may be an hearing Professor, and a drunken Professor, and a praising, a singing Professor in publick, and not a praying nor a believing Professor in private, spirituall duties, cannot be devided: half a faith, half a love, is no faith, no love, saving grace is an essence that consists in indivisibili, and cannot be parted.
新的心是一个普遍的心，完全为上帝而存在，其中有一种内在性，当整个灵魂和身体都保持无可指责时，帖撒罗尼迦前书 5:23；彼得前书 1:18。在圣洁的言行和敬虔中，彼得后书 3:11。一个半球，即使精心制作，或者一个半个车轮，也不是一个球体或车轮。外在的事物可以分割，一个人可以是一个听道的教授，一个酗酒的教授，一个在公开场合赞美、歌唱的教授，但在私下里不是一个祷告和信仰的教授，属灵的职责是不能分割的：半个信仰，半个爱，不是真正的信仰，不是真正的爱，得救的恩典是一种不可分割的本质。

3. A new heart is a fixed and established heart by Grace, it's a new state, not a new transient flash, a new heart, Deut. 5:27. All that the Lord our God will speak unto thee, we will hear, but the Lord saith, verse 19. O! that there were such a heart in them, but it is not in them.
一个新的心是由恩典固定和确立的心，它是一个新的状态，而不是一个新的短暂闪光，一个新的心，申命记 5:27。凡耶和华我们的神对你说的，我们都愿意听，但耶和华说，第 19 节。哦！但愿他们中间有这样的心，但他们没有。

4. 1 Sam. 10:9. God gave Saul an other heart, then a changed heart is not a new heart, a new spirit or a new gift in Jehu is not a new heart; It's not newnesse that makes the heart new, but Gods new ingraving, Jer. 31:33.
4. 撒母耳记上 10:9。上帝给了扫罗一个新的心，所以改变的心不是一个新的心，耶户身上的新灵或新的恩赐也不是一个新的心；使心变新的不是新鲜感，而是上帝的新铭刻，耶利米书 31:33。

5. A heart keeped with all keeping is a new heart, Prov. 4:23. both the words note exact diligence in keeping, as watchmen and sheepherds with all keeping, at all times, Psal. 119:119. some pull their hearts to pray and hear, but not while the sabbath, or under a storme of conscience: and the heart is a word in some company, not at other times and in other company.
一个被全心保护的心是一颗新的心，箴言 4:23。这些话语都强调了保护的精确细致，就像守望者和牧羊人在任何时候都要全心保护一样，诗篇 119:119。有些人只在祷告和听道时才关注自己的心，而不是在安息日或在良心的风暴下。心在某些场合是一个词，而在其他时间和其他场合则不是。

6. The heart is new, where the affections are all faith (as it were) and all sanctified, reason and zeal is a lump of angry reason, and fear a masse of shining reverence; and love only soul sicknesse and pure adherence to God, the instinct of faith wholly on God, as the last and only end. (2.) The heart is new when the affections are equivocally, or at least, at the second hand set upon the creature, but as nothing can be seen, but what either is, colour, or affected with colour, so nothing is fixedly sought after, but God, he onely feared and served, Mat. 4:10; Deut. 10:20. only desired, Psal. 73:25. only loved, Deut. 10:12; Cant. 3:2, 3. the soul sick of love for only only Christ, Cant. 2:5; Cant. 5:8. he only trusted in, Jer. 17:5, 7; Psal. 62:5. (1.) Nothing is all good and all desirable but God, and God in Christ, Mat. 19:17; Cant. 5:16. the shadow of the Sun in the fountain is not the reall Sun: the stirrings of the pulse of the affections towards the shadowed good of the creature, should be lent, and like the beating of the pulse of a dying man, with a godly contradiction, loving and not loving, joying and not joying, 1 Cor. 7:29, 30. mourning and not mourning.
心是新的，情感都是信仰（可以说是）和圣洁的，理智和热情是愤怒理智的一团，恐惧是闪耀敬畏的一团；只有爱是灵魂的病，对上帝的纯粹依附，完全基于对上帝的信仰，作为最后和唯一的目标。（2）当情感对待创造物时，心是新的，至少是二手的，但正如只能看到颜色或受颜色影响的东西，只有上帝是固定追求的，只有他被敬畏和侍奉，马太福音 4:10；申命记 10:20。只有他被渴望，诗篇 73:25。只有他被爱，申命记 10:12；雅歌 3:2, 3。只有基督，心灵因爱而病，雅歌 2:5；雅歌 5:8。只有他被信任，耶利米书 17:5, 7；诗篇 62:5。（1）只有上帝和基督是全部善和全部可取的，马太福音 19:17；雅歌 5:16。喷泉中的太阳的影子不是真正的太阳：情感对待创造物的阴影善应该是借来的，就像一个垂死之人的脉搏跳动一样，带着虔诚的矛盾，爱和不爱，喜乐和不喜乐，哀悼和不哀悼，哥林多前书 7:29, 30。

CHAPTER XIX
第十九章

1. The place of Evangelick works in the New Covenant. 2. Possession of glory and right to glory considerably different. 3. A twofold right to life. 4. We are not justified by Works. 5. The place of declarative justification by Works, Jam. 2. discussed. 6. Faith and Works different. 7. Possession of life and right to life cleared. 8. Faith and finall believing both commanded in the Law, finall unbelief not the sin forbidden in the Gospel onely. 9. How life is promised to works Evangelick.
1. 福音工作在新约中的地位。 2. 荣耀的拥有和荣耀的权利有很大的不同。 3. 对生命的双重权利。 4. 我们不是因为行为而被称义。 5. 论述行为宣告的称义的地位，雅各书 2 章。 6. 信仰和行为是不同的。 7. 生命的拥有和生命的权利得到了澄清。 8. 信仰和最终的信仰都在律法中被命令，最终的不信仰不是福音中禁止的罪过。 9. 如何向福音工作承诺生命。

It's a grave and weighty Question to rid marches between the two Covenants in their conditions, the one requiring the obedience of Works, the other Faith: It's not to be said that for fifeteen hundred years no man did doubt of the necessitie of good Works, Paul propones the objections of the Antinomians, Shall we sin and continue in sin, that Grace may abound? Rom. 6:1. this they spake through the occasion of what he taught, chap. 5. some have said they are hurtfull, because we abuse them, some arbitrarie and indifferent,, because they are not necessary to justification. O! what pronnesse in us to suck out of the doctrine of free Grace poyson, how kindly to desire there were no Law against treason, because the Prince pardons; All sin is virtually Atheisme, to wish the existence of a Law, and so of a just holy and unchangeable God were not, and we can hardly believe this. And 2. what rising of heart and carnall reason is there against the first acts of providence, why, and what necessity was there to make a Law to forbid the eating of an Aple, God foreseeing that thence should come the ruine and endlesse damnation of all. It had been good God had never created such a Tree. 2. That the eating thereof had never been forbidden. 3. That it had never had such a name, as the the tree of knowledge, for it deceived Evah. 4. That God had not given free-will to Adam. 5. That he had given him confirming grace in the first moment of Creation. But,
在两个盟约之间消除分歧的问题是严肃而沉重的，一个要求行为的顺从，另一个要求信仰。不能说在一千五百年的时间里没有人怀疑善行的必要性，保罗提出了反对律法主义者的异议：“我们要犯罪，以致恩典加增吗？”（罗马书 6:1）。他们之所以这样说，是因为他在第五章所教导的内容。有人说善行是有害的，因为我们滥用了它们；有人说善行是任意和无关紧要的，因为它们对称义并不必要。哦！我们多么容易从自由恩典的教义中吸取毒素，多么渴望没有反对叛国的法律，因为君主赦免；一切罪恶都是虚无主义，希望没有法律的存在，因此也没有公正、圣洁和不变的上帝，我们很难相信这一点。还有，对于上帝的首次行动，心中涌起的是多少反对和肉体的理性，为什么，有什么必要去制定一条禁止吃苹果的法律，上帝预见到从那里将会带来所有人的毁灭和无尽的永恒的刑罚。如果上帝从未创造过这样一棵树，那将是好的。 吃它从未被禁止。3. 它从未有过“知识之树”的名字，因为它欺骗了夏娃。4. 上帝没有给亚当自由意志。5. 他在创造的第一刻就给了他坚定的恩典。但是，

Observe 1. Satan started first the dispute concerning the equity of the Law, and that we are Disciples of and apprentises to Satan, when we tosse and rackot arguments in our carnall heart-Logick against the holy Law of God, Gen. 3:2. and make the heart a ferrie boat to cary messengers and divellish thoughts hither and yonder, in questioning the goodnesse of the Law, and the acts of providence; and therefore it is speaking Grace, to close with the sweetnesse not only of the Law written in the heart, and these inbred principles of honesty and truth, to hurt none, to obey God, (for Satan raised not the first dispute about these) but with all the judgements and testimonies of God, as David, Psal. 119:127, 128. vers. 86. All thy commandements are faithfull, 1 Sam. 12:7. Stand still that I may reason with you of all the righteous acts of the Lord. Its a mind like Christs that hath an heart prejudice at no one command, by an other, and is sweetly friended with all that God commands, Math. 3:15. It becomes us to fulfill all rightenesse, and O! how sweet to have no heart quarrell, but a sweet stouping of soul unto, and an adoring of God in all providences, and acts or decrees he hath concluded or done in time or from Eternitie. These draw deep in the decree of Reprobation, God had an hatefull designe against me. 2. The Gospel is an untrue and fabulous dispensation. What a spirit is Galaenus who reproacheth Moses because he teacheth not that God works ever and by necessity of nature, what is most good for the creature. And that Prince who said, that if he had been Counsellour to God in the time of the Creation, many things should have been created ordinatius & melius, in a better order and state, then they were. Let the man be remembred who called the Gospel a fable, and the spirits who reproach the Scripture as inkie wisedom. 1. A bare dead forme bare flesh, &c. and weak ones under desertion, who feed upon reports and lying news from Satan, God hated me before time, and carries on a design of eternall ruine to me, therefore I have no right to hear, to pray, to eat, to sleep. 2. Yet the necessity of good works is asserted by Luther, the Augustine Confess. and Apol. Arti. 20. docent nostri, &c. Evangelick works are necessarie, not to merite, but by the will and commandement of God: Calvin calleth them inferiour causes of the possession of our salvation. The dispute began upon occasion of the book called Interim Anno—M.DLXVIII. and in Colloquie at Altenburge, Melanthone and the Divines of Wittenberge assented to the necessitie of good works, but the followers of Flaccius Illyricus dissented: The Authors of the book of Concord condemne these of Flaccius their way, and deny a necessity of efficiency in works to deserve salvation, but yeeld a necessity of their presence, that the work of salvation be not hindered.
观察 1.撒旦首先就法律的公平性引发了争议，我们是撒旦的门徒和学徒，当我们在肉体的心灵逻辑中对上帝的圣法进行争论时，我们折磨和摇晃论点，创造心灵成为一个渡船，将使者和邪恶的思想来回传送，质疑法律的善良和上帝的行动；因此，与法律的甜美接近，不仅是指内心中写下的法律和这些内在的诚实和真理原则，不伤害任何人，顺服上帝（因为撒旦并没有引发关于这些的第一个争议），而且还包括上帝的所有判断和见证，如大卫所说，诗篇 119:127、128 节，诗篇 86 节，你的一切诫命都是忠实的，撒母耳记上 12:7 节，你们站住，我要与你们辩论耶和华一切公义的作为。像基督一样的心灵不会对任何一条诫命有偏见，而是与上帝所命令的一切甜蜜友好相处，马太福音 3:15 节，我们应该履行一切公义，哦！ 没有心灵争吵是多么甜蜜，而是灵魂的甜蜜屈服，对上帝在一切事情中的崇拜，以及他在时间或永恒中所做的行为或决定。这些深深地揭示了预定的深处，上帝对我有一个可恶的设计。2.福音是虚假和荒谬的安排。加莱纳斯是多么的无知，他责备摩西，因为他没有教导上帝总是按照自然的必要性为创造物做最好的事情。还有那位王子说，如果他在创造时代是上帝的顾问，许多事情应该被创造得更有秩序和更好的状态。让我们记住那个称福音为谎言的人，以及那些责备圣经为墨水智慧的人。1.光秃秃的死形式，光秃秃的肉体等等，以及在被遗弃时的软弱者，他们以撒旦的报道和虚假消息为食，上帝在时间之前就憎恨我，并且进行了永恒的毁灭设计，因此我没有权利听，祈祷，吃饭，睡觉。2.然而，路德、奥古斯丁信仰告白和宗教改革宣言第 20 条都肯定了善行的必要性。 福音派的工作是必要的，不是为了获得，而是出于上帝的意愿和命令：加尔文称之为我们得救的次要原因。争论始于名为《过渡时期》的书，于 M.DLXVIII 年发生在阿尔滕堡的会谈上，梅兰希顿和维滕贝格的神学家们同意善行的必要性，但弗拉基乌斯·伊利里克斯的追随者们持不同意见：《协和书》的作者们谴责弗拉基乌斯的观点，并否认工作在获得救赎上的效力必要性，但承认工作的存在是为了不妨碍救赎的进行。

3. These distinctions are necessary. 1. There is a jus and right to Gospel life eternall. And 2. there is actuall possession of life eternall.
这些区别是必要的。1. 有一个公正和正确的福音永生的权利。2. 有一个实际拥有永生的权利。

2. There is a twofold jus, One by the purchase of merit, and the payed ransome of blood; There is a right secundary by promise, every promise giveth a right in a manner: but its unproper.
有两种权利，一种是通过功德的购买和付出的血的赎价获得的；还有一种是通过承诺获得的次要权利，每个承诺几乎都赋予了一种权利，但这是不恰当的。

3. There is promise of life formally federall. 2. There is a promise of life consequentèr federall.
3. 有正式的联邦生活的承诺。 2. 有联邦生活的后果的承诺。

4. There is an order of things, one going before the other as the Antecedent and the Consequent, and in order of cause and effect.
有一种事物的顺序，一个在另一个之前，作为前因和后果，以及因果关系的顺序。

5. Law-obedience doth much differ from Gospel-obedience, as Law-commands from Gospel-commands.
法律的服从与福音的服从有很大的不同，就像法律的命令与福音的命令不同。

6. GOD sent his Sonne to justifie persons, but not to justifie works, not to make inherent obedience perfect or our righteousnesse before God.
上帝派遣他的儿子来使人们成为义人，而不是使行为成为义人，也不是使内在的顺从完美或在上帝面前成为我们的义。

Asser. 1. If the new Covenant be considered strictly and formally in its essence, he that beleeveth whether his faith be weake or strong is justified and saved, Joh, 3:18, 36; Joh. 5:24; Act. 15:9, 10, 11; Rom. 3:16; Rom. 4:1, 2, 3, 4, 5; Rom. 5:1. for faith justifieth as lively faith, and not as great or small: Otherwise none should be justified and saved but the strong beleever, whereas Christ died for the weak in the faith, Rom. 14.
如果严格而正式地考虑新约的本质，无论信仰是强是弱，相信的人都会被称义和得救，约翰福音 3:18、36；约翰福音 5:24；使徒行传 15:9、10、11；罗马书 3:16；罗马书 4:1、2、3、4、5；罗马书 5:1。因为信仰使人称义，不是因为信仰的大小：否则只有强信者才能被称义和得救，然而基督为信仰薄弱的人而死，罗马书 14。

Hence Mr. Sibs excellently. Know that in the Covenant of Grace God requires the truth of Grace, not any certain measure, and a spark of fire is aswell fire as the whole element thereof, we must look to Grace in the sparkle aswell as the whole flame, all have not the like strong, yet the like precious faith, whereby they lay hold and put on the perfect righteousnesse of Christ, a weak hand may receive a rich Jewell, a few grapes will shew that the plant is a vine not a thorne: There is a roome in heaven for thee who judges thy self; for the number of lambes, and babes weak in the faith in this Kingdome, do far exceed the number of the strong and aged in Christ; for the Scripture names the whole flock, little ones, babes, his sheep, they are not a flock of fathers and strong ones.
因此，西布斯先生表现得非常出色。要知道，在恩典的约束下，上帝要求的是恩典的真实性，而不是任何确定的程度，火花和整个火焰一样都是火，我们必须在火花中寻找恩典，就像在整个火焰中一样，不是所有人都有同样坚固的信仰，但都有同样宝贵的信仰，凭借这种信仰，他们抓住并穿上基督完美的义，一个虚弱的手可以接受一个珍贵的宝石，几颗葡萄可以证明这棵植物是葡萄藤而不是荆棘：在天堂中有一个地方给那些自我评判的人；因为在这个国度里，羔羊和信仰薄弱的婴儿的数量远远超过了坚强和年长的基督徒的数量；因为圣经称呼整个群体为小孩子、婴儿、他的羊，他们不是一个由父亲和强壮者组成的群体。

Asser. 2. There is a right to life by promise, he that beleeves shall be saved. Promissio facit jus, & creat debitum: Godlinesse hath the promise of this life, and of that which is to come; And because a promise as a promise cannot create an equality betwixt the work and the wages, as is proven, this is an unproper right, and not proper debt, and takes not away the nature of a free gift: This is no consequence at all, the performing of the condition of the Covenant of Works doth justifie Adam by Law-works, so as he is no sinner, hath fulfilled the Law, hath right to life eternall; Ergo, to beleeve to the end, and fulfill to the end, and fulfill the condition of the Covenant of Grace doth justifie the beleever, by Evangelick works, make him no sinner, but a perfect fulfiller of the Covenant of Grace, and one who hath due right by working to life eternall. Certainly then, 1. doing Evangelick gives us as good right to eternall life, without the price and ransome of blood, as doing legall gives to the same life. 2. When we sin and fall in atrocious offences, Adulteries, Paricide, Robbing, we have as good right to Justification by works, and life eternall by Evangelick works, suppose he be a robber all his life, as was the repenting theef, as Adam, suppose he had perfectly fulfilled the Law. Now though believing be the condition of the Covenant of Grace, it is of a farre other nature then perfect doing, to the end, and constant fulfilling of the whole Law, in thought, word, and deed with all the heart, and the soul and mind, and all the strength. For there is no sin here, and so no place for punishing justice, or wrath, none can so believe, but he sins and so deserves everlasting wrath. If it be said, that by the Covenant of Works he doeth deserve it, but not by the Covenant of Grace, for Christ hath merited to him life eternall. Ans. 1. We speak now of the right that a Believer hath by Evangelick works to justification and life, as contradistinguished from the merits of Christ, this opinion saith that a man is justified by Evangelick doing, because God hath made the like promise, and the like jus and right by promise, to doing Evangelick, that he made to Law-doing, if Christs merits be added to qualifie Evangelick works, to adde to them the worth that they have, then Christs merits must give life eternall by way of merit, or a vertue of meriting condignly to our Evangelick doing, as Papists say, and so Christ hath made us saviours and redeemers of our selves, and this is a right to life ex condigno more then Adams most perfite Law-obedience had. 2. The Covenant of Grace commanding faith, doeth by this opinion command all that the Law of Works doeth, but in an Evangelick way, that they be done sincerely: Ergo, it must forbid all sin which the Law forbids; But the Law forbids not only unbelief, finall unbelief, but all the works of the flesh: Also Christ must come to louse and dissolve the Law, which he denyes, Math. 5. for if the Covenant of Grace condemne nothing but finall unbelief, Christ in this Covenant must dissolve the Law; but Christ sayeth, he that breaks or teacheth men to break these is the least of the Kingdome of God.
阿瑟。2. 有一个生命的权利，相信的人将会得救。承诺创造权利和债务：虔诚有这个生命的承诺，以及未来的生命；因为承诺本身不能在工作和工资之间创造平等，这是一种不恰当的权利，不是真正的债务，也不会改变自由赠予的本质：这根本不是一个结论，履行工作契约的条件使亚当通过法律工作成为合法，所以他不是罪人，已经履行了法律，有权享受永生；因此，相信到底，并履行恩典契约的条件，通过福音工作使信徒成为合法，使他不再是罪人，而是完美地履行了恩典契约，并且通过工作获得了永生的应有权利。那么，毫无疑问，1. 进行福音工作给我们带来了与进行合法工作相同的永生权利，而无需付出血的代价和赎金。2. 当我们犯罪并陷入可怕的罪行，如通奸、杀父母、抢劫时，我们有权通过行为来获得辩护，并通过福音行为获得永生，就像那个一生都是强盗的悔改的贼一样，就像亚当一样，假设他完全履行了律法。现在，虽然信仰是恩典约的条件，但它与完美的行为有着完全不同的性质，以至于要以完全履行整个律法的方式，包括思想、言语和行为，以及全心、灵魂和思想，以及所有的力量。因为这里没有罪，所以没有地方可以施行惩罚的公正或愤怒，没有人能如此相信，但他犯罪，因此应该受到永恒的愤怒。如果有人说，按照工作的约定，他确实应该受到惩罚，但按照恩典的约定，因为基督替他赢得了永生。答案 1. 我们现在谈论的是信徒通过福音行为获得称义和生命的权利，与基督的功德相对立，这种观点认为人是通过福音行为而称义的，因为上帝已经作出了类似的应许，并且通过应许赋予了福音行为同样的权利。如果要使福音行为具备其应有的价值，就必须加上基督的功德，那么基督的功德必须通过功德的方式赋予永生，或者说是一种应得的赏赐，正如天主教徒所说的那样，这样基督就使我们成为自己的救主和救赎主，这比亚当最完美的遵守律法还要多一份对永生的权利。2. 恩典的约束命令信仰，根据这种观点，它命令所有律法所要求的事情，但以福音的方式来完成，要真诚地去做：因此，它必须禁止律法所禁止的一切罪恶；但律法不仅禁止不信，最终的不信，还禁止一切属肉体的行为；此外，基督必须来解除和废除律法，但他否认了这一点，马太福音 5 章。 因为如果恩典的约束只是对最终的不信仰进行谴责，那么基督在这个约束中必须废除律法；但基督说，违背这些律法或教导人们违背这些律法的人是上帝国中最小的。

But there is an other jus and right to life eternall, by which Christ dying hath satisfied the Law, expiated our sins, restored as much and more glory to God by passive obedience, by his sufferings, as we had taken glory from God by our evill doing, and so merited to us life eternall. If any say abusing that place, Rev. 22:14. that we obtain this ἐξουσὶαν and right to the Tree of Life, and to Christ our life and everlasting glory (which is our only right, the only Charter of blood) by keeping the Commandements Evangelically; he must say that we first may keep the Commandements Evangelically before we have right to life, to Christ, and so before we beleeve. 2. That we merit Christs right or merite by doing, and that by Evangelick works, we buy right to Christ and Christs merits, and so Christ hath not merited to us a jus and right and title to life everlasting by dying, and grace and a gracious right to do his Commandements by his death, but that we, by doing his Commandements, do earne and sweat for a right to Heaven, which is to say, that we by doing, merite and deserve the price of Redemption, and that we merite Christ to our selves, by doing, whereas it is he and he alone, that hath merited to us Grace and Glory, and all title to Heaven. Not to say that a Charter of life from such a noble Superiour as Christ by the purchase of blood, and of such blood, the blood of God, Act. 20:28. is some better then to have eternall liveliehood and free-hold from our duty and lubrick best works, which are polluted with sin, and by which, though we were Evangelically conscious to our selves of nothing, yet should we not be therefore justified, 1 Cor. 4:4. for the righteousnesse in which is Davids blessednesse before Christ, and Abrahams before the Law, and ours under the Gospel, is in forgiving of iniquity, covering of sin, not imputing of sin, Rom. 4:1, 2, 3, 4, 5, 6, 7. But in all the Scripture our sins are never said to be pardoned and not imputed to us, by our own most Evangelick doing, for we are justified freely by his Grace, through the Redemption that is in Christ Jesus, Rom. 3:24. not by the Redemption that is in us, and are washen from our sins in his Blood, Eph. 1:7; Col. 1:14; Mat. 26:28; Rev. 1:5. and sufferings, not by our Evangelick doings, and if such a case could stand, the Martyrs, sure, might well be justified by their own blood, and since no pardoning, washing, Law-satisfying vertue, can be in faith, works, or our Evangelick deservings, they can not justifie us nor keep and occupy the Chair of Christ. And the fault were the lesse, if our works were onely called the way to the kingdom, not the cause of raigning, but they are called perfect, both in their nature, and conforme to the rule, and also in order to the end, to justifie us before God, and to save us. And if so, all in Christ may say, we have no sin, contrary to Scripture, Jam. 3:2; 1 King. 8:46; Eccles. 7:20; Prov. 20:9; Jam. 2:10. Yea though he that is guilty in one offends in all, yet in the sight of God, all flesh shall be justified, this way, Psal. 143:2. Nor can it be said that such works are perfectly conform to the Gospel, because the doers beleeving in the lowest degree fulfills the condition of the Gospel. But where it is said that the Gospel commands only faith in the lowest degree; Then the Centurions faith, the faith of the woman of Canaan, and the greatest faith shall not be required in the Law. For the condition of the Covenant of Grace cannot (say they) be required in the Covenant of Works, and it is not required in the Gospel under the pain of sinning against the Covenant of Grace, and of damnation, for then all who have not faith in the highest degree should be damned, and violate and break the Covenant of Grace, contrary to the whole Gospel, which saith that these who have weak faith are justified and saved, and so the greatest faith shall be will-worship and a work of supererogation. And because this way saith that all and every one of mankind are under the Covenant of Grace, then 1. there shall be none living under the Law. 2. no Law, but only to beleeve in CHRIST, shall lay an obligation on any, Jews, Christians, under pain of wrath.
但是还有另一种永生的正义和权利，基督通过死亡满足了律法，赎清了我们的罪孽，通过被动顺从和受苦，恢复了更多的荣耀给上帝，正如我们通过恶行夺走了上帝的荣耀一样，从而为我们赢得了永生的权利。如果有人滥用启示录 22:14 的经文，说我们通过依照福音的诫命获得了这种对生命树和基督我们的生命和永恒荣耀的权利（这是我们唯一的权利，唯一的血之契约），那么他必须说我们在拥有生命、基督和信仰之前，首先可以依照福音的诫命行事。 我们通过行动来获得基督的权利或者功德，通过福音的行为来购买基督和基督的功德的权利，所以基督并没有通过死亡为我们赢得永生的权利、恩典和恩慈的权利去遵守他的诫命，而是我们通过遵守他的诫命，为了获得天堂的权利而努力和付出，也就是说，我们通过行动来获得救赎的代价，我们通过行动来获得基督，而事实上，只有他一个人，通过他的恩典和荣耀，以及对天堂的所有权利，才为我们赢得了这一切。并不是说，从基督这样一个高贵的上级那里获得的生命特许状，通过血的购买，尤其是神的血，比起我们的义务和不洁的最好的行为来说，更好一些，尽管我们在福音中对自己没有意识到任何罪，但我们也不会因此被称义，因为在基督之前，大卫的福祉，以及律法之前的亚伯拉罕的福祉，以及在福音下的我们的福祉，都是在宽恕罪孽、遮盖罪恶、不归咎于罪中的义务。 4:1、2、3、4、5、6、7。但在所有的经文中，我们的罪从未被说成是因为我们自己最福音的行为而被赦免和不算在我们身上，因为我们是凭着他的恩典，通过在基督耶稣里的救赎而被称义的，罗马书 3:24。不是凭着在我们里面的救赎，我们在他的血中洗净了我们的罪，以弗所书 1:7；歌罗西书 1:14；马太福音 26:28；启示录 1:5。和受苦，不是凭着我们的福音行为，如果这样的情况成立，殉道者们肯定可以凭着自己的血被称义，既然信仰、行为或我们的福音所应得的没有赦免、洗净、满足律法的能力，它们不能使我们称义，也不能保持和占据基督的宝座。如果我们的行为只被称为通往国度的道路，而不是统治的原因，那么错误就会减少，但是它们被称为完美，无论是在它们的本质上，还是按照规则，并且也是为了达到目的，即在上帝面前称我们为义，拯救我们。如果是这样，所有在基督里的人都可以说，我们没有罪，这与经文相反，雅各书 3:2；列王纪上 8:46；传道书 7:20；箴言 20:9；雅各书 2:10。 是的，虽然一个人在一件事上有罪，就在所有事上都有罪，然而在上帝的眼中，所有的血肉都将被证明是无罪的，这是一种方式，诗篇 143:2。也不能说这样的行为完全符合福音，因为行为者在最低程度上相信就满足了福音的条件。但是当说福音只命令最低程度的信仰时，那么百夫长的信仰、迦南妇人的信仰和最大的信仰在律法中就不会被要求。因为恩典的约束条件不能（他们说）在行为的约束条件中被要求，并且在福音中不要求以得罪恩典的约束条件和灭亡为代价，因为那样的话，所有没有最高程度信仰的人都应该被定罪，并违反和破坏恩典的约束条件，与整个福音相反，福音说那些信仰虚弱的人是被称义和得救的，所以最大的信仰将是自愿崇拜和超度的行为。而且因为这种方式说所有人类都在恩典的约束下，那么 1.就不会有人生活在律法之下。2. 没有法律，只有相信基督，才能对任何人，无论是犹太人还是基督徒，施加义务，否则将受到愤怒的惩罚。

And if James be to prove that we are justified by works, and yet mean, that both faith and works concur as causes, though faith more principally, how can Paul deny that we are justified by works, If Peter and John jointly work a miracle and heal the creeple man, suppose the influence of John in the miracle be more, yet it is not to be denyed, that Peter wrought the miracle. Nor doth the Scripture say that we are more principally justified by faith, and lesse principally justified by works, but the places alledged for salvation by works (if works have a causative influence) specially Matth. 25. speaks more for the preheminence of works. Nor doth the Scripture insinuate any thing of the first and second Justification, or of growing in Justification, in having our sins not imputed to us to our very day of death; and the Question must be, Rom. 4. whether Abraham was justified by works done before circumcision, or not, Rom. 4. when as faith was not reckoned to Abraham, when he was in uncircumcision, and the blessednesse of righteousnesse by faith cometh both upon circumcision and uncircumcision, vers. 9. and he had faith and righteousnesse and was in Christ and regenerated, when he was justified. Though some taught Justification by the works of the ceremoniall Law, yet Paul Gal. 3:10. states the Question of works agreeable to the Morall Law, that are absolutely perfect, and must be done by Grace. And Paul might justly in the Epistles to the Romans and Galatians have excepted himself, David, Abraham, and all the regenerate, for they are justified by giving almes to the poor, Mat. 25. as was Rachab, by receiving and lodging the spyes. The English Divines say, How could the Scripture conclude from Abrahams being justified by works, whence he offered his Son Isaac, unlesse by works here we understand a working faith, the Apostle must mean the same by works, vers. 21. that he meaneth by faith, 23. for he cannot say vers. 23. the Scripture was fulfilled (in Abrahams being justified in the work of offering his son, v. 21.) which saith, Abraham beleeved God, and it was counted to him for righteousnesse: Except it must be meant, that the work of offering his son Isaac was counted to him for righteousnesse. Now the letter of the Text expresly vers. 23. faith, that beleeving God was counted to Abraham for righteousnesse, then the work of offering his Son must either be the beleeving declared by offering his son, and faith working by that act of offering, or if they be two sundry things, he must then say this in effect, Abraham was justified by the work of sacrificing, vers. 21. causatively before God, Ergo, the Scripture is fulfilled, vers. 23. and Abraham is justified by beleeving causatively before God, vers. 23. which we cannot ascribe to the Apostle, according to their minde who make faith and works the two collaterall and joint causes of Justification before God: as if one would say Peter wrought the miracle. Ergo, the Scripture is fulfilled that John wrought the miracle. So Abraham was justified by works, vers. 21. Ergo, Abraham was justified by faith, 23. 2. The faith which Iames debarres from Justification must be the faith, Jam. 2. by which Paul strongly proves, Rom. 3. c. 4. we are justified without works. If faith and works concurre as collaterall causes in our Justification before God, as the Papists contend; but the faith which James excludes from Justification, is no faith at all. But only (1.) fair words to the hungry and naked, and giving them supply for no necessity either of hunger or nakednesse, and which cannot save, and so is no faith, and so can have no saving influence with works to justifie and save, but such is the faith which James excludes μὴ δμυάται ἡ πίοτις σῶσαι v. 14, v. 15. the faith of Paul, saves, Rom. 4; Rom. 5. purifies the heart, Acts 15:9. (2.) A dead faith is no saving and living faith, no more then a dead corps is a living man, v. 17. (3.) A faith that cannot be shown to others in good works, as this v. 18. is no faith, for it hath no motions of life. (4.) A faith of the same nature, with the faith of the Devils, who beleeve and tremble, v. 19. (5.) A faith which a vain empty professour imagines to be a living faith, when it is dead, without works, as this v. 20. can have no joint influence of life to justifie and save with good works; all which saving influences contrair to this, saving faith hath.
如果詹姆斯要证明我们是因为行为而被称义，而且同时意味着信仰和行为都是原因，尽管信仰更为主要，那么保罗如何否认我们是因为行为而被称义呢？如果彼得和约翰一起行了一个奇迹，治愈了瘸子，假设约翰在奇迹中的影响更大，但不能否认彼得也参与了这个奇迹。圣经也没有说我们是更主要地因为信仰而被称义，而是较不主要地因为行为而被称义，但是如果行为有因果影响的话，所引用的有关行为拯救的经文（如果行为有因果影响）特别是马太福音 25 章更多地强调了行为的卓越性。圣经也没有暗示任何关于第一和第二称义，或者在称义中的成长，或者在我们生命的最后一天之前我们的罪不被归咎于我们的事情；问题必须是罗马书 4 章，亚伯拉罕是否是在割礼之前行的行为而被称义，或者不是，罗马书 4 章说，当亚伯拉罕还未受割礼时，他的信心没有被算为他的义，而信心的义的福祉既临到受割礼的人，也临到未受割礼的人，第 9 节。 他有信心和公义，并且在基督里重生，当他被称义时。尽管有些人教导通过仪式法律的行为来称义，但保罗在加拉太书 3:10 中提到了符合道德法律的行为的问题，这些行为是完全完美的，必须靠恩典完成。保罗在罗马书和加拉太书中可能有理由将自己、大卫、亚伯拉罕和所有重生的人排除在外，因为他们是通过给穷人施舍而被称义的，正如马太福音 25 中所述，就像喇合一样，通过接待和收留间谍。英国神学家说，如果我们不理解这里的行为是指一种有行动的信仰，那么圣经怎么能从亚伯拉罕因为他献上他的儿子以撒而被称义的事实中得出结论呢？使徒在第 21 节所说的行为，他在第 23 节所说的信仰也是一样的意思。因为他不能说在亚伯拉罕被称义的行为（第 21 节）中，经上所说的话得到了应验，亚伯拉罕信靠神，这就算为他的义了，除非这里的意思是，献上他的儿子以撒的行为被算为他的义。现在，文本的字面意思明确地在第 23 节中表达了。 信仰，相信上帝被视为亚伯拉罕的义，那么献上他的儿子的行为必须是通过献上他的儿子来表明的信仰，并且通过这个行为来发挥作用的信仰，或者如果它们是两个不同的事情，那么他必须这样说，亚伯拉罕是因为献祭的工作而在上帝面前被称为义，因此，经文得以应验，亚伯拉罕是因为在上帝面前有信仰而被称为义，这是我们不能根据使信仰和行为成为上帝面前两个并列和共同的因素的使徒的意思：就像有人会说彼得行了奇迹。因此，经文得以应验，约翰行了奇迹。所以亚伯拉罕是因为行为而被称义，因此，亚伯拉罕是因为信仰而被称义。2. 雅各布排除的信仰必须是雅各布在称义方面排除的信仰，雅各布在罗马书 3 章 4 节中强烈证明我们是无需行为而称义的信仰。如果信仰和行为在我们在上帝面前称义时作为并列的原因同时存在，正如天主教徒所主张的那样；但是雅各布排除的信仰根本不是信仰。而只是（1.对于饥饿和赤身裸体的人，只是空洞的话语，并没有提供他们所需的食物和衣物，这样的信仰是无法拯救的，因此也没有救赎的作用。这就是雅各所排除的信仰，不能拯救（雅各书 2:14，2:15）。保罗的信仰可以拯救（罗马书 4 章，罗马书 5 章），净化心灵（使徒行传 15:9）。2. 一种死去的信仰既不能拯救也不能活着，就像一具死尸不是一个活人一样（雅各书 2:17）。3. 一种不能通过善行向他人展示的信仰，就像这里所说的（雅各书 2:18），不是真正的信仰，因为它没有生命的动力。4. 与魔鬼的信仰性质相同的信仰，他们相信并战栗（雅各书 2:19）。5. 一种虚假的、空洞的教授者认为是活着的信仰，但实际上是没有善行的死信仰，就像这里所说的（雅各书 2:20），它不能与善行一起拥有生命的影响来拯救和证明；而真正的信仰却具有与此相反的拯救影响。

2. It is to be observed that James maketh mention of two sorts of faiths, ch. 2. which the Adversarie confounds. 1. All alongs, v. 14, 15, 16, 17, 18, 19, 20. he gives vive characters of a dead painted faith, which is in ἀντορώπῳ κένφ in the vaine empty boaster, ver. 20. 2. He showes us of a lively faith of Abraham, which wrought with his Works, now it is a lewd error to make Abrahams faith, and the faith of believing Rahab of the same nature with the faith of the vain empty Hypocrite, who's faith is nothing but fair words, and with the faith of Divels. So the Papists, Lorinus, Estius, Stapleton, Mavochius, Bellarmine make it an Hypocriticall and dead faith, and lively faith as Abrahams was, a vitall receiving of Christ and a believing the Lord, so as believing is counted for righteousnesse, to differ not in nature and essence from the faith of the Devils, whereas in the faith of sound Believers there is a Godly submitting and leading captive of the understanding to the obedience of Christ, because it is the Lord that speaks, and so a receiving of the Word as the Word of God, 2 Cor. 10:5; 1 Thes. 2:13; Math. 22:32. which is not in the faith of Divels. (3.) There is in it a receiving of Christ, Joh. 1:11. a fiduciall resting of the heart upon God in Christ. And the word חםﬣ is to confide, to betake himself to a lurking place, where one may be safe from a storme, Psal. 2:12; Psal. 11:1; Psal. 31:2; Deut. 32:37; Psal. 118:9; Judg. 9:15. come and trust under my shaddow. And this is contradistinguished from the Divels and Hypocrites who cannot seek their lodging nor a hiding place against wrath in the Lord.
需要注意的是，雅各布提到了两种信仰，这是对手混淆的地方。首先，他在第 2 章中一直提到了一种死亡的虚假信仰，这是指那些虚伪的吹嘘者的信仰。其次，他展示了亚伯拉罕的活跃信仰，这种信仰通过他的行为得以体现。将亚伯拉罕的信仰和虚伪的伪君子以及魔鬼的信仰相提并论是一个错误。天主教徒如洛里纳斯、埃斯蒂乌斯、斯塔普尔顿、马沃基乌斯、贝拉明等人将其视为虚伪和死亡的信仰，而亚伯拉罕的信仰则是一种接受基督和相信主的活跃信仰，因此相信被视为公义，与魔鬼的信仰在本质上并无区别。然而，在真正信徒的信仰中，存在着将理解力虔诚地屈服并顺服于基督的行为，因为这是主在说话，所以接受神的话语，这是与魔鬼的信仰不同的地方。（3.在其中有接受基督的行为，约翰福音 1:11。心灵对上帝在基督里的信靠。而“信靠”一词意味着依赖，寻求一个可以躲避风暴、安全的地方，诗篇 2:12；诗篇 11:1；诗篇 31:2；申命记 32:37；诗篇 118:9；士师记 9:15。来吧，信靠我的庇护。这与魔鬼和伪君子相对立，他们无法在主里寻找住处或躲避愤怒的地方。

2. It is to lean and rest the body, 2 Sam. 1:6. Saul leaned upon his spear, and by a Metaphore it is to cast the burden upon the Lord, Isa. 50:10; Psal. 55:22. hence the word that notes a staffe, 2 Sam. 22:18; Isa. 3. the Lord hath broken the stay and the staffe of bread, Isa. 30:1. and this is to be done often, when there is no present duty to be done, nor any work required of us, but only a fiduciall relying upon the Lord alone, as at the Red Sea Moses and the people were to leane upon JEHOVAH only, not to act, which cannot be said of the faith of Divels and Hypocrites. (3.) It is to look with delight and confidence, Isa. 17:7. as oppressed servants, Psal. 123:1, 2. (4.) There is a word that notes to be silent, not to speak, not to move, Josh. 10:12, 13. the Sun was silent, it moved not: It notes a Godly submission that the soul dar not speak against God, Psal. 37:7. rest in the Lord, file Jehovæ: LXX. sub ditus esto Domino, Psal. 62:6. whence faith teacheth us to submit and hold our peace and lay the mouth in the dust, as a spirit dantoned of God, Lev. 10:3; Job 1:21; Lam. 3:28; Ezek. 16:63. which is far from Hypocrites. (5.) To believe is to cleave to God, from a root that signifies to adhere as things glued together with pick or glew, Psal. 63:9; Josh. 23:8. Deut. 11:22. so we become one Spirit with the Lord, 2 Cor. 3. (6.) It is a word of near adherence בטח to lean firmly upon any with hope of securitie, 2 King. 18:5. hast thou leaned upon this reed? Hos. 10:13; Psal. 13:6; Psal. 31:7; Deut. 12:10. Thou shalt dwell safely, confidently, it places the soul under the Rock of Omnipotencie. (7.) It is to roll thy self upon God, and is borrowed from heavy bodies, Josh. 10:18. Roll great stones to the mouth of the cave, Genes. 29:3; Psal. 22:9. he trusted in the Lord, rolling himself on the Lord. Prov. 16:3. commit thy works unto the Lord, and thy thoughts shall be established. Cartwright sayeth it is a Metaphore from men who, being oppressed with a burden, transfer it off themselves upon one who is mightier and stronger: it is excellent when the heart rolles all its cares upon the Lord, and disburdens it self upon him. (8.) There is a word that noteth to leane, to stay or stablish, to strengthen, Isa. 48:2; 2 Chron. 32:8. the people rested themselves upon the word of Ezekiah, Cant. 2:5. stay me with flagons, Psal. 71:6. I have leaned upon thee from the womb, and it notes to draw near, Ezek. 24:2. so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon God. And shall all these excellencies of faith, be in the faith of Divels and Hypocrites? and therefore it is most absurd to make the faith of Abraham all one in nature with the faith of Divels and Hypocrites, and to make the difference only in having Works, and no Works, as if there were the same heart leaning, soul rolling, and cleaving to the Lord by faith in Abraham, and in Hypocrites and Divels who tremble.
2. 这是倚靠和休息身体，撒母耳记下 1:6。扫罗倚靠他的矛，通过一种比喻，这是将负担托付给主，以赛亚书 50:10; 诗篇 55:22。因此，这个词表示一根手杖，撒母耳记下 22:18; 以赛亚书 3。主已经打破了面包的支撑和手杖，以赛亚书 30:1。这经常要做，当没有当前的任务要完成，也没有任何工作要求我们，只是完全依靠主，如在红海时，摩西和百姓只能依靠耶和华，而不能行动，这不能说是魔鬼和伪君子的信仰。(3.) 这是愉快和信心的眼神，以赛亚书 17:7。如受压迫的仆人，诗篇 123:1, 2。(4.) 有一个词表示沉默，不说话，不动，约书亚记 10:12, 13。太阳沉默了，没有动：它表示灵魂对上帝的顺服，不敢反对上帝，诗篇 37:7。在耶和华里面安息，文件 Jehovæ：LXX. sub ditus esto Domino，诗篇 62:6。因此，信仰教导我们要顺服，保持沉默，将嘴巴放在尘土中，像一个被上帝抛弃的灵魂，利未记 10:3; 约伯记 1:21; 耶利米哀歌 3:28; 以西结书 16:63。这与伪君子相去甚远。(5.相信是依附于上帝的意思，源自一个表示像用胶水或胶水粘在一起的东西的根，诗篇 63:9; 约书亚记 23:8; 申命记 11:22。这样我们就与主成为一体，哥林多后书 3.（6.）这是一个表示紧密依附的词，倚靠在任何人身上，希望得到安全，列王记下 18:5。你倚靠这根苇子吗？何西阿书 10:13; 诗篇 13:6; 诗篇 31:7; 申命记 12:10。你必安居无虑，坚信不疑，它将灵魂置于全能的磐石下。（7.）它是将自己卷入上帝的怀抱，借鉴了沉重的物体，约书亚记 10:18。将大石头滚到洞口，创世记 29:3; 诗篇 22:9。他倚靠耶和华，将自己卷入耶和华的怀抱。箴言 16:3。将你的工作交托给耶和华，你的思想将得以确立。卡特赖特说，这是从被负担压迫的人将负担转移到更强大的人身上的隐喻：当心灵将所有的忧虑都卷入主的怀抱，并将自己从中解脱出来时，这是卓越的。（8.）有一个词表示倚靠、停留、巩固、加强，以赛亚书 48:2; 历代志下 32:8。人们依靠希西家的话休息，雅歌 2:5。 用酒杯留住我，诗篇 71:6。我从胎中依靠你，它指的是靠近，以西结书 24:2。所以，如果心灵不依靠上帝，它就是为了加强和坚固颤抖和摇晃的心灵。难道这些信仰的卓越之处都会存在于魔鬼和伪君子的信仰中吗？因此，将亚伯拉罕的信仰与魔鬼和伪君子的信仰在本质上视为相同，并仅在是否有行为上有所区别，是非常荒谬的，好像在亚伯拉罕和颤抖的伪君子和魔鬼中，有着相同的倾心、灵魂的滚动和依靠主的信仰。

3. That Scripture, Abraham believed and it was counted to him for righteousnesse: Is not Gen. 22. when he did justifie himself by the work of sacrificing Isaac: But it is Gen. 15:6. when the son of promise Isaac, a type of Christ is promised to him: at which time there was no work at all required of Abraham, but only believing the promise, for what should Abraham act or do to further the fulfilling of that promise, for he believed that Gospel, promise in the mean time, with a faith lively, and having with it as a concomitant a resolution to walk before God and be perfect, but then the Text shall say, Gen. 15:6. Abraham resolved to be fruitfull in good works, when he heard the promise, and that resolution of good works was counted to him for righteousnesse which is most violent.
3. 圣经记载，亚伯拉罕相信并且这信仰被视为他的义：这并不是指创世纪 22 章，当他通过牺牲以撒来证明自己的正义时；而是指创世纪 15 章 6 节，当应许之子以撒（基督的预表）向他应许时。在那个时候，亚伯拉罕并没有被要求做任何工作，只需要相信这个应许。因为亚伯拉罕相信福音的应许，同时怀着活泼的信心，并伴随着一个决心在上帝面前行走并完全，因此经文会说，创世纪 15 章 6 节，亚伯拉罕决心要多做善事，这个决心被视为他的义，这是最有力的证明。

4. Who so are justified causally and in the sight of God by Workes, as James saith, to him workes are counted as the formall cause, for so James from Scripture, ver. 23. Abraham, τῷ Θεῷ, believed God and it was counted to him for righteousnesse. Which sayeth, by that faith he was declared or by that he was justified, which was imputed to him for righteousness. But his beleeving or his faith living and working like the body quickened with the Spirit, was counted to him for righteousnesse. Now except it be yeelded that James speaks of two faiths, one dead and empty, ascribed to the hypocrite, ver. 14, 15, 16. another lively and working, ascribed to Abraham, ver. 23. and except this be denied, that Abraham was justified, ver. 23. not by that same faith; It must follow that Abrahams empty beleeving, ver. 23. was that which was counted to him for righteousnesse, Gen. 15:6. but James cannot be so understood, but when he saith, the Scripture Gen. 15:6. was fulfilled; for his faith in beleeving the promised seed, Gen. 15. he shows that Abraham was justified by faith without works, as Paul, Rom. 4. and when he saith he was justified by works in offering his son, as Gen. 22. he saith he was not declared just, or not justified by the empty and idle faith of the hypocrites; but by a faith that did prove it self to be lively. So that James proveth that we are not justified by a dead faith that neither hath, nor can have good works. As his Adversaries said, and Paul proves, Rom. 4. that we are not justified and saved by works, that is by our own inherent perfect righteousnesse, because, Rom. 3. all have sinned, Jew and Gentile. Because Abraham then should boast as a perfect man, free of sin, and he needed no Redeemer, the Law of works should save him, and so he needed not remission of sins, nor the non-imputation of iniquity. But there is a mids between these, and Iames saith that is to be justified by faith, by a metonymie of the effect, by faith made known to be lively, not to the world only, but to their own conscience, for if Iames should mean that we are justified by works properly as counted to us for righteousnesse, he could not say, vers. 21. Abraham was justified by works, when he offered his son, vers. 22. he cannot infer, vers. 22. thou sees that his faith wrought with his works: What faith? He had spoken of works, vers. 21. not one word of Abrahams faith, yet he saith, because Abraham was justified, that is declared to be really, before God, to his own conscience and others justified, his faith did work in a lively way as reall in and by his works, and you see that Abrahams faith, Gen. 15:6. was perfected by works, Gen. 22. when he offered his son. Now it was not perfected as touching the nature of it, and the act of justifying, for Paul, Rom. 4. cites Gen. 15:6. to prove that Abraham was justified by that faith in beleeving the promise of the blessed seed, some 25. years, as others reckon 30. years before he sacrificed Isaac, Gen. 22. so that it must follow that Abraham was not justified by works, nor his faith perfect in its lively operations untill he offered his son Isaac: when the contrair of this, the Scripture tells us, for by faith he left his Countrey, C. 12. By faith beleeving the promise he was justified. Rom. 4. many years before: Therefore these words, seest thou his faith, must mean that his faith came out to view by his works.
4. 凡凭工作在上帝面前和因果关系被称为义的人，正如雅各所说，对他来说，工作被视为形式上的原因，因为雅各从经文中引用说，亚伯拉罕相信上帝，这就算为他的义。这句话的意思是，凭借那种信仰，他被宣告或称为义，这种信仰被归于他为义。但是他的信仰或者说他的活跃并且与圣灵同在的工作，被算为他的义。现在，除非承认雅各谈论了两种信仰，一种是死的和空洞的，归于伪君子，第 14、15、16 节；另一种是活跃并且有作为的，归于亚伯拉罕，第 23 节；除非否认亚伯拉罕是因为那种相同的信仰而被称义，第 23 节；否则就必须得出结论，亚伯拉罕的空洞的信仰，第 23 节，是被算为他的义的那个，创世记 15:6。但是雅各的话不能这样理解，除非他说，经文创世记 15:6 得到了应验；因为他在相信应许的后裔时，创世记 15，他表明亚伯拉罕是因信称义而无需行为，正如保罗在罗马书 4 中所说的，当他说他因献上儿子而因行为称义，正如创世记 22 中所记载的。 他说他并不是因为伪君子们虚假而空洞的信仰而被宣告为义，也不是因为一种证明自己活跃的信仰而被称为义。所以雅各布证明我们不是靠没有善行的死信仰来称义。正如他的对手所说，保罗在罗马书 4 章证明我们不是靠行为来称义和得救，也就是靠我们自己内在完美的义，因为罗马书 3 章说，犹太人和外邦人都犯了罪。因为亚伯拉罕如果是一个完美的人，没有罪恶，他就不需要救赎主，行为的律法就可以拯救他，他也就不需要罪恶的赦免和不算罪。但在这两者之间有一个中间地带，雅各布说，那就是靠信仰称义，通过一种被证明是活跃的信仰，不仅向世人，而且向自己的良心证明。因为如果雅各布的意思是我们是通过行为来称义，正当地算为我们的义，他就不能说，21 节亚伯拉罕因献上他的儿子而称义，22 节他也不能推断，22 节你看出他的信心和他的行为一同发生作用：什么信心？他在 21 节已经谈到了行为。 亚伯拉罕的信心没有一句话，然而他说，因为亚伯拉罕被称为在上帝面前真实地被称义，对自己的良心和他人来说是被称义的，他的信心通过他的行为以真实的方式发挥作用，你可以看到亚伯拉罕的信心在创世记 15:6 中被行为完善，当他献上他的儿子时，在本质和称义的行为方面，它并没有被完善，因为保罗在罗马书 4 中引用创世记 15:6 来证明亚伯拉罕是通过相信祝福的后裔的信心在 25 年，或者其他人认为是 30 年之前被称义的，他献上以撒之前，创世记 22。所以亚伯拉罕不是因为行为而被称义，他的信心在活跃的运作中也不是完美的，直到他献上他的儿子以撒：这与圣经相反，因为圣经告诉我们，他凭着信心离开了他的国家，创世记 12。相信应许的他在许多年前就被称义了，罗马书 4。因此，这些话“你看出他的信心”必须意味着他的信心通过他的行为显露出来。

But there be learned and godly Protestants who grant that James must speak of Justification reall and before God, and not of declared Justification before men only? Answ. Its true, and easie to name them. But these are subordinate: James speaks not of a faith only declared, nor of a justification onely declared to the world: But of a declared Justification that is reall before God. 2. That is declared to the man himself, and to the world. And that James speaks of a Justification before God, the Text saith: Because he saith, ver. 14. What can that faith profite? Which is empty, he must mean, what can it profite before God, to save and justifie? As the word, 1 Cor. 13:3. if I have not love οὐ ἒν ὠειολουμαι, it profits me nothing before God. 2. Can that faith (it is not well translated leaving out the particle in the new Translation, can faith save him?) save him? Then he must speak also of reall faith, and so reall salvation and so of justification before God. 3. The examples of the Justification of Abraham, of Rahab, which were reall, must say something to the same purpose. 2. That he speaks of reall Justification to the mans own conscience as well as to the world if clear in the Text also. For James speaks to the conscience and privitie of the man who saith that he is justified, and hath faith, vers. 18. Σὺ πιοτιν ἐχεις. 19. Σύπιο τεύεις, thou hast faith, thou beleeves, the Devils also beleeve, he would have the hypocrite to discusse his own conscience, and solidely to know, whether his Faith and Justification be reall or not; And James wakens all visible professours in this Epistle (as John also doth) to try his Religion whether it be true and solide, or vain: by Chap. 1. being a doer of the Word, and not a hearer only, 23, 24. by visiting the fatherlesse, vers. 26. by loving and respecting the poor that are Godly, as well as the rich, Ch. 2. by trying his faith whether it be dead or lively, by bridling the tongue, Ch. 3.
但是有一些博学而虔诚的新教徒承认，詹姆斯必须谈论真实的在上帝面前的称义，而不仅仅是在人们面前宣告的称义。回答是，这是真实的，并且很容易列举出他们的名字。但是这些人是从属的：詹姆斯所说的不是仅仅宣告的信仰，也不是仅仅向世界宣告的称义，而是在上帝面前真实宣告的称义。2. 这是向人自己和世界宣告的。而且詹姆斯所说的是在上帝面前的称义，经文也这样说：因为他说，第 14 节。那种信仰有什么益处呢？这里的空洞，他必须是指在上帝面前有什么益处，能拯救和称义吗？就像哥林多前书 13:3 所说的那样，如果我没有爱，那对上帝没有益处。2. 那种信仰（新译本中遗漏了一个词，能信仰拯救他吗？）能拯救他吗？那么他必须也谈论真实的信仰，以及真实的拯救和在上帝面前的称义。3. 亚伯拉罕和喇合的称义的例子，这些都是真实的，必须说些相关的事情。2. 他所说的真正的辩解不仅适用于一个人的良心，也适用于世界，这在文本中也是清楚的。因为雅各布对那些声称自己已经被辩解并且有信仰的人的良心和私人问题说话，他希望伪君子能够审视自己的良心，确切地知道自己的信仰和辩解是否真实；雅各布在这封书信中唤醒了所有外表上的信徒（约翰也是如此），要求他们检验自己的宗教信仰是否真实和坚实，而不是虚假的：通过行动而不仅仅是听道，通过照顾孤儿，通过爱护和尊重虔诚的穷人和富人，通过检验自己的信仰是否死亡或活跃，通过控制舌头。

And therefore the Arminians and others do but lose their labour, who say Iames doeth not speak here of Justification declared to the world, because the world cannot judge infallibly whether our works by which we are declared to be justified, are sincere or not. For 1. we say that Iames doth speak of Justification declared to the world, for he speaks of real Justification before God but as declared, not to the world only, but to the conscience also of the doer. 2. Because the world can not infallibly judge of our Justification and works, therefore they cannot judge at all. Its a loose consequence: For we may declare our selves to our own conscience and to others by our good works, that we are before God justified. Otherwise because men connot see our good works, nor the principles from which they proceed, whether from saving faith or not, nor the ends for which they are, whether for the glory of God, or not, men should not glorifie our heavenly Father: Contrair to Matth. 5:16. nor should the Gentiles glorify God in the day of visitation: As 1 Pet. 2:12. because they cannot infallibly know whether they be good works or not and done in faith and for God: Nor is Abraham declared to be justified because of a secret heart-intention to offer his son to God in the court of men (but in the court of his own conscience he may) yet his journeying to the place where he was to sacrifice his son, his building an Altar, his laying on wood, his binding his son and stretching out his hand to kill him, may well declare him to be a justified man to the world and to men. Trelcatius, the Professours of Leyden, Calvine, Beza, Paraeus, yea a Papist Cajetan hath said well to this point. Not to adde that Scripture shall never admit, that Abrahams and Rahabs sins were pardoned, their iniquities not imputed, and they delivered from condemnation, by the works of offering Isaac, receiving the spies, fighting the Lords battels, suffering persecution of Saul. For Iames, if he say any thing for this cause, that good works are the formall cause of our righteousnesse, our merits, and in the very place of the satisfaction of the blood shed by Christ, we shall so be formall causes not of the declaratory act of justifying (for that may be thought to be the Lord our Justifiers act) yet of our own Justification, and so should we fight and run for the Crowne of inherent righteousnesse of works, as well as for the Crown of Life. And what Scripture is there for that? 3. A man shall be as just and sinlesse, as he may say, I have no sin, I am just: And in order to the Covenant of Grace, which forbids no sin (as some for this way do teach) but finall unbeleef, he no more needs forgivenesse of sins and the blood of sprinkling, nor pardoning grace, then the Elect Angels, or Adam in the state of innocency, and to that, Prov. 20:9. as to that, Eccles. 7:20; 1 Joh. 1. Who can say I have made my heart clean, I am pure from my sin? The man Evangelically justified can say, I have made my heart clean, I am pure from my sinne. 4. Nor needs such a man pray, forgive me my sins, as I forgive, &c. for he is justified from all Law-sins, who is inherently holy and Evangelically just: And so the Gospel is a new Law which does not forbid all sins that the Law forbids, and the man is not under sinne, though he sinne against the love of Christ. According to that, if ye love me keep my Commandements, Joh. 14:15. so he once, ere he die, beleeve. For the Law (say the Authors) forbids not unbeleef, nor any Evangelick unthankfulness against the Law of a ransome-payer, which yet, I judge the Law of Nature and Nations condemnes: The Covenant of Grace forbids no sin, but finall unbeleef, and the beleever can not be guilty of that except he fall away.
因此，亚米尼派和其他人只是白费力气，他们说雅各不是在这里说的是向世界宣告的称义，因为世界无法确定我们被宣告称义的行为是否真诚。因为：1.我们说雅各确实是在说向世界宣告的称义，因为他谈到的是在上帝面前真正的称义，但是作为宣告，不仅仅是向世界，也是向行为者的良心。2.因为世界无法确定我们的称义和行为，所以他们根本无法判断。这是一个松散的推论：因为我们可以通过我们的善行向我们自己的良心和他人宣告，我们在上帝面前是称义的。否则，因为人们看不到我们的善行，也看不到它们产生的原因，无论是出于拯救的信心还是其他原因，也看不到它们的目的，无论是为了荣耀上帝还是其他目的，人们就不会荣耀我们在天上的父亲，这与马太福音 5:16 相反。也不会使外邦人在访问的日子荣耀上帝，正如彼得前书 2:12 所说。 因为他们无法确切知道这些是否是善行，是否是出于信仰和为了上帝而行动：亚伯拉罕并非因为在人们面前秘密地打算献上他的儿子给上帝而被宣告成义（但在他自己的良心面前可能如此），然而他前往献祭儿子的地方，建立祭坛，放上木柴，捆绑儿子并伸出手来杀他，这些行为可以向世人证明他是一个成义的人。莱顿的教授特雷卡提乌斯、加尔文、贝扎、帕雷乌斯，甚至一个天主教徒卡耶坦都对这一点说得很好。更不用说圣经永远不会承认，亚伯拉罕和喇合的罪被赦免，他们的罪孽没有被算在内，他们因为献上以撒、接待间谍、与主争战、遭受扫罗的迫害而得到救赎。 对于雅各，如果他为此原因说任何事情，即善行是我们义的形式原因，我们的功德，以及代替基督所流的血的赎罪，那么我们将成为正当化的形式原因，不仅仅是宣告性的行为（因为这可能被认为是我们的公正者的行为），而是我们自己的正当化，因此我们应该为工作的内在公正的冠冕而战斗和奔跑，以及生命的冠冕。有哪些经文支持这一点呢？3.一个人应该像是公正和无罪的，他可以说，我没有罪，我是公正的：而对于恩典的约定，它不禁止任何罪（正如一些人所教导的），但是最终的不信仰，他不再需要罪的赦免和洒血的血，也不需要宽恕的恩典，就像选民天使或亚当在无罪状态下一样，至于此，箴言 20:9，以及传道书 7:20；约翰一书 1。谁能说我已经洁净了我的心，我没有罪？在福音上被称义的人可以说，我已经洁净了我的心，我没有罪。4.这样的人也不需要祈祷，原谅我的罪，就像我原谅别人的罪一样。 因为他是从所有的法律罪中被证明为义的，他本质上是圣洁的，也是福音中的公正：所以福音是一种新的法律，它不禁止所有法律禁止的罪恶，而且人不是在罪恶之下，即使他违背了基督的爱。根据这个，如果你爱我，就遵守我的命令，约翰福音 14:15。所以他一旦相信，就在他死之前。因为法律（作者说）不禁止不信仰，也不禁止对赎价者的感恩不敬，但我认为自然法和国际法谴责这一点：恩典的约束不禁止任何罪恶，只禁止最终的不信仰，而信徒除非背离，否则不会有这个罪恶。

5. And it may justly be asked, whether the beleever Evangelically justified, who needs no grace of pardon of Redemption from sin in order to the Covenant of Grace, needs the grace of renovation to keep him to beleeve, for he needs no pardon for the weaknesse of his finall beleeving, for the smallest weak faith is a fulfilling of the Covenant of Grace. To these adde, if James mean by πιοτις μόνον, faith alone, v. 24. by which he sayes we are not justified, οὐ ἔκ πίοτεως μίτον, no other then the dead faith, ver. 20. and the faith which cannot save, the faith of fair words to the hungry and naked, when the vain man gives him nothing necessary for his body, 16. the faith without works, 17. the faith that cannot be shown to men, 18. such a faith as devils, 19. and vain hypocrites boast of, 20. then sure the conclusion is for us, and agreeable to the scope of Iames, v. 24. ὁρᾶτε τείνηἱμυ, ye see then a man is justified before men and to himself, and so really declared before God, justified and saved by works as the fruits of saving faith, κὶ οὐκ ἐκ πίοτεως μόιον, and not by faith only which is dead and without works. For 1. he cannot exclude saving and lively faith: For that beleeving God is counted to Abraham for righteousnesse, saith Iames, ver. 23. for then the conclusion should contradict the premisses, and he should say, Abraham was justified by sound and lively beleeving. Ergo, we are not justified by only sound and lively beleeving. 2. The Adversaries, Socinians, and Arminians, who by this Text, say we are justified by works, know no Gospel-faith, by which we are justified, but faith including essentially new obedience, the crucifying of the old man, the walking in the Spirit, and repentance; as else where I cite. Therefore when Iames saith we are not justified by faith only, he must mean a naked dead assent: as in the former verses; We are not justified; and that is it which we say: Iames denies not but sayes that Abraham beleeved, Gen. 15.
5. 有人可能会问，那些在福音中被称为信徒并获得称义的人，是否需要重生的恩典来保持他们的信仰？因为他们不需要赦免罪孽的恩典来进入恩典的约束。此外，他们也不需要因为信仰的薄弱而获得赦免，因为即使信仰微弱，也是对恩典约束的履行。此外，如果雅各布在 24 节中所说的"仅仅是信仰"（faith alone），是指他在 20 节中所说的死信仰（dead faith），以及不能拯救的信仰，即对饥饿和赤身裸体者说空话的信仰，当虚荣的人对他们的身体没有给予任何必需品时（16 节），以及没有行为的信仰（17 节），不能向人们展示的信仰（18 节），魔鬼和虚伪者夸耀的信仰（20 节），那么结论对我们来说是明确的，并且与雅各布的目的相符。在 24 节中，我们看到一个人在人们面前被称义，并在上帝面前真正宣告为称义并得救，这是因为他们的行为是拯救信仰的果实，而不仅仅是死而没有行为的信仰。因为首先， 他不能排除救赎和活泼的信仰：因为雅各书 23 节说，相信上帝算为亚伯拉罕的义。因此，结论应该与前提相矛盾，他应该说，亚伯拉罕是因为坚定而活泼的信仰而被称为义人。因此，我们不仅仅是因为坚定而活泼的信仰而被称为义人。2. 对手，索西尼派和阿米纳派，通过这段经文说我们是因为行为而被称为义人，他们不了解我们被称为义人的福音信仰，而这种信仰本质上包括新的顺服，旧人的钉十字架，灵性的行走和悔改；如我在其他地方引用的那样。因此，当雅各书说我们不仅仅是因为信仰而被称为义人时，他必须指的是一个赤裸裸的死信仰：就像在前面的经文中一样；我们不是因为信仰而被称为义人；这就是我们所说的：雅各书并不否认亚伯拉罕相信，创世纪 15 章也是如此。

6. (It is only beleeving but lively and not dead, not a naked assent, which was counted to him for righteousnesse) and Gen. 15; Rom. 4. he was thereby justified; and therefore Paul and Iames are well reconciled. And the faith here excluded must be a dead faith, not a lively faith and a true faith, as the body without the soul is a true body and hath the nature of a true body, though it be no living body. So (say they) the faith that Iames excludes is a true faith, when as it is evident, it is no more true faith then the faith of Devils and Hypocrites. 3. It is false by the Papists way and Arminians also, that we are not justified by faith only, which is a true and generall assent to the Word of God, for they teach that in the first Justification, we are justified by faith only without works, as Paul proves, but in the second Justification when a man of just is made more just (say they) he is justified by works; as saith Iames, c. 2. Now by this they are forced to say, Iames speaks not of the first Justification, but of the second, but beside that the Scripture knows not two Justifications, Iames must deny that the unconverted hypocrites, and Rahab the harlot were justified by only faith, as Paul saith, and it were most incongruous to teach unconverted ones who never knew the first Justification, how they were not justified in the second Justification. And if James be speaking of the nature and causes of the same Justification before God only, with Paul and not of the effects thereof, it were false that James saith (with reverence to the holy Lord) that we are not justified by faith χειριοτώοτγειν without works, for Paul sayes it, and proves it strongly from the Scripture, and never insinuates that we are justified in a second Justification by works. And sure he should not have denyed all the Jews, all the Gentiles, all the world, Rom. 3:9, 19, 29, 30. David a man according to Gods heart, and much in communion with God, when he penned the 31. Psalm, and Abraham a beleever and effectually called, Gen. 12. and justified, when he, Gen. 15:6. beleeved the promise of the seed, Rom. 4. to be justified by works in their second, or their Evangelick Justification.
6.（这只是相信，但是活生生的，不是死的，不是赤裸的同意，这被算为他的义）和创世记 15 章；罗马书 4 章。他因此被称为义人；因此，保罗和雅各都得到了很好的调和。这里被排除的信仰必须是一种死亡的信仰，而不是一种活生生的信仰和真实的信仰，就像没有灵魂的身体是一个真实的身体，并具有真实身体的性质，尽管它不是一个有生命的身体。所以（他们说）雅各排除的信仰是一种真实的信仰，当然它显然不比魔鬼和伪君子的信仰更真实。3.根据天主教和阿敏派的观点，我们不仅仅是因为信仰而称义，这是对上帝的话语的真实和普遍的同意，因为他们教导在第一次称义时，我们只是因为信仰而称义，没有行为，正如保罗所证明的那样，但在第二次称义时，当一个正义的人变得更加正义时（他们说），他是因为行为而称义；正如雅各所说，第 2 章。 现在他们被迫说，雅各不是在谈论第一次称义，而是第二次，但除此之外，圣经并不知道有两次称义，雅各必须否认未转化的伪君子和妓女喇合只凭信心称义，正如保罗所说的，教导那些从未经历过第一次称义的未转化者如何在第二次称义中不被称义是非常不合适的。如果雅各只是像保罗一样在谈论在上帝面前的称义的本质和原因，而不是其效果，那么雅各说我们不是凭信心而是凭行为称义（对圣洁的主保持尊敬），这是错误的，因为保罗说了，并且从圣经中有力地证明了这一点，并且从未暗示我们通过行为在第二次称义中被称义。他肯定不会否认所有的犹太人，所有的外邦人，整个世界，罗马书 3:9、19、29、30。大卫是一个合神心意的人，与神有很多的交流，当他写第 31 篇诗时，亚伯拉罕是一个信徒，被神有效地呼召，创世记 12。并在他相信了应许的后裔时被称义，罗马书 4。 在他们的第二个，或者他们的福音义务中，通过行为来证明自己的正当性。

Yea when James saith we are not justified μίνον only, he must mean fidem solitariam, a faith solitary which hath no works conveying it, as man sees not with eyes that are solitary and plucked out of the heart, and separated from hearing, smelling, and the senses, though faith, if true and properly so called (as they say this is) must justifie as the eye sees only μὸνον, and the eare onely, not the eye, hears, now this faith hath a causative influence in Justification as well as works (if it be proper and true faith, as they say it is, as the body without the spirit hath the nature of a body) and so James had no more ground for him to say, ye see then that we are not justified by faith only, then to say, ye see then that we are not justified by works only. For works separated from faith are no lesse dead works & cannot justifie, 1 Cor. 13:1, 2, 3, 4, 5. Then faith separated from works, & really pulled from them, as in an hypocrite, is a true faith. Obj. When James saith that a man is justified by works, not by faith only, he maketh faith and works concomitant in that procurement of Justification, and in that kind of causality, for he saith not, as he is commonly interpreted (not by faith which is alone) but by faith only καὶ ἐκ πίοτεως μόνον. Ans. He is not more commonly, nor soundly and truely interpreted, he is not justified by faith which is alone, fide solitariâ, by dead faith. For solâ fide justificamur. Faith hath the only vertue of justifying as an instrument, and so is the Adverbe μόνον Solùm taken, Matth. 5:47. If ye salute your brethren μόνον only, what do ye more then Publicans? Where μόνον notes duties only naturall excluding these which only converts in a spirituall way can do, Matth. 8:8. Only say the word, μόνον it clearly saith that a mandat of Omnipotency only in CHRIST could heal the sick servant; but yet that Omnipotency is not really separated from justice, wisedom, mercy, Matth. 9:21. ἐκν μόνον ἁψωμας If I only touch him, I shall be whole. But the act of touching was conjoined with the act of hearing: Who hath touched me? Yet the act of hearing had no causative influence in the drawing vertue out of Christ, but only the act of touching did extract the vertue, as Christ saith, Luk. 8:50; Mar. 5:36. Fear not, μόνον πίοτευε, only beleeve, saith Christ to the Ruler; can it be said, but this excludes works as touching the apprehending of the power and mercy of Christ in raising the dead Damosel. And yet that beleeving was not solitary, but conjoined with love, reverence, submission, 35. So Luk. 8:50; Mat. 21:19. And Act. 3:16. The faith that is by Christ hath given this creeple perfect soundnesse. Heb. 11:30. By faith the walls of Jericho fell. It were strange to say (by Peter's and John's good works and holinesse, the creeple man was made whole) and (by good works the walls of Jericho fell) and yet there were good works, love, mercifulnesse, courage in the Priests who compassed the walls of Iericho, and in Peter and Iohn. Adde to these that by good works we must more and more justifie and pardon our own sins, and must more and more buy a right to the Tree of Life, as they teach, citing Rev. 22:14. and more merit, ex pacto Euangelico, life eternall: and so our works and merites must be joint causes with the blood of Christ, and the Martyrs blood and Christs blood must have paralel and collateral influence with Christs blood to buy right to the Tree of Life; Yea and Paul already justified, even in the progresse of that which is called his Evangelick Justification, Phil. 3. would be in another condition, 9. That I may be found in him not having mine own righteousnesse which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith. And why should Arminians and Socinians deny it to be Pauls own. For 1. it is inherent righteousnesse. 2. It is not infused as Papists say, but acquired as they teach. 3. It came (say they) from Pauls own free-will indifferent to will or nill.
是的，当雅各说我们不仅仅是因为信仰而被称义时，他必须指的是孤立的信仰，它没有任何行为来传达它，就像人们不能用孤立的眼睛看到，也不能从心脏中拔出并与听觉、嗅觉和感觉分离，尽管信仰，如果是真实和适当的（正如他们所说的那样），必须像眼睛只看到一样，耳朵只听到一样，而这种信仰在称义中具有因果影响，就像行为一样（如果它是适当和真实的信仰，正如他们所说的那样，就像没有灵魂的身体具有身体的本质一样），所以雅各没有更多的理由说，你们看见我们不仅仅是因为信仰而被称义，然后说，你们看见我们不仅仅是因为行为而被称义。因为与信仰分离的行为不是死行为，也不能称义，哥林多前书 13:1, 2, 3, 4, 5。然后与行为分离的信仰，真正地从中剥离出来，就像在伪君子中一样，是真正的信仰。 当詹姆斯说一个人因行为而被称义，而不仅仅是因信仰时，他使信仰和行为在获得称义和因果关系方面成为伴随物。他并没有像通常解释的那样说（不仅仅是信仰），而是说仅仅是信仰和行为。答案：他并没有被普遍地、正确地解释，他不是因为仅仅是信仰（fide solitariâ），即死信仰而被称义。因为我们仅仅是因信仰而被称义。信仰作为一种工具具有唯一的称义能力，因此副词"仅仅"（μόνον）在这里被使用，如马太福音 5:47 所说。如果你只向你的弟兄问候，你比税吏还有什么更多的作为呢？在这里，"仅仅"（μόνον）表示仅仅是自然的义务，排除了只有在属灵的方式下才能做到的义务，如马太福音 8:8 所说。只要说一句话，它清楚地表明只有基督的全能才能治愈病人；但是这种全能并没有真正与公正、智慧、怜悯分离开来，如马太福音 9:21 所说。如果我只是触摸他，我就会痊愈。但是触摸的行为与听到的行为是相连的：谁摸了我？ 然而，听到并没有导致从基督身上提取出能力的因果影响，只有触摸的行为才能提取出这种能力，正如基督所说的，路加福音 8:50；马可福音 5:36。基督对统治者说：“不要害怕，只要相信”，这是否意味着这排除了行为对于理解基督在复活死亡的少女中的能力和怜悯的影响。然而，这种信仰并不是孤立的，而是与爱、敬畏、顺从相结合。路加福音 8:50；马太福音 21:19。使徒行传 3:16。基督所赐的信仰使这个瘸子完全康复。希伯来书 11:30。因着信，耶利哥的城墙倒塌了。如果说（彼得和约翰的善行和圣洁使瘸子痊愈），（善行使耶利哥的城墙倒塌），那将是奇怪的，然而在围绕耶利哥城墙的祭司和彼得、约翰身上确实有善行、爱心、怜悯和勇气。此外，他们还教导我们通过善行越来越多地证明和宽恕自己的罪，并且越来越多地获得生命树的权利，正如他们引用启示录 22:14 所教导的那样。 并且更多的优点，根据福音契约，是永恒的生命；因此，我们的行为和功德必须与基督的血、殉道者的血共同成为购买生命树权利的原因；是的，保罗已经在所谓的福音称义的进程中称义，腓立比书 3 章 9 节说：“并且得以在他里面，不是有自己因律法而得的义，乃是有信基督的义，就是因信而来的，是出于神的义。”为什么阿米纳和索西尼派要否认这是保罗自己的呢？因为 1.它是内在的义；2.它不像天主教徒所说的那样被灌输，而是像他们所教的那样被获得；3.他们说，它来自保罗自己的自由意志，不论他愿意还是不愿意。

But how is the Scripture fulfilled in Abrahams beleeving, Jam. 2:23.
但是，圣经中的经文如何在亚伯拉罕的信仰中得以实现，雅各书 2:23。

Ans. The Apostle spake often of faith πιοτις and beleeving, v. 14. twice, v. 17. once, v. 18. thrice, v. 19. twice, v. 20. once, v. 22. twise, that is nine times, thereof Emphatically, v. 23. by way of excellency the Scripture was then fulfilled, Abraham ἐιτιτευε τῷ Θεῷ, beleeved, and it was counted to him for righteousnesse, as its written, Gen. 15:6. before God and man and to his own conscience, when he offered his son Isaac upon the altar. That was reall, visible and conspicuous believing and righteousnesse, to deny himself so far for God: For James is much for Religion made known to a mans self, and to men, and hath far other Adversaries in the other extremity then Paul had, even the old Gnosticks, who, in opposition to the Jews and Pharisees, laid aside the Law, doing of the Law, Jam. 1:22, 23. all works, c. 2:14. all conscience of bridling the tongue, c. 3:1, 2. of peaceable and mortified living, c. 4. c. 5. and thought it godlinesse to hear the word in the Assemblies, ch. 2:1, 2, 3. without love to the Brethren, and to keep in their head a room, empty faith, and professed fair, and gave good words, but no garments to the naked, v. 14, 15. And James had good cause to treat of a visible and declared faith, but yet not meerly declared, but which was reall and can save, 14. and of justification such, as that of Abraham and Rachab, as was sensible and reall and not in a bare profession: For Iames speaks of a profiting and saving faith, Jam. 2:14. What doth it profite, &c. Can faith save him? Another devise is here alledged, of a formed faith animated with charity and that justifies (say Papists) and an unformed faith void of charity, and that, say they, doth not justifie: And the same way, but in other expressions, Arminians and Socinians teach, that to believe and do good works, and to repent and walk in all the Commandements of Iesus Christ, is to believe, or compleat formed and Evangelick faith. But we distinguish them as the Scripture. Its true, Rom. 4:9. faith is said to be imputed to Abraham for righteousnesse, and so v. 3. v. 5. but it is not meant of the act or work of believing, that was counted for Abrahams formall righteousnesse, there should so no room be left to the satisfaction of Christ, reckoned to be ours: if all the righteousnesse of God, Rom. 10:3; 1 Corin. 5:12; Phili. 3:9. should be turned over in an act of believing, mixt with much doubting and in our sinfull obedience; And the Socinians have more reason for them to say, there is no necessity of any reall satisfaction of blood payed for us, then the Arminians and Papists: For if our righteousnesse and inherent obedience may be of grace esteemed formall righteousnesse before God, by a free Evangelick paction and an act of Gods free-will: the Lord might have esteemed the eating of an aple, or any act of obedience, our formall righteousnesse, and so Christ dyed in vain, to become our righteousnesse, where an act of a sinfull man, or a deed of the Law, even the Law of faith is sufficient. What needs the shedding of the blood of God? Frustrà fit per plura, quod aequè benè potest fieri per pauciora. There's no need of reall satisfaction.
使徒经常谈到信仰和相信，第 14 节两次，第 17 节一次，第 18 节三次，第 19 节两次，第 20 节一次，第 22 节两次，总共九次，其中第 23 节强调地说，经上所记载的亚伯拉罕相信神，就算为他的义，正如经上所写，创世记 15:6。在神和人面前，以及在他自己的良心面前，当他在祭坛上献上他的儿子以撒时，这是真实、可见和显著的信仰和义行，为了神而自我否定。因为雅各多强调宗教应该让人自己知道，让人知道，他在另一个极端上有完全不同的对手，即古诺斯底主义者，他们与犹太人和法利赛人相对立，放弃了律法，不去行律法，雅各多书 1:22, 23，放弃了所有的行为，雅各多书 2:14，放弃了约束舌头的良心，雅各多书 3:1, 2，放弃了和平和克己的生活，雅各多书 4，5，并认为只要在会众中听道就是敬虔，雅各多书 2:1, 2, 3，没有对弟兄姐妹的爱，只是保留一个空洞的信仰，并表面上表达好意，但没有给赤身露体的人衣服，第 14, 15 节。 詹姆斯有充分的理由来谈论一个明显和公开的信仰，但不仅仅是公开的，而是真实的并且能拯救，14.并且是像亚伯拉罕和拉哈布那样明显和真实的称义，而不仅仅是空洞的宣称。因为詹姆斯谈论的是一种有益和拯救的信仰，雅各书 2:14.信仰能有什么益处，等等。信仰能拯救他吗？这里提到了另一种设想，即一个以慈善为动力的形成的信仰，并且这种信仰使人称义（天主教徒说），而没有慈善的未形成的信仰则不称义（他们说）。而亚米尼安派和索西尼派以其他的措辞教导，即相信并行善事，悔改并遵行耶稣基督的一切诫命，就是相信，或者说是完全形成的和福音的信仰。但我们像圣经一样区分它们。确实，罗马书 4:9.说信仰被归于亚伯拉罕为义，同样在第 3 节和第 5 节也是如此。但这并不是指相信的行为或工作，这被认为是亚伯拉罕形式上的义，这样就不会给基督的救赎留下空间，被认为是我们的：如果上帝的一切义，罗马书 10:3；哥林多前书 5:12；腓立比书 3:9。 应该在相信的行动中翻转，夹杂着许多怀疑和我们罪恶的顺从；而索西尼派比阿米纳派和天主教徒更有理由说，我们并不需要真正的血液赎罪来为我们付出代价：因为如果我们的义和内在的顺从可以被上帝看作是在上帝自由意愿的自由福音契约中的正式义，那么主本可以将吃苹果或任何顺从的行为看作是我们的正式义，所以基督的死就是徒劳的，成为我们的正义，而一个罪人的行为或者信仰的行为，即信仰的律法，就足够了。为什么需要上帝的血？多此一举，少数也能做到同样好。没有真正的赎罪的必要。

2. Faith imputed doth well bear the sense of the object that faith layes hold on, as our righteousnesse, Rom. 3:21. Now the righteousnsse of God without the Law is manifested. What righteousnesse of God? ver. 22. Even the righteousness of God through faith of Jesus Christ unto all. Now if the righteousnesse of God is manifested without one Law, to wit, of works, why not without another Law, of faith and of inherent Gospel-righteousnesse? And what need that Christ should die, if the act of beleeving should be that precious righteousnesse of God, and that according to the Law of faith? This by the way. As hope is put for the object hoped for? As Rom. 8:24. Hope that is seen is not hope, that is, the thing possessed, the salvation which we have in present possession, is not hoped for. Col. 1:5. For the hops sake laid up in heaven, that is, the thing hoped for. For the grace of hope is not laid up in heaven. ver. 27. Christ in you the hope of glory. So faith here put for the thing beleeved; so saith the Martyr, my love is crucified, that is, Christ my loved or beleeved one is crucified: So by faith in his name is this man made whole. It were strange to say, by faith, and repentance, and mortification is this man made whole. And it must be said, if so be that faith includes repentance. Now Peter denies, Acts 3:12. this, why marvail ye, as if we by our power and holinesse had made this man to walk? Its not our holinesse, but Jesus Christ hath done it, even God, the God of Abraham, &c. ver. 13. hath done it: And yet, ver. 16. faith in his Name hath made him strong: That is, faith or beleeving in his Name, that is, in his Power, Authority, God-head, hath made him strong. Ergo, faith is put for the thing or righteousnesse beleeved: So Heb. 11. By faith the walls of Jericho fell, that is, by love the soul and form of faith, say Papists, and by repentance and new obedience, which is all one with faith, say Socinians, the walls of Jericho fell. So by faith they subdued Kingdomes, stopped the mouths of Lions. What influence reall or physicall had faith in slaying men, in refraining the hungry Lions to eat Daniel? None at all: But thus the mighty God beleeved in by these men, subdued Kingdomes, stopped the mouths of Lions; if it be replyed there is not alike reason of justifying faith, which is dead as touching the influence and causality to justifie, as there is of the faith of miracles in these points; it is replyed, there is every way the same reason: For as Abrahams dead faith, if it had been dead could no more have justified and saved him, then the hypocrites dead faith can save and justifie him, as James saith, 2:14, 15, 16, &c. So could not these worthies recorded, Heb. 11. have casten down the walls of Jericho, subdued Kingdomes, stopped the mouths of Lions by faith, if that faith had been as dead in its nature, as the faith of the vain Gnostick and Hypocrite, who saith to the brother or sister naked, depart in peace, be thou warmed and filled, and yet gives him not these things that are needfull to the body, Jam. 2:15, 16. And this we must say, except we admit that the fancied faith of the Hypocrite can remove mountains, nor is it place to dispute whether Reprobates as Judas have saving faith in working miracles, it is sure their faith of miracles cannot be a Hypocriticall faith such as is, James 2:14, 15, 16. (3.) The Scripture differenceth between faith and love, and faith and repentance. As 1. we are not once said to be justified by faith, but are never said to be justified by love, repentance, almes deeds. Its easie with an active ingine to labour to prove how faith includes love: And so doth hope and love include many other works and gifts of the Spirit, but the Holy Ghost distinguisheth them. As (2.) by faith as from a saving principle, Abraham sojourned in the Land, by faith Noah builded an Ark, Iacob blessed the sons of Ioseph, Moses would not be called the Son of Pharaohs daughter, yet to build an Ark is not to beleeve in God; we pray in faith, hear in faith, yet these are not the same.
2. 信仰被归咎于对信仰对象的感知，如我们的义，罗马书 3:21。现在，神的义在律法之外显明出来。神的义是什么？见 22 节。就是神藉着耶稣基督的信，赐给一切信的人的义。现在，如果神的义在没有任何律法的情况下显明出来，比如行为的律法，为什么不在没有信仰和内在福音义的另一个律法的情况下显明出来呢？如果相信的行为应该成为神宝贵的义，而且是根据信仰的律法，那么基督为什么需要死呢？顺便说一下。希望是否代表所希望的对象？如罗马书 8:24 所说。所看见的希望不是希望，也就是说，已经拥有的事物，我们目前拥有的救恩，不再是所希望的。歌罗西书 1:5。为了那在天上为你们存留的盼望，也就是所希望的事物。因为盼望的恩典并没有存留在天上。见 27 节。基督在你们里面，是荣耀的盼望。所以，信仰在这里代表所相信的事物；就像殉道者所说的，我的爱已经被钉十字架，也就是说，我所爱或所相信的基督已经被钉十字架：所以，因着信他的名，这人得到了痊愈。 通过信仰、悔改和克己，这个人得到了痊愈，这是奇怪的。如果信仰包括悔改，那就必须这样说。彼得否认说：“你们为什么惊讶，好像是我们的能力和圣洁使这个人行走？”（使徒行传 3:12）。不是我们的圣洁，而是耶稣基督，甚至是亚伯拉罕的神，等等（第 13 节）做到了这一点。然而，第 16 节说，信仰他的名使他强壮：也就是说，信仰或相信他的名字，也就是他的权能、权威和神性，使他强壮。因此，信仰代表被信仰的事物或公义。希伯来书 11 章也是如此。耶利哥的城墙倒塌了，也就是说，罗马天主教徒说，是因为爱的灵魂和形式的信仰，而苏格兰派说，是因为悔改和新的顺服，这与信仰是一样的，耶利哥的城墙倒塌了。所以，通过信仰他们征服了国家，堵住了狮子的嘴巴。信仰在杀人方面有什么真实或物理的影响，阻止饥饿的狮子吃掉但以理呢？ 一点也没有：但是这样，被这些人所信仰的强大的上帝征服了王国，堵住了狮子的嘴巴；如果有人反驳说，对于使人称义的信仰来说，并没有像这些事迹的信仰那样的理由，因为它在使人称义的影响和因果关系上是死的，那么可以回答说，完全是有同样的理由的：因为正如亚伯拉罕的死信仰，如果它真的是死的，就不能再使他称义和拯救他，就像伪君子的死信仰不能拯救和使他称义一样，正如雅各的书所说的，2:14、15、16 等等。因此，如果那种信仰的本质像虚妄的诺斯底主义者和伪君子的信仰一样死亡，那么希伯来书 11 章所记载的这些值得称赞的人就不能凭借信仰推倒耶利哥的城墙，征服王国，堵住狮子的嘴巴。因为他们的信仰如果是死的，就像雅各的书所说的，他对赤身露体的弟兄或姐妹说：“你平平安安地去吧，愿你暖和，愿你饱足”，却不给他们身体所需的东西，雅各 2:15、16。 除非我们承认伪君子的虚假信仰能够移山，否则我们必须说，争论不虔诚的信仰是否能像雅各书 2:14、15、16 所说的那样移山，是没有意义的。圣经区分了信仰与爱、信仰与悔改。我们从未被说成是因为爱、悔改或施舍而称义，只有信仰才能称义。虽然有人可以用积极的智慧努力证明信仰包含了爱，希望和爱也包含了圣灵的许多其他工作和恩赐，但圣灵将它们区分开来。例如，亚伯拉罕因着信仰在那地方寄居，挪亚因着信仰建造方舟，雅各为约瑟的儿子们祝福，摩西不愿被称为法老的女儿的儿子，然而建造方舟并不等于相信上帝；我们以信心祷告，以信心听从，但这些并不相同。

(3.) Mar. 1:15. Repent and beleeve, Act. 20:21. Testifying repentance toward God, and faith toward our Lord Iesus, Heb. 6:1. Not laying the foundation of repentance from dead works, and faith toward God, 1 Tim. 1:5. Love and a good conscience and faith unfained, Phil. 5. Love and faith, 1 Thes. 1:3. We thank God, remembring your work of faith, and labour of love, Heb. 6:10. Labour of love. 11. The full assurance of hope. 12. Faith and patience. We beleeve in Christ: but do we repent in Christ? 4. Faith is a leaning on God, Isa. 10:20; Isa. 26:3; Isa. 50:10. love is not so. Faith is a coming to God by way of affiance, Joh. 5:40; Matth. 11:28; Joh. 6:37. a receiving of Christ, Joh. 1:11. an eating of his flesh, and drinking of his blood, Joh. 6:54, 55, 56. not any of these can be said of love, of repentance, of new obedience.
（3）3 月 1 日：悔改和相信，使徒行传 20:21。向神作悔改的见证，向我们的主耶稣作信仰的见证，希伯来书 6:1。不以死行为基础的悔改和对神的信仰，提摩太前书 1:5。爱和良心无伪的信仰，腓立比书 5。爱和信仰，帖撒罗尼迦前书 1:3。我们感谢神，记念你们因信心所作的工作和因爱心所劳碌的，希伯来书 6:10。爱心的劳碌。11.希望的充足确据。12.信心和忍耐。我们相信基督：但我们在基督里悔改吗？4.信心是依靠神，以赛亚书 10:20；以赛亚书 26:3；以赛亚书 50:10。爱心则不然。信心是通过信靠的方式来到神面前，约翰福音 5:40；马太福音 11:28；约翰福音 6:37。接受基督，约翰福音 1:11。吃他的肉，喝他的血，约翰福音 6:54, 55, 56。这些都不能用来形容爱心、悔改和新的顺服。

(4.) If to beleeve in Christ as Lord and Law-giver be formally (for effectively and practically we may with that Learned and Pious D. Prestoun say it is) a consenting to Christs Dominion and Government over us to obey him (though to consent at the Corronation and to swear an oath of loyaltie to a King be widely different from obeying his Laws) as unbeleef is a rebellion against his Government, Luk. 19:17. then well may Adam, in the Covenant of Works, be said to be justified and saved by faith; for if to beleeve in God Redeemer, be to give our selves to obey him as Lord Redeemer, and if this surrendering be the obedience of works by which we are justified and saved and perfectly righteous before God, upon the same reason to beleeve in God Law-giver and Creator in the Covenant of Works, and for Adam to surrender himself Covenant wayes, by a legall faith shall be the Law obedience of works by which Adam is justified and saved, and so he is saved by Law-faith, as we are by Gospel-faith.
（4）如果相信基督作为主和立法者在形式上（实际上和实际上，我们可以像那位博学而虔诚的普雷斯顿先生说的那样）是同意基督对我们的统治和管理，服从他（尽管在加冕时同意并宣誓效忠国王与服从他的法律是完全不同的），那么不信仰就是对他的统治的叛逆，路加福音 19:17。那么亚当在工作的约中可以说是因信称义和得救；因为如果相信上帝救赎者就是将自己交托给他作为主救赎者来服从他，而这种交托就是我们在上帝面前因工作而称义、得救和完全公义的服从，出于同样的理由，在工作的约中相信上帝立法者和创造者，并且亚当以合法的信仰方式将自己交托，这将是亚当因工作而称义、得救的法律服从，所以他是因法律的信仰得救，就像我们是因福音的信仰得救一样。

And this is to be remembred, that for one to give himself to Christ as his Lord to be governed and commanded, and to be willing to obey him is neither formally faith (though it may be conjoined with beleeving) nor obedience, but an intention or purpose to obey. And 1. shall we then be justified by works, that is, by a purpose and intention to work? 2. There are in us May resolutions and purposes like May blossomes, that wither before Harvest, as some are willing but not obedient, Isa. 1:19. One saith he will go work in his fathers Vineyard, it may be he purposes to work, but yet he works not, Mat. 21:30. nor is a practical purpose of heart to obey either obedience or faith formally.
这是要记住的，一个人将自己奉献给基督作为他的主来管理和指挥，并且愿意顺从他，这既不是正式的信仰（尽管可能与信仰相连），也不是顺从，而是顺从的意图或目的。1. 那么我们是否因为意图和目的而称义，也就是说，因为意图和目的而称义？2. 我们内心有许多决心和目的，就像五月的花朵一样，在收获之前就凋谢了，有些人愿意但不顺从，以赛亚书 1:19。有人说他要去他父亲的葡萄园工作，也许他打算工作，但他并没有工作，马太福音 21:30。心中的实际目的既不是顺从也不是正式的信仰。

5. If to be justified by faith in Christ as not only Jesus who saves, but as Lord who commands, then we are justified by love, for we are to love him not as Jesus only, but also as Lord, 1 Cor. 16:22; Eph. 6:24. especially since all the works of the Law come under the command of love, Matth. 22:3, 7; Luk. 7:27; Deu. 6:5; Rom. 13:8.
如果要以对基督的信心来证明自己的义，不仅仅是救世主耶稣，而是作为命令的主，那么我们是因爱而被称义，因为我们要爱他不仅仅是作为耶稣，还要作为主，哥林多前书 16:22；以弗所书 6:24。特别是因为所有律法的行为都受到爱的命令，马太福音 22:3, 7；路加福音 7:27；申命记 6:5；罗马书 13:8。

(6.) All these, thy faith hath saved thee, Matth. 9; Luk. 7. only beleeve, must be of this truth, thy good works hath saved thee: only do good works. And it is strange that Paul saith, Eph. 2:8. By grace ye are saved through faith, and that not of your selves, it is the gift of God. 9. Not of works, lest any man should boast. Nor could Paul make an opposition between grace and works (as in Rom. 11:6.) if the grace of beleeving and good works were one in the New Testament, for so we should be saved by works, and not by works. And Paul by an ἀντάνακλασις, takes that away. Yea but we are saved, that is, justified and delivered from obligation to wrath by the works of free-grace. He answers, nay, but neither are we saved or justified by these works of grace as by means or causes. For we are first saved and justified before we can do good works, for good works are the fruits of free-grace, since v. 10. we are his workmanship created in Christ Iesus (and so justified and saved in Christ Jesus) to good works, that we should walk in them. Yea and Paul undenyably removeth this doubt, 1 Cor. 4:4. I know nothing by my self (that is, by his grace I am free of such sinnes as bring condemnation, and so he must abound in works of grace) ἀλλʼ ὀυκ ἐν σοῦτῳ, yet thereby (and notwithstanding of all my inherent holinesse by works of grace) I am not justified. (7.) There should be no ground of gloriation and boasting more then this, by the Socinian and Arminian way, if we should be justified by works which come from free-will not determined by any grace either habituall or actuall which is merited by the death of Christ, but do proceed from pure free-will which separateth the beleever from the non-beleever: Then might we glory and boast that we are not in the debt of Christ or of his grace for that which is our formall righteousnesse before GOD, and so no flesh can say they are justified by grace, but that we are justified by nature the same way that Adam should have been justified without being beholden to CHRIST or to his death.
（6）所有这些，你的信仰拯救了你，马太福音 9 章；路加福音 7 章。只要相信，就必须相信这个真理，你的善行拯救了你：只要行善。保罗在以弗所书 2:8 中说的是奇怪的。你们是因恩典得救的，借着信心，这不是出于自己，乃是神的恩赐。9. 不是出于行为，免得有人自夸。如果相信和善行在新约中是一体的，保罗就不能在罗马书 11:6 中将恩典与行为对立起来，因为这样我们就是靠行为得救，而不是靠行为得救。保罗通过反驳来解决这个问题。是的，但我们是通过自由恩典的行为得救，也就是被称义并从义务中解脱出来。他回答说，不，我们也不是通过这些恩典的行为来得救或被称义，而是作为手段或原因。因为在我们能行善之前，我们首先是得救和被称义的，因为善行是自由恩典的结果，正如在第 10 节中所说，我们是他的工作，在基督耶稣里创造的（也就是在基督耶稣里被称义和得救），是为了行善，使我们在其中行走。是的，保罗无可否认地消除了这个疑问，哥林多前书 4:4。 我只凭自己所知（也就是说，凭借他的恩典，我摆脱了那些会带来定罪的罪恶，因此他必须丰富恩典的行为），然而（尽管我有内在的圣洁，是凭借恩典的行为），我并没有因此而被称义。（7）按照索西尼派和阿米尼派的观点，没有比这更值得夸耀和自夸的基础了，如果我们是凭借自由意志产生的行为而被称义，而这自由意志并不受任何恩典（无论是习性上的还是实际上的）的决定，这些恩典是基督的死所赢得的，而是源于纯粹的自由意志，将信徒与非信徒分开：那么我们可以夸耀和自夸，我们在形式上在上帝面前的义是不欠基督或他的恩典的，因此没有人能说他们是凭借恩典被称义的，而是我们是凭借本性被称义，就像亚当本应该在不受基督或他的死的束缚下被称义一样。

Asser. 3. There are not properly the same causes of the possession of Life Eternall, and of the righteousnesse of Life Eternall: The ransome of Christs blood is only the cause of the right. For jus or right to Life Eternall is a legall and a morall thing, ens morale, and hath a morall cause, as a man hath right to such a City being the Lord and owner thereof by birth, or money, or conquesse, or by gift or grant of a Prince or of the Citizens themselves, but possession and injoying the houses and rents of the City is a Physicall thing, ens Physicum, and hath a Physicall cause, as eating, drinking, lodging, sleeping, wearing of cloaths to defend the body from the cold. So the legall right a man hath to the bread and lodging he hath in an Innes, but the Physicall causes, are hunger, appetite, bodily necessities so require and his pleasure to make use of such necessities. Hence the eating, drinking, may be Physically good, and the right, jus legale, very bad, he may have no right to the bread, when he comes to it only by spoil and rapine. So the legall right, jus legale to life eternall is the ransome of blood that Christ payed, our Goel, our friend and kinsman, to make the inheritance ours; but that great (I may say) almost Apostolick light, Mr. John Calvin saith good works, are, as it were, the inferiour causes of the possession of life. So simple possession is one thing, and quo jure aut titulo, but by what Law-right he possesseth, is another thing.
阿瑟尔。3. 拥有永恒生命和拥有永恒生命的正义并不是完全相同的原因：基督的血赎只是正义的原因。因为拥有永恒生命的合法权利是一件合法和道德的事情，是一种道德存在，并且有一个道德原因，就像一个人因为出生、金钱、征服、王子或市民们的赠与或授予而拥有这样一个城市的权利一样，但是拥有和享受城市的房屋和租金是一种物理存在，并且有一个物理原因，就像吃饭、喝水、住宿、睡觉、穿衣服来保护身体免受寒冷的侵害。所以一个人在旅馆里拥有面包和住宿的合法权利，但物理原因是饥饿、食欲、身体的需求以及他愿意使用这些必需品。因此，吃喝可能在物理上是好的，而权利在法律上可能是非常糟糕的，当他通过掠夺和抢劫来获得面包时，他可能没有权利拥有它。 所以，合法的权利，只有通过基督所付出的血的赎价，我们的救赎主，我们的朋友和亲属，才能使永恒的生命成为我们的继承；但那位伟大的（我可以说几乎是使徒级的）约翰·加尔文先生说，善行是获得生命的次要原因。所以，简单的拥有是一回事，而凭借何种法律权利他拥有的是另一回事。

But 1. Good works are necessary, necessitate praecepti, by the command of God and promise, 1 Thes. 4:4; 1 Cor. 6:20; Eph. 2:10; Matth. 28:20. and where it is said, 1 Tim. 4:8. Godlinesse is profitable to all things, having the promise of the life that now is, and of that which is to come. ἐπαγγελία the promise is opposed to the Law. And that is a strong Argument, Gal. 3:18. Ἐι γὲ ἐκ νόμου ἠ κλυροιομα οὑκί ἐν ἐξ ἐπαγγελίας If the inheritance be of the Law, it is no more of promise, but God gave it to Abraham by promise, Covenant-promise: What is that to the Galatians and to us Gentiles? Much every way. For three notable points are therein. 1. The heavenly inheritance promised to the seed, to Christ and his, ver. 16. not a poor earthly Canaan, as Socinians and Papists say, were promised to Abraham and his seed, except they say that an earthly Canaan was promised to Christ. 2. That Covenant-promise of an heavenly inheritance made to Abraham, the same is made to the believing Galatians, the Gentiles and their seed, else Paul saith nothing for the Doctrine of Justification by faith to the Gentiles, contrair to the purpose of the Apostle. 3. There is an inheritance by Covenant-promise a promise of eternall life made not to works as the price that buyes the right: for, sure, then Christ must have dyed in vain. 3. Works are not necessary simply, necessitate medii: for then we must exclude all Infants; But the necessity of a Precept inferreth a necessity of means ordinary to all capable of a Command, that they do good, and sow to the Spirit, that they may reap of the Spirit life everlasting, Gal. 6:8. (3.) They are necessary for the glory of God, Math. 5:16; 1 Pet. 3:1, 2; 1 Pet. 2:12. (4.) They are necessary by the law of gratitude, which is common both to the Covenant of Works and of Grace, as we are debters to God for being, so to God-incarnate as ransoned ones for everlasting life, 1 Cor. 6:20; Luke 1:75; 1 Pet. 1:18. and eternall well-being.
但是，善行是必要的，需要上帝的命令和应许，帖撒罗尼迦前书 4:4；哥林多前书 6:20；以弗所书 2:10；马太福音 28:20。并且在提摩太前书 4:8 中说到，敬虔对于一切都是有益的，因为有今生和来世的应许。应许与律法相对立。这是一个有力的论据，加拉太书 3:18 说到：“如果产业是出于律法，就不再是出于应许；但是，上帝是凭着应许把产业赐给亚伯拉罕的。”这个应许是指与亚伯拉罕所立的约。这对于加拉太人和我们外邦人来说有很大的意义。因为其中有三个重要的要点。首先，天国的产业应许给了基督和他的后裔，见第 16 节。不是像索契尼派和天主教徒说的那样，亚伯拉罕和他的后裔被应许了一个贫穷的地上迦南，除非他们说地上的迦南是应许给基督的。其次，那个应许给亚伯拉罕的天国产业的约定，也同样应许给了相信的加拉太人、外邦人和他们的后裔，否则保罗对于外邦人的信仰称义的教义就毫无意义，与使徒的目的相悖。第三， 有一个遗产是基于约定的承诺，这个承诺是关于永恒生命的，不是基于行为作为购买权利的代价：因为如果是这样，基督就白白地死了。3. 行为并不是绝对必要的，但是命令的必要性意味着对于所有能够接受命令的人来说，必须采取一种普通的方式去做善事，去播种属灵的事物，以便从属灵中获得永生，加拉太书 6:8。(3.) 它们对于上帝的荣耀是必要的，马太福音 5:16; 彼得前书 3:1, 2; 彼得前书 2:12。(4.) 它们是出于感激之情的法则，这个法则适用于作为行为和恩典的约定，因为我们对上帝的存在感到感激，同样地，我们对上帝的化身作为被赎的人感到感激，因为这样我们才能获得永恒的生命，哥林多前书 6:20; 路加福音 1:75; 彼得前书 1:18. 和永恒的幸福。

But such as will have our works the formall cause of our justification, they put them in the chair of Christs merite, and they must be meritorious as Adams legall obedience should have been: yea, but not, but by and of gracious estimation, God so esteeming them, say they. True: but, as is proven, neither was Adams obedience meritorious, but by Gods estimation: Yea and Calvine gives a power of meriting ex pacto to our works. But our works of grace are dyed and washen in Christs blood, and justified that they may justifie us. But the Scripture speaks nothing of justifying of works, or not imputing sin to our works. Antinomians dream of a freeing of both the person and works of a justified man from Law-obligation, and that is a way indeed to justifie works of murther and adultery in David or any justified man from being sins against the Law of God: But because our works of grace have an intrinsecall power of meriting and justifying communicated to them by the merits of Christ, they must be far more our formall righteousnesse before God, then Adams righteousnesse was his justification and life before God. And if our works of grace have no power of merite or worth communicated to them from Christs death, then must it follow, though Christ had never dyed, our works may have the same gracious esteem of God, the same power of meriting, of justifying and saving they now have. Yea, and since Christ hath redeemed us from our vain conversation, 1 Pet. 1:18. by his blood: Why but, as he hath redeemed us from hell, and purchased salvation to us, by giving us grace by our own good works after conversion to redeem and justifie and save our selves, so he hath redeemed us from our vain conversation, 1 Pet. 1:18. by giving us grace to do such works, before we be redeemed from our vain conversation, and before we be converted, as we may merite our conversion and Redemption from our vain conversation? If it be said, he absolutely and without any condition that is required, on our part, by his blood redeems all, whom he hath given his Son Christ to die for, from their vain conversation. 1. All mankinde without exception (for by their way he hath died for them all) must be redeemed from their vain conversation and converted: Nothing can be more false. 2. The Gospel to no purpose, and the Gospel-Commands shall in vain crave obedience, or so much as the duty of hearing the Gospel, from such as are not yet redeemed from their vain conversation, or not yet converted: For that Redemption is promised to them absolutely, without any condition required of them, saith this way.
但是那些认为我们的行为是我们称义的正式原因的人，他们把它们放在基督的功德之上，它们必须像亚当的合法顺从一样有功德：是的，但不是仅仅因为上帝这样看待它们，他们说。是的，但正如已经证明的那样，亚当的顺从也不是仅仅因为上帝的看法而有功德：是的，而且加尔文赋予我们的行为有契约上的功德。但是我们的恩典行为是在基督的血中染色和洗净的，并且被称义，以便它们可以使我们称义。但是圣经没有提到行为的称义，也没有说我们的行为不算为罪。反法定主义者梦想解除被称义的人和他的行为对律法的义务，这实际上是为了使大卫或任何被称义的人的谋杀和通奸成为违背上帝律法的罪行合理化：但是因为我们的恩典行为通过基督的功德赋予了它们内在的功德和称义的力量，它们在上帝面前必须比亚当的义务更加正式地成为我们的义务和生命。 如果我们的恩典行为没有从基督的死亡中获得功德或价值的力量，那么必须得出这样的结论，即使基督从未死亡，我们的行为也可以获得上帝同样的恩宠，同样的功德、使人称义和拯救的力量。是的，既然基督已经用他的血救赎了我们的虚浮行为（彼得前书 1:18），为什么他不用我们自己的善行在转化之后救赎、称义和拯救我们自己，就像他从地狱中救赎了我们并为我们赢得了救恩一样呢？所以他已经通过给予我们在转化之前做这样的善行的恩典，从我们的虚浮行为中救赎了我们（彼得前书 1:18），并且在我们被救赎之前，我们可以通过这些善行获得我们的转化和救赎。如果有人说，他绝对地、无条件地，凭借他的血救赎了所有他所赐给他的儿子基督死亡的人，使他们摆脱了虚浮的行为。首先，所有的人类都必须从他们的虚浮行为中得到救赎和转化，没有例外（因为按照他们的观点，他为他们所有人而死）。这是完全错误的。其次， 福音毫无意义，福音的命令将徒劳地渴望服从，或者渴望从那些尚未从虚浮的行为中得到救赎或尚未转变的人那里听到福音的责任：因为这条道路说，对他们来说，救赎是绝对的承诺，不需要任何条件。

Obj. If works have a causative influence on the possession of glory, as working on wages, and fighting on victory, then must they have influence on just possession also: For possession, except it be just, is no possession, but usurpation.
如果工作对于拥有荣耀有因果影响，就像工作得到报酬，战斗得到胜利一样，那么它们也必然对正当的拥有有影响：因为除非拥有是正当的，否则就不是拥有，而是侵占。

Answ. Possession is essentially the enjoying of any thing pleasant, gainfull, yea or honest, whether the title be just or unjust. The Title is accidentall to the Possession.
拥有实质上是享受任何令人愉悦、有益甚至正当的事物，无论所有权是否合法。所有权是对拥有的附带条件。

Obj. 2. He that possesseth the Crown, possesseth the Diamonds and pretious stones and the worth of the Crown; Therefore he that possesseth life, possesseth the right and title to it.
拥有皇冠的人拥有钻石、宝石和皇冠的价值；因此，拥有生命的人拥有对生命的权利和所有权。

Answ. True: but hence it followeth not but possession and right to what we possesse do differ in their nature. Nor do we properly possess the right of possession: for the right or title is modus rei, non res, the maner of and the due or the undue way of the possession thereof.
答案：是的，但这并不意味着我们所拥有的财产和权利在性质上是不同的。我们并没有正确地拥有拥有权：因为权利或所有权是物的方式，而不是物本身，是对其拥有的正确或不正确的方式。

Obj. 3. Is not possession of eternall life from Christ, as well as the title or right to the Crown from Him?
不是拥有永生的权利和拥有皇冠的权利都来自基督吗？

Ans. True, both are from Christ, but not the same way. Possession of the Crowne is the enjoying thereof, and is from free grace, and we, as willing and sanctified agents, make use thereof: But Christ alone bought with his blood the title and right to it. And when he gave his life for the rightfull and due possession of glory to us, we did contribute nothing either request or help to procure the title, and the grace to enter in to the possession by faith is the fruits also of free grace. Nor can it be denyed but our good works, by which we enter into possession of the Crown, are also the fruit of Christs death: but yet not so as there is any meritorious or federall power of deserving the possession communicate to our works; Only they are made by Christs death the oblidged way to the possession of life.
答案：是的，两者都来自基督，但方式不同。拥有王冠是享受它的权利，来自自由恩典，我们作为愿意和成圣的代理人利用它。但基督独自用他的血买下了这个头衔和权利。当他为我们正当和应得的荣耀的权利而献出自己的生命时，我们没有为获取这个头衔和凭借信仰进入拥有的恩典做出任何请求或帮助的贡献，这也是自由恩典的结果。我们不能否认，我们进入王冠拥有的善行也是基督之死的结果：但并不是说我们的行为有任何值得拥有的功绩或联邦权力；只是它们成为基督之死下的进入生命拥有的义务方式。

Obj. 4. How then is there a promise of the life to come made to Godlinesse, 1 Tim. 4:8?
那么，如何向虔诚之人承诺来世的生命呢？（提摩太前书 4:8）

Answ. That promise is neither a promise of the Covenant of Works, for by the deeds of the Law no flesh can be saved: Nor is it a federall promise of the Covenant of Grace, strictly so called, except any would say that it is called a promise especially for faith, which is speciall Godlinesse, and the acknowledging of the truth, which is according to godlinesse, Tit. 1:1. and so a promise made to the Godly in so far as he is in Christ by faith, and in Christ is the promise of life, 2 Tim. 1:1. Nor 3. is the promise of a title and right, which is made to Christ our Ransone payer, made to our Godlinesse, as if it did buy our right to life eternall, or were the price thereof. 4. Life is promised to Believers who work, not because they work: And 5. the Lord in these only showeth the order of bringing men to glory, not the causes of the right and title to glory, except we say the mowing of the first quarter of the Meadow is the cause of the mowing of the second, because it makes way to the mowing of the second, and the mowing of the second quarter is a cause of the mowing of the third, and so forth, untill all be mown. As, because God gives grace to work, to run, to use means, therefore he giveth, of free grace, the crown of life in the possession thereof.
答案：这个承诺既不是工作约的承诺，因为凭借律法的行为，没有人能得救；也不是恩典约的联邦承诺，严格来说，除非有人说它是特别为信仰而称为承诺，信仰是特别的敬虔，承认真理是合乎敬虔的，提多书 1:1。因此，这是对虔诚者的承诺，因为他凭借信仰在基督里，并且在基督里是生命的承诺，提摩太后书 1:1。也不是对基督我们的赎价主的承诺，对我们的敬虔，好像它买下了我们对永生的权利，或者是其价格。4.生命是应许给那些工作的信徒，不是因为他们工作；5.主只是在这些方面展示了将人带到荣耀的顺序，而不是荣耀的权利和标题的原因，除非我们说第一季草地的割草是第二季割草的原因，因为它为第二季割草铺平了道路，第二季割草是第三季割草的原因，依此类推，直到全部割草完毕。 因为上帝赐予恩典来工作、奔跑、使用手段，所以他也以自由的恩典赐予生命的冠冕。

Obj. Adams Law-obedience should only have so, and by this way been the cause or way to the possession?
亚当法则-服从应该只有这样，并且通过这种方式成为拥有的原因或途径吗？

Ans. Not so, if Adam had perfected his obedience, he should have claimed life by right of sinlesse, federall merit, ex pacto, without suiting of it by any title of grace merited by CHRIST, not so we. Its true beleevers are called ἄξιοι, worthy, Rev. 3. but that is legally in Christ the Head, not that the meritorious worth of Christ goeth out of himself and renders our works intrinsecally meritorious.
答案：不是这样的，如果亚当完全服从，他应该凭借无罪、联邦的功绩，根据契约的规定，不需要任何基于基督获得的恩典的称号，就可以要求生命。我们不是这样的。确实，信徒被称为“值得的”，启示录 3 中有所提及，但这是在基督作为元首的法律意义上，而不是基督的功德使我们的行为本质上具有功德。

CHAPTER XX
第二十章

Whether or not suffered Christ for any sin against the Gospel only, such as unbeleef finall, which is conceived to be the only sin against the Gospel. That Christ died not for all without exception. The unwarrantablenesse of that Doctrine, how the Law commands justifying faith and repentance, how not.
基督是否仅为福音中的任何罪受苦，比如最终的不信，被认为是唯一违背福音的罪。基督并非为所有人而死，没有例外。这种教义的不合理性，以及律法如何命令称义的信仰和悔改，以及如何不是。

It may appear that Christ suffered not for any sin which is onely against the Gospel, such as finall unbeleef: If any sins be considered in any other respect as against the Gospel only, then Christ was not to suffer for any such sin so considered, for where no death is threatened, none is explicitely due, and where it is not so due to the sinner, nor should have been execute upon him, there it could not have been due to Christ nor executed upon him, For the Gospel threateneth not death to any sin, but finall unbeleef and rebellion (and for that Christ never died) therefore Christ died not for any sin as against the Gospel, nor suffered that which is no where threatened. But this is most doubtsome and cannot well stand. Its true that Christ suffered not for finall unbeleef, it being the proper sin of some reprobates, to wit, of such as hear the Gospel, Joh. 8:21, 24; 2 Thes. 1:7, 8. But it seems against all Scripture that Christ should die for these, for whose sins he dies not: And so that 1. Christ should half and part the sins of the Reprobate, and the Scripture, I judge shall not admit that Christ bare in his own body, on the tree, some sins of the Reprobate, to wit, all their sins against the Law, absolutely, or conditionally, and he that bears not either absolutely, or conditionally their other sins against the Gospel, to wit, their finall unbeleef and rebellion, for Christ was wounded and bruised for the transgressions and iniquities of these for whom he died; He must then have been wounded for some of their transgressions, and not wounded for other of their transgressions. And so the sins of the Reprobates, are divided between Christs satisfaction upon the Crosse, and their own satisfaction in Hell: But he suffered (one may say) conditionally only for the Reprobates sins against the Law upon the Crosse, if they beleeve, not otherwise? Ans. The same reall satisfaction conditionally that he performed on the Crosse, for the Elect, the same (say the Authors) he performed for the Reprobate, conditionally, if either beleeve, but because the one beleeves, it is accepted for payment for them, and the other beleeves not, it is not accepted for them.
基督似乎并非因为任何只违背福音的罪而受苦，比如最终的不信仰。如果将任何罪以其他方面违背福音的方式考虑，那么基督并不需要为这样的罪受苦，因为没有死亡的威胁，就没有明确的死亡应当，而在罪人身上没有这样的应当，也不应该对他执行，那么对基督来说也不应当，也不会对他执行。因为福音并没有威胁任何罪的死亡，只有最终的不信仰和叛逆（基督从未为此而死），所以基督并没有为任何违背福音的罪而死，也没有受到任何地方没有威胁的苦难。但这是最令人怀疑的，也很难成立。确实，基督并没有为最终的不信仰而受苦，因为这是一些被拒绝的人的特定罪，即那些听到福音的人，约翰福音 8:21、24；帖撒罗尼迦后书 1:7、8。但是，基督为这些人而死，却与所有经文相矛盾，因为他并没有为他们的罪而死。因此，第一。 基督应该分担和承担被选民的罪孽，而圣经，我认为不会承认基督在十字架上亲身承担了被选民的一些罪孽，即他们对律法的所有罪孽，无论是绝对的还是有条件的，而那些不绝对或有条件地承担他们对福音的其他罪孽的人，即他们最终的不信和叛逆，因为基督为他所死的人的过犯和罪孽而受伤和受损；那么他必须为他们的一些过犯而受伤，而不为他们的其他过犯而受伤。因此，被选民的罪孽在基督在十字架上的救赎和他们在地狱中的自我救赎之间分开：但是可以说，他只是有条件地为被选民对律法的罪孽在十字架上受苦，如果他们相信，否则呢？答：他在十字架上实际上有条件地为被选民做出了满足，就像他为被选民所做的那样，作者们说他也有条件地为被选民做出了满足，如果他们相信，但是因为一个相信，它被接受作为他们的付款，而另一个不相信，它不被接受作为他们的付款。

2. As there is a satisfaction performed for some sins, not for all, not for finall unbeleef, that sin then must be in the same case with the sin of the fallen Angels, there is no sacrifice for it, nor is Christs death applicable by divine ordination to purge men from finall unbeleef more then to purge Devils from any sins they commit. 3. The same incorruptible price of the blood of the Lamb that is given to ransome all from wrath, Matth. 20:28; 1 Tim. 2:6. conditionally, is given to buy all, for whom Christ died, from their vain conversation, also, 1 Pet. 1:18. that is to merite faith to them conditionally. Shew us the condition of the one more then the other. If a condition cannot be shown, Christ must have payed the price of blood upon the Crosse, for some upon intention, for others upon another unlike intention. 4. If Christ died for all, not because they did will and beleeve, but that they might will and beleeve; and if Jesus suffered without the Camp, that he might sanctifie the people by his own blood, Heb. 13:12; Heb. 10:10. That he might wash them from their sins, and make them Kings and Priests to God, Rev. 1:5, 6. That they might offer up themselves holy living sacrifices to him, Rom 12:1. upon a great designe of love, to cleanse them with the washing of water by the Word, and present them a glorious Church without spot or wrinkle, Eph. 5:26, 27. If he gave himself for them, that they should live to righteousnesse, being dead to sins, 1 Pet. 2:24. That they might be delivered from the present evill world, Gal. 1:4. If Christ gave himself for these, for whom he dyed, that he might redeem them from all iniquity, and might purifie them to himself a peculiar people, zealous of good works, Tit. 2:14. Then did he die to redeem all men from iniquity, even from finall unbelief the great iniquitie, and from the vain conversation of finall unbelief, and that they might be dead to sins, especially the sin of finall unbelief: Except it be said that Christ gave a price to buy faith to all Reprobate and Elect, and to redeem them from finall unbelief, if all would be willing. But to commit to their free-will the efficacie of Redemption, which Prosper faith, maketh the will of God valide and effectuall, and unvalide and weak, according as the will of man: which Davenantius, Bishop of Salisburie (if that opus posthumum have been written by him in his riper years, and revised by himself) justly censures as the boyl of Pelagian Doctrine, which Faustus Rhegiensis did covertly teach: The Lord (saith he) redeems such as are willing, being a rewarder of their good or evill wils. Now hardly can these eschew this Pelagianisme who teach, that the death of Christ is an universall salve applicable, by the decree of God, to save all and every one of mankinde, Christian and Pagan, so they actually believe: For it cannot be said, that Christ hath died to make all mankinde saveable, upon condition of actuall faith to receive Christ preached: for so Infants, to whom Christ preached is in no tollerable sense applicable, that way, by any ordination of God, if they actually believe, shal be no parts of the world, & they must be excluded from Baptism. And it cannot be said that this argument shal militate against us: for we do not defend such a conditionall applicabilitie of Christ upon condition of faith actual in preached Christ even to infants in the Visible Church, yet we teach they are in Covenant with God, and so God hath his decree of election to Glory and Redemption in Christ, among infants as among aged professours. 2. There is a providentiall, and to many thousands of Pagans, who never heard, nor could hear of Christ, an invincible impediment, and so Christ is not applicable by Gods decree to them, upon condition of actuall beleeving, Rom. 10:14. How shall they beleeve in him of whom they have not heard? It seems to me physically impossible, that there is such a thing as the Indians worship Satan under such a name and in such rites, if I never heard of the Indians, or of their God, or their worship: So neither can they worship Christ in a Gospel-way, who never heard of him. Its impossible to beleeve a non ens, Christ offered in the Gospel is very nothing and so not applicable to thousands by any decree of God. 3. This is not written in Scripture. God hath decreed that Christ be Preached and life be offered actually to all and every one of all and every Nation under Heaven, and this opinion saith that Christ died and satisfied offended Justice for the sins of all and every one of all and every Nation under heaven, except for finall unbelief. The Antecedent is clear by Scripture and experience. God fulfills his decrees irresistibly: But he never sent the Preached Gospel to as many as these Authors say he died for. Nor can they themselves teach any such thing: Nor is this true, God hath decreed that Christ in the Preached Gospel and salvation may be offered to all and every one, old and young, of all and every Nation, in all Generations, upon condition of actuall beleeving. And yet for all these, without exception, Christ died, say they. For not to say, God never decreed that such may be offered to infants of Pagans, for whom they say Christ died. To make a thing that physically is possible, the object of a decree of God, we must say that God hath decreed to give the gift of tongues to all Professours and Pastours to speak to all and every Nation in their own Language, and to make an offer of Christ: For there be many Nations, who never heard of Christ, and understand not writing or any of the commonest Latine and Greek, and there is not any such decree revealed in the word, and we can not but know such gifts of Tongues are not bestowed on men, and without this it is physically impossible to communicate the Gospel. It shall not help to say that Christians should travell to all Countreys and learn their Tongues, that so they may communicate the Gospel; and it is their sin they do not so. And therefore God hath decreed that the Gospel may be offered and Christ applicable. Ans. 1. What shall become of the aged, and of multitudes, for whom Christ died, who must die in Paganism, before Christians can be so mixed and learn the Tongues of all Nations under Heaven? 2. Did ever the Apostles to whom the Lord gave the gift of the tongues, go to this Nation and not to this, but by the call of the Spirit, to Macedonia, not to Bythinia, Act. 16? Is there no call of God now required for spreading of the Gospel? Some Nations would kill them, some would persecute Christians to death and not receive them: in the mean time, many for whom Christ died, perish. 3. Show from Scripture that it is the duty of Christians to mix themselves with all Nations, and to learn their Language, and that they sin in not doing so. Nor let it be said, into what Nation soever I come, I may say, if thou beleeve in Christ thou shalt be saved. Ans. 1. You can not say that, except you Preach the Gospel to them. For they are not oblidged to believe upon one sentence, and if you Preach the Gospel to the Nation, God hath some chosen ones there, and it is no more a Pagan-Nation. 2. You are to say to any one by your way (thou art oblidged to believe that Christ satisfied for all thy sins, and for the sins of the whole world) but that is a lie which you teach Pagans as a principle of the Gospel. 3. Its false that I may say and Preach truely such a thing to every Nation, and all in it. 4. Nor is it physically possible that Christians can so speak to all and every old and young. Also all is indeed referred to the free-will, except the Authors say that God doth insuperably determine the will of the Elect to beleeve, and the places speak of the efficacious redemption of the Elect only: But so God had two intentions in Christs dying, one generall to render all mankind saveable; another speciall, actually to save the Elect. But 1. who can beleeve multiplied intentions in God of half redemption from wrath, and of whole redemption from both vain conversation and wrath upon their bare word, when the Scripture saith Christ in suffering without the Camp, suffered for the world of Jew and Gentiles, that he might sanctifie them he died for? 2. What warrand to separate these two conjoined by God, to wit, that CHRIST should bear on the Crosse the sins of reprobate, and not intend that they should die to sin, and be redeemed, but not from all iniquity: be loved and washen, and not made Kings and Priests to God? That Christ should be wounded for the transgressions of many, and yet the chastisement of his peace not be upon them? 3. The dying for all and every one cannot be conditionall, in so far as the condition is referred to dying, to wit, if they believe; for so believing must go before dying, either really, which is manifestly false: for multitudes for whom Christ dyed had neither being nor believing, when he dyed for them; Or in the prescience of God, and that destroyes their principles: for so Christ cannot have died for all and every one, foreseeing that all and every one would believe: for he never foresaw that the Reprobate should believe. Then must the condition of dying or Redeeming, or of paying the ransone of His blood (these being all one) be referred to Gods accepting of Christs death for so many or for all, if they should believe. And the same way the Argument is as formerly: For God accepteth the payed ransome for all and every one, if they all really believe, or if they all and every one be foreseen of God, to believe before the Lords accepting of them. Both are false, as is evident, and so they say in the issue what we say, and contradict themselves, to wit, that believers, and only believers, are these for whom Christ died. We before said, the promises are conditionally to all within the Visible Church, but so as the condition relates only to the benefite promised, we shall have remission and life, if we believe, but not otherwise: But now the Covenant-promise, which is accepted of, and assented unto by Professors, in their very profession in themselves or their parnts, is absolutely made to all within the Visible Church, and they are Covenant-wayes ingadged and say, and professe they are the Lords people, and they take him, and no other, for their God, whether they obey and believe, or no: for a people, not right in heart, may bind themselves in Covenant with God, Deut. 29:10, 11, 12, 13, 14. compared with 21, 22, 23; Deut. 31:27; Josh. 24:22. compared with Judg. 2:12, 13. So God absolutely intends to save all for whom Christ dies, and by his death intends to give a price to redeem them from hell and from unbelief, or their vain conversation, 1 Pet. 1:18. from all iniquitie, Tit. 2:14. from this present evill world, Gal. 1:14. Ergo, from finall unbeleef the greatest iniquity of a present evill world. But here the case widely varies, upon no condition, that we can read in holy Scripture, gave Christ a price, a ransome of blood to redeem men from unbeleef and from all iniquitie, this price must be absolutely given, and grace purchased to all whose sins Christ did bear in the Crosse that they may beleeve, that they may be sanctified, Heb. 13:12; 1 Pet. 2:24. 2. Sinnes of Thomas, refusing to beleeve the resurrection of Christ, and of Peter denying the Lord before men, and the Gospel-sinnes of beleevers, after they are justified, and are inlightened, must be sins against the Covenant of Grace, as well as against the Law. And the denying of Christ before men hath a sad threatning of everlasting death, Matth. 10:32; Mar. 8:38. annexed to it, if they repent not. And shall these within the Visible Church, who receive not Christ, be in a harder condition then Sodom and Gomorrah, Matth. 10:14, 15. if no sins against the Gospel be punished with eternall death but only unbelief? Yea the Scripture saith such as live in the Visible Church and are in Covenant with God, not only for finall unbelief are condemned, but because they are unrighteous, fornicators, idolaters, adulterers, 1 Cor. 6:9. whoremongers, unclean, covetous persons, Eph. 5:5, 6. murtherers, sorcerers, dogs, liers, Rev. 21:8; Rev. 22:15. for all their ungodly deeds and hard speeches, Jude v. 15; 2 Pet. 2:17. for all disobedience, 1 Cor. 4:5; Matth. 12:36, 37. they are everlastingly punished. And if Christ have suffered on the Crosse for all the sinnes of the Reprobate, how are they judged and condemned for these sins, as the Scripture saith? And what Scripture saith they are condemned for the guilt of only unbelief: or that Pagans are condemned for Gospel-unbelief, where as Sodom, Gomorrah, Mat. 10:15. the men of Niniveh, Mat. 12:41. Tyrus and Sidon, Mat. 11:21. and such as have sinned without the Law, Rom. 2:12, 13, 14:15. are freed of Gospel-guiltinesse, and condemned for sinnes against the Law, and yet this same way saith that there is a Gospel-Covenant made with all, even thousands of Pagans who never heard of a Gospel, never ingadged themselves by any profession to take the Lord for their God in Christ, yet Christ bare their sins on the Tree, and made his blood applicable to them by a Gospel-Covenant, if they shall beleeve. Whence they must all break the Covenant of Grace, of which many of them never heard, and be condemned for no sins but the last act of Sodomy, gluttony, parricide, for the Gospel threatteneth not death to any sin but to finall unbelief, say they. There are not any sinnes committed against the Gospel, but they are also sinnes against the Law: because God incarnate and Immanuel is God, and leaves not off to be God consubstantiall with the Father, because he assumes the nature of man. Then as the first Command oblidgeth Abraham to sacrifice his son Isaac, when God shall reveal that Command, and Moses and the people are by that first Command to believe their deliverance out of Egypt, and so if the first Command oblidge us to believe and obey all Commands and Promises and Threatnings of God, revealed and to be revealed, because the Lord is God, then must Christ God Redeemer and Immanuel be beleeved by this Command, and so finall unbelief and finall despising of Christ God Redeemer is as directly against the first Command (and so not a sin only threatned and forbidden in the Gospel) as simple unbelief and simple despising of Christ God Redeemer; For the believing & final believing, and unbelief and unbelief, continuing to the end, differ in the accident of duration, not in nature and essence, As a Rose that grows for a moneth only, and a Rose of the same nature that groweth and flourisheth for three moneths. Otherwise Christ could not have pronounced Peter blessed, μακαριος εἷ Mat. 16:17. in the present, for believing in the present: for he should not have been blessed to the end: as Solon said of his blessed man, And this cannot but subvert our faith, crush the peace, hope, consolation of weak Believers, to whom undoubtedly the promise of perseverance is absolutely made, Jer. 31:31, 35; Jer. 32:39, 40; Isai. 54:10; Isai. 59:20, 21; Joh. 4:14; Joh. 10:27, 28.
2. 由于有些罪行可以得到满足，而不是所有罪行，也不是最终的不信仰，那么这种罪行必须与堕落天使的罪行处于同一情况，对于它没有牺牲，基督的死亡也不能按照神的命令来净化人们的最终不信仰，就像不能净化魔鬼所犯的任何罪行一样。 3. 同样，羔羊的宝血这不朽的代价是有条件地赎赎所有人脱离愤怒，马太福音 20:28；提摩太前书 2:6。也有条件地买下所有基督为之而死的人，使他们脱离虚浮的行为，彼得前书 1:18。这就是有条件地为他们赢得信仰。告诉我们一个条件比另一个条件更重要。如果不能显示条件，那么基督必须为一些人在十字架上付出了血的代价，为其他人在不同的意图下付出了血的代价。 4. 如果基督为所有人而死，并不是因为他们愿意和相信，而是为了让他们愿意和相信；如果耶稣在营外受苦，为了用自己的血使百姓成圣，希伯来书 13:12；希伯来书 10:10。为了洗净他们的罪，并使他们成为神的君王和祭司，启示录 1:5, 6。 为了让他们能够以圣洁的生活作为活祭献给他，罗马书 12:1。出于伟大的爱的计划，通过道的洗净来净化他们，并呈现给他一个没有污点或皱纹的荣耀教会，以弗所书 5:26,27。如果他为他们舍了自己，使他们能够活在公义中，死于罪恶，彼得前书 2:24。为了使他们从现今邪恶的世界中得救，加拉太书 1:4。如果基督为那些他为之而死的人赎回他们脱离一切罪孽，并使他们成为他自己的特殊子民，热衷于善行，提多书 2:14。那么他就为了从一切罪孽中赎回所有人，甚至从终极的不信仰这个大罪孽中赎回他们，并使他们死于罪恶，特别是终极的不信仰的罪恶。除非有人说基督付出了代价来为所有被拒绝和选民买来信仰，并从终极的不信仰中赎回他们，只要他们愿意。 但是，为了使救赎的效力成为他们自由意志的承诺，正如普罗斯珀所信仰的那样，使上帝的意愿有效和有力，或者无效和无力，取决于人的意愿：这被萨利斯伯里主教达文安提乌斯（如果这个遗作是他在晚年写的，并由他自己修订）公正地批评为佩拉奥主义教义的病灶，这是福斯托斯·雷吉恩西斯暗中传授的。主（他说）救赎那些愿意的人，作为他们善恶意愿的报酬者。现在，那些教导基督的死是上帝的旨意，适用于拯救所有人类的基督徒和异教徒，只要他们实际上相信的人很难避免这种佩拉奥主义：因为不能说基督已经死了，使所有人类都能够被拯救，条件是实际上相信接受传教的基督：因此，婴儿们，对他们来说，基督传教在任何可容忍的意义上都不适用，如果他们实际上相信，他们将不再是世界的一部分，并且必须被排除在洗礼之外。 并且不能说这个论点对我们不利：因为我们并不主张基督的有条件适用性，即使是对于可见教会中的婴儿，也不需要实际信仰传道的基督，然而我们教导他们与上帝立约，所以上帝在婴儿和年长的信徒中都有他的选民荣耀和救赎的旨意。2. 对于许多从未听说过基督，也无法听说基督的数千名异教徒来说，有一种无法克服的障碍，因此基督不是按照上帝的旨意，根据实际信仰的条件适用于他们，罗马书 10:14。他们怎么能信靠他们没有听说过的人呢？在我看来，如果我从未听说过印第安人或他们的神或他们的崇拜，那么印第安人以这样的名字和仪式崇拜撒旦是不可能的：同样，那些从未听说过基督的人也无法以福音的方式崇拜他。相信一个不存在的东西是不可能的，福音中所提供的基督实际上是不存在的，因此无论上帝的旨意如何，都不适用于成千上万的人。3. 这在圣经中没有记载。 上帝已经决定传扬基督，并实际向天下所有国家的每个人提供生命。这种观点认为，基督为天下所有国家的每个人的罪而死，并满足了被冒犯的正义，除了最终的不信。先决条件在圣经和经验中是清楚的。上帝无法抗拒地实现他的决定：但他从未将传扬的福音传给这些作者所说的那么多人。他们自己也无法教导这样的事情：上帝决定在传扬的福音中，向所有国家的每个人，无论老幼，无论世代，以实际信仰为条件，提供基督和救恩。然而，他们说，基督为所有这些人，无一例外地而死。更不用说，上帝从未决定将这样的福音传给异教徒的婴儿，而他们却说基督为这些婴儿而死。 为了使一件在物理上可能的事情成为上帝的旨意，我们必须说上帝已经决定赐予所有教授和牧师说各种语言的能力，以便与所有民族交流，并向他们传达基督的福音。因为有许多民族从未听说过基督，也不懂得写作或者最常见的拉丁语和希腊语，而圣经中并没有揭示这样的旨意，我们也知道这样的语言天赋并没有赐予给人类，没有这个能力，就无法传达福音。说基督徒应该去各个国家旅行并学习他们的语言，这样他们就可以传达福音，这是没有帮助的，他们不这样做是他们的罪过。因此，上帝已经决定福音可以被传达，基督可以被应用。回答 1：那些年老的人和众多的人会怎么样？他们必须在异教中死去，然后基督徒才能混合并学习天下所有民族的语言吗？回答 2： 使徒们蒙主赐予的语言恩赐，是否曾经去过这个国家，而不是受圣灵的呼召去马其顿，而不是比提尼亚，见使徒行传 16 章？现在传播福音是否不需要上帝的呼召？有些国家会杀害他们，有些会迫害基督徒致死并不接纳他们，与此同时，许多基督为之死的人却灭亡了。3.从圣经中证明基督徒有责任与所有国家交往，学习他们的语言，不这样做是犯罪。不要说，我来到哪个国家，我可以说，你若信靠基督，就必得救。答：1.除非你向他们传福音，否则你不能这样说。因为他们不必相信一句话，如果你向这个国家传福音，上帝在那里有一些被选的人，那就不再是异教国家了。2.你可以按照你的方式对任何人说（你必须相信基督替你的一切罪和全世界的罪赎罪），但这是你把异教徒当作福音原则教导的谎言。3.我可以对每个国家和其中的所有人真实地传讲这样的事情，这是错误的。 基督徒也不可能对每个老人和年轻人都这样说。除非作者说上帝无法抵挡地决定选民的意愿去相信，否则“所有”确实指的是自由意志，并且这些地方只谈到选民的有效救赎。但是，上帝在基督的死中有两个意图，一个是普遍的，使所有人都有救的可能；另一个是特殊的，实际上拯救选民。但是，1. 谁能相信上帝有多种意图，即从愤怒中半救赎，从虚浮的行为和愤怒中完全救赎，只凭他们的话，而圣经却说基督在受苦时，为犹太人和外邦人的世界而受苦，为了使他们成为他所死的人而成圣？2. 有什么理由将上帝连接在一起的这两个事情分开，即基督应该在十字架上背负不信者的罪孽，但不打算让他们死于罪恶，并得到救赎，但不是从一切不义中得到救赎：被爱和洗净，但不是成为上帝的君王和祭司？基督为许多人的过犯受伤，然而他的和平的惩罚并没有加在他们身上？3. 为所有人而死不能有条件，因为条件是指死亡，也就是说，如果他们相信；因为相信必须在死亡之前发生，无论是真实的还是虚假的：因为基督为他们而死的众多人在他为他们而死时既没有存在也没有相信；或者是在上帝的预知中，这破坏了他们的原则：因为基督不能预见到所有人都会相信，因为他从未预见到被拒绝者会相信。那么，死亡、救赎或者付出血的赎价（这些都是一样的）的条件必须是指上帝接受基督的死亡，为那么多人或者为所有人，如果他们相信的话。同样的论证方式如前所述：上帝接受为所有人付出的赎价，如果他们都真正相信，或者如果上帝预见到他们都会在主接纳他们之前相信。这两种说法都是错误的，显然他们在最后说了我们所说的，并且自相矛盾，也就是说，只有信徒才是基督为他们而死的人。 我们之前说过，这些承诺是有条件的，适用于所有在可见教会中的人，但条件只与所承诺的利益有关，如果我们相信，我们将得到赦免和生命，否则不会得到。但是现在，这个契约承诺被接受并同意由教授们在他们自己或他们的父母的宣告中，绝对地向可见教会中的所有人提供，并且他们以契约方式承诺并说，他们是主的子民，他们接受他，而不是其他人，作为他们的上帝，无论他们是否顺从和相信：因为心中不正的人也可以与上帝立约，申命记 29:10、11、12、13、14 与 21、22、23 对比；申命记 31:27；约书亚记 24:22 与士师记 2:12、13 对比。所以上帝绝对打算拯救基督为他们而死的所有人，并通过他的死给予赎价，使他们脱离地狱和不信仰，或他们的虚浮行为，彼得前书 1:18；使他们脱离一切不义，提多书 2:14；使他们脱离这个现今邪恶的世界，加拉太书 1:14。因此，使他们脱离最终的不信仰，这是现今邪恶世界中最大的不义。 但是在这里情况大不相同，根据圣经中的任何条件，基督都没有给予一个血的赎价来拯救人们脱离不信和一切不义，这个赎价必须完全给予，并且为所有基督在十字架上承担罪孽的人购买恩典，使他们可以相信，使他们可以成圣，希伯来书 13:12；彼得前书 2:24。2. 托马斯拒绝相信基督的复活的罪，彼得在人前否认主的罪，以及信徒在被称义并得到启示之后的福音罪，必须是违背恩典约的罪，也是违背律法的罪。在人前否认基督的人将面临永远的死亡的可悲威胁，马太福音 10:32；马可福音 8:38。如果他们不悔改，那么在可见教会内的这些人将比所多玛和蛾摩拉更加困难，马太福音 10:14, 15. 如果只有不信仰才会受到永远的死亡的惩罚，那么那些在可见教会内的人将会怎样呢？是的，圣经说，那些生活在可见教会并与上帝立约的人，不仅因为最终的不信仰而被定罪，而且因为他们是不义的、淫乱的、拜偶像的、通奸的，哥林多前书 6:9。 淫乱者、不洁净的人、贪婪的人，弗 5:5, 6。凶手、巫师、狗、撒谎者，启 21:8；启 22:15。因为他们的不虔诚行为和傲慢的言辞，犹 15；彼后 2:17。因为一切不顺从，林前 4:5；太 12:36, 37。他们将永远受到惩罚。如果基督为被拒绝者的一切罪孽而在十字架上受苦，他们如何因这些罪被判断和定罪，正如圣经所说的？哪本经文说他们仅因不信而被定罪：或者说异教徒因福音不信而被定罪，而所多玛、蛾摩拉、太 10:15。尼尼微人、太 12:41。推罗和西顿、太 11:21。以及那些没有律法犯罪的人、罗 2:12, 13, 14:15。被释放了福音的罪，却因违背律法而被定罪，然而同样的方式说所有人都与福音立了约，甚至成千上万从未听说过福音的异教徒，从未通过任何宣告承认将主作为他们的上帝和基督，然而基督在十字架上担当了他们的罪，通过福音的约定使他的血对他们有效，如果他们相信的话。 他们必须违背恩典的约定，其中许多人从未听说过，只因为最后一次犯下的淫乱、暴食和亲族杀人罪而被定罪，他们说福音只威胁最后的不信仰者死亡。没有任何违背福音的罪行，也不违背律法：因为上帝的化身和以马内利是上帝，他不停止与父同体的上帝，因为他承担了人的本性。 然后，当上帝启示这个命令时，亚伯拉罕被命令献祭他的儿子以撒，摩西和百姓们也被这个第一个命令所要求相信他们从埃及的解救。因此，如果第一个命令要求我们相信和遵守上帝所启示和将要启示的所有命令、应许和威胁，因为主是上帝，那么基督作为上帝的救赎者和以马内利必须通过这个命令被相信，因此最终的不信和最终的蔑视基督作为上帝的救赎者与第一个命令直接相悖（因此不仅仅是福音中威胁和禁止的罪恶），就像简单的不信和简单的蔑视基督作为上帝的救赎者一样；因为相信和最终的相信，以及不信和不信，只是在持续时间上有所不同，而不是在本质上有所不同，就像一朵只生长一个月的玫瑰和生长繁盛三个月的同一性质的玫瑰。否则，基督就不能称赞彼得为有福，如马太福音 16:17 所说。 在现在，为了相信现在：因为他不应该被祝福到最后：正如所伦所说的他的受祝福之人，这无疑会破坏我们的信仰，压垮脆弱信徒的和平、希望、安慰，对他们来说，毫无疑问，坚持的承诺是绝对的，耶利米书 31:31、35；耶利米书 32:39、40；以赛亚书 54:10；以赛亚书 59:20、21；约翰福音 4:14；约翰福音 10:27、28。

2. If there be as formall a transgression of the first Command in finall unbelief, as in unbelief simply considered, and in the other sins of Judas and other Apostates. Why but as Christ bare in his body the sins of unbelief and satisfied for them, he must so also bear the sins of finall rebellion and unbelief? And shall we believe that Christ payed a satisfactory ransone of blood upon the crosse for the yesterdayes unbelief of Judas, and not for the dayes unbelief?
如果最终的不信仰与简单地不信仰以及犹大和其他背教者的其他罪行一样严重，那么为什么基督在他的身体上承担了不信仰的罪孽并为之赎罪，他也必须承担最终背叛和不信仰的罪孽呢？难道我们要相信基督在十字架上以血的代价为昨天犹大的不信仰付出了满意的赎价，而不是为今天的不信仰付出吗？

If it be said, No man can break the Gospel-Covenant, for it is an everlasting Covenant. Ans. Its an everlasting Covenant, but yet all who sin against the commanding love and authority of our Immanuel, especially they so professing to be his, do truly break the Covenant: but they so break it, as it leaves not off to be the Covenant of life both to the breakers, if they repent and beleeve, and to others: for so is the nature of this Covenant, and so it is everlasting, but the Covenant of Works if once broken, ceases to be a Covenant of life for ever, because the nature of it is, to admit of no repentance at all. Obj. Does not the Law command the sinner offending God to mourn and be humbled, and confesse? Ans. It doth. But it injoines not repentance as a way of life, with a promise of life to the repenter, as the Law or as a Covenant of Works commands to its native and proper Covenanters obedience and every single act of obedience as a way to obtain the reward of a Law-life, nor does the Law as a Covenant of Works command justifying faith and reliance upon God Redeemer, or Immanuel: but rather as the Law of Nature, or as the Law of thankfulnesse to a Ransoning and Redeeming God, the Law does this. Though in a speciall Covenant way the Gospel command faith in Christ.
如果有人说，没有人能够违背福音约定，因为它是永恒的约定。答：它是永恒的约定，但是所有违背我们的以马内利的命令性爱和权威的人，特别是那些自称是他的人，确实违背了这个约定：但是他们违背了它，它仍然是生命的约定，无论对于违背者（如果他们悔改和相信）还是其他人来说：因为这个约定的性质如此，它是永恒的，但是如果违背了工作的约定，它将永远不再是生命的约定，因为它的性质是不允许任何悔改的。反对：难道法律不是命令犯罪得罪上帝的罪人去悲伤、谦卑和忏悔吗？答：是的。 但它并不要求悔改成为一种生活方式，并承诺给予悔改者生命，就像律法或契约命令其本来的和适当的契约人顺从和每一个顺从的行为作为获得法律生命奖励的途径，律法作为契约命令称义的信仰和依靠上帝救赎者，或以马内利：相反，作为自然法律，或者作为对一个赎回和救赎上帝的感恩法律，律法这样做。尽管在特殊的契约方式下，福音命令信仰基督。

Obj. But finall unbeleef as against God Redeemer and so considered is the only breach of the Covenant of Grace: He that beleeves not is condemned, as the man that rejects the only remedie of sin.
但是最终不信神救赎者被视为对恩典约的唯一违背：不信者被定罪，就像拒绝唯一的罪恶疗法的人一样。

Ans. The only breach of the Covenant of Grace, is too narrow to be the adequat cause of damnation, for many Pagans who never heard of Christ and are under no Covenant, but that of Works, are condemned not for not beleeving in him of whom they never heard, Rom. 10:14. nor for breach of the Covenant of Grace, but for breach of the Covenant of Works. 2. Unbelief may be called the nearest cause of damnation to such as perish within the Visible Church, as the wilfull refusing of medicine which only and infallibly would heal the sick man of such a disease, is the cause of his death, but is the Morall cause. For the disease it self is the Physicall cause, or the materiall cause of the mans death. And without doubt, uncleannesse, covetousnesse, sorcerie, lying, idolatrie, &c. and many the like sinnes, beside unbeleef, are, 1 Cor. 6:9; Eph. 5:5, 6; Rev. 21:8; Rev. 22:15; Jud. 6, 7, 8; 2 Pet. 2:17, 10, 11, 12, 13, 2 Thes. 2:9, 10; 1 Pet. 4:3, 4; 2 Pet. 2:2, 3, 4, 5. the causes of the damnation of many visible professours, where as this way saith Christ did satisfie upon the Crosse for all these sins, and the damned of visible professours suffer in hell only for finall unbeleef. And it seems unjust that both Christ and they should suffer satisfactory punishment for these same sins done against the Law: And as strange that Christ should die for any, and not die for their sinnes, since the Scripture useth the word of dying for sinnes, Rom. 4:25 delivered from our sinnes, Christ is a propitiation for our sinnes, and (the same way) not for ours only, but for the sinnes of the whole world; he died for sinners, Heb. 2:17. that he might make reconciliation for the sinnes of the people: that is, for the sinfull people, or sinners, Heb. 9:28. so Christ was once offered to bear the sinnes of many: That is to bear the sins of the sinfull many that he died for, Heb. 10:12. But this man after he had offered one sacrifice for sin, sat down on the right hand of God: that is, after he had offered a sacrifice for sinners. 1 Pet. 3:18. Christ once suffered for sin, that is, for sinners, 1 Cor. 15:3. I delivered unto you how Christ died for our sinnes, that is, for the persons of us sinners. 1 Joh. 3:5. He was manifested to take away our sinnes. 1 Joh. 4:10. Herein is love—that he sent his Son to be a propitiation for our sinnes. Rev. 1:5. To him that loved us, and washed us from our sinnes—be glory. Gal. 1:4. He gave himself for our sinnes. Now it must not be asserted, but proven that in all these places where he is said to be a propitiation for the sins of the world; and hath taken away our sinnes, speaking (as these Authors say) of the whole Visible Church, and not of the elect onlie that Christ hath died and by his death hath taken away some sinnes, and hath suffered for some sinnes, and not for all sinnes, not for the finall unbeleef of sinners, if it be said, that we cannot teach that Christ suffered for finall unbeleef, we grant it: But then we say that Christ suffered not for finall unbeleevers and for the other sins of finall unbeleevers, since suffering for sins and for persons that are sinners, to bring them to God, 1 Pet. 3:18. are conjoined. And God was in Christ reconciling the world to himself, not imputing their trespasses unto them, 2 Cor. 5:19. Therefore there must be a pardoned and a justified world, and so a truely blessed world, as Paul and David teach, Psal. 32:1, 2; Rom. 4. and so a loved, John. 3:16. and chosen world followed with the separating love of God to man which saves some foolish ones and serving diverse lusts, and saves not others; and so there must be a love and mercy of predestination, amor ἑυδοκίας, not common to all the world; as is clear, Tit. 3:3, 4, 5; Eph. 2:1, 2, 3, 4, 5. We seek a warrand of Gods not imputing to this loved world their trespasses against the Law, and of his imputing to the same world the trespasses of rebellion and finall unbelief: And how Christs blood, shed for persons, both reconciles them to God, and leaves them in wrath, imputes not their trespasses to them, and makes them blessed, as David sayes, Ps. 32:1. and imputes their finall unbelief to them, and leaves them under a curse: Nor shall it help the mater to say that finall unbelief may be considered as both against the Law, and as only forbidden in the Gospel. And in the former respect Christ hath suffered for it, not in the latter. For if the ἀνομία, the contrariety between finall unbelief and the first Command, as it is a rebellion against God manifested in the flesh, be satisfied for by Christ on the crosse; How can it condemn the person, as sure it doth? Joh. 3:18, 36; Joh. 8:21, 24. It cannot be said that Christ died for finall unbeleef, so we beleeve.
答：恩典之约的唯一违背是太狭窄，不能成为灭亡的充分原因，因为许多从未听说过基督并且没有任何约束的异教徒，被定罪不是因为不相信他们从未听说过的人，罗马书 10:14，也不是因为违背恩典之约，而是因为违背了工作之约。2. 对于在可见教会内灭亡的人来说，不信仰可能被称为灭亡的最近原因，就像故意拒绝唯一且确切能够治愈病人的药物一样，这是他死亡的原因，但是这是道德原因。因为疾病本身是人死亡的物质原因。毫无疑问，不洁、贪婪、巫术、谎言、偶像崇拜等等许多类似的罪恶，除了不信仰之外，都是许多可见教授的灭亡原因，而这种观点认为基督在十字架上为所有这些罪赎罪，可见教授的灭亡只是因为最终的不信仰而在地狱中受苦。 基督和他们为违背律法所犯的同样罪行受到应有的惩罚似乎是不公平的：而且奇怪的是，基督为任何人而死，并非为他们的罪而死，因为圣经使用了为罪而死的词语，罗马书 4:25 说我们脱离了罪恶，基督是我们罪恶的挽回，而且（同样地）不仅是为我们的罪，也是为全世界的罪；他为罪人而死，希伯来书 2:17 说他为人民的罪作了挽回祭，也就是为有罪的人民或罪人，希伯来书 9:28 说基督曾一次献上自己，担当了许多人的罪，也就是担当了他为之而死的有罪的许多人的罪，希伯来书 10:12 说但这一位献上了一次永远的祭，就坐在神的右边，也就是在他为罪人献上祭后坐下来，彼得前书 3:18 说基督曾一次为罪受苦，也就是为罪人受苦，哥林多前书 15:3 说我当日所领受又传给你们的，就是基督为我们的罪而死，也就是为我们罪人的人而死，约翰一书 3:5 说他显现出来是要除去我们的罪，约翰一书 4:10 说在此爱就是，他差他的儿子为我们的罪作了挽回祭，启示录 1:5。 为了爱我们并洗净我们的罪，愿荣耀归于他。加拉太书 1:4。他为我们的罪而舍己。现在必须证明，在所有这些地方，他被称为世界罪的挽回，和他已经除去我们的罪，说的是（正如这些作者所说）整个可见教会，而不仅仅是选民，基督已经死了，并且通过他的死除去了一些罪，为一些罪受苦，而不是为所有罪，不是为罪人的最终不信仰而受苦，如果说我们不能教导基督为最终不信仰而受苦，我们承认：但是我们说基督不为最终不信仰者和最终不信仰者的其他罪而受苦，因为为罪和为罪人受苦，使他们归向上帝，彼得前书 3:18。是相连的。上帝在基督里与世界和解，不将他们的过犯归罪于他们，哥林多后书 5:19。因此，必须有一个被赦免和被称义的世界，因此是一个真正有福的世界，正如保罗和大卫所教导的，诗篇 32:1, 2;罗马书 4。因此，是一个被爱的世界，约翰福音 3:16。 上帝选择了这个世界，并以他对人类的分离之爱相随，拯救了一些愚昧的人，满足了各种欲望，而其他人则没有得救；因此，必须有一个预定的爱和怜悯，不是普世的；正如提多书 3:3, 4, 5；以弗所书 2:1, 2, 3, 4, 5 所清楚表明的那样。我们寻求上帝的保证，他不将这个被爱的世界的过犯归咎于他们违反律法，并将他们反叛和最终不信的过犯归咎于同一个世界；基督的血如何为人而流，既使他们与上帝和好，又使他们陷入愤怒，不将他们的过犯归咎于他们，并使他们蒙福，正如大卫所说，诗篇 32:1；将他们最终的不信归咎于他们，并使他们陷入诅咒；说最终的不信既可以被视为违反律法，也可以被视为福音中的禁令，这并不能解决问题。在前一种情况下，基督为此受苦，而在后一种情况下，他没有。因为如果作为对抗上帝在肉身中显现的最终不信和第一诫命之间的违背的ἀνομία，已经在十字架上得到基督的满足；那它如何能定罪这个人，而它确实这样做？约翰福音 3:18, 36；约翰福音 8:21，24。不能说基督为了最终的不信而死，所以我们相信。

2. What speciall ἀνομία and repugnancie to the Law of God is there in finall unbelief, that is not a repugnancie to the Covenant of Works and Grace both? And what repugnancie to the Covenant of Grace which is not also contrair to the Law? This I grant (which I desire the Reader carefully to observe) the Law and the Covenant of Grace do not one and the same way command faith, and forbid unbelief. I speak now of the Covenant of Works and of the Covenant of Grace as they are two Covenants specifically and formally different.
在最终的不信中，有什么特殊的ἀνομία和对上帝的法律的反对，这不是对工作和恩典的约束的反对？对于恩典的约束，有什么反对，这也不是对法律的反对？我承认（我希望读者仔细观察）法律和恩典的约束并不以同样的方式命令信仰和禁止不信。我现在谈论的是工作的约束和恩典的约束，它们是两个具体和形式上不同的约束。

For 1. the Law as the Law commands 1. Faith in the superlative degree, as it doth all acts of obedience, and so doth it Gospel repentance. Because the Law commands all obedience most exact and perfect, and condemnes faith in the positive degree, though sincere and lively, as sinfully deficient. The Gospel doth only require sincere faith, and condemneth not for the want of the degrees of faith most perfect, though the Law of thankfulnesse to the Ransone-payer (which Law is common to both Covenants) require that we believe in the highest degree, because Christ hath expressed to us the greatest love, Joh. 3:16, Joh. 15:13.
对于 1.法律如法律所命令的 1.信仰以最高级别，如同所有顺从的行为一样，也是福音的悔改。因为法律要求所有的顺从都是最精确和完美的，并且以积极的程度谴责信仰，即使是真诚和活跃的，也是有缺陷的。福音只要求真诚的信仰，并且不因信仰最完美的程度不足而谴责，尽管对于感恩的法律（这个法律适用于两个约定）要求我们以最高的程度相信，因为基督向我们表达了最大的爱，约翰福音 3:16，约翰福音 15:13。

2. The Law as the Law requires faith not finall only, but faith in Immanuel for ever, and that we be born with the Image of God that we beleeve at all times, under the pain of damnation. But, the Covenant of Grace, because it admits of repentance, and holds forth the meeknesse, forbearance, and longanimitie of Christ, is satisfied with faith at any time, or what hour of the day they shall be brought in.
根据法律的要求，我们需要永远相信以马内利，并且我们需要带着上帝的形象出生，始终相信，否则将受到谴责。然而，恩典的约定因为接受悔改，并展示基督的温和、忍耐和长久，所以对于任何时候的信仰都满意。

3. The Law requires faith, with the promise of Law-life: The Covenant of Grace requires faith, promises grace to beleeve, with promise of a Gospel-life.
法律要求信仰，承诺法律生命；恩典的约束要求信仰，承诺恩典以信仰为基础，承诺福音生命。

4. The Law requires not faith in Christ with sinners Covenant-ways as a work to be legally rewarded, for it finding all sinners, and all by nature, Covenant-breakers, cannot indent with them that have broken the Covenant, to promise life to them by tennor of the Covenant, which now ceaseth to be a Covenant of life, and cannot but condemn, and is now rendered impossible to justifie and save, by reason of the weaknesse of the flesh, Rom. 8:3. All the reprobate then are this way under the Covenant of Works, that they are (as it were) possible Covenanters lyable to suffer the vengeance of a broken Covenant, but not formally active Covenanters as Adam was. But if Christ suffer for finall unbeleef, as it is against the Law as the Law, how is it charged upon reprobates as a sin against the Gospel only? Since no wrong done to God redeemer can be any thing but a sin against God, and a breach of the first Command. I deny not but finall unbeleef hath an aggravation that it is the nearest barre and iron gate between the sinner and the only Saviour of sinners, but yet the putting of such a barre is a sin against the Law. Neither can it be said that only finall unbeleef is the only meritorious cause of damnation to such as hear the Gospel. For beside final unbelief there is also a contrariety betwixt the murthers, Sodomies, &c. of professours and the Law for which they suffer in hell eternally, Rev. 21:8. c. 18:7.
法律要求不要以罪人的方式对基督有信心，以作为一种被合法奖励的行为，因为它发现所有罪人，而且所有人都是天生的，都是违背契约的人，不能与违背契约的人订立契约，以契约的方式向他们承诺生命，因为现在契约已经不再是生命的契约，只能定罪，而且现在因为肉体的软弱而无法证明和拯救，罗马书 8:3。那么，所有的不拣选者都是按照这种方式处于行为契约之下，他们是（可以说）可能的契约者，有可能遭受破裂契约的报应，但不像亚当那样是正式的活跃契约者。但是，如果基督为了最终的不信仰而受苦，正如它违反了法律作为法律，那么为什么它只被指责为对福音的罪恶，而不是对不拣选者的罪恶？因为对上帝救赎者的不公不可能是对上帝的罪恶，也是对第一诫的违背。我不否认最终的不信仰有一个加重的因素，那就是它是罪人和唯一的救主之间最近的障碍和铁门，但是设置这样的障碍是违背法律的罪恶。 无法说只有最终的不信仰是听到福音的人被定罪的唯一有价值的原因。因为除了最终的不信仰之外，信徒的谋杀、淫乱等行为与他们在地狱中永远受苦的法律相矛盾，启示录 21:8，18:7。

Quest. Whether doth the Lord Mediator as Mediator, command the same good works in the Covenant of Grace which are commanded in the Covenant of Works?
问题：在恩典约中，作为调解者的主是否命令与作为工作约中所命令的相同的善行？

CHAPTER XXI
第二十一章

Ans. According to the matter of the thing commanded, quoad rem mandatam, he commands the same, and charges upon all and every one the morall duty even as Mediator, for he cannot loose the least of these Commandements, but simply they are not the same, quoad modum mandandi. It shall not be needfull to dispute whether they be commands differing in nature: For not only doth the Mediator cōmand obedience upon his interposed Authority as Law-giver and Creator, but also as Lord Redeemer upon the motive of Gospel-constraining love. In which notion he calls love the keeping of his Commandements (if they love him, Joh. 14.) the new Commandement of love.
答：根据所命令的事情的性质，就事而论，他命令相同的事情，并要求每个人都承担道德责任，就像调解者一样，因为他不能放弃这些诫命中的最小一条，但从方式上来说，它们并不完全相同。无需争论它们是否是性质上不同的命令：因为调解者不仅凭借他作为立法者和创造者的介入权威来命令顺从，而且凭借福音约束的爱的动机来命令顺从，他称爱为遵守他的诫命（如果他们爱他，约翰福音 14 章），这是关于爱的新诫命。

Quest 2. Doth the Lord Mediator, in the Covenant of Grace, command the same good works to all, the same way?
问题 2. 在恩典的约中，主调解者是否以相同的方式命令所有人做同样的善行？

Ans. Rom. 3:19. The Lord, in the Law, must speak one way to these that are under the Law, that is, under the jurisdiction and condemning power of the Law: and a far other way to these that are not under the Law.
答案：罗马书 3:19。主在律法中必须以一种方式对那些受律法管辖和定罪权力的人说话，而对那些不受律法管辖的人则以完全不同的方式说话。

CHRIST speaks to reprobats in the Visible Church, even when the matter of the command is Evangelick, as to non-confederates of grace in a Law way, and in a Law intention. For he cannot bid them obey upon any other ground then legislative authority, not upon the ground of Redemption-love bestowed on them, or that he died out of love to save all and every one: For we disclaim that ground; or because he died out of a speciall design to save them as his chosen ones. For there is no ground for that untill we beleeve. But they are to obey upon the ground of Redemption-love, so they first beleeve and fiducially rely upon Christ the Saviour of all. But he commands Law-obedience to his chosen even as Mediator. (1.) Upon a Gospel intention to chase them to Christ, Gal. 3:23. (2.) When they are come to hedge them in, with Law-threatning to adhere, in a Godly fear, more closely to Christ. But the Lord commands no beleever to believe hell in the event to be their reward, but to beleeve perseverance and life, but hell in the deserving. Hence that, 1 Tim. 1:9. The Law ὀύ κειται, is not made for the righteous (to condemn them: as if God thereby opened up to them their doom) but for the lawlesse, &c. to let them be damned and see their damnation.
基督在可见教会中对那些被拒绝的人说话，即使命令的内容是福音的，对于那些在律法的方式和意图中没有与恩典结盟的人来说也是如此。因为他不能要求他们服从的理由不是立法权威，而是赐予他们的救赎之爱，或者他为了拯救所有人而死的爱。因为我们不认同这个理由；或者因为他为了拯救他们作为他所选择的人而特别设计而死。因为在我们相信之前没有这个理由。但是他们应该在救赎之爱的基础上服从，所以他们首先要相信并完全依靠基督，他是所有人的救主。但他作为调解者也命令他所选择的人遵守律法。(1.)出于福音的意图，追逐他们归向基督，加拉太书 3:23。(2.)当他们来到时，用律法的威胁来围住他们，以敬畏上帝的心更紧密地依靠基督。但主没有命令信徒相信地狱将是他们的报应，而是相信坚持和生命，但地狱是应得的。因此，提摩太前书 1:9。 法律不是为了义人而制定的（以谴责他们：好像上帝借此向他们揭示了他们的命运），而是为了无法无天的人等等，让他们受到谴责并看到他们的刑罚。

CHAPTER XXII
第二十二章

The differences in the promise of the Covenants.
契约承诺的差异。

Quest. What is the speciall difference of the promise of the two Covenants?
问题：两个约定的承诺有何特殊区别？

Ans. It is known that only life eternall is promised in the Law, if a right to the things of this life was promised to Adam, it is like he behoved to compleat his course of obedience, and merit a right legall to the herbs and fruit of the earth, beside the right he had by gift of Creation, ex dono Creatoris, non jure operum.
众所周知，法律只承诺永生，如果对亚当承诺了这个世界的事物的权利，那么他就必须完成他的顺从之路，并获得合法的权利，以便享用地球上的草药和水果，除了他作为创造物的赠予之外，不是通过工作的权利。

But 2. There was no promise made to Adam of perseverance, and so no promise made to him of influences to work in Adam to will and to do; so the influences by which he obeyed was, purum donum Creatoris, a meer gift of the Creator, not a gift of either the grace of Christ, or a promised grace, though in a large sense, it may be called a grace, or donum gratis datum: For God gave that influence upon no obligation. Now that it was not a grace promised is evident by Adams fall: for God, who is true, fulfills his promises. 2. Augustine and our Divines teach, Dedit Deus posse ut vellet, non velle ut posset, a power to stand, but not the gift of actuall perseverance. If any say that the Lord promised to Adam perseverance conditionally (which in one sense is true, in another false) if he pleased, in that he gave to him all necessaries required for actuall standing. Ans. 1. This is to teach that perseverance was promised the same way, in the Covenant of Works, that Arminius saith it is promised in the Covenant of Grace, and that the free-will was absolute lord of standing and falling, and to deny God to be the nearest cause of our standing and persevering in either, the one or the other, and to bid us first and last sacrifice to our own free-will. 2. Willing perseverance actuall cannot be promised conditionally: for the question should be, Upon what condition doth the Lord promise to work in Adam actual perseverance, if he should be willing to persevere? But the question shall remain, whether that willingnesse to persevere, since it is the greatest part, if not whole perseverance, be promised or not; If it be not promised, the contrair whereof they hold, if it be promised conditionally, the question shall recur, what shall be the condition, and another condition then the willingnesse of the will to persevere cannot be given, and so the argument shall rise against it self, and the issue must be, God gave to Adam actuall perseverance, if he should be willing to persevere, that is, he gives to Adam perseverance, if he give him perseverance; for willingnesse to persevere is perseverance, or a very large part thereof.
但是 2.对于亚当来说，并没有对他的坚持作出承诺，因此也没有对他产生意愿和行动的影响的承诺；所以他顺从的影响是纯粹是创造者的恩赐，不是基督的恩典或者承诺的恩典，尽管从广义上来说，它可以被称为恩典或者纯粹的恩赐：因为上帝在没有义务的情况下给予了那种影响。现在，它不是一个被承诺的恩典是显而易见的，因为亚当堕落了：因为上帝是真实的，他会实现他的承诺。2.奥古斯丁和我们的神学家教导说，上帝给了亚当能够站立的能力，但没有给予实际坚持的恩赐。如果有人说主对亚当的坚持是有条件的承诺（在某种意义上是正确的，在另一种意义上是错误的），如果他愿意的话，他给了他所有实际站立所需的必要条件。回答 1. 这是为了教导坚持不懈以同样的方式被承诺，就像阿米尼乌斯说的在恩典的约中被承诺一样，而自由意志是绝对的主宰，决定站立或倒下，并否认上帝是我们在其中一方或另一方站立和坚持的最近原因，并要求我们首先和最后牺牲我们自己的自由意志。2. 实际上，坚持不懈不能以条件方式被承诺：因为问题应该是，如果亚当愿意坚持不懈，主以什么条件承诺在他身上工作？ 但问题仍然存在，即是否承诺坚持下去的意愿，因为这是最重要的部分，如果不是全部的坚持下去，是否承诺。如果没有承诺，他们持有相反的观点，如果有条件地承诺，问题将再次出现，条件将是什么，而不是意愿坚持下去的条件无法给出，因此论证将反对自己，结果必须是，上帝给了亚当实际的坚持下去，如果他愿意坚持下去，也就是说，如果他给亚当坚持下去，他就给了亚当坚持下去；因为愿意坚持下去就是坚持下去，或者是非常重要的一部分。

3. But persevering grace and so influence of grace to persevere is promised in the Covenant of Grace, Jer. 31:35. that they shall continue in Covenant, more sure then the night and the day. Jer. 32:40. I will put my fear in their hearts, that they shall not depart from me. The meaning cannot be, I will give them a power never to depart from me, if they will: For so nothing is more promised in Christ to the second Adams heirs, then to Adam and the Angels that fell, for the like, say they, was promised to them. And 2. If notwithstanding of that fear both promised and put in the heart, and in the will, yet lubrick free-will may stand or fall and remain indifferent to either, then the sense shall be thus, I will make an everlasting Covenant, I will put my fear in their heart, by which they may either depart from me, and turn apostates, or not depart from me, but persevere: But so the Covenant, made with Adam and the fallen Angels, should be an everlasting Covenant, and yet it was broken. For the Image of God of it self inclined Adam and the fallen Angels never to depart from God: For sure, Adams fear, being a part of that Image, which sanctified his affections, inclined him (but not undeclinably and immutably) not to depart from God, and not to hearken to the lying Serpents suggestions. But it is not that new Covenant-fear promised and given in the second ADAM, Jer. 32:39, 40.
3. 但是，坚持的恩典和恩典的影响力以坚持的恩典在恩典的约中被承诺，耶利米书 31:35。他们将继续保持约定，比夜晚和白天更可靠。耶利米书 32:40。我会把我的敬畏放在他们的心中，他们不会离开我。这意味着不是说，如果他们愿意，我会给他们一个永远不离开我的力量：因为对于第二个亚当的后裔来说，与亚当和堕落的天使一样，没有什么比这更被承诺的了，因为他们说，对他们也是如此承诺的。而且，即使有了那种被承诺并放在心中和意愿中的敬畏，自由意志仍然可以站立或倒下，并保持对任何一方的中立，那么意义将是这样的，我将与他们立一个永远的约，我将把我的敬畏放在他们的心中，他们可以离开我，成为叛教者，或者不离开我，而是坚持下去：但是这样，与亚当和堕落的天使所立的约就应该是一个永远的约，然而它被打破了。 对于上帝的形象本身，亚当和堕落的天使倾向于不离开上帝：毫无疑问，亚当的恐惧作为那个形象的一部分，使他的情感得到了神圣的净化，使他倾向于（但并非不可避免和不可改变地）不离开上帝，不听从撒旦的谎言建议。但这并不是在第二个亚当中所承诺和赋予的新约恐惧，如耶利米书 32:39, 40 所说。

4. That these influences were purchased by Christs death is clear, because they are the nearest causes of our actuall believing and coming to Christ, of faith and perseverance that are given freely, and repentance and faith are given of Christ, Acts. 5:31; Zech. 12:10; 2 Tim. 2:25; Phil. 1:29; Ephes. 2:1, 2, 3; Ezek. 36:26, 27; Eph. 1:17, 18, 19, 20; John 6:44, 45.
这些影响力是由基督的死所购得的，这是明显的，因为它们是我们实际相信和来到基督的最近原因，信心和坚持是自由赐予的，悔改和信心是基督所赐的，使徒行传 5:31；撒迦利亚书 12:10；提摩太后书 2:25；腓立比书 1:29；以弗所书 2:1, 2, 3；以西结书 36:26, 27；以弗所书 1:17, 18, 19, 20；约翰福音 6:44, 45。

5. So obedience to the Covenant of Works was Adams own. (2.) And came from his concreated self (the Image of God that was his own) by a common influence, and neither was the Image of God, nor the influences of God acts of free grace, or the purchase of grace properly so called.
所以对于工作约的顺从是亚当自己的。（2）并且来自他所拥有的与上帝形象相一致的本性，通过一种普遍的影响，既不是上帝的形象，也不是上帝的影响是自由恩典的行为，或者是所谓的恩典的购买。

(2.) Adam had a Law-claim to the Crown without sin, if he had continued in obedience, and did merite ex pacto life eternall, our new Covenant obedience in habituall and actuall performance is so a duty, that it is also promised and a benefite merited to us by the death of Christ, whereas Adams obedience was purum officium, non officium promissum, as our Gospel-obedience is.
亚当如果继续顺从，他对王冠有一个无罪的法律要求，并且他因契约而获得了永恒的生命，我们在习惯和实际履行中的新约顺从是一种责任，也是基督的死亡为我们所应许和获得的好处，而亚当的顺从只是纯粹的职责，不是应许的职责，就像我们的福音顺从一样。

6. Hence in obedience distinguish two. 1. The nature of obeence. 2. The worth and excellencie of obedience. The more the obedience be from our selves, the more it partakes of the nature of obedience. Hence four kinds of obedience are to be considered. 1. Christs obedience was the most legall obedience, and also the most perfect, for he obeyed most of his own, of any, from his own will purely, Joh. 10:18; Mat. 26:39, 42, 44. His own blood, Hebr. 9:14; Rev. 1:5. My blood, saith he, Matth. 26:28. He gave his life a ransome, Matth. 20:28. He gave himself a ransome, 1 Tim. 2:6. By himself he purged our sins, Heb. 1:3. Gave himself for his Church, Eph. 5:25. Offered himself, Heb. 9:14. And therefore the satisfaction that he made was properly his own. Its true the life, flesh and blood which he offered to God, as common to the three Persons, was equally the life, flesh, blood of God by way of Creation and efficiency: For God as God created His Man-hood, and gave him a body, but that Man-hood, in abstracto, was not the offering, but all these, in concreto, and the self, including the value and the dignitie, was not the Fathers, not the Spirits, but most properly his own, and the Sons only by way of personall termination and subsistence. 1. There are contradictory tearms affirmed of this holy self the Son, and of the Spirit and the Father. The Son was God incarnate. 2. The son offered himself, his own life, his own blood to God for our sins. Neither the Father nor the Spirit at all is God incarnate, neither Father nor Spirit offered his own life, his own blood to God; Neither the Father nor the Spirit hath (to speak so) a personall or terminative dominion over the flesh and blood of Christ. 2. Christ was in no sort oblidged to empty himself, and cannot be under a jus or obligation to the Creator or the creature. Of free love and his own will he became Mediator God Man, and being created man, and having said (here am I to do thy will) having stricken hands with God as Surety of the Covenant, none more oblidged, being holy and true; And therefore though Christ-Man was most strictly tyed to give the Father obedience, yet he was not oblidged to give him such and such obedience, so noble, so excellent, from a personall Union: for Christ God cannot properly come under any obligation. Hence the obedience of Christ is most meritorious, because maximè indebita, in regard of the God-head most undebtfull, and yet obedience most debtfull in regard of the Man Christ. 3. Most from his own will personally considered, the affection, love, the bended will, highest delight to obey, lay personally near to the heart and holy will of Christ God: With desire have I desired to eat this Passeover. He went foremost in the journey to Ierusalem, when he was to suffer. Much of the internall propension of the will makes much and (as it were) heightens and intends the nature of obedience, so that Christs and our obedience have scarce an univocall definition. 4. He gave and restored more glory to offended justice, by such a noble, incomparably excellent death, then Adam and all his Sons took of glory from God: therefore against impure Socinus it is a most reall satisfaction and compensation, where glory by obeying and suffering is restored in liew of the glory taken away. All that Socinians say, that God cannot be a loser, and needs not glory, and nothing can be taken from him, and nothing can be given to him, proves nothing but that it is not such a satisfaction as one creature performs to another, nor is it a satisfaction that brings profite to God: For can a man be profitable to the Almightie? Nor such a satisfaction as eases a disquieted minde; Which proves not Christ to be a Saviour painted in a meer coppy to us, and only a godly Martyr who saveth onely by preaching and witnessing, and not by a most reall and eminently clear satisfaction.
因此，要区分两种顺从。1.顺从的本质。2.顺从的价值和卓越性。顺从越是出于自己，就越具有顺从的本质。因此，应考虑四种顺从。1.基督的顺从是最合法的顺从，也是最完美的顺从，因为他比任何人都更完全地顺从自己的意愿，约翰福音 10:18；马太福音 26:39、42、44。他自己的血，希伯来书 9:14；启示录 1:5。他说：“我的血”，马太福音 26:28。他将自己作为赎价，马太福音 20:28。他将自己作为赎价，提摩太前书 2:6。他亲自洁净了我们的罪，希伯来书 1:3。他为教会舍己，以弗所书 5:25。他献上了自己，希伯来书 9:14。因此，他所做的赎罪是他自己的。 他所献给上帝的生命、血肉，作为三位一体共同的，同样是上帝的生命、血肉，通过创造和效能的方式：因为上帝作为上帝创造了他的人性，并给了他一个身体，但这个人性本身并不是献祭的对象，而是所有这些，包括价值和尊严，不属于父神，也不属于圣灵，而是最适合属于他自己，只有通过个人的终结和存在方式，才属于儿子。1. 对于这位圣子自己，以及圣灵和父神，有一些矛盾的术语被肯定了。圣子是上帝的化身。2. 圣子将自己的生命、自己的血献给上帝，为了我们的罪过。父神和圣灵都没有成为上帝的化身，父神和圣灵都没有将自己的生命、自己的血献给上帝；父神和圣灵对基督的血肉没有（这样说）个人或终结的统治权。2. 基督没有义务去放弃自己，并且不能受到创造者或受造物的义务。 自由的爱和他自己的意愿使他成为调解者的神人，他作为被创造的人，与上帝握手作为盟约的担保人，没有人比他更有义务，因为他是圣洁和真实的；因此，尽管基督人必须严格遵守父亲的命令，但他并不被迫给予他这样的服从，如此高贵，如此卓越，来自个人的联合：因为基督神不能真正承担任何义务。因此，基督的顺从是最有功德的，因为在神的本质上最无债务，但在基督的人性上最有债务。3.从个人意义上来看，他的意愿、爱、屈服的意愿、最高的喜悦服从，与基督神的心意和圣洁的意愿非常接近：我渴望渴望吃这个逾越节。当他要受苦时，他走在前面去耶路撒冷的旅程中。意愿的内在倾向很大程度上决定了服从的本质，并且（可以说）提高和强调服从的性质，以至于基督和我们的服从几乎没有一个一致的定义。4. 他通过一种高尚、无与伦比的卓越死亡，给冒犯的正义带来了更多的荣耀和恢复，比亚当和他所有的子孙从上帝那里获得的荣耀还要多。因此，对于不纯洁的索西尼派来说，这是一种最真实的满足和补偿，通过顺服和受苦来恢复了被夺走的荣耀。索西尼派所说的上帝不可能是个失败者，不需要荣耀，什么都不能从他那里夺走，也不能给他什么，这只能证明这不是一种一个生物对另一个生物的满足，也不是一种给上帝带来利益的满足。因为人能对全能者有益吗？也不是一种能安抚不安的心灵的满足；这并不能证明基督只是一个给我们画了一个假象的救主，只是一个通过传道和见证来拯救的虔诚的殉道者，而不是通过一种最真实和显著清晰的满足来拯救。

2. The Elect Angels next to Christ gave obedience in their Law course, but not so properly of their own as Christ, for some discriminating and strengthning grace they had from Christ Mediator their head, Col. 2:10. that they should not fall, and something from the Election of Grace, which do not necessarily agree to the Covenant of Works, which they performed without sin, and the more extrinsecall help from grace, the lesse merit, so farre is grace from being, as Jesuites say, the essentiall requisite of merit, that the work is lesse ours, and so the lesse meritorious, that it hath grace. Let not any say then Christs obedience that came from the fulnesse of the Spirit without measure ὄυκ ἐκ μέτρε, must so be lesse meritorious, which is absurd, for the reason why grace in Angels, and men who are meer creatures diminishes the nature of merit, is, because grace is not their own, nor their proper due, but supernaturall or preternaturall, and so hurts the nature of the merit, but to the meriting person Christ-God-Man nothing is supernaturall, nothing extrinsecall, nothing not his own: Grace is his own as it were by a sort of personall dominion, not to say that the Man Christ as man did not merit, yet as man he was born sinless and with the full Image of God.
2. 在基督旁边的选民天使在他们的法律课程中服从，但不像基督那样完全属于自己，因为他们从基督调解者他们的头上得到了一些区分和加强的恩典，歌罗西书 2:10。他们不会跌倒，并且从恩典的选举中得到了一些东西，这些东西不一定符合工作的约定，他们在没有罪恶的情况下完成了工作，并且从恩典中得到了更多的外在帮助，功劳越少，恩典离成为功劳的必要条件就越远，正如耶稣会说的那样，这项工作不是我们的，所以功劳越少，它就越没有功劳。 不要让任何人说，基督的顺从是来自没有限度的圣灵的丰满，所以应该是较少有功德的，这是荒谬的，因为天使和人类的恩典减少了功德的本质，是因为恩典不是他们自己的，也不是他们应得的，而是超自然或超自然的，因此损害了功德的本质，但对于获得功德的人基督-上帝-人来说，没有什么是超自然的，没有什么是外在的，没有什么不是他自己的：恩典是他自己的，可以说是一种个人的统治，不是说基督作为人没有功德，但作为人，他是无罪的，具有上帝的完全形象。

3. Adam gave more faintly obedience, more indeed of his own, but it was lesse obedience, and lesse will in it, then the obedience of Angels, and had he continued, his obedience had been proper obedience; but this is to be observed, none did ever, actu secundo, and by the only help of simple nature attain Justification and Salvation by the simple Covenant of Works, but men and evill Angels fell under both, though that was a possible Covenant and holy and spirituall, yet God set it up to be an inlet to pure Justice in the reprobate Angels, and so to free grace in elect men.
亚当的顺从更加微弱，更多地来自他自己，但它的顺从程度较低，其中的意愿也较少，不如天使的顺从。如果他继续保持这种顺从，那将是适当的顺从。但需要注意的是，没有人仅凭简单的自然力量在第二行动中通过简单的工作契约获得辩解和救赎，只有人类和邪恶的天使都失败了。尽管那是一个可能的契约，是圣洁和属灵的，但上帝设立它是为了成为堕落的天使纯正公正的入口，以及选民中的自由恩典。

4. The obedience of faith, or Gospel-obedience, in the fourth place, hath lesse of the nature of obedience, then that of Adam, or of the Elect Angels, or that of Christs. Its true we are called obedient Children, and they are called the Commandements of Christ, and Christ hath taken the Morall Law and made use of it in an Evangelick way, yet we are more (as it were) patients, in obeying Gospel-Commands, not that we are meer patients, as Libertines teach, for grace makes us willing, but we have both supernaturall habits and influences of grace furnished to us from the Grace of Christ, who hath merited both to us, and so in Gospel-obedience we offer more of the Lords own, and lesse of our own, because he both commands, and gives us grace to obey. And so to the elect beleever the Law is turned in Gospel, he by his Grace fulfilling (as it were) the righteousnesse of the Law in us by begun new obedience, Rom. 8:4. and to the reprobate the Law remains the Law, and the Gospel is turned in the Law, for all conditionall promises to the Reprobate, though in tearms Evangelick, yet are Law to them (if Cain do well he shall be saved) (if Judas beleeve he shall be saved) because God by Grace fulfills not the promise in them. Obj. 1. Then shall Gospel-obedience be of lesse worth then Law-obedience, which floweth not from Grace, which Christ hath merited by his death? Ans. Its not denyed, but it is obedience, so the Scripture, Heb. 5:9; Rom. 1:5; Rom. 6:17; Rom. 16:19; 2 Cor. 10:5; 1 Pet. 1:5; Act. 6:9; Act. 5:32, 37. But (2.) It hath lesse of the nature of obedience, but more excellency. Who would say Peter labouring in the Vineyard of John for wages, does properly obey, if we suppon that Peter hath from John, not only soul, will, body, arms, and legs, but the inward infused principle of willingnesse, the habite and art of dressing Vines, the nearest propension and determination of will to work, so have we in the Gospel, but in the Law, though the Lord who gives being, does also give his Image to Adam, and his influence to obey, yet the Image of God is concreated, and Adams own, grace especially merited by Christ is supervenient and a meer stranger to us, and the influence, though it did predetermine Adams will, yet it is connaturall as it were, naturae debita, not merited by Christs death, and so we give more of our own, when we give the fruit of Creation which God hath bestowed on the Pismire and the Worm, then when we give the obedience of Grace. 2. The obedience of Adam though rationall and perswasive, there being a lamp of light in the mind, yet came from the feared authority of the Law-giver under the pain of damnation, the Gospel-obedience is by the word, Act. 2:37. is by way of perswasion: Christ saith not, Peter, thou art afraid of hell, feed my Lambs, but, Peter, loves thou me, feed my Lambs: For a Law-obeyer is not to beleeve life eternall but in so far as he shall keep the Law perfectly, the Gospel obeyer so obeyes as he beleeves deliverance from wrath and life eternall, but his beleeving is not reckoned to him, κατὰτο δφἰλημα, of Law-debt, but of love and Grace-debt: See Rom. 4:4; Matth. 6:12. these promises, 1 Tim. 4:8; Luk. 12:31; Matth. 19:29. are exponed by the promises made to the overcomer, Rev. 2; Rev. 3. which is by faith, 1 Joh. 5:4, 5:3. But it is most true, Gospel-obedience hath these excellencies. 1. It is a plant of a more noble Vine coming from the merit of blood, yet is not our obedience comparable to Christs; for a work of Law or Gospel Grace hath a necessary reference to no wages of its own nature, but only by the interveening of the free pleasure of God. But Christs obedience intrinsecally from the excellent dignity of the person hath a meriting vertue. 2. It works more eminently then nature: It is a pillar to support sowning nature, and acts in more excellent subjects, in CHRIST, in the Elect Angels, in the Redeemed ones and makes them stones of another nature, and this is the handie-work of CHRIST, Isai. 54:11. I will lay thy stones with fair colours, and lay thy foundations with Saphires. v. 12. I will make thy windows of Agats, and thy gates of Carbuncles, and all thy borders of pleasant stones: What do morall men that work on clay and make clay pots all their life and know nothing of the actings of saving Grace. Fairest civility is but roustie iron the basest of Mettals: and they sweat and hammer upon Law-works being strangers to Christ, and his gold. O! what a difference between praying and hearing out of discretion, and by necessity of the office, and praying in the Holy Ghost, and hearing in faith.
信仰的顺从，或福音的顺从，在第四个方面，与亚当的顺从、选民天使的顺从或基督的顺从相比，具有较少的顺从性质。确实，我们被称为顺从的儿女，他们被称为基督的诫命，基督采用了道德律，并以福音的方式使用它，然而我们更像是顺从福音诫命的病人，不是像自由派所教的那样完全是病人，因为恩典使我们愿意，但我们从基督的恩典中得到了超自然的习惯和恩典的影响，他为我们赢得了这一切，所以在顺从福音时，我们献上的是主的更多，我们自己的更少，因为他既命令，又赐给我们顺从的恩典。因此，对于蒙拣选的信徒来说，律法在福音中转变，他通过他的恩典在我们身上履行了律法的义，开始了新的顺从，罗马书 8:4。 对于那些被弃绝的人来说，律法仍然是律法，福音被转化为律法，因为对于弃绝者来说，所有有条件的应许都是律法（如果该隐行善，他将得救）（如果犹大相信，他将得救），因为上帝不通过恩典在他们身上实现应许。反驳 1：那么福音的顺从就比律法的顺从更没有价值吗？律法的顺从并不源自基督通过他的死所获得的恩典？答：这并不被否认，但它是顺从，如经文所说，希伯来书 5:9；罗马书 1:5；罗马书 6:17；罗马书 16:19；哥林多后书 10:5；彼得前书 1:5；使徒行传 6:9；使徒行传 5:32, 37。但是（2）它在顺从的本质上较少，但更加卓越。 谁会说彼得在约翰的葡萄园里为工资劳动，如果我们假设彼得不仅从约翰那里得到了灵魂、意志、身体、手臂和腿，还有内在注入的意愿原则、种植葡萄的习惯和技巧、最近的意愿倾向和工作决心，我们在福音书中有这样的情况，但在律法中，尽管赐予生命的主也赐予亚当他的形象和服从的影响力，但上帝的形象是与亚当一同创造的，而亚当自己的恩典特别是基督的救赎是超越我们的，是完全陌生的，而这种影响力虽然预先决定了亚当的意愿，但它是与生俱来的，就像是自然所应得的，而不是基督的死所赐予的，所以当我们给予上帝赐予蚂蚁和虫子的创造之果时，我们更多地奉献了自己，而不是奉献了恩典的服从。2. 亚当的服从虽然是理性和有说服力的，因为心灵中有一盏明灯，但它来自于法律施加的恐惧权威，以免受到谴责的惩罚，而福音的服从是通过道，使徒行传 2:37。 是通过说服的方式：基督说的不是“彼得，你害怕地狱，喂养我的羊羔”，而是“彼得，你爱我吗，喂养我的羊羔”：因为遵守律法的人不应该相信永生，除非他完全遵守律法，而遵守福音的人遵守的同时相信从忿怒中得救和永生，但他的信仰不是按照律法债务的标准来计算的，而是按照爱和恩典债务的标准来计算的：参见罗马书 4:4；马太福音 6:12。这些应许，提摩太前书 4:8；路加福音 12:31；马太福音 19:29。通过给得胜者的应许来解释，启示录 2 章；启示录 3 章。这是通过信仰来实现的，约翰一书 5:4，5:3。但最真实的是，福音的顺从具有以下优点。1.它是一棵更高贵的葡萄树的枝条，来自血的价值，然而我们的顺从与基督的顺从无法相比；因为律法或福音的恩典的工作在本质上与自己的工资没有必要的关联，而只有通过上帝的自由意愿的干预才有关联。但基督的顺从从人格的卓越尊严中内在地具有获得的力量。2. 它比自然更出色：它是支撑着播种自然的支柱，并在更优秀的主题中发挥作用，如基督、选民天使、被救赎者，并使他们成为另一种性质的石头，这是基督的手工，以赛亚书 54:11 所说。我要用美丽的颜色铺你的石头，用蓝宝石奠定你的根基。第 12 节。我要用玛瑙做你的窗户，用红宝石做你的门，用美丽的石头做你的边界：那些只在黏土上工作、一生只会制作黏土罐子而对救赎恩典的行动一无所知的道德人做些什么呢？最美的礼貌只是锈迹斑斑的铁，最低贱的金属：他们流汗、锤打着法律行为，却对基督和他的黄金一无所知。哦！祈祷和出于聪明和出于职责的听从，与在圣灵中祈祷和凭信心听从之间有多大的差别。

CHAPTER XXIII
第二十三章

Q. What sort of doing the Law requireth?
法律要求什么样的行为？

The Scripture is clear, that consumate, and continued in doing to the end is required by the Law. Paul interpreting Moses, Deut. 27:26; Gal. 3:10. Cursed be every one, ὁς ἐκ ἐμμένοι ὀν πίσι, who continueth not in all that are written in the Law to do them. Deut. 27:26. Cursed is he who shall not confirm. It is a word they use in inacting of Laws, when we say, Be it statuted and ordained: the word in Piel is three times in the Book of Esther, to ordain by a Law: Which clearly saith that the Covenant of Works was a work of justice and such a time God set to Adam, so as to the end he was to run it out, but how long he was a viator or traveller in his course of obedience no man knows
经文明确指出，根据律法的要求，必须完全并持续地遵行到底。保罗解释摩西的话，申命记 27:26；加拉太书 3:10。凡不持守律法书上所写一切诫命而去行的，都是被咒诅的。申命记 27:26。不确认的人是被咒诅的。这是他们在制定法律时使用的词语，就像我们说的“被规定和命令”一样：这个词在以斯帖记中出现了三次，意思是通过法律来规定。这清楚地表明，行为契约是公正的行为，上帝给亚当设定了一个时间，他必须坚持到底，但他在顺服的过程中究竟是一个旅行者还是一个行者，没有人知道。

CHAPTER XXIII
第二十三章

Whether faith as lively and true, or faith as continuing to the end, be the condition of the Covenant of Grace?
无论是活跃真实的信仰，还是持续到最后的信仰，都是恩典约定的条件吗？

These, who in all points, as in this, make this new Covenant a Covenant of Works, contend that faith as enduring to the end, must be the condition of the new Covenant. 1. Because the promise of the reward. 2. The reward is given to him that endures to the end. And this faith (say they) is the adequat and compleat-condition of the Covenant of Grace as full and consumate obedience to the end in degrees and parts.
这些人认为，在所有方面，就像在这一点上一样，使这个新约成为一个工作的约定，他们争辩说，信仰必须是新约的条件，持续到最后。1. 因为奖赏的承诺。2. 奖赏是给予持续到最后的人。而这种信仰（他们说）是恩典约定的充分和完整的条件，就像在程度和部分上持续到最后的完全服从。

2. But faith as lively and sincere is the condition of the Covenant, the nature and essence of this faith is to continue to the end, but continuance to the end is an accident all condition of this onely essentiall condition of the Covenant, faith quae, which endures to the end, but not quâ aut quatenus, as it endures to the end is that which saves us and justifies us as the condition of the Covenant. 1. Faith as lively units us to Christ and justifies whether it be come to the full perfection or not. Otherwise 1. no man should be ingrafted in Christ as branches in the Vine Tree, no man partakers of the Divine nature, no man quickened, but he that dies in finall beleeving: Whereas, Joh. 5:24. he that beleeveth before his finall continuance to the end, μεταβιβγκει ὀου τοῦ τοανατου, hath passed from death to life and shall never come to condemnation. And in this is the difference of the condition of the Covenant of Works, that Adam had no right to life by one or two the most sincere acts and highest in measure, except he continue, ἐμμίνος (as the Law saith, Deut. 27:26; Gal. 3:10.) to the end, otherwise at the first act of obedience perfect in degrees and parts, God behoved by Covenant (except the Lord should break the first Covenant himself, before man sin, which is blasphemous) to have given him confirming grace and the reward of life; but the condition of the Covenant of Grace is that, He that beleeves, Joh. 3:36. ἐκρινεται, is not condemned, yea is freed from all condemnation, Rom. 8:1. and ἐχέι hath life being really united as the member to the head, as the branch to the tree, mystically, as the wife to the husband, legally, as the debter and the surety becomes one person in Law, the summe one and not two. 1 Joh. 5:11. And this is the witnesse that ἐδωχς he hath given us life eternall, and this is in the Son. 12. He that hath the Son hath life: He that beleeveth hath the Son dwelling in his heart by faith, Eph. 3:17.
2. 但是，活泼和真诚的信仰是契约的条件，这种信仰的本质和实质是持续到最后，但持续到最后是这个唯一基本条件的一个偶然事件，持续到最后的信仰是拯救我们和使我们成为契约的条件。1. 活泼的信仰将我们与基督合一，并使我们成为义人，无论它是否达到完美。否则，没有人会像葡萄树上的枝条一样被嫁接到基督，没有人会成为神圣本性的参与者，没有人会复活，除非他在最后的信仰中死去。然而，约翰福音 5:24 说，那些在最后持续到底之前相信的人已经从死亡中得到了生命，并永远不会被定罪。这就是作为行为契约条件的不同之处，亚当没有通过一两个最真诚和最高程度的行为获得生命的权利，除非他持续下去，正如律法所说的，申命记 27:26; 加拉太书 3:10。)到最后，否则在第一个顺从的行为中，上帝必须通过盟约（除非主在人犯罪之前自己打破第一个盟约，这是亵渎的）给予他确认的恩典和生命的奖赏；但是，恩典的盟约的条件是，信的人，约翰福音 3:36.被判定，不被定罪，甚至从所有的定罪中解脱出来，罗马书 8:1.并且拥有真正的生命，就像肢体与头部相连，枝条与树木相连，婚姻上的妻子与丈夫相连，法律上的债务人和担保人在法律上成为一个人，总和是一个而不是两个。约翰一书 5:11.这就是他给我们永生的见证，这在儿子里。12.拥有儿子的人拥有生命：相信的人通过信心在他心中拥有儿子，以弗所书 3:17.

2. Faith, before it come to seed and full harvest brings solid peace and comfort and saveth: So Christ to the blind man, Luke 18:42. thy faith σέι σεσώκι, hath saved thee, not a bare miraculous faith, but that which apprehends remission of sinnes, as he speaks to the woman who did wash his feet with tears, Luke 7:50. and to the paralytick man, Mat. 9:2. seeing their faith, be of good cheer, go in peace, thy sins are forgiven. If they be but forgiven conditionally, so they beleeve to the end, whereas they may fall away. 1. What comfort and good cheer? 2. What peace being justified by faith, Rom. 5:1? 3. What glory in tribulation, Rom. 5. have they more then Judas the son of perdition? What Covenant of life and of peace are we in? What difference between our Religion and the Religion of Cicero, Seneca, and of all Pagans, if Christ furnish not to us solid unshaken help and consolation? And what a trembling hope have they that they be, and are to fear they shall be in the condition of Apostate Angels to morrw? What saith then Christ, Mat. 9:22; Mark 5:34; Mark 10:52; Luk. 8:56; Luk. 5:20, 24; Mark 5:34; Mark 9:24. yea and much more saith the Holy Ghost of our case, even of everlasting consolation, 2 Thessal. 2:16. strong consolation, Hebr. 6:18. all comfort, 2 Cor. 1:4. lively hope, 1 Pet. 1:4; Heb. 6:18, 19. then Heathens can say, Nay otherwise not so much, for they promise not so much. 3. Our lively faith is to believe our perseverance in lively faith as promised to us, Jer. 32:39, 40; Isai. 54:10; Isai. 59:20, 21; Joh. 10:27, 28; Joh. 4:14; 1 Pet. 1:3, 4, 5; Joh. 11:26, 27. As we believe life eternall, and that purchased by the merite of Christs death, the one as well as the other, then faith as finall cannot be the condition; And who can think that God commands faith in God Immanuel in the Covenant of Works? But faith in God Immanuel to the end is not commanded in the Covenant of Works, but only in the Covenant of Grace. 4. Faith justifies and saves as sincere, be it great or small: but if it justifie not and save not, but as it endures to the end, then no man is compleatly justified and saved and united to Christ, untill he die.
2. 信仰，在结出果实和丰收之前，带来坚实的平安和安慰，并拯救人：就像耶稣对瞎子说的，路加福音 18:42，你的信仰救了你，不仅仅是奇迹般的信仰，而是能领悟到罪的赦免的信仰，就像他对用眼泪洗他脚的妇人说的，路加福音 7:50，以及对瘫痪的人说的，马太福音 9:2，看见他们的信心，放心，平安去吧，你的罪得到了赦免。如果他们只是有条件地得到赦免，只要他们坚信到底，尽管他们可能会背离。1. 有什么安慰和喜乐？2. 信仰称义后有什么平安，罗马书 5:1？3. 在患难中有什么荣耀，罗马书 5？他们比灭亡之子犹大有什么优势？我们处在何种生命和平的约束下？我们的宗教与西塞罗、塞内加以及所有异教徒的宗教有何不同，如果基督不能给我们坚实而不动摇的帮助和安慰？他们有多么战栗的希望，他们害怕自己明天会处于背叛天使的境地？那么，耶稣说了什么，马太福音 9:22；马可福音 5:34；马可福音 10:52；路加福音 8:56；路加福音 5:20, 24；马可福音 5:34；马可福音 9:24。 是的，圣灵在我们的情况中说得更多，即永恒的安慰，帖撒罗尼迦后书 2:16。坚固的安慰，希伯来书 6:18。所有的安慰，哥林多后书 1:4。活泼的希望，彼得前书 1:4；希伯来书 6:18, 19。那么异教徒可以说，不是这样多，因为他们没有承诺这么多。我们活泼的信仰是相信我们在活泼的信仰中的坚持，正如耶利米书 32:39, 40；以赛亚书 54:10；以赛亚书 59:20, 21；约翰福音 10:27, 28；约翰福音 4:14；彼得前书 1:3, 4, 5；约翰福音 11:26, 27 所应许给我们的。正如我们相信永生，以及那是基督死亡的功绩所购得的，两者都一样，那么信心作为最终条件是不可能的；谁能想到上帝在工作的约中命令对上帝以马内利的信心？但是对上帝以马内利的信心到底不是在工作的约中被命令的，只是在恩典的约中被命令的。信心正如真诚地称义和拯救，无论它是大还是小；但是如果它只有在持续到最后才能称义和拯救，那么没有人在他死之前是完全称义、拯救和与基督联合的。

Since faith (as all other graces in a child of God) is imperfect and still growing, 2 Pet. 3:18. and we are to pray, Lord increase our faith, none shall be justified and saved, but he that hath the greatest faith, if faith only, which endures to the end, be the condition of the Covenant, and such a faith as groweth and indures to the end: For take one who for twenty years believeth, the first two years he being united to Christ, hath right to Christ, Joh. 15:1, 2, 3, 4, 5; Joh. 17:21, 22; Joh. 14:16; Joh. 16:7, 8, 13; Joh. 4:14; Joh. 7:37, 38, 39. he shall not be judged, not condemned, hath passed from death to life, shall never die, Joh. 3:36; 1 Joh. 5:11, 12; Joh. 4:24; Joh. 11:25, 26. then should he die the end of the first year of his believing, by the Scripture, he must be saved, else he must be damned, who yet died in true faith and yet never fell away, which were strange: But by this opinion either the remnant sound believing should be no condition of justification and salvation, because the man is justified and saved without it, and the faith of one or two years gave him right to Christ and saved him? Ergo the remnant faith is not a condition of the Covenant, but a persevering by grace promised and a persevering in that faith, as also by their way who make persevering faith the only condition of the Covenant of Grace 1. Faith and works are confounded: whereas to be saved by faith is to be saved before, and to be justified before we can do good works, and the jus or title to righteousnesse and salvation, coming only from the price and Redemption that is in Jesus Christ, is not more or lesse, and growes not more then the worth of the ransone of the blood called the blood of God, Acts 20:28. does grow, and it is to be justified by grace and by faith, and then works come in as the fruit of our justification and salvation, Eph. 2. Ye are not saved by works, lest any man should boast, in a righteousnesse of his own, coming from no merite of Christ, which buyeth determinating grace, and indeclinably leads and bows the will; Otherwise we may boast, that is, glory in the Lord, who worketh all-our works for us, Psal. 34:2; Isa. 41:16; Isa. 26:12. The salvation and righteousnesse is the gift of God. What then shall be the room of works? He answers, No room at all as causes of justification and salvation, by an excellent antanaclasis, as learned Trochrig: for he answers, We are his workmanship created in Christ Jesus to good works, which God hath before ordained that we should walk in them. Then by grace we have the full right to righteousnesse and salvation by the ransome of blood, which is Christs. Papists and Arminians dare not bring in Evangelick works or faith as an Evangelick work here, though they be too hold. 2. Being once made the creation of God in Christ, and having obtained right by the blood of Christ to salvation, we walk by his grace in good works as leading us to the possession of the purchased inheritance. 3. The Authors of this stand for the Apostasie of the Saints, and they cannot eschew it who make this finall faith, that takes in in its essence good works as the soul of it or charity (as Papists say) as the form of it, the only condition of the Covenant.
既然信仰（像上帝的儿女中的其他恩典一样）是不完美且仍在成长的，彼得后书 3:18。我们要祈求：“主啊，增加我们的信心”，只有那些有最大信心的人才能被称义和得救，如果只有那种持续到最后的信心是盟约的条件，以及那种成长并持续到最后的信心：因为假设有一个人相信了二十年，前两年他与基督联合，就有权利接近基督，约翰福音 15:1, 2, 3, 4, 5; 约翰福音 17:21, 22; 约翰福音 14:16; 约翰福音 16:7, 8, 13; 约翰福音 4:14; 约翰福音 7:37, 38, 39.他将不会被审判，不会被定罪，已经从死亡中得救，永远不会死亡，约翰福音 3:36; 约翰一书 5:11, 12; 约翰福音 4:24; 约翰福音 11:25, 26.那么，如果他在相信的第一年结束时去世，根据圣经，他必须得救，否则他必定会被定罪，然而他在真正的信仰中去世，却从未背离，这是奇怪的：但根据这种观点，剩下的坚定信仰将不再是称义和得救的条件，因为这个人在没有信仰的情况下就被称义和得救了吗？ 因此，剩余的信仰不是盟约的条件，而是凭恩典所应许的坚持和坚持这种信仰，也是按照那些将坚持的信仰作为恩典盟约的唯一条件的人的方式。信仰和行为被混淆：而被信仰拯救意味着在我们能行善之前就被拯救和称义，而正义和救恩的权利或称号只来自于耶稣基督所付出的代价和救赎，它不会增加或减少，也不会超过被称为神的血的赎价的价值，使我们因恩典和信仰而被称义，然后行为作为我们称义和救恩的结果而出现，以弗所书 2。你们不是因行为得救，免得有人自夸，以自己的义而来，这义不是出于基督的功劳，买来了决定性的恩典，并坚定地引导和屈服意志；否则我们可以夸口，也就是在主里面夸耀，他为我们做一切工作，诗篇 34:2；以赛亚书 41:16；以赛亚书 26:12。救恩和义是上帝的恩赐。那么，行为的位置将是什么呢？ 他回答说，没有任何理由和救恩的空间，通过一个优秀的双关语，就像学者特罗奇格所说的那样：因为他回答说，我们是他在基督耶稣里创造的工作，为了善行，上帝在之前已经命定我们应该在其中行走。然后，凭借血的赎价，也就是基督的血，我们拥有了正义和救恩的完全权利。天主教徒和阿米纳派不敢将福音派的行为或信仰作为福音派的行为引入这里，尽管它们太过于坚持。2.一旦成为上帝在基督里的创造物，并且凭借基督的血获得了救恩的权利，我们就凭借他的恩典在善行中行走，以引领我们获得所购买的产业。3.这些作者坚持圣徒的背道，并且他们无法避免这一点，因为他们认为这种最终的信仰，将善行作为其本质的一部分或者慈善（正如天主教徒所说）作为其形式，是盟约的唯一条件。

Quest. But is not life eternall given and promised only to faith which continues to the end? Ans. Faith is considered two wayes. In its nature. 2. In its duration and, existence. As to the former, saving faith is of that nature that it is apt to endure, it hath a sort of immortality, so the promise in titulo & jure, is made to that faith only which is of that nature that it must endure to the end, and the promise of life and remission is not made to a saving faith under the accident of enduring to the end, or for the years, suppon thirty or fourty years, or eight hundred years, or above, that Adam or the Patriarchs lived in the state of beleeving, for a faith of some hours only shall save the repenting thief as well as a faith of many years. And 2. life eternall in the possession is promised and given only to the faith that continues to the end, not because of the duration because a longer enduring faith hath merit, but that is by accident, in regard of the right to life and because God hath commanded persevering in faith, life is given only in possession to such a faith as endures, but we cannot say that the accidentall endurance and existence of faith for so many years doth save and justifie, as the living so many years makes a Child an heir to a great estate, for his being born the eldest son, makes him his fathers heir.
但是，难道生命的永恒不是只给予并承诺给持续到最后的信仰吗？答案是，信仰有两种方式。一是从其本质上来看，二是从其持续和存在上来看。就前者而言，拯救的信仰具有持久的本质，它具有某种不朽性，因此在标题和权利上的承诺，只是给予那种必须持续到最后的信仰，而对于持续到最后的偶然事件下的拯救信仰，或者对于亚当或先知在信仰状态下生活的三十或四十年，或者八百年以上，也不是给予生命和宽恕的承诺，因为只有几个小时的信仰也能像多年的信仰一样拯救悔改的贼。其次，信仰的存在和持续。 永恒的生命只承诺并赋予那些持续到最后的信仰，不是因为持续的时间越长信仰就更有价值，而是因为持续信仰是对生命的权利的一种偶然，也是因为上帝命令要坚持信仰，生命只赋予那些持久的信仰。但我们不能说信仰持续存在多年就能拯救和使人成为义人，就像一个孩子因为出生成为长子而成为父亲的继承人一样，他的存在使他成为父亲的继承人。

CHAPTER XXIV
第二十四章

What faith is required in the Gospel.
福音中需要什么样的信仰。

There is a legall faith, a duty commanded, the object of which is twofold. 1. Truths relating to the mind revealed and to be revealed. So Adam had a habit or habituall power to beleeve the Law and the Gospel upon supposition, it should be revealed. As a whole man beleeves skill in his Physitian to prevent diseases ere they come, and to remove them, when come. Its folly to say Adam stood in need, before he fell, of a supernaturall power to beleeve Evangelick truths, if he beleeved God to be true, he had such a power as to beleeve all was true, that God should reveal. 2. Adam had a faith of dependencie, to rely upon God in all possible evils feared.
有一种法律信仰，是一种被命令的责任，其对象是双重的。1. 关于心灵的启示和将要启示的真理。所以亚当有一个习惯或习性的力量，相信法律和福音，假设它应该被启示。就像一个完整的人相信他的医生的技能，预防疾病的发生，并在发生时消除它们。如果说亚当在堕落之前需要一种超自然的力量来相信福音真理，那是愚蠢的，如果他相信上帝是真实的，他就有这样一种力量，可以相信上帝将启示的一切都是真实的。2. 亚当有一种依赖的信仰，依靠上帝在所有可能的恐惧中。

2. The promise of life is not made to Law-faith more then to Law-love, or Law-fear, or Law-desire, more then to any other, but the promise is made to Evangelick-faith that layes hold on CHRIST as our righteousnesse. But for obeying the Commands Adam was to live, Gal. 3:13. ὁν αὐτοῖς בהו in them, by doing them, Ezek. 20:11. As Lavater, there is no absurditie if it be said men shall live, that is merit by free paction, life eternall: but then (saith Calvine) if a man keep the Law, he needs not the Grace of Christ. Obj. If faith be imputed, as it layes hold on Christs Righteousnesse, it must be the meritorious cause of Justification and by its inherent dignitie, for there is nothing more essentiall to faith, then to lay hold on Christs Righteousnesse. Ans. If faith were imputed as righteousnesse according to the act of laying hold on Christ, it were true, but the act of faith is not imputed, but that which faith layes hold on, it being an instrument to wit, the Righteousnesse of Christ, it is not an act of beleeving saith a Jesuit. And though they say the works Evangelick are from the habit of grace, so was Adam a patient, when God concreated his Image, and habituall righteousnesse in him. But Arminians and Jesuits do not say, nor darre not, that predeterminating Grace is from Christs merites, therefore yet the sinner may more boast then Adam, and say I have justified my self by the acts of free-will which is indifferent and from under all the bowing and determining or swaying of the Grace of Christ, for the free-will should have so whether Christ had died or not died.
生命的承诺不仅仅是给予法律信仰，也不仅仅是给予法律爱、法律恐惧或法律欲望，也不比给予其他任何东西更多，而是给予那些以福音信仰抓住基督作为我们的义的人。但是，亚当遵守诫命才能得到生命，加拉太书 3:13。以西结书 20:11 说：“他们必靠这些诫命活着。”正如拉瓦特所说，如果说人们将活着，也就是通过自由契约获得永生的话，并不荒谬。但是（卡尔文说），如果一个人遵守律法，他就不需要基督的恩典。反对意见：如果信仰被归咎于它抓住基督的义，那么它必须是称义的原因，并且凭借其固有的尊贵，因为对于信仰来说，没有什么比抓住基督的义更重要的了。回答：如果信仰被归咎于根据抓住基督的行为而成为义，那就是真的，但是信仰的行为并没有被归咎，而是信仰所抓住的东西，它是一种工具，即基督的义，它不是一种信仰的行为，如一个耶稣会士所说。 虽然他们说福音作品是出于恩典的习惯，亚当在上帝共创他的形象和习惯的义中也是如此。但亚米尼派和耶稣会不说，也不敢说，预定的恩典是出于基督的功德，因此罪人可以比亚当更夸耀，说我已经通过自由意志的行为使自己成为义人，这自由意志是中立的，不受基督的恩典的屈服、决定或摇摆的影响，因为无论基督是否死亡，自由意志都应该如此。

CHAPTER XXV
第二十五章

Q. Whether is Christs Righteousnesse imputed and made ours, because we believe and apprehend it ours; or do we believe, because it is ours first before we believe?
基督的义被归于我们，是因为我们相信并认为它是我们的；还是因为它在我们相信之前就已经是我们的，所以我们才相信？

Ans. There is a twofold imputation, one legall, another which for Doctrines cause we call application or reall (though the legall imputation be also reall; but not to us as the former) the Lords act of laying the iniquity of us all upon Christ, Isa. 53:6. and the Lords making him sin for us, that is a sacrifice for sin, 2 Cor. 5:21. evinces necessarily the truth of this, the former imputation. For 2 Cor. 5:21. God was in Christ reconciling the world to himself, not imputing their trespasses unto them. If it be expounded of actuall reconciliation of persons, it may say something, for the other imputation, but the other imputation is clear, Rom. 4:3. Abraham beleeved God, and it was counted to him for righteousnesse, v. 7. Blessed is the man whose iniquities are forgiven and whose sins are covered, v. 8. Blessed is the man to whom the Lord imputeth not sin, v. 9. Faith (that is, that which faith beleeved, as hope is put for the thing hoped for, Col. 1:5; Rom. 8:24. was imputed to Abraham for righteousnesse, though Gomarus give another exposition, to wit, that by faith or the act of beleeving we obtain this to be reputed righteous, and it suits better with the Text. And as to the former imputation, God could not in justice wound Christ for our transgressions, nor bruise him for our iniquities, nor could the Lord break him, nor deliver him to the death for us all, except God had both made him the sinner, that is, imputed and reckoned him the sinner in Law (for intrinsecally and inherently he was not the sinner but holy, harmlesse, &c.) and laid our debts upon him, Isa. 53:6. and except he had been willing to have been counted the sinner, and had said (thou hast given me a body, here am I, to do thy will, Psal. 40:7; Heb. 10:6, 7.) this reckoning of Christ to be the sinner is not only in the eternall decree, but also a laying of our iniquities upon him in time, Isa. 53:6. or a dealing with him in Law in punishing him as the sinner. And 2. by using the humane nature as an instrument of our Redemption on the Crosse. Antinomians take this imputing of our sins to Christ, and reckoning Christ to be the sinner, to be the justifying of the sinner, which is a grosse mistake; for so without beleeving all that Christ died for should be justified upon the Crosse. But the Scripture is so far from ascribing Justification to any but to a beleever, that it saith Abrahams faith was imputed to him for righteousnesse. Now the faith of multitudes for whom Christ died when he suffered on the Crosse, is a very nothing: Many are not born, and a nothing or a non ens cannot be counted for righteousnesse.
答：有两种归咎，一种是法律上的，另一种是因为教义而称之为应用或实际（尽管法律上的归咎也是实际的；但对我们来说不是像前者那样）。主将我们众人的罪孽归在基督身上的行为，以赛亚书 53:6；主使他为我们成为罪，就是为罪献祭，哥林多后书 5:21，必然证明了前一种归咎的真实性。因为哥林多后书 5:21 说：“神使那无罪的，替我们成为罪，好叫我们在他里面成为神的义。”如果这被解释为实际上的人与神和解，它可能对另一种归咎有所说明，但另一种归咎在罗马书 4:3 中是明确的。亚伯拉罕信神，这就算为他的义。v.7：“蒙赦免其过犯、遮盖其罪的人是有福的。”v.8：“主不算为有罪的人是有福的。”v.9：“这福是单加给受割礼的人吗？不也是加给未受割礼的人吗？”信心（也就是信心所相信的事物，正如希望是指所盼望的事物一样，歌罗西书 1:5；罗马书 8:24）被算为亚伯拉罕的义，尽管戈马鲁斯给出了另一种解释，即通过信心或信仰的行为，我们获得了被认为是义的地位，这更符合文本。 至于前面的指责，上帝不能因我们的过犯而伤害基督，也不能因我们的罪孽而压伤他，主也不能打碎他，也不能为我们众人将他交付死亡，除非上帝使他成为罪人，也就是将他归咎并认定他为罪人（因为从本质上来说，他并不是罪人，而是圣洁、无害等等），并将我们的债务加在他身上，以赛亚书 53:6。除非他愿意被视为罪人，并说（你赐给我一个身体，我在这里，要遵行你的旨意，诗篇 40:7；希伯来书 10:6,7），这种将基督视为罪人的计算不仅存在于永恒的旨意中，而且也是在时间上将我们的罪孽加在他身上，以赛亚书 53:6，或者在法律上对他进行惩罚。其次，通过使用人性作为我们在十字架上救赎的工具。安提法主义者认为将我们的罪孽归咎于基督，并将基督视为罪人，是对罪人的称义，这是一个严重的错误；因为这样一来，所有基督为之死的人都将在十字架上得到称义，而无需相信。 但是，圣经远远没有将称义归于除了信徒之外的任何人，它说亚伯拉罕的信心被视为他的义。现在，基督在十字架上受难时，为他们死去的众多人的信心是微不足道的：许多人还没有出生，而微不足道或不存在的东西不能被视为义。

It is to be observed that payment made by the surety absolveth the debter, so as the Law, except it be the generall Law of gratitude, requireth no act of love, of faith, of service from the debter, nor doth the Law of suretyship in its essence and nature require that the Creditor, & sub eo titulo should pay the homage of faith, indeed when the Creditor is both the Creditor and the offended Party, and also the supream Law-giver GOD, he may require of the captives the obedience of faith. So would justice, which saith, we should hurt none, give to every man his own, presse, that the debter repay to the surety, so far as he is able to make up his losses, but to pay the obedience of faith as a part of the ransome due to offended Justice, is no Gospel-Law, nor any part thereof, nor can it bear truth, except we deny the reall satisfaction made by Christ, which both Papists do weaken when they mix the merit of faith therewith, and Socinians deny.
请注意，保证人所支付的款项使债务人免除责任，因此，除了感激之情的普遍法律要求外，债务人不需要表现出爱、信仰或服务的行为，保证法律的本质和性质也不要求债权人在信仰方面支付敬意。实际上，当债权人既是债权人又是受冤屈的一方，同时也是至高无上的立法者上帝时，他可以要求俘虏们服从信仰。因此，正义会要求我们不伤害任何人，给每个人应得的东西，并要求债务人偿还给保证人，尽其所能弥补损失，但将信仰的服从作为对受冤屈的正义所应付的赎金的一部分，这不是福音法律，也不是其任何部分，除非我们否认基督所作的真正的赎罪，而天主教徒在其中混合了信仰的功德，而索契尼派则否认了这一点。

4. The satisfaction performed upon the Crosse for sinners, though it be for a certain particular number, determined of God, & quoad numerum numerantem, & quoad numerum numeratum, both as touching the number, so many, not all and every one, and such persons, by head, name, birth, &c. Yet it is not the justifying of me, or John, or Paul, for I, nor no man can know that Christs satisfaction stands for you or me, by name and person, while first I or you beleeve, because it is the hid Decree of God. 3. Nor is this legall imputation beleevable, nor is it revealed, as it is terminated to single persons, to me or to you, untill by faith we apprehend it.
4. 对于罪人而言，对克罗斯的赎罪虽然是为了某个特定的数量，由上帝决定，既涉及数量，如此多，而不是全部和每一个人，也涉及这样的人，按头、名字、出生等。然而，这并不是为了我、约翰或保罗的称义，因为我，也没有人能知道基督的赎罪是为你或我而立的，按照名字和人的身份，直到我或你首先相信，因为这是上帝的隐藏决定。3. 这种合法的归咎是不可信的，也没有被揭示出来，因为它是针对单个人的，对我或你来说，直到我们通过信仰理解它。

5· But the imputation of application is that in which our justification standeth.
但是，应用的归咎是我们称义的基础。

And the faith by which as by an instrument we are justified, presupposeth three unions, and maketh a fourth union.
并且，我们通过一种信仰作为工具被称义，预设了三个联合，并形成了第四个联合。

It presupposeth an union,
它假设了一个联盟

1. Naturall.
自然的。

2. Legall.
2. 合法的。

3. Federall.
3. 联邦的。

1. Naturall, that Christ and we are not only both mankind, for CHRIST and Pharaoh, Judas the traitour and all the sons of perdition are one, specie & naturâ, true men, but one in brotherhood. He assuming the nature of man with a speciall eye to Abraham, Heb. 2:16. that is, to the elect and beleevers, for with them he is bone of their bone, and is not ashamed to call them brethren, Heb. 2:11, 12; Ps. 22:22.
自然而然，基督和我们不仅仅是同为人类，因为基督和法老、叛徒犹大以及所有灭亡之子都是同一种类和本质的真正人类，但在兄弟关系上是一体的。他以人的本性出现，特别关注亚伯拉罕，希伯来书 2:16。也就是说，关注选民和信徒，因为他与他们是骨肉之亲，不以称他们为弟兄为耻，希伯来书 2:11、12；诗篇 22:22。

2. It presuppones a Legall union between Christ and them, that God made the debter and the Surety one in Law, and the summe one in so far as he laid our debts on Christ, Isa. 53:6; 2 Cor. 5:21.
它预设了基督与他们之间的合法联盟，上帝使债务人和保证人在法律上成为一体，并且在将我们的债务加在基督身上时，使他们成为一体，以此为总结，以赛亚书 53:6；哥林多后书 5:21。

3. It presuppones an union Federall, God making Christ our Surety, and he was willing to be our Surery, and to assume not only our nature in a personall union, but also our state, condition, and made our cause his cause, our sins his sins, not to defend them, nor to say Amen to them, as if we might commit them again, but to suffer the punishment due to them. And our faith makes a fourth union betwixt Christ and us, whether naturall, as between head and members, the branches and the Vine Tree, or mysticall, as that of the spouse and beloved wife, or artificiall, or mixed between the impe and the tree. Or 4. Legall, between the Surety and the Debter, the Advocate and the Client, or rather an union above all, is hard to determine, for these are but all comparisons, and this Christ prayes for, Joh. 17:23. I in them, and thou in me, that they may be made perfect in one.
3. 它假设了一个联邦联盟，上帝使基督成为我们的担保人，他愿意成为我们的担保人，并且不仅在个人联合中承担我们的本质，还承担我们的状态、条件，并使我们的事业成为他的事业，我们的罪成为他的罪，不是为了为它们辩护，也不是为了再次犯罪，而是为了承受应得的惩罚。而我们的信仰在基督和我们之间形成了第四个联盟，无论是自然的，如头与肢体之间的联盟，枝与葡萄树之间的联盟，还是神秘的，如配偶与心爱的妻子之间的联盟，或者是人为的，或者是混合的，如树干与树之间的联盟。或者是 4. 法律上的，担保人与债务人之间的联盟，辩护人与客户之间的联盟，或者更高于一切的联盟，很难确定，因为这些只是比喻，而这正是基督在约翰福音 17:23 中祈祷的。我在他们里面，你在我里面，使他们在一起完全。

6. Now to the Question, as the Law condemns not a man, but him who is first a sinner, and an heir of wrath by nature in the first Adam, for the Law is essentially just: So God justifies not a man, but the man who, by order of nature, is first by faith in CHRIST, Rom. 5:18. Therefore as by the offence of one (judgement) came upon all men unto condemnation, even so by the righteousnesse of one the free gift came upon all men (in Christ, as the other were in the first Adam) unto the justification of life: and so we must say, that all, ere they be justified, and before God impute faith to them, that is, Christs believed righteousnesse to be theirs, must have faith and so believe, and so be one with Christ. And this imputed righteousnesse is ours, because we believe, and not untill we first believe, and the other imputation goes before faith: So the faith of Gods speciall mercy is two wayes so called. 1. As it leaneth upon and apprehendeth God in Christ, for the obtaining of mercy and remission of sins, and imputed righteousnesse: So faith goes before justification, and we believe that our sins may be pardoned, and that our sins may not be imputed, and that we may be justified and freed from condemnation: so by the act of believing, righteousnesse is imputed to us. And thus justification and remission, i. e. relaxing of our persons from a state of eternall condemnation, as is meant, Rom. 8:1. are not the object of faith, but the effect and fruit of faith. 2. The faith of speciall mercy to me is considered as it apprehendeth and believeth, or rather feelingly knoweth speciall mercy, imputation of Christs righteousnesse now given to me, and as Christ hath payed a ransome for me, and satisfied justice for me, and so imputed righteousnesse and justification are the object of faith; Or rather the object of the sense of faith, which is most carefully to be observed. To answer Bellarmines unsolide Argument, we either believe remission of sins past, or to come, &c. But remission is liberation from punishment eternall or temporall, but justification is freedome from the fundamentall guilt-deserving punishment, and remission is a consequent thereof.
6. 现在来谈谈这个问题，因为法律不是定罪一个人，而是定罪那个首先成为罪人、在第一位亚当里成为愤怒的继承人的人，因为法律本质上是公正的。所以上帝不称义一个人，而是那个按照自然秩序首先凭借对基督的信仰成为义人的人，罗马书 5:18。因此，正如一个人的过犯使众人都被定罪，同样，一个人的义行也使众人（在基督里，就像其他人在第一位亚当里一样）得到了自由的恩赐，以至于得到了生命的称义。因此，我们必须说，在他们被称义之前，上帝将信仰归于他们之前，也就是说，将基督所信仰的义归于他们之前，他们必须有信仰，相信并与基督合一。而这种被归于我们的义是因为我们相信，而不是在我们首先相信之前，而另一种归于我们的是在信仰之前。因此，上帝特别的怜悯之信仰有两种方式。1. 当它依靠并理解基督中的上帝，以获得怜悯、罪恶的赦免和被归算为义：所以信仰在称义之前，我们相信我们的罪恶可以得到赦免，我们的罪恶不会被归算，我们可以被称义并从定罪中解脱：所以通过信仰的行为，义被归算给我们。因此，称义和赦免，即从永恒定罪状态中解脱出来，正如罗马书 8:1 所指的，不是信仰的对象，而是信仰的效果和结果。2. 特别怜悯对我的信仰被认为是它理解、相信，或者更确切地说是感知特别怜悯，基督的义被归算给我，基督为我付了赎价，为我满足了公正，因此被归算的义和称义是信仰的对象；或者更确切地说，是信仰感知的对象，这一点需要特别注意。为了回应贝拉明的不可靠论证，我们要么相信过去的罪恶得到赦免，要么相信将来的罪恶得到赦免，等等。 但是宽恕是永久或暂时摆脱惩罚，而称义是从根本上有罪应受的惩罚中获得自由，宽恕是其结果。

Q. Whether or not, is Justification taken one and the same way in the Old and New Testament?
无论如何，在旧约和新约中，辩护是否以相同的方式进行？

Ans. The Apostle is clear, Rom. 4. where he proves both Jews and Gentiles are justified as Abraham and David. But 2. Justification by Grace hath not in iisdem apicibus in the same points, the same adversaries. 1. Moses and the Prophets contend most with Ceremoniall hypocrits, who sought righteousnesse much in Ceremonies, Washings, Sacrifices, New Moons, and also their own inherent godlinesse, Deut. 5; Deut. 7; Deut. 10; Deut. 11; Isai. 1:10, 11, 12, &c. Mic. 6:6, 7, 8; Psal. 50:7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18; Ps. 4:2, 3, 4, 5; 1 Sam. 15:22, 23; Isa. 66:1, 2, 3, 4, 5; Jer. 7:1, 2, 3,—21, 22, 23.
使徒在罗马书第四章中明确指出，亚伯拉罕和大卫一样，犹太人和外邦人都被称义。但是，凭恩典称义在同一方面上并没有同样的对手。摩西和先知们主要与仪式虚伪者争论，他们在仪式、洗礼、祭祀、新月以及自身内在的敬神行为中寻求公义（申命记 5 章、申命记 7 章、申命记 10 章、申命记 11 章、以赛亚书 1 章、弥迦书 6 章、诗篇 50 章、诗篇 4 章、撒母耳记上 15 章、以赛亚书 66 章、耶利米书 7 章）。

2. Paul had other Adversaries, Rom. ch. 3. ch. 4. ch. 5. ch. 9. ch. 10. especially Antinomians, who drew the Doctrine of free Justification by Grace to licencious loosnesse, then we may sinne, if so and so, we be justified (said they) then is the Law of none effect, Rom. 6:1. But his chief Adversaries, on the other extream, were men that stood much for Justification by the works of the Morall Law: And Paul, Rom. 3. proves that all, Jews, Gentiles, David, Abraham, could be justified neither by works of Nature nor of Grace, and casts down the Jews righteousnesse by Law-doing, Rom. 9; Rom. 10.
保罗还有其他的对手，罗马书第 3 章、第 4 章、第 5 章、第 9 章、第 10 章。尤其是反法主义者，他们将凭恩典自由称义的教义引申为放纵的宽松态度，他们说，如果我们被称义了，那么我们可以犯罪，这样就使律法失效了，罗马书 6:1。但他的主要对手，另一极端的人，是那些非常坚持凭道德律法行为称义的人。保罗在罗马书 3 章证明，无论是犹太人、外邦人、大卫、亚伯拉罕，都不能凭自然的行为或恩典的行为得称义，并推翻了犹太人依靠遵守律法的义行得称义的观点，罗马书 9 章、罗马书 10 章。

3. There were a third Classe of Adversaries to free Justification, Galatians, seduced and false Apostles, who contended for Justificatication by Circumcision and the necessity of keeping the Ceremonial Law, if they would be saved, Act. 15:1, 2, 3, 4, &c. Gal. 2; Gal. 3; Gal. 4; Gal. 5. ch. 6. Who mixed the Gospel and Moses his Law, and Paul proves, Gal. 3. that we are not justified by the works of the Morall Law, for that Law, Deut. 27:26. involves all that omit the least duty of the Law, Gal. 3:10, 11, 12, 13. under a curse, and Christ was made a curse for us. And Paul proves in the generall, we are justified by neither the works of the Morall, nor of the Ceremoniall Law.
有第三类对自由称义的对手，加拉太书中的被诱惑和虚假的使徒，他们主张通过割礼和必须遵守仪式法才能得救，使徒行传 15:1, 2, 3, 4 等；加拉太书 2 章；加拉太书 3 章；加拉太书 4 章；加拉太书 5 章；加拉太书 6 章。他们混淆了福音和摩西的律法，而保罗在加拉太书 3 章证明，我们不是因为遵守道德律法而称义，因为那律法在申命记 27:26 中包含了所有忽视最小职责的人，使他们在加拉太书 3:10, 11, 12, 13 中受到咒诅，而基督替我们成了咒诅。保罗在总体上证明，我们既不是因为遵守道德律法，也不是因为遵守仪式律法而称义。

4. James had to do with another gang of loose livers, the Gnosticks, who contended for justification by a bare nominall faith without love or good works. And James proves that we are justified before men and to our selves by faith working by love, and not by a dead faith.
詹姆斯与另一个放荡不羁的团伙——诺斯蒂克斯有关，他们主张只凭空洞的名义信仰而无需爱或善行来证明自己的合理性。詹姆斯证明了我们通过信仰通过爱而行动，而不是通过死信仰来在人们面前和自己面前证明自己的合理性。

5. John contends much for reall and speaking marks of justification and conversion, against dead Professours void of love to the Brethren.
约翰坚决主张真实的称义和转化的明显标志，并反对对弟兄们没有爱的虚伪教授。

Q. 3. What is the dominion of the Law over a sinner?
法律对罪人的统治是什么？

A. It is the legall power to condemn all such as are under the Law, as a Covenant of Works; as marriage is dissolved, if either of the parties be dead: So Rom. 7:4. Ye are dead to the Law through the body of Christ, and it is not every commanding power that Paul, Rom. 7. denies to the Law, but a Lordly dominion, such as Lords of life and death have and exercises, νόμος κυρίευει το͂υ ἀνθρωπου, and we are dead to the Law through the body of Christ, which mortification or dying is not understood subjective, as if it were in us, but legally and objectively in Christ, because Christ in his body on the tree did bear our sins, 1 Pet. 2:24. and was made a curse for us, in our place, Gal. 3:13. For Christ (saith Ambrose, clearing the place) giving his body as a Saviour, overcame death and condemned sin: Hence these two words, Rom. 7:4. Wherefore ye also my brethren, are become dead to the Law. Gal. 2:19, For I through the Law am dead to the Law, that I might live unto God; As the death to the Law is legall, I am no more under Law-condemnation then a dead man, so the living to God is a Law living to God on a Law-absolution (as the absolved malefactor cleared of a capitall crime which might have cost him his head, liveth, and so is set free) so there is another most emphatick word which insinuats that Christ is dead to the Law, as Paul was, for after Paul saith, Gal. 2:19. I through the Law am dead to the Law, he adds, v. 20. I am crucified with Christ legally, that is, as Christ was crucified for sin by the sentence of the Law, so I am crucified with him. Rom. 6:8. Now if we be dead with Christ, we beleeve that we shall also live with him, which is not only to be expounded of mortification and inherent newnesse of life, but also of legall dying with Christ: For Christ died no death but legall death, there is no inherent mortification or slaying of a body of sin in him as in us, though from his death there also flow an merited and inherent personall mortification in us, for it is added, v. 9. knowing that Christ being raised from death dieth no more, death hath no more dominion over him, then Christ, by Law, cannot die twice, so Christ being once crucified, the Law and death, which had once dominion over him, hath now no more dominion over him. Then, first, as Christ died a Law-death and was under death, because under the Law, so are we legally in him freed from the Laws dominion, and death following thereupon. 2. As Christ defies the Laws dominion and death, so do we. 3. As Christ cannot twise satisfie the Law by dying (for then the first had not been sufficient) so neither can we ever be under Law-death and Law-condemnation, for we was once in Christ legally condemned and crucified in our Surety and so cannot suffer in our persons legall condemnation and legall death. 4. As Christ is dead to the dominion of the Law and death having once died and come out from under both, so are we dead and come legally out in him, which answereth the severall tentations we can be under in Christ. Obj. But then may we not sin, because wee are freed from the dominion of the Law and death? as Rom. 6. he had said, ye are not under the Law, but under Grace, v. 15. What then? Shall we sin, because we are not under the Law, but under Grace? God forbid, ver. 16, 17. He answers from an absurd, then we that are ransomed by Christ, should not be our ransome-payers servants, but the servants of sin. Now except the meaning had been, we are not under the Law, that is, the Laws dominion and the Laws condemning power, there had been no place for such an Objection, nay, nor any shadow; but the true Objection is, we are not under the Law to be thereby condemned and eternally punished, therefore what is the hazard of sin? We may sinne at will, there is no fear of hell. Paul answers not from that evill of servile fear that followeth sin, but from the woefull ingratitude to our ransome-payer. O then we should not be under Christ and the directing light and rule of our Lord Ransomer, if we sin at will, but still servants and slaves to sin and so not redeemed, by which we gather that there is two things in the Law. 1. The condemning power of it. 2. The directive commanding power: As to the former, Christ by being condemned and suffering a cursed death for us, took that wholly away. We are not then under the Law as condemning, yea neither as saving and justifying, for then should we be married to the Law and under conjugall power as wife and husband living together, which Paul refutes, Rom. 2:1, 2, 3, 8.
A. 它是合法的权力，可以谴责所有受法律约束的人，就像婚姻会在一方死亡时解除一样：所以罗马书 7:4 说，你们借着基督的身体死于律法，保罗在罗马书 7 中否认的并不是律法的每一个命令权力，而是像生死之主那样的统治权力，νόμος κυρίευει το͂υ ἀνθρωπου，我们借着基督的身体死于律法，这种死亡不是主观理解的，好像是在我们身上，而是在法律上客观地在基督里，因为基督在十字架上的身体承担了我们的罪，彼得前书 2:24，为我们成了咒诅，代替我们，加拉太书 3:13。因为基督（安弥罗修说，解释这个地方）把他的身体作为救主，战胜了死亡，谴责了罪恶：因此，罗马书 7:4 中的这两个词，所以你们，我的弟兄们，也死于律法。加拉太书 2:19，因为我借着律法，向律法已经死了，叫我可以向神活着；对于律法的死是合法的，我不再受律法的定罪，就像一个死人一样，所以向神的活着是在律法的宽恕下向神活着（就像被宽恕的罪犯被免除了可能使他丧命的重罪，他活着，因此得到了自由）。所以还有一个非常强调的词，暗示着基督对律法已经死了，就像保罗一样，因为在保罗说加拉太书 2:19 之后，他补充说，第 20 节，我在合法上与基督同钉十字架，也就是说，正如基督因律法的判决而为罪而被钉十字架一样，我也与他同钉十字架。罗马书 6:8。现在我们若是与基督同死，就信必与他同活，这不仅解释了属灵的死亡和内在的新生命，也解释了与基督合法的死亡：因为基督没有经历别的死亡，只有合法的死亡，在他身上没有像在我们身上那样的内在的死去罪身体，尽管从他的死亡中也流出了我们内在的、应得的和固有的个人死去罪身体，因为接下来还有第 9 节。 知道基督从死里复活后不再死亡，死亡不再统治他，那么基督按照律法不能死两次，所以基督曾经被钉死，律法和死亡曾经统治他，现在不再统治他。那么，首先，基督死了一次律法的死，并且在死亡之下，因为在律法之下，所以我们在他里面合法地从律法的统治和随之而来的死亡中得到了解脱。2. 基督蔑视律法的统治和死亡，我们也是如此。3. 基督不能通过死亡两次来满足律法（因为那样第一次就不足够了），所以我们也永远不会再次处于律法的死亡和律法的定罪之下，因为我们曾经在基督里合法地被定罪并在我们的代保人身上被钉死，所以不能在我们的人身上遭受合法的定罪和合法的死亡。4. 基督对律法的统治和死亡已经死了一次，并从两者之下出来，所以我们在他里面也已经死了，并在合法上出来，这回答了我们在基督里可能遇到的各种试探。反对：但是我们不可以犯罪，因为我们已经从律法和死亡的统治中得到了解脱吗？就像罗马书 6 章所说的，你们不在律法之下，而在恩典之下，第 15 节说，那么呢？ 我们要犯罪吗，因为我们不在律法之下，而在恩典之下？绝对不可以，见第 16、17 节。他从一个荒谬的观点回答说，我们这些被基督赎回的人，不应该成为我们的赎价者的仆人，而是罪的仆人。现在，除非意思是我们不受律法的支配和律法的谴责权，否则就没有这样的反驳的地方，甚至没有任何影子；但真正的反驳是，我们不受律法的支配以被谴责和永远受罚，那么犯罪有什么危险呢？我们可以随心所欲地犯罪，没有地狱的恐惧。保罗的回答不是基于因犯罪而带来的奴性恐惧的邪恶，而是基于对我们的赎价者的可悲的忘恩负义。哦，那么如果我们随心所欲地犯罪，我们就不应该属于基督和我们主赎价者的指引之光和统治，而是仍然是罪的仆人和奴隶，因此没有被赎回。由此我们得出结论，律法中有两个方面：1. 它的谴责权力。2. 它的指导命令权力：至于前者，基督通过为我们被谴责并承受被咒诅的死亡，完全消除了它。 我们不是被律法定罪，也不是被律法拯救和称义，因为那样我们就会与律法结合，成为妻子和丈夫一起生活的夫妻，而保罗在罗马书 2:1, 2, 3, 8 中驳斥了这一点。

(2.) There is a directive commanding power that CHRIST taks in hand, and commands us to obey our Lord Ransomer, and we should sin against his love, if we should live loosly, because we are freed from condemnation. Hence also there is a twofold dominion of sin, one legal to condemn us eternally, another (as it were) physicall to keep us under the superlative power of lusts, if Christ had not died, we had been under both.
（2）有一项指令掌握着基督的权力，命令我们顺服我们的救赎主。如果我们放纵自己的生活，那么我们就是对他的爱犯罪，因为我们已经被从定罪中解脱出来。因此，罪有两种统治，一种是法律上的，用来永远定罪我们；另一种（可以说是）物理上的，用来使我们受到欲望的超强力量的控制。如果基督没有死，我们就会同时受到这两种统治。

Q. 4. What is meant by the oldnesse of the letter in which we are not to serve? Rom. 7.
什么是指我们不应该侍奉的信中的老旧？罗马书 7。

A. He means the idle, fruitlesse, and bare knowledge of the Law in externall Discipline, that reigns in an unrenewed man, by which he remaining in nature under the Law, foments an opinion pharisaicall (for he points at the false and literall glosses of the Law given by Pharisees and refuted by Christ, Mat. 5.) Of merit, externall worship, ceremonies without any inward heart-renovation, to which is opposed the newnesse of the spirit, or true new Evangelick obedience and holinesse wrought by the Spirit.
他指的是在外在纪律中统治着未重生的人的无用、无果和空洞的法律知识，他在自然状态下仍然在律法之下，鼓吹一种法利赛人的观点（因为他指出了法利赛人给出的错误和字面上的律法注释，并被基督驳斥，见马太福音 5 章）。这种观点认为功德、外在崇拜、没有内心更新的仪式是重要的，而这与灵的新鲜或真正的新福音顺从和圣洁相对立，这是由圣灵创造的。

Object. Is not the letter of the Law a bondage, since we are freed in heaven from the letter and from awing threatening?
对象。法律的字面意义是否是一种束缚，因为我们在天堂中从字面意义和威胁中解脱出来了？

Ans. To serve God is liberty, not bondage, Psal. 119:45; Rev. 22:3. compared with ver. 5. serving of God and raigning suit well together. See Luk. 1:74, 75; Joh. 8:34, 35, 36; Rom 6:16, 17. but there is a threefold bondage of the letter. 1. Accidentall, in regard of our corruption, the service is wearisome to unrenued nature: This we are saved from in CHRIST, not fully in this life, but it comes not from the Law which is spirituall. 2. A bondage to the dominion of the condemning Law. 3. There is a bulke of Ordinances, hearing, reading, praying, meditating, repenting, receiving of the seals, we are freed from the one in this, and shal be freed from the other in the life to come.
侍奉上帝是自由的，而不是束缚，参见诗篇 119:45；启示录 22:3 与第 5 节相比。侍奉上帝和统治很相称。参见路加福音 1:74, 75；约翰福音 8:34, 35, 36；罗马书 6:16, 17。但是，有三种字母的束缚。1. 在我们的腐败中，由于我们的腐败，侍奉对未更新的本性来说是疲倦的：我们在基督里得救，但在这个生命中并不完全，但这并不是来自属灵的律法。2. 对定罪律法的统治的束缚。3. 有一堆仪式，听道，读经，祷告，默想，悔改，领受印记，我们在这一方面得到了解脱，并将在来世得到解脱。

Q. What is the dignity of the Gospel above the Law?
福音在律法之上的尊贵是什么？

A. By the hearing of faith, that is, of the Gospel we receive the Spirit, Gal. 3. though the Law in the letter be also spirituall and lively and seek of us the lost Image of GOD by way of commanding, yet there is no promise of the Spirit, made in the Law neither gifts nor grace, and both are given by the Preaching of the Gospel.
凭借信心的听闻，也就是福音的听闻，我们接受了圣灵，加拉太书 3 章。虽然律法在字面上也是属灵和有生命的，并通过命令的方式要求我们寻找上帝失去的形象，但律法中没有关于圣灵的应许，没有赐予恩赐和恩典，而这两者都是通过福音的传讲来赐予的。

2. No miracles are wrought by the Law to confirm the Doctrine of the Law, for it is not new, nor is the gift of miracles given as a reward of Law-obedience, miracles in genere causae finalis, are wrought to avenge Pharaoh and the Aegyptians Law-obedience; but the miracles are wrought by the Name of Jesus, Act. 4. and for the confirming of the Gospel, and for the good of the Church: See Gal. 3:1, 2, 3.
法律没有创造奇迹来证实法律的教义，因为它并不新颖，奇迹的赐予也不是作为遵守法律的奖励，奇迹是为了报复法老和埃及人的法律服从而发生的；但是奇迹是通过耶稣的名字发生的，见使徒行传 4 章，用于确认福音和造福教会：参见加拉太书 3 章 1、2、3 节。

Rutherford, S. (1655). The covenant of life opened, or, A treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of God, the extent of the death of Christ … the covenant of grace … of surety or redemption between the by Samuel Rutherford (pp. 192–214). Edinburgh: Andro Anderson for Robert Brown, and are to be sold at his shop ..
拉瑟福德，S.（1655）。生命的约定开启，或者，关于恩典的约定的论文，包含了关于工作的约定的性质，上帝的主权，基督的死亡的范围...恩典的约定...由塞缪尔·拉瑟福德撰写的担保或赎回（第 192-214 页）。爱丁堡：安德罗·安德森为罗伯特·布朗出版，并在他的商店出售。

CHAPTER XXVI
第二十六章

Of the property of the Covenant of Grace, the perpetuity thereof.
恩典约的属性之一是其永恒性。

Quest. WHerein stands the eternity of the Covenant of Grace? And what other properties there be of the Covenant?
恩典的约束力在哪里？还有哪些约束的特性？

Ans. The Law and Covenant of Works is a rule of everlasting righteousnesse, and so may be called an everlasting righteousnesse containing precepts of the Law of nature intrinsecally good, such as to know love, fear, trust in him as the only true God: and in this sense it is an eternall Covenant.
法律和工作的约定是一个永恒的正义规则，因此可以称之为一个永恒的正义，其中包含了本质上良好的自然法律的规定，例如认识爱、敬畏、信任他作为唯一真神：在这个意义上，它是一个永恒的约定。

But 1. it is not eternall in the positives of the second, and fourth, and fifth Commands, the way of worship, the means, as Ceremonies, Sabbath, Magistracie, and such like, which are not to continue in the life to come, and so neither faith nor hope in God through Christ, 1 Cor. 13:13; Rom. 8:24, 25; 2 Cor. 5:7. nor a Temple, nor Ordinances, nor the Kingdom of Christ as now dispenced, are to be the binding rule for eternity to such as are confederats of the Covenant of Grace, Rev. 21:22, 23; 1 Cor. 15:24. though more of the smell and remnants of the Covenant of Grace, of the Lamb, of praises to him who was slain, Rev. 5:9, 11, 14. be in the life to come, then of the Law-Covenant, in regrad of our standing in a state of glory for evermore by the Mediator, to keep the nature in an eternall union, for evermore, by the Lord Christ his being cloathed with our nature, glorified for ever, Rev. 3:21. Rev. 5; Rev. 7; Rev. 20; Rev. 21. Ch. 22. And in that we shall be ever with Christ God-Man, Luk. 23:42; Joh. 17:24; 1 Thess. 5; 2 Cor. 5:8; Phil. 1:23, 17. in an eternall state of glory, though not in regard of an advocation and intercession for fallen sinners. As 1 Joh. 2:1, 2. or of praying that our faith fail not, when winnowed, as Luk. 22:31, 32. In a word there is a mediation of the triumphing reign for the standing of the glorified nature, and a mediation for the reconciling of, and interceeding for of sinners. The latter must cease when the Kingdom is given up by the Sonne to the Father, 1 Cor. 15:24. The former is eternall and shall never cease.
但是在第二、第四和第五诫命的积极方面，即崇拜的方式、手段，如仪式、安息日、政权等等，并不是永恒的，它们不会在来世继续存在，因此信仰和希望也不会通过基督来实现（哥林多前书 13:13；罗马书 8:24, 25；哥林多后书 5:7）。在来世，也不会有圣殿、仪式、基督的国度等等作为恩典约的盟友们永久的约束规则（启示录 21:22, 23；哥林多前书 15:24）。尽管在来世，恩典约、羔羊、对被杀者的赞美等等的气味和残余会比律法约更多，但是在荣耀的状态下，我们永远与调停者一起，通过主基督永远地保持着与我们的本性的永恒的联合（启示录 3:21；启示录 5；启示录 7；启示录 20；启示录 21 章；启示录 22 章）。并且我们将永远与基督神人同在（路加福音 23:42；约翰福音 17:24；帖撒罗尼迦前书 5；哥林多后书 5:8；腓立比书 1:23, 17），处于永恒的荣耀状态，尽管不再为堕落的罪人辩护和代求（约翰一书 2:1, 2）。 或者祈求我们的信仰不要失败，就像路加福音 22:31, 32 中所说的那样。总之，有一个为了荣耀的本性的持续而战胜的调解，还有一个为了罪人的和解和代祷的调解。后者在儿子将国度交给父亲时必须停止，哥林多前书 15:24。前者是永恒的，永远不会停止。

2. The Law as a possible and standing way of justifying and saving sinners is not eternall, but is now ceased to all flesh, the Man Christ only excepted, but the Covenant of Grace stands as the only way under heaven, by which sinners may be saved, and after the Covenant of Grace there is no dispensation, which Libertines and Familists call more spirituall without Ordinances and a way as they speak of all spirit, of pure spirit.
2. 作为证明和拯救罪人的可能和持久的方式，法律并非永恒，但现在对所有人都已经停止，只有基督耶稣除外，但恩典的约定仍然是唯一的天堂之路，罪人可以通过它得救，在恩典的约定之后，没有任何分配，自由派和家庭主义者称之为更加属灵的方式，没有仪式和一切属灵的方式，纯粹的灵魂。

3. The Covenant of Grace is eternall, in regard in it there is promised actuall grace, and continuall influences of grace from the Head Christ, the High Priest, to keep the confederats in obedience and in perseverence to the end. And no such influences either for the habit of grace or for the continuated acts thereof, are promised in the Covenant of Works, in regard Adam a man, and poor men in him do undertake to obey. Whereas Christ-Man binds and undertakes as head Covenanter and Surety for all the under confederats, and for sinners in the Covenant of Grace. Which difference is much to be observed, between the Covenant of Works and the Covenant of Grace: And for that cause the Covenant of Works is, 1. more independent, and requires more of mans strength and less grace then the other.
恩典的约定是永恒的，因为在其中承诺了实际的恩典，并从元首基督、大祭司那里持续影响恩典，以使盟友们始终顺从并坚持到底。而在行为的恩典或其持续行为的习惯方面，没有在行为的约定中承诺这样的影响，因为亚当作为一个人，以及在他里面的贫穷人们承诺服从。而基督-人作为首领、契约者和担保人，为所有在恩典的约定中的盟友和罪人担保。这种区别在行为的约定和恩典的约定之间是非常值得注意的：因此，行为的约定更加独立，需要更多的人力和较少的恩典。

2. It stands more by precepts, lesse by promises, having only one promise of a reward and hyre to the obeyer, and consists all of precepts, the other though it want not precepts, especially, it is his command that we believe in the Son of God, yet stands most by promises, and this Covenant gets the name of a promise or the promise, Acts 2:39; Rom. 8:9. compared with Acts 3:25; Gen. 12:3.
它更多地依靠规则，少依靠承诺，只有一个对遵守者的奖励和报酬的承诺，并且完全由规则组成，另一个虽然没有规则，尤其是他的命令是我们要相信上帝的儿子，但更多地依靠承诺，这个约定被称为一个承诺或者承诺，使徒行传 2:39；罗马书 8:9 与使徒行传 3:25；创世记 12:3 相比。

3. The Covenant of Works hath more of hyre, more of man, of nature, of earning and working, and more of mans Covenant, where he binds for himself, and the other partie for himself, without the mutuall help of any of the confederate parties.
3. 作为工作的契约更多地涉及报酬、人类、自然、赚取和工作，以及人类的契约，他为自己承担责任，另一方也为自己承担责任，没有任何联盟各方的相互帮助。

4. The Covenant of Grace is, thus, also eternall, in that the buried and dead parties Abraham, Isaac and Jacob are still in the Covenant of Grace, and there remains a Covenant-union between Christ and their rotten flesh sleeping in the dust, which is not an union by faith, or by any actings obedientiall of dead men, as is most evident, if we compare our Saviours words, Matth. 22:32. with the Lord speaking out of the Bush to Moses, Exod. 3:6. and God is not the God of the dead, but of the living, nor is the rising of the body promised in the Covenant of Works, nor is there a standing Law-Covenant between the Lord and dead Abraham requiring the condition of faith from buried men. Onely there is a warrand to say that the Covenant is everlasting, because it goes beyond time, and stands with the dead in Christ, Matth. 22:32. (2.) Because two great promises of the Covenant, the rising of the body and life everlasting, are fulfilled after time is ended, Joh. 6:38, 39; 1 Thess. 4:14, 16, 17. and adde to this the publick owning and confessing of the Saints before the Father and the holy Angels; which is publick remission and declared justification before the world of Elect Men and Angels, Luke 12:8; Matth. 10:32. (3.) Because after all these, to walk among them as their God and dwell among them, Rev. 7:15, 16, 17. when they are cloathed in white Robs, and are before the throne serving him night and day, and that the Lord should be their God, Rev. 21:7. after they have overcome all temptations, is fulfilled eternally in heaven. Now for God to walk among a people and be their God is to be a Covenanting God to them, as is evident from 2 Cor. 6:16; Lev. 26:11, 12; Jer. 32:38; Zech. 13:6.
恩典的约是永恒的，因此，亚伯拉罕、以撒和雅各布这些已经埋葬和死去的人仍然在恩典的约中，基督与他们腐烂的肉体之间仍然存在一个约束的联盟，这不是通过信仰或死去的人的任何顺从行为而形成的联盟，这一点在我们的救主的话语中是非常明显的，马太福音 22:32 与上帝在荆棘篱笆中对摩西说话的时候，出埃及记 3:6 相比较就可以看出来。上帝不是死人的上帝，而是活人的上帝，复活的身体并不是在工作的约中承诺的，上帝与已故的亚伯拉罕之间也没有一个持续的法律约定，要求埋葬的人有信仰的条件。只有一个理由可以说这个约是永恒的，因为它超越了时间，并与基督中的死者同在，马太福音 22:32。(2.)因为约的两个重要承诺，身体的复活和永生，在时间结束后得到了实现，约翰福音 6:38, 39; 帖撒罗尼迦前书 4:14, 16, 17。 并且加上圣徒在父和圣天使面前的公开承认和认罪；这是选民和天使在世界面前公开获得宽恕和宣告的称义，路加福音 12:8；马太福音 10:32。（3）因为在这一切之后，与他们同行，作为他们的上帝并与他们同住，启示录 7:15, 16, 17。当他们穿着白袍，站在宝座前日夜事奉他，主成为他们的上帝，启示录 21:7。在他们克服了所有的试探之后，这在天堂中永远得以实现。现在，上帝与人同行并成为他们的上帝，意味着与他们立约的上帝，这从哥林多后书 6:16；利未记 26:11, 12；耶利米书 32:38；撒迦利亚书 13:6 中是明显的。

2. The second and principle propertie of the Covenant is the graciousnesse and freedome thereof, therefore is it made with sinners, without hire or price, and every article and lith of it is Grace. 1. The whole Gospel is the word of Grace, Acts 20:32; Col. 1:6. the Bargaine a paction of Grace, and the new Covenant, Heb. 8:8. for Grace is a new thing, and nature an old thing, the condition of the Covenant, to beleeve is a gift of grace, Phil. 1:29. the mercies bestowed and promised are all of free grace, for we are justified by his grace, Rom. 3:24. freely, and are saved and called with a holy calling, not according to our works, but according to his own purpose and grace, 2 Tim. 1:9. For by grace (saith Paul) are ye saved through faith, and that not of your selves, it is the gift of God, Eph. 2:8. and the new creation is framed in us of grace. But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, Eph. 2:4, 5. and the new heart promised, Ezek. 36:26. is given upon this account, v. 32. Not for your sakes do I this, saith the Lord, be it known unto you, be ashamed and confounded for your own wayes, O house of Israel. We have remission of sins freely of his grace, Eph. 1:7. In whom we have redemption through his blood, the forgivenesse of sins, according to the riches of his grace, Col. 1:14. Perseverence is promised of free grace, Jer. 31:35; Jer. 32:39, 40; Isa. 54:10. as life eternall is the gift of God through Jesus Christ our Lord, Rom. 6:23. and every influence of grace is of free grace, Phil. 1:13; Joh. 15:5. and CHRIST the Surety of the Covenant, of free-grace and love, is given, Joh. 3:16. to taste of death for every man, Heb. 2:9.
第二个原则是约定的恩典和自由性质，因此它与罪人立约，没有雇佣或价格，其中的每一条款和部分都是恩典。整个福音是恩典的话语，使徒行传 20:32；歌罗西书 1:6。交易是恩典的协议，新约希伯来书 8:8。因为恩典是一件新事物，而本性是一件旧事物，信仰是约定的条件，是恩典的赐予，腓立比书 1:29。所赐予和所应许的恩慈都是自由恩典，因为我们是凭他的恩典称义的，罗马书 3:24。自由地得救和蒙召，不是按照我们的行为，而是按照他自己的旨意和恩典，提摩太后书 1:9。因为你们是凭恩典得救的，借着信心，这并不是出于自己，乃是神的恩赐，以弗所书 2:8。新的创造在我们里面是由恩典塑造的。然而，神是丰富的怜悯，因他极大的爱，就在我们因过犯死亡的时候，与基督一同使我们活过来，以弗所书 2:4, 5。所应许的新心，以西结书 36:26，是基于这个原因给予的，第 32 节。 不是为了你们的缘故，耶和华这样说，要让你们知道，以色列家啊，为你们自己的行径感到羞愧和困惑。我们凭着他的恩典得到了罪的赦免，以弗所书 1:7。我们凭着他的血得到了救赎，罪得到了宽恕，这是他丰富恩典的表现，歌罗西书 1:14。耶利米书 31:35; 耶利米书 32:39, 40; 以赛亚书 54:10 承诺了坚持不懈的自由恩典。永生是上帝通过耶稣基督赐予的礼物，罗马书 6:23。每一种恩典的影响都是自由恩典，腓立比书 1:13; 约翰福音 15:5。基督作为契约的担保人，是出于自由恩典和爱，约翰福音 3:16。他为每个人品尝了死亡，希伯来书 2:9。

CHAPTER XXVII
第二十七章

Of cases of Law-fear, and Gospel-faith: How a child of God fears Law-threatnings.
关于法律的恐惧和福音的信仰：一个上帝的孩子如何害怕法律的威胁。

From these properties flow diverse cases touching the stability of the Saints, their perseverance, their temptations, their standing in grace.
从这些属性中流淌出与圣徒的稳定性、坚持不懈、诱惑和在恩典中的地位有关的各种情况。

1. If they cannot fall away, who are thus seated in the Covenant, is not free will left to much loosnesse of security? Answ. Not at all: For a principle of Godly fear is fixed in the heart, and so in free will, never to depart from God, Jer. 32:39, 40. And where this Godly aw is, the heart is in a Godly trembling and fear, and darre not be loose, wanton, and secure to fear nothing, but fears alway, Prov. 28:14. and fears and trembles at the Lord and his goodnesse, Hos. 3:5. A Godly heart trembles more for fear of grace and the debt of grace, then of justice and wrath; and fears sin more, as it is against the bands of grace, and against Christ, and Gospel-love who can save, then as it is against Law the Law-giver, and him who eternally destroyes. And so the aw of heaven hath a stronger impression then the terrour and aw of hell.
如果那些坐在约定中的人不能离开，那么自由意志是否会变得过于松散和不安全？答案是一点也不会：因为敬畏上帝的原则已经根植于心中，也就是自由意志，永远不会离开上帝（耶利米书 32:39,40）。当这种敬畏上帝的心在，心就会在敬畏和恐惧中，不敢放纵、放荡和安逸，不敢毫无畏惧地什么都不怕，而是时刻敬畏（箴言 28:14），并且敬畏并战栗于主和他的恩慈（何西阿书 3:5）。一个敬畏上帝的心更为恐惧恩典和恩典的债务，而不是恐惧公正和愤怒；更为恐惧罪恶，因为它违背了恩典的约束，违背了基督和福音的爱，而这位基督能够拯救，而不是违背了立法者和那位永远毁灭的上帝。因此，天堂的敬畏比地狱的恐惧和敬畏更有力的印象。

Quest. 2. How can the fear of falling away, and the faith of perseverance absolutely promised and absolutely given, consist together?
问题 2：如何将摒弃的恐惧和坚持的信心绝对地承诺和绝对地给予结合在一起？

Ans. The Law-fear of falling away, and the Gospel faith of persevering are not consistent. The fear legall of the least sinne is a fear of hell and of eternall wrath to be irrecoverably inflicted, but because the person is under grace, the beleever cannot fear this fear, except the Law-fear be letten out against him as a temptation, but it is not his oblidged duty so to fear.
法律的恐惧会导致背离，而福音的信仰则是坚持不懈的，这两者并不一致。对最小的罪恶的法律恐惧是对地狱和永恒愤怒的恐惧，这种恐惧是无法挽回的，但因为信徒是在恩典之下，他们不能害怕这种恐惧，除非法律的恐惧被用作诱惑，但这并不是他们的义务所在。

2. The Law-fear upon a beleever is conditionall, and not absolute, as he fears hell and falling away, jure, as his deserving, if God should enter in judgement with him, and if he were not in CHRIST: But he is oblidged to a Gospel-faith which layes hold on Christ, righteousnesse, and deliverance from condemnation, and if Christ and interest in him be hid from him, and nothing on but Law-fear, that is a triall, not a duty of Law-fear. But there is a Godly. Law-fear, or a Gospel-Law-fear, which is a Godly horrour conditionall for that which is never to be inflicted, but yet according to deserving may be inflicted, and this is the terrour of the Lord, which breedeth Gospel perswasion, 2 Cor. 5:11. and so may well stand with Gospel-faith and assurance of deliverance from falling away and of being stablished and confirmed to the end. As a child in the fathers arm threatened to be cast over a sharp Rock in the Sea, may have horrour and fear, and cry out for fear, and yet beleeve so his fathers compassion as he will not throw him in the Sea, because the threatning is ordained not to be exercised, but that the child may so much the more thrust his arms about his fathers neck.
2. 对于一个信徒来说，对法律的恐惧是有条件的，而不是绝对的，因为他害怕地狱和背离，根据他应得的，如果上帝要与他审判，并且如果他不在基督里：但他被迫接受福音的信仰，这种信仰抓住基督、公义和免于定罪的救赎，如果基督和与他的关系对他隐藏，只有法律的恐惧，那是一种试探，而不是法律恐惧的责任。但有一种敬畏上帝的法律恐惧，或者说福音的法律恐惧，这是一种敬畏，条件是永远不会被施加，但根据应得可能会被施加，这是主的恐惧，它产生了福音的信仰，哥林多后书 5:11。因此，它可以与福音的信仰和确信不移地免于背离并得以坚定和巩固到最后相吻合。就像一个孩子在父亲的怀里被威胁要被扔到海里的尖锐岩石上，他可能会感到恐惧和害怕，大声呼喊，但他相信父亲的怜悯，他不会把他扔进海里，因为这种威胁是为了不实施，而是让孩子更加紧紧地抱住父亲的脖子。

Quest. 3. What is the best victory over temptations from such fears?
问题 3：如何最好地战胜来自这些恐惧的诱惑？

Ans. As in all temptations, so here, overcoming is attended with precious promises, which are to be read, Rev. c. 2:7, 17, 26, 27, 28. c. 3:5, 12, 21; Rev. 21.
如同所有的诱惑一样，在这里战胜诱惑也伴随着宝贵的应许，这些应许可以在启示录第 2 章 7 节、17 节、26 节、27 节、28 节，第 3 章 5 节、12 节、21 节中阅读到。启示录 21 章也有相关内容。

For 1. Feavers of the Law that have no kindly cools, and relenting by the promises of the Gospel, tend not to the strengthning of the life of God, but only when they leave a standing self loathing, and loving of Christ.
对于那些没有仁慈的法律的热情，以及被福音的承诺所缓和的情感，它们并不会加强上帝的生命，只有当它们摒弃自我厌恶和对基督的爱时才会如此。

2. It argues the strength of faith, after many, yea six foyles to stand; as the Army that is broken six times, yet rallies and draws up again, is often at the seventh time victorious.
它辩称信仰的力量，在经历了许多次失败后仍能坚持下来；就像一个军队被打败了六次，但仍能重新集结并再次出击，往往在第七次获得胜利。

3. Such as stand against a strong and mighty tentation, being pressed out of measure, above strength, as Paul was, 2 Cor. 1:8, 9. in so much (saith he) that we despaired even of life. But wee had the sentence of death in our selves, do prevail to the being taught of God, not to trust in our selves, but in God who quickens the dead: For here there comes reall strength from fighting: As he who, by strength of nature, lives and convalesceth after a running boatch and strong pestilence, goes through pest-houses and is never infected again. So the worthies by faith who overcame strong temptations, Heb. 11. to the end, keep the fields and prevail till death.
3. 例如像保罗一样，面对强大的诱惑，被压得无法承受，超过了自己的力量，甚至绝望到连生命都放弃的地步（哥林多后书 1:8,9）。但我们在自己身上已经判了死刑，这样才能被上帝教导，不再信靠自己，而是信靠使死人复活的上帝。因为在战斗中，真正的力量就会出现：就像那些凭借自然的力量，在经历了艰苦的航行和强烈的瘟疫后，穿过瘟疫区而再也不被感染一样。所以那些凭借信仰战胜强大诱惑的英勇者，希伯来书 11 章到最后，保持着坚守并战胜直到死亡。

4. Godly fear of self-weaknesse and trembling at sin which may darken the feelings of received mercies and sweet influences addeth strength. Something of that is here, 2 Cor. 12:10. when I am weak, then am I strong.
对自己的软弱感到敬畏，对可能使接受的恩典和甜美的影响变暗的罪恶感到战栗，会增加力量。这里有一些相关的内容，如哥林多后书 12:10 所述，当我软弱的时候，我才刚刚强大。

5. A fixed peace in assurance of deliverance from condemnation, and quietnesse in beleeving pardon and righteousnesse in Christ, ought alwayes to be, as touching the state of Justification: for the questioning of this in a beleever, if Antinomians will yeeld to truth, is contrair to faith, and no warrantable assurance. But 2. a fixed peace in David, immediatly after blood-shed and adultery, before beleeving of the remission of these particular sins be, in the Lords order, renewed, is security, and not Godly peace. Psal. 32:3. While I keept silence, my bones waxed old, through my roaring all the day. 5. I acknowledged—and thou forgavest the iniquity of my sin. Psal. 51:1, 2, 3, &c. prove this. But it may be said, doth not this holy feeling of, and trouble for the particular hainous guiltinesse, brangle the fixed peace and the persons faith and confidence that he is in a state of justification? Ans. Not at all: for the outcries of the child of God, Rom. 7:24. under, not a finger, or an arm, or a leg, but a body of sinne: O wretched man, who shall deliver me from the body of this death? are good, and much feeling of pain argues much life. And such as in this regard say, I thank God, I was plagued and pained, but now nothing ails me, I have peace, I am rich, I have need of nothing, Revel. 3:17. I am all whole, must be in a dangerous case. Indeed the complaining of want of justification and of the righteousnesse of God in a believer, and a raising of the foundation, as Psal. 31:22; Jonah 2:4. I am cast out of thy sight: are both false and bastard-feelings, and hastie unbelief: for this is a reflection upon, and a reproaching of the Office of the Healer of sinners. This is contrair to faith, and the former is a complaining of the body of sin that can hardly be sclandered; so a complaining of self, and the feeling of inherent corruption weakens not, but strengthens faith. And complaining thus, and triumphing in a believed, justification, do well consort in Paul, Rom. 7:24. O wretched man, &c. v. 25. I thank God through Jesus Christ our Lord: and Rom. 8:1. Then every feeling of sin is not contrair to faith, as Mr. Town and other Antinomians teach, some godly tender feeling foments faith.
5. 一个确保免于定罪的平安，以及在信靠基督中相信宽恕和公义的安宁，应始终是关于称义的状态：对于一个信徒来说，对此的质疑，如果安提法人愿意接受真理，是与信仰相反的，也不是可靠的保证。但是 2. 在大卫身上，即使在流血和通奸之后，还没有相信这些特定的罪得到赦免，根据主的命令，他的平安是一种安全感，而不是虔诚的平安。诗篇 32:3. 我默然不语的时候，我的骨头就在叫唤，因你的责罚日日加在我身上。5. 我承认我的罪孽，你赦免了我的罪恶。诗篇 51:1, 2, 3 等证明了这一点。但是可能会有人说，这种对特定罪孽的圣洁感和痛苦是否会破坏固定的平安以及个人对自己处于称义状态的信心和确信？答：一点也不会：因为神的儿女的呼喊，罗马书 7:24. 在罪的身体下，不是一个手指，或者一只手臂，或者一条腿，而是一个罪的身体：哦，我这个困苦的人，谁能救我脱离这个死亡的身体呢？是好的，痛苦的感觉表明有很多生命。 在这方面，我要说，感谢上帝，我曾经受苦和痛苦，但现在我一切安好，我拥有平安，我富有，我无所需，启示录 3:17。我完全健康，必然处于危险的境地。事实上，信徒对称义和上帝的公义的抱怨，以及对基础的质疑，如诗篇 31:22; 约拿书 2:4。我从你的眼前被赶出去：都是虚假和不真实的感受，是仓促的不信。因为这是对罪人的医治者的职责的反思和指责。这与信仰相悖，前者是对难以诽谤的罪体的抱怨；因此，对自己的抱怨和对内在腐败的感受并不削弱，而是加强了信仰。在这样的抱怨中，并在所信的称义中得胜，保罗在罗马书 7:24 中表现得很好。哀哉！我这不幸的人，等等。第 25 节。我借着我们的主耶稣基督感谢上帝。罗马书 8:1。因此，不是每一种罪的感受都与信仰相悖，正如汤恩先生和其他安提法的人所教导的，一些虔诚的敏感感受会助长信仰。

Q. 6. How cometh it to passe that seldome feeling of sin wanteth unbeleef?
6. 为什么罪恶感的缺乏往往伴随着不信仰？

Ans. Our looking, in a Legall, not in an Evangelick way, upon sin, doth occasion unbelief: for looking to the sicknesse of the sinner is but abused, when this use is made of it, that the question which Christ hath aboundantly answered; Ah he hath not, who satisfied and payed my ransome, justified me also by the Redemption that is in him: but the strong body of sin which leads me captive, Rom. 7:23. doth also lead, rather mislead me to doubt whether the ransome was sufficiently payed, and I sufficiently and freely, by his grace and the Redemption that is in Christ Jesus, justified, as Rom. 3:24. And because the sinner feels the stirring and too vigorous acting of a body of sin, which is his own work, he removes the foundation-stones laid by Christ, and questions the well done work of Christ, and thrusts in his sickle into Christs harvest: which is upon the mater to say, Ah my sanctification is nought or small: Therefore Christs satisfaction is weak, so the man, laying the burden upon the wrong back, will take and pull off the burden that Christ in his own body did bear on the tree, as 1 Pet. 2:24. and wrestle under his own body of sin himself, and he thinks he will do the busines better himself then Christ. This is that which Antinomians imput to us groundlesly, but it is our sinfull weaknesse so to be troubled at the indwelling of a body of sin, as we doubt of and call in question the work of Justification and the satisfaction of Christ. But there is good cause why the sinner quarrel with himself and complain of a body of sin, and yet not only quarrell with Christ, but exalt Christ, and by faith close with the absolutenesse of his gifted satisfaction and righteousnesse. And this is as easie by the Grace of God, as we see the more that a gracious soul abases himself, as one carnall and sold under sin, Rom. 7:14. as one in whom there dwells no good, as touching the flesh, v. 18. in whom sin dwells, v. 20. as one brought into captivity to the Law of sin, and a wretched man, 24. so much the more doth he exalt Christ the only deliverer, Rom. 7:25; Rom. 8:1, 23, 33, 34, 35. and why should not our blacknesse commend Christs beauty, our deadness exalt his life, our sinfull wretchednesse his glorious office in saving, and our emptinesse and drynesse his fulnesse of the anointing who is all fulnesse?
我们以法律的方式看待罪恶，而不是福音的方式，这会引发不信。当我们将目光投向罪人的病态时，这种用法就被滥用了。基督已经充分回答了这个问题：啊，他没有，他满足并支付了我的赎价，也通过他的救赎使我成为义人。但是罪的强大身体将我俘虏，罗马书 7:23。也使我产生怀疑，是否赎价已经足够支付，我是否已经完全地、自由地，通过他的恩典和基督耶稣的救赎而成为义人，如罗马书 3:24 所说。因为罪人感受到罪的激烈活动，这是他自己的作为，他移除了基督所奠定的基石，质疑基督的工作是否完成，将他的镰刀插入基督的收割中。这实际上是说，啊，我的成圣是无用或微小的：因此，基督的救赎是薄弱的，所以这个人将负担放在错误的背上，将基督在十字架上所承担的负担拿走，如彼得前书 2:24 所说。 在自己的罪恶之躯下与之搏斗，他认为自己比基督更能胜任这项工作。这是 Antinomians 无端指责我们的事情，但这是我们罪恶的软弱，对罪恶之躯的存在感到困扰，以至于我们对称义的工作和基督的救赎产生怀疑和质疑。但是，有充分的理由让罪人与自己争吵，抱怨罪恶之躯的存在，不仅与基督争吵，而且尊崇基督，并凭借信仰接受他所赐予的完全救赎和公义。这在上帝的恩典下是如此容易，正如我们所看到的，一个有恩典的灵魂越是自卑，视自己为属肉体和被罪奴役的人（罗马书 7:14），视自己为没有善良的人（罗马书 7:18），罪恶居住在他里面（罗马书 7:20），被带入罪的律法的奴役中，成为一个可怜的人（罗马书 7:24），他就越是尊崇基督这唯一的救赎者（罗马书 7:25；罗马书 8:1, 23, 33, 34, 35）。 为什么我们的黑暗不能赞美基督的美丽，我们的死亡不能赞扬他的生命，我们的罪恶和可怜不能赞美他在拯救中的荣耀职责，我们的空虚和干燥不能赞美他作为一切丰满的受膏者的丰满？

CHAPTER XXVIII
第二十八章

Christ died not to blot out the sense of sin, but rather to quicken a Godly sense thereof.
基督的死并非为了抹去罪恶的意识，而是为了唤醒对罪恶的敬畏之心。

The more of Christ and his sufferings be apprehended, the more Godly sense of sin, so far is Christs death from bloting out all sense of sin: For if sense of sin be all one with a simple reflecting knowledge, that we once sinned, then the Godly in this life from grace, not from the stirring of the Law, do both know and acknowledge what they were. 1 Tim. 1:13. I thank Christ Jesus our Lord, &c. I was before a blasphemer, and a persecuter, and injurious, but I obtained mercy. Tit. 3:3. We our selves were also sometimes foolish, disobedient, &c. Yea the glorified cannot before the Throne sing the glory of the Lamb slain and the price of Redemption payed, Rev. 5:12. to redeem them from sin, but there must be even in glory, this sense of their debt, though without heart break or sorrow. Then it cannot be a Doctrine of the Gospel that paying of our debt, and the ransome, doth score out of a gracious memory the counts of a payed debt: The more I know what Christ hath done, the more I should kisse and imbrace the gracious surety, and these kisses of Glory, and that song, worthy is the Lamb, &c. say that grace and the faith of the price payed do inlarge rather the holy memory and sense of sin, then obliterate it. Hence the translated out of sense of grace, cast back their eye to the pit, the drudgerie of bondage they were once in, Eph. 2:3, 4, 5; Tit. 3:3, 4, 5; 1 Tim. 1:13, 14. with loving and praising the riches of grace. And must it not be good to read old counts, and weep for joy, and cast and dart up praises to him who is at the right hand of the Father, and sorrow for old debts, and love much him who freely pardons?
基督及其受苦越被理解，对罪的神圣感知就越强烈，因此，基督的死并没有抹去对罪的感知：因为如果对罪的感知与简单的反思知识相同，即我们曾经犯罪，那么在这个生命中，从恩典而不是律法的激发中，虔诚的人既知道又承认他们曾经是什么样子。提摩太前书 1:13：“我感谢那给我力量的基督耶稣我们的主，因他以我有忠心，派我服事他。”提多书 3:3：“因为我们从前也是无知、悖逆、受迷惑、服事各样私欲和宴乐、常存恶毒嫉妒的心、是可恨的，又是彼此相恨。”甚至在荣耀中，得救者也不能在宝座前歌唱被杀的羔羊的荣耀和赎价，启示录 5:12：“大声说：曾被杀的羔羊是配得权柄、丰富、智慧、能力、尊贵、荣耀、颂赞的。”以赎回他们脱离罪恶，但即使在荣耀中，他们也必须有这种对债务的感知，尽管没有心碎或悲伤。因此，在福音中，付清我们的债务和赎价并不能从恩典的记忆中抹去已付清债务的记录：我越是了解基督所做的事，就越应该亲吻和拥抱这位恩典的担保人，以及荣耀的亲吻和那首“配得羔羊的荣耀”等歌曲。 说恩典和付出的代价的信仰，确实扩大了对罪的圣洁记忆和感知，然后将其抹去。因此，那些出于恩典感觉而翻译的人，回顾他们曾经身处的奴役的苦役，以弗所书 2:3, 4, 5; 提多书 3:3, 4, 5; 提摩太前书 1:13, 14，以爱和赞美恩典的丰富。难道不应该读旧账目，为喜悦而哭泣，向站在父神右边的他投掷和发射赞美，为旧债而悲伤，深爱那位自由赦免的主吗？

2. If sense of sin be taken for the unbelieving feeling of, and judging my self cast out of his sight and condemned, whereas yet I am in Christ, and it is God who justifies me, who is he shall condemn, Rom. 8:33, 34. We shall agree with Antinomians, this is indeed the hastie sense of unbeleef, Psal. 31:22; Joh. 2:4. Hence let them be rebuked who say not that Christ in the Gospel, hath taken away this sense of sin. Yea many redeemed of the Lord, are weary and laden, but they render themselves weary, and then sinfully complain that Christ will not ease them. In which unconverted ones in the dead-throw are more to be justified then they, the one being under a reall burden, and the spirit of the Law acting upon them, the other act the Law at their own hand, and will receive the spirit of bondage to fear again, whether it be reason or not. He is the less to be pittied, who casts himself with his own hand in prison.
2. 如果罪恶感被理解为不信的感觉，以及自我被驱逐出他的眼前并被定罪，而我却在基督里，并且是上帝使我成义，那么谁能定我罪呢，罗马书 8:33, 34。我们将同意安提法的观点，这确实是不信的匆忙感觉，诗篇 31:22; 约翰福音 2:4。因此，让那些不说基督在福音中已经消除了这种罪恶感的人受到指责。是的，许多被主救赎的人感到疲倦和负重，但他们自己使自己疲倦，然后错误地抱怨基督不会减轻他们的负担。在这一点上，那些未得救的人比他们更应该被辩护，因为一个人承受着真正的负担，而律法的灵正在对他们起作用，而另一个人则自己行使律法，并且会再次接受恐惧的奴役的灵，无论是否合理。那些自己把自己投入监狱的人是不值得同情的。

3. There is a Gospel-sense of in-dwelling of sin bringing forth the mourning of the dove, and tears that are so innocent as they wrong not Christ, or his work of redeeming and justifying: Of this, Rom. 7:24. Christ, sure, takes not this away. Beleevers lodge a body of sin in them, as sighing patients and as captives half against their will, at least their renewed will, does contradict this guest, Rom. 7:14, 15, 16, 17, 18, &c. 23, 24. It is sinfull doctrine to say that CHRIST takes away this sense of sin. For 1. this is the very true tendernesse and gracious smitings of heart under any guiltinesse: As 1 Sam. 24:5; 2 Sam. 24:10. Davids heart smote him after he had cut off the lap of Sauls garment, and numbred the people. 1 Joh. 3:20; Job 27:6. And in some it is the naturall conscience accusing and challenging after sin is committed; now CHRIST came not to extirpate conscience, nor the power of feeling and discerning the obligation to wrath, that the conscience apprehendeth after sin is committed, nor the legall evill deserving of sin, nor the contrariety between it and the Law. 2. Christ by his death gives repentance and mourning for sin, Acts 5:31; Eze. 12:10, 11. (3.) Christ commends this, Jer. 31:18. I have surely heard Ephraim bemoaning himself. 2 King. 22:19. Because thine heart was tender—and thou hast weept before me, I have also heard thee, saith the Lord. Luk. 7:44. She hath washed my feet with tears. (4.) If Christ by his death should remove this, hee should bring on, by his death, a heart passed feeling, and burnt with a hot iron, which is condemned, Eph. 4:19; 1 Tim. 4:2. (5.) It speaks a gracelesse rockinesse of heart to sin, and not care for it, Act. 18:17, 18; Pro. 30:20.
有一种福音意义上的罪恶寄居，带来了鸽子的哀伤和那些无辜的眼泪，它们不冒犯基督，也不冒犯他的救赎和称义的工作：罗马书 7:24。基督肯定不会消除这一点。信徒们在他们里面寄宿着一团罪恶，就像叹息的病人和半自愿的囚犯一样，至少他们更新的意愿与这个客人相矛盾，罗马书 7:14、15、16、17、18 等。23、24。说基督会消除这种对罪恶的感觉是罪恶的教义。因为 1.这是对任何罪过的真正敏感和恩慈的心灵打击：撒母耳记上 24:5；撒母耳记下 24:10。大卫在割下扫罗衣襟的一角并统计人口后，他的心灵受到了责备。约翰一书 3:20；约伯记 27:6。在一些人身上，这是在犯罪后自然的良心指责和质问；现在基督来不是为了根除良心，也不是为了根除感觉和辨别罪恶后良心所感受到的义怒的力量，也不是为了根除罪恶的合法恶果，也不是为了根除它与律法之间的对立。2.基督通过他的死亡赐给人们对罪恶的悔改和哀悼，使徒行传 5:31；以西结书 12:10、11。（3.)基督称赞这一点，耶利米书 31:18。我确实听到以法莲为自己感到悲伤。列王记下 22:19。因为你的心软弱，你在我面前哭泣，我也听到了，耶和华说。路加福音 7:44。她用眼泪洗我的脚。(4.)如果基督通过他的死去除这一点，他将通过他的死带来一个无情的心，被热铁烧焦，这是被定罪的，以弗所书 4:19; 提摩太前书 4:2。(5.)这表明了一个无恩典的心对罪恶的冷漠，不关心它，使徒行传 18:17, 18; 箴言 30:20。

Far lesse would the Lord have us to dream that a Christan is annihilated and melted into God, where they leave off to know, will, desire, feel, act, or do any thing but God is all and all in this life, and that, to the eye of faith, though not to the eye of reason, all sense of sin is destroyed; this is a destroying and overturning of all, of Law, Gospel, of all humble walking with God, and removes all necessity of fearing, hoping, believing, praying, hearing, and changes us over into blocks.
主要是因为主希望我们不要梦想基督徒会被消灭并融入上帝，他们不再知道、愿望、渴望、感受、行动或做任何事情，只有上帝是一切和一切在这个生命中，对于信仰的眼睛来说，虽然不是理性的眼睛，所有对罪恶的感觉都被摧毁；这是对一切的破坏和颠覆，对律法、福音、与上帝谦卑地同行的一切的颠覆，并消除了所有对恐惧、希望、信仰、祈祷、听道的必要性，并将我们变成了木头。

The Covenant of Life Opened II
生命的契约开启 II

Of the Mediatour of the Covenant
契约的中介之旅

CHAPTER I
第一章

Q. What room or place hath Christ the Mediator in the Covenants?
基督作为调解者在盟约中有什么房间或地方？

A. He hath place in the Covenant of Works as a satisfier for us. 2. As a doer and an obedient fulfiller thereof in all points. And he is Mediator and Surety of the Covenant of Grace.
他在工作约中作为我们的满足者有地位。2. 他是一个行动者和顺从者，在所有方面都履行了工作约。他也是恩典约的调解者和担保人。

2. The first Adam marres all, the second ADAM who makes all things new, mends all. The first Adam was a publick sort of stirresman, to whom was committed the standing and falling of all mankind, and in reference to man, the standing of Heaven, Earth, and Creatures in their perfection, and he spoiled all, put all things a-reeling. The second ADAM received in his arms the whole Creation that was a-falling for in him all things τὰ παντὰ σμύες ἠκε stand fast, Col. 1:17. And he bears up all by his mighty word, Heb. 1:3. He satisfied for our sins, and for our breach of the Covenant of Works.
第一亚当败坏了一切，第二亚当使一切更新，修复了一切。第一亚当是一个公共的骚动者，所有人类的命运都交给了他，关乎人类的命运，天地和万物的完美，他却破坏了一切，使一切动荡不安。第二亚当接纳了整个正在崩溃的创造物，因为在他里面，一切都得以坚立，哥罗西书 1:17。他用他有力的话语支撑着一切，希伯来书 1:3。他为我们的罪过和违背工作约定而赎罪。

2. He is a full doer and fulfiller of the Covenant of Works most perfectly, by doing. 1 Joh. 3:7. He who does righteousnesse is righteous: As he who suffers for the broken Law, fulfills the Law. Rom. 6:7. He that is dead, δεδικαίωται is freed, justified from sin, in the obligation of it to punishment. So Paul, vers. 8. If wee be dead with Christ, we beleeve that we shall live with him. This dying is to beleeve that he died for us, at least it excludes not that. And if we keep the Law, we are not oblidged to suffer: for the Law does not oblidge man in absolute sense, both to perfect doing and to perfect suffering copulatively, but to one of them. But if we be (legally) dead with Christ, (as his death so excellent doth exhaust sins punishment and is a perfect satisfaction therefore) we are freed or justified from sin, not to suffer or satisfie by suffering for it, as Rom. 8:3. For what the Law could not do, so that it was weak (by accident, not of it self) through the flesh, God sending his own Son in the likenesse of sinfull flesh, and for sin condemned sin in the flesh. Τὸ δικαίωμα του νόμου the righteousnesse of the Law, the passive righteousnesse in suffering for the breach of the Law, might be fulfilled in us, 2 Cor. 5:2. And Isai. 53:5. But he was wounded for our transgressions, &c.—6. The Lord laid upon him the iniquity of us all. But though some suffer, as the reprobate do, and suffer in this life the beginning of satisfactory judgement, yet are they not loosed from active obedience to the Law as the Law, though they cannot, having once sinned, be under the Law as a Covenant of Justification and life: nor is any flesh under that Covenant now.
他是一个完全履行工作约束的人，通过行动完美地履行。约翰一书 3:7。行义的人是义人：正如为破碎的律法而受苦的人，履行了律法。罗马书 6:7。那已经死了的人，已经从罪中被释放，被称为义，不再受罚。保罗在第 8 节说，如果我们与基督同死，我们相信我们也要与他一同活着。这种死亡是相信他为我们而死，至少不排除这一点。如果我们遵守律法，我们就不需要受苦：因为律法并不绝对要求人完全行善和完全受苦，而是要求其中之一。但如果我们与基督（在法律上）同死（因为他的死如此卓越地消除了罪的惩罚，并且是完美的赎罪），我们就从罪中被释放或称义，不需要通过受苦来满足罪的要求，正如罗马书 8:3 所说。因为律法因肉体的软弱（不是本身的软弱）而无法做到的，神却差遣自己的儿子成为罪的样式，为了罪在肉体中定罪了罪。 法律的正义，法律的被动正义在为违反法律而受苦中得以实现，哥林多后书 5:2。以赛亚书 53:5。但他为我们的过犯受了伤，等等。6.耶和华使我们众人的罪孽归在他身上。但虽然有些人像被弃绝的人一样受苦，并在这一生中经历了满足性审判的开始，但他们并没有从法律的主动服从中解脱出来，尽管他们一旦犯罪，就不能再以法律作为称义和生命的约束：现在没有任何血肉在那个约束下。

Q. What place hath Christs righteousnesse here?
基督的义在这里有什么地位？

Ans. Pareus with some others distinguish between the Righteousnesse of Christs person, which contains his essentiall Righteousnesse, as God, the habituall and actuall conformity of the Man Christ, and the perfect holinesse of the Man Christ. Such a High Priest became us, as is holy, harmlesse, &c. Heb. 7:26. And, The righteousnesse of his merit, in the satisfaction of his suffering, the satisfaction is the formall cause of our Justification which is counted ours: this latter righteousnesse is acquired, the former is essentiall.
答案：帕雷乌斯和其他一些人区分了基督的义，其中包括他作为上帝的本质义，基督人的习惯和实际的一致性，以及基督人的完美圣洁。希伯来书 7:26 说：“这样的大祭司正是我们所需要的，他是圣洁、无恶、无玷、离开罪人、高过诸天的。”还有，他的功德的义，在他受苦的赎罪中，赎罪是我们称为我们的称义的形式原因：后者的义是获得的，前者是本质的。

Now the active obediēce of Christ falls under a twofold consideration. 1. As the Man Christs perfect conformity to the Law of God, so as man he was oblidged to do and suffer all that he did and suffered, even to lay down his life for man. But had he been only man his righteousnesse had neither, been by condignity meritorious, nor yet satisfactory for us. But 2. The whole course of Christs obedience from his birth to the grave, by doing and suffering, is to be considered as the doing and suffering of so excellent a person, his being born, his praying, preaching, dying, coming from a Person God-Man. Now the Law required not praying, preaching of God-man, the blood of God, or the dying of him who was God-Man. And so all these being both so excellent, and then so undue, have respect of satisfaction to God. 2. The active obedience of Christ & all that Christ did and suffered were performed by him in his state of humiliation: In which he was poor, διʼ ὑμᾶς, 2 Cor. 8:9. for us, so also by the same ground a weeping man, hungry, thirsty, weary for us, made lower then the Angels by the suffering of death, Heb. 2:9. Humbled by partaking of flesh and blood, because of the children, Heb. 2:14. Emptied himself for us, Ph. 2. This was, as Pareus well saith, perpetua quaedam passio & paena peccatorum nostrorum, fuit tota vita Christi: All these have a respect of punishment and suffering. For since Christ was both a viator and a comprehensor, and such a holy sinlesse person, he ought to have had the actuall possession of the Crown of Glory from the womb, and so should have been free of weeping, hunger, thirst, wearinesse, groaning, sighing, sadnesse, persecution, reproaches, &c. all which adhered to all his active holinesse, and therefore in that his actions were satisfactory passions. For satisfaction is defined a voluntary restoring of the equivalent, and as good in the place of what is taken away, and the good restored must be, 1. Undue. 2. The proper good of the restorer, which agrees to the active and passive obedience of Christ.
现在，基督的主动顺从可以从两个方面考虑。1.作为人，基督完全遵守上帝的律法，作为人，他有义务做和忍受他所做和忍受的一切，甚至为人类舍弃生命。但如果他只是人，他的义务既不会因为值得而有功效，也不会为我们带来满足。但是 2.基督从出生到坟墓的整个顺从过程，通过行动和忍受，应该被视为如此卓越的人所做和忍受的行为，他的出生，祈祷，传道，死亡，来自一个神人。现在，律法并不要求祈祷，传道神人，神的血，或者神人的死亡。因此，所有这些既如此卓越，又如此不应该，都与对上帝的满足有关。2.基督的主动顺从和基督所做和所受的一切都是在他卑微的状态下完成的：在这个状态下，他为我们贫穷，2 哥林多后书 8:9。他为我们哭泣，饥饿，口渴，疲倦，比天使更低贱，因为他受死的缘故，希伯来书 2:9。因为儿女的缘故，他降卑，分尸和流血，希伯来书 2:14。 他为我们而自己倾空，腓立比书 2。正如帕雷乌斯所说，这是我们的罪孽的永恒的苦难和惩罚，是基督整个生命的一部分。所有这些都与惩罚和痛苦有关。因为基督既是一个旅行者又是一个领悟者，是一个如此圣洁无罪的人，他应该从出生时就实际拥有荣耀的冠冕，因此应该摆脱哭泣、饥饿、口渴、疲倦、呻吟、叹息、悲伤、迫害、责备等等，所有这些都与他的行动圣洁相联系，因此他的行动是满足的苦难。因为满足被定义为自愿恢复等价物，并以好的东西代替被拿走的东西，而被恢复的好的东西必须是 1. 不应得的。2. 恢复者的适当好处，这符合基督的主动和被动顺从。

Obj. Then Christs very weeping, and praying, being the weeping and praying of God-Man, might have been a perfect satisfaction for our sins; for Christ was God-Man in all his holy actions in the state of humiliation, as in his being crucified, and in his suffering?
然后，基督的真正哭泣和祈祷，作为上帝与人的哭泣和祈祷，可能已经是我们罪孽的完全赎罪；因为基督在谦卑的状态下，在他被钉死和受苦时，他的一切圣洁行为都是上帝与人的合一。

Ans. This doth not follow: Because the punishment of the breach of the Law, and not that only, but such a speciall punishment, by dying the first and second death, according to the threatening of the Law, Gen. 2:17. In the day that thou eatest thou shalt surely die: was required in the Law, and except the threatening of the Law be fulfilled, the Law is not fulfilled: And Paul, Gal. 3:13. Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, cursed be every one that hangeth on a tree. Now Christs suffering the death of the crosse the cursed death is that which makes him under the Law. Ergo, there is a Law-righteousnesse in suffering death. So Gal. 4:4. God sent forth his Son made of a woman, made under the Law. For what end? 5. To redeem them that were under the Law, that we might receive the Adoption of sons. How are we redeemed from under the Law? By blood, purchasing to us Justification. Rom. 3:24. Being justified freely by his Grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sins past: And redemption from the curse of the Law, and remission is ever ascribed to the blood of Christ dying, Rom. 3:24, 25. Ye are bought with a price, τιμὴς called a ransome of Christs blood, λυτρὸν ἀντίλυτρον, Matth. 20:28; 1 Tim. 2:6; Eph. 1:1, 7. In whom we have redemption in his blood, the forgivenesse of sins. Col. 1:14. In whom we have redemption through his blood, even the forgivenesse of sins. Rom. 5:9. Being justified by his blood. 1 Pet. 1:18. Being redeemed by the blood of the Lamb unspotted and undefided. 1 Joh. 1:8. The blood of Jesus Christ purgeth us from all sin. Rev. 5:9. And they sang a new song (to wit, the four Beasts and the four and twenty Elders)—for thou wast slain, and hast redeemed us to God by thy blood. 1 Pet. 1:18. By his stripes (which he suffered in his death, Isa. 5:3.) we are healed. Rev. 1:5. To him that hath loved us, and washen us from our sins in his blood. For though all Christs actions of God-man from the worth of the infinite person be meritorious, yet are they refuseable, yea a satisfaction by Covenant, which was the death of God-Man must be also. 2. The word also never speaks of Christs dying for all, but it mentions Justification in his blood, Ro. 3:24, 25; Rom. 5:9. Yea the Scripture adds another end of Christs death, to wit, forgivenesse, Col. 1:14; Eph. 1:7. intercession at the right hand of GOD, 1 Joh. 2:1. that we may receive the Adoption of sons, Gal. 4:5. To make us Kings and Priests to God, Rev. 1:16. dying to sin, living to him, 1 Pet. 2:24. That he might bring us to God, 1 Pet. 3:18. The glorifying of God in our bodies, 1 Cor. 6:19, 20. Redeeming us from our vain conversation, 1 Pet. 1:18. From this present evill world, Gal. 1:4. Sanctifying the people, Heb. 13:12; Heb. 10:8, 9, 10. All which the Lord must intend in Christs death to Pagans, old and young, to all and every one of mankind to whom the Gospel could not come. And what authority have men to devise a redemption generall, universall, from hell, and not from sin? 2. For life eternall and not for the giving of the Spirit, and for redemption from a vain conversation, and for sanctifying of the people also? 3. A redemption in Christs blood, but no forgivenesse of sins in his blood, not any non-imputation of sin, nor reconciliation of the world, 2 Cor. 5:15; 18? 4. A dying of the just for the unjust, but not to bring them to God; a redeeming of them, but not a redeeming of them out of every Kindred and Tongue, and People and Nation (for these People, Nations, and Tongues, were redeemed by this way, as well as they) and a washing of them in his blood, but no making of them Kings and Priests to God, a dying for all, but no living to him: contrair to 1 Pet. 1:18; Rev. 5:9; Rev. 1:5, 5, 6; 2 Cor. 5:15? 5. Christs blood did something (and it is not any thing) to make all saveable, to pacifie Justice, satisfie the Law, to merite Heaven; but did nothing to soften the heart, mortifie and sanctifie the will, mind, affections, to remove unbeleef, to renew the mind. But it is sure the Lord had not intended to commit heaven and hell any more to a sanctified will, but mutable and lubrick in Adam, but to commit all to Christ, to a better Covenant, better promises, to a way of free-grace not of nature: Yet these men commit the salvation and damnation of all and every one, to an unsanctified, corrupt, rebellious will, Gen. 6:5; Gen. 8:21; 1 Cor. 2:14; Joh. 6:44; Job 14:4; Psal. 51:5; Jer. 17:9, 10, &c. (except they say, Pagans and all mankind are regenerated, sanctified, justified) yea to a worse Covenant then that Covenant of Works, to an universall Covenant of Grace. That 1. never came to their ears. 2. By which they are in a worse condition then Adam was, who had the Image of God in his soul, and a full power to stand, and a clearly revealed Covenant: But all mankind for whom Christ is supposed to die, are born heirs of wrath, but they are born in more miserie in the bondage of sin, of a blind heart, of a corrupt will, their chains heavier, their furnace hoter in hell, helps fewer. And yet the absolutenesse of Soveraignty under the freedom of the Grace of Christ, by this way of Vniversalists, shines no more now, nay not so much now as in Adams state, for more is laid upon free-will, and lesse help to heal the will, then was in the Covenant of Works. And if all die in Adam, and the Second Adam die for all, he must die to loose the works of Satan in all; Now if a weaker course be taken to destroy Sathans kingdom now then in Adams state, and all be laid upon a weaker will, Sathan is stronger now then before: And if Christ do not purchase by his death grace to bow indeclinably the will of all these for whom he dyed, to cause them live to him, die to sin, to make them Kings and Priests to God, &c. but leave their will in a more weak and wicked condition then it was under in the first Covenant, Sathan is in this stronger then the second ADAM. No more of this here.
答：这是不正确的：因为违反法律的惩罚，不仅如此，还有一种特殊的惩罚，即根据法律的威胁，死亡第一次和第二次死亡，这在法律中是必需的，除非法律的威胁得到实现，否则法律就没有得到实现：保罗在加拉太书 3:13 中说，基督将我们从律法的咒诅中赎出来，为我们成为咒诅，因为经上记着：“凡挂在木头上的都是被咒诅的。”现在，基督受十字架的死亡，即被咒诅的死亡，使他受律法的约束。因此，在受死亡中有一种合乎法律的正义。加拉太书 4:4 也是如此，神差遣他的儿子，由妇人所生，为要使他们在律法之下，为要救赎那些在律法之下的人，使我们得到儿子的名分。我们如何从律法之下得到救赎？通过血，为我们赢得了称义。罗马书 3:24。 凭他的恩典，通过耶稣基督的救赎，我们得以自由地被称义。神将耶稣设立为信靠他的血的挽回，以宣告他的公义，以赦免过去的罪孽。罗马书 3:24, 25。你们是用代价买来的，被称为基督的血的赎价。马太福音 20:28；提摩太前书 2:6；以弗所书 1:1, 7。我们在他的血中得到救赎，罪过得到宽恕。歌罗西书 1:14。我们借着他的血得到救赎，罪过得到宽恕。罗马书 5:9。我们因他的血而被称义。彼得前书 1:18。我们因羔羊的血得到救赎，没有玷污，没有瑕疵。约翰一书 1:8。耶稣基督的血洗净我们一切的罪孽。启示录 5:9。他们唱着新歌（即四个活物和二十四位长老）——因为你曾被杀，用你的血将我们赎回给神。彼得前书 1:18。我们因他所受的鞭伤而得医治。启示录 1:5。他爱我们，用他的血洗净我们的罪孽。 虽然基督作为上帝与人的行动都是无限人格的价值所产生的功绩，但它们是可以拒绝的，甚至是通过契约的满足，上帝-人的死亡也必须是如此。2.圣经中从未提到基督为所有人而死，但它提到了他的血的称义，罗马书 3:24, 25;罗马书 5:9。圣经还补充了基督死亡的另一个目的，即宽恕，歌罗西书 1:14;以弗所书 1:7。在上帝的右边代祷，约翰一书 2:1。使我们得到儿子的身份，加拉太书 4:5。使我们成为上帝的君王和祭司，启示录 1:16。死于罪，活于他，彼得前书 2:24。使我们归向上帝，彼得前书 3:18。在我们的身体中荣耀上帝，哥林多前书 6:19, 20。从我们的虚浮行为中赎回我们，彼得前书 1:18。从这个邪恶的世界中拯救我们，加拉太书 1:4。使人民成圣，希伯来书 13:12;希伯来书 10:8, 9, 10。主必定在基督的死亡中对异教徒、老人和年轻人，对所有人类中无法接受福音的人有这样的意图。人们有什么权威来设计一个普遍的、全人类的、从地狱中救赎的救赎，而不是从罪恶中救赎？2. 为了永恒的生命，而不是为了赐予圣灵，为了摆脱虚浮的行为，为了使人民成圣？3. 基督的血赎了罪，但没有赦免罪过，也没有不计算罪过，也没有使世界和解，哥林多后书 5:15; 18? 4. 义人为不义之人而死，但不是为了将他们带到上帝面前；赎回他们，但不是从各族、各方言、各民族和各国家中赎回他们（因为这些人、民族和方言也是通过这种方式得到赎回的），用他的血洗净他们，但没有使他们成为上帝的君王和祭司，为所有人而死，但没有为他而活：与彼得前书 1:18; 启示录 5:9; 启示录 1:5, 5, 6; 哥林多后书 5:15 相反？5. 基督的血做了一些事情（并不是任何事情），使所有人都能得救，平息了公正，满足了法律，赢得了天堂；但对于软化心灵，使意志、思想、情感死亡和成圣，消除不信，更新思想，没有做任何事情。 但可以肯定的是，主并没有打算将天堂和地狱交给一个被圣化的意愿，而是给了亚当一个可变和放荡不羁的意愿，但是将一切都交给了基督，一个更好的约，更好的应许，一个自由恩典的方式，而不是自然的方式。然而，这些人将所有人的救赎和毁灭都交给了一个未经圣化、腐败、叛逆的意愿，创世记 6:5；创世记 8:21；哥林多前书 2:14；约翰福音 6:44；约伯记 14:4；诗篇 51:5；耶利米书 17:9, 10 等（除非他们说，异教徒和全人类都得到了重生、圣化、称义），是的，他们将其交给了一个比行为约束更糟糕的约，一个普遍的恩典约。这 1.从未听说过。2.他们的状况比亚当更糟糕，亚当的灵魂中有上帝的形象，有完全站立的能力，有明确的约定：但是所有基督被认为为他们死亡的人类都是愤怒的继承人，但他们在罪恶的奴役中更加痛苦，心灵更加盲目，意愿更加腐败，他们的锁链更重，他们在地狱中的炉火更热，帮助更少。 然而，基督的恩典下主权的绝对性，在普世主义者的观点下，现在不再如同亚当时代那样闪耀，甚至不如亚当时代那样闪耀，因为现在更多地依赖自由意志，而对于愈合意志的帮助更少，这与工作的约定相比。如果所有人都在亚当里死亡，第二个亚当为所有人而死，他必须死去以解除撒旦在所有人身上的工作；现在，如果采取了一种比亚当时代更弱的方式来摧毁撒旦的王国，并且所有事情都依赖于一个更弱的意志，那么撒旦现在比以前更强大；如果基督不通过他的死亡来购买恩典，使所有他为之而死的人的意志无可动摇地屈服于他，使他们为他而活，为罪而死，使他们成为上帝的君王和祭司等等，而是将他们的意志置于比第一个约定中更虚弱和邪恶的状态，那么撒旦在这一点上比第二个亚当更强大。这里不再多说。

It is a question, the Threatning standing, Gen. 2:17. how the active righteousnesse of Christ can be a cause meriting to us life, and satisfying the Law, when there is no suffering for the breach of the Law which expresly required death in the sinner: Not to say, that it seems too near to make Christs dying needlesse, if his active holinesse do the businesse; Nay we cannot so teach.
这是一个问题，威胁性地存在着，创世纪 2:17。基督的积极义如何成为我们获得生命和满足律法的原因，当违反律法明确要求罪人死亡时，并没有为违反律法而受苦：更不用说，如果他的积极圣洁能够完成任务，那么基督的死就显得多余了；不，我们不能这样教导。

CHAPTER II
第二章

Wherein stands our right to Christ and the satisfaction made for us by Christ? 2. Faith is not the cause of our right. 3. Christs incarnation and dying are not favours merited by Christ. 4. How Adams sin and Christs righteousnesse are ours.
基督和基督为我们所作的赎罪如何成为我们的权利？2. 信仰不是我们权利的原因。3. 基督的道成肉身和受死不是基督应得的恩惠。4. 亚当的罪和基督的义如何成为我们的。

Our right to CHRIST must be considered more accurately then ordinarily it is. Whether it floweth from 1. the merite of Christ: Or 2. from the grace of predestination: Or 3. faith in Christ.
我们对基督的权利必须更准确地考虑，不同于通常的方式。无论是源自 1.基督的功德，还是 2.预定的恩典，或者 3.对基督的信仰。

1. Conclusion. Grace is either objectivè, out of us as the free love of God having mercy on whom he will; Or subjectivè merited by Christ to us and bestowed upon us.
结论。恩典要么是客观的，超越我们，是上帝自由地怜悯谁就怜悯的爱；要么是基督为我们所应得的，赐予我们的主观恩典。

As touching our right to God as incarnate. 2. As dying for us. 3. As his satisfaction is made ours, are of diverse considerations. For if God out of free love sent his Son in the world, Joh. 3:16. and if he, out of free-grace that separateth the race of man from Angels, took upon him the nature of man, to wit, of Abraham, and not the nature of Angels, Heb. 2:16. Then sure by the merits of Christs death it cannot come that God came in the flesh to save sinners. For the effect cannot but come from the cause; but the cause flowes not from the effect, nor is the effect, to wit, Christs Incarnation and his dying, the cause of that love and free-grace of God which moved God to send his Son in the flesh, but posterior unto, and latter then that love: for because he loved us, he sent his Son in the flesh to die for us.
关于上帝作为道成肉身的权利。2.关于他为我们而死。3.关于他的满足成为我们的满足，有不同的考虑。因为如果上帝出于自由的爱将他的儿子送到世界上，约翰福音 3:16。如果他出于自由的恩典将人类与天使分开，他就担负起人的本性，即亚伯拉罕的本性，而不是天使的本性，希伯来书 2:16。那么，肯定不是因为基督的死亡的功效，上帝才以肉身降临来拯救罪人。因为效果只能来自原因；但原因并不来自效果，也不是效果，即基督的道成肉身和他的死亡，是上帝的爱和自由恩典的原因，而是在那爱之后，比那爱更晚：因为他爱我们，所以他差遣他的儿子以肉身来为我们而死。

2. This cannot then be true (Christ by his dying for the Elect, merited and deserved, that God should be made Man for us) for this should be true also (by the blood of Christ, and by the redemption that is in Christ, God sent his Son in the flesh, and the Son took on him our nature, by the blood of the Covenant) nor can this be true (Christ merited by his death, that he should die for us) for so it should be true, that Christ by his blood shed his blood for us: Where as because he loved his Church freely, he gave himself for her. Eph. 5:15. Who loved me and gave himself for me, Gal. 2:20. Hence 1. though grace be the cause of grace, as because he of grace ordained us to glory, therefore of grace he calls, and because of free-grace he calls, of free-grace he carries on his work, and gives of grace, perseverance and glory. Yet there is a fountain-grace of election to glory, which hath no cause nor merit, not the merit of Christ for its cause; but is the cause of causes and of Christs merits. As one fire may produce another, but the element of fire was not produced by another element of fire, but by God in creation. And one Vine Tree brings forth another, but the first Vine Tree was created by the Lord only.
这不能是真的（基督因为为选民而死，赢得了上帝为我们成为人的荣耀和应得），因为这也应该是真的（基督的血和在基督里的救赎，上帝差遣他的儿子成为血肉之躯，儿子为我们承担了我们的本性，通过盟约的血），也不能是真的（基督因他的死而赢得了为我们而死），因为这样就应该是真的，基督因他的血为我们流血：然而因为他自由地爱他的教会，他为她舍己。弗 5:15。他爱我，并为我舍己。加 2:20。因此，尽管恩典是恩典的原因，因为他凭恩典将我们预定为荣耀，所以他凭恩典呼召，因为他凭自由恩典呼召，凭自由恩典进行他的工作，并赐予恩典，坚持和荣耀。然而，选举荣耀的恩典有一个源头，没有原因也没有功德，不是基督的功德作为其原因；而是原因的原因和基督的功德。就像一团火可以产生另一团火，但火的元素不是由另一个火的元素产生的，而是由上帝在创造中产生的。 一棵葡萄树生出另一棵葡萄树，但第一棵葡萄树只是由上帝创造的。

2. Conclus. Nor have we (to speak acurately) right to Christs satisfaction nor to his righteousnesse by faith. 1. Because the Lords free-grace in laying our sins on Christ, Isa. 53:6. and his making him sin for us, 2 Cor. 5:21. does rather give the right to his satisfaction. God would have Christ to stand for so many chosen of God upon the Crosse, and for no other. 1 Cor. 1:30. Ye are of him through Jesus Christ, who is made ἀπὸ θεο͂υ of God, to us, wisedom, and righteousnesse, and sanctification, and redemption. Nor is there any act of faith interveening by which Christ became our surety and ransone-payer upon the Crosse, and not the surety of others.
结论。我们没有（准确地说）通过信仰获得基督的满足和他的义。1.因为主在将我们的罪归在基督身上时所施展的自由恩典，以赛亚书 53:6。和他使他为我们成为罪，哥林多后书 5:21。更多地给予了他满足的权利。上帝要基督代表上帝所拣选的人在十字架上，而不是其他人。哥林多前书 1:30。你们是从他而来的，借着耶稣基督，他为我们成为了神的智慧、公义、圣洁和救赎。也没有任何信仰的行为介入，使基督成为我们在十字架上的担保人和赎价支付者，而不是其他人的担保人。

2. It is ordinary to our Divines to say, by faith we do apply Christ and his righteousnesse: but if we speak properly, application is possession and a putting on of Christ and his righteousnesse. Now title or Law-right to an inheritance, and possession of it, are different natures, and have different causes: but faith gives not law-right to Christ and his righteousnesse not so much as instrumentally. My receiving with my hand gold, my eating and drinking the flesh and blood of Christ by faith, Joh. 6:53, 54, &c. doth presuppone some right to that gold: but no man can say that receiving of gold, and eating of bread and putting on of garments, gives a man right to gold, bread or garments. He that possesseth an inheritance hath some right to the inheritance by birth, buying, purchase or gift: the possession in its nature and causes may be unjust, yet it is possession. Nor can it be shown what causative influence, even instrumentall faith, hath in our Law-right to Christs satisfaction and righteousnesse, except it were a meritorious cause of our right by way of instrument, which can hardly be said.
我们的神学家常说，通过信仰，我们将基督和他的义称为我们自己的。但如果我们说得准确，应用是拥有和穿上基督和他的义。现在，对一个遗产的所有权或法定权利与拥有它是不同的性质，有不同的原因。但是信仰并没有给予我们基督和他的义的法定权利，甚至没有作为工具。我用手接受金子，用信仰吃喝基督的肉和血（约翰福音 6:53, 54 等），这都预设了对金子的某种权利。但没有人能说接受金子、吃面包和穿衣服给予一个人对金子、面包或衣服的权利。拥有一个遗产的人通过出生、购买、购置或赠与获得了一些权利。拥有的性质和原因可能是不公正的，但它是拥有。除非信仰作为一种工具的方式是我们对基督的满足和义的法定权利的原因，否则无法展示信仰甚至作为工具的原因对我们的法定权利有什么因果影响，这几乎无法说得清楚。

3. We may ask how Christ so died for the Reprobate, as his death is a remedie applicable to them by the ordination of God, so as they shall have life eternall, if they believe. For 1. there is either a jus and a Law-right to pardon and life eternall merited by Christs death to the Reprobate, or no such thing is merited. If neither be procured by Christs merite, the Patrons of this way shall say there is no serious offer made to them: yea there is a jus, a title to life eternall and remission, which all the reprobate may challenge, even a right to remission and life eternall, so they beleeve. Well then, it is the same right conditional to life and pardon which is purchased to the Elect: yea this must be purchased whether they believe or not. Then there is no more in the kind of the Law-right to Redemption and life eternall and remission of sins purchased to Peter, then to Judas or Cain; And therefore hath Christ bestowed as much tender love in dying for the Reprobate as in dying for his friends. And Christ saith there is no greater love then this, Joh. 15:13. As for the efficacious intention of applying of Christs death to Peter, when as God had no such intention of applying it to Judas, that is an act of eternall predestination, not a fruit of Christs death, and as for the grace of beleeving, it was purchased to all, Reprobate and Elect, only the Lord applyes not his death, and bestowes not the grace of beleeving upon the Reprobate, but for right to faith, to remission, to perseverance, to life eternall, this right must be purchased, but faith it self is never bestowed upon them. But there is a ransome of blood given for faith, and purchased by CHRISTS merit: But CHRIST is never called the Head of all men, Elect and Reprobate, but the Head of the Body the Church, Eph. 1:22; Col. 1:18. And whereas the Head hath merited faith to the Reprobate, and that absolutely (for a condition is not possible) he should bestow it absolutely, else there is no seriousnesse in the command of beleeving. And since faith is no meritorious cause of right to remission and life eternall, nor a cause in part, or in whole, of our compleat and actuall reconciliation, it may well be said, that they all are compleatly reconciled, pardoned, justified, washen in Christs blood, when nothing is wanting, that compleats the nature of remission and justification, for faith is only a condition applying, not a cause buying, nor satisfying for us, and no cause giving in part, or in whole, any new right.
3. 我们可以问，基督如何为被拒绝者而死，因为他的死是上帝的命令所适用的一种补救措施，所以如果他们相信，他们将拥有永生。因为 1. 要么基督的死为被拒绝者赢得了赦免和永生的法定权利，要么没有赢得这样的权利。如果基督的功绩既没有赢得赦免和永生，那么这种观点的支持者将会说没有向他们提供真诚的邀请：是的，有一个权利，一个拥有赦免和永生的权利，所有被拒绝者都可以主张，只要他们相信。那么，这是同样的有条件的权利，用于赢得选民的生命和赦免：是的，无论他们是否相信，这都必须被赢得。那么，对于彼得、犹大或该隐，赎回和永生以及罪孽赦免的法定权利没有更多的区别；因此，基督为被拒绝者而死与为他的朋友而死一样充满了温柔的爱。基督说，没有比这更大的爱了，约翰福音 15:13。 至于将基督的死应用于彼得的有效意图，上帝并没有将其应用于犹大的意图，这是永恒的预定行为，不是基督的死的结果。至于信仰的恩典，它是为所有人，包括被拒绝和被选中的人所购买的，只是主没有将他的死应用于被拒绝的人，并没有将信仰的恩典赐予他们，但是为了获得信仰、赦罪、坚持和永生的权利，这个权利必须被购买，但信仰本身从来没有赐予给他们。但是有一种以血为赎价的信仰，是由基督的功德所购买的。但基督从来没有被称为所有人的头，包括被选中和被拒绝的人，只被称为教会的身体的头，弗 1:22；西 1:18。而且，既然头为被拒绝的人赢得了信仰，而且是绝对的（因为条件是不可能的），他应该绝对地赐予它，否则在命令信仰的时候就没有认真对待。 既然信仰不是获得宽恕和永生的功绩原因，也不是我们完全和实际和解的部分或全部原因，可以说他们完全和解、获得宽恕、被称义、在基督的血中洗净，当没有任何缺失时，这些都是宽恕和称义的完全性质，因为信仰只是一种应用的条件，而不是为我们购买或满足的原因，也不是部分或全部给予任何新权利的原因。

3. Conclus. Should we, by faith, have right to the promise of a new heart, by beleeving, we should have a new heart before we have a new heart, for none can beleeve savingly any promise, and so neither can he beleeve that promise that God shall give a new heart, untill the habit of faith, which is a speciall part of the new heart, be infused: For actuall faith must flow from habituall faith. Therefore right to that promise must be absolutely purchased by the death of Christ to the elect before they beleeve.
3. 结论。如果我们凭信心有权利得到一个新心的应许，那么我们在得到一个新心之前就应该有一个新心，因为没有人能真正相信任何应许，因此他也不能相信上帝会给他一个新心的应许，直到信心的习性，也就是新心的一个特殊部分，被注入其中：因为实际的信心必须源于习性的信心。因此，在信徒相信之前，他们必须通过基督的死亡来绝对地获得这个应许的权利。

Quest. How is it that not only, penally, but intrinsecally and formally we sinned in Adam, and are inherenter sinners in him, but we are righteous in Christ only imputativè, and why should not Christ be named formally the sinner, since he is made by imputation the sinner? As Adams sin is ours by imputation, and we formally and inherently are sinners in Adam?
问题：我们不仅在亚当身上因他的罪行而受到惩罚，而且在本质上和形式上也是在他里面成为有罪者，但我们只有在基督里通过归罪才算是义人，为什么基督不应该被正式地称为有罪者，既然他通过归罪成为有罪者？因为亚当的罪是通过归罪成为我们的罪，我们在本质上和形式上也是在亚当里面成为有罪者。

Ans. How we sinned in Adam is a point of greater difficulty: For this first sin the tottering and reeling of the specifick common nature in Adam is ours, not because he is our father φύσες by nature (though that be a ground of the imputation also) but because he is such a father by Covenant, and Law, the Law and Covenant of Works being laid in pawnd in his hand. There be three parts of Originall sin: A partaking of the first sin of Adam, we all sinned in him, Rom. 5:12, 14, 15. (2.) The want of the Image of God, called the Glory of God, Rom. 3:23. (3.) Concupiscence and a bentnesse of nature to sin, Rom. 7:7, 14, 17, 18, 23, 24. As to the first, Adams sin is ours really and truely, not so much because it is ours, as because it is imputed to be ours by God, who so contrived the Law of Works, as it should be made with Adam, not as a single father, but with Adam as a publick person representing all man, and having our common nature as a father both by nature and Law, which came from the meer free-will of God.
我们在亚当身上犯了什么罪是一个更困难的问题：对于这个第一次的罪，亚当特定的共同本性的摇摆和动摇是我们的，不是因为他是我们的父亲（虽然这也是归咎的一个基础），而是因为他是一个通过契约和法律成为这样的父亲，工作的法律和契约被放在他的手中。原罪有三个部分：参与亚当的第一次罪，我们都在他身上犯了罪（罗马书 5:12, 14, 15）。(2.) 缺乏神的形象，称为神的荣耀（罗马书 3:23）。(3.) 贪欲和对犯罪的本性倾向（罗马书 7:7, 14, 17, 18, 23, 24）。至于第一点，亚当的罪实际上是我们的，不仅仅是因为它是我们的，而是因为上帝将其归咎于我们，上帝设计了工作的法律，使其与亚当一起制定，不是作为一个单独的父亲，而是作为代表所有人的公众人物，并且作为一个父亲，他拥有我们的共同本性，既是通过本性，也是通过法律，这是出于上帝的自由意志。

1. Who might so have contrived the first Covenant of Works, that sin should only have been Adams own sin, not the sin of his posterity. For by no necessity of nature, which is antecedent to the free decree of God, are all mankind legally in Adams loins, though naturally they be.
谁可能这样设计第一个工作契约，使得罪只是亚当自己的罪，而不是他的后代的罪。因为根据自然的必然性，这是在上帝的自由决定之前，所有人类都不在亚当的腹中，尽管从自然上来说是这样的。

(2.) But children are as naturally in their nearest fathers loines, as we are all in the loines of Adam, and all men are equally of that same specifick nature with their nearest Parents, as with their first Parents: Yet the sins of the nearest Parents, by no necessity, are alwayes charged upon the children, but now all have sinned in Adam, Rom. 5:12, 18.
但是孩子们与他们最近的父亲一样天然地存在于他们的腹中，就像我们所有人都存在于亚当的腹中一样，所有人与他们最近的父母一样，与他们的第一代父母一样具有相同的特定本性：然而，最近的父母的罪恶并不总是被迫加在孩子们身上，而是所有人都在亚当里犯了罪，罗马书 5:12, 18。

(3.) Where a sin is inherently and personally, there is no need of imputation, which is a free Act of God, had Christ been inherently and personally the sinner, God needed not make him, or impute our sins to him: as Isai. 53:6, 2 Cor. 5:21. and if we had been intrinsecally sinners in Adam, his sin had been ours as intrinsecally as it was Adams; and as Adam was not the first who sinned by imputation, but personally and intrinsecally, so neither should Adams sin have been our sin by imputation, but intrinsecally and personally, now the Scripture saith, Rom. 5:19. By one mans disobedience, many were made sinners, ἁμαρτωλοὶ κατις ἀθησαν ὁὶ πολλοὶ, then they were not intrinsecally sinners, before they were made, that is, before they were reputed sinners in Adam, or before Adams sin was imputed to them: as we are not intrinsecally righteous in Christ, before we be justified, and made or reputed righteous in Christ: When therefore our Divines say, wee are as guilty of eating the forbidden fruit, as if our hands were there and our teeth, and we did eat in him, the speech cannot be taken physically, personally (for we were not then born) but morally and legally: but our nature was legally there. But when the Elect does sin, Christ is not said to have been in our loines legally, but he was made sin, he was punished so as if he had been the sinner; though there was in Christ no formall guiltinesse, no reatus culpae, but reatus paenae.
（3）当罪恶本质上和个人上存在时，就不需要归咎，这是上帝的自由行为，如果基督本质上和个人上是罪人，上帝就不需要创造他，或者将我们的罪归咎于他：如以赛亚书 53:6，哥林多后书 5:21。如果我们在亚当里本质上是罪人，他的罪就和亚当一样本质上是我们的罪；正如亚当不是第一个因归咎而犯罪的人，而是本人和本质上犯罪，亚当的罪也不应该是我们因归咎而犯的罪，而是本人和本质上的罪。现在圣经说，罗马书 5:19。 一个人的不顺从使许多人成为罪人，然后他们在成为罪人之前并不是本质上的罪人，也就是说，在他们被认为是亚当的罪人之前，或者在亚当的罪被归咎于他们之前：正如我们在基督里在成为称义之前并不是本质上的义人，也不是在基督里成为或被认为是义人之前：因此，当我们的神学家说，我们对于吃禁果的罪与我们的手和牙齿在那里，我们在他里面吃了一样有罪，这种说法不能从物理上、个人上理解（因为我们当时还没有出生），而是从道德和法律上理解：但我们的本性在法律上是在那里的。但是当选民犯罪时，基督并没有被认为在我们的腰部法律上存在，但他成为了罪，他受到了惩罚，就好像他是罪人一样；尽管在基督里没有形式上的有罪，没有过失的责任，但有刑罚的责任。

But we are deprived of the Image of God, and inclined to all sin, not by imputation, as the young Lion and the young Serpent have not the bloody and the stinging nature of the old Lion and the old Serpent by imputation, but by naturall and intrinsecall inherencie. Now our holie, harmlesse, and undefiled High Priest hath no sin in him by inherencie.
但是我们被剥夺了上帝的形象，倾向于一切罪恶，不是通过归咎，就像幼狮子和幼蛇没有老狮子和老蛇的血腥和刺人的本性一样，而是通过自然和内在的遗传。现在我们圣洁、无害、无瑕的大祭司没有内在的罪恶。

3. A legall satisfaction and paying of a summe, yea more then the debter was owing, can never take away a morally inherent guiltinesse, nor inherently justifie and make innocent the sinner and make him one, who hath never borrowed the money and wasted it, or one who hath never sinned in Adam, and who hath never sinned in his own person: Yea the Law of Works standing, as it is most spiritual and holy; It is I. impossible that he who hath once broken the Law, though he be made inherently most holy, and perfectly sanctified, can be made righteous, which requires there shall never be one the least sin committed, and what is done cannot be undone.
3. 法律上的满足和支付一笔金额，甚至超过债务人所欠的，永远不能消除道德上固有的罪恶感，也不能使罪人成为无罪的人，使他成为从未借过钱和浪费过的人，或者使他成为从未在亚当中犯罪，也从未在自己的人身上犯罪的人：是的，作为最精神和神圣的行为法则，它是不可能的；即使他曾经违反了法律，尽管他变得固有地最圣洁，完全成圣，也不能成为义人，因为成为义人需要永远不犯一点罪，而已经发生的事情是无法撤销的。

2. The suffering of another, as of the Man Christ, may well stand for what we should have suffered, but cannot remove the inherent blot of sin, and remove fundamental guiltinesse. The paying a thousand Crowns for him who borrowed five hundreth Crowns and spent them on harlotry and drunkennesse, may free the debter from being in Law, lyable to pay the five hundreth Crowns, but can never free him from being an unjust borrower, and a profuse waster.
另一个人的苦难，如同基督，可能代表了我们本应承受的苦难，但不能消除罪恶的固有瑕疵和根本的罪责。为那借了五百皇冠并用于淫乱和酗酒的人支付一千皇冠，可以使债务人免于法律上需要偿还五百皇冠的责任，但永远无法使他摆脱不公正的借贷者和挥霍无度的浪费者的身份。

3. The two Covenants of Works and of Grace standing, its impossible that the active obedience of Christ can make us actively and inherently righteous, or restore to us our lost innocency.
两个立约，即工作立约和恩典立约，存在着，基督的积极顺从不能使我们积极地和本质地成为义人，也不能恢复我们失去的清白。

CHAPTER III
第三章

How Christ suffered for us in our roome and place. 2. He died not for all and every one. 3. How many wayes Christ is said to die in our stead. 4. The Lords so dying for all makes not all saveable, nor the Gospel Preachable to all Nations. 5. Christ died in the stead of the Elect.
基督为我们在我们的位置上受苦。2. 他不是为所有人而死。3. 基督以多种方式代替我们而死。4. 主为所有人而死并不能使所有人得救，福音也不能传给所有国家。5. 基督代替选民而死。

The Lord Jesus hath a roome in each Covenant, of Works, and of Grace: In the Covenant of Works as a sufferer for the breach of it. Its said by Learned Davenantius, one is said truely and properly to die for another, who dies to procure his good, though the other by his own fault, get no good of his dying for him. But there is not such a Question as this, whether one may truely and properly die for another, but whether Christ in the sense of the Holy Ghost died verè & propriè, truely and properly, the just for the unjust, to procure good to the unjust, and yet these unjust may eternally perish and reap no good by Christs dying, through their unbeleef? 2. Will it not follow that Christ 1. died truely and properly for all, and yet, non obstante morte Christi, notwithstanding of the Lords dying, all the world may eternally perish, as say Arminians and Socinians. 3. It shall follow that the immediate, yet the compleat effect of Christs death is not actuall, but possible saving of all. And Christ hath verè & propriè, truelie and properly died for them. Nor 4. is it enough to say that Christ had a speciall intention in dying for the Elect to give them faith, but he had no such intention in dying for the Reprobate. But hence it follows that Christ as properly and truely died for the Reprobate as for the Elect, as touching the nature and intention of his dying; and that he offered as sufficient a ransome for the one as for the other, and that is a meer possible ransome, but as concerning the intention to apply effectually, or no effectuall intention to apply the death, there's the difference. But I. we aske for Scripture, where it is said CHRIST dying as dying for the world, had these two contrair intentions. The Scripture saith, Christ died to gather his scattered children, Joh. 11:5. to bring to God, 1 Pet. 3:18. these for whom he died, that they might have life, Joh. 10:11. live to God, 2 Cor. 5:15. die to sin, 1 Pet. 2:24. be redeemed from their vain conversation, 1 Pet. 1:18. be delivered from this present evill world, Gal. 1:4. Here is our effectuall intention; where is there a place for his dying with no effectuall intention to bring any to God? and yet he dyed for all good and evill, to make salvation possible, say they. It is not enough to coyn two intentions in Christ-God-Man dying, and give us Scripture for one of them only, and bid us take the other on trust. 2. Nor is it enough to say all these places speak of Christs effectuall dying for his Elect only. For 1. it is not truely nor properly said that Christ effectually died for the Elect only, for he effectually died for no man by this way, because he died only to make salvation possible to all, so as they might perish for ever, notwithstanding of his dying for them: So the efficacy of dying is in Christs intention, and application. Now efficacy of intention and efficacy of application are both extrinsecall to his laying down his life. 2. The place, 2 Cor. 5:15. cannot be expounded by them of only the effect: For it speaks (as they expone it) of Christ dying for all that were dead, as v. 14. and these they say are Elect and Reprobate. 3. Nothing is said, whether Christ on the Crosse did sustain the person of all for whom he died, Elect and Reprobate, and whether he sustained two persons (for he was cut off, but not for himself, Dan. 9:26.) one for the Reprobate, another for the Elect. And whether he finished the transgression, and made an end of sins, as Daniel saith, 9:24. that is, of all sins and transgressions, finall unbeleef and all others: For except he did that, hee cannot finish the transgression, make an end of sins, make reconciliation for iniquity, and bring in everlasting righteousnesse, to these for whom he died; Except either he bring in half a righteousnesse, or at least imperfect, and never make an end of some sins and transgressions, because men will not have it so, and set bounds to the infinit sufficiency of Christ: Or because he puts an end of sin, and brings in everlasting righteousnesse conditionally, and is gracious and mercifull as men will, and decrees to show mercy, not upon discriminating rebellion, or upon unbeleef, which separateth a Reprobate from an Elect, if so it seems good to men, and if man shall have mercy on whom he will, and harden whom he will, or, which is all one, if man shall have mercy upon himself, because he will, or harden himself, because he will harden himself. Yet may it be disputable to some, whether grace by which one is effectually drawn to Christ, rather then another, be the grace of predestination continuated and so before Christs death, or a fruit of Christs death and so after. But it may well be said that every created saving grace is a fruit of Christs death, and that we receive the habit of saving grace out of his fulnesse, and the saving habit infused separateth an Elect from a Reprobate: For it is peculiar to Beleevers and the Elect to be gifted with one heart, Ezek. 11:19. and a new heart in the habit, Ezek. 36:26. and with the spirit of grace and supplication to beleeve and mourn, Zech. 12:10. and the Spirit and blessing that is powred on the thirsty ground, and the seed, Isai. 44:3. And so must we say, that the same habit as actuated by the Lords Spirit, and as it makes one to beleeve, and draws him effectually to the Son, actually and efficaciously, and draws not another, is a fruit of Christs death, but this way must glory be a fruit of the death of Christ, but not habituall saving grace. 2. The death of Christ for all is as common a means of salvation as the Preaching of the Gospel: And both must be made effectuall by efficacious grace, which is not the fruit of the merit of Christ, by this way, and since grace to actually apply the death of Christ, is not given to Pagans and millions for whom Christ died, as these Authors teach, how unsufficient must the death of our Lord be? For it leaves faith as impossible to the reprobates as if he had never died for them, for neither habituall nor actuall faith is purchased to them by this death: Only the Pelagian application is left to them, which they should have had, suppose Christ had never died for them.
主耶稣在每个约定中都有一个位置，包括行为和恩典的约定：在行为的约定中，他是为了违背而受苦的人。据学者达文安提乌斯说，一个人真正地为另一个人而死，是指他为了获得他的好处而死，尽管另一个人因自己的过错而没有从他为他而死中获得好处。但是，没有这样一个问题，即一个人是否可以真正地为另一个人而死，而是基督是否在圣灵的意义上真正地死了，为了不义的人而死，为了为不义的人获得好处，然而这些不义的人可能永远灭亡，并且不会因基督的死而获得好处，因为他们不信？2. 这难道不意味着基督真正地为所有人而死，然而，尽管基督死了，全世界仍然可能永远灭亡，正如阿米尼安派和索西尼派所说的那样。3. 这将导致基督的死的直接、完全的效果不是实际的，而是可能的拯救所有人。基督为他们真正地死了。4. 基督为选民而死有特殊的意图，给予他们信仰，但他为被弃者而死没有这样的意图。但由此可见，基督在本质和意图上与选民一样真正地为被弃者而死；他为被弃者和选民都提供了同样足够的赎价，这是一种纯粹可能的赎价，但在有效地应用或无效地应用死亡的意图方面有所不同。但是，我们要求圣经证明，基督死亡时作为为世界而死的，有这两种相反的意图。圣经说，基督死去是为了聚集他分散的子民（约翰福音 11:52），使他们归向上帝（彼得前书 3:18），为了让他所死的人得到生命（约翰福音 10:11），活给上帝（哥林多后书 5:15），死于罪恶（彼得前书 2:24），从虚妄的行为中得到救赎（彼得前书 1:18），脱离这个邪恶的世界（加拉太书 1:4）。这里是我们的有效意图；那里有他死亡没有有效意图将任何人带到上帝面前的地方呢？然而，他为了所有的善恶而死，他们说是为了使救恩成为可能。 在基督-上帝-人的死亡中，仅仅将两个意图联系在一起，并且只给我们提供其中一个的经文，并要求我们相信另一个是不够的。2. 仅仅说所有这些地方都是指基督为他的选民有效地死亡是不够的。因为 1. 真正和准确地说，基督仅仅为选民有效地死亡是不正确的，因为他仅仅为了使救恩对所有人都有可能，以至于他们可能永远灭亡，尽管他为他们而死。所以死亡的效力在于基督的意图和应用。现在，意图的效力和应用的效力都是外在于他舍命的行为。2. 哥林多后书 5:15 的地方不能仅仅被他们解释为效果：因为它所说的（正如他们解释的那样）是基督为所有已经死亡的人而死，就像第 14 节所说的一样，而他们说这些人既包括选民也包括被弃者。3. 没有说到基督在十字架上是否代表了他为之死的所有人，无论是选民还是被弃者，以及他是否代表了两个人（因为他被剪除，但不是为自己，但以理书 9:26）。 他是否完成了过犯，终结了罪恶，正如但以理所说的，9:24。也就是说，所有的罪恶和过犯，最终的不信仰和其他一切：因为除非他做到这一点，他就无法完成过犯，终结罪恶，为不义赎罪，并带来永恒的公义，为他死去的人；除非他带来一半的公义，或者至少是不完美的，永远不会终结一些罪恶和过犯，因为人们不愿意这样，他们对基督的无限能力设定了界限：或者因为他有条件地终结罪恶，带来永恒的公义，并且像人们所愿那样宽容和怜悯，并决定施恩不是基于区分的叛逆或不信仰，这将一个被拒绝者与一个被选者分开，如果这对人们来说是好的，如果人应该对他所愿意的人施以怜悯，并使他所愿意的人变得顽固，或者说，如果人应该对自己施以怜悯，因为他愿意，或者使自己变得顽固，因为他愿意变得顽固。 然而，对于某些人来说，引领人们真正归向基督的恩典是否是预定的恩典，即在基督死前继续存在，还是基督死后的结果，可能是有争议的。但可以说，每一种创造的救赎恩典都是基督死的结果，我们从他的丰盛中接受救赎恩典的习惯，并且这种救赎习惯将选民与被弃者分开：因为拥有一个心是信徒和选民的特权，以西结书 11:19；拥有一颗新心是信徒和选民的特权，以西结书 36:26；拥有恩典和祈祷的灵是信徒和选民的特权，撒迦利亚书 12:10；被倾注在干渴的土地上的灵和祝福，以赛亚书 44:3。因此，我们必须说，由主的灵激发的同样习惯，使人相信并有效地将他引向子，而不是其他人，是基督死的结果，但是荣耀必须是基督的死的结果，而不是习惯性的救赎恩典。2. 基督为众人而死与传福音一样是拯救的普遍方式：而且两者都必须通过有效的恩典来实现，这不是基督的功德的结果，因为这种方式既不能给予异教徒和基督为他们而死的数百万人实际应用基督的死亡的恩典，那么我们的主的死亡是多么不足呢？对于被拒绝者来说，它使得信仰对他们来说就像他从未为他们而死一样不可能，因为这种死亡对他们既不能带来习惯性信仰也不能带来实际信仰：只有彼拉格派的应用留给他们，假设基督从未为他们而死。

2. It is to be considered, how many wayes CHRIST may be said to give himself ἀντίλυτρον a ransome for us, or in our place.
要考虑的是，基督可以以多少种方式被称为为我们或代替我们支付赎价。

1. Christ hath sufficiently died for all in their room to redeem them. For, pro ἀντς, for men, noteth ever the decree and intention of Christ dying for men; but the sufficiency and worth and intrinsecal dignity of Christs death, depends not upon the decree & intention of God for the worth of the death and the blood of him who is God, Act. 20:28; 1 Cor. 2:8. and the Lord of Glory is infinite, because of the infinitnesse of the person, before and without the decree of God. 2. Nor is it true that Christs dying for all and every one (which is a dream) makes salvation possible to all, so that the Covenant is Preachable to all upon condition of beleeving, Act. 10:43. To him (Jesus Anointed who went about doing good and so was man, v. 38) to him (who was slain in our nature, not for all and every man, v. 39. to him) whom God raised up the third day, v. 40. To him gave all the Prophets witnesse (as it is, v. 43) that through his Name, who ever beleeves in him shal have remission of sins.
基督已经充分地为所有人在他们的位置上死去，以赎回他们。因为“pro ἀντς”，对于人类来说，总是指示基督为人类而死的旨意和意图；但基督的死亡的充足性、价值和内在尊严，并不取决于上帝的旨意和意图，因为他是上帝的血和死亡的价值，是无限的，因为他是荣耀的主，不受上帝的旨意的限制。此外，基督为所有人和每个人而死（这是一个梦想）并不意味着救恩对所有人都是可能的，以至于福音在信仰的条件下对所有人都是可传讲的。使徒行传 10:43 说：“凡信他的人，必因他的名得蒙赦罪。”这是关于耶稣受膏者，他行善并且是人的，他被杀在我们的本性中，但不是为所有人，而是为上帝第三天复活的他，所有先知都为他作证，通过他的名，凡是信他的人都必得到罪的赦免。

2. And this would be considered (whoso beleeves in Christ are justified and saved) how it is universall? It is most true thus: There is a sure connexion between faith and life eternall, and the connexion is decreed of God; or the concatenation of the end and the means, or of the means and the end, faith and salvation. And it is true: whether all beleeve or none at all beleeve, and whether all or none at all be saved, as is this (whosoever shall keep the Law perfectly, shall be justified and saved by the works of the Law.) But 1. it makes neither faith nor salvation possible to Pagans and Reprobates, nor perfect obedience in doing the Law nor Justification or salvation by the works of the law possible to any living man, But the Question is, whether the connexion of the former be made true by the decree and revealed will of God promising life to the beleever, by no means, but only by this, because Christ died for all and every one. And so this should have been false (if all Pagans and Reprobate and Elect beleeve they shall be saved) if Christ had died only for the Elect. This must be proven either by Scripture, or by some solid reason from Scripture; for it saith this, Reprobats can not have life by beleeving in Christ crucified for them: except it be true that Christ was crucified for them, but none can be saved by beleeving that Christ died for them, except they also beleeve that Christ rose from the dead, and ascended and inter edes in Heaven for them. Then one might infer this could not be true, but false (if Reprobats beleeve they shall be saved) except Christ have died, risen again, ascended, and interceeds for all Reprobate and Elect. For true and saving faith the only condition of salvation, must lay hold on the Resurrection, Ascension, and Intercession of Christ, as well as on his dying for all. The reason why it cannot be true that Reprobats shall be saved, if they believe, except Christ have died for them, is (by this way) they cannot beleeve that Christ hath died for their sins, except it be true that he died for their sins: Yea, I answer, they cannot beleeve that Christ rose again for their righteousnesse, except it be true that Christ also rose for the righteousnesse of the Reprobats; this latter they cannot say.
这将被认为是（凡相信基督的人都被称义和得救）如何是普遍的？这是最真实的：信仰和永生之间有着确定的联系，这个联系是上帝所定的；或者说是目标和手段的连锁，或者是手段和目标的连锁，信仰和救恩。而且这是真实的：无论是所有人都相信还是没有人相信，无论是所有人都得救还是没有人得救，就像这样（凡是完全遵守律法的人，都将因律法的行为而被称义和得救）。但是，1. 这既不能使异教徒和被拒绝者的信仰和救恩成为可能，也不能使任何活着的人在遵守律法和凭借律法的行为而得到完全的顺从、称义或救恩。但问题是，前者的联系是否是由上帝的旨意和启示所作出的承诺而成为真实的，绝不是仅仅因为基督为所有人和每个人而死。因此，如果基督只为被选者而死，那么这个说法就是错误的（如果所有的异教徒、被拒绝者和被选者都相信，他们将得救）。 这必须通过圣经或圣经中的一些坚实理由来证明；因为圣经说，被弃绝者不能通过相信为他们受难的基督而得到生命：除非基督为他们受难是真实的，但除非他们也相信基督从死里复活，并升天并为他们在天上代求，否则没有人能通过相信基督为他们而死而得救。那么人们可以推断，如果被弃绝者相信他们将得救，那么这是不可能的，而是错误的，除非基督为所有被弃绝者和选民而死，复活，升天和代求。因为真正而拯救的信仰，作为救恩的唯一条件，必须抓住基督的复活、升天和代求，以及他为所有人而死。如果被弃绝者相信，他们将得救，除非基督为他们而死，这不能是真实的原因是（通过这种方式），他们不能相信基督为他们的罪而死，除非基督为他们的罪而死是真实的：是的，我回答说，除非基督也为被弃绝者的义而复活，否则他们不能相信基督为他们的义而复活；而后者他们不能说。

It is said by Christs dying for all, God hath now a conditionall will of saving all and every one, Elect and Reprobate, if they shall beleeve, which conditionall will was not in God, before Christs dying for all. Yea without Christs dying for all, salvation upon condition of beleeving had been impossible. But not to say that it is unworthy of the Holy Lord, that new wills and new decrees should arise in him, upon any thing that falls out in time, such as the crucifying of the Lord Jesus. Such Doctrine we condemn in Vorstius, and in Arminians, as is well observed by D. Twisse, such a decree as this, that God should say (I decree, will, and intend remission and life purchased by the death of Christ, to all Pagans that never hear the Gospel, to all Reprobats, so they shall beleeve in Christ: And yet I never decree they shall beleeve nor have grace to beleeve) saith no more then there is a connexion between faith as the condition, and remission and life eternall as the thing promised; as when God had decreed that Jerusalem should be burnt, and deny grace to obey; Yet saith Jeremiah from the Lord, Jer. 38:17. If thou wilt assuredly go forth to the King of Babylons Princes, then thy soul shall live, and this City shal not be burnt with fire, and thou shall live and thine house. And the Lord says to Cain, Gen. 4:7. If thou dost well (and shall savingly beleeve as Abel) thou shalt be accepted. Then was that connexion decreed of God, it containing a most just condition of life, and a condition to which Zedekiah and Cain were oblidged, but that the death of Christ made the Lord to intend and decree conditionally and in any tearms either acceptation to life or remission to Cain, as the end, and well doing as the means, or intended to purchase the grace either of the one or the other, is not warranted by Scripture, for both the one and the other, are the fruits of the merits of Christ; Show 1. how God can will and decree such a thing to the Reprobate: for its as if a father would say, I purpose to sell such a plot of ground to my son, so he pay me an hundreth Crowns, When 1. the son, by no possiblity, hath, or can have the hundreth Crowns, but only from his father. 2. When the father of his free pleasure hath decreed never to give him the hundreth Crowns or the plot of ground. 2. Show how faith is made possible by Christs death, when it is not purchased to the reprobate by Christs death, it is not surely made physically possible by Christs death, if it be said that it is made possible morally, rationally, and objectively to them, because there cannot be an offer of life made to Reprobates and to all, upon condition of faith, except Christ have died for the Reprobate, that is denyed, and never proven: If one should come (say they) to the Antipods or to such as never heard of Christ and Preach the Gospel, he should not, before he Preach, look for any new establishing of the conditionall Covenant (who ever beleeves in Christ shall be justified and saved) but should take it as granted, it was made with them before; therefore by Christs death the Gospel of it self is Preachable and may be Preached to all Nations, quovis seculo, in any age, as it was to Job. Ans. If any come to the Antipods and any Nation that never heard of Christ, having the gift of Tongues, and Preach to such, or by his own industrie acquire the gift of such Tongues, and by the strong hand of providence Preach the conditionall Covenant, these providences should be a command, and the setting up of a shining torch there should prove these people (as to the elect among them) in Gods minde were a Covenanted people no lesse then the Church of Samaria. And there were no need to expect a new establishing of the conditionall Gospel-Covenant: But how is that proven to be from this, because God sent his Son to die for all and every one of these Antipods, and made the Gospel-Covenant with all and every one of them before: the Authors shall be ebbe of Scripture here. And if these Antipods should, all and every one, refuse the Gospel and kill the Preacher, and never one either receive the Gospel, or propagate to any that may receive it; Then such an Apostolick mission is not in Scripture, and the lawfulnesse of that mans call to me is to be questioned: and I should judge, his own Spirit, not God sent him. Nor is this true, that the Gospel is and was Preachable, and of it self, may be preached to any age. Job lived before the giving of the Law, and Melchisedeck, and they had the call of God to Preach to them to whom they Preached. 2. It shall be denied that Jonah had sinned, if he had not preached to Nineveh, except God had expresly commanded him to preach to Nineveh, otherwise it had been the sin of Godly Prophets who lived with him in the time of Joash King of Judah, 2 King. 14:25. and they had been guilty, as Jonah in not Preaching to Nineveh. Yea all the Ministers and Apostles, and Prophets had sinned in not Prophecying to the Phylistins, Syrians, Persians, Bythinia, Samaria; whereas the Apostles, Matth. 10:5; Act. 16:6. were forbidden to Preach the Gospel to the Gentiles, to Asia: and it were strange to say Ezekiel sinned in not preaching to a people of an unknown Language, whereas the Lord expresly says he sent him not unto them, Ezek. 3:5, 6. and that, Rom. 10:15. How shall they Preach, except they be sent? is meant of the Apostles, and of all lawfull Pastors. And there may be running and no sending of God to Nations, Jer. 23:21. and Psal. 147:19, 20. when he denies, he declared his judgements and his statutes to any Nation, by sent Prophets, as he did to Jacob, if the Gospel then was of it self Preachable to all Nations, Prophets unsent might have Preached these same judgements to other Nations, that were Preached to Jacob, though not sent of God. But that place, Psal. 147. and diverse others would say he choised only Israel as his Covenanted people: As Deut. 7:7, 8, 9; Deut. 10:12, 13, 14, 15; Exod. 20:1, 2; Psal. 78:5, 6; Amos 3:1, 2; Deut. 27:1, 2. to them only he revealed the Covenant of Grace, then was it not a Covenant of its own nature that might at any age, be Preached to all Nations. But what is then revealed in these decrees? (if the Reprobate beleeve, they shall be saved) Ans. Not Gods intention conditionall or absolute to save them, or to give them faith or grace merited by Christs death, to beleeve, for then some good-will and love of election, the Lord should bear toward the election of such, and should desire all the Reprobate to be saved, so they would believe, and yet by this way, no more is there grace purchased to them, by Christ, to beleeve, then there is grace purchased to them to performe obedience to the Law: Now the Authors will not say that by Christs dying for all, there is a conditionall will in Christ, or in the Father, to give life to all who perfectly keep the Law: for this conditionall will or means and end, was in God before, and suppone Christ had never died for sinners. 2. This would say that the Reprobate were to beleeve that Christ died to save them, having purchased life to them, and to believe that he died not to save them all for whom he died, because they are not to believe he died to purchase faith by his death, or grace to beleeve, without which salvation is impossible: it cannot be said that God absolutely intended to save them, whether they beleeve or not, even while as there is such a decree in God, because he hath decreed both the end and the means, to wit, having ordained for them salvation, and having ordained for them faith; nor is there any such decree in God, toward any but the Elect only, therefore this conditionall decree (if all and every one beleeve, all and every one shall be saved) can infer no love of God through Christ to the persons of all and every one to have them saved, more then this can infer a love of saving all and every one, to be in God or to have been in the Lord, before the fall of Angels, and men (if all and every one of Angels and men shall perfectly, without sin to the end, keep the Law, then all Angels, all men Elect and Reprobate shall be saved eternally.) Now no man found in judgement, can say this conditionall can infer that God had a good will to save some Angels, not to save others: More then this (if all and every man beleeve in Christ they shall be saved) can infer that God hath a good-will to save Reprobate men, and not fallen Angels. In a word, no simple conditionall propositions can infer the desire or good will of God to the persons of men or to have the things done, except God effectually work the condition: As this (if all fulfill the Law perfectly, men and Angels, and all men shall be saved by the Law) cannot infer that God hath a good will to the persons of all Angels and all men to justifie and save them all, without exception, by the works of the Law; the contrair whereof he decreed. For this connex proposition may stand true with the salvation of all Angels, of all men, of no Angels, or no men, according as the Lord shall be pleased of his good pleasure and free grace to work, or not to work the condition of moving the will of Angels and men to keep the Law. And therefore these connexions nihil ponunt absoluti, they place nothing absolutely to persons, but only to things, to wit, 1. that it is the duetie and obligation of all Angels and men to perform absolute obedience to the Law, as they would be justified and saved by the Law, and its the duty of all men in the Visible Church to beleeve in Christ. if they would be justified and saved in Christ. 2. That there is a wise connexion between means and end, obedience legall and life, faith and life, according to the approving will of God, and yet neither means nor end may ever come to passe or fall out, and neither means nor end may ever be decreed of God to fall out: Yea God may decree absolutely that none of the extreams shall exist as God decrees (if Zedekiah shall yeeld to the King of Babylon, Jerusalem shall not be burnt) and yet according to his decree or will of purpose the Lord hath decreed that the yeelding of Zedekiah, and the safety of the idolatrous Citie should not come to passe, but the contrair. So God decrees, if Judas repent and beleeve, he shall be saved according to the will of precept, and yet according to the Lords will of purpose, neither did the Lord decree or intend the repenting and saving beleeving of Judas nor was grace to beleeve and repent purchased by the death of Christ to Judas (by these Authors) though they boast of the amplitude of Christs death, nor did the Lord by that will of purpose ever decree or intend the salvation of Judas.
据说基督为所有人而死，上帝现在有一个有条件的意愿拯救所有人，包括选民和被拒绝者，只要他们相信。这个有条件的意愿在基督为所有人而死之前并不存在于上帝。是的，如果没有基督为所有人而死，信仰条件下的救赎将是不可能的。但不能说这对圣洁的主是不值得的，他会因为时间上发生的任何事情，比如主耶稣的钉死，而产生新的意愿和新的旨意。我们在沃斯提乌斯和阿米纳派中谴责这样的教义，正如特威斯博士所观察到的那样，这样一个旨意，上帝应该说（我决定、愿意并打算通过基督的死亡购买宽恕和永生，给予从未听过福音的异教徒，给予所有被拒绝者，只要他们相信基督：然而我从未决定他们会相信或拥有相信的恩典），不过是说信仰作为条件与宽恕和永生作为所承诺的事物之间存在联系；就像上帝已经决定耶路撒冷将被焚烧，并拒绝给予顺服的恩典一样；然而耶利米从主那里说，耶利米书 38:17。 如果你确信要去巴比伦王的王子那里，那么你的灵魂将得以生存，这座城市将不会被火焚烧，你和你的家人将得以生存。主对该隐说，创世纪 4:7。如果你行善（并像亚伯一样真心相信），你将被接纳。那么，上帝就决定了这种联系，因为它包含了一种最公正的生活条件，这是西底家和该隐所必须遵守的条件，但基督的死亡使主有意并有条件地决定接受生命或赦免该隐，以终结和善行为手段，或者打算为其中的一个或另一个购买恩典，这在圣经中没有得到保证，因为这两者都是基督的功绩的结果；首先，要说明上帝如何愿意并决定这样一件事给被拒绝者：就好像一个父亲会说，我打算把这块地卖给我的儿子，只要他给我一百枚金币，但是，1.儿子不可能有或能够有一百枚金币，只能从他父亲那里得到。2.父亲出于自由意愿决定永远不给他一百枚金币或这块地。 展示信仰如何因基督的死而成为可能，当基督的死并未为被拒绝者所购买时，如果说它在道义上、理性上和客观上对他们来说是可能的，那么就不能对被拒绝者和所有人提供生命的条件，除非基督为被拒绝者而死，这是被否认的，也从未被证明：如果有人（他们说）去到反面或从未听说过基督和传福音的地方，他在传福音之前不应该寻求任何新的条件性约定的确立（凡相信基督的人必蒙称义和得救），而应该认为它在他们之前就已经与他们立约；因此，通过基督的死，福音本身是可传讲的，可以传讲给所有的国家，无论何时何地，就像对约伯一样。回答： 如果有人来到反面地球，并且有一些从未听说过基督的国家，他们具有语言的天赋，并向这些人传道，或者通过自己的努力获得这种语言的天赋，并且在上帝的强大引导下传讲有条件的盟约，这些引导应该是一种命令，而在那里建立一个明亮的火炬将证明这些人（至少其中的选民）在上帝心中是一个与撒玛利亚教会一样的盟约民族。并且不需要期待有一个新的有条件的福音盟约的建立：但是这是如何证明的呢？因为上帝派遣他的儿子为所有这些反面地球的人而死，并在之前与他们每个人都订立了福音盟约：这里的作者将会引用圣经。如果这些反面地球的人都拒绝福音并杀死传道者，没有一个人接受福音，也没有传播给任何可能接受福音的人；那么这样的使徒式使命在圣经中是不存在的，那个人的合法性应该受到质疑：我会判断，是他自己的灵而不是上帝派遣他。 这并不是真的，福音是可以传讲的，它本身可以传讲给任何时代的人。约伯生活在律法赐下之前，而麦基洗德也是如此，他们都得到了上帝的呼召去传讲。2. 如果约拿没有被上帝明确命令去传讲尼尼微，那么他就没有犯罪，否则他就像与他一同生活在犹大王约阿施时代的虔诚先知们一样犯了罪，如列王记下 14:25 所述。他们也会像约拿一样，没有向尼尼微传讲。是的，所有的牧师、使徒和先知们都会因为没有向非利士人、叙利亚人、波斯人、比提尼亚人和撒玛利亚人传讲预言而犯罪；然而使徒们在马太福音 10:5 和使徒行传 16:6 中被禁止向外邦人、亚细亚人传讲福音。而且奇怪的是，如果说以西结没有向一个语言不通的民族传讲而犯了罪，因为主明确说他没有被差遣去那里，以西结书 3:5, 6 和罗马书 10:15 中所说的“他们若没有奉差遣，怎能传讲呢？”是指使徒和所有合法的牧师。而且可能会有奔跑而没有上帝差遣的国家，耶利米书 23:21 和诗篇 147:19, 20 中也有提到。 当他否认时，他向任何国家宣布了他的判断和法令，通过派遣先知，就像他对雅各布所做的那样，如果福音本身可以向所有国家传讲，那么未被派遣的先知可能会向其他国家传讲这些相同的判断，就像向雅各布传讲的那样，尽管他们没有被上帝派遣。但是，诗篇 147 和其他一些经文会说他只选择了以色列作为他立约的子民：如申命记 7:7, 8, 9; 申命记 10:12, 13, 14, 15; 出埃及记 20:1, 2; 诗篇 78:5, 6; 阿摩司书 3:1, 2; 申命记 27:1, 2。只有向他们揭示了恩典的约，那么它不是一种本质上可以在任何时代向所有国家传讲的约。但是在这些旨意中揭示了什么呢？（如果被拒绝者相信，他们将得救）答案是。 不是上帝的意愿有条件地或绝对地拯救他们，或者给予他们基督的死所获得的信仰或恩典，因为那样的话，主对选民的善意和选举的爱将会向所有被拒绝的人表达，并且希望他们都得救，只要他们相信。然而，通过这种方式，对他们来说，基督所获得的恩典用于信仰的购买并不多于用于遵守律法的恩典的购买。现在，作者们不会说，基督为所有人而死，基督或父亲有条件地愿意给予所有完全遵守律法的人生命，因为这种条件性的意愿或手段和目的，在上帝之前就已经存在，而且假设基督从未为罪人而死。 这意味着，被拒绝者应该相信基督为他们的救赎而死，为他们购买了生命，并且相信他的死并不是为了拯救他所死的所有人，因为他们不应该相信他的死是为了通过他的死购买信仰或信仰的恩典，没有这些，救赎是不可能的：不能说上帝绝对打算拯救他们，无论他们是否相信，即使上帝有这样的旨意，因为他既定了目标和手段，即为他们预定了救赎，并为他们预定了信仰；上帝对任何人都没有这样的旨意，只有选民才有，因此这个有条件的旨意（如果所有人都相信，所有人都将得救）不能推断出上帝通过基督对所有人的个人的爱，以使他们得救，就像这不能推断出上帝对所有人的拯救的爱，或者在天使和人类堕落之前，上帝对所有人的爱（如果所有天使和人类都能完美地、没有罪地遵守律法，那么所有天使、所有选民和被拒绝者都将永远得救）。现在没有一个人在判断中发现，可以说这个条件可以推断出上帝对一些天使有善意，对其他天使没有善意：更重要的是（如果所有人都相信基督，他们将得救），可以推断出上帝对被拒绝的人有善意，而对堕落的天使没有善意。总之，除非上帝有效地实现条件，否则没有简单的条件命题可以推断出上帝对人的个人或事物的善意，就像这个命题（如果所有人和天使都完全遵守律法，所有人都将因律法得救）不能推断出上帝对所有天使和所有人的个人的善意，以及对他们所有人的拯救，没有例外，通过律法的行为；而他却决定相反。因为这个连接命题可以与所有天使的拯救，所有人的拯救，没有天使的拯救或没有人的拯救相一致，这取决于主按照他的善意和自由恩典来工作或不工作天使和人的意愿保持律法的条件。因此，这些连接没有绝对地放置在个人身上，而只是放置在事物上，即：1. 所有天使和人类都有责任和义务对法律绝对服从，因为他们希望通过法律得到正当的辩护和拯救，对于所有在可见教会中的人来说，相信基督是他们在基督里得到正当的辩护和拯救的责任。2. 在神的批准意愿下，手段和目标之间存在着明智的联系，合法的顺从和生命，信仰和生命，然而，手段和目标都可能不会发生或实现，神也可能绝对地决定不会发生任何极端情况：是的，神可以绝对地决定不会发生任何极端情况（如果西底家向巴比伦王屈服，耶路撒冷就不会被烧毁），然而根据他的决定或目的意愿，主已经决定西底家的屈服和邪恶城市的安全不会发生，而是相反的情况。 上帝这样命令，如果犹大悔改并相信，他将根据戒律的旨意得救，但根据主的目的意愿，主并没有命令或意图犹大的悔改和得救的信仰，也没有恩典通过基督的死亡为犹大（由这些作者）购买信仰和悔改，尽管他们夸耀基督的死亡的广泛性，主也从未根据那个目的意愿命令或意图拯救犹大。

Therefore, 3. this, that the death of Christ is of its own nature preachable to all Nations, in every age, is not true: For the phrase is neither in Scipture, in Old or New Testament, nor is the thing it self in Scripture: For the meaning is, either God may send Apostles in any age to all the Nations of the world, to Preach: If that be by his extraordinary power, he may save all the damned, that way. That Preachablenesse is not the object of our faith: Nor is that Preachablenesse a fruit of Christs dying for all. If it be meant that God by his ordinary power may send Apostles in any age to all Nations: How is that to be said? Except we say God hath decreed in his will of purpose to send Preachers to all; That cannot be, except his decree be disappointed. Or 3. If it be his command and revealed will that the Gospel be Preached to all Nations, every age, they grievously sin, who Preach not the Gospel to the Brasilians and Antipods, whether they can speak in their Language or not. And if the Doctrine of the Covenant of its own nature may so be Preached to all Nations, without exception, in every difference of time, then must all the Nations of the earth, in all differences of time, be in a capacity to be a Covenanted people of God, the Church of Christ, the Vineyard of the Lord, his inheritance, the Spouse of Christ, his Body, his Called, and Chosen flock. For to have the Doctrine of the Covenant fixedly Preached to a Nation, and Christ offered to them, is to be the planted Vineyard of the Lord, for to Preach to Macedonia, fixedly, they willingly hearing, is indeed the Lords entering in Covenant with Macedonia, and his choising them to be his confederate people, and the Lords planting a Vineyard, and building a Wine-presse in it, and setting up a Ministry therein; and therefore the Lord was not in Covenant with them before. Indeed to Preach the Word simply to scoffers who reject it, and that occasionally in the passing, so as there is no sort of accepting of the Covenant nor any fixed Ministry there, is not a renewing of the Covenant with them, nor does it presuppose a Covenant before made with them. 2. It is against the wisdome of God, that 1. there should be such a band of love the greatest love that ever was, Joh. 15:13. lying upon all mankind, Brasilians, Americans, binding them to thankfull Gospel-obedience that Christ died for them, yet this obligation of the greatest love is neither written in their heart, as the Law of nature, nor is it ever revealed to them that they are under so much love by Covenant. 2. How can the Lord say I choosed you, O Israel, among all the people of the earth, and entred in Covenant with you and your seed only. For 1. there is no need of a new establishing of the conditionall Gospel-Covenant, for it was established with Israel, and with all the world before he choosed or called them. 2. He cannot be said to enter in Covenant with them only. For all the world ever was thus Covenanted with God. 3. All the world must be an invisible Covenanted Church, and the fit matter to be a Church. For the Evangel may be Preached est de se annunciabile, not to stones and to rocks, but to all Nations, quovis seculo. 4. Since the Preaching of the Gospel to some Nations, and not to others, is an act of the Soveraign pleasure, yea and of the free grace of God to such as this Sun-light graciously doth visit, by this way, the sinfull neglect of such as refuse to Preach shall be the cause of the perishing of the elect, a dream.
因此，基督的死亡本质上是可传教给所有国家的，这种说法是不正确的：因为这个短语在圣经的旧约和新约中都没有出现，而且在圣经中也没有这样的事情：因为这个意思是，无论是神可以在任何时代派遣使徒去传教给世界上的所有国家，如果是通过他的非凡能力，他可以以这种方式拯救所有被诅咒的人。这种可传教性不是我们信仰的对象：这种可传教性也不是基督为所有人而死的结果。如果意思是神可以通过他的普通能力在任何时代派遣使徒去传教给所有国家：那该怎么说呢？除非我们说神已经在他的旨意中决定要派遣传教士去所有地方；除非他的决定被打破，否则这是不可能的。或者，如果他的命令和启示的旨意是福音要传给所有国家，每个时代，那么不论他们是否能用他们的语言说话，那些不传福音给巴西人和反面人的人都犯了严重的罪过。 如果契约教义的本质可以无例外地传教给所有国家，在任何时间的差异中，那么地球上的所有国家，在任何时间的差异中，都有能力成为上帝的契约民族，基督的教会，主的葡萄园，他的产业，基督的新娘，他的身体，他的被召选和被选择的群羊。因为将契约教义坚定地传教给一个国家，并向他们提供基督，就是成为主的葡萄园，为了向马其顿传教，他们愿意听从，这实际上是主与马其顿订立契约，并选择他们成为他的盟友，主在其中种植了一个葡萄园，在其中建立了一个榨酒厂，并在其中设立了一个事工；因此，主以前并没有与他们订立契约。确实，简单地向那些拒绝接受的嘲笑者传道，并且只是偶然地经过，以至于没有任何接受契约的方式，也没有任何固定的事工，这不是与他们更新契约，也不预设以前与他们订立过契约。2. 这违背了上帝的智慧，1. 应该有这样一支爱的乐队，这是有史以来最伟大的爱，约翰福音 15:13。它笼罩着全人类，巴西人、美国人，将他们与感恩的福音顺从联系在一起，基督为他们而死，然而这种最伟大的爱的义务既没有写在他们的心中，作为自然法则，也没有向他们启示他们是在契约下承受如此多的爱。2.主怎么能说我选择了你们，以色列，在全地的万民中，并与你们和你们的后裔立约呢？因为 1.没有必要重新建立有条件的福音契约，因为它已经与以色列和所有世界建立起来，而在他选择或呼召他们之前。2.他不能说只与他们立约。因为全世界都与上帝立约。3.全世界必须是一个看不见的契约教会，也是一个合适的教会的素材。因为福音可以传给所有的民族，不是给石头和岩石，而是给所有的国家，无论何时。4. 自从福音传到一些国家，而没有传到其他国家，这是至高无上的喜悦之举，是上帝对那些被这阳光恩慈地照耀的人的自由恩典。拒绝传道的人的罪恶忽视将成为选民灭亡的原因，这只是一个梦。

2. CHRIST may be said to die for us, as if we had substituted him in our place, in so rigid a sense, as if he had been made our surety to fulfill both the preceptive and active, and also the satisfying and suffering part of the Law in our room. This may please Antinomians, but a doubt it is, if it stand with the truth: For then what ever we, yea all mortall men be (for Christ died for them all, as many teach) most wicked, yet Christs active and surety and cautionary righteousnesse should be ours, and though we should never beleeve, yet Christ who fulfilled the Law and preceptive as well as the threatning part, must have beleeved for all that he died for, and what need we then in our persons either beleeve or repent? Its true, we need not perform any active obedience, as a part of active fulfilling of that Covenant of Works, which either must have all, or no obedience. If it be said that alio titulo, upon another account of thankfulnesse to our ransom-payer we owe active obedience: Yet all that CHRIST died for, both actively and passively must be perfectly righteous and justified, having payed the most perfect active and passive obedience that the Law required, though we never beleeve, and Christ must have payed the active part of justifying faith for us. And why, but we should be formally justified in him without faith also? As also, God, not we, laid our sins upon Christ, Isai. 53:6; 2 Cor. 5:21. and therefore we did commissionate and substitute Christ to die in our room.
2. 基督可以说是为我们而死，就好像我们替代了他的位置，以如此严格的意义，好像他成为了我们履行律法的诫命、行动、满足和受苦的担保人。这可能会让反律法主义者满意，但是否与真理相符还有疑问：因为如果是这样，无论我们是什么样的人（因为基督为他们所有人而死，正如许多人所教导的），即使是最邪恶的人，基督的行动、担保和保证的义务应该成为我们的，即使我们永远不相信，基督也必须为他为之死的人相信并履行律法和诫命的部分，那么我们个人还需要相信或悔改吗？的确，我们不需要履行任何行动的顺从，作为履行那个工作约的行动部分，这要么必须全部履行，要么不履行。 如果有人说，出于对我们的赎价者的感激之情，我们欠他积极的顺从：然而，基督为我们所死的一切，无论是积极的还是被动的，都必须是完全公义和被称义的，因为他已经完全履行了律法所要求的最完美的积极和被动的顺从，即使我们从未相信，基督也必须为我们履行称义信仰的积极部分。为什么我们不应该在他里面正式地获得称义，而不需要信仰呢？同样，神而不是我们将我们的罪孽加在基督身上，以赛亚书 53:6；哥林多后书 5:21。因此，我们委托并代替基督为我们而死。

Socinus, Crellius, the Raccovian Catechism, Arminius, contend that Christ died for all finaliter, for to procure good and salvation to all, so they beleeve, and yet through their own fault, they may haply never be saved: not that he satisfied for us, but died for example as a Martyr (say Socinians) as Paul suffered for the Church, so as we, beleeving in Christ as in the only chief Martyr and witnesse, who as the only Author declared the Gospel, not as a sufferer and ransom-payer who redeemed us from the Law, are saved. And as Arminians, he died for our good, not that he died in our room and stead, so as the sins of the Elect were actually taken off them and translated upon Christ, so as wee are actually freed from the punishment of sin, as if we had substitute a Saviour our selves, and payed our debt our selves to God; and so according to the rigour of Justice, we might crave by the Law of buying and selling deliverance from punishment, and life eternall from God. But this way they will not have Christ to die in the place and room of any, but only for their good, so as they may die eternally themselves for whom Christ died. Hence 1. It follows that Christ died for them but gave no ransome of blood for them for whom he died. 2. Arminians will not have the sins and punishment satisfactory to justice (for of such punishment we speak) actually upon Christ, and translated off the sinner and laid upon Christ and beleevers actually freed from satisfactory punishment: So that both beleevers and Christ must actually bear the satisfactory punishment. Which indeed makes beleevers half redeemers with Christ: against which we disputed before.
Socinus, Crellius, Raccovian Catechism, Arminius 争辩说基督为所有人的最终目的而死，为了为所有人争取善和救恩，尽管他们可能因自己的过错而永远得不到救赎：他们认为基督不是为我们赎罪，而是作为殉道者而死（Socinians 说），就像保罗为教会而受苦一样，所以我们相信基督是唯一的首要殉道者和见证人，他作为唯一的创始人宣布了福音，而不是作为一个受苦和赎价者，他从律法中赎回了我们，我们得救了。而阿米纳斯派认为，他为我们的利益而死，并不是他代替我们死，所以选民的罪实际上被从他们身上除去并转移到基督身上，所以我们实际上从罪的惩罚中得到了解脱，就好像我们自己替代了一个救主，向上帝偿还了我们的债务；因此，根据买卖的法律，我们可以按照正义的严格要求，向上帝要求从惩罚中解脱和永生。但是他们不认为基督代替任何人而死，而只是为了他们的利益，以便他们自己可以永远死亡，而基督为他们而死。因此，第一点。 基督为他们而死，但没有为他们付出血的赎价。2. 亚米拿派不认为罪和惩罚对公正有满意的补偿（我们所说的是这种惩罚），实际上加在基督身上，从罪人身上转移到基督和信徒身上，实际上使信徒免于满意的惩罚：因此，信徒和基督都必须实际承担满意的惩罚。这实际上使得信徒与基督成为半个救赎者：这是我们之前争论的问题。

3. Arminians denies that we payed our debts to God, in Christ paying them for us. So that the broken man cannot be said to have satisfied the debt in, and through the surety who satisfied for him, which in all Law is unjust. And since Arminians denies that we payed to Justice a ransome for sin, because our Surety Christ payed for us, he must deny that Christ was wounded for our transgressions, and bruised for our iniquities, or that the chastisement of our peace was upon him: Contrair to Isai. 53:5. because we made him not our Mediatour and Surety, but God made him Mediatour, and laid our iniquities upon him, Isai. 53:6. But it is accidentall in Law, that the debter substitute the surety, or request him to take the place of surety upon him. But he is a reall and a most legall surety who not requested, of free grace becomes surety and pays the very same summe in speciè, in kind, that the debter ought to pay; this reason does prove he is both a surety and a gracious surety. As a Kings son who comes in and layes down his head for a malefactor, truely and really dyeth and layeth down his life in the room and place of that malefactor, though there was no Covenant nor paction between him and the Kings son, though neither the malefactor, nor any friend in his name did request the Prince to become surety and die for him. Reuben offers his two sons to Jacob as pawnds to be slain, if he should not bring home Benjamin safe to the father: And had Jacob accepted of the offer, Reubens two sons who knew not of the bargain, had been sureties for Benjamin, Gen. 42:37. and Judah might have been Law-surety for Benjamin to Jacob, though Benjamin requested him not to take any such place. The Lord the Creditour and Christ the Cautioner did strike hands together: Christ put himself in our room, as an hostage, pledge and surety to die for us, and payed the first and second death, the summe that we was owing, according to a paction between the Lord and Christ, and we requested not Christ to be surety, only by beleeving, we thank him, and subscribe and say Amen to what is done. But in Law we payed, in regard the same nature that suffered was ours, and accepted as ours. But Arminians clearly refuse that Christ shall be an hostage and surety for us, because the offended party of his own furnished not one that died for him; and so he strikes at the root of a reall sacrifice that is satisfactory to God, because one and the same cannot be both satisfied, and, de suo, of his own, furnish a satisfying surety. For so as his own, Socinus saith, one cannot be both a satisfier and a person satisfied, and this is no satisfaction at all, saith Socinus. (4.) Our beleeving cannot effectuate this, that Christ hath actually born the satisfactory punishment due to us. Arminius saith that Christ hath not, actu ipso, actually born that punishment: he must say he hath born it only potentially, potentià. Then its like when we beleeve, he bears that punishment compleatly, but he cannot die nor suffer, but once; only he must mean that Christ did actually bear our sins, but the satisfactory punishment is not accepted as suffered in our name. But our beleeving hindereth not, but he hath in genere causae moralis & meritoriae really as a meriting cause deserved that God in justice cannot exact from us that same satisfactory punishment that Christ hath suffered for our sins, & its impossible that our faith can adde any meritorious power to Christs death: & therefore though not in our selves and physically, yet really, morally, legally in Christ, deliverance from satisfactory punishment is due to us, we being in Christ legally, and life eternall is due to us, being in Christ according to the rigour of justice, and injuria irrogata Christo sponsori foret, wrong should be done to Christ, and commutative justice, by which, ex condigno, by condignitie, he hath bought freedom from hell, and right to heaven, to these he died for, if we should suffer eternall wrath, in our persons, whether we beleeve or beleeve not; for beleeving is no part of the meriting cause of the satisfying ransome. Yea Christ by right of buying and selling, and we in Christ our surety may claime freedom from the second death, and right to everlasting life, so as God should fail against commutative justice against Christ, and break (with reverence and humble submission to his Glorious Majesty be it spoken) Covenant to Christ, and he should buy with a price more then enough, his seed, and not get his wages, if these he died for, die the second death, and come short of glory eternall, if the Lord say to Christ, I promise to thee a seed, that they shall be delivered from the second death, and have life eternall, providing thou shalt give me a price abundantly sufficient to buy these, to wit, the life and blood of God-Man, and offer thy self a sacrifice upon the Crosse to offended Justice. If CHRIST shall do this and pay the ransome, and Christ get no wages, no saved seed, but they perish through the want of faith only: either must faith be a part of the ransome, which none can say, or then the Lord shall not keep Covenant to Christ. (5.) When Arminius faith that the Lord can, nullo jure, by no Law, nor Justice crave of us faith and conversion to God, if we have payed our debts, by rigour of justice exactly to God in Christ who legally in our stead and place payed for us, he supposes plainly that God requires faith and obedience of us as a part of recompence made to offended Justice. And Arminius faith, that Christs righteousnesse is ours, not as performed by him, but as imputed to us by faith: So that faith comes in as a collaterall price payed for us or a part of the price, the very act and work of beleeving being counted ours, and our righteousnesse before God: Yea but God by no necessity of hurt Justice craves faith and repentance from us.
亚米拿派否认我们为上帝偿还了债务，而是基督替我们偿还。因此，破碎的人不能说他通过担保人满足了债务，这在所有法律中都是不公正的。由于亚米拿派否认我们为罪付出了赎价，因为我们的担保人基督替我们付出了代价，他必须否认基督为我们的过犯受伤，为我们的罪孽受伤，或者说我们的和平受责罚，这与以赛亚书 53:5 相反。因为我们没有使他成为我们的调解者和担保人，而是上帝使他成为调解者，并将我们的罪孽加在他身上，以赛亚书 53:6。但在法律上，债务人替代担保人，或请求他替代担保人的位置，是偶然的。但他是一个真实而最合法的担保人，他并没有被请求，而是出于自由恩典成为担保人，并支付了与债务人应支付的完全相同的金额，这个理由证明他既是一个担保人，也是一个恩典的担保人。 作为国王的儿子，他前来为罪犯躺下，真实地为他而死，代替他的生命，虽然他与国王的儿子之间没有契约或协议，虽然罪犯或他的任何朋友都没有要求王子为他担保并为他而死。流便向雅各布提供了他的两个儿子作为抵押，如果他不能安全地把便雅悯带回给父亲，他们就会被杀死，创世记 42:37。雅各布接受了这个提议，流便的两个儿子并不知道这个交易，他们成为了便雅悯的担保人。犹大本可以成为雅各布对便雅悯的法定担保人，尽管便雅悯并没有要求他担任这样的角色。债权人主和担保人基督握手：基督代替我们，作为我们的人质、保证人，为我们而死，并偿还了我们所欠的第一和第二次死亡的债务，这是根据主和基督之间的协议，我们并没有要求基督担保，只是通过信仰，我们感谢他，并签署并说阿门。但在法律上，我们付出了代价，因为受苦的同样是我们的本性，并被接受为我们的本性。 但是阿尔明派明确拒绝基督为我们作为人质和担保，因为他自己受冒犯的一方并没有提供一个为他而死的人；因此，他打击了一个对上帝满意的真正的牺牲的根源，因为一个人既不能满足，也不能自己提供一个满足的担保。因此，索西努斯说，他自己不能既是满足者又是被满足的人，索西努斯说这根本不是满足。（4）我们的信仰不能使基督实际承担我们应得的满意惩罚。阿尔明派说基督并没有实际承担那个惩罚：他必须说他只是潜在地承担了那个惩罚。那么当我们相信的时候，他完全承担了那个惩罚，但他只能死一次，只能受一次苦；他只是指基督实际上承担了我们的罪，但满意的惩罚并没有被接受为我们代受。 但是我们的信仰并不妨碍，实际上他在道德和功德的一般原因上真正地作为一种应得的原因，使得上帝在公正中不能向我们索取与基督为我们的罪所受的满足惩罚相同的惩罚，我们的信仰不可能给基督的死亡增加任何功德的力量：因此，虽然在我们自己和物理上不是这样，但在基督里，从满足性惩罚中解脱是我们应得的，我们在法律上是在基督里的，根据正义的严格，我们应得永生，如果我们在个人上遭受永恒的愤怒，无论我们相信与否；因为相信不是满足赎价的功德原因的一部分。 是的，基督通过买卖的权利，我们在基督里作为他的担保人，可以要求免除第二次死亡的自由，并享有永恒生命的权利，以至于上帝违背了对基督的交换公正，（恭敬地向他荣耀的陛下说）违背了对基督的约定，而他却用足够的代价买下了他的后代，却没有得到他的报酬，如果他为之而死的人们，死了第二次，失去了永恒的荣耀，如果主对基督说，我向你承诺一个后代，他们将从第二次死亡中得到解脱，并拥有永恒的生命，只要你给我一个足够充足的代价来买下他们，也就是神人的生命和血，以及在十字架上向冒犯的公正献上自己作为牺牲品。如果基督这样做并支付赎价，而基督没有得到报酬，没有得救的后代，而是因为信仰的缺乏而灭亡：要么信仰是赎价的一部分，这是没有人能说的，要么主将不会对基督守约。（5.当阿尔米尼乌斯相信主能够，无论何种法律，也无论何种正义，都不能要求我们对上帝有信仰和归向，如果我们已经通过对上帝在基督里的严格正义的还清债务，他明确假设上帝要求我们有信仰和顺从作为对冒犯的正义的补偿的一部分。阿尔米尼乌斯相信，基督的义是我们的，不是因为他完成了，而是因为我们通过信仰而被归算为我们的。因此，信仰作为我们的代价之一或者代价的一部分进入，相信的行为和工作被算作我们的，成为我们在上帝面前的义：是的，但上帝并不因为伤害正义的必要性而要求我们有信仰和悔改。

That CHRIST died not for our good only, but in our stead is proven, 1. Because Christ in some other more legall way died for us then for Angels, for he died for their good, that he might be made the Head of Angels, Col. 2:10; Phil. 2:7, 8, 9, 10, 11; Rom. 10:9, 11. and he died for the good of the whole Creation that he might make all things new, and restore the creatures to their perfection, which by the sin of man they had lost, Rom. 8:20, 21, 22, 23; Acts 3:21; Rev. 21:5. but he died not as suffering punishment due to the Angels, and the work of Creation in their stead, as wounded for their transgressions, as he died for our transgressions, Isa. 53. For the transgressions of us all, Elect and Reprobate as, they say, exponing that all, Isa. 53:6. of all and every one of mankind, were upon him.
基督不仅为我们的利益而死，而且代替我们死亡的事实已被证明。1.因为基督以某种更合法的方式为我们而不是为天使而死，因为他为了他们的利益而死，以便成为天使的头，歌罗西书 2:10；腓立比书 2:7, 8, 9, 10, 11；罗马书 10:9, 11。他为整个创造物的利益而死，以使一切都变新，并将受到人类罪恶影响而失去完美的生物恢复到原来的状态，罗马书 8:20, 21, 22, 23；使徒行传 3:21；启示录 21:5。但他并没有像为我们的过犯而死那样，为了天使所应受的惩罚，为了创造的工作代替他们，就像他为我们的过犯而死一样，以赛亚书 53 章。为我们众人的过犯，包括被选和被弃的人，正如他们所说，解释那个“众人”，以赛亚书 53:6。所有人类的过犯都在他身上。

2. We deny not, but there be considerable differences between Christs dying, and the punishment of the Elect which they were to suffer. As,
我们不否认，但基督的死亡与选民所要受的惩罚之间存在着相当大的差异。例如，

1. Ours should have been eternall, because we could never out satisfie. But the sufferings of Christ, because of the dignity of his person God-Man, were perfectly satisfactory in a short time.
我们的救赎应该是永恒的，因为我们永远无法满足。但是，基督的受难，因为他作为神人的尊贵身份，短时间内完全满足了。

2. He could not suffer the same pain in number, that we should have suffered, for one and the same accident cannot be in different subjects, nor is the surety to pay the very same summe numero, that the debter borrowed.
他无法承受与我们所遭受的相同的痛苦，因为同一起事故不能发生在不同的对象身上，保证人也不能支付与借款人所借的完全相同的金额。

3. The Lord could not but have punished the Elect with hating & aversion of mind, they being intrinsecally and inherently sinners. He punished Christ, who was not inherently, but only by imputation the sinner, with no hatred at all, but with anger and desire of shewing and exercising revenging justice, but still loving him dearly, as his only Son. But upon this account, Christ must stand in our room, and because of the five-fold onenesse and Law-identity and samenesse. For,
主必然惩罚选民，使他们心生憎恶和厌恶，因为他们本质上和固有地是罪人。他惩罚基督，基督并非本质上是罪人，只是因为归咎于他，但他并没有任何憎恨，而是怀着愤怒和渴望展示和行使复仇正义的愿望，但仍然深爱他，因为他是他唯一的儿子。但正因为这个原因，基督必须代替我们，因为有着五重的一致性、法律的同一性和相同性。

1. Though physically the surety and the debter be two different men, yet in Law they are one and the same person, and one and the same legall party, and the same object of justice. Whoso pursues in Law the surety, does also pursue the debter.
虽然在身体上保证人和债务人是两个不同的人，但在法律上，他们是同一个人，同一个法律当事人，也是同一个司法对象。谁在法律上追究保证人，也在追究债务人。

2. The debt and summe is one, not two debts, nor two ransoms, nor two punishments, nor two lives to losse, but one.
债务和总额是一个，不是两个债务，也不是两个赎金，也不是两个惩罚，也不是两条要失去的生命，而是一个。

3. It is one and the same solution and satisfaction, there can not in Law-justice, come another reckoning, dying, and payment making after the surety hath payed.
这是同一个解决方案和满足，法律正义中不能再有另一种计算，死亡和付款在保证人支付后不再进行。

4. There is one and the same acceptation upon the creditor his part, if he accept of satisfaction in the payment made by the surety, he cannot but legally accept of the debter, and cannot pursue him in Law, but must look upon him as no debter. To justifie him is another thing: It being a forinsecall transient declaration of his righteousnesse who beleeves. I speak here of an acception of satisfaction to hurt justice revenging sin, not of an acceptation of obedience.
4. 如果债权人接受了保证人所做的偿还，他就不得不合法地接受债务人的偿还，并且不能在法律上追究他，而必须视他为非债务人。为他辩护是另一回事：这是对相信者公义的一种外在的短暂宣告。我在这里谈论的是接受偿还以伤害伸张正义的罪恶，而不是接受服从。

5. Its one and the same legall effect, Christ justified in the Spirit, and risen again, 1 Tim 3:16. and we in him as in the meritorious cause are legally justified. Hence he who suffered the same satisfactory punishment, for the same sinnes committed by us, which in Law we ought to have suffered eternally.
5. 它是同一个法律效果，基督在圣灵中被称义，并再次复活，提摩太前书 3:16。而我们在他里面，作为功效的原因，也在法律上被称义。因此，他为我们所犯的同样罪行承受了同样的满意的惩罚，而我们在法律上本应永远承受。

2. He suffered and died for us in our stead and place, especially when the Creditor counts these sufferings, as if we had suffered: So Paul, 2 Cor. 5:14. If one be dead for all, then were all dead. And the Messiah was cut off and died not for himself, Dan. 9:26. He did no violence, neither was guile found in his mouth, Isa. 53:9; Joh. 8:46; Heb. 7:26. But he was wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed, Isa. 53:5; 1 Pet. 2:23, 24, 25. He was delivered for our offences, The Lord laid on him the iniquity of us all. He was cut out of the land of the living, for the transgression of my people was he plagued, Isa. 53:8. He bare on his body our sins on the tree.
他为我们而受苦、死亡，代替我们的位置，特别是当债主将这些苦难算作我们自己的苦难时，保罗在哥林多后书 5:14 中说：“如果一个人为众人而死，那么众人就都死了。”弥赛亚被剪除，却不是为自己而死，但以理书 9:26。他没有行强暴，口中也没有诡诈，以赛亚书 53:9；约翰福音 8:46；希伯来书 7:26。但他为我们的过犯受伤，为我们的罪孽受鞭打，我们得平安是因他受的刑罚，借着他的鞭伤，我们得医治，以赛亚书 53:5；彼得前书 2:23, 24, 25。他为我们的罪孽被交付，耶和华使我们众人的罪孽都归在他身上。他因我民的过犯受刑罚，被剪除离开活人之地，以赛亚书 53:8。他在十字架上背负着我们的罪孽。

3. He who being made under the Law, payed that Law-debt of satisfaction, which the Elect in their persons should have payed, and thereby freed them from the Law-debt of satisfaction: He sustained the person of the Elect in his suffering. But Christ being made under the Law, payed that Law-debt of satisfaction, which the Elect in their persons should have payed. The proposition is out of doubt, none denies the Minor, but that we should have died eternally in our persons, if Christ had not died for us.
3. 他作为在律法下的人，偿还了选民应该偿还的满足律法的债务，并因此使他们摆脱了满足律法的债务：他在他们的苦难中承担了选民的身份。但是基督作为在律法下的人，偿还了选民应该偿还的满足律法的债务。这个命题毫无疑问，没有人否认次要命题，但如果基督没有为我们而死，我们将在我们的身份中永远死去。

4. He who of purpose took on him our nature, the nature and seed of Abraham, and the legall condition of a surety to suffer for us, he stood in our person and room in suffering for us. But Christ took on him our nature, which is common to beleeving Jews, and to such also who are casten off of God, Rom. 9:3, 4. but not as common to them, but as the seed of Abraham, Heb. 2:16.
他有意承担了我们的本性，亚伯拉罕的本性和种子，以及作为我们的代保人为我们受苦的法律条件，他代表我们在受苦中站立。但基督承担了我们的本性，这是信仰的犹太人和被上帝抛弃的人所共有的，罗马书 9:3, 4。但不是作为他们的共同点，而是作为亚伯拉罕的后裔，希伯来书 2:16。

And 5. Gal. 3:10. For as many as are of the works of the Law, are under the curse, for it is written, cursed is every one who continueth not in all things which are written in the book of the Law to do them. 13. Christ hath redeemed us from the Law, being made a curse for us—not to reconcile all and every one to himself, or to obtain a potentiall and far off power of salvation. But, ver. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ, that we might receive the promise of the spirit through faith. Not that we might beleeve or not beleeve, if we would, that is not the blessing of Abraham, Act. 11:18; Act. 15:8, 9; Act. 5:31; Ph. 1:29. and for his great love he died for us, the just for the unjust, to bring us to God.
加拉太书 3:10。凡属于律法行为的人，都在咒诅之下，因为经上记着：“凡不持守律法书上所记一切之事而去行的，都被咒诅。”13.基督为我们赎出了律法的咒诅，成为我们的咒诅—不是为了使所有人都与他和好，或者获得潜在的和遥远的救恩能力。但是，14.亚伯拉罕的祝福要藉着耶稣基督临到外邦人，使我们能够藉着信心领受圣灵的应许。这并不是说我们可以相信或不相信，如果我们愿意，那不是亚伯拉罕的祝福，使徒行传 11:18; 使徒行传 15:8, 9; 使徒行传 5:31; 腓立比书 1:29。因为他极其爱我们，他为我们死了，义人替代不义之人，带领我们归向上帝。

6. And it is thus confirmed, Christ in dying is not looked on as a man; Nor 2. simply as a single man dying; Nor 3. as a publick Martyr or witnesse that all, or none at all, if they so will, may get good of him, but by speciall paction, if he shall lay down his life, and work his work, and suffer for our sins, that which we should have suffered, he shall receive his wages and see his seed.
6. 因此确认，基督在死亡时不被视为一个人；也不仅仅是一个单独的人死亡；也不是作为一个公众的殉道者或证人，所有人或没有人，如果他们愿意，都可以从他那里得到好处，而是通过特殊的协议，如果他放下自己的生命，完成他的工作，并为我们的罪受苦，那么他将得到他的报酬并看到他的后代。

7. As also none who dies as a surety or pays as a surety, but he bears the person of such as he pays for, who ever gives a ransome for another by way of payment, and whosoever as a Priest offers a sacrifice for another, he represents the person offended for whom he offers, so does the Advocate act the person of the Client, the intercessour his person for whom he interceeds.
7. 作为担保人而死亡或支付担保款的人，都代表着他为之支付的人，无论是通过付款为他人赎身，还是作为祭司为他人献祭的人，都代表着被冒犯的人，同样，律师代表客户的人，代表着他为之代理的人。

8. The phrase to die for another as a ransoner signifies to die in the stead and person of another. Demosthenes, orat. ὑπὲρ κτησιφῶντος in liew of Ktesiphon. For Archias, for Marcellus, he pleads, it is in Law as if Archias, as if Marcellus, or as if the parties for which Cicero, and Demostenes do plead, were in persons pleading themselves. Its true, Isocrates hath ὑπὲρ, for in bonum, for the favour and good of any: And (for) ὑπὲρ notes also to do or die for the good and profit of others, Col. 1:24. I rejoice in my sufferings for you, that I may fill up the remnant of the sufferings of Christ for his body. But if it cannot be denied, but for Christ to die for his body is somewhat more then for Paul or any Martyr to die for the body, then sure Christs dying for his Church (as the more doth include the lesse) notes Christs dying for the good of his Church, and somewhat more then for the Churches profit: any may see Stephanus his Thesaurus.
8. 为了替代和代表他人而死的短语意味着为了他人而死。德谟斯提尼斯在《为克特西丰辩护》中为阿尔基亚斯、马塞卢斯辩护，法律上就好像是阿尔基亚斯、马塞卢斯或者是西塞罗和德谟斯提尼斯为之辩护的当事人亲自辩护。确实，以色列的伊索克拉底斯使用了“为了”这个词，表示为了某人的好处和利益。而且，“为了”也表示为了他人的利益和利润而奋不顾身，哥罗西书 1:24 中有提到：“我为你们受苦，为要在我肉身上补满基督患难的缺欠。”但如果不能否认，基督为他的教会而死要比保罗或任何殉道者为教会而死更重要，那么基督为他的教会而死（因为更大的包含了更小的）意味着基督为他的教会的利益而死，甚至比为教会的利益更重要：任何人都可以看到斯蒂芬尼斯的宝库。

ὑωρ (For) is often the same with ἀντὶ, Paul, Rom. 9. I would wish to be separated from Christ, for my brethren; that was not that they might be saved or not, it were contrair to his prayer. 2 Cor. 5:15. If Christ died for all, then all were dead. The bread is my flesh which I will give for the life of the world. The good shepheard gives his life for his sheep. I lay down my life for my sheep. Greater love then this hath no man, that a man should give his life for his friends. It is expedient that one die for the people, Joh. 11. Christ hath died for the ungodly, Rom. 5. in their stead. For the just, ver. 7. ἀντὶ for noteth most frequently vice, loco, in the place and stead: As also, תחת 2 Sam. 18:33. would God I had died for thee, Absalom. The LXX. the Syriack version, and the Chalde paraphrase, in thy stead, I would I had died, and thou remained alive. Gen. 22:13. A sacrifice for Isaac, in stead of Isaac, Gen. 44:33. I shall remain pledge (saith Reuben) for the lad, תחתכנו in paund for the lad. Num. 3:12. I have taken the Levites for all the first born, in stead of the first born. So LXX. ἀντὶ παντὸς πρωτότοκου.
ὑωρ（For）通常与ἀντὶ相同，保罗在罗马书 9 中提到。我希望为了我的弟兄与基督分离，这并不是为了他们的得救与否，这与他的祷告相反。哥林多后书 5:15。如果基督为众人而死，那么众人都已经死了。这饼就是我为世人的生命所赐的肉。好牧人为羊舍命。我为羊舍命。没有人有比这更大的爱，就是人为朋友舍命。为了人民，一个人死是有益的，约翰福音 11。基督为不虔敬的人而死，罗马书 5。代替他们。为了义人，第 7 节。ἀντὶ通常表示代替、替代的意思：如同希伯来文的תחת在撒母耳记下 18:33 中的用法，愿我替你死，押沙龙。希腊七十士译本、叙利亚译本和迦勒底译解都翻译为代替你死，而你仍然活着。创世记 22:13。以撒的代替品，代替以撒，创世记 44:33。我要为这孩子作保（流便说），以孩子作我的代保。民数记 3:12。我已经取了利未人代替所有的长子，代替长子。七十士译本也是这样翻译的，ἀντὶ παντὸς πρωτότοκου。

2. When a ransome is given for another in point of justice, Mar. 10:45. Christ gives his life a ransome for many, Matth. 20:28. He came to give his (dear precious) life a ransome in stead of many, 1 Tim. 2:6. ἀντὶ λύτρον, a counter ransome for all. Matth. 5:38. Eye for eye, tooth for tooth. Exod. 21:24, 23. Thou shalt give life for life. Give that peece of money for thee and me, Mat. 17; Isa 43:4. I will give men for thee, and people for thy life.
2. 当为了公正而给予赎金时，马可福音 10:45。基督为众人给出了他的生命作为赎价，马太福音 20:28。他来为众人代替付出了他宝贵的生命作为赎价，提摩太前书 2:6。ἀντὶ λύτρον，为众人提供了一个对等的赎价。马太福音 5:38。以眼还眼，以牙还牙。出埃及记 21:24, 23。你要以生命换生命。为你和我付出那一枚钱币，马太福音 17; 以赛亚书 43:4。我要为你交出人民，为你的生命交出众人。

3. It is used thus, when a man is given in place of another, Pro. 11:8. The righteous is delivered out of trouble, and the wicked cometh in his stead. Job 34:24. and he makes others to stand in their place, Heb. as before, Psal. 45:16. in stead of fathers shall be sons. Job 16:4. Oh! if your soul were in my souls stead.
当一个人代替另一个人时，它被这样使用，箴言 11:8。义人从灾难中得救，恶人代替他进来。约伯记 34:24。他使别人站在他们的位置上，希伯来书，如前所述，诗篇 45:16。代替父亲的将是儿子。约伯记 16:4。哦！如果你的灵魂在我的灵魂的位置上。

4. It is when the son comes in the room and stead of the father, or one kills another, which is a sad exchanging of one person for another, and though the following King does not act in the person, or by the nāe & authority of him who went before, yet there is one person changed, and another raigns in his place and room. 1 Chron. 14:1. Abijah sleept, and Asa his son raigned in his stead. LXX. ἀντʼ ἀυτοῦ 1 King. 3:7. Thou hast made thy servant to raign in the room of David my father. LXX. ἀντὶ δαβὶδ τοῦ πατρός μοῦ. 1 Kin. 11:43. Rehoboam raigned in his stead, ἀντʼ ἀυτοῦ, Chal. Paraphrastes, pro eo. 31. Abijah raigned in his stead, ἀντʼ ἀυτοῦ. 2 Kin. 1:17. Joram raigned in his stead, LXX. ἀντʼ ἀυτοῦ. 1 Kin. 15:28. Baasha slew him and raigned, ἀντʼ ἀυτοῦ. 2 Kin. 8:15. He slew him, and Hazael raigned, ἀντʼ ἀυτοῦ. 2 Kin. 15:10. Shallum slew him, and raigned in his stead, ἀντʼ ἀυτοῦ. ver. 14. Menahem slew him, and raigned, ἀντʼ ἀυτοῦ. ver. 30. Hoshea smote him, and raigned, ἀντʼ ἀυτοῦ. So Esth. 2:4; Eccl. 4:15; 2 Sam. 17:25; Gen. 30:2; 1 King. 16:10. Zimri raigned, ἀντʼ ἀυτοῦ Ezek. 16:32.
4. 当儿子代替父亲进入房间，或者一个人杀死另一个人，这是一个悲伤的人物交换，尽管接下来的国王不是以前那个人的角色行动，也不是以前那个人的权威，但是一个人被替换，另一个人在他的位置和地位上统治。历代志上 14:1。亚比央睡着了，亚撒他的儿子代替他统治。希腊七十士译本。代替他 列王纪上 3:7。你使你的仆人代替我父大卫统治。希腊七十士译本。代替大卫我的父亲。列王纪上 11:43。罗波安代替他统治，希腊七十士译本，代替他，迦勒底人的解释者，代替他。历代志上 31。亚比央代替他统治，希腊七十士译本，代替他。列王纪下 1:17。约兰代替他统治，希腊七十士译本，代替他。列王纪上 15:28。巴沙杀了他，代替他统治，希腊七十士译本，代替他。列王纪下 8:15。他杀了他，哈薛代替他统治，希腊七十士译本，代替他。列王纪下 15:10。沙龙杀了他，代替他统治，希腊七十士译本，代替他。同样见于 14 节。米拿黑杀了他，代替他统治，希腊七十士译本，代替他。同样见于 30 节。何细亚击败了他，代替他统治，希腊七十士译本，代替他。以斯帖记 2:4；传道书 4:15；撒母耳记下 17:25；创世记 30:2；列王纪上 16:10。洗姆利统治，希腊七十士译本，代替他。以西结书 16:32。

Joseph heard that Archelaus did raign in the room of Herod his father, Mat. 2:22. Tremellius, and Trostius both turn it, loco Herodis, Mat. 5:38. eye for eye: Its the same word הלף Mat. 17:27. give it for me and thee. The same word, Luk. 11:11. If his son aske a fish, for a fish in stead of a fish. Tremellius and Trostius, in place of a fish, loco piscis, he will not give him a serpent. Rom. 12:17. neither render evill for evill: So the same in both Languages is, 1 Thes. 5:15. ἀρᾶτε μὴ τὶς κακὸν ἀντὶ κακοῦ ἀοδῶ, and 1 Pet. 3:19. and 1 Cor. 11:16. Her hair is given her in stead of a covering. The same word in the Syriack is, 1 Pet. 3:18. The Lord Christ died, the just for the unjust: in stead of the unjust, Christ is, Gal. 3:13. made a curse for us, in our stead. Matth. 20:28. Syriack, that he might give his life a redemption for many, חלף vice multorum. And the same is, Mar. 10:45. and Rom. 5:6. in due time Christ died for the wicked, ὑωρ ἀσεβῶν. Syriack, חלף רשוע pro, vel vice improborum. 8. While we was sinners Christ died for us. תלפון ὑωρ ἡμῶν in our place, 2 Cor. 5:15. If one died in place of all men, all were dead. Mark 14:24. This is my blood of the New Testament which is shed דתלף for many, loco multorum, Luk. 22:20. This cup is the New Testament in my blood, which is shed in place of you. Joh. 10:11. The good shepheard layes down his life for his sheep, in place of his sheep: The same word, Joh. 11:50. Know ye not that it is expedient that one man die in the place of the people, & that the whole people perish not. Then the intrinsecall end of Christs dying consisteth not with the perishing of these for whom he died: for he died that the whole people should not perish. 1 Tim. 2:6. Who gave himself a redemption for every man. Tit. 2:14. Who gave his soul in stead of us. Heb. 2:9. Who tasted death in the place of every man. 1 Pet. 2:21. Christ died in stead of us, 1 Pet. 4:1; Rom. 9:3. I pray that I were separated from Christ in stead of my brethren. The same word so constantly used can hardly signifie, for the good and profit either of things or persons: As Luk. 11:11. will the father give the son a serpent in stead of a fish, for the good and profit of a fish? 1 Thes. 5:15. See that none of you render evill for evill, i. e. evil for the good and profite of evill? a wild sense, and it is wilder in the case of persons, when it is said, the son raigns, ἀντὶπα τρὸς ἀυτοῦ, so often by the Seventy Translators, in stead of his father, that must be for the good and profit of the dead father. But nothing can be wilder, then to say Jehu killed Ahabs seed, and Zimri slew his Master Elah, Hoshea slew the King, and he raigned in his stead (as the Seventy say not once) that is, he raigned for the good and profit of the King whom he slew, and so slaying of Kings, and rooting out the race and posterity of Kings, shall be their good and profit.
约瑟夫听说亚基劳斯在他父亲希律的位置上统治，太 2:22。特雷梅利乌斯和特罗斯提乌斯都把它翻译成“代替希律的位置”，太 5:38。以眼还眼：同样的词 הלף，太 17:27。给我和你。同样的词，路 11:11。如果他的儿子要求一条鱼，就给他一条鱼代替一条鱼。特雷梅利乌斯和特罗斯提乌斯在鱼的位置上，他不会给他一条蛇。罗 12:17。不以恶报恶：所以在两种语言中都是一样的，帖前 5:15。ἀρᾶτε μὴ τὶς κακὸν ἀντὶ κακοῦ ἀοδῶ，和彼前 3:19。和林前 11:16。她的头发代替了头巾。在叙利亚文中是同样的词，彼前 3:18。主基督为不义的代替义的死亡：代替不义的，基督是，加 3:13。为我们成了咒诅，在我们的代替。太 20:28。叙利亚文，他为多人给出了他的生命作为赎价，חלף vice multorum。同样的是，可 10:45。和罗 5:6。在适当的时候，基督为恶人而死，ὑωρ ἀσεβῶν。叙利亚文，חלף רשוע pro，vel vice improborum。8.当我们还是罪人的时候，基督为我们而死。תלפון ὑωρ ἡμῶν在我们的位置上，林后 5:15。如果有人代替所有人而死，所有人都死了。可 14:24。 这是我为许多人流出的新约之血，路加福音 22:20。这杯是我以我的血所立的新约，为你们流出的，约翰福音 10:11。好牧人为他的羊舍命，代替他的羊：约翰福音 11:50。难道你们不知道，一个人为了人民的利益而死是必要的，以免整个人民灭亡。因此，基督死亡的内在目的与他所为之人的灭亡不一致：因为他死是为了整个人民不至于灭亡。提摩太前书 2:6。他为每个人付出了赎价。提多书 2:14。他代替我们舍了自己的灵魂。希伯来书 2:9。他代替每个人品尝了死亡。彼得前书 2:21。基督代替我们而死，彼得前书 4:1；罗马书 9:3。但愿我能代替我的弟兄与基督隔绝。这个词如此频繁地使用，几乎不可能表示对事物或人的好处和利益：如路加福音 11:11。父亲会给儿子一条蛇代替一条鱼，为了鱼的好处和利益吗？帖撒罗尼迦前书 5:15。看到你们中间没有人以恶报恶，即以恶报恶的好处和利益吗？ a wild sense, and it is wilder in the case of persons, when it is said, the son raigns, ἀντὶπα τρὸς ἀυτοῦ, so often by the Seventy Translators, in stead of his father, that must be for the good and profit of the dead father. But nothing can be wilder, then to say Jehu killed Ahabs seed, and Zimri slew his Master Elah, Hoshea slew the King, and he raigned in his stead (as the Seventy say not once) that is, he raigned for the good and profit of the King whom he slew, and so slaying of Kings, and rooting out the race and posterity of Kings, shall be their good and profit.

Socinus, and the Catechism of Raccovia, saith, if to die for sinners be as much as to die in the place and stead of sinners, then to die for sinnes must be to die in the place and stead of sinnes. Ans. These and the like argue much the vanity of Socinus, if this be retorted, as justly it may. Then as Christs dying for sinners, is for the good, profite, saving, beleeving, and confirming of the faith, establishing the comfort of sinners, then by the like Christs dying for sins, must be to save sins from hell, to bring sins to God, that sins should not live to themselves, and to establish the faith, the consolation of sins; whereas Christ died not for sins as for sinners, that he might save sins, but to dissolve the works of the devill, to take away sin, 1 Joh. 3:9; Joh. 1:29. Christ dies one way for sins, and another way for sinners: The Physitian one way cures the disease that it may be rooted out, and be no more, and another way the diseased person, that he may live and be in health.
苏西诺斯和拉科维亚的教义说，如果为罪人而死与代替罪人而死是一样的，那么为罪而死就必须是代替罪而死。答：如果这样反驳，正如它应该被反驳的那样，这些观点和类似的观点就充分证明了苏西诺斯的虚无。那么，基督为罪人而死是为了善良、益处、拯救、信仰的坚定，以及安慰罪人，那么同样地，基督为罪而死就是要拯救罪免于地狱，将罪带到上帝面前，使罪不再为自己而活，并确立信仰和安慰罪。然而，基督不是为了罪而死，而是为了消灭魔鬼的工作，除去罪恶（约翰一书 3:9；约翰福音 1:29）。基督以一种方式为罪而死，以另一种方式为罪人而死：医生以一种方式治愈疾病，使其根除，不再存在；以另一种方式治愈患病者，使其能够生活并保持健康。

CHAPTER IV
第四章

How we are in Christ dying, and crucified in him. 2. A twofold crucifying of us with Christ. 3. A discourse of mortification. 4. The actings of the mortified. 5. That we are to be mortified in our affections to every thing that is not God, &c.
我们如何在基督里死亡，并在他里面被钉十字架。2.我们与基督一同被钉十字架的两种方式。3.关于死去的讨论。4.被死去的行动。5.我们应该对一切不是上帝的事物抱有死去的感情。

It is objected, that we was not born, nor had we any being, when Christ died, then we died not in Christ, nor could we rise, ascend to heaven, nor sit in heavenly places with him? Ans. But 1. in Physicall actions there is required the reall existence of the worker. Not so in legall actions, for as we had no being, who now beleeve, when Christ died, so our sins had no being; How then could our sins, that were not, deserve punishment? Yet I desire to beleeve that Jesus Christ, 1 Pet. 2:24. his own self bare our sins in his own body on the tree. And that he was wounded for our transgressions, and bruised for our iniquities, who now live, Isai. 53:5. and they cannot deny this, who teach that CHRIST died for the sins of the world, none excepted. And the child in the womb, when the father is absolved from treason is really and in Law restored to his fathers inheritance: And the sucking child may be Crowned a King, and take possession of a Kingdom, and take the oath of loyalty of the subjects in the person of another, though physically he neither do, nor know what is done, but sleep in the armes of the nurse. So we legally in CHRIST satisfied, our nature in Christ was crucified, and we, though not born, did satisfie and suffer satisfactory punishment in Christ. Heb. 1:3. Having by himself purged our sins, he sat down on the right hand of the Majesty on high. Heb. 9:28. So Christ was once offered to bear the sins of many. And in him we were (legally) crucified, and dead to the Law: As Gal. 2:19. so as Christ once being dead and crucified, the head and members, whole Mysticall Christ is dead to the Law, and Christ can die no more, for he cannot satisfie and pay the debt twise: And so are we in him dead to hell, to wrath, to Law-vengeance. Sathan raises a discussed plea against the conscience, thou art a sinner, and under the curse of the Law. There is no answer to that, but by beleeving I was with Christ, crucified, and am dead to the Law and died to death first and second. For Christ suffered mysticall, Christ legally satisfied, and so did I in him. (I speak not now of personall suffering with, or for Christ) and therefore that is a plea of Sathans forging, and taken away. And unjust summonds may be answered by non-compearance, and by the appeal of faith to Christ who having payed the debt sits Judge upon his own debts, which he himself payed, and therefore cannot suffer these for whom he died to suffer for his proper debt, which once he payed. The husband cannot endure the wife to be imprisoned for the debts which he made his own and fully satisfied.
有人反对说，当基督死去时，我们并没有出生，也没有存在，所以我们没有在基督里死去，也不能复活，升天，也不能与他一同坐在天上。答：但是 1.在物理行动中，需要工作者的真实存在。在法律行动中不需要，因为当基督死去时，我们现在相信的人并不存在，所以我们的罪也不存在。那么我们的罪，既然不存在，怎么能够应受惩罚呢？然而，我愿意相信耶稣基督，彼得前书 2:24 说，他亲自担当了我们的罪，挂在木头上。以赛亚书 53:5 说，他为我们的过犯受了创伤，为我们的罪孽受了压伤，我们现在活着的人。那些教导基督为世人的罪而死的人，没有人例外，他们不能否认这一点。当父亲被赦免叛国罪时，子宫中的胎儿在现实和法律上都恢复了父亲的继承权。吃奶的婴儿可能会被加冕为国王，接管一个王国，并在另一个人的身份上宣誓效忠臣民，尽管从物理上来说，他既不知道也不知道发生了什么，只是在保姆的怀抱中睡觉。 所以我们在基督里合法地满足了，我们的本性在基督里被钉十字架，虽然我们没有出生，但我们在基督里满足了并承受了满意的惩罚。希伯来书 1:3。他借着自己的血洗净了我们的罪，就坐在至高者的右边。希伯来书 9:28。基督曾经一次献上自己，担当了许多人的罪。在他里面，我们（合法地）被钉在十字架上，并且对律法已经死了：正如加拉太书 2:19 所说。所以基督一次死亡和被钉十字架，作为整个神秘的基督的头和肢体，已经对律法死亡，基督不能再死，因为他不能两次满足并偿还债务：所以我们在他里面对地狱、愤怒和律法的报复已经死了。撒旦对良心提出了一个争议，你是一个罪人，受到律法的咒诅。对此没有其他答案，只能通过相信我与基督同钉十字架，并对律法和死亡第一次和第二次死亡来回应。因为基督在神秘上受苦，基督在法律上满足，我也在他里面如此。（我现在不谈个人与基督同受苦或为基督受苦）所以那是撒旦伪造的辩词，已经被驳斥了。 不公正的传票可以通过不出庭和信仰上基督的呼吁来回应，基督曾经为自己的债务做出了偿还，现在他作为裁判坐在自己的债务上，因此他不能让为他所死的人为他的债务而受苦，这些债务他已经偿还。丈夫不能容忍妻子因为他自己承担并完全偿还的债务而被监禁。

Obj. 2. All men must die and return to dust, and so must sinners, as the Law requires, therefore Christ died not for thee?

Ans. Socinus, and Crellius object the same, which Sathan doth. For that death in the hew and collour of Law-wrath is holden before a beleever now and then under doubting as a temptation. For we suffer not death such as Christ suffered, to wit, for sin, watered and affected with the curse of the Law; nor must we measure death from body or bulk of departing, but from the salt, and worst of death, which is the curse, and that being removed, we never die, Joh. 11:26; Joh. 5:24. no more look upon death in the Law, for there it raigns, but in Christ, and in him death is dead and removed; the formall demeriting power is removed, when the Law is satisfied: And a beleever being dead to the Law is dead to the curse and to the worst of death, as Christ is dead, to it now.
安斯和克雷利乌斯提出了与撒旦相同的反对意见。因为在法律愤怒的色彩和形象中，死亡被认为是信徒时不时面临的诱惑。因为我们所经历的死亡不像基督所经历的那样，即为了罪而受苦，被法律的诅咒所浸润和影响；我们不能从离去的身体或体积来衡量死亡，而是从死亡的盐和最糟糕的部分来衡量，即诅咒，当诅咒被消除时，我们就永远不会死亡，约翰福音 11:26；约翰福音 5:24。不再在律法中看待死亡，因为在那里它统治着，而是在基督里，在他里面死亡已经死亡和消除；当律法得到满足时，形式上的应得权力就被消除了：信徒对律法已经死亡，对诅咒和最糟糕的死亡也已经死亡，就像基督现在对它已经死亡一样。

Obj. 3. But the conscience of the beleever, suppose there were no devill, challenges him of sin, and therefore that he is under a curse?
但是，即使没有魔鬼，信徒的良心也会指责他犯了罪，因此他被诅咒了吗？

Ans. The conscience may be the factor and deputie of Sathan in that also, for it is the deposing of Christ from his Office of Mediator in satisfying and answering by his death all the demands of the Law, there is none but Christ, when the Law demands blood and the torments of the second death, can plead any thing on the contrair. Rom. 3:19. We know that what things soever the Law speaks, it speaks to these that are under the Law: but the Law speaks not then to a beleever, for he is under grace, and so is not in tearms of treating or parleying with the Law. Christ was crucified and the beleever is legally crucified with Christ, buried and risen again with Christ. 1. Then the Law is not his judge, it spake to Christ and condemned him and put him to death, when he was under the Law, and condemned you in him, now you say, Christ is not condemned and crucified, when ye enter in a new treatie with the Law to receive a new sentence from it, and thus ye undoe what Christ hath perfectly done. 2. To hearken to conscience componing and making another paction with the Law then Christ hath made, is to take the plea that Christ hath embarked in, off his hand; ye are to stand still and be silent, and beleeve that Christs dying, and your dying in him, is a closing of a satisfactory bargain with the Law. Christ condemned sin in the flesh, by taking on his flesh the curse due to us for sin, & for sin, that is, for sins cause, that it might be taken away, he sent his Son to die, Rom. 8:3. and judge and condemn sin. 3. This is to mistate a question well debated and discussed by Christ; for he being the end and perfection of the Law, hath silenced, and satisfied the Law, and to what use can it serve to make a new plea and a bastard controversie with a satisfied party, or to hearken to conscience which craves in the name of mistaken Law well payed debts, and this is but Sathan abusing the Law, and feigning Letters of Caption in the name of the Law, to trouble the quieted conscience of a beleever. But its safest to say, I stand to what Christ hath done and suffered to fulfill the Law, and I believe I was crucified in him, judged, and condemned legally in Christ: and what can you seek more of an ill-doer? He is condemned, crucified, hanged on a tree, and so is justice quieted. Some raise the devill and a storm in the soul and cannot calm it again: It is not good to provoke, irritate, and waken a sleeping dogge. There is quietnesse and peace of beleeving what Christ hath done as well done, and comfortably to rest on his deed by faith. Hence a case of some, who, because they are under deadnesse and security, desire a wakening of conscience, and Sathan hath taught some to commit some hainous guiltinesse, that they may fall in the hand of justice, and so be wakened, and Sathan gives them their fill of it. Hence, we had rather take a Law-way which is not Gods way, as ly under deadnesse; there may be a legall looking upon deadnesse, whereas it is a Gospel-sin that we should be humbled for, and in which we should not please our selves; but no man freed from the Law and brought out of prison, should be willing or desirous to return to the dungeon again. We should let God guide us under a feaver, and not be our own Physitians, but be quiet at Christs part, if he be pleased to cure by contrairs, and to quicken me by deadening me, or to make a soul humble by smiting with a spirit of pride: its good, we are to submit.
良心可能也是撒旦的因素和代理，因为它剥夺了基督作为调解者的职位，通过他的死亡满足并回应了律法的所有要求。只有基督能够在律法要求血和第二次死亡的折磨时提出任何反对的意见。罗马书 3:19。我们知道，律法所说的一切都是对那些在律法之下的人说的，但律法并不对信徒说话，因为他们在恩典之下，所以不需要与律法交涉或交谈。基督被钉在十字架上，信徒与基督一同合法地被钉在十字架上，与基督一同埋葬和复活。1.那么，律法不是他的法官，它对基督说话并定他的罪并处死他，当他在律法之下时，也定你在他里面的罪。现在你说，当你与律法重新达成新的协议以从中获得新的判决时，基督没有被定罪和钉在十字架上，这样你就会撤销基督已经完全完成的事情。2. 听从良心的劝告，并与基督所建立的法律达成另一项协议，就是将基督所承担的辩护理由从他手中拿走；你们应该静静地站着，相信基督的死和你们在他里面的死是与法律达成满意交易的结果。基督在肉体中定罪了罪，通过承担我们因罪所应受的咒诅，为了罪，也就是为了罪的原因，他差遣他的儿子去死，罗马书 8:3。并审判和定罪罪恶。这是对基督所辩论和讨论过的问题的错误陈述；因为他是律法的终结和完全，已经使律法沉默并满足了律法，那么重新提出争论和与已满足的一方争辩有什么用呢？或者听从良心的呼唤，以错误的法律名义要求偿还已经支付的债务，这只是撒旦滥用法律，并伪造法律的执法文件，以扰乱一个已经平静的信徒的良心。 但最安全的说法是，我坚守基督所完成和承受的，以满足律法的事情，我相信我在他里面被钉在十字架上，被判决和合法地定罪：你还能寻求更多一个罪犯的罪行吗？他被定罪，被钉在十字架上，被吊在树上，因此正义得到了平息。有些人在灵魂中引起了魔鬼和风暴，无法再平静下来：激怒、刺激和唤醒一只正在睡觉的狗是不好的。相信基督所做的事情是安静和平和的，舒适地依靠他的行为来休息。因此，有些人因为他们处于死亡和安全状态，渴望唤醒良心，撒旦教导他们犯下一些严重的罪行，以便他们落入正义的手中，从而被唤醒，撒旦让他们尽情享受。因此，我们宁愿选择一条不是上帝的道路，而是处于死亡状态下；可能会以合法的方式看待死亡，而实际上我们应该为福音中的罪而谦卑，不应该自满；但是，没有人从律法中解脱出来并走出监狱，会愿意或渴望再次返回地牢。 我们应该在疾病中让上帝引导我们，不要自作主张，而是在基督那里保持安静，如果他愿意通过相反的方式治愈我，或者通过使我死亡来使我复活，或者通过打击骄傲的灵魂来使其谦卑：顺服是好的。

Obj. How could we be in Christ as in our surety (for saith Arminius) we did not give nor appoint Christ to be our Cautioner or Surety?
我们如何能在基督里，就像我们的担保人一样（因为阿米尼乌斯说过），我们没有给予或指定基督作为我们的担保人或保证人？

Ans. Its evill arguing of Arminius or Sathan, who would make the union either naturall or legall betwixt us and Christ, weak, far off, generall, and such as is betwixt Christ and Pagans and all the world: But this reason is nought, for we sinners were not born and very nothing, when God made the first Adam our father and head in Law as in nature, nor had we any hand or action in substituting the first Adam in his place, and yet we sinned in Adam, and his sin is ours, by divine imputation. But can any deny but Christ on the Crosse did act the cause of many beleevers not born? This is peculiar to this dispensation, that the creditor, not the debter, appoint both the Law-head, and the Evangelick Surety. The Surety had from us a Cautionary, sponsorie, and deputed nature, but no subscribed commission from us, it was in the heart of the Creditor by grace efficacious to obtain our consent, and to make a sort of legall marriage assuming our nature before we either knew our husband, or gave consent to the marriage-Covenant. As the Advocat speaks in the person of the Client absent and sleeping, and when the Client hears and sees how his cause is promoved, he both assents unto, and renders thanks and praises to the Advocat: and so the absent and far off Client not knowing any thing does act in the Advocat. And how many answers doth our Advocat in Heaven make for sinners on earth in his pleadings, of which we know not in particular any thing? Nor doth Christ speak or plead for beleevers as a privat man, nor appear in his Name as it were, but in our person.
答：这是阿尔米尼乌斯或撒旦的邪恶争论，他们想要使我们与基督之间的联合，无论是自然的还是合法的，都变得虚弱、遥远、普遍，就像基督与异教徒和全世界之间的关系一样。但这个理由是无效的，因为我们这些罪人在上帝创造第一个亚当成为我们的父亲和法律上的首领时，我们还不存在，什么都没有，我们也没有参与将第一个亚当代替在他的位置上，然而我们在亚当里犯了罪，他的罪是我们的，是通过神圣的归咎来实现的。但有谁能否认，基督在十字架上代表了许多尚未出生的信徒的事业？这是这个救赎时代特有的，债权人而不是债务人指定了法律首领和福音担保人。担保人从我们这里得到了一种担保、代理和委任的本质，但没有得到我们的签署委托，这是因为债权人的恩典在他的心中起作用，以获得我们的同意，并在我们还不知道我们的丈夫或同意婚约之前，就以一种合法的婚姻方式承担了我们的本性。 当律师代表缺席和睡眠的客户发言时，当客户听到并看到他的案件如何得到推动时，他既同意，又感谢和赞美律师。因此，远离的客户不知道任何事情，却在律师的帮助下行动。在天上，我们的律师为地上的罪人辩护，他作出了多少答复，我们不知道具体情况？基督不是作为一个私人，也不是以他的名义出现为信徒辩护，而是以我们的身份。

Neither is there a faining of a person here, or a borrowed and fained redemption, there be these five here. 1. A Redeemer Christ. 2. Persons redeemed, sinners. 3. A Lord from whom we are redeemed, the Lord Jehovah, not simply, as God, he is the partie from whom we are redeemed, but God as the offended Law-giver, who had us lyable to eternall punishment. 4. There was a price, the life and blood of God, which though not profitable to God (for that is extrinsecall to satisfaction reall) yet an aboundant compensation to justice for declarative glory taken from God which is the nature of reall satisfaction. 5. There is here a God just, true, holy, unchangeable, to whom the price is payed. Nor does Christ sustain the person of the enemy Satan from whom we are redeemed, for he is but the lictor who then had no right to detain us, we are redeemed from evils of sin and punishment: Nor doth Christ in suffering sustain the person of God. Hence, from our being crucified with Christ crucified, something is to be said in a practicall way of our mortification; for mortification flows originally from Christs death, we being crucified in him and with him, Gal. 2:20.
这里没有伪装的人，也没有借来的和伪造的救赎，这里有以下五个要素。1. 救赎者基督。2. 被救赎的人，罪人。3. 我们被救赎的主，耶和华，不仅仅是作为神，他是我们被救赎的一方，而是作为被冒犯的立法者，他使我们有资格受到永恒的惩罚。4. 有一个代价，就是神的生命和血，虽然对神本身没有益处（因为这是与真实的满足无关的），但对公正来说是丰富的补偿，因为它从神那里夺走了宣告性的荣耀，这是真正满足的本质。5. 这里有一个公正、真实、圣洁、不变的神，代价是付给他的。基督并没有扮演我们被救赎的敌人撒旦的角色，因为他只是那个当时没有权利拘留我们的执法官员，我们是从罪恶和惩罚中被救赎出来的。基督在受苦中也没有扮演神的角色。因此，从我们与基督一同被钉在十字架上的经历中，我们在实践中需要谈论我们的死亡；因为死亡最初源于基督的死亡，我们在他里面和他一同被钉在十字架上（加拉太书 2:20）。

Q. What is mortification?
什么是苦修？

A. It is a deadning of the whole powers and inclinations of the soul in their bentnesse and operations, in order to things forbidden by the Law of God, or in things indifferent and commanded. Hence, not the affections only, but the understanding and mind must be deadned. And therefore this is no mortification untill sin originall be subdued in its damnation by Christs death, and in its dominion by the Spirit of Sanctification. A tree is not withered while standing on its root, bulk and branches are green and flourishing: Its much to know the withdrawing of sap and life from the root and the vitall parts of old Adam. The ebbing of a River is not the drying up of it; the new birth only is mortification.
A. 这是灵魂的全部力量和倾向在其弯曲和行动中的死亡，目的是违背上帝的律法，或在中立和被命令的事情中。因此，不仅是情感，而且理解和思维也必须被消灭。因此，除非基督的死亡通过圣灵的成圣征服了原始的罪恶，否则这不是一种死亡。一棵树在其根部上站立时并没有枯萎，其干和枝条是绿色和茂盛的：了解从根部和旧亚当的重要部分中的汁液和生命的撤退是很重要的。河流的退潮并不意味着干涸；只有新生才是死亡。

Q. 2. Since mortification comes only from Christs death, what is the influence of Christs death herein?
耶稣的死亡对于这一点有什么影响？

Ans. The influence is reall, ad modum causae physicae, the merit of blood hath bought us from our vain conversation, 1 Pet. 1:18. Christ dying doth merit by blood the Spirit, and infused grace, which deadens the whole life of sin. Evangelick Arguments from ten heavens, from ten Gospels working morally and in a swasory way, cannot more work mortification then touching can make a reall change on a dead corps; we was legally dead and crucified in Christ, and with Christ, when he died, many not being born then: But in the infusing of the life of God, Christ applyes the reall principle of mortification. Now the redemption from a vain conversation, 1 Pet. 1:18. from the present evil world, Gal. 1:4. is as reall and proper a bargain, except we follow Socinus, as redemption from the wrath to come. 2. Christs death hath an influence morall and swasorie to work mortification: As 1 Pet. 1:16. Be holy. 17. Passe the time of your sojourning in fear. For ye are bought with his blood from your vain conversation. And 1 Pet. 5:1, 2. Christ hath suffered in the flesh, therefore be mortified to your lusts, and serve them not, as the Gentiles do: So Col. 3:1, 5. But the action morall of the Gospel doth not work upon the naturall man: for like works upon the like; carnall reason upon a carnall spirit; and spirituall Arguments upon a renewed man; as an Argument from a painted feather works upon a child, more then an Argument from an inheritance, which no doubt will work upon a man come to age, and yet neither the one nor the other works upon a renewed mind to remove him off Christ his rock. Hence it is, 3. that Acts of Omnipotency are used as Morall Arguments: also, God works in you to will and to do, therefore work out your salvation. And choosing, redeeming, calling, justifying, quickening, converting, are brought in as causes in Scripture, both reall and morall; but they work morally on reason, where there is an impression of faith and principle of life. The Gospel works on an unrenewed man to perswade him almost to be a Christian: Ye may perswade a youth to a course, and get his word, consent, and write; but because reason is green and young, he falls off it again, but a man of judgement shall stand to it: yet if he be not renewed, reason is also green and raw before a spirituall temptation.
答案：影响是真实的，就像物理原因一样，血的功德使我们摆脱了虚浮的行为，彼得前书 1:18。基督的死亡通过血液赢得了圣灵和注入的恩典，使罪的整个生活变得死气沉沉。从十个天堂，从十个福音书中得出的福音论证，在道德和劝说的方式上，不能比触摸更能使死尸发生真正的变化；我们在法律上是死的，在基督里被钉死，当他死的时候，许多人还没有出生：但在注入上帝的生命中，基督应用了真正的死亡原则。现在，除非我们追随索西努斯，否则与来世的愤怒一样，从虚浮的行为中赎回自己是一笔真实而适当的交易。2.基督的死亡在道德和劝说上对死亡起作用：彼得前书 1:16.要圣洁。17.在畏惧中度过你的寄居时光。因为你们是用他的血从虚浮的行为中赎回的。彼得前书 5:1,2.基督在肉体上受苦，所以要对你们的私欲死心，不要像外邦人那样侍奉它们：所以歌罗西书 3:1,5。 但福音的道德行动对自然人没有作用：因为同类相吸；肉体的理性对肉体的灵魂起作用；而属灵的论证对重生的人起作用；就像一根彩绘的羽毛对孩子的影响比一份遗产的论证更大，后者无疑会对成年人起作用，但无论哪种论证都无法使重生的心灵离开基督的磐石。因此，3.全能的行为被用作道德论证：此外，上帝在你们里面运行，使你们有意愿和行动，所以要努力得救。在圣经中，选择、赎回、呼召、称义、使活、转化都被引入为原因，既是真实的，也是道德的；但它们在理性上起道德作用，只有当信仰有印象和生命原则时才有效。福音对未重生的人起作用，几乎能说服他成为基督徒：你可以说服一个年轻人采取某种行动，并得到他的承诺和书面证明；但由于理性还不成熟，他会再次放弃，但一个有判断力的人会坚持下去；然而，如果他没有得到重生，理性在属灵的试探面前也是幼稚和不成熟的。

Quest. What are the actings of a mortified man?
问题：一个苦修的人的行为是什么？

Ans. No actings. 2. Slow actings and lent. 3. Actings indifferent. 4. Closing with contrair providences, reproaches, work not on mortification to fire the man. Psal. 35:12. They speak mischievous things. 13. But I as a deaf man, heard not. David feared to be the reproach of the foolish: Such a case, though from God, would raise a cry in a child of this world. Psal. 39:9. I was dumb, I opened not my mouth, because thou did it. A mortified man is dead to the voice of men-singers and women-singers, and musicall instruments of all sorts, Eccles. 2:8. and houses, gardens, vineyards, orchards, great possessions, cattell, treasures, gold, silver, are all as musick to a dead man: and repenting Solomon now mortified, looks on them as a wise man upon experienced vanitie and vexation of spirit. Will he sing and dance at a shadow? Except a mad man, none will do that. 2. If any thing, without a child of God, work upon him, they move him not much: Psal. 131:2. Surely I have behaved and quieted my self, as a child that is weaned of his mother, my soul is even as a weaned child. Acts 20:24. None of these things move me: I make not much reckoning of bands. Peter, 1 Pet. 4:12. will have the saints not to think burning quick, strange, graces motions are quiet, slow, modest, there is not much fire in the spirit of a weaned child: A mortified soul is as a sea that hath no winds, nor low ebbings, nor high spring tides. Grace stirres leasurely and lentely toward all things, except to God: were there ten Paradices offered to it, it cryes not, a dying mans pulse beats weakly. Grace shouts at nothing, wonders at, and admires nothing; weeps slowly, laughs slowly, sings weakly, eats slowly, drinks not wantonly, feasts, and yet trembles and fears, whether it be the outward or the inward man. David sayes it well. Ps. 62:2. He only is my Rock—I shall not greatly be moved. The beleevers sings, and yet he is not wanton; and weeps, and yet is not sad; dies, and yet lives; is fervent in the cause of God, and yet stayed and composed in spirit. 3. The actings of mortification are indifferent, not fixedly bent upon any thing but God, no not upon the Ark and spirituall comforts. Weeping David, 2 Sam. 15:25. saith to Zadok, carry back the Ark of God into the City, (better I want my comfort, then the Ark be taken) if I shall find favour in the eyes of the Lord, he will bring me again and shew me both it and his habitation. 26. But if he say, I have no delight in thee, here am I, let him do to me as seemeth good unto him. O how sweet, when for God, Moses can lay down his personall satisfaction in a share of life eternall. What if he tramp upon my eternall Crown, I should lay it down at his feet; and is not this mortification? Should he hide his face, for eternity, from me, and I never see him in his manifestations, so his glory shine in my everlasting sad desertion; there is required an indifferency to all created things without; no peremptory and absolute fixednesse of the affection to any good, God excepted, is good: the contrair of this is an ingadging of the heart more then is right to any thing, give me children, or then I die, there should be a contented living without children, if God so will: love the creature, as if ye loved not, the Lord would have us hungring for the creature, and yet not eagerly desiring, and thirsting, and yet have a lent and well ordered appetite to drink: love the child, but let the heart cleave leasurely to the child. Plowing, and no heart-labouring, buying and selling, and no heart-ingadging to the bargain is best here. 1 Cor. 7. They that have wives should be as if they had none. 30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not. In the acting of affections toward the things of this life, as father, mother, husband, wife, children, houses, gain, beauty, honour, and new bought farme, there would be a godly distance of the heart from the thing ye do: Loving, and no loving; rejoicing, and no rejoicing; weeping, and no weeping; speaks most mortification. We cannot do here, except sinfully we over-doe, and the out-goings of the heart to the creature must be fierie, which is childish, whereas mortification is a gracious well composed grave temper of the aged in Christ. There is a fire-edge and a fervour or feaver of affections even to spirituall objects that are created at the first conversion, for mortification does not so soon begin as the new heart. As for God, love as one that loves, desire and desire, and when he hides himself, weep as if you weeped, so the weeping be terminated upon God, not upon his dispensations, to quarrell at, and censure his wayes, but let the out-goings of the heart to God, and to Christ loved and longed for, be with fire, and full strength, Cant. 3:1, 2, 3, 4; Cant. 2:5; Ps. 42:1, 2, 3; Ps. 84:1, 2; Joh. 20:13; Luk. 7:38; Rev. 1:17. 4. Its mortification to have a heart closing with all providences. Phil. 1:21. To me to live is Christ, and to die is gain: To live is good, to die is good, because the Lord so wills, the Lords giving is to Job praising, and the Lords taking away is to Job praising. Phil. 4:12. I know both how to be abased, and how to abound: every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. If I die, it is good; if I live, it is good; if I be full, and rich, it is good; if I be hungry, and poor, it is good; if David be on the Throne, it is good, and he sings Psalms; if he be chased barefooted, and ashes on his head, by the ascent of Mount Olivet, it is good; he also praises and sings Psalms, 2 Sam. 15:30; Ps. 3:1, 2, 3. If he be at home in his house, it is good, he praises, Ps. 30; Ps. 101. If he be banished in the wildernesse, and chased from the house of God, its good, he praises, Psal. 42; Psal. 63; Psal. 84. Nothing falls wrong to a mortified soul. The people cry Hosanna, Christ bids them rejoice, their King comes, Zech. 9:9. The wicked spits on his face, and plucks off the hair, that is good, Isa. 50:6. I gave them face and back to be doing their will. Heat to a gracious spirit is good, cold is good, joy is good, sorrow is good, health is good, sicknesse is good: Ezekiah gets a victory, the Assyrians are slain, that is good. Isaiah prophecies that all that are in his house, and his treasures shall be spoiled, and his children carried captive, good is the word of the Lord: Is spoil and captivity and the sword good? Yea Ezekiah closes with it, Isai. 39:8. Grace wonders at nothing, laughs at nothing, weeps at nothing but faintly, rejoices at nothing wantonly; closes with all, sayes Amen to all: for Christ was crucified for me, and I am crucified in, and with him.
答案。没有行动。2.行动缓慢而借出。3.行动冷漠。4.与相反的命运结合，责备，不在克制上对人起火作用。诗篇 35:12。他们说恶毒的话。13.但我像聋子一样，听不见。大卫害怕成为愚蠢人的耻辱：这样的情况，尽管来自上帝，也会在这个世界的孩子中引起一声哭喊。诗篇 39:9。我哑口无言，因为你这样做。一个克制的人对男歌手、女歌手和各种音乐乐器都是聋子，以及房屋、花园、葡萄园、果园、大量财产、牲畜、财宝、黄金、白银，对一个死人来说都是音乐：悔改的所罗门现在克制了，把它们看作是一个有经验的虚荣和灵魂的烦恼。他会对一个幻影唱歌和跳舞吗？除了疯子，没有人会这样做。2.如果没有神的孩子，任何事情对他产生作用，他们不会对他产生太大影响：诗篇 131:2。我确实表现得很好，使自己安静下来，像一个断奶的孩子一样，我的灵魂就像一个断奶的孩子。使徒行传 20:24。这些事情都不动摇我：我对捆绑不太在意。彼得前书 4:12。 圣徒们不要认为热烈、奇怪的恩典运动是安静、缓慢、谦虚的，一个断奶的孩子的灵魂中没有太多的火焰：一个克己的灵魂就像一片没有风、没有低潮、没有高潮的海洋。恩典缓慢而慢慢地对待一切事物，除了对神以外：即使有十个天堂摆在它面前，它也不会哭泣，一个垂死的人的脉搏跳动微弱。恩典对任何事情都不大声喊叫，对任何事情都不感到惊讶和钦佩；慢慢地哭泣，慢慢地笑，微弱地唱歌，慢慢地吃饭，不放纵地喝酒，宴会，但仍然颤抖和害怕，无论是外在的还是内在的人。大卫说得好。诗 62:2。只有他是我的磐石——我不会大动摇。信徒唱歌，但不放纵；哭泣，但不悲伤；死亡，但仍然活着；在神的事业中热心，但精神稳定。3. 克己的行动是中立的，不专注于任何事物，只专注于神，甚至不专注于约柜和属灵的安慰。大卫哭泣，撒母耳记下 15:25。 对撒督说，将上帝的约柜带回城中（我宁愿得到安慰，也不愿约柜被带走），如果我在上主眼中蒙恩，他会再次带领我，让我看见约柜和他的居所。但如果他说，我不喜悦你，我在这里，让他按他认为好的去行。哦，当为了上帝，摩西能够放下个人的满足，换取永恒的生命，那是多么甜美。即使他践踏我的永恒之冠，我也会将其放在他脚下；这不就是克己吗？ 他是否应该永远对我隐藏他的面容，我永远看不到他的显现，他的荣耀在我永恒的悲伤中闪耀；这需要对外界的一切创造物保持冷漠；除了上帝以外，对任何善良的绝对固执都是好的；相反，这是心灵对任何事物的过度投入，给我孩子，否则我就死了，如果上帝这样愿意，也可以过着没有孩子的满足生活；爱创造物，就像你不爱一样，主希望我们对创造物渴望，但不是渴求，渴望，但有一个节制和有序的喝水欲望；爱孩子，但让心灵慢慢地依恋孩子；耕种，但不要劳心劳力；买卖，但不要对交易过度投入，这在这里是最好的。哥林多前书 7 章，有妻子的人应该像没有妻子一样。30. 哭泣的人，好像不哭泣；快乐的人，好像不快乐；买东西的人，好像不拥有。 在对这个世界上的事物表达感情时，如父亲、母亲、丈夫、妻子、孩子、房屋、财富、美丽、荣誉和新购农场，心中应该保持与所做之事的虔诚距离：爱，但不爱；欢乐，但不欢乐；哭泣，但不哭泣；这是最大的克己。我们在这里不能做到，除非我们过度地犯罪，心灵对创造物的外出必须是炽热的，这是幼稚的，而克己是基督里年长者的一种恩典的、平静的心境。对于上帝，要像一个爱你的人一样去爱，渴望并渴望，当他隐藏自己时，要像你在哭泣一样哭泣，只要哭泣的对象是上帝，而不是他的安排，不要对他的方式进行争吵和批评，而是让心灵对上帝和所爱和渴望的基督充满火焰和力量，雅歌 3:1, 2, 3, 4; 雅歌 2:5; 诗篇 42:1, 2, 3; 诗篇 84:1, 2; 约翰福音 20:13; 路加福音 7:38; 启示录 1:17. 4. 对于一个心灵与所有神的安排闭合的人来说，这是一种屈辱。腓立比书 1:21。活着就是基督，死了就是益处：活着是好的，死了也是好的，因为主这样愿意，主给予是约伯赞美，主夺去也是约伯赞美。腓立比书 4:12。我知道怎样处卑贱，也知道怎样处丰富：无论何处，无论何事，我都受教，既能饱足，又能饥饿，既能丰富，又能缺乏。如果我死了，那是好的；如果我活着，那也是好的；如果我饱足富足，那是好的；如果我饥饿贫穷，那也是好的；如果大卫坐在宝座上，那是好的，他唱诗颂歌；如果他赤足被追逐，头上撒灰，经过橄榄山，那也是好的；他也赞美并唱诗，撒母耳记下 15:30；诗篇 3:1, 2, 3。如果他在家里，那是好的，他赞美，诗篇 30；诗篇 101。如果他被放逐到荒野，从神的殿中被追逐，那也是好的，他赞美，诗篇 42；诗篇 63；诗篇 84。对于一个屈己的灵魂来说，没有什么是错的。人们高呼哈利路亚，基督命令他们欢喜，他们的王来了，撒迦利亚书 9:9。恶人吐唾沫在他脸上，拔下他的头发，那是好的，以赛亚书 50:6。 我给了他们面子，回到他们的意愿。热情对于一个亲切的精神是好的，寒冷是好的，喜悦是好的，悲伤是好的，健康是好的，疾病是好的：希西家获得了胜利，亚述人被杀，那是好的。以赛亚预言他的家中所有的人和财富都将被掠夺，他的子女被掳，这是耶和华的话是好的：掠夺、被掳和刀剑是好的吗？是的，希西家接受了，以赛亚书 39:8。恩典对任何事情都感到惊奇，对任何事情都不笑，对任何事情都不哭，只是轻轻地哭泣，对任何事情都不放纵地欢喜；接受一切，对一切说阿门：因为基督为我被钉十字架，我也与他一同被钉十字架。

Q. 3. What are the speces or sorts of mortifications, that we may know the true mortification?
3. 我们可以通过哪些方式或种类的苦修来认识真正的苦修？

A. 1. Its hard to give the division of them logically: There is 1. a naturall mortification, there is no fire in the affections of sucking infants to Crowns, Kingdomes, to treasures of Gold and Silver, that is not mortification, but virtually there is as much fire in a flint stone, though formally it be cold, as may burn twenty Cities. Concupiscence driven away from the aged, Eccles. 12. the hearth-stone is cold, and there is in it such a deadnesse to lusts, not because of deadnesse of sin Originall, it lives, as the souls of the old men live, but because the tools are broken, the animal and vitall spirits are weakened, the man loves the journey, but the horse is crooked and laid by: there is nothing of Christs death here.
1. 很难在逻辑上给出它们的划分：有一种自然的苦痛，吮吸婴儿对王冠、王国、黄金和白银的情感中没有火焰，那不是苦痛，但在本质上，一块燧石中有足够的火焰可以烧毁二十座城市，虽然它在形式上是冷的。从老年人身上驱赶的欲望，传道书 12 章，炉石是冷的，对欲望有一种死寂，不是因为原罪的死寂，它是活的，就像老人的灵魂一样活着，而是因为工具已经损坏，动物和生命之气已经减弱，人喜欢旅行，但马已经弯曲并被放弃了：这里没有基督的死亡的任何痕迹。

2. There is a compelled mortification, sicknesse and withered arms and legs, and strong fetters in the prison, poverty and want, care for bread, and the armed man poverty that hath a sharp sword, necessity blunts the affections in their second acts, the man hath no mind of whooring: And many drink water, who through Christ crucifying, are not mortified to wine and strong drink. 1. There is often in this, an ignorance of CHRIST crucified, and no faith. 2. A reluctance to divine dispensation, and no gracious submission to God, which is in one crucified to the world.
2. 监狱里有强制的羞辱、疾病和干瘪的手臂和腿，还有坚固的枷锁，贫穷和匮乏，为了面包而忧虑，以及持有锋利剑的贫穷武装人，需要使情感在第二次行动中变得迟钝，人们不再想要淫乱：许多人喝水，但通过基督的钉十字架，他们对酒和烈酒并不麻木。1. 在这里经常存在对基督钉十字架的无知和无信仰。2. 对神圣的安排有所不愿，没有对上帝的恩慈顺服，这在一个对世界钉十字架的人身上是存在的。

3. There is a Philosophick mortification to the creatures, which are seen by the light of nature to be very nothing and most unsatisfactory to the naturall man: but there is no supernaturall deadness in the heart wrought by the death of Christ. Archimedis, and other great spirits, sick of love to know the nature, motion, and influence of the starres, and pained with a speculative disease of books, and to know much, do contemn and despise honour, gain, pleasure, the three idols, of ambitious, of covetous and voluptuous men; but there is no deadnesse, no bluntning of the operations of the soul toward the idol world, flowing from the beleeved in crucified Lord of Glory, except you say that Plato, and Aristotle, and such, were crucified with Christ: Learning works not mortification.
3. 有一种哲学上的苦修，对于自然界的生物来说，它们被自然之光看作是无足轻重和最不令人满意的；但是，基督的死并没有在人心中产生超自然的死寂。阿基米德和其他伟大的思想家，对于了解星体的性质、运动和影响力而痴迷，对于书籍的理论疾病和渴望知识的痛苦，他们蔑视和鄙视荣誉、利益和快乐，这是雄心勃勃、贪婪和骄奢淫逸之人的三个偶像；但是，除非你说柏拉图、亚里士多德等人与基督一同被钉在十字架上，否则从被信仰的荣耀之主流出的灵魂对于偶像世界的运作没有死寂，没有迟钝：学问不能产生苦修。

4. There is a religious or a madly superstitious mortification. The Monks (saith Luther) dreamed that the world was crucified unto them, and they unto the world, when they entered unto their Monasteries, but by this means Christ is crucified, not the world: Yea the world is delivered from crucifying, and is the more quickened by that opinion of trust they had in their own holinesse and righteousnesse. Col. 2:23. In will-worship, in humility, and neglecting of the body; not in any honour to the satisfying of the flesh. There is much vain and counterfeit mortification; and Papists have as good warrand to sacrifice their lives to God, and to offer a bloodie sacrifice unto God, under the New Testament, as to shed their own blood in whipping and scourging, and such bloody worship, hath the ground of mortification that Baals Priests had to launce themselves with knives to the effusion of blood. And the same may be said of pilgrimages, of voluntary poverty, in which (as Luther said) the world and all their lusts are quickened.
4. 有一种宗教或疯狂的迷信的苦修。修道士们（如路德所说）梦见世界对他们钉在十字架上，他们也对世界钉在十字架上，当他们进入修道院时，但是通过这种方式，钉死的是基督，而不是世界：是的，世界从钉死中解脱出来，并且因为他们对自己的圣洁和正义的信任而更加活跃。哥罗西书 2:23。在自愿崇拜、谦卑和忽视身体方面；不是为了满足肉体的欲望而受到尊敬。有很多虚假和假冒的苦修；天主教徒在新约下有权将自己的生命献给上帝，并向上帝献上血腥的祭品，就像他们在鞭打和鞭笞中流血一样，这种血腥的崇拜有着与巴力祭司进行自我刺伤以流血的苦修的基础相同。对朝圣、自愿贫困也可以说同样的话，其中（如路德所说）世界和他们所有的欲望都被激活了。

5. Not unlike to this is the Pharisees mortification, in which they are not crucified with CHRIST, but alive and vigorously strong to self-righteousnesse, to merits, to dead works.
不同于这一点的是，法利赛人的苦行，他们并没有与基督一同被钉在十字架上，而是活着且充满活力地追求自义、功德和死行。

6. There is a civill or morall mortification which hath diverse branches. As 1. Seneca teacheth that nature is satisfied with water for drink, and a turse for a house, yet he was a covetous man himself. And shall Horatius Cocles be a mortified man, because he defended the Romans against the three Curiatii alone? Though the bloody Gallant killed his own sister? And was the state mortified who pardoned him that bloody fact, for his gallant service? And Decius father and son who suffered so much for their Countrey, and loved it more then their own blood? And must Africanus Major, and Cato, who suffered for the liberty of the publick, and Diogenes, who lived on herbs, be mortified men to the world? But what avails it to be dead to the bulk of a bit body of clay, and yet be alive to vain glory? 2. There is an occasionall deadnesse rising from the sight of a father, a brother, a friend dead, not from the death of Christ. An unbeleever dies with this word, I would not live for all the world, and, we are like water spilt on the ground. The house is burnt, all spoiled, treasures, and the stock, by land and sea-robbers, are plucked away; and riches have wings. Hence, mortification transient for a time: but lusts fallen in a sown, are not dead, they rise again and live. 3. There is another transient mortification, as D. Preston observes, when the conscience is affrighted with Judgement, and some fire-flaught of restraining grace is up. 4. A good calm nature naturally either dul and stupid, or some clement and meek disposition, and free of the fire that often follows the complexion, and hampered in with teachers, parents, company, education, learning, seems a mortified nature. But that is true mortification, that flowes from faith in a humbled crucified Saviour, and it is not to beleeve that Christ was mortified in our room and place, as Saltmarsh and Antinomians would say. Faith in Christ crucified is our mortification causatively, in radice, not formally.
6. 有一种道德或精神上的苦行，有许多不同的形式。正如塞内加所教导的，自然界对于饮水和简陋的住所已经满足，然而他自己却是一个贪婪的人。难道霍拉修斯·科克勒斯因为独自一人保卫罗马免受三个库里亚提兄弟的侵害而成为一个苦行者吗？尽管这位血腥的勇士杀死了自己的妹妹？而宽恕了他那血腥行径的国家，难道不是一个苦行的国家吗？迪修斯的父亲和儿子为了他们的祖国付出了如此多的牺牲，他们比自己的鲜血更爱它。难道非洲大人物、卡托为了公共自由而受苦的人，以及以草为食的狄奥根尼斯，都是世界上的苦行者吗？但是，对于一个泥土身躯的大块而言，死于其中又有何用呢？而对于虚荣心而言，却是活着的。2. 有一种偶然的死亡感，源于父亲、兄弟、朋友的死亡，而不是基督的死亡。一个不信者在这个词语中死去，我宁愿不为了整个世界而活，而我们则像是倒在地上的水。房子被烧毁，一切都被毁坏，财富和存货被陆地和海上的强盗抢走；财富有翅膀。 因此，苦行只是暂时的；但是，堕落的欲望并没有死亡，它们会再次升起并活着。3.正如普雷斯顿所观察到的，还有另一种暂时的苦行，当良心因审判而惊恐时，一些约束的恩典也会出现。4.一个好的平静的天性自然要么迟钝愚笨，要么温和柔和，没有经常伴随着情绪的火焰，受到教师、父母、同伴、教育和学习的束缚，看起来像是一个苦行的天性。但真正的苦行是源于对一个谦卑受难的救主的信心，而不是像索尔特马什和反法定主义者所说的那样，相信基督在我们的位置上受苦。对基督受难的信心是我们苦行的原因，根本上，而不是形式上。

Q. 4. To what things must we be crucified?
我们必须被钉在哪些事物上？

Answ. Gal. 6:14. To all things created, to the world; wee condemn and despise and hate the world, and the world does value us nothing.
加拉太书 6:14。对于所有被创造的事物，对于这个世界；我们谴责、鄙视和憎恨这个世界，而这个世界对我们毫无价值。

1. There is a deadnesse to self which was in Christ our samplar of mortification, Ro. 15:1. Let us not please our selves, but bear the infirmities of others. 3. For even Christ pleased not himself. Self loved and adored, and mortification do not consist, too much life in apprehension, and admiring self, argues deadnesse of deadnesse and of mortification. Was not Christ a noble self? Yet for the Lord, and his ransoned ones, Christ got above noble excellent self. It is true, there is a renewed spirituall self, a new I in the Saints, ὀυκ ἐτὶ ἐγὼ, Rom. 7:17. Now it is no more I that do it, but sin that dwels in me. Gal. 2:20. It is not I that lives, but Christ lives in me. Mortification sets us above new ἐγὼ renewed self, and regenerated and crucified I; it being a created excellency that we are not to adore.
基督是我们克己的榜样，罗马书 15:1。让我们不要取悦自己，而要忍受他人的软弱。因为连基督也不是取悦自己的。自我爱和崇拜与克己无关，过多地关注自己和自我赞美，表明了克己和死亡的死亡。基督不是一个高贵的自我吗？然而，为了主和他所赎回的人，基督超越了高贵的自我。诚然，圣徒中有一个更新的属灵自我，一个新的我，罗马书 7:17。现在不再是我做的，而是住在我里面的罪。加拉太书 2:20。不是我活着，而是基督在我里面活着。克己使我们超越了新的更新的自我，超越了重生和钉十字架的我；因为我们不应该崇拜创造的卓越。

2. Mortification requires a deadnes to the will, as in Christ, not my will, but thy will be done: Much life in the will to created things, speaks little or no mortification. Christ excelled in this, Joh. 5:30. I seek not mine own will, but the will of him that sent me. O what court, and power, and life hath our will? And how soon the will is broken and dead, then is the man broken, dead and crucified with Christ. Much will, much life of sin: See Joh. 5:40. Ye will not come. Luk. 19:14. We will not have this man to raign over us. See Mark 6:25; Mat. 1:19; Mark 15:15; Act. 24:27; Act. 25:9; Luk. 10:29; Rev. 22:17. All will, argues no mortification.
苦修需要对意愿的死亡，就像基督一样，不是我的意愿，而是你的意愿成全：对于创造物的意愿有很多生命，几乎没有苦修。基督在这方面超群，约 5:30。我不寻求自己的意愿，而是寻求差遣我者的意愿。哦，我们的意愿有多么的权力和生命！当意愿被打破和死亡时，人就被打破、死亡并与基督一同钉死。意愿越多，罪的生命就越多：见约 5:40。你们不肯来。路 19:14。我们不愿意这个人作我们的王。见马可福音 6:25；马太福音 1:19；马可福音 15:15；使徒行传 24:27；使徒行传 25:9；路加福音 10:29；启示录 22:17。所有的意愿都表明没有苦修。

3. There is required deadnesse to our life, which was eminently in Christ, Mat. 20:28; 1 Tim. 2:6; Joh. 10:11. So Paul, Act. 20:24. Ye speak of bonds and affliction, But none of thase things move me, neither count I my life dear to my self, so that I may finish my course with joy. To be mortified to life, is to hate the life, Luk. 14:26. for Christ. And Revel. 12. they overcame: mortification was their victory. v. 11. They overcame, for they loved not their lives unto death: Love of life is the life of sin when its not loved in God.
3. 我们的生活需要死亡，这在基督里表现得非常明显，马太福音 20:28；提摩太前书 2:6；约翰福音 10:11。保罗也是如此，使徒行传 20:24。你们谈论着束缚和苦难，但这些事情都不能动摇我，我也不把自己的生命看得太重要，只要我能欢欢喜喜地完成我的使命。对生命的死亡是为了爱基督而憎恨生命，路加福音 14:26。在启示录 12 章，他们得胜了：死亡是他们的胜利。第 11 节说，他们得胜了，因为他们不爱自己的生命，甚至愿意为之舍命：当生命不是在上帝里被爱时，对生命的爱就是罪的生命。

4. We must be dead to wisedome, and to all the gifts of the mind, for the wisedome of the world is foolrie, and God hath befooled it, when it comes in competition with the wisedom of the Gospel, 1 Cor. 1:18, 19. except we be dead to it, we cannot glory in the Lord. 27, 28, 29. Compared with v. 31.
我们必须对智慧和心灵的所有恩赐视而不见，因为世界的智慧是愚蠢的，当它与福音的智慧竞争时，上帝已经愚弄了它，除非我们对它死心，否则我们不能在主里夸耀。与第 31 节相比，27、28、29 节。

2. There must be a deadnesse to learning, to books, and book-vanity, Eccles. 12:12. There is no end of making many books, and much study is a wearinesse of the flesh. Eccles. 1:17. And I gave my heart to know wisedome, and to know madnesse and folly: I perceived that this also is a vexation of spirit. 18. For in much wisedom is much grief, and he that increaseth knowledge increaseth sorrow. Paul spake more with Tongues then they all, 1 Cor. 14:18. but he was dead to that gift, he had rather have brought them nearer to Christ. 1 Cor. 4:10. We are fools, and hardly we can away with that; but we are fools for Christs sake, and for the interest of Christ and the Gospel, let us so be counted. Its nearnesse to Christ that maks us for him to be willing that what is most eminent in us be trampled upon, even shining wisedome, sciences, acts, eloquence, knowledge which puffeth up. Yea there is (3.) required a deadnesse of the knowledge of Gospel-mysteries, 1 Cor. 13:2. Paul was not rude in knowledge, but he was dead to that, and would not glory in that. And (4.) they are not crucified with Christ, not dead to opinions and sides, and to lead factions: I am of Paul, I am of Apollo, was no honour to Paul in his own esteem, 1 Cor. 1. What? was Paul crucified for you? or were ye baptized in the name of Paul? Who excells in learning, who admires not his own, the birth of his own mind? If it were but to hold there be ten new worlds in the Moon, and millions of worlds in the other side of this world? My brethren, be not many masters. Ah! we are not dead to the Chair, the Pulpit, every one loves to be counted and called Rabbi. The blessed Man Christ confesses that he knows neither the day nor the hour of the Son of Mans coming; yet there are who darre define the time of his coming, and the day. The mind is a proud and haughty thing, and we are not dead to it; the mind is not mortified to the mind, 1 Cor. 8:1, 2.
学习、书籍和书本虚荣必须死去，见传 12:12。制作书籍无穷无尽，多读书使人疲倦，见传 1:17。我专心追求智慧，也要认识狂妄和愚昧，我发现这也是一种烦恼，见传 1:18。因为智慧越多，忧愁也越多；增加知识的人也增加了忧伤。保罗说方言比他们都多，见林前 14:18，但他对这个恩赐已经死了，他宁愿使他们更接近基督，见林前 4:10。我们是愚昧的，我们很难忍受这一点；但我们是为基督的缘故愚昧，为了基督和福音的利益，让我们这样被看待。我们愿意为基督而甘愿被践踏，即使是闪耀的智慧、科学、行为、雄辩和自负的知识。是与基督的亲近使我们愿意放弃我们最杰出的东西，甚至是知道福音奥秘的知识，见林前 13:2。保罗并不无知，但他对此已经死了，并且不愿意因此而夸耀。）他们没有与基督一同被钉死，没有对观点和立场死心，也没有领导派系：我是保罗的，我是亚波罗的，在保罗自己看来并没有荣耀，哥林多前书 1 章。什么？难道保罗为你们被钉死吗？或者你们是奉保罗的名受洗的吗？谁在学问上出类拔萃，谁不敬佩自己的思想之生？即使只是坚持月亮上有十个新世界，在这个世界的另一边有数百万个世界？我的弟兄们，不要当许多导师。啊！我们对讲坛、讲台没有死心，每个人都喜欢被称为拉比。那位有福的人基督承认他不知道人子降临的日子和时刻；然而有人敢定义他的降临和那一天的时间。心灵是骄傲和高傲的东西，我们对它没有死心；心灵对心灵没有死心，哥林多前书 8:1, 2。

5. We are not dead to Mammon: O who is like Christ and refuses to be a rich King, Joh. 6? Paul, 2 Cor. 8:9. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor: He had a greater mind then that he could live to riches. Paul, Acts 20:33. saith not I have sought neither silver nor gold, as the Godly judge, Whose ox have I taken, 1 Sam. 12:3. but I have coveted no mans silver or gold, or apparrel: The life of lust to riches is in the trusting in it. Job 31:24. If I have made gold my hope, or have said to the fine gold, thou art my confidence; Or, 25. have rejoiced because my wealth was great. Its true, a beggar and an extream poor man that cannot have bread, is not troubled nor much tempted to seek a Kingdom and the millions and tunnes of gold that many rich ones have; but yet there are speculative desires and rolling waves and floods of wishes in the heart for these: and because hunger and want of bread is his door enemy lying between him and the hope of great riches, the man is neither mortified to the love of bread nor to the millions of gold that the heart is sick after. And as there be diverse kinds and speces of pests, and they are not all of one kind, yet all contrair to the blood and the heat of life: So are there sundry kinds of unmortified lusts about riches according to the sicknesse of the desire.
我们对财富并不死心：哦，谁能像基督一样拒绝成为富有的国王，约翰福音 6 章？保罗在哥林多后书 8:9 中说，因为你们知道我们主耶稣基督的恩典，他本来富足，却为你们成了贫穷：他有更伟大的心志，不愿活在财富中。保罗在使徒行传 20:33 中说，我从未贪图过银子或金子，如同敬虔的法官说：“我夺取过谁的牛犊？”（撒母耳记上 12:3）但我从未贪图过别人的银子、金子或衣服：对财富的欲望是在信任它。约伯记 31:24 说，我若以黄金为指望，对精金说：“你是我的倚靠”；或者，25.因为我因财富繁荣而欢喜。的确，一个乞丐和一个极度贫穷的人，他无法得到面包，不会为追求一个国家和许多富人拥有的百万和吨的黄金而烦恼或受到很大的诱惑；但是，心中仍然有对这些的理论欲望和滚滚的愿望，因为饥饿和缺乏面包是他和巨大财富的希望之间的敌人，这个人既没有对面包的爱心，也没有对心中渴望的百万黄金的死心。 由于害虫的种类和物种各不相同，并非都属于同一种类，但它们都与血液和生命的热度相对立。同样地，根据欲望的病态程度，贪婪之欲望也有各种不同的未被消除的种类。

Obj. But is not the desire of food and raiment naturall, how then is it faulty?
但是食物和衣物的欲望不是自然的吗？那么它为什么有错呢？

Ans. The desire simply is naturall, and the Ants and the Conies do desire. But the desire 1. beyond measure. 2. With a sinfull doubting that they shall not have it, which reproacheth Omnipotency. 3. A desire wider then that of Ants and Conies, of that which is more nor sufficient, which would destroy and not feed but over-feed, is the faulty desire; as sicknesse desires drink more then sufficient, not for health, but to feed the disease, it is the desire of the disease rather then of the man diseased; and the forbidden desire is the sin.
答案：欲望是自然的，蚂蚁和土拨鼠也有欲望。但是这种欲望 1.过于强烈。2.带有一种罪恶的怀疑，认为自己不会得到满足，这是对全能的侮辱。3.一种比蚂蚁和土拨鼠更广泛的欲望，对于更多而不是足够的东西，这种欲望会破坏而不是滋养，是有缺陷的欲望；就像疾病渴望超过足够的饮料，不是为了健康，而是为了滋养疾病，这是疾病的欲望，而不是患病者的欲望；而被禁止的欲望就是罪恶。

Obj. 2. May not a child of God desire more then enough, how then is he mortified?
Obj. 2. 一个上帝的孩子难道不能渴望更多而不仅仅是足够吗？那么他如何能够克制自己？

Ans. If the desire of more then enough come from the habit of covetousnesse, the man is not mortified to Mammon: all sinfull habits in the child of God are broken, and lessened, and chased in to inclinations, or to the habit of Originall corruption slackened and by grace subdued; but in every child of God there is sin dwelling and the flesh, Heb. 12:1; Rom. 7:17, 18; 1 Joh. 1:8, 10; Jam. 4:5; Gal. 5:17. and the old man, which is put off by degrees, Eph. 4:24; Col. 3:5, 10. which is a habit of corruption not in full vigor, but sickening, decaying, and a dying daily, but even a grown child of God from this broken and sick habit may, temptation invading, and the Lord withdrawing his influence of grace, may break out into grosse acts of covetousnesse, adultery, murther, as is clear in David, Lot, Peter, Asa, and that saith that mortification is compleat in none. And there is too oft a sort of sinfull resurrection of the habit of sin and the flesh, so that David seems not to be David, but an adulterer, a murtherer: As we see it is the same River that swells over its banks, that it was before, but the overflowing is from without, from the clouds and from excessive rain, the river also hath a receptive capacity in it self to exceed its banks and channel: So hath a child of God from strong temptation from without, and broken corruption from within, a more then his own ordinary quantity and swelling over his channel; To teach us that our mortification is a work not of day, but of our whole life. Neither would the wise Agur pray against riches, Prov. 30. if temptations contrair to mortification did not follow them.
如果对更多的渴望来自于贪婪的习惯，那么这个人并没有对财富感到厌倦：在上帝的儿女中，所有罪恶的习惯都被打破、减少，并被追逐到倾向或原始堕落的习惯中，而这些习惯则因着恩典而减弱。但是在每一个上帝的儿女中，仍然存在着居住的罪和肉体（希伯来书 12:1；罗马书 7:17, 18；约翰一书 1:8, 10；雅各书 4:5；加拉太书 5:17），以及逐渐脱去的旧人（以弗所书 4:24；歌罗西书 3:5, 10）。这是一种腐败的习惯，虽然不再强大，但却在日渐衰弱和消亡。然而，即使是一个成熟的上帝的儿女，也可能在受到诱惑和主撤回恩典的影响时，陷入明显的贪婪、通奸、谋杀等行为，正如大卫、罗得、彼得、亚撒所表明的那样。因此，可以说没有人能完全实现克己。 有时候，罪恶的习惯和肉体会复活，以至于大卫似乎不再是大卫，而是一个通奸者、杀人犯：正如我们所看到的，河流在决堤前后是同一个河流，但决堤是来自外部，来自云和过多的雨水，河流本身也有能力超出其堤岸和河道：同样，上帝的儿女在外部的强烈诱惑和内在的破碎腐败的作用下，会超出自己平常的限度并决堤溢出；这教导我们，我们的死亡是一项终身的工作，而不是一天的事。如果没有与死亡相反的诱惑，智慧的亚古尔就不会祈求远离财富（箴言 30 章）。

6. There is a necessity of deadnesse to honour, and to learn the noble and excellent arte of self-contempt, that the Spirit shall teach us that spirituall lesson to be willingly tramped on, and the face spitted on, and the hair plucked off the cheeks, as our Blessed Lord went out and in the way met with spitting and shame, Isai. 50:6; Mat. 26:67; Mat. 27:26. O great word! Phil. 4:12. ὄιδα Ὀ ταπεινούοται, I have learned to be abased. 1 Cor. 4:12. Being reviled we blesse, being persecuted we suffer, being defamed we intreat, we are made as the filth of the world, and are as the off-scouring of all things unto this day. ὠείψνμα πάντων, the sweepings of the house: Erasmus, the filth wiped off any thing. Valla, the filth that sticks to the shoes. The Syriack hath a word that noteth the dung of the belly. As the condemned man tumbled into the sea as a sacrifice to Neptune from a steep place was called peripsema. So Budaeus thinks Paul alludes to heathen expiations. And when they reproached me, David, Psal. 38:13. But I was as a deaf man that heareth not, as a dumb man that opened not his mouth. The sense and discerning of heat and cold, of railings, and applauses, would be dead: That is mortification, when the sense of hearing is dead to sounds, to musick, and to pleasant songs, these are not delightfull to a crucified or hanged man, when the life is out: Nor can all the sweet smells, flowers, roses, precious ointments, affect the smelling of a crucified man, nor all the fair and magnifick pallaces, meadows, gardens, rivers, mountains, hangings, painted pictures, work upon the sight or eyes of a crucified man. When the heart is ravished with honour, as the man who said the glory of Themistocles hindered him to sleep in the night, as litle mortified as Themistocles who said sleep was taken from him, and he was raised out of his bed in the night by reason of the brave trophie and renown of the victory of Miltiades, that renowned man of Athens, who, as is known, with a 10000. Greeks, put to flight 60000. Persians. And Alexander the Great, his heart must have been waking at the sound of honour, who, when a messenger came running to him full of joy, said what should thou tell me, but that Homer is living again? for he thirsted for nothing so much as honour: And how soft and very nothing is the spirit that is broken with riches or honour and pleasure? And often men judge themselves mortified, because they are dead, it may be to riches, but alive to ambition and desire of honour. As Nebuchadnezzar spared no charges for his gods, his pleasure, but he was alive to honour, Dan. 4:30. Is not this great Babylon, that I have built for the house of the Kingdom, by the might of my power, and the honour of my majesty? Sathan doth often change Post-horses, and can seemingly deaden men to riches, when they are not mortified, and yet the heart is strongly vigorous to honour. When it was told Zeno that his ship, which he did trade withall, was broken: Well done, Fortune, (saith he) thou compells us to go within our cloak; he meaned, To live upon the glory of vertue and learning, when riches are spent and gone, was well done. But mortification, in the habite and root, is like the works of nature. The Sun equally enlightens the whole Air from the East to the West: Life comes in equally upon the whole Embryo and birth. Saving mortification goes through the whole soul. Christ merited by his death deadnesse to honour as well as to riches; Though in the actuall subduing of lusts D. Preston does well observe that there is not that labour required in subduing and mortifying all sins. For love of sin being the dominion, life and castle of sin, the more love to the heart-idol and to the right eye, the harder it is to be mortified. Some sins cleave to us as our hair and nails, as a custome of some sinfull words, these are sooner mortified; and yet if mortification be not in the heart, these take life again, as hairs and nails cutted and shaven grow again. The trees in Winter are not dead: but there be master-devils and strongly rooted heart-darlings, pride, covetousnesse, to which we are mortified, with a huge greater deal of pains and wrestling, for they are to men as the eye and the right hand.
有必要去尊重和学习高贵和卓越的自卑艺术，以便灵魂教导我们这个属灵的课程，愿意被践踏，被吐唾沫，被拔掉脸颊上的头发，就像我们的救主在出去的路上遭遇到唾弃和羞辱一样，以赛亚书 50:6；马太福音 26:67；马太福音 27:26。哦，伟大的话语！腓立比书 4:12。ὄιδα Ὀ ταπεινούοται，我已经学会了谦卑。哥林多前书 4:12。被辱骂我们祝福，被迫害我们忍受，被诽谤我们恳求，我们成为世界的污秽物，成为一切事物的剩余物，直到今天。ὠείψνμα πάντων，房子的扫帚：伊拉斯谟，擦拭任何东西的污秽。瓦拉，附着在鞋子上的污秽。叙利亚语有一个词，表示肚子里的粪便。就像被判处死刑的人从陡峭的地方投入海中作为对海神的祭品被称为 peripsema 一样。因此，布达伊思认为保罗暗指异教的赎罪。当他们辱骂我时，大卫说，诗篇 38:13。但我像一个听不见的聋子，像一个不开口的哑巴。 热和冷、栏杆和掌声的感知和辨别将消失：这就是苦行，当听觉对声音、音乐和愉快的歌曲失去感知时，对于一个被钉在十字架上或被绞死的人来说，这些都不是令人愉悦的；当生命消失时，所有甜美的气味、花朵、玫瑰和珍贵的香膏也无法影响被钉在十字架上的人的嗅觉；所有美丽和宏伟的宫殿、草地、花园、河流、山脉、挂毯和绘画也无法影响被钉在十字架上的人的视觉。当心灵被荣誉所俘获时，就像那个说忒米斯托克利斯的荣耀使他无法入睡的人一样，他并不像忒米斯托克利斯那样没有苦行，他说他因为米尔提亚底斯的胜利而失眠，夜里被荣耀和名声所唤醒，米尔提亚底斯是雅典的一位著名人物，众所周知，他带领一万希腊人击败了六万波斯人。亚历山大大帝的心一定在荣誉的声音中保持清醒，当一个使者兴高采烈地跑来告诉他时，他说你能告诉我什么呢，难道不是荷马复活了吗？ 因为他渴望的东西没有比荣誉更多：而那些因财富、荣誉和快乐而破碎的精神是多么软弱和微不足道啊？而且人们经常认为自己受到了折磨，因为他们可能对财富已经死心，但对野心和追求荣誉却依然活得有滋有味。就像尼布甲尼撒王为他的神、他的快乐不惜一切代价，但他对荣誉却依然活得有滋有味，但丹.4:30。这不是我用我的力量和威严所建造的伟大巴比伦吗？撒旦经常改变驿马，当他们没有被折磨时，他们似乎对财富不感兴趣，但心却对荣誉充满活力。当有人告诉泽诺他用来交易的船已经沉没时，他说：“干得好，命运，你迫使我们回到我们的斗篷里。”他的意思是，当财富耗尽时，靠着美德和学问的荣耀生活是很好的。但是，修炼，无论是在外表还是在根本上，都像自然的作品一样。太阳从东到西均匀地照亮整个空气：生命也同样均匀地降临在整个胚胎和诞生上。拯救的修炼贯穿整个灵魂。 基督通过他的死亡，不仅赢得了荣耀，也赢得了财富；尽管在实际征服欲望的过程中，普雷斯顿博士确实指出，在征服和抑制所有罪恶方面，并不需要那么多的努力。因为对罪恶的爱是罪恶的统治、生命和堡垒，对心中的偶像和右眼的爱越深，就越难以抑制。有些罪恶像我们的头发和指甲一样紧贴着我们，比如一些恶习的词语，这些罪恶会更快地被抑制；然而，如果没有在心中进行抑制，它们会再次复活，就像剪掉的头发和指甲会再次生长一样。冬天的树木并不是死的：但是有一些主要的魔鬼和根深蒂固的心爱之物，如傲慢和贪婪，对它们进行抑制需要更多的痛苦和斗争，因为它们对人类来说就像眼睛和右手一样重要。

7. We are not soon dead to injuries. Our blessed Coppie in this excels: Father, forgive them, for they know not what they do. And Steven, Act. 7:60. Lord lay not this sin to their charge, Colos. 3:13. Forgiving one another. Yea, but he wronged me, and injuries have a strong impulsion upon our spirits. I cannot forget it. If any man have a quarrell at any (saith he) let it fall: even as Christ forgave you, so do ye also. Shall not Socrates witnesse against us, who answered his friends, willing him to accuse before the Judge a vain youth who did smite him with his foot, If an Asse lift his heels against me, shall I lift my heels against the Asse? and the youth was so convinced that he hanged himself. And he said nothing to a multitude of reproaches casten upon him in the Theater, but, I am vexed with words in the Theater as in a great banquet. But naturall reason mortifies men to injuries, as cold water allayes and for a time softens the pain of the childs burnt finger, but the pain is the greater when the water is removed; Or as want of money mortifies a man to drunkennesse, he drinks not excessively, not because the heart will not dare to sin, but because he cannot. The Word backed with influences from the death of Christ strongly mortifies to all sins.
我们对伤害并不容易忘怀。我们的祝福在这方面超群：父啊，赦免他们，因为他们不知道自己在做什么。史蒂芬在使徒行传 7:60 中说：主啊，不要将这罪归于他们。歌罗西书 3:13 中说：彼此宽恕。是的，但他伤害了我，伤害对我们的精神有强烈的冲击。我无法忘记。如果有人与我争吵（他说），就让它结束吧：正如基督赦免了你们，你们也要这样行。苏格拉底难道不会对我们作证吗？他回答他的朋友们，他们希望他在法官面前控告一个无聊的年轻人，这个年轻人用脚踢了他。如果一只驴子对我抬起脚来，我会对它抬起脚吗？那个年轻人被说服后自杀了。在剧场里，他对着一大堆辱骂毫不回应，只是说：“我对剧场里的话感到烦恼，就像在一顿盛宴中一样。”但是自然的理性使人对伤害麻木不仁，就像冷水可以减轻孩子烫伤的疼痛一样，但当水被移开时，疼痛就会更加剧烈；或者就像缺钱使人对酗酒麻木不仁，他不会过度饮酒，不是因为内心不敢犯罪，而是因为他无法做到。 The Word backed with influences from the death of Christ strongly mortifies to all sins.

8. And the soul is not easily deadned to an office or place of a Prince, a Ruler, a Master, a Prophet, a Teacher. Abishai, 2 Sam. 16:9. Why should this dead dog curse my lord the King? Let me go over, I pray thee, and take off his head. David standeth not much upon cursing the lord the King. He is so mortified to that stile as he forgets it, and, v. 10. he saith, Let him curse, because the Lord hath said unto him, Curse David. He saith not, the Lord hath bidden him curse the lord King David. Answers thou the high Priest so? Its a great word. Christ was the Messiah, that is a great office of King, Priest and Prophet: but he was willing to forget his office, by way of taking much on him, that he might fulfill his office by way of suffering. As Rulers and such as are in place must so far be dead to their office and place, as they must be willing to bear in their bosome the reproaches of all the mighty people, and to have their footsteps, even as Rulers, reproached, Psal. 89. v. 50, 51. Places and office too often have an influence and strong enough on our unmortified hearts. But there are some providentiall sufferings that befall Rulers, as Rulers, against which they should be hardned, knowing that the Lord suffers in them.
8. 而灵魂对于王子、统治者、主人、先知、教师的职位或地方并不容易麻木。阿比策说：“这死狗为什么咒骂我的主我王呢？求你让我过去割下他的头。”大卫并不太在意被咒骂为王。他对那种称号如此死心塌地以至于忘记了它，他说：“让他咒骂吧，因为耶和华曾吩咐他咒骂大卫。”他没有说，耶和华吩咐他咒骂主王大卫。你这样回答大祭司吗？这是一句伟大的话。基督是弥赛亚，即王、祭司和先知的伟大职位：但他愿意忘记自己的职位，以承担更多的责任，以便通过受苦来履行自己的职责。作为统治者和地位者，他们必须对自己的职位和地方有足够的死心塌地，以便愿意承受所有强大人民的耻辱，并且即使作为统治者，他们的脚步也会受到责备，诗篇 89:50-51。地位和职位往往对我们未经死心塌地的心有足够的影响力。 但是有一些神圣的苦难降临在统治者身上，作为统治者，他们应该变得坚强，知道主在其中受苦。

9. It should be our work to be deadned to pleasure. I have married a wife, and therefore, οὐ δύναιμαι ἐλθειν, I can not come. This is the most lively lust. There is a mortified eye, Job 31:1. I have made a covenant with mine eye, why then should I look on a maid? Mortified eye-looks call for mortified heart-looks. Its an old sin, Gen. 3:6. And when the woman saw the tree that it was good for food, and that it was pleasant to the eyes,—she did eat. Mortified Joseph saw sin ingraven on pleasure, Gen. 39:9. How then can I do this great wickednesse, and sin against God?
9. 我们应该对快乐麻木不仁。我已经娶了妻子，因此，我不能来。这是最活跃的欲望。有一双死心眼，约伯记 31:1。我与我的眼睛立约，为什么我要看着一个女子？死心眼的注视呼唤着死心灵的注视。这是一个古老的罪恶，创世记 3:6。女人见那棵树的果子好作食物，也悦人的眼目，就摘下果子来吃了。死心的约瑟看到了快乐中的罪恶，创世记 39:9。我怎能行这大恶，得罪神呢？

10. There must be a deadned heart to all the three, to the world, 1 Joh. 2:15. Love not the world, nor the things of the world. If any man love the world, the love of the Father is not in him. 16. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world, Jam. 4:4. There is some life between the friends of the world and the world, and James doubteth not to call that enimity with God, and the three great Idols of the world, gain, glory and pleasure, cannot make any happy, which Heathens, Plutarch, Cicero, Seneca saw: and therefore they pressed a contempt of the world. For strength is the glory of the Elephant or the Bull rather then of man, and plucked away by age and time; And beauty is no lesse uncertain, being made up of quantity and colour, and the Rose and the Lilly hath more of it then man. Riches have wings, and render not the owner happy: Nobility is a borrowed good, and the Parents glory not ours: And honour is the opinion and esteem of men, and we yet cannot be dead to nothings, to shadows, to emptinesse and to vanity: and fair buildings are well ordered dead stones.
10. 必须对这三者都有一颗麻木的心，对世界、约翰一书 2:15。不要爱世界，也不要爱世界上的事物。如果有人爱世界，父的爱就不在他里面。16. 因为世界上的一切，肉体的情欲，眼目的情欲，以及生命的骄傲，都不是出于父，而是出于世界，雅各书 4:4。在世界和世界的朋友之间有一些生活，雅各不怀疑地称之为与上帝的敌意，世界的三个伟大偶像，财富、荣耀和快乐，不能使任何人幸福，这是希腊人普鲁塔克、西塞罗、塞内加所看到的：因此他们强调对世界的蔑视。力量是大象或公牛的荣耀，而不是人的荣耀，被年龄和时间剥夺；美丽同样不确定，由数量和颜色组成，玫瑰和百合比人更美丽。财富有翅膀，不能使主人幸福；贵族是借来的好处，父母的荣耀不是我们的；荣誉是人们的看法和尊重，我们还不能对虚无、幻影、空虚和虚荣心麻木不仁；美丽的建筑是有序的死石。

11. They are not rightly mortified who are not deadned to creature-comforts, to father and mother, for they forsake, and the mother may forget the fruit of her own womb, but the Lord cannot forget his own, Psal. 27:10; Isa. 49:15. My friends, Job 19:19. 2. All my friends, 3. All my inward (and dearest) friends, 4. Abhorre me. Forsaking is hard, but abhorring is most sad. Yea even in the Cause of God Paul is put to this, 2 Tim. 4:16. At my first answer no man stood with me, but all men forsook me. 2. So must the Church be dead to forraign forces, Hos. 14:3. Ashur shall not save us, we will not ride upon horses, and the people must be dead and sit still from help from Egypt, Isai. 30:7. For the Egyptians shall help in vain, and to no purpose: therefore have I cryed concerning this, Your strength is to sit still. Sitting still is a ceasing from relying upon the Chariots and strength of Egypt, as being dead to them: For thus saith the Lord, the holy One of Israel, in returning and rest shall ye be saved, in quietnesse and in confidence shall be your strength: and ye would not. And 4. his people must cease from man whose breath is in his nostrils: for wherein is he to be accounted of? Isai. 2:22. and be dead to multitude: for, Psal. 33:16. No King is saved by an host, a mighty man is not delivered by much strength. 17. An horse is a vain thing for safety. The help of the creature substitute in the room of God, having the lustre of blue and purple, or cloathed in scarlet, riding upon horses. Young men of desire, Ezek. 23:23. doe easily dazle our eyes, and when we are not renewed in the spirit of our mind, unsanctified hearts are weak in apprehending, and more weak in discerning of things. 5. So must there be a deadning of the husband to the wife, Job. 19:17. to servants, Job. 15:16. to sons, 2 Sam. 16. v. 11. of the mother to the daughter, of the daughter in law to the mother in law, Mic. 7:6. to blood-friends.
11. 不对的是那些对物质享受、父母没有死心的人，因为他们离弃了，母亲可能忘记了自己的胎儿，但主不能忘记自己的子民，诗篇 27:10；以赛亚书 49:15。我的朋友们，约伯记 19:19。2. 我所有的朋友，3. 我所有亲密的朋友，4. 憎恶我。离弃是困难的，但憎恶是最悲伤的。甚至在为神的事业中，保罗也被迫这样做，提摩太后书 4:16。我初次申辩时没有人与我同在，众人都离弃了我。2. 教会也必须对外来势力死心，何西阿书 14:3。亚述不能拯救我们，我们也不再骑马，人民必须死心并静坐不求埃及的帮助，以赛亚书 30:7。埃及人的帮助是徒然的，毫无意义：因此，我对此大声疾呼，你们的力量就是静坐。静坐是停止依赖埃及的战车和力量，就像对它们已经死心一样：因为耶和华以色列的圣者如此说，归回安息，你们必然得救；在安静中和信心中必有你们的力量，你们却不肯。而且 4. 他的子民必须离弃那些只有气息在鼻孔中的人：因为他算得了什么？ 以赛亚书 2:22。并对众人死亡：因为诗篇 33:16。没有国王能靠军队得救，强壮的人也不能靠力量获救。17.马对于安全是徒劳的。在上帝的位置上，创造物的帮助代替，闪耀着蓝色和紫色的光辉，或者披着朱红色的衣服，骑在马上。欲望的年轻人，以西结书 23:23。容易使我们的眼睛迷惑，当我们的心灵没有更新时，未成圣的心灵在理解上是软弱的，辨别力更加薄弱。5.因此，丈夫对妻子要死心，约伯记 19:17。对仆人要死心，约伯记 15:16。对儿子要死心，撒母耳记下 16 章 11 节。对儿媳要死心，对岳母要死心，弥迦书 7:6。对血亲要死心。

12. All the godly and zealous Prophets said Amen to the word of the Lord, even Christ with sighs and tears, to the extream desolation and ruine of Jerusalem, Luk. 19:41; Math. 23:37, 38. and Jeremiah, Ezekiel, Isaiah, Micah, Hosea, &c. to the plowing of Zion as a field, to the sword, captivity, to the laying wast of the land without inhabitants, Isa. 5:9; Isa. 6:10, 11, 12; Jer. 9:1, 2, 3, 4; Jer. 16:1, 2, 3. &c. Mic. 3:12; Hos. 4:3; Hos. 5:6, 9, &c. There must be a deadning to our Country and Mother-Church, that the glory of justice may shine; yea to our fathers grave, our own bed, our own fireside.
所有虔诚和热心的先知都对主的话说了阿门，甚至基督也以叹息和泪水对耶路撒冷的极度荒凉和毁灭说了阿门，路加福音 19:41；马太福音 23:37, 38。耶利米、以西结、以赛亚、弥迦、何西阿等人也对锡安被耕种成田地、刀剑、被俘虏、土地荒芜无人居住等说了阿门，以赛亚书 5:9；以赛亚书 6:10, 11, 12；耶利米书 9:1, 2, 3, 4；耶利米书 16:1, 2, 3 等。弥迦书 3:12；何西阿书 4:3；何西阿书 5:6, 9 等。我们必须对我们的国家和母教会冷漠，这样公正的荣耀才能闪耀；甚至对我们父亲的坟墓，我们自己的床铺，我们自己的炉边也要如此。

13. The Lord will have Isaiah and the godly dead to Lawes and Government, to vision and prophecying, when Judge and Prophet shall be taken away, Isa. 3:2. and children shall be their Princes, and babes shall rule over them, v. 4. and the vineyard broken, and the hedge spoiled. And he will have the godly dead to King and Priest and Law, 2 Chron. 15:3. Now for a long season Israel had been without the true GOD, and without a teaching Priest, and without law. Hos. 3:4; Hos. 10:3. And now shall they say, We have no King, because we feared not the Lord: what shall then a King do to us? Hence we must be mortified to every thing created which the Lord may take from us.
主将使以赛亚和虔诚的死者成为律法和政府的人，成为异象和预言的人，当法官和先知被夺去时，以赛亚书 3:2。孩子们将成为他们的王子，婴儿将统治他们，第 4 节。葡萄园被破坏，篱笆被破坏。他还要使虔诚的死者成为国王、祭司和律法，历代志下 15:3。以色列已经很久没有真神，没有教导的祭司，没有律法，何西阿书 3:4；何西阿书 10:3。现在他们要说，我们没有国王，因为我们没有敬畏耶和华：那么国王对我们能做什么呢？因此，我们必须对主可能从我们身上夺走的一切受苦。

14. And upon this account there is required a deadning of our hearts to shipping and trading with diverse mighty Nations, as we see in the case of Tyre, Ezek. 27. of Babylon, Rev. 18:11; 12, 13; Jer. 51. so are we to be mortified to fair houses, Isa. 5:8. stately cities, Isa. 14. to all the Cedars of Lebanon, that are high and lifted up: to all the Oaks of Bashan, to all the high mountains, to every high tower, to every fenced wall, to all the ships of Tarshish, to all the fenced cities: for the day of the Lord may be upon these, Isai. 2. to all fair Rivers, to Oxen, Horses, Chariots, fair acres of land, to Vineyards, to Olive trees, Ezek. 29:4, 5; Isa. 50:2; Exo. 7:19; Deut. 28:31, 40, 41, 51. to seed time and harvest, Deut. 28:38; Hag. 1:6. to corn, wine, oyl, to cattell, increase of kine and flocks of sheep, Deut. 28:51, Amos 4:9. to Wine-trees, to Fig-trees, to seasonable rains, grasse and fruitfull fields, Joel 1:4, 5, 7, 10; Jer. 14:3, 4, 5, 6. to peace, safe down-lying and safe rising, Lev. 26:36. for in all the hand of the Lords anger is stretched out.
14. 因此，我们需要对与各个强大国家的航运和贸易心生厌倦，正如我们在推罗的例子中所看到的，以西结书 27 章；巴比伦的例子，启示录 18:11；12, 13；耶利米书 51 章。我们也应该对美丽的房屋心生死寂，以赛亚书 5:8；宏伟的城市，以赛亚书 14 章；黎巴嫩的所有香柏树，高高耸立的橡树，所有高山，每座高塔，每道围墙，所有他施的船只，所有设防的城市。因为主的日子可能会降临在这些上面，以赛亚书 2 章；所有美丽的河流，牛群，马匹，战车，美丽的土地，葡萄园，橄榄树，以西结书 29:4, 5；以赛亚书 50:2；出埃及记 7:19；申命记 28:31, 40, 41, 51；播种和收获的季节，申命记 28:38；哈该书 1:6；谷物，葡萄酒，油，牲畜，牛群和羊群的增加，申命记 28:51，阿摩司书 4:9；葡萄树，无花果树，适时的雨水，青草和丰饶的田地，约珥书 1:4, 5, 7, 10；耶利米书 14:3, 4, 5, 6；和平，安全的躺下和安全的起立，利未记 26:36。因为在这一切中，主的愤怒之手伸展出来。

15. The Lord would have us dead to valiant and to mighty men, to Captains, Isa. 3:1, 3, 4. Yea he makes true, Ps. 76:5. The stort-hearted are spoiled, they have sleept their sleep, and none of the men of might have found their hands. 6. At thy rebuke, O God of Jacob, both the chariot and the horse are cast into a dead sleep: And therefore he will have us dead to courage in warre. Who brings on faintnesse and terrour upon the spirit, when the sound of a shaking leaf shall chase men, Levit. 26:36. And when the Lord sends a trembling of heart, and failing of eyes, and sorrow of mind, Deut. 28:65?
15. 主希望我们对勇敢和强大的人死心，对统帅死心，以赛亚书 3:1、3、4。是的，他使真理成为现实，诗篇 76:5。胆怯的人被掠夺，他们已经入睡，没有一个勇士能够发挥自己的力量。6. 在你的斥责下，雅各的神啊，战车和马都陷入了沉睡：因此，他希望我们在战争中对勇气死心。当风吹动树叶的声音能够使人们胆怯时，他会给精神带来疲惫和恐惧，利未记 26:36。当主使心灵颤抖、眼目失明、心灵忧伤时，申命记 28:65。

16. We are called to be dead to honourable birth, blood, and noble Families, when Princes are filled with contempt, and these that were cloathed in scarlet, imbrace the dung-hill, Lam. 5:12; Isa. 40:23, 20.
我们被要求对尊贵的出生、血统和高贵的家族视而不见，当王子们充满蔑视，那些曾经穿着绯红衣服的人却拥抱粪堆。（《耶利米哀歌》5:12；以赛亚书 40:23, 20）

17. And we must be dead to the vigorousnesse of youth, when we read Eccl. 12:1, 2, 3, &c. And Barzillai his complaint, 2 Sam. 19:35. Can I taste what I eat? Can I hear any more the voice of singing men and singing women? And why but this should make us dead to sports, pastime, dicing, gaming, dancing, feasting, chambering, wantonnesse, to all plenty and fulnesse, when God can remove the appetite, and give bread, or remove bread, and give the appetite. So as the Lord leaves that doom on you, Lev. 26:26. And when I have broken the staffe of bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight, and ye shall eat and not be satisfied. So is Solomon dead to laughter, Eccles. 2:2. I said of laughter it is mad.
17. 当我们读传道书 12:1、2、3 等经文时，我们必须对青春的活力视而不见。巴西莱的抱怨，撒母耳记下 19:35。我还能品尝我吃的东西吗？我还能听到男人和女人的歌声吗？为什么这不应该使我们对运动、消遣、赌博、游戏、舞蹈、宴会、淫乱、一切丰富和充实都视而不见呢？当上帝能够消除欲望，给予面包，或者消除面包，给予欲望。因此，主在利未记 26:26 上对你们留下了这样的判决。当我打断你们的面包杖时，十个女人将在一个炉子里烤你们的面包，他们将按重量给你们送回面包，你们将吃饱而不满足。所以所罗门对笑声视而不见，传道书 2:2。我说笑声是疯狂的。

18. There is required a deadnesse to Ordinances, the Tabernacle is not God: David may be banished from it. The Temple is a Type of Christ, yet it is burnt with fire, and the Sanctuary prophaned: And the Lord required a sort of lentnesse or leasurlinesse of motion of the heart toward these, and will have his people in their exile resting upon this, Ezek. 11:16. Therefore say, thus saith the Lord God, although I have cast them far off from the heathen, and although I have scattered them among the countreys, yet will I be to them as a little Sanctuary in the countreys where they shall come. And they who remained still at Jerusalem reproached their poor captivated brethren, as hated of God, and gloried in themselves as Citizens and Inhabitants of Jerusalem, saying, v. 15. to the exiled brethren, Get you far from the Lord, unto us is this Land given in possession. They were not mortified in looking upon the Holy Land and City, but vainly gloried in it. And therefore there are two things in Ordinances. 1. God that fills the Ordinances. 2. The externall bulke of them. Mortification to God and his presence in Ordinances, is not that we here require, for the affections cannot be vigorous enough in following God. There may be a limiting and binding of God to means, to the Temple, Sanctuary, hearing, Seals, and a fleshly heat and livelinesse to means, and bare and naked Ordinances; and in both these there is so far required a deadnesse, as there would be an holy submission to all these, when the Lord deprives us of Ordinances, and a retiring in to the fountain, to the Lord himself, that he may be all in all. So some cannot sleep except the Bible be under the head in the night: Some tye their faith and comfort so to one man, if he be not their Pastor nothing is right. But so much of CHRIST, or the substance of Gospel-promises must be neglected, as means and instruments. and Ordinances are Idolized: In a word, mortification calls for livelinesse of affection to God in Christ, and a holy deadnesse to all things that are not God.
18. 对于仪式的冷漠是必需的，帐幕并不是上帝：大卫可能会被驱逐出去。圣殿是基督的预表，但它被火焚烧，圣所被亵渎。主要求人们对这些事物有一种轻松或悠闲的心态，并希望他的子民在流亡中依靠这一点，以西结书 11:16 如此说，主耶和华如此说，我虽然将他们远远赶到外邦，将他们分散在各国之中，但我仍然要成为他们在他们所到之地的一个小圣所。那些仍然留在耶路撒冷的人嘲笑他们贫困的被掳兄弟，说他们被上帝所憎恶，并为自己作为耶路撒冷的公民和居民而自豪，如 15 节所说，对被流放的兄弟说，你们离主远一点，这块土地是我们的产业。他们在看待圣地和城市时并没有死于心，而是虚荣地夸耀。因此，仪式中有两件事情。1.充满仪式的上帝。2.它们的外在形式。 对上帝和他在仪式中的存在的苦修，并不是我们在这里要求的，因为情感无法足够强烈地追随上帝。可能会将上帝限制和约束于手段、圣殿、圣所、听道、印信，以及对手段的肉体热情和活力，以及赤裸和空洞的仪式；在这两者中，都需要一种死亡，就像当主剥夺我们仪式时，我们要对所有这些都有一个圣洁的顺从，并且退入到泉源中，到主自己那里，使他成为一切。所以有些人晚上睡觉时除非有圣经在头下，否则无法入睡；有些人将他们的信仰和安慰与一个人联系在一起，如果他不是他们的牧师，一切都不对。但是，如果崇拜手段、工具和仪式，就必须忽视基督或福音应许的实质。总之，苦修要求对基督中上帝的热情和对一切非上帝的事物的圣洁死亡。

19. There is necessary here a deadnesse to works, for there be these defects in them. 1. They cannot save, Eph. 2. (2.) They were not crucified for you, let them not have the place and Chair of Christ. 3. They cannot quiet the conscience, because they cannot justifie. Paul Preached from Jerusalem to Illyricum, laboured more aboundantly then they all, was unrebukeable, was conscious to himself of nothing, yet was he as dead to these as to very nothing, 1 Cor. 4:4. and to losse and dung, Phil. 3:8. Hence must we be dead to the idol of Godlinesse, for its not God.
这里需要对工作的冷漠，因为它们存在以下缺陷。1. 它们不能拯救，以弗所书 2 章。(2.) 它们没有为你被钉死，不要让它们取代基督的位置和权威。3. 它们不能安抚良心，因为它们不能使人成为义人。保罗从耶路撒冷传道到伊利里亚，比他们所有人都更加努力，无可指责，对自己没有意识上的负担，然而他对这些事物和真的无异，哥林多前书 4:4，以及对损失和粪土的态度，腓立比书 3:8。因此，我们必须对虔敬的偶像死心，因为它不是神。

20. And dead to Godly men, in poynt of confidence, we must not know the Man Christ after the flesh, 2 Cor. 5:16. nor any meer man, to cry man up as God, (every man is a liar) is contrair to Gospel-mortification.
并且对于虔诚的人来说，我们不应该凭借信心认识基督的人性，哥林多后书 5:16。也不应该将任何普通人视为神，（每个人都是说谎者），这与福音的死亡相悖。

21. It were good to pray much, and to be dead to prayer: One of the main causes why we cry and pray much and are not heard, Psal. 22:2; Psal. 69:1, 2, 3, is, because that which is proper to God the hearer of prayer, to wit, confidence and hope, we give to prayer which is not God. We pray to our own prayers and to our own wrestling often, rather then to God: and we beleeve praying does the businesse and works the charm, as if prayer were Omnipotency it self.
21. 多祈祷是好的，对祈祷无动于衷更好：我们哭泣和祈祷很多却没有得到回应的主要原因之一是，我们把本应属于听祷告的上帝的信心和希望，给了并非上帝的祷告。我们常常祈求我们自己的祷告和奋斗，而不是祈求上帝；我们相信祷告能够解决问题，起到魔力的作用，仿佛祷告本身就是全能的。

22. Nor are we dead to faith and hope, but we beleeve in faith and in beleeving, and we hope in our own hoping in God. But was faith crucified for you? How many fetch peace, pardon and righteousnesse, not from Christ, but from their act of beleeving? Hence a case, whether some may not fervently pray and beleeve strongly, and yet be disappointed in the particular they pray for and beleeve they shall have? Certain it may be, especially when we are dead to Omnipotency and alive to praying and beleeving, and lay more weight on faith in God then on God, and on praying to God then on God himself. What Antinomians say unjustly we give to works, to wit, our peace with God, they and many unduely give to faith, not to Christ.
我们对信仰和希望并不陌生，我们相信信仰和相信，我们在上帝中抱有希望。但是信仰为你而被钉在十字架上了吗？有多少人从他们的信仰行为中获得和平、宽恕和正义，而不是从基督那里获得？因此，有一个问题，是否有些人可能热切地祈祷和坚信，但在他们祈祷和相信会实现的具体事情上却感到失望？这是可能的，特别是当我们对全能感到无能为力，对祈祷和相信感到活跃，并且对上帝的信仰比对上帝本身更重要，对向上帝祈祷比对上帝本身更重要时。安提名派不公正地将我们与上帝和好的作为归功于行为，他们和许多人不公正地将其归功于信仰，而不是基督。

23. We fail in being more alive to comforts then to God the comforter: the infant may at once both suck the breasts, and also sleep. And is one flower more to be smelled then the whole Garden? And shall feelings and raptures, and manifestations of God in his out-goings be courted and over-courted by us beyond the God of all comforts? There is need that the heart be deadened to sense, for feeling and sense is fiery and idolatrous; and were sense more mortified at the out-goings of faith, hope, love, it were good, for our faith should be the more lively and vigorous to lay hold on God. Q. Is it not lawfull to be taken and feelingly delighted with the influences of God? Ans. Sure, feeling of it self is not faulty, the fierinesse and excessive fervour of feeling is faulty, especially when terminated upon created actings of love, faith, joy, desire, hope, and not upon influences as coming from the free Grace of God, otherwise, we are but sick and pained of love of our own gracious actings, because they are our own; and this is the sicknesse of selfishnesse. Ah! a Godhead, a Godhead is not known.
23. 我们在对舒适感比对安慰者上帝更加敏感方面失败了：婴儿可以同时吮吸乳房和入睡。难道一朵花的香气比整个花园更重要吗？我们是否应该过分追求上帝在他的行动中的感受、狂喜和显现，而超过了所有安慰的上帝？心灵有必要对感官麻木，因为感觉和感官是炽热和崇拜的；如果感觉在信心、盼望、爱中更加消退，那是好的，因为我们的信心应该更加活跃有力地抓住上帝。问：被上帝的影响所感动和愉悦是不是合法的？答：当然，感觉本身并没有错，感觉的过分热烈和过度热情是有问题的，特别是当它们停留在创造性的爱、信心、喜悦、渴望、盼望的行动上，而不是停留在来自上帝自由恩典的影响上时，我们只是因为它们是我们自己的而对我们自己的恩典行动感到病痛；这就是自私的病态。啊！神的本质，神的本质是未被认识的。

24. Nor must we be, in a too lively way, taken with our own stock, nor trust in the habit of grace or the new heart: for grace in us is a created rose that spreads fair and broad and smels well, but it is not God nor Christ, that we may learn not to trust in our selves, ἐφʼ ἑαυτοῖς, 2 Cor. 1:9. But why but we may trust in our renued selves now furnished with a stock and infused habits, the excellent blossoms and blooms of heaven? Nay, not in our selves thus fitted, but in God who raises the dead: for its not possible both to trust in renewed self and in God: And Paul never meant that any that professeth CHRIST, is to lean upon sinfull self or upon lost and condemned self. And sure it is as selfy to be alive to infused habits, as to misken Christ, and think, being once a convert, we can send our selves all the rest of the way to heaven without Christ, we need not Christ for a Guide or a Tutor, its within us may save us. And nothing can be more contrair to a living the noble and sure life of continuall dependencie by faith on the given Leader of the people, Jesus Christ, then to trust on habits of grace, they are not Christ.
我们不能过于活跃地迷恋自己的才能，也不能依赖于恩典或新的心灵习惯：因为在我们身上的恩典是一朵美丽而广阔、芳香四溢的创造之花，但它不是上帝或基督，我们要学会不依赖于自己，如哥林多后书 1:9 所说。但为什么我们可以相信我们更新的自己，现在有了一份储备和灌输的习惯，天堂的美丽花朵和绽放呢？不，不是依赖于我们自己的能力，而是依赖于使死人复活的上帝：因为不可能既相信更新的自己又相信上帝。保罗从来没有意思说任何承认基督的人都要依靠犯罪的自我或被定罪的自我。确实，依赖于灌输的习惯和否认基督，认为一旦成为信徒，我们可以自己走完余下的天路而不需要基督，我们不需要基督作为向导或导师，我们内在的力量可以拯救我们。没有什么比依赖于恩典习惯更与以信心依赖赐予人民的领袖耶稣基督的高贵和确实的生活方式更相反的了，因为它们不是基督。

25. Ah! who is that mortified as to be dead to the created sweetnesse of joy, and the right hand pleasures of God, and the formall beatitude of glory, and alive to the only pure objective happinesse of glory? And yet that is mortification, to love and be sick and thirsty for heaven, not for the pleasures of the Garden, and the Streets of Gold, and the Tree of Life, and the River of Water of life, but for only only God, the heaven of heavens: And therefore we cannot be alive to pure and the only abstracted and unmixed God head, except we be thus dead to heaven.
啊！谁会如此自卑，以至于对喜悦的创造性甜蜜、上帝的正义之手的快乐和荣耀的形式化福祉视而不见，而对唯一纯粹客观的荣耀之幸福感到活跃？然而，这就是克己，爱并渴望天堂，不是为了花园的乐趣、黄金街道、生命之树和生命之水的河流，而是只为了上帝，天上的天堂：因此，除非我们对天堂如此死心，否则我们无法活跃于纯粹、唯一的抽象和纯粹的神格。

26. There is a deadnesse to the letter of the promise: The promise (saith M. Ambrose) is but the Casket, and Christ the Jewell in it, the promise is but the field, Christ is the Pearle hid in it. Christ removed, the promise is no promise, or but saplesse signes.
承诺的字面意义有些死板：承诺（如安布罗斯先生所说）只是一个盒子，而基督是其中的珠宝，承诺只是一个田地，基督是隐藏其中的珍珠。如果没有基督，承诺就不再是承诺，或者只是无味的符号。

27. We must also be dead to the rayes, out-shinings and manifestations of God to the soul here, and must transchange God in all presence and all love embracements, and no more: but he dead to the house of wine, to the lifted up banner of love, to love-kisses of Christ, to the love-banquets, and to the felt lying, as the beloved, all the night between the breasts: for these nearest communions are not God himself. There is required a godly hardnesse for receiving sparkles of hell and some draughts of sore trying wrath, and the hell of his most wise and righteous frownings, and necessary absence and night of hiding himself.
我们还必须对神对灵魂的光辉、显现和表现死心，必须在所有的存在和爱的拥抱中与神交换，并且不再对酒的家、升起的爱的旗帜、基督的爱之吻、爱的盛宴以及作为所爱的人在胸间整夜躺下的感受死心，因为这些最亲密的交流并不是神自己。接受地狱的火花和一些痛苦的试探愤怒，以及他最明智和公正的愤怒、必要的缺席和隐藏自己的黑夜，需要一种虔诚的坚韧。

28. And should not the Church be dead to providences of fair weather, and Court, or the blessing of a godly King David, Ezekiah, and mortified to miraculous deliverances, dividing of the red sea, defeat of enemies, to confirmation of the truth by Martyrdome and sufferings to blood? He who is dead to himself and his body and ease, and hardned against contradictions of sinners, against torment of body, cold, imprisonment, sicknesse, death, and can in patience submit to all providences, is crucified with Christ, if God give or withdraw,* he is dead to both.
28.教会难道不应该对晴朗的天气、宫廷或虔诚的大卫、希西家的祝福以及奇迹般的拯救，如红海分开、敌人的失败、殉道者的证实和苦难的流血而死心塌地吗？那个对自己、身体和舒适感死心塌地，对罪人的反对、身体的折磨、寒冷、监禁、疾病和死亡坚定不移，并能以耐心接受一切安排的人，如果上帝给予或撤回，他对两者都已经死了。

28. All who are dead with Christ, are dead to all dead worship, saplesse ceremonies, and formall worship, Col. 2:20; Gal. 4:9. and are lively in the serving of God, and fervent in spirit, serving the Lord: And rejoice in Christ Jesus, and have no confidence in the flesh, Phil. 3:3; Rom. 12.
所有与基督同死的人，对所有死亡的崇拜、无生命的仪式和形式化的崇拜都已死亡，哥罗西书 2:20；加拉太书 4:9。他们在事奉上帝时充满活力，心灵热切，事奉主：并且在基督耶稣里欢喜，不倚靠肉体，腓立比书 3:3；罗马书 12。

CHAPTER V
第五章

Of the Covenant of Redemption between God and the Mediator Christ. 2. Christ is not a bare witnesse to confirm the Covenant, but the Author of the Covenant. 3. The Socinian way of works cannot quiet the conscience. 4. Christ is upon both sides of the Covenant. 5. Justice mediats not. 6. Reasons of the entrance of sin.
上帝与调解者基督之间的救赎约。2.基督不仅是证实约定的证人，而且是约定的创造者。3.索西尼派的行为方式无法安抚良心。4.基督在约定的两边。5.正义不调解。6.原罪的原因。

Isai. 49:8. I will preserve thee (saith the Lord to Christ) and give thee for a Covenant of the people.
以赛亚书 49:8。我要保护你（主对基督说），使你成为人民的约。

Hence, the 1. Question: How is Christ said to be given as a Covenant of the people?
因此，第一个问题是：基督如何被称为人民的约定？

Ans. As Isai. 49:6. he saith, I have given thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth: that is, as Act. 13:46, 47. I have thee, O Christ, to be the Preached Light, and Guide of the Gentiles, and the Preached Saviour, declared and proclaimed by the Preaching of Paul, Barnabas, and the Apostles, and Pastors. So I will give thee for the Covenant, that is, the Preached surety and Mediator of the Covenant, Heb. 7:22; Heb. 8:6. When the first Covenant was broken, he makes with us an everlasting Covenant, even the sure mercies of David, Isai. 55:3. 2. I will give thee as the only one who is the subject of the Gospel and Covenant of Grace: For to Preach Christ and to Preach the Gospel and New Covenant are all one. 3. I have given thee to be the confirmer of the promises, they are all yea, and Amen, in thee, 2 Cor. 1:20; Gal. 3:16. And 4. by thy death thou confirmes the Covenant, and seals it with thy blood, Heb. 9:15, 16, 17, 22, 23, 24; Heb. 13:20.
答案：以赛亚书 49:6 中说：“我使你作为光明的人，使你施行救恩，直到地极。”这意味着，正如使徒行传 13:46, 47 所说，基督是被传扬的光明，外邦人的引导者和救主，由保罗、巴拿巴和使徒们传扬和宣告。因此，我将把你赐给作为约的确据和调解人，希伯来书 7:22; 希伯来书 8:6。当第一个约被破坏时，他与我们立了永远的约，就是大卫的确实的慈爱，以赛亚书 55:3。2.我将把你赐给作为福音和恩典约的唯一主题：因为传扬基督、传扬福音和新约是一样的。3.我已经赐给你作为应许的确认者，所有的应许都在你里面是肯定和确定的，哥林多后书 1:20; 加拉太书 3:16。4.通过你的死，你确认了这个约，并用你的血加以封印，希伯来书 9:15, 16, 17, 22, 23, 24; 希伯来书 13:20。

Q. But Socinus denies that Christ is the purchaser or the obtainer by his blood (as it were) of the New Covenant, for he did not by his death procure or merit pardon to us, he is only the surety or Mediator of the Covenant. And Crellius and he say, the cause why the confirming of the Covenant is ascribed to the death of Christ, is because as by a slain beast and divided into two parts. Covenants of old were established, so by the death of Christ the Covenant of Grace was solemnly confirmed and sealed?
但索西努斯否认基督是通过他的血（可以说）购买或获得新约的人，因为他的死并没有为我们争取或获得赦免，他只是新约的担保人或中保。克雷利乌斯和他说，将新约的确认归因于基督的死亡的原因是因为，就像通过杀死的牲畜并分成两部分来建立古代的契约一样，通过基督的死亡，恩典的约定得到了庄严的确认和封印。

Ans. Christ is so the Surety as Mediator, as he is also the Author of this Covenant, as God, Exod. 3:6. It was he who said, I am the God of Abraham, Isaac, and Jacob. 1 Cor. 10:9. Let us not tempt Christ, as some of them tempted him, and were destroyed of the Serpents. And this is he who led them, and brought them out of Aegypt, Numb. 21:6, 7. whom they tempted in the wildernesse, 5, 6, 7. And he ascribes to himself the Covenant, Heb. 8:9. Not according to the Covenant that I made with their fathers, &c. And it is clear, that the pardon of sin promised in the Covenant, Jer. 31; Heb. 8. is never ascribed to the blood of Martyrs, but every where to Christs blood, Eph. 1:7; Col. 1:14; Rom. 3:25; Rev. 1:5; 1 Joh. 1:8; Heb. 9:14, 14, 15, 22; Heb. 10:16, 17, 18.
基督既是调解者的担保人，也是这个约的创立者，作为上帝，出埃及记 3:6。他说：“我是亚伯拉罕、以撒和雅各的上帝。”哥林多前书 10:9。我们不要试探基督，就像他们中的一些人试探他一样，被毒蛇所灭。这就是他带领他们出埃及的人，民数记 21:6, 7。他们在旷野试探他，5, 6, 7。他将这个约归于自己，希伯来书 8:9。不是按照我与他们祖宗所立的约等等。显然，在约中所应许的罪得赦免，耶利米书 31 章；希伯来书 8 章，从来没有归功于殉道者的血，而是始终归功于基督的血，以弗所书 1:7；歌罗西书 1:14；罗马书 3:25；启示录 1:5；约翰一书 1:8；希伯来书 9:14, 14, 15, 22；希伯来书 10:16, 17, 18。

2. That he is the Surety also of the Covenant, is expresly said, Heb. 7:22. and the Mediator thereof, Heb. 8. Nor can it be said that the death of the Testator does properly give faith and authority to the Testament, for the authority and justice of the just or unjust will of the Testator, addeth unto, or diminisheth from the authority of the Testament; for the Testators will is the principal efficient cause of the Testament, the death of the man is only a necessary condition, by which the right of the Testator to these goods is transferred from him (who now being dead, needs them not) in to friends,* to whom they are left in Legacie; and so death is but an antecedent condition of the right to the goods. 3. Christs dying to bear witnesse to his own Gospel is only the secondary end of his death, in so far as secondarily remission of sins is made known to us after the principall end of his death, to wit, reconciliation, remission, pardon, redemption, and life is purchased to us by way of merit: And sure the truth of pardon and redemption is hugely more confirmed and sealed by the whole company of the Martyrs, and made known to the sons of men, then by the death of one single man, Maries Son: Nor does the Scripture ever commend Christs love to us in sealing the Gospel with his blood as the only way to life, or making this the most strong Argument to move us to beleeve in God, and obey Christ, because Christ died for sinners, and rose again to make the Gospel true like, and worthy to be beleeved, as the Martyres do: but love shined in this, that in dying we have redemption and forgivenesse and life in his blood; And since Godly and sound beleeving Martyrs died for this end, especially to glorifie God, and seal the truth, Joh. 21:19; Rev. 2:13; Mat. 10:32; Luk. 12:8; Mar. 8:38; Luk. 9:26; 2 Tim. 2:12; Rev. 12:11. we must have most properly forgivenesse of sins in the blood of Steven, and Antipas, and the rest of the Martyres. And miracles do aboundantly seal the truth of the Gospel; And so doth the holinesse of profession, Joh. 20:31; Mar. 16:20; Joh. 5:35, 36; Matth. 5:16. but never are we redeemed, justified, saved by Christs and the Apostles miracles and holy life, for any thing we read in Scripture; but we have life by Christs blood as by a ransome, a price to buy us.
他也是约的担保人，这在希伯来书 7:22 中明确提到，并且也是约的调解人，希伯来书 8 中也有所提及。不能说，遗嘱人的死亡恰当地赋予了遗嘱的信任和权威，因为遗嘱人的公正或不公正的意愿的权威和正义，增加或减少了遗嘱的权威；因为遗嘱人的意愿是遗嘱的主要有效原因，人的死亡只是一个必要条件，通过这个条件，遗嘱人对这些财产的权利从他身上（他现在已经死了，不再需要这些财产）转移到了朋友们身上，他们被留下作为遗赠；所以死亡只是对财产权利的先决条件。 基督为了证明自己的福音而死，只是他死亡的次要目的，因为在他死亡的主要目的之后，也就是和解、宽恕、赦免、救赎和生命的主要目的之后，我们才得知罪得到了次要的赦免。而确实，赦免和救赎的真理通过众多殉道者的全体证实和确认，向人类子民传达，比起一个人的死亡，即马利亚的儿子，更加坚定和明确。圣经从未将基督以他的血来封印福音作为通往生命的唯一途径，或者将这作为最有力的论据来促使我们相信上帝，并顺从基督，因为基督为罪人而死，并且复活使福音成为真实和值得相信，就像殉道者们一样。但是，爱在这里显现出来，即在死亡中，我们在他的血中得到了救赎、宽恕和生命；而且，由于虔诚和坚定信仰的殉道者为了这个目的而死，特别是为了荣耀上帝和证实真理（约 21:19；启 2:13；太 10:32；路 12:8；可 8:38；路 9:26；提后 2:12；启 12:11）。 我们必须在斯蒂芬、安提帕和其他殉道者的血中得到最完全的罪恶宽恕。奇迹充分证明了福音的真理；而职业的圣洁也是如此，约翰福音 20:31；马可福音 16:20；约翰福音 5:35, 36；马太福音 5:16。但我们从圣经中所读到的，基督和使徒的奇迹和圣洁生活从未救赎、使我们称义、拯救我们；而是我们通过基督的血得到生命，就像赎价一样，用来买赎我们。

Q. Hence, 1. case: May not the conscience be quiet by the way of Socinus. which lays aside a ransome given to Justice?
因此，第一种情况：良心是否可以通过索西努斯的方式保持安静，即放弃给予正义的赎金？

Ans. The experience of the Godly man wakened in conscience saith to this, when he is chastened with pain in his bed, and the multitude of his bones with strong paine, and the mans soul drawes near to the grave, and his life unto the destroyers, and the man stands on need of an Interpreter, one among a thousand to shew unto man his righteousnesse, Job 33:19, 20, 21, 22, 23. Then God is gracious to him, and saith, deliver him from going down to the pit, I have found him a ransome: He is not quiet while God say, my Prophet, deliver him from hell and the pit, which he so much fears, for my offended Justice hath found a ransome in Christ, and I am pacified with him. Yea, and the conscience must be purged from going works, by his blood who offered himself without spot to God through the eternall Spirit, Heb. 9:14. Yea, and there is no remission of sins without sheding of blood, v. 22. Not of Buls or Goats, for the blood of beasts leaves still conscience of sin, Heb. 10:1, 2. Then it must be the blood of Christ, v. 5, 10. who was crucified and made a curse for us, Gal. 3:10. such a curse as we must have eternally, according to Divine Justice, suffered. Yea, if works done by the exemplary grace of a Martyr, such a holy man as Christ, who was never wounded for our transgressions, nor bruised for our iniquities, then Christ died in vain, and there was no ransome of blood given for our sins, only God of free-will made an innocent man a curse, and would have him crucified neither for his own sin, nor for ours; well then, may good works without the blood of sinner or surety, take away sin: And the conscience sprinkled with good works may well calm a guilty conscience, yea, and according to the measure of good works is the measure of assurance of peace with God. Now we see the most tender David, Job, Hezekiah, Heman, who walked most with God, have not alway most assurance of peace and righteousnesse with God, but most dreadfull doubtings of conscience, according as by faith they apprehend the ransome of full satisfaction, or were dazled and darkened in their apprehension; yea sure, without the ransome of blood, of free-will, all receive a dry and unbloody pardon by doing the Commandements of Jesus Christ. The Socinian faith which looks to an exemplary Martyr whom God of no justice, but in vain, and for no cause, delivered to death, but of meer free pleasure, whereas there might be, and is forgivenesse without shedding of blood: contrair to Heb. 9:22; Rom. 3:24, 25, &c. even good works done in imitation of Christ.
神圣之人在良心中醒悟时，他会对此说，当他在床上因痛苦而受惩罚时，他的骨头疼痛不已，他的灵魂接近坟墓，他的生命接近毁灭者，他需要一个解释者，千人之中的一人，向人们展示他的公义，约伯记 33:19, 20, 21, 22, 23。那么神对他是仁慈的，他说，拯救他免于下坑，我已经找到了他的赎价：当神说，我的先知，拯救他免于地狱和深渊时，他并不安静，他非常害怕，因为我受到了冒犯的公义在基督里找到了赎价，我已经得到了安抚。是的，良心必须通过他的血来净化，他是那个没有瑕疵地将自己献给上帝的永恒之灵，希伯来书 9:14。是的，没有流血就没有罪的赦免，第 22 节。不是牛或山羊的血，因为牲畜的血仍然让人的良心感到有罪，希伯来书 10:1, 2。那么必须是基督的血，第 5 节，第 10 节。他为我们被钉十字架，为我们成了咒诅，加拉太书 3:10。这是我们根据神圣公义必须永远承受的咒诅。 是的，如果工作是由一个像基督这样的圣人的卓越恩典完成的，他从未因我们的过犯而受伤，也没有因我们的罪孽而受伤，那么基督的死就是徒劳的，我们的罪孽没有得到血的赎价，只有上帝出于自愿使一个无辜的人成为诅咒，并让他被钉在十字架上，既不是因为他自己的罪，也不是因为我们的罪；好吧，那么好的行为可以在没有罪人或担保人的血的情况下除去罪孽：良心被善行洒净后，可以平静一个有罪的良心，是的，根据善行的程度，可以确定与上帝和平的保证的程度。现在我们看到最温柔的大卫、约伯、希西家、希幔，他们与上帝的交往最多，却并不总是对上帝的和平和公义有最大的保证，而是对良心的可怕怀疑，根据他们通过信仰所理解的完全满足的赎价，或者在他们的理解中被眩晕和变暗；是的，确实，没有血的赎价，没有自愿，所有人都通过遵守耶稣基督的诫命得到了干燥而无血的赦免。 索西尼派的信仰认为，上帝无故、无因地将一位典型的殉道者交付给死亡，而并非因为公正，这是徒劳的，纯粹是出于自由的喜悦，然而，血祭并非是唯一的赦罪方式，根据希伯来书 9:22 和罗马书 3:24、25 等，甚至好的行为也可以效仿基督。

Q. 2. Another case is here: Is Christ on our side of the Covenant, and on the Lords side? This would seem no satisfying of justice. Ans. It is true the case would seem no quieting of conscience. If 1. Christ-God were not the same offended God, who out of soveraignty of free grace doth condescend to make a Covenant of grace, and so is upon Gods side. 2. If Christ were not a Person different from offended God, as the Godhead is common to all the three, so in a voluntary and admirable dispensation and Oeconomie the Kings Son, a Person different from the Father, taketh upon him our nature; And 3. having mans nature which offended, and so being fit therein to satisfie wrath, and fit therein to merit, to sanctifie the people with his own blood, might well be upon our side: and there's no scenick, no seeming, but a most reall satisfaction here, in that there is a most full and reall compensation made to offended justice, and our faith laying hold on this, the conscience is quieted. As I sinned in the first Adam legally, so I satisfied in the second Adam. Obj. But justice saith, The same person that sinned, the same must suffer and satisfie, and no other.
2. 另一个案例是：基督是站在我们这一边的盟约上，还是站在主那一边？这似乎无法满足正义。答：确实，这个案例似乎无法安抚良心。如果：1. 基督-上帝不是同一个被冒犯的上帝，他出于至高无上的自由恩典，降卑自己与我们订立恩典的盟约，因此他站在上帝这一边。2. 如果基督不是一个与被冒犯的上帝不同的人，因为三位一体的神性是共同的，所以在一种自愿和令人赞叹的安排和经济中，国王的儿子，一个与父亲不同的人，承担了我们的本性；而且 3. 他拥有被冒犯的人性，因此适合满足愤怒，适合获得功德，以自己的血使人民成圣，他很可能站在我们这一边；这里没有假象，只有最真实的满足，因为对被冒犯的正义进行了最充分和真实的补偿，我们的信仰依靠这一点，良心得到了安抚。正如我在第一亚当身上犯罪合法一样，我在第二亚当身上得到了满足。反对：但是正义说，犯罪的人必须是同一个人，才能受苦和满足，没有其他人。

Ans. Justice saith so, but that part of justice by the graciousnesse and mercifulnesse of the Just God is, and may be dispensed withall: So as Justice as Justice seeks payment, the Creditor as the Creditor seeks recompence and restitution: But by whom, Justice determines not, whether payment and satisfaction be made by the same very person who offended, or by a fit surety in the person and place of the offender, as it determines not whether as much or far more be restored then was taken away, so there be a compact and voluntary agreement between the satisfier and the satisfied. Hence, Justice being 1. offended, is not (to speak so) the interposing and the mediating attribute of God; but Soveraignty of Free-grace and mercy interposeth.* 2. Justice may seek payment from the only offending partie, and from no other, from Adam and his posterity only; but Justice doth not indispensably, and by necessity of nature exact payment from the only offender and from no other. 3. The conscience of the beleever may with sweetnesse of admiration and peace rest upon satisfied justice, and adore interposing grace, and be quickened from looking unto, and loving interposing grace, to obey and take on the labour of Gospel-love to run the wayes of his Commandements. 4. It is not an act of Law, nor of Justice, to give, or find out a satisfier, but an act of love, grace, and infinite wisedom.
答：正义如此说，但是正义的一部分可以通过仁慈和怜悯的上帝来实现和放宽。因此，正义寻求偿还，债权人寻求补偿和赔偿。但是，正义并不确定由谁来决定，偿还和满足是否由犯罪者本人或适当的担保人在犯罪者的位置上进行，正义也不确定是否需要恢复比被夺走的更多，只要偿还者和被满足者之间有一个合意的自愿协议即可。因此，正义被冒犯时，并不是上帝的介入和调解属性（这样说），而是至高无上的自由恩典和怜悯介入。正义可以从唯一的冒犯方那里寻求偿还，而不是从其他人那里，只从亚当和他的后代那里寻求偿还；但是正义并不是必须的，也不是根据自然的必要性从唯一的冒犯者那里要求偿还。 信徒的良心可以在满足的公正上安息，敬仰介入的恩典，并从注视和爱戴介入的恩典中得到鼓舞，以顺服并承担福音之爱的劳作，去走祂的诫命之路。给予或找到一个满足者并不是法律或公正的行为，而是爱、恩典和无限智慧的行为。

Q. 3. A third case is, how can the beleever look upon life eternall as a gift, if it be sold at so condign a price as Christs blood?
第三种情况是，如果永恒的生命是以基督的血作为如此恰当的代价出售的，那么信徒如何将其视为一份礼物呢？

Ans. It is not fit to speak of this mysterie, but with holy reverence, life eternall is bought to us, and we are said to be bought with a price, 1 Cor. 6:19; 1 Pet. 1:18; 1 Tim. 2:6; Matth. 20:28. Now it is unworthy of Christ, that the fruit of his death should be only grace, not glory, and such a grace as is lubrick, uncertain, renders us indifferent, but much weaker to beleeve or not believe, that is, as Socinians say, to earne and win the wager of Glory by a new Gospel-working, which is our righteousnesse, and merit to glory: For sure Pagans are more sinfully weak in the Second ADAM who died for them, as Socinus will, then mankind were in the first Adam. The Scripture saith that Christ gave himself for his Church, that he might present her a glorious Church, Eph. 5:25, 27; 1 Thes. 5:9. For God hath not appointed us for wrath, but to obtain salvation by our Lord Jesus Christ. 10. Who died for us. 2 Tim. 2:10. Therefore I endure all things for the elects sake, that they also may obtain the salvation which is in Christ Jesus with eternall glory. Jude 21. Looking for the mercy of the Lord Jesus Christ unto eternall life. Rev. 5:9. Thou hast redeemed us to God by thy blood, &c. Act. 20:28. Feed the Church of God, which he hath purchased with his own blood. Eph. 1:7. In whom we have redemption through his blood. 11. In whom also we have obtained an inheritance. We are not afraid to call eternall life a fruit of Christs death, that is, of the merit of his death: See Joh. 10:10, 11:28; Joh. 3:14, 15, 16.
答：这个谜团不适合用轻率的态度来谈论，但我们被告知，永恒的生命是为我们买来的，我们被说成是用代价买来的，哥林多前书 6:19；彼得前书 1:18；提摩太前书 2:6；马太福音 20:28。现在，基督不值得，他的死亡的果实只是恩典，而不是荣耀，而且这样一种恩典是不稳定的，不确定的，使我们漠不关心，但更加无力相信或不相信，就像索契诺派所说的那样，通过一种新的福音工作来赢得荣耀的赌注，这就是我们的义和功德。因为肯定异教徒在第二个亚当为他们而死时，比人类在第一个亚当时更加罪恶地软弱，正如索契诺斯所说的那样。圣经说基督为他的教会舍己，要使她成为荣耀的教会，以弗所书 5:25,27；帖撒罗尼迦前书 5:9。因为神没有为我们定下忿怒，而是为了通过我们的主耶稣基督得到救恩。10.他为我们而死。提摩太后书 2:10。所以，我为选民的缘故忍受一切，使他们也能得到在基督耶稣里与永恒的荣耀同在的救恩。犹大书 21。仰望主耶稣基督的怜悯，以得永生。启示录 5:9。你以你的血赎回了我们，等等。行动。 20:28。以他自己的血所购买的上帝教会。弗 1:7。我们借着他的血得到了救赎。11。我们也得到了一个产业。我们毫不害怕称永生为基督之死的果实，也就是他死亡的功德：参见约 10:10，11:28；约 3:14，15，16。

Q. 4. A fourth case: Many stumble, some in that God permitted sin to enter, which he might have hindered, knowing he should be thereby under a necessity either to torment men in hell, or torment on earth his most innocent Son Christ?
第四种情况：许多人跌倒，其中一些是因为上帝允许罪恶进入，尽管他本可以阻止，但他知道这样做要么必须在地狱中折磨人类，要么在地上折磨他最无辜的儿子基督？

Ans. Socinians, Arminians, yea Pagans, and all enemies to Christian Religion, are burdened with the same seeming reason: For if God, or their gods may hinder wickednesse, and yet do not hinder it, they bring themselves, or the true God, that they must be necessitated to torment the sinners.
安索尼派、阿米纳派，甚至异教徒和所有反对基督教的敌人，都承担着相同的表面理由：因为如果上帝或他们的神可以阻止邪恶，但却没有阻止，他们就使自己或真神不得不折磨罪人。

2. There be reasons unanswerable, why if we yeeld (and it is a shame to deny) that God is able to hinder sin to enter in the world, or that he is not infinitly wise, and so that he hath not most weighty reasons why he suffers sin to be: As 1. if sin come freely in the world without the will of God, either the Lords dominion over sin must be none at all; or the creatures dominion of free-will must be dependent upon the dominion of grace and Soveraignty. 2. The out-goings of free-grace must eternally be hid, if sin had never been. As there had been no field for the expressions and blossoms of eternall flourishing revenging justice: As also, the creatures armes are short, and could not reach the eminent degree of manifesting the glory of free-grace and pardoning mercy, but the Lord aimed at this. And 1. the relation of a Saviour and a sinner, of the Physician and the sick must be known; Now a Physician hath not relation actuall to all sick, all the world over, but only to his own patients, his own sick ones, who by Covenant, feeling their danger, have laid the weight of life and death, of righteousnesse, of salvation over upon that one only Saviour, and live, dyet, apply salves, medicine, only by the direction of this Physician, and do receive medicine and recepts from no other.
有无法回答的原因，如果我们承认（否认是可耻的）上帝有能力阻止罪恶进入世界，或者他不是无限智慧的，因此他有最重要的理由为什么容许罪恶存在：1.如果罪恶在没有上帝的意愿下自由进入世界，那么主对罪恶的统治就根本不存在；或者说，自由意志的统治必须依赖于恩典和至高无上的统治。2.如果罪恶从未存在，自由恩典的流露将永远被隐藏。就像没有永恒繁荣的复仇正义的表达和绽放的领域一样。同样，受造物的力量有限，无法达到彰显自由恩典和宽恕怜悯的荣耀的显著程度，但主的目标就是这样。 救主与罪人的关系，医生与病人的关系必须被了解；现在，一个医生并不与全世界所有的病人都有实际的关系，而只与他自己的病人，他自己的病人有关系，他们通过契约，感受到自己的危险，将生死、正义、救赎的重担完全交给了唯一的救主，并且只按照这位医生的指示生活、饮食、使用药膏、药物，不从其他人那里接受药物和处方。

2. Infinite wisedom made choise, beside other infinite possible wayes, of this only way of redeeming: and here glorious Soveraignty shines, he wailles out, Judas, Magus, Pharaoh, to be fire-wood and coal to the River of fire and brimstone, and made so many sinfull peeces of sick, brittle clay, overgilded with the habit of grace, of free righteousnesse, of glory, to be the eternall harpers and proclaimers of the glory of his grace; whereas he might have made these stones, and worms, for he created Angels and worms, and all out of the Mother Nothing, by his good pleasure. And it must be a wonder of unsearchable Soveraignty, that should not for eternity have been concealed, such a number of Angels and men whom he set up in the heaven of heavens as heirs of glory, to be everlasting Heraulds and Trumpeters to sound out experienced grace and mercy, might have been, if so it had pleased him, lumps of everlasting vengeance in the eternall lack, and all that are condemned, and suffer the vengeance of eternall fire, both devils and men are chips and peeces of beings hewen out of the same rock (if so we may speak) of that huge and vast Nothing, and might have been up before the Throne filling the Chairs and rooms of the now heirs of glory, thou beleever, might have been in the seat of Judas, scorched in his furnace in hell, and Judas might have had thy Throne and thy Crown up with him eternally who sits on the Throne, and with the Lamb.
无限的智慧在无数可能的方式中选择了这唯一的救赎之路：在这里，荣耀的主权闪耀，他哀叹着，犹大、玛吉、法老，成为火与硫磺之河的柴火和煤炭，使许多罪恶的、脆弱的泥土之块，过度镀金上带有恩典、自由的义务、荣耀的乐师和宣扬他恩典荣耀的人；而他本可以使这些石头和虫子，因为他创造了天使和虫子，以及一切都是出于他的喜悦从无中创造出来的。 而且，这必定是一种无法探索的至高无上的奇迹，如果他愿意的话，他本可以将那么多的天使和人设立在天堂的天堂中，成为荣耀的继承人，成为永恒的传令者和吹响经验丰富的恩典和怜悯的号角。他们本可以成为永恒的复仇的块头，在永恒的缺乏中，所有被定罪并遭受永恒之火的复仇的人，包括魔鬼和人类，都是从同一块岩石中凿出来的碎片和碎块（如果我们这样说的话），本可以站在宝座前，填满现在荣耀的继承人的椅子和房间，你，信徒，本可以坐在犹大的位置上，在地狱的炉子里被烧焦，而犹大本可以永远地带着你的宝座和冠冕与坐在宝座上的羔羊一起。

3. He might have keeped all the sons of men, and all the Angels, in a sinlesse condition, to be courteours to proclaim the glory of Law-goodnesse, and of the never broken Covenant of Works, but then there should never have been such a thing known to the generations to come, as that Ark of glory, that huge and boundlesse all fulnesse of the indwelling Godhead in the Man Christ. Sure, had there been none sick, such a suffering Physician to heal us had never been, none lost would have said there is no Saviour, none dead in sin, would say, there is no need of such a Lord and Prince of life, by whose swelling wounds we are healed, Isa. 53.
他本可以让所有人类的儿子和所有天使保持无罪的状态，成为宣扬法律善良和永不破裂的工作约的使者，但那样的话，后代将永远不会知道那个荣耀的方舟，那个在基督里有着无限上帝本质的巨大且无边无际的丰满。当然，如果没有病人，就不会有这样一个受苦的医生来治愈我们，没有迷失的人会说没有救主，没有陷入罪中的人会说没有这样一位生命的主和王子的需要，我们因他的肿胀的伤口而得医治，以赛亚书 53 章。

4. Nor was it fit that this should never be known to Angels and men, that the Lord honours so many redeemed sinners with a grant and licence to love so high, so precious a Redeemer, and as it were to marre and black his fairnesse and desirable excellency with our feeble and sinfully weak love, he being so far above our love or faith or praises.
也不适合让天使和人类永远不知道，主如此尊重众多被救赎的罪人，赋予他们爱这位高贵、珍贵的救赎主的权利和许可，仿佛用我们脆弱而罪恶的爱来玷污和破坏他的美丽和可贵的卓越，而他远远超越了我们的爱、信仰和赞美。

5. The Gospel-wonders should not be an eternally sealed book to men and Angels, as, Revel. 12:1. that wonder in heaven, A woman cloathed with the Sun, and the Moon under her feet, and upon her head a crown of twelve Stars, should be known. And what was shewed to John was to be shown to the Churches, Rev. 21:10. And he carried me away in the Spirit to a great and high mountain, and shewed me that great City, the holy Hierusalem descending out of heaven from God. 11. Having the glory of God. I mean here the wonders of grace, mercy, declared justice: as that the most High should empty Himself and the Godhead be united to clay: that there should be such a high Bridegroom, so low and sinfull a Spouse: that death should conquer death: that Nothings of clay should sing their debts, eternally cast down their crowns, being made of sinners glorified Kings, and not be ashamed to cast down their crowns before him that sits on the throne. Nor should the gifts and graces of God be hidden, Rom. 8:32. He that spared not his own Son,—how should he not with him, χαρίσεται, give us all things, begrace to us all? How should he not make heaven and earth free grace to us, and all a masse of grace to us? Eph. 1:6. ἐν ᾡ ἐχαρίτωσεν ἠμᾶς, He hath begraced us all over in Christ. 1 Tim. 1:13. But I obtained mercy, as dipped in a sea of mercy. Luk. 1:28. Hail Virgine, κεχαριτωμοτοιη, filled with free grace. Let us forgive one another, Col. 3:13. as Christ begraced pardon to us, ἐχαρίσατο ὑμῖν. That we might know, 1 Cor. 2:12. τὰχαριο τέντα, the things that are freely given us. And what a debt must that be, the forgiving of ten thousand talents, more then to forgive millions and tuns of gold?
福音奇迹不应该对人类和天使永远封闭，如启示录 12:1 所说，天上的奇迹，一个身披太阳的女人，脚下踏着月亮，头上戴着十二颗星的冠冕，应该被人们所知。约翰所看到的应该向教会展示，启示录 21:10 说，他用灵带我到一座高大的山上，向我显示那从天上、从神那里降下来的伟大城市，圣洁的耶路撒冷。11. 有神的荣耀。我在这里指的是恩典、怜悯和公义的奇迹，例如至高者自己屈身，神性与尘土合一；有如此高贵的新郎，却有如此卑微和罪恶的新娘；死亡战胜死亡；尘土之物竟能歌颂他们的债务，永远放下他们的冠冕，成为被荣耀的罪人之王，并不羞愧地在宝座前放下他们的冠冕。神的恩赐和恩典也不应该被隐藏起来，罗马书 8:32 说，他既不爱惜自己的儿子，怎么不把万物与他一同赐给我们，使我们都蒙恩？他怎么不使天地成为对我们的自由恩典，使一切都成为对我们的恩典的堆积？ 弗 1:6。他在基督里使我们获得了恩典。提前 1:13。但我蒙受了怜悯，如同沉浸在怜悯的海洋中。路 1:28。万福，童贞女，充满了自由的恩典。让我们彼此宽恕，歌罗西书 3:13。就像基督给我们赐予宽恕一样。我们可能会知道，哥林多前书 2:12。那些自由赐给我们的事物。而宽恕一万个达利克，比宽恕百万和吨的黄金还要多的债务是多么大呢？

Hence the Question, whether Law-innocency and never sinning, or Gospel-repentance and rising again in Christ, be most excellent? It is answered. 1. Simply to us: It is better and morally more excellent never to fall, never to be sick, then to rise in Christ and be healed by such a Physician. But sinning and falling being considered in relation to a more universall good, there is more excellency in Gospel-rising then in Law-standing: As, 1. There is more feeling deeper sense in the woman which did wash Christs feet with her tears, and wipe them with the hair of her head, then in some who never so fell. And Christ may hold forth something of this, Luk. 15:7. Likewise I say unto you (saith Christ) there is more joy in heaven over one sinner that repenteth, more then over ninety and nine just persons that need no repentance. True it is our Saviours scope is not to compare repentance and Law-innocency together, or to show that the Pharisees needed no repentance, as if they were not in a lost condition: but to show what joy was in heaven with the Lord the father of the forlorn son, and in the Angels, at the home coming of repenting sinners. And is not a Jewell of ten thousand millions of more worth then a Diamond that is not worth the eighth part of that summe? Adams innocency and never sinning should have been by the common influences of Law-love, and the same may be said of Angel-innocency. But Gospel-repentance is the gift procured at a dearer rate, Christ was exalted a Prince to give repentance, Acts 5:31. Neither should there be sense and such loving sense of free grace in the forlorn son, had he never fled away from his father, and never been so received with a welcome of grace which he beleeved, before he felt it.
因此，问题是，无罪的法律和从不犯罪，还是福音的悔改和在基督里复活，哪个更卓越？答案是：对我们来说，从道德上讲，从不跌倒、从不生病比在基督里复活并由这样一位医生治愈更好、更卓越。但是，考虑到罪和跌倒与更普遍的善的关系，福音的复活比法律的站立更卓越：就像那个用眼泪洗耶稣脚、用头发擦干的妇人比那些从未跌倒的人更有深刻的感觉。耶稣也许在路加福音 15:7 中表达了这种意思。同样，我告诉你们（耶稣说），在天上为一个悔改的罪人，比为九十九个不需要悔改的义人更有喜乐。诚然，我们救主的目的不是将悔改和法律的无罪相比较，或者显示法利赛人不需要悔改，好像他们不处于失落的状态中一样，而是要显示在天上的喜乐，以及悔改的罪人回归时，主和天使们的喜悦。 而一颗价值不到那个数额八分之一的钻石，是否比一千亿个珍宝更有价值？亚当的无辜和从未犯罪应该是普遍的法律爱的影响，天使的无辜也可以这样说。但福音的悔改是以更昂贵的代价获得的礼物，基督被升为王子，赐予悔改，使徒行传 5:31。如果那个失落的儿子从未离开他的父亲，从未在他相信之前就被如此欢迎地接纳，他就不会有对自由恩典的感知和如此深切的爱。

CHAPTER VI
第六章

Q. 11. Whether there be any such thing as a Covenant of Suretyship or Redemption between JEHOVAH and the Son of GOD? That there is such a Covenant, is proven by 11. Arguments.
11.是否存在上帝耶和华与上帝之子之间的担保或救赎契约？这种契约的存在通过 11 个论证得到证明。

No doubt, Christ God-Man is in Covenant with God, being a person designed from eternity, with his own consent, and in time yeelding thereunto, and yet he stands not in that Covenant-relation that we stand in: as we shall hear.
毫无疑问，基督神人与上帝立有约定，他是一个从永恒中设计出来的人，经过他自己的同意，在时间中履行这个约定，然而他与我们所处的约定关系并不相同：我们将会听到。

1. Arg. What Argument does prove that there is a people in Covenant with God, who call the Lord their God, as Zech. 13:9. Jer. 32:38; Isai, 25:9. The same shall prove Christ to be in Covenant with God: As who can say, he is my God, he must be in Covenant with God. As Jer. 31:33. I will be their God, and they shall be my people, Ezek. 11:20; Ezek. 34:24, 25, 30. Now this is clearly said of Christ, Psal. 89:26. He shall cry unto me, thou art my Father, my God, and the Rock of my salvation: The Son, the only begotten of the Father saith, thou art my God, Heb. 1:5. And again, I will be to him a Father, and he shall be to me a Son. It is expounded of Christ, but was first spoken of Solomon, the Type, 1 Sam. 7:14. My mercy, that is, my Covenant-mercy to the Son of David and his seed, shall stand sure as the dayes of heaven, Psal. 89:28, 29, 34, 35, 36; 1 Chron. 22:10. He shall build a house for my Name, he shall be my Son, and I will be his father. Then follows the Covenant-promise: And I will establish the Throne of his Kingdom over Israel for ever; which is expounded, Psal. 89:28, 29, &c. of Christ, a Covenanted King as long as the Sun and the Moon indures, 34, 35, 36. and cannot agree to David, whose Kingdom is now gone. As also, Christ flees to this Covenant in his extream suffering, my God, my God, why hast thou forsaken me? Psal. 22:1; Mat. 27:46. So Psal. 40. it is Christ who saith, v. 8. I delight to do thy will, O my God. And it is a Covenant compellation, my God, and spoken by him, v. 6. Mine ears thou hast opened, who removes all sacrifices, and offers himself a sacrifice, Heb. 10:5. A body thou hast prepared me. So also, Ps. 45:7. Thou lovest righteousnesse and hatest wickednesse: Therefore God, thy God (a Covenant word) hath anointed thee with the oyl of gladnesse, above thy fellows. See glorified Christ glorying in this, Rev. 3:12. Him that overcometh will I make a pillar in the house of my God, and he shall go no more out: and I will write upon him the Name of my God (which is) New Jerusalem, which cometh down out of heaven from ny God: Four times he calls him his God. The Lord speaks in his Type, Psal. 118:28. he who comes in the Name of the Lord, and is made the head of the corner: Thou art my God, and I will praise thee, thou art my God, I will exalt thee. Christ is a noble example in this teaching us to ride at this anchor of hope, thou art my God by Covenant. Mic. 5:4. Christ shall feed in the Name of the Lord his God, Isa. 55:4.
阿啊。哪个论据证明有一个与上帝立约的人民，称上主为他们的上帝，如撒迦利亚书 13:9、耶利米书 32:38、以赛亚书 25:9。同样，这将证明基督与上帝立约：因为谁能说他是我的上帝，他必与上帝立约。如耶利米书 31:33 所说，我要作他们的上帝，他们要作我的子民；以西结书 11:20、以西结书 34:24、25、30。现在这明确地说的是关于基督的，诗篇 89:26 说，他要向我呼求说，你是我的父，我的上帝，我的拯救的磐石；独一无二的父所生的儿子说，你是我的上帝，希伯来书 1:5。再者，我要作他的父，他要作我的子。这是关于基督的解释，但最初是关于所罗门的，作为预表，撒母耳记上 7:14 说，我的慈爱，也就是对大卫之子和他的后裔的约定慈爱，必如天的日子一样坚定，诗篇 89:28、29、34、35、36；历代志上 22:10。他要为我的名建造殿宇，他要作我的儿子，我要作他的父。接着是约定的承诺：我要永远建立他的国位在以色列上；这在诗篇 89:28、29 等中被解释为基督，作为一个与上帝立约的国王，如同太阳和月亮长存，34、35、36。 不能同意大卫，他的王国已经消失了。同样，基督在他极度的痛苦中逃到这个约定中，我的神，我的神，你为什么离弃我？诗篇 22:1；马太福音 27:46。所以诗篇 40 中，基督说，我喜悦遵行你的旨意，我的神。这是一个约定的称呼，我的神，并由他说出，你开通了我的耳朵，他除去了所有的祭物，献上自己作为祭物，希伯来书 10:5。你为我预备了身体。同样，诗篇 45:7。你爱公义，恨恶罪恶，所以神，你的神（一个约定的词）用喜乐的油膏你，胜过你的同伴。看见荣耀的基督在启示录 3:12 中夸耀这一点。得胜的，我要使他在我神的殿中成为柱子，他不再出去，我也要将我神的名（就是）新耶路撒冷，从我神那里从天上降下来的，写在他身上：他四次称呼他为他的神。主在他的预表中说，诗篇 118:28。那以耶和华的名来的，并成为房角的石头：你是我的神，我要赞美你，你是我的神，我要尊崇你。 基督是这个教导中的一个高贵的榜样，教导我们依靠希望的锚，你是我与上帝所立的约的神。弥迦书 5:4。基督要以耶和华他的神的名来牧养。以赛亚书 55:4。

2. Arg. Is taken from the Lords way of calling of Christ to his Office of Mediator: So, he who is the Lords chosen, called, and sent servant, is either ingadged in the service, by necessity of nature, so that God cannot choose, but he must choose and call him, and he must, by the same necessity of nature, be chosen and called to that service, or he is the Lords chosen and called servant by free agreement and consent of the Lord who calls, and of the partie called, which is a Covenant between Master and Servant, the Lord and the sent Ambassadour who is sent, the Lord, the Messenger who comes with such news. Now of Christ it is said, Isai. 42:1. Behold my servant whom I uphold, my chosen in whom my soul delights. And of meer grace and free-love, both God sent him, and he came, Joh. 3:16; 1 Tim. 1:15. for by no necessity of nature was Christ sent to preach glad tidings to the meek, to bind up the broken-hearted, to proclaim liberty to the captives, Isai. 61:1. to say to the prisoners go forth, Isai. 49:9. For Isai. 42:6. I the Lord have called thee (saith he) in righteousnesse—7. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darknesse out of the prison-house. Nor can we say, that any thing, but the good will of the Lord did conclude or determine him to send: 1. To save men, not Angels, Heb. 2:16. 2. Some men, not others; Joh. 15:13, 14:3. So ill deserving men, as lost ones, Luk. 19:10. sinners, 1 Tim. 1:15; Rom. 5:6, 8. (3.) When the Lord speaks of the Covenant of grace, Ezek. 37:23. he addes a word of this Covenant, I will cleanse them, so shall they be my people, and I will be their God. 24. And David my servant (the son of David Christ, for David was dead) shall be King over them, and they all shall have one Sheepherd. Ezek. 34:23. I will set up one Sheepherd over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their Sheepherd. 24. I the Lord will be their God. And Zecha. 13. JEHOVAH ownes Christ as this Sheepherd, as one of his hireing. v. 7. Awake, O sword, against my Sheepherd. Mal. 3:1. The Messenger of the Covenant, whom ye delight in, behold he shall come, saith the Lord of Hosts. Hence, this David is the Servant, Sheepherd, and Messenger of the Lord, either by nature, which cannot be said, for the Man Christ is by Nature his servant, but Christ-Mediatour, God-Man, is not so his servant, or he is so by free consent, on the Lords part, who hires and sends him, and on Christs part, who graciously condescended to be hired, and undertook for us; which all along must be understood of no servile reward.
2. Arg. 是从主召唤基督担任调停者的方式中得出的结论：因此，被主所选择、召唤和派遣的仆人，要么是出于本性的必要性而参与服务，以至于上帝不能不选择他，但他必须选择和召唤他，他也必须出于同样的本性必要性被选择和召唤到那个服务中；要么他是被主召选和召唤的仆人，是由召唤者主和被召唤的一方自由协议和同意形成的契约，这是主人和仆人之间的契约，是被派遣的主和被派遣的使者之间的契约，是带着这样的消息而来的主和使者。现在关于基督，有人说，以赛亚书 42:1：“看哪，我的仆人，我所扶持，所拣选，心里所喜悦的。”并且出于纯粹的恩典和自由之爱，上帝派遣了他，他也来了，约翰福音 3:16；提摩太前书 1:15。因为基督并不是出于本性的必要性被派遣去向温柔的人传福音，医治伤心的人，向被掳的人宣告自由，以赛亚书 61:1。对囚犯说：“出去”，以赛亚书 49:9。因为以赛亚书 42:6：“我耶和华曾召你，以公义搀扶你。” 为了使盲眼看见，使囚犯从监狱中解救出来，使那些坐在黑暗中的人离开监狱。我们不能说除了主的善意之外，还有其他什么东西决定了他的派遣：1. 为了拯救人类，而不是天使，希伯来书 2:16。2. 为了拯救一些人，而不是其他人；约翰福音 15:13，约翰福音 14:3。像失丧的人一样不值得的人，路加福音 19:10。罪人，提摩太前书 1:15；罗马书 5:6，8。（3.）当主谈到恩典的约，以西结书 37:23.他在这个约上加了一句话，我要洁净他们，他们就要作我的子民，我要作他们的神。24.我的仆人大卫（大卫的儿子基督，因为大卫已经死了）要作他们的王，他们都要有一个牧羊人。以西结书 34:23.我要在他们中间设立一个牧羊人，他要牧养他们，就是我的仆人大卫，他要牧养他们，他要作他们的牧羊人。24.我耶和华要作他们的神。撒迦利亚书 13.耶和华将基督看作这位牧羊人，作为他的雇佣之一。第 7 节。醒来吧，我的剑，攻击我的牧羊人。玛拉基书 3:1.你们所喜悦的约的使者，看哪，他必来，万军之耶和华说。 因此，这个大卫是主的仆人、牧羊人和使者，要么是天性上的，这是无法说的，因为基督是按照天性上的仆人，但基督-调解者，神人，不是这样的仆人；要么是出于主的自由同意，主雇佣并派遣他，基督也慈悲地同意被雇佣，并为我们承担了责任；这一切都不能理解为奴仆的报酬。

3. Arg. Christs voluntary yeelding to the work, proves this, if Christ, God: Man willing to empty himself and take on him our nature, did offer his service to God, saying, Sacrifice and burnt-offering thou didst not desire, Psal. 40:6; Heb. 10:5. a body thou hast prepared me. 7. Then said I, loe I come (in the volume of the book it is written of me) to do thy will. And if Christ-God-Man did willingly lay down his life of his own goodnesse, and no man could take his life from him, against his will, Joh. 10:11, 18; Joh. 18:5, 8; Joh. 14:31; Luk. 9:51. Then is Christs free consent to be our surety and Redeemer, to seek and to save us, clear, Matth. 20:28; Luk. 19:10. And if it pleased the Lord to bruise him, Isa. 53:10. and of love to give him to the death for us, Joh. 3:16; Rom. 8:3, 32; Matth. 21:37. then the Lords consent that he should be our Surety, Saviour, and Redeemer, is no lesse evident. Now a mutuall agreement between JEHOVAH and the Son for one and the same undertaking is a compact and Covenant, to have us saved.
3. 基督自愿接受这项工作，证明了这一点，如果基督是上帝：人类愿意放下自己，担负起我们的本性，向上帝献上自己的服务，说道：“祭物和燔祭，你并不喜悦。神阿，你为我预备了身体。”（诗篇 40:6；希伯来书 10:5）。7. 我说：“看哪，我来了，卷轴上已经为我写着。”要照你的旨意行。”如果基督-上帝-人类愿意出于他自己的善意舍弃自己的生命，没有人能够迫使他放弃生命，约翰福音 10:11，18；约翰福音 18:5，8；约翰福音 14:31；路加福音 9:51。那么基督自愿成为我们的担保人和救赎主，寻找并拯救我们，是明确的，马太福音 20:28；路加福音 19:10。如果主乐意叫他受苦，以赐他为我们而死，约翰福音 3:16；罗马书 8:3，32；马太福音 21:37。那么主愿意他成为我们的担保人、救主和救赎主，同样明显。现在，耶和华与子之间的相互协议，为了同一个目标，是一个契约，为了拯救我们。

4. Argument is, from the agreed upon giving and taking between the Father and the Son, where there is a free giving of some to the Son to be ransoned, and keeped, upon the Fathers part, and a most free closing of the Son to own and answer for the given, and to lose none, but to raise them up at the last Day, There certainly is a Covenant gone before, as Jacobs reckoning with Laban, Gen. 31:39. That which was torn of beasts, I brought not unto thee: I bare the losse of it; of my hand didst thou require it, whether stolen by day, or stolen by night. 40. (Thus) I was, in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. This evidently speaks a Covenant upon Labans part, delivering his flock to Jacob, as to a servant and sheepherd, saying, I contract with thee, I deliver my flock to thee, answer for them: make an account to me of dead and living. And on Jacobs part, a taking burden Covenant wayes to take care of them; and a Covenant-yeelding, require thou at my hand old and young, weak and strong of the flock: I bind my self to keep them. So Christ hath delivered and given to him of the Father, so many by head and name, Joh. 17:2. As thou hast given him power over all flesh, that he should give eternall life to as many, ὁ δεδώκας ὁυτῷ as thou hast given him. 12. Those that thou gavest me, οὑς δέδωκαι μοὶ ἐρύλαξα, I have kept, and none of them are lost. Joh. 6:37. All that the Father hath given me, shall come unto me, πᾶν ὅ διδωκαι μοὶ ὁ πατὴρ, and the comer to me, I will in no wise cast out. 39. And this is the Fathers (Covenant-) will that sent me, that every one which seeth the Son and beleeveth on him, may have everlasting life, and I will raise him up (by Covenant and Gospel-promise) at the last day. And what speaketh stronger consolation, then the Father gave me to the Son Christ to be saved, and the Son undertook for me, hath given a written band under his hand to keep me? O what happinesse! that I am not mine own keeper, but that Christ hath given it under his hand, and the Father and the Son have Covenant-wise closed and stricken hands, the one having given, and the other received me a-keeping. 2. My soul enter thou not into their secrets who lay all peace, comfort, assurance of salvation upon their own Socinian faith, that is, their indifferent relying upon the Saviour Jesus and their own holiness, watchfulnesse, obedience, love to God. Sure, the comfort, joy, peace, assurance subjective that they have in their conscience, can be no stronger then the objective and fundamentall certitude of standing, persevering, overcoming, flowing from free-will, which is woefully free and indifferent to persevere and stand, or not to persevere, not to stand, but to fall away. Its a stronger consolation (and the strongest should be the Christians choise) that is founded upon the Fathers giving, and the Sons receiving of sinners; and the faith of salvation to me which relies and leans upon Christs undertaking for me, that I shall not be lost, nor casten out, then upon my undertaking for my self.
争论是基于父与子之间的互相给予和接受，父亲自由地将一些人交给子来赎回并保留，而子也自由地接受并为所给予的人负责，不让任何人失落，而是在末日复活他们。显然，这之前已经有一个约定，就像雅各与拉班的交易一样（创世记 31:39）。我没有把被野兽撕裂的带给你；我承担了它的损失；你要求我，无论是白天被偷还是夜间被偷，我都要亲手交出。40.（如此）我白天受干旱之苦，夜间受霜冻之害；我的睡眠离开了我的眼睛。这明显表明了拉班在交易中的一方，将他的羊群交给雅各，视其为仆人和牧羊人，说：“我与你订立契约，我将我的羊群交给你，你为它们负责：向我报告死亡和生存的情况。”而雅各则承担了照顾它们的责任，并且约定了要求他交出羊群中老的和年轻的、弱的和强壮的。我约束自己要保护它们。因此，基督已经从父那里交付并赐予了许多人，按照他们的头和名字（约翰福音 17:2）。 你已经赐给他管理一切有血肉的权柄，使他能将永生赐给许多人，就像你已经赐给他的一样。12. 你赐给我的人，我已经保守了，没有一个失落。约翰福音 6:37. 凡父所赐给我的，必到我这里来，而来到我这里的，我必不丢弃。39. 这是差遣我来的父的旨意，凡看见子并且信他的人，可以得到永生，我在末日要叫他复活（通过约定和福音的应许）。还有什么比父亲将我赐给基督子，为我担保，写下保证书来保守我更能安慰人的呢？哦，多么幸福！我不是自己的保护者，而是基督已经写下保证书，父亲和子已经按照约定的方式握手，一个赐给，一个接纳我来保守。2. 我的灵魂啊，不要进入那些将一切平安、安慰和救恩的确信都建立在他们自己的索西尼派信仰上的人的秘密之中，也就是他们对救主耶稣和自己的圣洁、警醒、顺从和对上帝的爱的漠不关心的依赖。当然，他们在良心中拥有的安慰、喜乐、平安和确信，不能比起源于自由意志的站立、持续、战胜和流动的客观和根本的确定性更强大，这自由意志是可悲地自由和漠不关心的，可以持续和站立，也可以不持续、不站立，而是背离。建立在父亲的给予和儿子对罪人的接纳之上的安慰更加坚固（而且最坚固的应该是基督徒的选择），而依赖于基督为我承担的救恩的信心，使我不至于迷失，也不至于被丢弃，胜过依赖于我自己的承担。

The fifth Argument is from Christs receiving the Seals, Who so receives in his body the Seals of the Covenant of Grace, Circumcision, and Baptism, and yet needs no putting off of the body of the sins of the flesh, by Circumcision, and needs no forgivenesse of sin, no regeneration, no burying with Christ in Baptism, as Col. 2:11, 12; Rom. 6:3, 4, 5. and eats the Passeover, and needs not that the Lamb of God take away his sins, as Joh. 1:29. since he is holy, and without sin, he must be under the Covenant, and God must be his God, in some other Covenant then sinners are, for these seals are proper to a Covenanted people, strangers and Pagans might not receive them, but these in Covenant only, Gen. 17:7; Exod. 12:48; Matth. 28:20; Col. 2:11, 12. and Christ must have received Seals for other uses and ends, then sinners received them, to wit, to testifie that he was the God of both Jews and Gentiles, and that he was the undertaker for us, in a Covenant of suretyship for us, to perfect a higher command then any mortall man was under, to wit, to lay down his life for sinners, Joh. 10:18. and beside that, for our cause he was made under the Law, to fulfill all righteousness, and so was Circumcised, Luk. 2:21. Baptized, Matth. 3:13, 16, 17. did eat the Passeover with the Disciples, Mat. 26:18, 19, 20; Mar. 14:18; Luk. 22:13, 14. he, in coming under that state in which he must, because a man, fulfill the Law, and be under even Gospel commands so far as they were suteable to his holy Nature, testifieth in obeying all commands even of the Morall Law (and as the Son of God he was under no such obligation) that he was under a speciall ingagement, and compact to God, for the work of Redemption. And we are taught to feel what imbred delight and sweetnesse of peace is in duties; when Christ Covenants with God to come under the Law, and under the hardest of commands, to lay down his life for sinners, because it was a Law and command by Covenant, that hath most of obedience which hath most of a Law.
第五个论点是基于基督接受印记。他在自己的身体上接受了恩典的盟约、割礼和洗礼的印记，却不需要通过割礼去除肉体上的罪恶，也不需要罪恶的宽恕、重生或与基督一同埋葬，正如哥罗西书 2:11、12 和罗马书 6:3、4、5 所述。他吃逾越节的羔羊，也不需要神的羔羊除去他的罪，正如约翰福音 1:29 所说。因为他是圣洁的，没有罪，他必须在一个与罪人不同的盟约下，上帝必须是他的上帝，因为这些印记是属于一个立约的民族的，外邦人和异教徒不能接受，只有立约的人才能接受，创世记 17:7；出埃及记 12:48；马太福音 28:20；哥罗西书 2:11、12。基督必须接受印记，用于其他用途和目的，与罪人接受印记的目的不同，即为了证明他是犹太人和外邦人的上帝，并且他是我们的代保人，在一个为我们担保的盟约中履行更高的命令，即为罪人舍弃自己的生命，约翰福音 10:18。 此外，为了我们的事业，他按照律法而成为人，以实现一切公义，所以受了割礼，路加福音 2:21。受了洗，马太福音 3:13, 16, 17。与门徒一起吃逾越节的晚餐，马太福音 26:18, 19, 20; 马可福音 14:18; 路加福音 22:13, 14。他以成为一个人的状态来履行律法，并遵守福音的命令，只要它们适合他的圣洁本性，他遵守了所有道德律法的命令（作为上帝的儿子，他没有这样的义务），这表明他对上帝的救赎工作有特殊的承诺和契约。我们被教导感受到履行职责的内在喜悦和平静，当基督与上帝立约，遵守最艰难的命令，为罪人舍弃自己的生命，因为这是一个通过契约的法律和命令，最有服从性的是最有法律性的。

Q. Was Christ such an one, as needed seals to his speciall Covenant with the Father?
耶稣基督是否需要印章来与父神订立特殊的约定？

Ans. He needed no seals at all to strengthen his faith of dependency, for there was no sinfull weaknesse in his faith, yet he was capable of growing, Luk. 2:52: For the Law requires not the like physicall intention and bendednesse of acts of obedience from the young, as from the aged. 2. In that the receiving of the seals proves Christ to be Surety of the Covenant of Grace, it makes good, that he was under the other Covenant, and to perform the obedience due to the speciall command of dying, as to a command of Covenant.
答：他不需要任何印章来加强他对依赖的信仰，因为他的信仰中没有罪恶的软弱，然而他有能力成长，路加福音 2:52：因为律法对年轻人的顺从行为并不要求像对老年人那样的身体意图和弯曲。2. 接受印章证明基督是恩典约的担保人，这证明他受另一个约束，并履行了对特殊死亡命令的顺从，就像对约束的命令一样。

6. Argument, is from the Lords libertie: If God might in justice have prosecuted the Covenant of Works, and Adam and his might justly have suffered eternall death for sin (for the Law is holy and just, and the threatning Gen. 2:17. just) except the Lord had of grace made another Covenant, then must the Lord send, or not send a Saviour to suffer, and be a suffering Redeemer and Surety as pleased him, or not pleased him; and if Christ may refuse to undertake, or willingly agree, as pleased him, and Christ being God consubstantiall with the Father, might have stood to the Law-way of works: For who, or what could have hindered him to follow a course of justice against all men? then if both agreed to dispense with that Law-way to save man; Here is Covenant-condiscension between JEHOVAH and the Son, of quieting Law, and pitching on a milde Gospel-way.
争论来自主的自由：如果上帝在公义中可以追究工作的约束，并且亚当和他的后代因罪而应该受到永恒的死亡惩罚（因为律法是圣洁和公正的，威胁在创世记 2:17 中是公正的），除非主出于恩典与人立下另一个约定，那么主必须派遣或不派遣一个救主来受苦，并作为一个受苦的救赎者和担保人，这是他高兴还是不高兴；如果基督可以拒绝或愿意同意，这是他高兴还是不高兴，而基督作为与父同质的神，本可以坚守工作的律法：因为谁或什么能阻止他对所有人采取公正的方式？那么如果两者都同意放弃那条拯救人的律法之路；这里是耶和华与子之间的约定，以平息律法，并选择一种温和的福音之路。

7. Argument, from the promises made to Christ: He to whom the promises are made, as to the seed, so as in him they are yea, and Amen, and he who is eminently the chief heir of the promises, as ingaged to make good the promises on the Lords part, to give forgivenesse, Jer. 31:34, Heb. 8:12. perseverance, Jer. 32:39, 40; Isa. 54:10; Isa. 59:21. peace, Ezek. 34:25; Lev. 26:6, 11, 12. yea, and a new heart, Jer. 31:33; Ezek. 11:19; Heb. 8:10. life eternall, Joh. 10:28. and to make good the promises upon our part, by fulfilling the condition, and giving habituall grace, Jer. 31:33; Ezek. 36:26. and actuall influences, Jer. 31:34. to know the Lord, Jer. 32:39, 40; Ezek 36:27. to, and with him, God must strike a Covenant of suretyship, that he shall have the anointing in its fulnesse, above his fellows, without measure, to make good all these promises as Mediatour; for it is not simply grace and life that the Lord bestows upon his people, but grace out of the store-house of the Mediatour God-Man. Now this must be given to Christ by promise, Gal. 3:16. Now to Abraham and his seed were the promises made, he saith not, and to seeds, as of many, but as of one, and to thy seed, which is Christ: He cannot well mean mysticall Christ, that is, Christ and all his, for they are indeed many and numerous, as Isai. 2:1, 2; Isai. 60:1, 2, 3, 4, 5, 6; Psal. 22:27. compared with Rev. 5:11; Rev. 7:9. for the promises are made to Christ-God-Man eminently, not formally: For 2 Cor. 1:20. All the promises of God in him are yea, and in him Amen. For the promise is made to us for Christ, and through his grace, then the promise is made first to him, and more eminently, and to us for him: Propter quod unumquodque tale, id ipsum magis tale. 2. The promises are fulfilled and made good, not because we fulfill the condition, but for Christ, in whom, and by whose merit, both the grace promised, and the grace habituall and actuall to perform the condition, be it faith, repentance, humility, &c. is freely given to us. 3. Christ is he who makes the Covenant and all the promises, Act. 7:32. Who said to Moses, I am the God of thy fathers, the God of Abraham—34. I bave seen, I have seen the affliction of my people which is in Aegypt, and I have heard their groaning, and am come down to deliver them: And now come, I will send thee unto Aegypt. And v. 35. Moses is made a Ruler and a deliverer by the hands of the Angel that appeared to him in the bush. This is Christ, the Angel, 38. of the Covenant, Mal. 3:1. Whom they tempted, 1 Cor. 10:9. Of whom the Lord said, Exod. 23:21. Beware of him, and obey his voice, and provoke him not: for he will not pardon your transgressions, for my Name is upon him. And this Angel saith, I am the God of Abraham, the Omniscient God that sees the afflictions of his people. 3. Hears their prayers. 4. Delivers them out of Aegypt, Exod. 20:1, 2. and so the Author of the Covenant, and of all the promises. It is much for weak beleevers that God stands ingadged in Christ by Covenant with him to give us to beleeve, and to beleeve to the end. Hath the Lord given himself Surety for the standing of a tottering beleever? Is there not ground to beleeve that Christ shall make good his undertaking? Also, if all the promises be made to Christ who is the Author of the Covenant, and upon condition that Christ do his part, and lay down his life; then sure Christ is under a Covenant, to injoy his reward, when he hath done his work? And to have a beleeving seed is Christs reward, heaven and earth can make no furer binding for faith and salvation.
争论，基于对基督所作的应许：应许所赐予的人，就像种子一样，是肯定的，是真实的，他是应许的首要继承人，他被承诺要履行主的一方面的应许，给予宽恕，耶利米书 31:34，希伯来书 8:12。坚持不懈，耶利米书 32:39,40;以赛亚书 54:10;以赛亚书 59:21。和平，以西结书 34:25;利未记 26:6,11,12。是的，还有一个新的心，耶利米书 31:33;以西结书 11:19;希伯来书 8:10。永生，约翰福音 10:28。并且要履行我们的一方面的应许，通过满足条件和给予习惯性的恩典，耶利米书 31:33;以西结书 36:26。和实际的影响，耶利米书 31:34。认识主，耶利米书 32:39,40;以西结书 36:27。上帝必须与他达成担保的契约，他将在其中得到膏抹的丰满，超过他的同伴，无限地履行所有这些应许作为调解者；因为主赐予他的子民的不仅仅是恩典和生命，而是调解者上帝-人的宝库中的恩典。现在，这必须通过应许赐予基督，加拉太书 3:16。 现在，对亚伯拉罕和他的后裔所作的应许，他并没有说“后裔们”，像许多人一样，而是说“后裔”，指的是基督。他不可能指的是神秘的基督，也就是基督和他的众人，因为他们实际上是众多的，正如以赛亚书 2:1,2；以赛亚书 60:1,2,3,4,5,6；诗篇 22:27 与启示录 5:11；启示录 7:9 相对比。因为这些应许是显著地给了基督-神-人，而不是形式上的。因为哥林多后书 1:20 说，神在基督里的一切应许都是是的，也都是实在的。因为应许是为了基督而给我们的，并且通过他的恩典，所以应许首先是给了他，更显著地给了他，然后是为了我们。每个事物因为它是什么样的，所以它就更加是什么样的。第二，应许的实现和履行并不是因为我们履行了条件，而是为了基督，通过他的功德，所应许的恩典以及履行条件的恩典，无论是信仰、悔改、谦卑等，都是自由地赐给我们的。第三，基督是立约和所有应许的人，使徒行传 7:32 说，他对摩西说：“我是你祖宗的神，亚伯拉罕的神。” 我看见了，我看见了我民在埃及的困苦，我听见了他们的呻吟，我降临下来要拯救他们：现在来吧，我要差遣你去埃及。摩西被那在荆棘篱笆中向他显现的天使立为统治者和拯救者。这就是基督，那个与他们立约的天使，玛拉基书 3:1。他们试探过他，哥林多前书 10:9。主曾说过他，出埃及记 23:21。当心他，听从他的话语，不要惹他发怒，因为他不会宽恕你们的过犯，因为我的名字在他身上。这位天使说，我是亚伯拉罕的神，是全知的神，看见他的子民的困苦。他听见他们的祷告。他将他们从埃及拯救出来，出埃及记 20:1,2。因此，他是约的创立者和所有应许的源头。对于软弱的信徒来说，上帝在基督里与他立约，使我们能够相信，并且相信到底，这是非常重要的。主是否为一个摇摇欲坠的信徒担保了自己的立场？难道没有理由相信基督会履行他的承诺吗？ 此外，如果所有的承诺都是给予作为盟约的创立者基督，并且在基督履行自己的部分并舍弃自己的生命的条件下，那么当基督完成他的工作时，他肯定是在一个盟约之下，享受他的回报的？而拥有一个信仰的后代是基督的回报，天地间没有任何更牢固的约束来保证信仰和救赎。

8. As the former Argument is from the promise made unto Christ, and fulfilled to him, so this is from the Predictions, Prophecies and Promises of him, as he, of whom such glorious promises are foretold, and may claim the thing promised, by faith, he hath some word of promise for suiting these things: which is a Covenant, if he shall do what is required of him, and fulfill the Commandement, Joh. 10:18.
正如前一个论点是基于对基督的应许，并且已经实现给了他，所以这个论点是基于对他的预言、预言和应许，因为对他有如此辉煌的应许的人，可以凭借信仰来要求所应许的事情，他有一些适应这些事情的应许之言：这是一个契约，如果他按照要求去做，并且履行诫命，约翰福音 10:18。

But such Prophecies and Promises there be of CHRIST, Isa. 22:22. The key of the house of David will I lay upon his shoulder: so he shall open and none shall shut, and he shall shut and none shall open. 23. And I will fasten him as a nail in a sure place; and he shall be for a glorious Throne to his fathers house. 24. And they shall hang upon him all the glory of his fathers house, the off-spring and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons. Zech. 3:8. For behold, I will bring forth my servant the BRANCH. Zech. 6:12. Speak unto Joshua, saying, Thus speaketh the Lord of Hosts, saying, Behold the man whose Name is the BRANCH, and he shall grow up out of his place, and he shall build the Temple of the Lord: 13. Even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his Throne. Mic. 5:4. And he shall stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord his God, and they shall abide: For now shall he be great unto the ends of the earth. 5. And this man shall be the peace, when the Assyrian shall come into our land. So Psal. 72:7. In his dayes shall the righteous flourish, &c. Hence, as Christ prayed in faith, Joh. 17:5. to be glorified with the glory he had with the Father before the world was, because he finished the work, though he was not yet crucified, but he had a mind fixed to suffer: So may Christ pray in faith to Govern right, and to bear the glory, and to feed in the strength of the Lord, and to have a conquished people, since he was to fulfill all the work that was laid upon him: And this supposes a Covenant.
但是关于基督有这样的预言和应许，以赛亚书 22:22：“我必将大卫家的钥匙放在他肩头上，他开，无人能关；他关，无人能开。”23：“我必将他钉在坚固处，他必成为荣耀的宝座给他父家。”24：“他父家的一切荣耀都要挂在他身上，就是他的后裔和子孙，一切小器皿，从杯子到酒瓶。”撒迦利亚书 3:8：“我必使我的仆人大卫的苗裔发出。”撒迦利亚书 6:12：“你要对约书亚说，万军之耶和华如此说：看哪，那名为苗裔的人，他要从自己的地而长起来，他要建造耶和华的殿。”13：“他要建造耶和华的殿，他要担负尊荣，坐在位上掌王权。”弥迦书 5:4：“他必起来，倚靠耶和华的大能，倚靠耶和华他神的尊名，他们必存留，因为如今他必为至高。”5：“这位必作我们的平安。”当亚述人进入我们的地时，他必作我们的平安。诗篇 72:7：“在他的日子，义人要发旺，且有大平安，直到月亮不再。” 在他的时代，义人将会茁壮成长，等等。因此，正如基督以信心祈祷，约翰福音 17:5 所说，他要得到他在世界未有之前与父同有的荣耀，因为他完成了工作，尽管他还没有被钉死，但他已经决心要受苦：因此，基督可以以信心祈求正确的统治，承担荣耀，以主的力量来喂养，并拥有一个被征服的子民，因为他要完成所有被赋予他的工作：而这就意味着有一个盟约。

Hence, Arg. 9. from the suite he bids his Son aske, which he will grant, Psal. 2:8. Aske of me and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. Psal. 89:26. He shall cry unto me, thou art my Father, my God, and the Rock of my salvation. 27. Also I will make him my first-born, higher then the Kings of the earth. 28. My mercy will I keep for him for ever, &c. If God say to us, call upon me in the day of trouble, and I will hear thee: This argues a Covenant that God shall hear, if we pray; Then it sayes, if Christ the Mediatour shall pray, he shall be heard and prospered with successe in his work.
因此，阿格 9 号从他的套房里命令他的儿子去请求，他将会答应，诗篇 2:8。向我求，我就将外邦赐给你为产业，将地极赐给你为田产。诗篇 89:26。他要称我为父，称我为神，称我为拯救我的磐石。27.我也要立他为长子，为世上诸王之上。28.我的慈爱我要永远保持给他，等等。如果上帝对我们说，在困难的日子里呼求我，我必应允你：这表明了一个上帝将会听到我们祈祷的约定；然后它说，如果基督作为调解者祈祷，他将会被听到，并在他的工作中获得成功。

10. Argument from the work of Christ, and the wages, which a Covenant calls for: Christ complains, Isa. 49:4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: there's work. Shall he have nothing for his work? He adds, Yet surely my judgement is with the Lord, and my work with my God. v. 6. He receives an answer of a full reward for his work: And he said, it is a light thing, that thou shouldest be my servant, to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou may'st be my salvation unto the end of the earth. Which words are cited true of Christ, by Luke, Act. 13:47. when Christ is Preached to the Gentiles: And as one who laboured for us, so he craves his wages, though the Jews pay him unworthily. Zech. 11:12. Then I said, if ye think good, give (me) my price, and if not, forbear; pay me, or pay me not: Yet the Lord payed him. Phil. 2:7. He made himself of no reputation, and took upon him the form of a servant,—and became obedient to the death, the death of the crosse. Here is work: followeth his wages, call it merit, or what else, its a reward and the end of his suffering, which Christ both desired and intended, as the fruit of his labours. v. 9. διὀ κὶ, Therefore God highly exalted him, and gave him a Name above every name. Act. 5:21. Him hath God exalted with his right hand, to be a Prince and Saviour. Isa. 53:10. When he shall make his soul an offering for sin (which was work hard enough) he shall see his seed (which was his souls desired wages) he shall prolong his days, the pleasure of the Lord shall prosper in hand: 11. He shall see of the travail of his soul, and be satisfied. 12. Therefore will I divide him (a portion) with the great, and he shall divide the spoyl with strong: that is an ample reward. Follows his work, because he hath powred out his soul unto death, and he was numbred with the transgressours, and bare the sins of many, and made intercession for the transgressours. Hence, his care to finish the work of him that sent him, and to do his will, Joh. 4:34; Joh. 17:4; Joh. 8:29. and as the Father loved, so he rewarded the obedience of his Son, not by necessity of nature, but by a voluntary compact, but he loves his obedience, Joh. 10:17. Therefore doth my Father love me, because I lay down my life, that I might take it again. Joh. 15:10. If ye keep my Commandements, ye shall abide in my love, even as I have kept my Fathers Commandements, and abide in his love. Nor can it be denied but a redeemed and saved people was much in the heart of Christ, and much in his desire and intention. Joh. 10:10. I am come, that they may have life, and have it more aboundantly. And if, to finish the work, especially of saving lost man, was his meat and drink, Joh. 4:34. and he prayed for the ransoned ones, Joh. 17. to sanctifie them: 17. That they might he where he is, 24. There must be always in the heart of Christ a design of love, in that he made redeemed ones his end, his work, his souls satisfaction, Isa. 53:11. And O how worthlesse were we! that the desire of God should be toward us: How far below the price that love put on us? Was man a Crown and wager for God, for God, for such a God to run for, to work for, and to win? Was there not a more fixed seat in Angels, then in clay, for so high a love as the Love of God? Is there room in so low a peece of created Nothing, for so high, and deep, so broad and long a design, so high an aime, as nothing could be the last and the least result of transcendent love, but great Immanuell, God with us? Reason might say, a lesse price may buy poor man, a lower design may compasse sinners. But love said no lesse could do it: and this love is not capable of a mistake, in buying, infinite love cannot erre in designes of free-love.
基于基督的工作和契约所要求的报酬的论证：基督抱怨说，以赛亚书 49:4。那时我说，我徒劳地劳作，白白地消耗我的力量：这是工作。他的工作难道一无所得吗？他接着说，然而，我的判断在主那里，我的工作在我的神那里。第 6 节。他得到了对他工作的充分回报的答复：他说，你成为我的仆人，使雅各的支派复兴，使以色列的幸存者复原，这只是小事，我还要使你成为外邦人的光，使你成为我在地极的救恩。这些话被路加在使徒行传 13:47 中引用，当基督向外邦人传教时：他像为我们劳作的人一样，他也渴望得到他的报酬，尽管犹太人对他不值得付出。撒迦利亚书 11:12。那时我说，如果你们认为好，就给我我的价钱，如果不愿意，就算了；给我钱，或者不给我钱：然而，主付给了他。腓立比书 2:7。他虚己、取了奴仆的形像，顺服到死，死在十字架上。 这是工作：他的工资随之而来，称之为功绩，或其他什么，这是一种奖励和他苦难的终结，这是基督所渴望和打算的，作为他劳动的果实。因此，神高举了他，并赐给他超乎一切名号之上的名字。神已经高举他，使他成为一位君王和救主。当他将自己的灵魂献为罪祭时（这已经是足够艰苦的工作），他将看到他的后代（这是他灵魂所渴望的工资），他将延长他的日子，耶和华的喜悦必在他手中亨通。他必看见他灵魂的劳苦，并心满意足。因此，我要与伟大的人分享他（一份）并与强者分享战利品：这是一个丰厚的奖励。他跟随他的工作，因为他将自己的灵魂倾倒至死，并与罪人一同被数算，并担当了许多人的罪，并为罪人代求。因此，他关心完成差遣他的工作，并遵行他的旨意。 父爱子，因此他以自愿的方式奖赏儿子的顺从，而不是出于本性的必然。他爱他的顺从，约翰福音 10:17：“我父爱我，因我将命舍去，好再取回来。”约翰福音 15:10：“你们若遵守我的命令，就常在我的爱里，正如我遵守了我父的命令，常在他的爱里。”不可否认，基督心中非常关心和渴望拯救和救赎的人。约翰福音 10:10：“盗贼来，无非要偷窃、杀害、毁坏；我来了，是要叫羊得生命，并且得的更丰盛。”如果完成拯救失丧的人的工作是他的食物和饮料，约翰福音 4:34：“我的食物就是遵行差我来者的旨意，做成他的工。”他为被赎回的人祈祷，约翰福音 17：“求你保守他们，因你的名与我同在，使他们合而为一，像我们一样。”他们要在他所在的地方，约翰福音 17:24：“父啊，我在哪里，愿你所赐给我的人也同我在哪里，使他们看见你所赐给我的荣耀。”基督的心中必然时刻怀有爱的设计，因为他把被救赎的人作为他的目标、他的工作和他的心灵满足，以赛亚书 53:11：“他必看见自己劳苦的功效，便心满意足。”哦，我们是多么微不足道！神的渴望竟然是向我们！这样的爱对我们来说是何等宝贵？人是神的冠冕和赌注，为了这样一个神而奔跑、工作和获胜？ 在天使中，有没有一个比泥土更固定的座位，以容纳上帝的如此高尚的爱？在这样一个低微的被创造的虚无中，是否有足够的空间来容纳如此高深广长的设计，如此高尚的目标，以至于超越爱的最后和最小结果只能是伟大的以马内利，上帝与我们同在？理性可能会说，一个较低的价格可以买到贫穷的人，一个较低的设计可以包容罪人。但爱说不行，爱说只有这样才能做到：而这种爱是不会犯错误的，在购买方面，无限的爱在自由爱的设计中不会犯错。

11. Argument is from the Oath of God: Christ is made a High Priest, another way then other Priests: Heb. 7:21. For those Priests were made without an oath: but this with an oath, by him that said to him, the Lord hath sworn and will not repent, thou art a Priest for ever, after the order of Melchizedec, Psal. 110:4. No man enters to an office by an oath to be faithfull, or to be for ever in such an administration, but he enters also to the office by Covenant. And this oath is sworn by the Lord JEHOVAH, to Christ: The Lord hath sworn,—thou art a Priest. Its a more excellent Priesthood which is confirmed by an oath, then that of Aaron, which is confirmed by no oath. Psal. 89:35. Once have I sworn by my Holinesse, that I will not lie unto David, (the Messiah my Anointed, the son of David.) 36. His seed shall endure for ever. Act. 2:30. Therefore being a Prophet, and knowing that God with an oath had sworn to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit upon his Throne. 31. He seeing this before spake of the Resurrection. Psalme 132:11. The Lord hath sworn in truth unto David, he will not turn from it, of the fruit of thy body will I set upon thy Throne. 12. If thy children shall keep my Covenant, and my Testimony that I shall teach them, their children also shal sit upon thy Throne for evermore.
11. 争论来自上帝的誓言：基督被立为大祭司，与其他祭司不同的方式：希伯来书 7:21。因为那些祭司是没有誓言而被立的，但这位是在誓言中被立的，就是对他说的那位，主曾起誓，决不后悔，你是永远的祭司，照着麦基洗德的等次，诗篇 110:4。没有人通过誓言进入职位，要忠诚或永远在这样的管理中，除非他也通过盟约进入职位。这个誓言是由耶和华主起誓给基督的：主曾起誓——你是祭司。这是一个比亚伦的祭司职位更卓越的祭司职位，亚伦的祭司职位没有经过誓言的确认。诗篇 89:35。我曾一次指着我的圣洁起誓，我决不向大卫说谎（我的受膏者，大卫的子孙）。36. 他的后裔必永远存在。使徒行传 2:30。所以他既是先知，又知道上帝曾凭誓言向他起誓，要从他的血脉中兴起基督坐在他的宝座上。31. 他看见这事，就预先讲论基督的复活。诗篇 132:11。 主已经向大卫发誓，他不会背弃，我要将你身体的果子安置在你的宝座上。如果你的子孙遵守我的约定和我所教导他们的见证，他们的子孙也将永远坐在你的宝座上。

They shall sit so and so by Covenant blessed in Christ. And so the stability and certainty of the decree and oath is not to make the children of David secure, but watchfull in their duty: But this is not a condition without the which the Messiah should not reign, but without this he should not reign to their comfort and everlasting good. But otherwise the truth of the Lords Covenant-faithfulnesse depends not upon mens unbeleef, Rom. 3:3. and for the certainty of this promise and oath which made good Christ his reign which shall not cease, see 2 Sam. 7:12; 1 King. 8:25; 2 Chron. 6:16; Luk. 1:69; Gen. 21:17, 18. Hence there is no Covenant made with Christ that the Covenant of Works made with Adam should stand for ever. 2. No oath in that Covenant. 3. No promise or oath to give perseverance, and the Spirit and influences of grace for that effect. And the oath of God, that Christ shall be King of my will to reign over the heart, to give repentance as a Prince, Acts 5:31. and that God hath sworn him to be an eternall Priest who offered himself a sacrifice to deliver me from the present evill world, Gal. 1:4. to ransome me from my vain conversation, 1 Pet. 1:18. to bring me to God, 1 Pet. 1:18. that I should, being dead to sin, live to righteousnesse, 1 Pet. 2:24; Eph. 5:25, 26, 27; Heb. 13:11, 12; Rev. 1:5, 6. is somewhat more comfortable then the doctrine of Papists, Arminians, who say that any tempted Saint may be a justified Saint to day, and an Apostate, a limme of Satan and a child of perdition to morrow, as Judas was: as if Christ were not a sworn Advocate in the nick and hour of temptation to help, in the act of winnowing: and had not made promises of actuall grace to actuall temptations when they come, Luk. 22:31; 1 Joh. 2:1; Math. 10:19. And if Christ be sworn a King, Advocate, an high Priest, to overcome the rockinesse and flinty and stony rebellion of will, providing that will shall first yeeld and not play the King against Christ: for any thing I see, the Covenant of grace is looser (the corruption of the Covenanter being ten times stronger to evill then the will of Adam was) then the Covenant of Works, and the Gospel an infinitely more plain path to a more fiery hell then the Law. And it speaks much of free grace, that the everlasting salvation of the Elect is in such a castle as the oath of the Omnipotent and infinitely faithfull Lord.
他们将在基督里蒙福，按照盟约的规定坐在这样的位置上。因此，这个旨意和誓言的稳定和确定性并不是为了使大卫的子孙感到安全，而是要他们在职责上保持警惕。但这并不是一个条件，没有这个条件，弥赛亚就不能为他们的安慰和永恒的福祉而统治。但是，主的盟约忠诚的真实性并不依赖于人们的不信，罗马书 3:3。至于这个应许和誓言的确定性，它使基督的统治得以实现，这个统治将不会停止，参见撒母耳记下 7:12；列王纪上 8:25；历代志下 6:16；路加福音 1:69；创世记 21:17, 18。因此，基督与亚当所立的工作的盟约没有永远存在的盟约。2. 在那个盟约中没有誓言。3. 没有给予坚持不懈、恩典的灵和影响的应许或誓言。上帝的誓言是，基督将作为我的意志的国王统治我的心灵，作为君王赐给悔改，使徒行传 5:31。上帝曾经宣誓，他将永远作为祭司，他献上自己作为牺牲，拯救我脱离现今邪恶的世界，加拉太书 1:4。他将我从虚妄的行为中赎回，彼得前书 1:18。 带领我到神面前，彼得前书 1:18。我应该死于罪，活在义中，彼得前书 2:24；以弗所书 5:25, 26, 27；希伯来书 13:11, 12；启示录 1:5, 6。这比罗马教会和阿米纳派的教义更加令人舒服，他们说任何受试探的圣徒今天可能是一个称义的圣徒，明天可能是一个背道的人，撒旦的仆人和灭亡之子，就像犹大一样：好像基督在试探的关键时刻不是一个宣誓的辩护人来帮助，在簸箕的行动中：并且在实际试探来临时，基督没有给予实际的恩典的应许，路加福音 22:31；约翰一书 2:1；马太福音 10:19。如果基督宣誓成为国王、辩护人、大祭司，来克服顽固、顽石般的叛逆意志，只要那意志首先屈服，不与基督对抗：在我看来，恩典的约束比行为的约束更宽松（因为人的腐败比亚当的意志更强十倍），福音比律法更通向一个更炽热的地狱的路径。 它大大地表明了自由恩典的存在，选民们永恒的救赎就在全能而无限忠诚的主的誓约中。

Lastly, the Argument is the more considerable that every Priesthood, even that of Levi, is imposed by Covenant, Mal. 2:5. My Covenant was with him of life and peace.
最后，这个论点更重要的是，即使是利未的祭司职位，也是通过盟约来赋予的，如玛拉基书 2:5 所说：“我的盟约是与他关于生命和平安的。”

CHAPTER VII
第七章

The Covenant of Redemption is explained in three eternall acts. 1. Designation, decree or ordination, and delectation in the work. 2. Mercy and peace, truth and righteousnes are agreed in this Covenant. 3. The designed sending of the Spirit cannot be a Covenant as this was. 4. The twelfth Argument. 5. The thoughts of eternall love.
救赎的约定在三个永恒的行动中得到解释。1. 在这项工作中进行指定、命令或任命，并且在其中感到喜悦。2. 在这个约定中，慈悲与和平、真理与公义得到了一致。3. 所设计的圣灵的派遣不能成为一个像这样的约定。4. 第十二个论点。5. 永恒的爱的思想。

The Covenant of Redemption is two wayes considered. 1. As transacted in time between Jehovah and Christ, in his actuall discharge of his office of King, Priest and Prophet. 2. As it is an eternall transaction and compact between Jehovah and the second Person the Son of God, who gave personall consent that he should be the Undertaker, and no other. And these three acts are considerable in the Persons in this latter consideration:
救赎的约定有两种方式。1. 在时间上，耶和华与基督之间的交易，基督在他作为国王、祭司和先知的实际履行中。2. 作为耶和华与神的第二位子，即上帝之子之间的永恒交易和契约，他个人同意担任承包人，没有其他人。在这后一种考虑中，这三个行为在人们中是可考虑的。

• 1. Designation of one.
一的指定。

• 2. Decree and destination.
• 2. 法令和目的地。

• 3. Delectation in the work.
• 3. 工作中的愉悦。

As to the first: There must have been a Person, either the Father, or the Son, or the Spirit. 1. By God, from eternity set apart, separated, and designed: And 2. This person must have given an actuall consent from eternity to the designation: Now the person designed was the Son only, this lot eternally (to speak so) fell upon only him who was, προεγοτωοτμένος, the Lamb fore-ordained before the foundation of the world, 1 Pet. 1:20. And because Christ-God equall with the Father, does not begin to consent and agree to the designation in time, nor can Christ-God will any thing in time, which he did not will, and consent unto, from eternity; therefore he was present with the Father, and consented unto the designation, and closed the bargain from eternity: upon which account, Christ had the glory of a designed Saviour with the Father, before the world was, and prayes that he may, God-Man, be glorified, as touching the manifestation of that glory to Angels and men, with the glory that he had with the Father before the world was, Joh. 17:5. and here is an eternally closed Covenant between JEHOVAH and the Son, with the consent of parties. And who sees not our debt of love, for a foresight and providence of pure grace? Behold a designed Physician before we be sick, and Christ with his own consent, writing himself the repairer of the breaches before the house fall, and the healer and binder up before the bones be broken.
关于第一个问题：必定存在一个人，要么是父神，要么是子神，要么是圣灵。1. 从永恒中，上帝将其分离、分别并指定：2. 这个人必须从永恒中给予实际的同意。现在被指定的人只有子神，这个命运永远地（这么说）只落在他身上，他是那只在世界的根基之前被预定的羔羊，彼得前书 1:20。因为与父神一样的基督神并不在时间中开始同意和接受指定，基督神也不会在时间中意愿任何他在永恒中没有意愿和同意的事情；因此，他与父神同在，并从永恒中同意指定并达成交易。因此，基督在世界存在之前，与父神一起拥有被指定为救主的荣耀，并祈求作为神人，他的荣耀在天使和人类面前显现时，与在世界存在之前与父神同有的荣耀一样得到荣耀，约翰福音 17:5。这里是耶和华与子神之间，经过各方同意的永远封闭的约定。 谁不看到我们对纯粹恩典的预见和供应的爱的债务？看哪，一个早已设计好的医生在我们生病之前，基督在自己的同意下，写下自己是修补破裂之处的人，房屋倒塌之前的医治者和缝合者，骨头折断之前的医治者和包扎者。

2. Christ is chosen and predestinate the head, the first born of the house, and of the many brethren, and sayes Amen to the choise, and we are chosen in him, as our head, and he was fore-ordained the Mediator, and the Lamb before the foundation of the world was laid, to be slain for our sin. Hence, 2. offended Justice by the breach of the Covenant of Works in all the three Persons pleads that man should die, and that pleading is most just, and the Law cannot be broken nor repealed. The soul that sins must die, Ezech. 18. the threatning, Gen. 2:17. must be fulfilled. 2. Mercy pleads (not having a Throne higher then justice, as Arminius saith) that so many chosen ones may find mercy, and peace calls for reconciliation to sinners.
基督被选中并预定为首领，是家族的长子，也是许多弟兄的长子，并且对这个选择说了“阿门”，我们是在他里面被选中的，他在世界奠基之前就被预定为调解者和羔羊，为我们的罪而被杀。因此，2.冒犯的正义通过违反工作契约在三个人中都主张人应该死亡，这个主张是最公正的，法律不能被打破或废除。犯罪的灵魂必须死亡，以西结书 18 章的威胁，创世记 2:17 的威胁必须得到实现。2.怜悯主张（没有比正义更高的宝座，正如阿米尼乌斯所说）这样许多被选中的人可以找到怜悯，和平呼吁罪人与上帝和解。

3. Infinite wisedome also requires that justice and righteousnesse (under the name of mercy we comprehend free and rich grace) may meet, and peace and righteousnesse may kisse each other, Psa. 85:11. Hence all these Attributes of glory must come forth, that a Throne may be set up and a Psalm may be sung, Rev. 5:12. and the thousands of thousands may cry, Worthy is the Lamb that was slain, to receive power, and riches, and wisedome, and strength, and honour, and glory, and blessing. 13. And every creature which is in heaven (saith John) and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, honour, and glory, and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever. Hence 1. there is no conflict between mercy and justice (as Arminius saith) nor any naturall desire in God to have all Angels and men saved, which is hindered by justice. Job sayeth truely, c. 23. v. 13. He is of one (minde) and who can turn him? (from this end which he intends, as if he could not compasse it to another end) and what his soul desires (in saving or destroying) even that he doth. 14. For he performeth the thing that is decreed for me (and all creatures, and his decrees are most free, Eph. 1:11.) and many such things, or many the like things are with him. Therefore it pleased his most free, soveraign and absolute Counsell to bring forth to Angels and men, to heaven and earth, to sea and to all creatures, the glory of justice, truth, mercy, peace, grace, power, wisdom, Rev. 5:13. and in Christ the decreed and appointed Mediator, the Lamb fore ordained, as Peter, 1 Pet. 1:20. to be slain, and who agreed to the decree, and in an eternall compact took the burden upon him, to fulfill that of Psal. 85:10. Mercy and Truth are met together, Righteousnesse and Peace have kissed each other. 11. Truth shall spring out of the earth, and Righteousnesse shall look down from Heaven. So that in this transaction, the Father and the Son and Spirit, let out to men for their salvation the glory of all these Attributes.
无限的智慧也要求公正和正义（我们将仁慈称为自由和丰富的恩典），以及和平和正义相互融合，诗篇 85:11。因此，所有这些荣耀的属性必须显现出来，才能建立一个宝座，唱起一首诗篇，启示录 5:12。成千上万的天使们呼喊，被杀的羔羊是配得能力、财富、智慧、力量、尊荣、荣耀和赞美的。13.约翰说，天上、地上、地下、海中以及其中所有的生物都听到了这样的声音，说：“愿颂赞、尊贵、荣耀和权能归给坐在宝座上的和羔羊，直到永永远远。”因此，1.没有仁慈和正义之间的冲突（如阿米尼乌斯所说），上帝也没有任何自然的愿望，希望所有的天使和人都得救，而被正义所阻碍。约伯确实说过，23 章 13 节：“他是独一的，谁能使他转意呢？”（从他打算的目标转向其他目标，好像他不能达到另一个目标）他的心愿（在拯救或毁灭方面）他就必成就。14. 因为他执行了为我（和所有生物）所定的事情（他的旨意是最自由的，弗 1:11），并且他还有许多类似的事情。因此，他的至高无上和绝对的决策使天使和人类、天堂和地球、海洋和所有生物都能看到公正、真理、怜悯、和平、恩典、权能和智慧的荣耀（启 5:13）。在基督里，这是根据旨意和指定的调停者，这是预先命定的羔羊，正如彼得所说，彼前 1:20。他同意了这个决定，并在永恒的契约中承担了这个重担，以实现诗篇 85:10 中的话：“慈爱和诚实相遇，公义和平安相亲相爱。”11.诚实将从地上发芽，公义从天上俯视。因此，在这个交易中，父、子和圣灵为人类的救赎展示了所有这些属性的荣耀。

Obj. Did not the Holy Ghost also from eternity, say Amen, and agree to be sent by the Father and the Son, to lead the Saints in all truth, to sanctifie, to comfort them? And did not the Father and the Son from eternity decree to send the Spirit? And did not the Spirit also consent to the decree before the world was? And so shall there be also a Covenant between the Father and the Son sending the Spirit, Joh. 14:26; Joh. 16:13, 14, 15. and the Spirit who is sent?
圣灵岂不也从永远中说阿们，并同意被父和子差遣，引导圣徒走向真理，使他们成圣，安慰他们吗？父和子岂不也从永远决定差遣圣灵吗？圣灵岂不也在世界未有之前同意这个决定吗？因此，父和子之间也将有一个与差遣圣灵的约定，约翰福音 14:26；约翰福音 16:13, 14, 15。和被差遣的圣灵。

Ans. Every mutuall agreement between the blessed Persons concerning their actions without, cannot be called a Covenant, nor need we contend about names. What if we say that there is some Oeconomicall and dispensatory agreement of sending and being sent, yea even in the Works of Creation, Redemption and Sanctification, though two things stand in the way to hinder us to call such an agreement with the name of a voluntary compact or Covenant? 1. It seems naturall and not voluntary, that there is such an admirable order of working as the Father creates by the Son, as by his eternall wisedome, but yet a person, a suppositum, different from the Father, and by the Spirit, as his mighty power: a third Person. 2. The Son is decreed with his own consent to be the Person, to empty himself, to be in time cloathed with our nature, and to put on the state and legall condition of a Covenant-Obeyer of God to the death, the death of the crosse, and is made a little lower then the Angels: and this may well be called a Covenant-transaction, and a course of Covenant-obedience in the Mediator, which condition the Holy Ghost comes not under. And what should man say when the votes of the Three carries it, that our iniquities should be laid on the Son, Isa. 53:6. and the Son should be sent, Gal. 4:4. and he from eternity should step out. Lord, send me, here am I to do thy will. Joh. 3:13. No man (no person) οὐδὲις, hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. These votes of love fell not upon Angels, but upon man. And how should it break my rockinesse that Christ spake for me, undertook for me, took all my diseases upon him, before I was, and before my disease had being? We reckon it great favour, Such a man pleaded kindly and boldly for you in your absence, when you was not to speak for your self. As its love to provide a rich inheritance for the child not born, and to fight for the sleeping child that he may not be killed: when we had neither being, action nor vote in Christs undertaking. Obj. Such as are chosen in Christ, such are foreseen beleevers, when they are chosen. Ans. Justly learned and pious M. Bayn denies that: for God choised the noble royall Family, Christ the Head, and all the Branches in Him. Love, eternall love begins at the head, descends to the off-spring: But not because they are in Christ by faith and actually are foreseen believers, for that is all one. We were in Christ as the tree is in the seed, as all the Rose trees and the Vine trees are in the first Rose tree and the first Vine tree, created of God, virtually. For because God choosed us, therefore shall we be in Christ by faith: yea and he choosed us and ordained us to be in Christ by faith, when He gave us to the Son to be keeped by him.
答：每个祝福的人之间关于他们的行动的相互协议，如果没有外在的协议，就不能被称为契约，我们也不需要争论名字。如果我们说，在创造、救赎和成圣的工作中，有一种经济和管理的协议，即使有两个因素阻碍我们将这种协议称为自愿的契约或协议的名字，又会怎样呢？1. 看起来是自然而非自愿的，有这样一个令人惊叹的工作顺序，父亲通过儿子创造，通过他的永恒智慧，但是一个人，一个与父亲不同的实体，以及通过圣灵，作为他的大能：第三个人。2. 儿子根据自己的同意被决定为这个人，他自己放空自己，以时间为衣，穿上我们的本性，并承担契约服从上帝的状态和法律条件，直到死亡，十字架的死亡，并成为比天使低一点的人：这可以称为契约交易和中保者的契约服从之路，而圣灵不受此条件约束。 当三位一体的选票通过时，人应该说什么呢？我们的罪孽应该归在子上，以赛亚书 53:6。子应该被派遣，加拉太书 4:4。他从永远中出来。主啊，差遣我，我在这里，愿意遵行你的旨意。约翰福音 3:13。没有人（没有人）升到天上，只有从天上降下来的人，就是人子。这些爱的选票并没有落在天使身上，而是落在人身上。基督为我代言，为我承担了一切疾病，甚至在我存在之前，也在我的疾病存在之前。我们认为这是一种很大的恩惠，当你不在场时，有这样一个人亲切而大胆地为你辩护。就像为尚未出生的孩子提供丰厚的遗产，为正在睡觉的孩子战斗，以免他被杀害一样：当我们在基督的承诺中既没有存在、行动，也没有投票权。反对意见：那些在基督里被选中的人，是被预见为信徒的，当他们被选中时。回答：学识渊博、虔诚的贝恩先生正当地否认了这一点：因为上帝选择了高贵的王室家族，基督是头，所有的枝条都在他里面。 爱，永恒的爱从头开始，降临到后代：但不是因为他们凭信心在基督里，并且实际上被预见为信徒，因为这是一样的。我们在基督里，就像树在种子里一样，就像所有的玫瑰树和葡萄树都在第一棵玫瑰树和第一棵葡萄树中一样，虚拟地被上帝创造。因为上帝选择了我们，所以我们将凭信心在基督里：是的，他选择了我们，并命定我们凭信心在基督里，当他把我们交给儿子保守时。

The third considerable act here, is an act of delectation, and the place is observable, Prov. 8:22. The Lord, Chanani, possessed me: Its not Bara, created me: Its not ἔκτισε, as the LXX. have it, but as Aquila, ἐκτήσατο, in the beginning of his way: as Cartwright, before he had created any thing. 23. I was set up from everlasting. Tremellius, inuncta fui, I was anointed. Aben Ezra, Electa fui, I was chosen. The vulgar Latine, I was ordained, from the beginning, or ever the earth was. 24. When there were no depths, I was brought forth: when there were no fountains abounding with waters. 25. Before the mountains were setled: before the hills was I brought forth, &c. In all which the authority of Christ (saith Cartwright) is proven from his eternity, antiquity, immortality, &c. and all this time He was with God, as is fully, v. 30. cleared: Then I was by him, as one brought up with him. Chald. Para. I was nourished up as à maid at his side. He will not want his Son out of his eye: I was daily his delight, rejoicing alwayes before him. The Hebr. יוﬦ יוﬦ die, die, from day to day. Rabbi Solomon, annorum myriades, myriads of years. The Father and the Son, from eternity, delighted one in another, and were solacing themselves in the works without themselves: and the ratio formalis (as it were) that which took up the love, delight and thoughts of God, when as yet there was no world, no mountains, no depths, &c. is Christ as Redeemer delighting himself with the sons of men, 31. I was with him,—rejoycing in the habitable part of his earth: Heb. Sporting or playing with the sons of men: both because of all his works, as Ambrose saith, he most longed for man, and made heaven and rested not, and made the earth and rested not, and made the Sunne, Moon and Stars, and rested not there: and made man, and then rested, as having found the choisest peece of work he so much delighted in. So the Father and the Son were taken, and (as it were) love, saith Bernard, triumphed over God. and they solaced their heart in that great design of love, and from eternity passed over that long and sweet age of myriads of ages, in the pleasant and delighting thoughts of that boundlesse and bottomlesse Ocean of love, to wit, God is to be made sick and to die a love for the sons of men. Love being above and (in a maner) not stronger then the grave only, and then death and hell, but some way (with reverence to his holinesse) mightier then the most High, and brought God down to sick clay: that you may (saith Bernard) see, if you take heed, joy sadned, faith feared, salvation suffering, life dying, strength weakned: and this wisedome was hid up and kept secret since the world began, Rom. 16:25. Hidden wisedome (in the heart of the Lord from eternity) which God ordained before the world, unto our glory, 1 Corinth. 2:7. the like whereof the eye hath not seen, nor the ear heard, nor hath entered in to the heart of man, v. 9. to conceive: So that this mystery of the Covenant between Jehovah and the Son of God was (as it were little enough to busie the thoughts of the infinite understanding of of the highest Lord, God Father, Son and Spirit, as containing the unsearchable riches of Christ, Eph. 3:8. Say there were millions and ten thousand millions of Globs of new whole earths of all gold mines perfect and purest gold, yet should they not all come near to the borders of this riches: and these all were in before there was a Creation, and he lets out of this fulnesse to us, and we are sinfully poor beside Christs gold mines, and dry beside the rivers of wine and milk: and dead, a thousand times, being under the flowings and outlettings of life and of such a life.
第三个重要的行动是一种享乐的行动，地点是可观的，箴言 8:22。耶和华创造了我：不是创造了我：不是ἔκτισε，正如 LXX 所说，而是正如 Aquilla 所说的ἐκτήσατο，在他的道路开始之前，正如 Cartwright 所说，在他创造任何事物之前。23.我从亘古就被设立。Tremellius 说，我被膏抹了。Aben Ezra 说，我被选中了。普通拉丁语说，我从开始之前，或者说在地球存在之前，我被任命了。24.当深渊还没有存在时，我就被生出来了：当没有充满水的泉源时。25.在山脉安定之前：在小山脉被生出之前，等等。在所有这些中，基督的权威（Cartwright 说）从他的永恒性、古老性、不朽性等方面得到证明。在这段时间里，他与上帝同在，正如第 30 节所完全阐明的那样：那时我在他那里，像一个与他一起长大的人。Chald. Para.我像一个在他身边的女仆一样被养育。他不会让他的儿子离开他的视线：我每天都是他的喜悦，在他面前常常欢乐。希伯来语中的 יוﬦ יוﬦ 意思是从一天到另一天。拉比所罗门说，是万年。 父与子，从永恒中互相喜悦，彼此在没有自己的作品中安慰自己：而那种占据上帝的爱、喜悦和思想的形式比如说，当世界、山脉、深渊等还不存在时，基督作为救赎者喜悦地与人子们相处，31. 我与他同在，喜悦地在他的地球上的可居住之处：希伯来书。与人子们一起嬉戏或玩耍：因为正如安布罗斯所说，他渴望人类，创造了天堂并没有休息，创造了地球并没有休息，创造了太阳、月亮和星星，并没有在那里休息：创造了人类，然后休息，因为他发现了他最喜欢的工作。所以父与子被带走了，（可以说）爱战胜了上帝。他们在那个伟大的爱的设计中安慰自己的心灵，并且从永恒中度过了那无数个时代的长久而甜蜜的岁月，在那无边无际的爱的海洋中，上帝要为人子们而生病，为他们而死。 爱超越了坟墓，但并非比坟墓更强大，也超越了死亡和地狱，但以一种（对他的圣洁表示尊敬的）方式比至高者更强大，并将上帝降临到脆弱的泥土中：你可以看到（如伯纳德所说），如果你留心，喜乐变得悲伤，信仰受到恐惧，救赎遭受苦难，生命正在消逝，力量被削弱：这种智慧自从世界开始以来一直被隐藏和保守秘密，罗马书 16:25。隐藏的智慧（在主的心中从永远开始）是上帝在世界之前为我们的荣耀所命定的，哥林多前书 2:7。眼睛没有见过，耳朵没有听过，也没有进入人的心中，以理解这一点，第 9 节。因此，耶和华与上帝之子之间的这个约的奥秘（它几乎足以忙于最高主，上帝父、子和圣灵的无限理解，因为它包含了基督难以寻找的丰富，以弗所书 3:8）。 假设有数百万亿个全新的地球球体，全部都是黄金矿，纯净无瑕的黄金，即使如此，它们也无法接近这种财富的边界。这些都是在创造之前存在的，他从这个丰盈中释放给我们，与基督的黄金矿相比，我们是罪恶的贫穷，与酒和牛奶的河流相比，我们是干燥的，而在生命的流动和输出之下，我们已经死了一千次，而这是如此的生命。

Hence, the 12. Argument: If Christ the Son was designed, and fore-ordained with the Father, the Spirit, and his own consent to be the person should pay the ransome of satisfaction, and to be satisfied in his soul with the getting and injoying of the bought, and well payed for and ransoned, yea the over-ransoned sons of men, who ravished love and heart of Father and Son, before the mountains were brought, Prov. 8:22, 23, &c. 30, 31. forth, and when as yet there were no depths, then was that bargain of love closed and subscribed before witnesses from eternity. For could the heart of Christ be cold and indifferent to undergoe suretyship for the sons of men: Who warmed and kindled a fire of Redeemers love in his heart from everlasting? Or was his consent to the Covenant, but as late and young as since Adam fell, or Abraham was called to leave his countrey and his fathers house, Gen. 3; Gen. 12? Ah! its an older love then so: A yesterdayes love, time-mercy, a grace of the age with the world could not have saved me. Nor were our Charters and Writtes of Gospel-grace, first drawn up in Paradice: Nay, but copies and doubles of them only were given to Adam in Paradice. The love of God is no younger then God, and was never younger to sinners; and woe to us, if grace and mercy to redeemed ones should wax old and weaker through age, and at length die and turn in everlasting hatred. I desire to hold me fast by that, Jer. 31:3. I have loved thee with an everlasting love. He meets (as Calvin well observes) with a blasphemous temptation of Sathan, that the people had in their mouth: Ho, the Lord appeared to me of old; but that is a love from one year to another, and its out of date now: the Covenant-love to Abraham is dead and away, and the Lord is changed? No, I have loved thee, not for a year, or a summer: The Covenant-love is older then thy poor short time-love. Obj. But I may leave off to love God; and he loves me no longer then I love him? Ans. Where is then everlasting love? and because he loves us we shall not leave off to love him. Night and overclouding of the Sun, is not a perishing of the Sun out of the world; his love quickens my fainting love.
因此，第 12 个论点：如果基督是与父神、圣灵和他自己的同意一起被设计和预定的，成为支付赎罪的满足的人，并在他的灵魂中满足于获得和享受被购买和付清赎金的人，是人类的过度赎罪者，他们在山脉出现之前就夺走了父神和子神的爱和心，箴言 8:22, 23, &c. 30, 31.，当还没有深渊的时候，那个爱的交易就在永恒之前与见证人签署了。因为基督的心能冷漠地为人类的儿子担任担保人吗？谁从永远中点燃了救赎者的爱之火？或者他对盟约的同意只是在亚当堕落后，或者亚伯拉罕被召唤离开他的国家和他父亲的家之后才产生的吗？啊！这是一个比那个更古老的爱：一个昨天的爱，时间的怜悯，世界上的恩典不能拯救我。我们的福音恩典的宪章和文件也不是在伊甸园中首次起草的：不，只有它们的副本和复制品被赐予亚当在伊甸园中。 上帝的爱不比上帝年轻，对罪人来说也从未年轻过；如果对被救赎的人的恩典和怜悯因年龄而变得老旧和减弱，最终死亡并转变为永恒的仇恨，那我们将会有祸了。我渴望紧紧抓住耶利米书 31:3 中所说的那个：“我以永远的爱爱你。”（正如加尔文所观察到的）他遇到了撒旦的亵渎诱惑，人们口中所说的：“哦，主早已向我显现。”但那只是一年一年的爱，现在已经过时了：对亚伯拉罕的约定之爱已经死去，主是否改变了？不，我爱你，不仅仅是一年或一个夏天：约定之爱比你短暂的时间之爱更久远。反对：但我可能停止爱上帝；他只爱我爱他的时间那么长？答：那么永恒的爱在哪里？因为他爱我们，我们就不会停止爱他。夜晚和太阳被云遮蔽，并不意味着太阳从世界上消失了；他的爱使我虚弱的爱恢复活力。

CHAPTER VIII
第八章

The differences between the Covenant of Suretyship or Redemption made with Christ, & the Covenant of Reconciliation and of Grace made with sinners. 2. The conjunction of the Covenants. 3. How the promises are made to the Seed, that is, to Christ, the meaning of the place, Gal. 3:16. 4. Christ acted and suffered alway as a publick head.
与基督所立的担保或救赎约与与罪人所立的和解与恩典约之间的区别。2.约的结合。3.应许是如何给予种子，即基督的，加拉太书 3:16 的意义。4.基督始终作为公众的头领行动和受苦。

It is not the same Covenant that is made with Christ and that which is made with sinners. 1. They differ in the subject or the parties contracting. In this of suretyship, the Parties are Jehovah God as common to all the three on the one part: and on the other the only Son of God the second Person undertaking the work of Redemption. In the Covenant of Reconciliation the Parties are God the Father, Son, and Spirit, out of free love pittying us and lost sinners who had broken the Covenant of Works. 2. Hence the Covenant of Suretyship is the cause of the stability and firmnesse of the Covenant of Grace. Its true, Psal. 89:19. David is meant, when he sayes, I have laid help upon one that is mighty, I have exalted one chosen out of the people. 20. I have found David my servant. For the grace of election made David mighty in the Lord, and the Spirit of the Lord came upon him, and made him mighty to execute his office; But this is so to be understood (saith Mollerus and others) of David, as it is also to be referred to Christ, upon whom the strength of our salvation is laid, and the strength laid Covenant-wayes upon Christ, is the cause why David and his seed stand sure in an everlasting Covenant of reconciliation. Though the Covenants of Suretyship and of Reconciliation differ, yet must they not be separated: but faith principally must be fixed upon the most binding Covenant-relation between JEHOVAH and the Son of GOD. Eye Christ alwayes in the Covenant, else its but the sheath or scabbard of a Covenant, and a letter to us.
与基督所订立的约与与罪人所订立的约并不相同。1. 它们在主体或缔约方面有所不同。在担保的约中，缔约方是耶和华上帝作为三者共同的一方，另一方是作为第二位神格的上帝独生子承担救赎的工作。在和解的约中，缔约方是上帝父、子和圣灵，出于对我们和失丧的罪人的自由爱而怜悯我们，因为我们已经违背了工作的约定。2. 因此，担保的约是恩典的约的稳定和坚固的原因。诗篇 89:19 确实如此。当大卫说“我已经在有能力的人身上提供帮助，我已经从人民中选出了一个被选中的人”时，他指的是大卫。20. 我已经找到了我的仆人大卫。 由于选举的恩典使大卫在主里变得强大，耶和华的灵降临在他身上，使他有能力履行他的职责；但这也适用于基督，我们的救恩之力就放在基督身上，基督所承担的约定之力是大卫及其后裔在永恒和解约中站稳的原因。虽然担保和和解的约定有所不同，但它们不能分离：信仰主要必须集中在耶和华与上帝之子之间最具约束力的约定关系上。始终注视基督在约定中，否则它只是一个约定的鞘或剑鞘，对我们而言只是一封信。

3. There be two parts (as it were) of the Covenant of Redemption. 1. A Covenant of Designation. 2. Of actuall Redemption. The former is eternall; for the Lord does not begin in time to designe Covenant-wayes the Son to be the Consenter to be our Surety: nor doth the Son in time begin to consent. But the Covenant-consent in, 1. Designing of one Person the Son, and no other. Of 2. Decreeing and fore-ordaining of Him. 3. Of mutuall delighting in love and in eternall thoughts in the sons of men to be redeemed, 1 Pet. 1:20; Prov. 30:31. Was closed and concluded in an ended bargain from everlasting: for the Parties were coexistent and together, and rejoicing in one another: and in the common work, to borrow that expression, thinking long till the day of marrying of God and man, and untill Immanuels day should dawn, Joh. 8. Abraham rejoiced to see my day. But as touching the other part, the Man Christ, untill he should be Man and have a mans will, he could not in two wills close with the Covenant of actuall Redemption.
有两个部分（可以这么说）构成了救赎的约定。1. 指定的约定。2. 实际的救赎。前者是永恒的；因为主并不是在时间上开始指定约定的方式，使子成为我们的担保人：子也不是在时间上开始同意。但是，约定的同意在以下方面进行：1. 指定一个人，即子，而不是其他人。2. 决定和预定他。3. 在人子中相互喜悦，相互爱慕，并在永恒的思想中被救赎，彼得前书 1:20；箴言 30:31。这个约定在永恒中被封闭和结束，因为各方是同时存在的，彼此欢喜：在共同的工作中，借用那个表达，他们渴望着神和人的婚姻之日，直到以马内利的日子来临，约翰福音 8。亚伯拉罕欢喜看到我的日子。但是就另一方面而言，基督作为人，直到他成为人并拥有人的意愿，他不能以两个意愿与实际救赎的约定达成一致。

But the Covenant of Reconciliation is no more eternall, then the creation, which is eternall in the Decree of God, as are all things that fall out in time. But this Covenant was made in Paradice, though it was decreed from everlasting, yet it had no being as a Covenant, nor could have any, so long as the Covenant of Works did stand. But it came in due time, the physick and the Physitian Christ the blessed seed, not few hours after Adam was fallen, came to his sick-bed, or rather to his death-bed: Blessed be his love who redeemed us in our low condition, for Adam had no faith to receive, nor hope of a Redeemer. Christ came, not sought for, not sent for, not so much as desired by us: For how could we desire a thing impossible, to our knowledge? Or could we thirst for a ransome of the blood of God unknown to Angels or Men? This is preveening grace indeed.
但是和解的约定并不比创造更加永恒，创造在上帝的旨意中是永恒的，就像所有在时间中发生的事情一样。但是这个约定是在伊甸园中达成的，尽管它从永远开始就被决定了，但它并没有作为一个约定存在，也不能存在，只要行为的约定还存在。但是它在适当的时候来了，医治和医生基督这个有福的后裔，亚当堕落后不到几个小时，来到了他的病床上，或者更确切地说，来到了他的临终床上：愿赞美他的爱，他在我们卑微的状态中赎回了我们，因为亚当没有信心去接受，也没有对救赎者抱有希望。基督来了，不是被寻找的，不是被派来的，甚至我们也没有渴望他：因为我们怎么能渴望一件我们所知道的不可能的事情呢？或者我们能渴望一个未知于天使和人类的神的血的赎价吗？这确实是超前的恩典。

4. They differ in the subject, matter: The Covenant of Redemption is, 1. who shall be the surety of Redemption to undertake for man? Here am I, saith the Son, thy fellow, Zech. 13:7. 2. What shall be his work? What shall be his wage? He shall lay down his life, that shall be his work: he shall be obedient to his Father to the death, even the death of the crosse. And his wage shall be, He shall see his seed, and God shall give him a name above every name. But no such work is laid on us, nor such a reward to be expected by us in the Covenant of Reconciliation. Only here life and forgivenesse is promised to us upon condition of beleeving in Christ: and fit it is that Christ be alone, none under such a Commandement as He, Joh. 10:18.
他们在主题和内容上有所不同：救赎的约定是，1. 谁将成为救赎的担保人来为人类承担责任？我在这里，儿子说，你的同伴，撒迦利亚书 13:7。2. 他的工作是什么？他的报酬是什么？他将舍弃自己的生命，这将是他的工作：他将顺从他的父亲，甚至死在十字架上。他的报酬将是，他将看到他的后代，上帝将赐给他一个超越一切名字的名字。但在和解的约定中，我们没有被赋予这样的工作，也没有这样的奖励可以期待。只有在我们相信基督的条件下，才向我们承诺生命和宽恕：基督独自一人，没有人在他之下，约翰福音 10:18。

5. The Covenant of Redemption hath different commands, 2. Promises: 3. And conditions from the Covenant of Reconciliation. The Commands of the Covenant of Suretyship are of two sorts: 1. Some common. 2. Some proper and peculiar. The former is, that Christ fulfill all righteousnesse, Matth. 3:15. obey the whole Law, being made under the Law. Now the command of being under the Law, is two wayes considered. 1. As laid upon the Son of God, so it is no command, but a voluntary desire: And so his consenting to take on our nature is a consenting to empty himself, and to be under the Law, but no act of obedience, because he was under no commanding obligation to take on him our nature. But 2. as it is laid upon him now God-Man, and the Word made flesh, he is under a necessity to give perfect obedience, Heb. 10:5. Therefore coming into the world: The Son being to enter into the world, and to take on our nature, speaketh to the Father, thus: Sacrifice and offerings thou desirest not, as expiations to take away sin, for they cannot expiate sin, A body thou hast framed to me, which is the only one sacrifice of the true Lamb of God which taketh away sin, Joh. 1:29. and that once for all: And there are not any sacrifices ever to come after, Heb. 9:26, 28. And perfect obedience with all the heart was tendered by Christ from a holy nature, he being full of the Holy Ghost from his Mothers womb, so as none could accuse him of sin, Heb. 4:15; Heb. 7:26; Joh. 8:46. and this obedience had influence in Christs obedience. To the 2. to wit, to that proper and peculiar command of suretyship that never man was under, but only Christ. Joh. 10:18. This Commandement (to lay down my life for sinners) received I (and I only) from my Father. Psal. 40:6. Sacrifice and offering thou didst not desire, mine ears thou hast opened,—8. I delight to do thy will, O my God, yea thy Law is within my heart. Now thus we are not either wayes under the commands of the Covenant of Grace: Who in heaven and earth but Christ, could have come under baile and an act of suretyship for us?
救赎的约定有不同的命令、承诺和条件，与和解的约定不同。担保的约定有两种命令：一些是普遍的，一些是特殊的。前者是基督要履行一切公义，马太福音 3:15。遵守整个律法，因为他是在律法之下。现在，作为属于上帝的儿子，他被要求遵守律法，这不是一项命令，而是一种自愿的愿望。因此，他同意接受我们的本性，是同意放弃自己，并属于律法，但这不是一种顺从的行为，因为他没有受到任何命令的约束来接受我们的本性。但是，作为上帝与人合一的神人，他有义务完全顺从，希伯来书 10:5。因此，当儿子要进入世界并接受我们的本性时，他对父亲说：祭祀和供物并不能除去罪孽，因为它们不能赎罪，你为我预备了身体，这是唯一的真神羔羊的牺牲，他除去了罪孽，约翰福音 1:29。 并且一劳永逸：希伯来书 9:26, 28 之后再也没有任何牺牲。基督从圣洁的本性中完全顺服，他从母亲的胎中就充满了圣灵，所以没有人能指责他犯罪，希伯来书 4:15; 希伯来书 7:26; 约翰福音 8:46。这种顺服对基督的顺服产生了影响。至于第二点，即那个独特的担保命令，除了基督之外，没有人会遵守。约翰福音 10:18。这个命令（为罪人舍命）我（只有我）从我父那里接受。诗篇 40:6。祭物和礼物你并不喜悦，你已经开通了我的耳朵，——8.我喜悦遵行你的旨意，我的神，你的律法在我心中。现在我们既不以任何方式属于恩典约的命令：除了基督，天上地下还有谁能为我们担保并承担担保责任呢？

2. There were promises of an higher nature made to Christ in his Covenant, then are made to us in our Covenant of reconciliation, to wit, dominion from sea to sea: A Throne at the right hand of God is not made to Angels, Heb. 1:8, 13. nor to us; nor is there remission and pardon promised to him, as to us, of this hereafter.
在基督的约中，有关于更高层次的承诺，而在我们的和解约中，对我们的承诺则不同，即从海到海的统治：希伯来书 1:8, 13 说，上帝没有给天使一个宝座，也没有给我们；对他来说，也没有像对我们一样的赦免和宽恕的承诺。

3. The condition of justifying faith, laying hold on him who justifies the ungodly, is required of us in our Covenant: There is no such condition required of Christ in his Covenant of suretyship. The faith of Christ is the faith of dependency, but not as a condition of the Covenant of suretyship, but in another account.
3. 仅凭信仰的状态，抓住称义不虔诚者的他，是我们在契约中所要求的条件：在基督的担保契约中，并不需要这样的条件。基督的信仰是依赖的信仰，但并非作为担保契约的条件，而是另一种情况。

Q. But is it not hard, that Christ is in one Covenant, and beleevers in another? Its not hard, when the Lord Christs Covenant and our Covenant cannot be separated, and when Christs room in the Covenant of Redemption is to be the designed person Covenanting, who undertakes for us, as the surety, witnesse, and Angel or Messenger of the New Covenant, who makes sure our Writs, makes valid and strong our Charters, Rights, and Evidences of our Inheritance.
但是，基督在一个约束中，而信徒在另一个约束中，这不是很困难吗？当主基督的约束和我们的约束无法分离时，这并不困难。当基督在救赎的约束中扮演着指定的人约束的角色时，他作为担保人、见证人和新约的使者或信使，为我们承担责任，确保我们的文件有效，并加强我们的特许状、权利和继承权的证据。

Q. How is it that the promises are made to Christ, as to the seed, Gal. 3:16?
答：基督作为种子，所承诺的是如何实现的，加拉太书 3:16。

Ans. Our Divines, Beza, Piscator, Deodati, the English Divines in their Annotations, expound the Seed Christ, of Christ Mystical, as the Church the body, 1 Cor. 12:12. is called Christ. Judicious Pareus saith, that the Apostle expounds the Seed, not collectivelie of many, and of all the posterity of Abraham, but individuallie of one Christ, from whom flowes to the beleevers, not so much the corporall blessing, as the spirituall, that is, righteousnesse and eternall life: And so saith he, the Apostle saith, that this blessing or the inheritance is given to Abraham and believers, not by the Law, that is by no merit in Abraham, but by the promise, and by faith in Christ. Among Papists, Liranus; the promises are made to the seed, scilicet, Christo, in quo impletae sunt & non in alio, ideo dicitur semini in singulari numero, that is, to Christ in whom the promises are fulfilled, and in none other; therefore it is said to the seed in the singular number. So also, Cajetan: Semini autem ejus, tanquam & cui promissa sunt, & in quo adimplenda erant promissa. Corn. à lapide: If the word seed, semen, were taken collectively, the promise could not stand; for its sure all the Jews were not blessed in the seed: Yea many of them (saith Calvin) were a curse. Estius saith, the word seed, is a collective name, and notteth many; and hath not in the Hebrew the Plurall Number. Augustine (saith he) will have all Christians following the faith of Abraham to be here noted, for they are that seed to which the promise is made, whereas Christ is properly he in whom the promise is to be fulfilled, and in whom all are one by faith, and all are reduced to the Singular Number.
我们的神学家，贝扎、皮斯卡托、德奥达蒂，以及英国神学家在他们的注释中，将基督的种子解释为基督的神秘身体，正如哥林多前书 12:12 中所称的教会是基督一样。明智的帕雷乌斯说，使徒解释种子，不是指许多人和亚伯拉罕的所有后裔，而是指一个基督，从他那里流向信徒的不仅是肉体上的祝福，而是属灵的，即公义和永生。他还说，使徒说，这个祝福或者说这个产业是给亚伯拉罕和信徒的，不是通过律法，也不是通过亚伯拉罕的功德，而是通过应许，并且通过对基督的信心。在天主教徒中，利拉努斯说，应许是给种子，也就是基督，应许在他里面得到了实现，而不是在别人身上，因此说是给种子，用的是单数。同样，卡耶坦也是这样说的：应许是给他的种子，就像给那个应许的人，也是那个应许要在他里面实现的人。 如果将种子一词作为一个整体来看，那么应许就无法成立；因为显然并非所有的犹太人都因为种子而蒙福：甚至有许多人（卡尔文说）是受咒诅的。埃斯提乌斯说，种子一词是一个集体名词，表示多个；在希伯来语中没有复数形式。奥古斯丁（他说）认为所有跟随亚伯拉罕信仰的基督徒都应该在这里被注意到，因为他们是那个应许所赐福的种子，而基督则是应许要实现的那个人，所有人都因信仰而与他合一，并且都被归为单数。

There is no reason to expound the Seed Christ, of Mysticall Christ and of his Seed. 1. Because the Seed is he in whom the Nations are blessed, both Jews and Gentiles, v. 14. And the Seed made a curse for us, v. 13. But this seed is only Christ, not mysticall Christ, head and members: for neither are we blessed in Christ mysticall, nor was Christ mysticall the Church made a curse for us: Nor did the Church mysticall pay a price of satisfaction to offended justice for us, v. 19. The word seed seems to have the same signification, v. 16. and v. 19. Consider then, v. 19. Wherefore then serveth the Law? It was added because of transgressions, untill the seed come, to whom the promise was made. Now the seed coming is Christ coming in the flesh to take on our nature. If the seed were taken for Christ mysticall, the Apostle must say, The Law was added because of transgression, untill the seed should come: that is, untill Christ mysticall, his Church should come in the flesh, which is non-sense. 3. Whether the promise be of Canaan, and of life eternall thereby holden forth; Or of Christ to come of Abraham, in whom all flesh shall be blessed; or of righteousnesse by faith, not by the works of the Law; Or of all these coming under the name of the inheritance, the promise is made to many in number like the Stars: For the Lamb and the hundreth fourty and four thousands standing with him on Mount Zion, and the thousands of thousands which none can number, Rev. 7:9. are many, and may well be called seeds; And though they be all one in Christ, yet the Apostle must speak too ambiguously, when he said, The promise of righteousnesse and life is made to the seed, that is, to Christ head and members: for the promise is so made to Christ, especially of life, pardon, righteousnesse, as the blessings promised are fulfilled & given through, & for Christ as the only meritorious cause, as all grant: which way the promises are in no sense made to believers, who cannot come in as joint satisfiers with Christ, & as joint meritorious procurers with Christ of the blessings promised to us. 4. The promise is made to the seed coming in the flesh, and assuming our nature in a personal union, v. 19. as is, by confession of all, expounded. Now this restricts the promise to God incarnate, and must exclude the members. 5. It runs most connaturally to the Text, and comfortably to us, if neither Christ, Gal. 3:16. be understood as a private man, the Sonne of Mary: nor yet as Christ mysticall, as 1 Cor. 12:12. But as Christ, a publike person, and Head and Lord-Mediator. 1. He represents all the Elect: and so the word seed is taken individually. He takes all the promises and the weight of the whole Covenant of Grace and Covenant-promises off the Lords hand as the second Adam representing all the Family and House: Behold I and the children that God hath given me. As the weight of the Covenant of Works, and of the promises thereof, was upon the first Adam, as he should manage these promises, so should it fare, ill or well, with all his seed. And so as Christ having the Gospel and Covenant-promises committed to him, so should it be with us: and this Tutor cannot miscarry, and so shall it be well with the Pupils and Minors.
没有理由详述种子基督、神秘基督和他的种子。1. 因为种子是那位使万国蒙福的人，无论是犹太人还是外邦人，第 14 节。而这个种子为我们成了咒诅，第 13 节。但这个种子只是基督，不是神秘的基督，也不是基督的头和肢体：因为我们不是在神秘的基督里蒙福，基督的教会也不是为我们成了咒诅；神秘的教会也没有为我们向受冒犯的公义支付了满足的代价，第 19 节。种子这个词在第 16 节和第 19 节似乎有相同的意义。那么请考虑第 19 节。那么律法是为什么而设立的呢？是因为过犯而加上的，直到那后来的种子来到，应许所指的就是他。现在，种子的来临就是基督以肉身降临，接受我们的本性。如果种子被理解为神秘的基督，使徒必须说，律法是因为过犯而加上的，直到种子来到：也就是说，直到神秘的基督，他的教会以肉身降临，这是无意义的。3. 无论是关于迦南地和永生的承诺，还是关于基督将要从亚伯拉罕而来，万民都要因他得福的承诺，或者是关于信仰中的义与律法行为无关的承诺，或者是所有这些承诺都被称为产业的名义下，这些承诺都是给许多人的，像星星一样多：因为羔羊和站在锡安山上的十四万四千人，以及千千万万无法计数的人，启示录 7:9。他们众多，可以被称为种子；虽然他们在基督里都是一体的，但使徒在说到义和生命的承诺时，必须说得含糊不清，即承诺是给种子的，也就是给基督的头和肢体的：因为承诺是如此地给了基督，尤其是生命、宽恕和义的承诺，这些应许的福分是通过基督来实现和赐予的，所有人都承认这一点：在这种情况下，承诺在任何意义上都不是给信徒的，因为他们不能与基督一同作为满足者和为我们应许的福分共同作为满足者和应许的福分的获得者。4. 这个承诺是给那位以肉身降临，并在个人的合一中承担我们的本性的种子的。 按照所有人的承认，这被解释为现状。现在这将限制承诺只适用于上帝的化身，并必须排除成员。5.如果不把基督理解为一个私人，即玛丽亚的儿子，也不把他理解为基督的秘密身份，如哥林多前书 12:12 所说，那么这将最符合文本，并对我们最舒适。而是作为基督，一个公众人物，作为头和主-调解者。1.他代表所有的选民：因此，种子一词是个体化的。他接受所有的承诺和整个恩典之约的重担，就像第二个亚当代表整个家庭和家庭一样：看哪，我和神给我的孩子们。正如第一个亚当承担了工作之约和其中的承诺，他如何管理这些承诺，他的后代也会好坏参半。所以基督承担了福音和约定的承诺，我们也会如此：这位导师不会失败，所以学生和未成年人会过得好。

Were it no more but that, Joh. 14:19. Because I live, ye shall live also: ye shall live by promise, the free promise of life eternall: its no small vantage.
只要如此，约翰福音 14:19。因为我活着，你们也要活着：你们要靠着应许而活，那自由的永生的应许：这是一个不小的优势。

2. The promises are laid down in Christ as in a publike Lord-Keeper. Christ is that excellent Ark in which are the Tables of the Covenant, and the Book of the Law and Covenant, Deut. 31:26; 1 King. 8:9. and as the first subject of the promises he keepeth them. Yea and Christ is the fountain and originall cause of all the promises: for he merited by his blood, remission, righteousnesse, perseverance, eternall life, all grace, which the Lord makes ours by free promise. 2. In Christ they are made and published to us: so they are dear mercies to Christ: they stand Christ at a dear rate: they are ours freely for no price or hire. 3. Hence nothing hinders, but the promises as made to Christ the first Heir and Son of promise: for Christ is the chief and principall thing promised, and other things that are freely given us (by promise) are given to us, σύν ἀντῷ, with Christ, or after that he hath given us Christ: and assignies, and younger brethren come in under the first Heir. Our blood-relation to the Family stands by Christ, interest to promises comes all this way. The Lords method is, Get first Christ, then all the promises are yours: for they follow him. And Christ well manages Covenant-promises, as they most tend to the good of his own.
这些承诺是在基督里作为公众的守法官所制定的。基督是那个卓越的方舟，在其中有约的法版和律法和约书，申命记 31:26；列王纪上 8:9。作为承诺的第一个对象，他保守着它们。是的，基督是所有承诺的源泉和根本原因：因为他凭借他的血，赢得了宽恕、公义、坚持、永生和所有恩典，这些恩典是主通过自由的承诺赐给我们的。在基督里，它们向我们宣告和公布：所以它们对基督来说是宝贵的恩惠：它们以昂贵的代价成就了基督：它们是我们的，完全免费，没有任何代价或报酬。因此，没有任何阻碍，承诺是作为第一个应许的继承人和儿子基督而被赋予的：因为基督是首要和主要的应许，其他的事物（通过应许）是在我们得到基督之后与我们一同赐给我们的，而继承人和弟兄则在第一个继承人之下。我们与家庭的血缘关系是通过基督来建立的，对承诺的利益完全是通过这种方式来实现的。主的方法是，首先得到基督，然后所有的承诺都属于你们：因为它们跟随着他。 基督善于管理盟约承诺，因为它们最有利于他自己的利益。

And this is specially to be considered that Christ, from the womb to the grace, does act and suffer nothing but as a publike person. For us he was born, Isai. 9:6. For unto us a Child is born, unto us a Son is given, Luke 2:11. Rejoice (saith the Angel) for unto you (not to us Angels, nay neither for himself) unto you is born a Saviour. 2. Why? For whose sake came he this journey to the earth? Luke saith it was no private business of his own, c. 19:10. He came to seek and to save that which was lost, and to save (saith Paul) sinners, 1 Tim. 1:15.
基督从母胎到恩典，只是作为一个公众人物行动和受苦，这一点特别需要考虑。他为我们而生，以赛亚书 9:6 说：“有一婴孩为我们而生，有一子赐给我们。”路加福音 2:11 说：“因今天在大卫的城里，为你们生了救主。”天使说：“你们要欢喜，因为给你们生了救主。”为了谁的缘故他来到地上？路加福音 19:10 说，这不是他自己的私事，他来是为了寻找和拯救失丧的人，保罗说，他来是为了拯救罪人。提摩太前书 1:15 说。

3. Why died he? He was made a curse, ὑπὲρ ἡμῶν, for us, Gal 3:13. Sin for us, 2 Corin. 5:21. Died for his sheep, John 10:11. for his friends, Joh. 15:13. was made poor for our sake, 2 Cor. 8:9. is our forerunner who is entred into heaven, ὑπὲρ οὑμῶν, for us, Heb. 6:20. We have a great high Priest,—touched with our infirmities, Heb. 4:14, 15. Who hath entered into the heavens to appear in the presence of God for us, ὑπὲρ ἡμῶν. Christs publike Spirit, who breathed not for himself, lived not for himself, died not for himself, nor ascended to heaven for himself, nor enjoyes he heaven for himself, should show us the necessity we have of Christ. The Physician is needfull to the sick, the ransone to the captive, bread to him that famisheth: but Christ is more necessary to the sinner. We know not how many are in Christs debt: for heaven, Angels, Sun and Moon, seas and fountains, men and all things subsist by him, Col. 1:17; Heb. 1:3. Yet most of men judge fire and water more needfull then Christ: and think, they no more need Christ or Covenant-interest in him, then the cart needs the third wheel, or the great Ocean a drop of dew: nor is it every necessity of Christ that we presse. There is a necessity of a Physician to a whole Pharisee: as a dead man stands in need of life; But it is a literall necessity by which the whole (saith Christ, Matth. 9.) needs not the Physician: but it is the sick, paining necessity, such as this, I die a hundreth times, if I get not CHRIST. This takes away sleep in the night, and brings a fixed aim to sell all and buy Him.
3. 他为什么死了？他为我们成了咒诅，加拉太书 3:13。为我们成了罪，哥林多后书 5:21。为他的羊而死，约翰福音 10:11。为他的朋友，约翰福音 15:13。为我们的缘故变得贫穷，哥林多后书 8:9。他是我们的先驱，已经进入了天堂，希伯来书 6:20。我们有一位伟大的大祭司，他同情我们的软弱，希伯来书 4:14, 15。他已经进入天堂，在上帝面前为我们显现，希伯来书 9:24。基督的公共精神，他不为自己呼吸，不为自己而活，不为自己而死，也不为自己而升天，他也不为自己享受天堂，这应该向我们展示我们对基督的必要性。医生对病人是必需的，赎罪者对囚犯是必需的，饼对饥饿者是必需的：但对罪人来说，基督更加必要。我们不知道有多少人欠基督的债：因为天堂、天使、太阳和月亮、海洋和泉水、人类和一切事物都是靠他存在的，歌罗西书 1:17；希伯来书 1:3。然而，大多数人认为火和水比基督更加必要：他们认为自己不需要基督或在基督里的约束权益，就像马车不需要第三个车轮，大海不需要一滴露水一样。我们也不是迫切需要基督的每一种必要性。 整个法利赛人需要医生，就像一个死人需要生命一样；但是整个（基督说，马太福音 9 章）不需要医生的是一种字面上的必要性：而是病人，痛苦的必要性，比如说，如果我得不到基督，我会死上百次。这让人夜不能寐，并使人下定决心出售一切来买他。

CHAPTER IX
第九章

The 13. Argument, from the necessity of Gods call. 2. Of Typicall sprinkling of the blood of the Covenant, and of the Testament: The place, Heb. 13:20. the blood of the everlasting Covenant opened. Of the place, Heb. 7:22. the act of suretyship, the assurance of our state.
第 13 个论点，从上帝呼召的必要性。2. 关于盟约的象征性洒血和约的洒血：地点在希伯来书 13:20，永恒盟约的血被打开。关于地点，在希伯来书 7:22，担保行为，我们状态的保证。

An Argument 13. is taken from the necessity of this Covenant of Redemption. 1. From the call of God: Christ took not on him to be a Priest, nor did he glorify himself to be made an High Priest, but that he said unto him, Heb. 5. Thou art my Son, to day have I begotten thee: That is, I have ordained thee to have the honourable calling of the High Priest. The Apostle also, Heb. 1. applyeth this in part to the eternall generation of the Son: And Act. 13:33. the Apostle applyes this to Christs rising from the dead, because in these two latter, manifestly appears the God Head of the Son, in that he is true High Priest, who, by offering himself hath taken away our sins, which only God can do. In the other, Rom. 1:4. He is declared to be the Son of God with power,—by the resurrection from the dead. He who took not upon him to be High Priest while God called him, and neither took upon him to be King, while God called him, and said, Psal. 2:6. I have Anointed him my King, upon my holy Hill of Zion, and willingly consented to the call of God, to be King and Priest. He must be made Priest and King by Covenant between him and God: for Priests and Kings were called by Covenant, Mal. 2. v. 5; 2 King. 11:17; 2 Sam. 5:3.
从救赎的盟约的必要性中得出的争论 13. 1.从上帝的呼召：基督不是自己成为祭司，也不是自己荣耀自己成为大祭司，而是上帝对他说，希伯来书 5 章：“你是我的儿子，我今日生你。”也就是说，我已经任命你担任尊贵的大祭司的职位。使徒也在希伯来书 1 章部分地将这个应用于子的永恒生成：使徒行传 13:33.使徒将这个应用于基督从死里复活，因为在这两个方面，子的神格显然显现出来，因为他是真正的大祭司，他通过献上自己除去了我们的罪，这只有上帝才能做到。在罗马书 1:4 中，他被宣告为具有权能的上帝之子，是通过从死里复活而得到的。他在上帝呼召他时没有自己担任大祭司的职位，也没有在上帝呼召他时担任国王的职位，并且愿意同意上帝的呼召，成为国王和祭司。他必须通过他与上帝之间的盟约成为祭司和国王：因为祭司和国王是通过盟约被呼召的，玛拉基书 2 章。 5; 2 列王记 11:17; 2 撒母耳记 5:3。

2. It is necessarie that the promises that are our Writs and Charters, of Heaven be in a surer hand then in our own, to wit, in the keeping of Christ: For this is an absolute promise made to us, Ezek. 36:26. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh. This promise is not formally made to Christ, yet it is a speciall Covenant-promise, Jer. 31; Ezek. 11; Heb. 8. for there is no stony heart in Christ, yet the promise is laid down in him, and made to him, eminenter; for by the merit of his blood (for he sanctified the people with his own blood, Heb. 13:12.) he sprinkles many Nations, Isai. 52:15. Some say, as Calvin, Luther, Musculus, by the Preached Gospel: But it is clear, he alludeth to the Law of sprinkling, Exod. 24:8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Now of that blood it is said, Exod. 24:6. And Moses took half of the blood (of the oxen that the young men of the children of Israel offered, v. 5.) and put it in basons, and half of the blood he sprinkled on the altar. 1. The half of the blood was divided betwixt the altar and the people, to note. (say the English Divines) the mutuall stipulation of God (of Christ God the true Altar) to his people, and his people to him, who were atoned and made one by the blood of Christ, v. 7. (2.) Moses took the book of the Covenant, and red it in the audience of the people: Not the Book of the Covenant of the ten Commandements, for Moses had not as yet brought the two Tables of Stone containing the ten Commandements, down from the mountain. Then it was the Book of the Judiciall Lawes and Promises, Heb. 9:19. For when Moses had spoken every Precept to all the people according to the Law: he took the blood of calves and of goats, with water (lest the blood should thicken and congeal, nor being mixt with water, notting also some other mysteries, 1 Joh. 5:6, 8.) and scarlet, wool and hysop, and sprinkled both the Book and all the people. Its true there is no mention of wool and hysop and scarlet, Exod. 24. but the Author to the Hebrews adds nothing of his own to Moses: for there's a ground for these, Num. 19:6. and Moses speaks not of the sprinkling of the Book, but the Book lying upon the sprinkled Altar was also sprinkled with blood; for saith the Holy Ghost, Heb. 9:22. Almost all things are by the Law purged with blood, and without shedding of blood there is no forgivenesse of sins. There was no guiltinesse in the Book, but these written Lawes and Ceremonies were the hand-writing of Ordinances which was against us, which was contrary to us: which Christ by his bloody death behoved to blot out, take out of the way, and nail to His Crosse, Colos. 2:14.
我们的天国的承诺和宪章必须由比我们自己更可靠的人保管，也就是基督：因为这是对我们的绝对承诺，如以西结书 36:26 所说：“我要赐给你们一个新心，将新灵放在你们里面，又从你们的肉体中除掉石心，赐给你们肉心。”这个承诺并没有明确地给予基督，但它是一个特殊的约定承诺，如耶利米书 31 章、以西结书 11 章和希伯来书 8 章所述。因为基督没有石心，但这个承诺是以他为基础，并且向他赐予，因为他的血的功效（因为他用自己的血使百姓成圣，希伯来书 13:12）洒在许多国家上，以赛亚书 52:15。有人说，如加尔文、路德、穆斯库卢斯，是通过传讲的福音：但很明显，他指的是洒血的律法，出埃及记 24:8 所说：“摩西取了血洒在百姓身上，说：‘看哪，这是立约的血，是耶和华按这一切话与你们立约的证据。’”关于那血，出埃及记 24:6 说：“摩西取了一半的血（就是用牛犊犊子的血，照样献祭的少年人所奉献的血，出埃及记 24:5），放在盆中，又将一半的血洒在坛上。” 一半的血被分给了祭坛和人民，以示上帝（基督上帝真正的祭坛）与他的子民之间的相互约定，他们因基督的血得到了赎罪和合一，第 7 节。（2）摩西拿起约书，在百姓面前宣读：不是十诫的约书，因为摩西还没有从山上带下包含十诫的两块石板。那时是关于审判律法和应许的约书，希伯来书 9:19。因为当摩西按照律法向全体百姓宣讲每一条诫命时，他用小牛和山羊的血加水（免得血液变稠凝结，也暗示了其他一些奥秘，约翰一书 5:6, 8），并用朱红色的羊毛和牛膝草洒在约书和全体百姓上。确实，出埃及记 24 章没有提到羊毛、牛膝草和朱红色，但希伯来书的作者没有在摩西的话上加添自己的东西：因为这些东西有根据，民数记 19:6。 摩西并没有谈论洒书，而是洒在洒血的祭坛上的书也被洒上了血；因为圣灵说，希伯来书 9:22。几乎一切都是按照律法用血洁净的，若没有流血，就没有罪得赦免。书中没有罪过，但这些写成的律法和仪式是反对我们的条例的手写证据，基督必须通过他流血的死来抹去、废除并钉在他的十字架上，哥罗西书 2:14。

But another Question riseth, Exod. 24:6. What needed the sprinkling of the people with one half of the blood, and the sprinkling of the Altar, that is Christ the Mediator, with the other; For, 1. Neither the work of dying to redeem man can be divided between Christ and the people: nor needed Christ, our true Altar, forgivenesse of sins. Ans. The typicall sprinkling of the people is expounded, Heb. 9:14. the purging of the conscience from dead works to serve the living God, & to obey the Gospel, 1 Pet. 1:3. But the sprinkling of the Altar Christ with the blood, is a far other thing: So the Holy Ghost, Heb. 9. He who is constitute the Mediator of a Testament, his death must interveen to ratify and make valide, in Law, the Testament. v. 16, 17. That the friends of the Testator may have right to the goods that are bequeathed to them in the Testament.
但是另一个问题出现了，出埃及记 24:6。人们用一半的血洒在人民身上，用另一半的血洒在坛上，也就是基督这位调解者身上，这是为什么呢？因为，1. 救赎人类的死亡工作不能在基督和人民之间分割；基督，我们真正的坛，也不需要得到罪的宽恕。答案是，人民的象征性洒血在希伯来书 9:14 中被解释为净化良心，使之远离死亡的行为，去事奉活神，并遵守福音，彼得前书 1:3。但是基督坛上的洒血是完全不同的事情：希伯来书 9 中圣灵这样说，作为约的调解者，他的死亡必须介入其中，以使约在法律上得到确认和有效。这样，遗嘱的朋友们才能在遗嘱中获得他们所继承的财产的权利。

But Christ is the Mediator of the New Testament, v. 15. Ergo, &c. Now we are to know that Christs dying is considered; 1. As a paying of ransone for captives, by which, in Law and by way of merite, the ranson of the blood of God exceedeth the worth of the bought captives, or the crime committed by the captives; and so Christs death meriteth to his friends ransoned righteousnesse, life, pardon.
但基督是新约的调解者，见第 15 节。因此，等等。现在我们要知道，基督的死被认为是：1. 作为为俘虏支付赎金，根据法律和功德的方式，上帝的血的赎金超过了被购买的俘虏的价值，或者俘虏所犯的罪行；因此，基督的死为他的朋友赎回了正义、生命和赦免。

2. His dying is considered as a Testament of a dying friend. Now the living friends, by vertue of a Testament as a Testament, have not jus and right by buying and selling to the goods tested. The essence and nature of a Testament is saved, whether the goods that are bequeathed in legacy be the free gift of the Testator, not bought with a price by him, or goods of the father of the friend, to which the friend being a German-brother hath as good right or the same right, by birth, that the Testator hath. How ever: the comparison holds in this. Christ 1. hath bequeathed to believers these goods. 2. The Testament is no Testament, nor valide in Law, except the Testator be dead. No man can sue by Law tested goods, if the Testator himself be living; Nor can we have right to a new heart, forgivenesse, perseverance, eternall life, to grace and glory, except Christ our Testator had died. But because the Tested goods are more then goods left to us in Testament; they are left to us by such a Testament as is both a Testament and a death perfectly meritorious (this is superadded to the nature of a Testament and beyond all Testaments) yea a death which is a price to ransone us from the wrath to come; Therefore Christ so dying in our stead, of justice meriteth that the friends should have these goods, though they belong by meer grace and free promise, to the friends. Now this is a most clear ground: Christ hath a well purchased right by giving a condign price for the goods and blessings promised in the Covenant of Grace to us: This right he hath by paying a price, laying down his life for us. This buying is not by necessity of nature, of justice, but by a voluntary, free and uncompelled agreement and Covenant, Joh. 10:18; Isai. 53:6. No man can exact upon him, Psal. 89:22. (2.) If the Old Testament was confirmed by the blood of beasts, then must the New Testament be confirmed by the blood of Christ prefigured in these. But the Old Testament was so confirmed, Heb. 9. v. 18, 19, 20, 21, 22, 23. Ergo, now neither Testament nor Covenant was confirmed by blood simply, but by the blood of a living creature slain.
他的去世被视为一个垂死的朋友的遗嘱。现在，活着的朋友们，凭借遗嘱的力量，通过买卖来获得被测试的财产，没有公正和权利。遗嘱的本质和性质得到保留，无论遗赠的财产是遗嘱人的自由赠与，还是朋友的父亲的财产，作为德国兄弟的朋友出生时就有同样的权利，与遗嘱人一样。然而：这个比较在这里成立。基督 1.已经将这些财产遗赠给信徒。2.除非遗嘱人死亡，否则遗嘱不是遗嘱，也不在法律上有效。如果遗嘱人仍然活着，没有人可以通过法律追索经过测试的财产；除非我们的遗嘱人基督已经死亡，否则我们没有权利获得新的心灵、宽恕、坚持、永生、恩典和荣耀。 但是因为被试验的货物比遗嘱中留给我们的货物更多；它们是由一份既是遗嘱又是完全有功德的死亡所留给我们的（这超越了一份遗嘱的本质和所有遗嘱），是一种为了救赎我们脱离将来的愤怒而付出代价的死亡；因此，基督为了我们而死，凭借公正的功德，使朋友们应该拥有这些货物，尽管这些货物只属于朋友们的纯粹恩典和自由承诺。现在这是一个非常明确的基础：基督通过为我们在恩典的约中所应许的货物和祝福付出了应得的代价，获得了一个经过充分购买的权利：他通过为我们舍弃生命来获得这个权利。这种购买不是出于自然的必要性和公正，而是出于自愿、自由和无强迫的协议和约定（约翰福音 10:18；以赛亚书 53:6）。没有人可以向他索取（诗篇 89:22）。如果旧约是由牲畜的血所确认的，那么新约必须由基督的血所预示的血来确认。但是旧约确实是这样确认的（希伯来书 9 章 18-23）。 Ergo, now neither Testament nor Covenant was confirmed by blood simply, but by the blood of a living creature slain.

3. Hence the making of a Covenant was by cutting a calf or a beast in twain, and passing between the parts thereof, Jer. 34:18. and so they entered into a curse, Nehem. 10:29. devoted themselves to destruction, wishing they might be cut in twin (which is a strange kinde of death, Math. 24:51.) if they should break the Covenant. Hence the Phrase of striking a Covenant. So the Romans slew a sow: So the Romans and Albani made a Covenant, as Livius. A Herauld or Officer at Arms slew the beast and prayed a curse on the people of Rome, that they might be the same way stricken, if they should break the Covenant. Its like they had it from the Jewes. So Christ died to ratifie and confirm the Covenant, Exod. 24:6. This is the blood of the Covenant. Now the Covenant hath no blood. This blood of slain beasts (for it is a figurative speech) is a signe confirming the Covenant that believers shall have remission of sins in that blood of Christ which is shaddowed forth by the blood of these beasts. So Christ the great Shepheard of the flock, Heb. 13:20. is said to be brought from the dead, ἕν ἅματι, by the blood of the everlasting Covenant. Junius, the Article is understood: Or as the Hebrew Phrase, ב is put for ἵν, as Calvin and Piscator. The question may be, How did God bring Christ again from the death by the blood of the everlasting Covenant, had the blood of Christ any influence to bring himself back from the dead? Or did he, by dying, merit his own resurrection?
因此，立约的方式是将一只小牛或兽类切成两半，然后通过它们之间，耶利米书 34:18。这样他们就进入了诅咒之中，尼希米记 10:29。他们自愿毁灭自己，希望如果他们违背了盟约，他们会被切成两半（这是一种奇怪的死亡方式，马太福音 24:51）。因此有了打破盟约的说法。罗马人杀了一只母猪：罗马人和阿尔巴尼人也订立了盟约，就像利维乌斯所说的那样。一位传令官或军官杀死了那只兽，并对罗马人民祈祷诅咒，如果他们违背了盟约，他们将以同样的方式受到惩罚。这可能是他们从犹太人那里学来的。所以基督死了，以证实和确认盟约，出埃及记 24:6。这是盟约的血。现在盟约没有血。这些被杀的兽的血（因为这是一种比喻）是一个标志，证实了信徒将在基督的血中得到罪的赦免，这是由这些兽的血所预示的。所以作为群羊的大牧人，希伯来书 13:20 说他是通过永恒的盟约的血，从死里复活的。 六月，这篇文章的意思是：或者按照希伯来短语，ב代表ἵν，就像加尔文和皮斯卡特所说的那样。问题可能是，上帝如何通过永恒的约的血将基督从死亡中复活，基督的血有没有影响使他自己从死亡中复活？或者他通过死亡为自己赢得了复活的资格？

Ans. Some read the word thus, and shun the Question, The God of peace who brought again from the dead the great sheepherd of the sheep: Understanding, ὅντα, being the great sheepherd or feeder, by the blood of the everlasting Covenant. So Beza, who maks these words, ἐν ἅιματι, to be referred to ποιμένα: So as Christs right to be Pastor is in, and by his blood and suffering. And, the words, ἐν ἅιματι, so is not to be constructed with the particle, ἀναγαγὼν: But Beza confesseth, that he changed the situation of the words. But if Christ be made a Pastor and feeder of the sheep by the blood of the eternall Covenant: then is he called to be a Pastor by Covenant. And what influence hath his death in his Pastoral Office? Is it by way of merit? Or did Christ merit to himself? Hardly, if not curiously, can we say that, though I nothing doubt but Christ gave perfect obedience as man to the Covenant of Works, and he did merit as man, jure operum, life eternall, the way that Adam should have merited life eternal, so he had never fallen. But the words naturally bear this sense, as Deodati expounds them, that Christ is risen by vertue of his death: As it is well said, the just surety hath right and Law to come out of prison, by paying the summe, and neither Justice nor Creditor can keep him in prison: solutus aere est solutus carcere. Christ having satisfied our debt, and payed the ransome of his blood to the death, and being dead, and under the dominion of death by justice, is freed from either remaining in death, or dying any more; he is now justified, not in his person, for Christ in person was habitually righteous, and from the womb, Luk. 1:35. τὸ ἀγίον, That holy thing Jesus was sinlesse, and so never condemned, but justified in his cause and in his condition by Law for us, and so appeareth, ἐκ δευτέρου χωεὶς ἁμαρτίας, the second time without sin unto salvation; the second time without sin, hath relation to the first time, without sin, that is, he shall appear the second time no lesse without sin, and so justified in regard of his condition in Law, then he was, when he was conceived by the Holy Ghost, and so that eminently holy thing born of the Virgin Mary, Luk. 1:35. that is, as justified as if he had never been made sin, and never had been under the Law-burden of our sins, as Isai. 53:6. And 1 Tim. 3:16. ἐδικαιώδε ἐν πνέυματι, He was justified in the Spirit, declared to be just, and the innocent Son of God, by his resurrection from the dead, Rom. 1:4. so that in the Spirit, is, in the eternall Spirit, Heb. 9:14. the Godhead: For he came from under that act and band of Cautionrie and Suretyship without sin, that is, acquit from sin, which he was made, and was laid upon him, 2 Cor. 5:21; Isai. 53:6.
答：有些人这样阅读这段话，并回避这个问题，即和平之神，他使大牧羊人从死里复活：理解为伟大的牧羊人或饲养者，通过永恒的盟约的血。贝扎也这样解释这些话，将“在血中”指的是牧羊人。因此，基督作为牧师的权利是通过他的血和受苦而得到的。而“在血中”这个词组并不与“使复活”这个词组连用。但贝扎承认他改变了词语的位置。但是，如果基督通过永恒的盟约的血成为羊的牧师和饲养者，那么他被称为是通过盟约成为牧师。他的死对他的牧师职责有什么影响？是通过功绩的方式吗？还是基督为自己赢得了功绩？很难，如果不是仔细地说，我们可以说，虽然我毫不怀疑基督作为人完全顺从了工作的盟约，并且他作为人按照工作的法则赢得了永生，就像亚当本应该赢得永生一样，那么他就永远不会堕落。 但是，正如德奥达蒂所解释的那样，这些话自然而然地表达了这个意思，即基督是因他的死而复活：正如有人说的那样，公正的担保人有权利根据法律从监狱中出来，只要支付了全部款项，无论是正义还是债权人都不能把他关在监狱里：solutus aere est solutus carcere。基督已经偿还了我们的债务，用他的血付了赎价，死了，并且在死亡的统治下，因公正而被释放，不再停留在死亡中，也不再死亡；他现在被称义，不是指他的人，因为基督的人本质上是公义的，从母胎里就是如此，路加福音 1:35。τὸ ἀγίον，那个圣洁的耶稣是无罪的，所以从未被定罪，但是他在我们的法律上的原因和状况上是被称义的，因此显现出来，ἐκ δευτέρου χωεὶς ἁμαρτίας，第二次无罪而得救；第二次无罪，与第一次无罪有关，也就是说，他将第二次显现时同样没有罪，因此在法律上的状况上被称义，就像他在被圣灵感孕时一样，那个极其圣洁的事物，出生于童贞的马利亚，路加福音 1:35。 这意味着，他被证明是无罪的，就像他从未成为罪人，也从未承担过我们的罪的法律负担一样，正如以赛亚书 53:6 所说。提摩太前书 3:16 也是如此，他在圣灵中被证明是公义的，被宣告为上帝的无辜之子，因他从死里复活，罗马书 1:4。所以，在圣灵中，是指在永恒的圣灵中，希伯来书 9:14 中的神格。因为他没有罪地从担保和保证的行动和责任中解脱出来，也就是说，他被宣告无罪，这罪是他所成为的，并且被加在他身上，哥林多后书 5:21；以赛亚书 53:6。

4. We know, Heb. 7:22. Jesus, γέγονεν ἐγγυος, He was made the Surety of a better Covenant, as the LXX. ever translate it, of a better Testament.
我们知道，希伯来书 7:22。耶稣成为了更好约的担保人，正如希腊七十士译本一直翻译为更好的约。

Now here is a judiciall and a Law-act of suretyship put upon Christ. 1. He was made Surety, then he was not Surety by nature, but so made by a free transaction and Covenant. For in Christs coming under that act, when he was made Surety, there be two things: 1. His eternall condiscending to take on him our nature, and to empty himself and be a servant. 2. His agreeing and plighting of his faith and truth to take on our condition in Law, that God should lay upon him the iniquity of us all, Isa. 53:6. and that God should make him who knew no sin, to be sin for us, ὑπὲρ ἡμῶν, in our Law, place and room, 2 Cor. 5:21. not against his Fathers will, nor yet without his own free consent. That is against all reason: For that which God made Christ, that he was not by nature, but that God willingly made him, and that he was willingly and by free Covenant made. But God gave him a body, Heb. 7:5. and God made him sin, ἁμαριίαν ἐποιησε, 2 Cor. 5:11. So a Surety is one that promises to satisfie for another, and comes from a Verbe which signifies to promise by striking of hands, Prov. 22:26. Be not thou among them that strike hands, or, of them that are surety for debts. The Seventy, give not thy self, ἐις ἐγγυηῆν, as a Surety. Aries Montan. Inter percutientes fide jubendo. The Verbe in the Hebrew is from a root that signifies to mix together: as the owle light, when light and darknesse after the Sun-set are mixed together. And by a Metaphor it notes suretyship and mixture of persons, as M. Legh: when one is tyed for another, and mixed with him in his place. As Christ put himself in the bond and writ of blood that we were in: We were in the Law-writ, Deut. 27:26. under a curse, and Christ shifted the beleevers out, and was made a curse by his own consent for us, Gal. 3:10. and was written and acted in the Law-book the sinner, and answered all the demands of Law and Justice, and put in our names in the Gospel. writ: And that from everlasting, God was in Christ, Θεὸς ἦν ἐν Χριοτῶ, reconciling the world (of the elect) not imputing their sins unto them, 2 Cor. 5:19. And in time we beleeving, are written blessed and righteous in him, Gal. 3:13, 14; 2 Cor. 5:21. And what could more be done by Christ, who substitute himself by Covenant in our place, and put us in his place? Nor is this Suretyship just in debts only, but also what ever Socinus, Crellius, and others say on the contrair, in Capitall punishments. For Mr. Thomas Goodwine, page 51. Euoritus did (ἡξίωσεν ἐγγυήσασθαι) willingly become a surety for Suephenus. Yea, and in hostages and pledges in war, Plutarch faith, that the Thessalians slew two hundreth and fifty hostages. The Romans (saith Livie) did the like to three hundreth of the Volsti, and cast the Taratines over rocks, de fixo Tarpeio: and these were humane people. The children of Tyrants were killed with the Tyrants, by some Cities of Greece, as Cicero, and Halicarnaseus say. Curtius saith, that the Macedonians put to death such as were near of blood to traitors: Marcellinus saith so much also of the Persians. The just Lord punishing the sins of the fathers upon the children, to the third and fourth generation, teacheth, that conjunction of blood (such as was between Christ our Kinsman. נואל Job 19:25. and us) may well make it most just, that Christ be punished for us, the Surety for the sinner, though the sinner be under the hand of the Judge; for he is unable to satisfie Justice, and mercy saith that there is no essentiall reason in Law-justice why the same head which sinned and no other should suffer. But grace may interveen, so that though God need no surety, yet tender mercy, or God decreeing to show mercy, in some good sense, needs such a Surety as Christ.
现在，这是对基督的一个司法和法律担保行为。1.他被作为担保人，那么他不是天生的担保人，而是通过自由的交易和契约而成为担保人。因为在基督承担这个行动时，有两件事情：1.他永恒地同意承担我们的本性，并且自我放空成为仆人。2.他同意并承诺他的信仰和真理，承担我们在法律上的状况，即上帝将我们众人的罪孽加在他身上，以赛亚书 53:6。上帝使他成为那不认识罪的人，为我们成为罪人，在我们的法律、地位和位置上，哥林多后书 5:21。这不是违背他父亲的意愿，也不是没有他自己的自由同意。这是违背所有理性的：因为上帝使基督成为什么，他不是天生的，而是上帝自愿使他成为的，他是自愿并通过自由契约成为的。但上帝给了他一个身体，希伯来书 7:5。上帝使他成为罪，希腊语中的"ἁμαριίαν ἐποιησε"，哥林多后书 5:11。所以，担保人是一个为他人承诺偿还的人，来自一个意味着通过击掌许诺的动词，箴言 22:26。不要与他们一起击掌，或者为债务担保的人之中。 七十，不要把自己作为担保人。阿里斯·蒙坦。在信仰的敲打中，命令。希伯来语中的动词来自一个意味着混合在一起的词根：就像猫头鹰在日落后的光线和黑暗混合在一起一样。通过隐喻，它表示担保和人的混合，如莱格先生所说：当一个人为另一个人担保，并与他混合在一起代替他。正如基督把自己放在我们所在的血约和文书中：我们在律法的文书中，申命记 27:26。在咒诅之下，基督替换了信徒，并且出于自愿为我们成为了咒诅，加拉太书 3:10。他在律法书中被写下并行动，成为了罪人，并回应了律法和正义的所有要求，并在福音书中写下了我们的名字。而且，从永远以来，上帝就在基督里，与世界（选民）和解，不将他们的罪归咎于他们，哥林多后书 5:19。而我们在时候相信，被写下在他里面是有福的和公义的，加拉太书 3:13, 14; 哥林多后书 5:21。基督为我们代替自己，把我们放在他的位置上，还能做得更多吗？ 这种担保不仅仅适用于债务，而且适用于任何社会惩罚，无论 Socinus、Crellius 和其他人如何说。根据 Thomas Goodwine 先生的说法，Euoritus 自愿为 Suephenus 担保。是的，在战争中的人质和抵押品方面，普鲁塔克说，塞萨利亚人杀死了 250 名人质。罗马人（根据 Livie 的说法）也对 300 名沃尔斯蒂人采取了同样的行动，并将塔拉蒂尼人推下了塔尔佩奥山。这些都是人类。希腊的一些城市会杀死暴君的子女，正如西塞罗和哈利卡纳索斯所说。库尔修斯说，马其顿人处死了与叛徒有亲属关系的人，马塞利努斯也这样说波斯人。公正的主以第三代和第四代的子孙来惩罚父辈的罪孽，这表明血缘关系（就像我们与基督的关系一样）。约伯记 19:25。 我们（指基督徒）很可能会认为，基督为我们受罚是最公正的，他是罪人的担保人，即使罪人在法官的手下；因为他无法满足正义，而仁慈则表示，在法律正义中没有本质上的理由要求同一个犯罪的头目受罚而不是其他人。但是恩典可以介入，所以虽然上帝不需要担保人，但慈悲或者上帝决定施行慈悲，在某种好的意义上，需要基督这样的担保人。

Neither is it much that justice saith that the Surety ought to have satisfaction made to him and restitution by the broken debter, because justice gives his due to every man. For 1. if the surety be more then a man, and have absolute soveraignty over what he expends, as Christ hath over his own life, to lay it down, and take it up again, Joh. 10:18. As of free grace he payed for us, so of free grace he pleads not in Law that the broken man pay him back, and make restitution of his losses: and this saith demonstratively that God doth neither punish, nor show mercy, by necessity of justice. 2. When the surety hath a band of relief, and as it were, a back-band, that his soul shall not be left in grave, Psal. 16:10. but that he shall be victorious and more, he may give out, and look for nothing in again.
对于担保人要求被破产债务人偿还和赔偿，正义说这并不多，因为正义给予每个人应得的。因为 1. 如果担保人超越了人的范畴，对他所支出的拥有绝对主权，就像基督对自己的生命有权放下和重新拿起一样（约翰福音 10:18）。正如他出于自由恩典为我们付出代价，他也不以法律为依据要求破产人偿还他的损失和赔偿，这明确表明上帝既不是出于惩罚，也不是出于必要的正义而施行怜悯。2. 当担保人有一种解救的约束，就像他的灵魂不会被留在坟墓中，而是会得胜并更加强大，他可以付出而不期望得到任何回报。

And the necessity of a surety to say, remove the scaffold, the guilty man shall not die, pleads, that if the Lord shall be merciful to sinners, as he decreed, then must Christ transact so with God, as the everlasting out-goings of mercy, may be with the free consent (as it were) of truth, and righteousnesse.
并且需要一个担保人来说，移除脚手架，有罪的人不会死亡，辩称，如果主怜悯罪人，正如他所定的，那么基督必须与上帝进行交易，使永恒的怜悯之源可以与真理和公义的自由同意（可以说是）。

But it may be said, if Christs dying for sinners remove as a satisfactory punishment, the guilt and obligation to eternall wrath, what way is the reall, and as it were, the physicall inherency and essence of sin removed? Ans. The obligation to wrath is removed only in a legal way by suffering of punishment due to sin, which Christ hath done; But the essence reall of sin is only removed, as every other contrair is removed, by the expelling of sin out of its subject, and by introducing the contrair form, to wit, inherent righteousnesse, and the perfect habit of Sanctification and holiness. Now for this, Christs dying and suffering wrath due to us, suppose Christ should die a thousand thousand times for us, his dying cannot as a satisfying cause, or as a punishment remove this. For 1. a punishment suffered by our Surety can but exhaust and remove the punishment due to the sinner for whom the suretyship is undertaken. But 2. Christs dying cannot as a punishment remove sin as sin, and as contrair to the holy Law, and make us defiled wretches and servants of sin holy, as the paying of ten thousand Crowns for a forlorn waster, cannot make him to be no waster, and a man that hath obeyed the Law; only it makes that in Law the payment cannot be charged upon him. 3. Christs transacting with God as our Surety is not only then meerly to remove eternall punishment, but to purchase by the merit of his death the healing and sanctifying of our nature, Heb. 10:10. By the which will we are sanctified by the offering of the body of Jesus Christ once for all. Then our Sanctification is procured to us by the will of God, not simply as his commanding will: for then should all and every one whom the Lord commands to be holy, 1 Pet. 1:16. be sanctified, which we see is not done: but by the will of the Father, commanding Christ to die, Joh. 10:18; Joh. 14:31. and the will of Christ offering himself once for a sacrifice for sin, is the will which sanctifies us. So Pareus well saith, it is the will with its correlate, for in the willing passive obedience of Christ are we sanctified really by the merit of his death, though this be wrought by degrees. 2. Since the Father consents and wills that Christ die, and the Son willingly offers himself a sacrifie, the number (as judicious and Godly M. Dickson hath well observed on the place) and these all, for whom Christ offered himself, were condescended upon betwixt the Father and the Mediatour. God knew those whom he gave to the Son, to be ransoned: and Christ knew those whom he bought. And the necessity of this Covenant appears in this, that the comfort cannot be solide, if a child of God never have any assurance of his being gifted of the Father to the Son in particular. For two things are clear here. 1. That the Lord knows who are his, 2 Tim. 2:19. and that, if God gave some to the Son, as Joh. 17. then the Son received them in a certain number. And if Christ bought them by Covenant, he must know how many: As one who buyes a flock, but he knows the quality and number of the flock. 2. The knowledge sometime shall be this distinct, that I was by name among them, who loved me, and gave himself for me. And as the offering of every Priest is by way of Covenant and promise, so, if a sacrifice, in the faith of the great sacrifice, be offered to God, then will God accept it (here is a Covenant) so is the Body of Christ offered by the Covenanting-will, Heb. 10:10. And any doubt that may, or doth arise concerning your self by name: 1. It may as well be moved, in some respect, against the whole number, and no wise man will say that the bargain betwixt the Father and the Son was so blind, as the number was not agreed upon. For since all the bought are sinners, and so inclined to sinfull doubting of the bargain, that, which as a doubt is moved by one, may be moved by all severally, and all severally denying themselves to be the men for whom Christ bargained: By this sinfull questioning of the transaction, none at all were agreed upon.
但可以说，如果基督为罪人的死能够作为满足性的惩罚，消除罪恶的罪责和永恒的愤怒，那么罪的实质和本质如何被移除呢？答案是，对愤怒的责任只能通过承受由于罪而应受的惩罚的合法方式来移除，而基督已经完成了这一点；但罪的实质只能像其他相反的东西一样，通过将罪从其主体中驱逐出去，并引入相反的形式，即内在的正义和完美的成圣和圣洁来移除。现在，就这一点而言，基督的死亡和承受我们应受的愤怒，假设基督为我们死了一千万次，他的死亡不能作为满足的原因或惩罚来移除这一点。因为 1.我们的担保人所受的惩罚只能耗尽并移除为担保人承担责任的罪人所应受的惩罚。但是 2. 基督的死亡不能作为惩罚来消除罪恶，因为罪恶违背了圣法，使我们成为被玷污的可怜之人和罪的仆人，就像为一个无望的浪费者支付一万皇冠不能使他不再浪费，也不能使他成为遵守法律的人；只是在法律上，这笔付款不能被追究到他身上。基督与上帝作为我们的担保人的交易不仅仅是为了消除永恒的惩罚，而是通过他的死亡的功德来购买我们的本性的医治和使圣化，希伯来书 10:10 说：“我们凭这旨意，靠耶稣基督一次献上的身体，得以成圣。”所以我们的圣化是由上帝的旨意为我们争取来的，不仅仅是他的命令旨意：因为如果是这样，那么主命令要成为圣洁的每一个人，彼得前书 1:16 说：“因为经上记着说：‘你们要圣洁，因为我是圣洁的。’”我们看到这并没有实现；而是通过父的旨意，命令基督去死，约翰福音 10:18；约翰福音 14:31，以及基督自己一次为罪献上自己的旨意，使我们成为圣洁。 所以帕雷乌斯很好地说，这是意愿及其相关的，因为在基督甘心顺从的意愿中，我们真正地因他的死而成圣，尽管这是逐渐完成的。2.既然父亲同意并愿意基督死，而儿子也愿意献身为祭，那么这些为基督献身的人的数量（正如明智而虔诚的迪克森先生在这个地方所观察到的）是在父亲和调解者之间达成的共识。上帝知道他给予儿子的人是被赎回的：基督知道他买了谁。这个盟约的必要性在于，如果上帝的儿女从未确信自己被父亲特别赐予儿子，那么安慰是不能牢固的。因为这里有两件事是清楚的。第一，主知道谁是他的人，提摩太后书 2:19。第二，如果上帝给了一些人给儿子，如约翰福音 17 章所述，那么儿子接收了他们，数量是确定的。如果基督通过盟约买了他们，他必须知道有多少：就像一个买了一群羊的人，他知道羊的品质和数量。 有时候，知识应该是如此明确，以至于我在他们中间被称为爱我的人，并为我舍己。正如每一位祭司的奉献都是通过契约和承诺的方式，所以，如果一个牺牲，以信仰伟大的牺牲的方式，被献给上帝，那么上帝就会接受它（这是一个契约），基督的身体也是通过契约的意愿被献上的，希伯来书 10:10。关于你自己的名字可能会产生或引起的任何疑问：1.在某种程度上，这个疑问也可能针对整个群体，而且没有明智的人会说父与子之间的交易是如此盲目，以至于没有达成一致。因为既然所有被买赎的人都是罪人，都倾向于对交易产生怀疑，一个人提出的疑问可能会被所有人分别提出，并且所有人都会否认自己是基督为之交易的人：通过这种罪恶的质疑交易，根本没有达成一致。

2. Every doubting of Gods love to me once justified, and who have once fled to Christ for refuge, is grounded upon sin and unworthinesse; now none were given by the Father to the Son from eternity upon respect of either faith, or unbeleef, or holinesse, or bad deserving: Its true, it is not known to me but by beleeving, that I was given Covenant wayes to the Son. But the Question is, if sin be any ground why one justified should cashier himself out of the number of the gifted ones to Christ, and committed to the Mediatour. Its true, it should be mourned for as a thing that doth not a litle hinder Sanctification in its progresse, but should not brangle Justification, nor the faith of our interest in Christ. 4. The necessity of this Covenant appears, in that salvation is taken off free-will, and the slippery yea, and no, of free-will in the Covenant of Works, and laid upon one that is mighty, upon David, to govern Israel as their King; but Psal. 89:19. upon Christ (as excellently M. Dickson) in all respects more eminently then David, a stronger help, mighty to save, appointed of the Father in all cases,—he is one of our kind, taken out of the people, acquainted with our condition, &c. The lesse of the creatures will, and the more of Gods will, if gracious, as here, be in a Covenant, the better: Because the more grace and stability, even the sure mercies of David, that is, of Christ, Is. 55:3; Eze. 34:23; Eze. 37:24. must be here.
2. 对上帝对我的爱的怀疑一度被证明是合理的，而且一旦逃到基督那里寻求庇护的人，都是建立在罪恶和不值得的基础上；现在，从永恒的角度来看，父亲给子女的恩赐不是基于信仰、不信仰、圣洁或恶行。诚然，我只有通过信仰才知道我是以约定的方式给了子女。但问题是，如果罪恶是一个合理的理由，为什么一个被称义的人应该自动排除自己不再属于基督的恩赐之列，并交托给调解者。诚然，这应该被看作是一件阻碍圣化进展的事情，但不应该妨碍对称义的理解，也不应该妨碍我们在基督里的利益的信仰。4. 这个约定的必要性在于，救恩不再取决于自由意志，也不再取决于自由意志在工作的约定中的摇摆不定的是与非，而是取决于一个有能力的人，就像大卫一样，作为以色列的王来统治他们；但是在诗篇 89:19 中，这是在基督身上（正如 M 所说）。 迪克森在各个方面比大卫更加卓越，是一个更强大的帮助者，有能力拯救，由父亲指定在所有情况下——他是我们中的一员，从人民中选出来，熟悉我们的状况等等。如果有恩典的话，较小的生物的意愿和较多的上帝的意愿将在一个盟约中，这样会更好：因为这里有更多的恩典和稳定，甚至是大卫的确实的怜悯，也就是基督的怜悯，以赛亚书 55:3；以西结书 34:23；以西结书 37:24。在这里必须有。

5. The well-head of salvation (for meer free-will and good pleasure in God, instituted this dispensation) must be here: And most eminent freedome of grace made the bargain; so that the Magna Charta, the great Charter of the Gospel, I will have mercy on whom I will have mercy, is here eminently, for mercy and free-love began at the head man. For the Covenant of Grace (as notably M. Dickson) is consolidated in Christ our head, and he hath the first right as man to say unto the Father, that which is here said, as Intercessour and Mediatour for the Elect; he shall cry unto me, thou art my Father, my God, and the Rock of my salvation.* As a father binds for his heirs and children: A King subscribes articles of peace and seals them for the land and subjects: The Ambassadour for the Prince and State that sent him, makes answer. So Christ acts in the Covenant of Redemption for his heirs, seed, subjects, people; and if the comparison, might be made, Gospel-free-grace, as Covenant-mercy is more in the Covenant of Redemption, then in the Covenant of Reconciliation, for principally they are here as waters in the fountain. Hence, in this Covenant, is fountain-love, fountain-grace, all the satisfaction that the Lord craves of sinners, begins at this spring, the old and eternall design of love in the heart of God toward his Son, his everlasting delight, the bosome darling and beloved of the Father, is the designed Prince, upon whose shoulder is the Government: Here was mutuall love-delight acted by the Father and Son, Prov. 8:31. My delights were with the sons of men, even before the fountains of waters were created, v. 24. O what everlasting outgoings and issuings of eternall love came from the heart of the Father and the Son in their eternall Covenant-delights towards the sons of men; here was the eternall marriage of the Lamb the Kings eternall Son, and of the not as yet created Bride first written and sealed by the King and his Son, and our not knowing of this, and Gods delighting in us, when we little knew or dreamed of his eternall love, highnesse, his grace. Should the heart of God be taken, and (to speak so) be sick of love for so many Nothings, whom he was to make heirs? Far more being reconciled and justified we need not fear we shall be saved.
5. 救恩的源头（因为纯粹的自由意志和上帝的喜悦，设立了这个救赎计划）必须在这里：最卓越的恩典自由使交易成立；因此，福音的大宪章，“我要怜悯谁就怜悯谁”，在这里显著地存在，因为怜悯和自由之爱始于首领。因为恩典的约（如迪克森先生所说）在我们的首领基督里得到巩固，作为人的他有第一权利对父亲说出这里所说的话，作为选民的代祷者和调解者；他要向我呼求：“你是我的父，我的上帝，我的拯救的磐石。”就像父亲为他的继承人和子女担保一样：国王签署和封印和平条约，为国家和臣民：大使为派遣他的王子和国家回答。所以基督在救赎的约中为他的继承人、后裔、臣民、子民行动；如果可以做比较，福音的自由恩典，作为约的怜悯，在救赎的约中比在和解的约中更多，因为主要是在这里，就像水在泉源中一样。 因此，在这个盟约中，有源头的爱，源头的恩典，主对罪人的满足，从这个泉源开始，就是上帝对他的儿子的心中旧而永恒的爱的设计，他永恒的喜悦，父亲的心肠宝贝和心爱之子，是被指定的王子，肩上承担着政府的责任：在这里，父亲和儿子之间发生了相互的爱和喜悦，箴言 8:31 说：“我在世界上找到了喜悦，”甚至在水的泉源被创造之前，就有了对人子的喜悦，第 24 节说。哦，永恒的爱从父亲和儿子的心中流出，他们对人子的永恒盟约的喜悦；这里是羔羊的永恒婚姻，国王的永恒儿子，还有尚未被创造的新娘，首先由国王和他的儿子书写和盖章，我们对此一无所知，对上帝对我们的喜悦一无所知，当我们对他的永恒的爱、崇高和恩典一无所知或梦想时。既然我们已经与上帝和好并被称义，我们不需要担心我们会得救。

Here in this Covenant were first drawen the lineaments and draughts of the free and gracious interest of Jesus Christ to the sons of men: And who should not wonder here at the purest fountain-grace that is in Jesus Christ, which did set on work eternall wisedome to frame such an eternall peace of God Covenanting with the Son of God, and love eternall hiring love eternall with the reward (to speak so) of the certain hope of enjoying a soul-satisfying seed, and a numerous off-spring of Redeemed ones, if love should die and triumph over justice, which was done by love.
在这个约定中，首次勾勒出了耶稣基督对人类子民的自由和恩慈的利益的轮廓和图纸：谁不会对耶稣基督中最纯净的恩典之泉感到惊奇呢？这使得永恒的智慧开始工作，以与上帝的儿子立约的方式塑造永恒的和平，并以爱的永恒雇佣爱的永恒作为回报（这样说），以确切的希望享受令人心满意的后代和众多的被救赎者，如果爱能够战胜正义并取得胜利，这是由爱所完成的。

6. There is here much of the eternall interest of JEHOVAH to the Son, and of the essentiall love of God to his only begotten Son, Prov. 8:24. When there was no depths, I was brought forth.—30. Then I was by him as one brought up with him, and I was daily his delight, rejoycing alwayes before him. And they may that have been verified, Jer. 30:21. And their noble One shall be of themselves, and their Governour shall proceed from the midst of them, and I will cause him to draw near, and he shall approach unto me: for who is this that engadged his heart to approach unto me, saith the Lord? The love eternall here in JEHOVAH loves and wonders that Christ his Son layes hands upon his own heart to take upon him the Office of Redeemer and Priest: and the Lords saying, Who is this? is a note of love and wonder, as Psal. 24:8, 10; Isa. 63:1; Cant. 6:10. and that his heart closes with the Covenant-designe.
这里有耶和华对子的永恒兴趣，以及上帝对他独生子的本质爱，箴言 8:24。深渊未有，我已生出。-30.那时，我在他身旁，如同他所养育的孩子，我常常是他所喜悦的，常在他面前欢乐。耶利米书 30:21 也验证了这一点。他们的尊贵者必从他们中间而出，他们的统治者必从他们中间而兴起，我要使他亲近我，他必亲近我。这是谁冒着心去亲近我呢？这是耶和华说的。耶和华在这里永恒的爱和惊奇，因为基督他的儿子将手放在自己的心上，担当救赎者和祭司的职责。主说的“这是谁？”是爱和惊奇的表达，如诗篇 24:8、10；以赛亚书 63:1；雅歌 6:10。他的心与约定的计划相契合。

Obj. But Arminius himself also teacheth that there was a Covenant betwixt the Lord and Christ. God required of Christ our Priest, that he would lay down his life for sin, give his flesh for the life of the world,—and he promised, if he should so do, he should see his seed, and be an eternall high Priest after the order of Melchisedeck, and by the exercise of his Priestly Office, he should be exalted to a royall dignity. Christ our Priest closed with the condition, and said, Behold, here am I to do thy will, &c. And Socinians, who hold him to be a divine Man only, will agree that Christ was under an obedientiall Covenant to God.
但是阿尔米尼乌斯本人也教导说，主和基督之间有一个约定。上帝要求基督我们的祭司为罪而舍命，为世人的生命献上他的肉体，而他承诺，如果基督这样做了，他将看到自己的后裔，并且将成为一个永恒的高级祭司，效法麦基洗德的秩序，并通过行使他的祭司职责，被提升到王室的尊位。基督我们的祭司接受了这个条件，并说：“看哪，我在这里，要遵行你的旨意，等等。”而持有基督只是神圣的人的索西尼派也会同意基督对上帝有一个顺服的约定。

Ans. Arminians and others may yeeld to a Covenant between the Father and the Son, but it is a far other thing then such as we hold: for Christ did close with the condition of laying down his life for sinners.
阿米尼派和其他人可能会接受父与子之间的盟约，但这与我们所持有的迥然不同：因为基督接受了为罪人舍命的条件。

But when Christ hath ended his work, and payed the price of Redemption, laid down his life for Pharaoh, Cain, for Aegyptians, Syrians, Persians, Chaldeans, and all in whom ever was the breath of life; yet cannot the Lord promise to Christ that he shall have any seed, or one redeemed one, nor can the Lord either promise or pay wages to Christ: For a promise, if sincere, is of things that are in our power to do, even among men. Can a King promise that to morrow he shall cause the wind for seventy dayes to come, blow out of the North-West? Its not in his power. Now Arminians, Socinians, and all of that Family teach, that God hath no forceable antecedent dominion to bow and determine the free-will of any one man: The Lord then no more can promise, nor give the reward of a seed to Christ, for his work of laying down his life for man, then he can ingage that the Serpent (with reverence to our blessed Lord) shall see his seed. For when Christ hath wrought the same work, payed the same very ransone (as these Sophists teach) for millions that perish, through their own free-will, eternally: What seed hath he of them? Where is his wage? Were not all and every one of mankind promised in the Arminian Covenant, to be the gifted seed of Christ, upon condition that they should repent and beleeve? But Arminians deny that God doth promise faith, or that he is so Lord and Master of the free-will of any, as indeclineably and unsuperably he can make good his promise, and cause them beleeve and persevere therein to the end, and that is it by which they are his seed. Its but said in vain that God promises they shall be Christs gifted seed, providing they be willing to beleeve: that is but to say, the Lord promises all shall be his seed, providing they shall be his seed: For willing beleeving makes them his seed. 2. By this also the Lord promises what is in mens power to perform, and it might fall out that all and every one should do the like that multitudes do, who perish eternally, and so shall Christ do his work, and injoy no seed at all.
但当基督完成他的工作，为救赎付出代价，为法老、该隐、埃及人、叙利亚人、波斯人、迦勒底人以及所有有生命气息的人献出生命时，主不能向基督承诺他将拥有任何后代或一个被救赎的人，主也不能向基督承诺或支付报酬。因为，如果诚实的话，承诺是关于我们有能力做的事情，即使在人类之间也是如此。一个国王能承诺明天他将使风从西北方吹七十天吗？这不在他的能力范围内。现在亚米尼派、索西尼派和所有属于这个派系的人都教导说，上帝没有强制性的先前统治来弯曲和决定任何一个人的自由意志：那么主就不能向基督承诺，也不能为他为人类献出生命的工作给予后代的奖赏，就像他不能保证蛇（对我们的主保持尊敬）能看到它的后代一样。因为当基督为那些因自由意志而永远灭亡的数百万人完成了同样的工作，付出了同样的赎价（正如这些诡辩家所教导的），他从他们那里得到了什么后代？他的报酬在哪里？ 在亚米尼派的约定中，难道不是所有人类的每一个人都被承诺成为基督的赐予的后裔，条件是他们要悔改和相信吗？但亚米尼派否认上帝应许信仰，或者说他不是任何人自由意志的如此主宰和掌控者，以至于他能够无法动摇地履行他的承诺，并使他们相信并坚持到底，这就是他们成为他的后裔的原因。徒劳地说上帝承诺他们将成为基督的赐予的后裔，只要他们愿意相信：这只是说，主承诺所有人都将成为他的后裔，只要他们成为他的后裔：因为愿意相信使他们成为他的后裔。此外，主也承诺了人们有能力去完成的事情，可能会发生每个人都像许多人一样永远灭亡的情况，这样基督就无法完成他的工作，也无法享受任何后裔。

But the Covenant of suretyship which we teach, makes not the truth of God to depend upon our faith, or our unbeleef; Yea the Lord promises that Christ without all fail, shall undeclineably see his seed, yea, and shall be the restorer of the Tribes of Jacob, and a light to the Gentiles, and the salvation of God to the ends of the earth, Isa. 49:6; Isa. 54. He shall be King and Lord of the Iles, Isa. 42:6, 7; Isa. 60:9; Psal. 2:8, 9. A Prince and a sheepherd over his people, Ezek. 34; Ezek. 37:24, 25; Psal. 89:25. not upon condition they be willing, over whom he is set, but to meet with the temptation. Ah! my iron and rockie will shall still resist the Lord; and he shall be King of the Nations, if the Nations shall determine their own will to submit to him, and vote that he be Crowned King: Nay, but the Covenant-promise saith, he shall be King of thy will. This is a part of his raign, Psal. 110:2. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3. Thy people shall be willing in the day of thy power, Deut. 30:6; Ezek. 11:19, 20; Ezek. 36:26, 27; Jer. 31:31, 32, 33, 34, 35; Jer. 32:39, 40. Neither can there be confidence and faith in God through the sure mercies of David, nor peace, nor solide consolation, nor warrand to pray for the Lords gracious bowing of the will to be his seed, except it be beleeved, Covenanted, that God shall be the God of his people, and their King, not over the element of the sea only to rule it, and over the mountains, and the stones, and rocks, but also over the particular wills, and the willing and nilling, choosing of good, and refusing of evill in the men of the Iles. And how could the Son pray, Father, give the inheritance of the Heathen to me, according to promise? Ask of me, and I will give thee, &c. Psal. 2. If the Father could answer nothing, but what Arminians and Socinians say he answers, as also, the beleever out of the fleshes weaknesse must dictat this return of prayer. Son, with good will, I grant the Heathen, and the ends of the earth to thee in heritage and possession, so they be willing to submit to thee: But, what if they refuse to obey either me or thee? I did never Covenant with thee, Son, to do more then I can, try thy strength, and force their free-will, if thou can; if they be willing, well, and good it is, there is a bargain: My approving and commanding will is that they be thy seed, and thy willing people; but my decree is not to Lord it over their will, that is a fundamentall act of Government, that all my subjects have liberty of conscience, to will or nill, as they please. Nay, but the Covenant of Suretyship includes the sure mercies of David, and the Lord gives band, word, and writ, and seal of blood, and the Oath of God to the Son, Psal. 110:4; Heb. 7:21. for the will. Isa. 53:4. Behold I have given him for a witnesse of the people, a leader and commander to the people. But what if they will neither lead nor drive? Yea the Lord promises they shall not need to be driven, they shall be willing, and run. 5. Behold thou shalt call a Nation that thou knowest not, and Nations that knew not thee, shall run unto thee, because of the Lord thy God, and of the Holy One of Israel, for he hath glorified thee. And a strong reason of this is given, the Gentiles run; Whence comes this forwardnesse of the Gentiles who knew not God? Because (saith Isaiah) of Jehovah thy God (of Christ Mediatour) in Covenant with thee, Psal. 22:1; Joh. 20:20. because of thy God the Holy One of Israel: the running (saith Calvin) notteth the efficacy of the calling, and they run to Christ, because of Jehovah, and the mighty power of God in the Man-Christ. Noteth because (saith Piscator.) And another reason, because he hath glorified thee, O Christ, he hath declared thee to be the Son of God by thy rising from the dead, ascension to heaven, given thee a Name above all names, Rom. 1:4; Phil. 2:7, 8, 9, 10. So Musculus, Piscator, Marlorat, Gualther, Diodati: So the running of the Gentiles to Christ is the glorifying of Christ, and a part of the reward; its Christs glory that he hath a seed that runs after him. Then: And M. Dickson upon these words, Ps. 2. Aske of me, after Christs resurrection and declaration of his formerly overclouded Godhead, he should continue in the Office of his Mediation and Intercession, and by vertue of his payed ransone of Redemption call for the inlargement of his purchased Redemption among the Gentiles, for this is the Fathers compact with the Son, saying, aske of me, and I will give thee, the Heathen; so that both by free Covenant and by merit, Christ challengeth a seed: and it were unjustice in the Lord (with reverence and glory to his Holines) to deny to Christ that for which he hath given a condign ransone and price: But he hath payed a condign Covenant-ransone of his own precious self, and offered blood for has seed. Hence 1. though a weak beleever cannot by merit suit a bowed will and a circumcised heart from the Lord: Yet 1. may be suit it by the band of the Covenant of Redemption between Jehovah and the Son: and a Redeemed one may say, it was an Article of the Covenant of Redemption, that my stony heart should be taken away, and a heart of flesh given to me, and faith hath influence to be supported that God articled Covenant-ways such a wretch as I am, to Christ: and look, as the book of life, called, the Lambs Book of Life; contains so many by name, head, and in all their individuall properties, Jacob, Paul, &c. that are written and inrolled for glory, so are all (and I by name) in a Covenant-relation given of the Father to the Son, Joh. 17:3, 9:11; Joh. 6:39. and that is surer then heaven or the fixed ordinances of nature, Jer. 31:35, 36; Psal. 89:37, 38. Happy such as can ride at this anchor: Though I mean not that the decree of election and the roll of the Mediatour to me, or the gracious Surety-Covenant between Jehovah and the Son, as relating to me by name, must be the nearest object of faith, or that alwayes a beleever doth read this roll; but his faith often is, and ought, and may be supported thereby.
但是我们所教导的担保契约并不使上帝的真理依赖于我们的信仰或不信仰；是的，主应许基督必定看见他的后裔，而且必定成为雅各的部落的复兴者，成为外邦人的光，成为地极的救恩，以赛亚书 49:6；以赛亚书 54。他必定成为众岛的王和主，以赛亚书 42:6, 7；以赛亚书 60:9；诗篇 2:8, 9。他是他百姓的君王和牧羊人，以西结书 34；以西结书 37:24, 25；诗篇 89:25。他的统治不是基于他所管理的人是否愿意，而是为了应对诱惑。啊！我的铁石般的意志仍然抵抗主；如果万国决定自愿顺服他，并投票让他加冕为王，他将成为万国的君王：不，担保的应许说，他将成为你的意志的君王。这是他的统治的一部分，诗篇 110:2。耶和华从锡安伸出你权杖的能力，你要在你的仇敌中掌权。3. 你的百姓在你大能的日子里，必定甘心奉献，申命记 30:6；以西结书 11:19, 20；以西结书 36:26, 27；耶利米书 31:31, 32, 33, 34, 35；耶利米书 32:39, 40。 通过大卫的确定的怜悯，人们无法对上帝保持信心和信任，也无法获得平安、坚实的安慰，也无法有权利祈求上帝的恩慈，使他们的意愿屈服于上帝的旨意，除非他们相信并与上帝立约，使上帝成为他的子民的上帝和国王，不仅统治海洋、山脉、石头和岩石，而且还统治个人的意愿，以及岛民中选择善恶的意愿。如果父亲只能回答亚米拿派和索西尼派所说的回答，以及信徒在肉体的软弱中必须指导这种祈祷的回应，那么儿子如何祈祷：“父啊，按照应许，将异教徒的产业赐给我？向我求，我就将列国赐给你。”（诗篇 2 章）父亲会如何回答呢？“儿子，我乐意将异教徒和地极赐给你作产业和占有，只要他们愿意顺服你。但是，如果他们拒绝顺服我或你呢？” 我从未与你立约，儿子，要做超过我能力的事情，试试你的力量，强迫他们的自由意志，如果你能的话；如果他们愿意，那就好，这是一笔交易：我批准并命令他们成为你的后裔，你的顺从的人民；但我的决定不是要支配他们的意愿，这是一项基本的政府行为，我的所有臣民都有宗教自由的权利，随心所欲。不，但担保契约包括了大卫的确实的恩惠，主给了誓约、话语、书写和血的印章，以及上帝对儿子的誓言（诗篇 110:4；希伯来书 7:21）为了他们的意愿（以赛亚书 53:4）。看哪，我已经使他成为人民的见证，作为人民的领袖和指挥官。但如果他们既不愿意领导也不愿意被驱使怎么办？是的，主应许他们不需要被驱使，他们会自愿并奔跑。看哪，你将召唤一个你不认识的国家，不认识你的国家将因为你的上帝耶和华和以色列的圣者而奔跑，因为他已经荣耀了你。这里给出了一个强有力的理由，外邦人奔跑；这些不认识上帝的外邦人为什么如此积极呢？ 因为（以赛亚说）耶和华你的神（基督的调解者）与你立约，诗篇 22:1；约翰福音 20:20。因为你的神是以色列的圣者：奔跑（加尔文说）表示呼召的效力，他们奔向基督，因为有耶和华和神在基督里的大能。因为（皮斯卡特说）表示另一个原因，因为他已经荣耀了你，基督啊，他通过你从死里复活、升天，赐给你超越一切名字的名字，罗马书 1:4；腓立比书 2:7, 8, 9, 10。所以穆斯库勒斯、皮斯卡特、马洛拉、瓜尔特、迪奥达蒂都这样说：外邦人奔向基督就是荣耀基督，也是一种奖赏；基督的荣耀在于他有一个追随他的后裔。接着：迪克森先生在诗篇 2 章对这些话的解释中。 请问是否需要将"Christs"翻译为"基督的"？ 可能是适合的，因为耶和华和儿子之间的救赎之约的羁绊：一个被救赎的人可能会说，这是救赎之约的一部分，我的石心应该被取走，给我一个肉心，信仰有影响力来支持上帝与我这样一个可怜的人立约：看，就像生命之书，称为羔羊的生命之书；包含许多人的名字，头衔和他们的个人属性，雅各，保罗等等，他们被写下并登记在册，为了荣耀，所有人（包括我）都在父与子之间的约定关系中，约翰福音 17:3，9:11; 约翰福音 6:39。这比天堂或自然的固定法令更可靠，耶利米书 31:35, 36; 诗篇 89:37, 38。能够依靠这个锚的人是幸福的：虽然我并不是说选举的旨意和中保者对我来说，或者耶和华与儿子之间的恩典担保之约，作为与我有关的人，必须是信仰最近的对象，或者信徒总是阅读这个卷轴；但他的信仰经常是，并且应该，可以通过此得到支持。

2. Christ may suit, by vertue of both the Surety Covenant and by the justice of God, his condign merite to, me, a fixed will to run the way of his Commandements. Christs appearing with blood, Heb. 9. and his prayer as high Priest, Joh. 17. prove that, in Christs Bill for us, there is justice, the merite of blood, and that his Advocation is, 1 John 2:1. grounded upon justice, and he stands there as Jesus Christ, δίκαιος, the righteous without sin now imputed, not now made sin, nor made a curse, but by order of strict justice justified and righteous, and the act of Suretyship taken off, and as the hand-writing against us is cancelled upon the Crosse, Col. 2. So the hand-writing of oblidged punishment due to Christ as our Surety is removed, and he now justified in the Spirit, without sin, Heb. 9:28. Such a one as cannot die, Rom. 6:9; Rev. 1:18. and cannot die a death satisfactory for sin, because as beleevers cannot die the second death, Christ having died for them, neither can Christ suffer the second death again, or be twice a curse, for once he died for all. But our faith is so supported not a little in this, I darre not put merit or justice in my suits to God, but I beleeve it is, and must be in Christs bill, and that bill is for me: mercy, and only mercy is in the sinners bill, but the justice of a condign ransoner is in Christs suits, and so faith looks to Christ: As 1. having the first Covenant-right to heaven, as the great Lord receiver of the promises. And then we have a second right in him. 2. Faith looks to Christ as having more right to us, because he hath the right of justice, then we have to our selves; for its free-graces title which we have to our selves, for we gave no ransone for our selves, and we gave no ransone for eternall life: and therefore all the doubtings and acts of unbeleef in order to the Surety of the Covenant, do resolve upon some apprehended breach between the Father and the Son, that either the one or the other, or both have failed to each other, and have broken the Articles of the Covenant, which is a reproaching of both the Father and the Son: So that nothing is more necessary then to beleeve firmly the Covenant-faithfulnesse of God.* 3. What strong bands of beleeving and holy living have we from this Surety Covenant? When 1. goodwill and freegrace is become the ingadger of the faithfulnesse of God as he is true God, and with a Covenant-tye to keep sure our salvation, as he will be true to his Son, and so to himself and to his own Holy Nature, that we shall be saved, yea, and not that only, but by Office, as King and High Priest, he hath laid bands upon himself, and made it the duty of his Office to save us: So that any good man thinks his office of a King, and a Prophet, or a Priest, lays bands upon him to acquit himself faithfully in the charge; So that Christs sworn Office of High Priest lays bands upon him to compassionate as a feeling head, all his own, and to be touched with their infirmities: then must unbeleef in these particulars say, we judge that Christ will not do his duty in his Office, and that he shall break his faith of Suretyship, and fail under his band of Suretyship. How needfull then must the firm perswasion of compleat qualifications and fulnesse of anointing of Christ for the compleat discharge of his duty be?* O! beleeve him to be the faithfull High Priest, who expiats and heals you in all the measure, kinds, degrees, circumstances of time, place, of the particular transgressions you are guilty of, Psal. 103:3. Who forgiveth all thine iniquities: who healeth all thy diseases. And if a man judge himself ingaged to go about such duties as his surety and ransone-payer in his name hath promised, far more are we to walk as the redeemed of the Lord, since there was an eternall Covenant-undertaking between Jehovah and the Son of God, that we should fulfill the undertaking. And sure it is, Law-faith or beleeving of Law-threatnings cannot have such influence upon our spirits to cause us obey the Law, as the motives of a concluded act of suretyship and closed compact between the Father and the Son, that we shall obey him: And indeed it is a meditation that morally and spiritually should obtain from us that we be holy as he is holy, and strongly melt the rocky heart. When we remembred that JEHOVAH, as a designed Surety, gave band for the heart of a sinner from eternity, and enters himself Cautioner for our rebellious will, it should put us to beleeve so much, and morally lay bands on our will.
基督可以通过担保契约和上帝的公正，将他应得的赏罚赋予我，使我有一个坚定的意愿去遵守他的诫命之路。基督在希伯来书 9 章的流血和他作为大祭司的祈祷，以及约翰福音 17 章的证明，表明在基督为我们所做的一切中，有公正、有血的价值，他的辩护是建立在公正之上的，他作为耶稣基督站在那里，是无罪的，不再被归咎为罪，也不再被诅咒，而是经过严格的公正被证明为义，担保的行为被解除，正如在十字架上取消了针对我们的手写的债务一样（歌罗西书 2 章）。因此，作为我们的担保人，应该受到的惩罚也被移除了，他现在在圣灵中被称为无罪的（希伯来书 9:28）。他是不能死的（罗马书 6:9；启示录 1:18），也不能再为罪而受死，因为信徒已经因他的死而免去了第二次死亡的命运，基督也不会再次经历第二次死亡，或者再次成为诅咒，因为他已经为众人而死。 但是我们的信仰在这方面得到了很大的支持，我不敢在向上帝祈求时提及功德或公正，但我相信这是基督的功劳，也必须是基督的功劳，而这个功劳是为了我：罪人的功劳只有怜悯，但是基督作为应得赎价的人的公正在基督的请求中，所以信仰寄望于基督：首先，他作为第一个进入天堂的约定权利人，作为伟大的主宰者，接受了这些应许。然后，我们在他身上有第二个权利。2. 信仰寄望于基督，因为他拥有比我们更多的权利，因为他拥有公正的权利，而我们对自己的权利不如他的权利；因为我们对自己拥有的是自由恩典的权利，因为我们没有为自己支付赎价，也没有为永生支付赎价：因此，所有关于与约定的担忧和不信的行为都是基于对父与子之间的某种被破坏的理解，即父或子或两者都对彼此失信，并违反了约定的条款，这是对父与子的责备：因此，没有什么比坚定地相信上帝对约定的忠诚更重要了。3. 我们从这个确信的契约中得到了什么坚固的信仰和圣洁的生活呢？当善意和自由恩典成为上帝忠诚的保证，因为他是真正的上帝，并且以契约的方式确保我们的救赎，因为他将对他的儿子忠诚，对他自己和他自己的圣洁本性忠诚，我们将得救，不仅如此，还有通过他的职责，作为国王和大祭司，他给自己加上了束缚，并使救赎成为他职责的一部分：所以任何善良的人都认为他作为国王、先知或祭司的职责对他施加了束缚，要忠实地履行这个责任；所以基督作为大祭司的宣誓职责对他施加了束缚，要怜悯他自己的人，并对他们的软弱感同身受：那么在这些方面，不信仰必须说，我们判断基督不会履行他的职责，他将违背他作为担保人的信义，并在他的担保责任下失败。那么，对于基督完全胜任他的职责的完全资格和膏抹的坚定信念是多么必要啊！ 相信他是忠实的大祭司，他在你的所有过失的程度、种类、程度、时间、地点和情况下为你赎罪和治愈你，诗篇 103:3。他赦免你的一切罪孽，医治你的一切疾病。如果一个人认为自己有义务去履行他的保证人和赎价人以他的名义所承诺的义务，那么我们作为主的赎民更应该行走，因为耶和华与神的儿子之间有一个永恒的契约承诺，我们应该履行这个承诺。毫无疑问，法律信仰或对法律威胁的信仰不能像父与子之间已经达成的担保行为和封闭协议的动机那样对我们的精神产生影响，使我们遵守法律。事实上，这是一个在道德和精神上应该使我们成为圣洁，强烈融化坚硬的心的思考。当我们记得耶和华作为一个早已确定的担保人，从永远为罪人的心提供担保，并为我们叛逆的意愿担保时，我们应该相信这么多，并在道德上对我们的意愿加以约束。

Q. How are we to conceive of the act of Suretyship?
我们如何理解担保行为？

A. Jehovah from eternity decrees that the Son be the designed person who shall take on our nature, and lay down his life for sinners: The Lord promises he shall have a redeemed seed for a reward.
耶和华从永远决定，儿子将成为被指定的人，承担我们的本性，并为罪人舍命：主应许他将得到一个被救赎的后代作为回报。

In this offer Jehovah ingadges that we shall be Christs seed, and so shall be, by the immortall seed, born again, and shall beleeve and be gifted to Christ as saved; here Jehovah undertakes that we shall beleeve.
在这个承诺中，耶和华承诺我们将成为基督的后裔，因此将通过不朽的种子重生，并且将相信并被赐予基督的救赎；在这里，耶和华承诺我们将相信。

2. Christ agrees to the designed person: It is written of me, and so decreed of God from eternity, I delight to do thy will, I shall lay down my life for these given to me: And here the other party, Jesus Christ coming by his own consent to die, does also undertake, 1. In dying to ransone us from hell, and merit life to us, and make us his purchase. So 2. he being a Saviour by merit, he by his death purchaseth the Spirit, and meriteth the new heart, and so undertakes for us: in this regard, both parties undertake for us. And the Spirit being the same very God with the Father and the Son, also is by his own consent designed comforter and actor in his way by the anointing without measure, that he puts on the Man Christ, and the grace given to his members: But the only formall parties in the compact are the Lord Jehovah and the Son party consenting before time, and his Manhood in time becoming one who imbraces the Covenant of Suretyship, and calls the Lord his God, Ps. 22:1; Joh. 20:17; Rev. 3:12; Isa. 55:5.
基督同意设计的人：关于我已经写过，并且从永远以来，上帝已经决定，我喜欢做你的旨意，我愿意为那些给予我的人舍弃我的生命：而在这里，另一方面，耶稣基督凭借自己的同意来死亡，也承担了以下责任：1. 为了从地狱中赎回我们，并为我们赢得生命，使我们成为他的财产。所以 2. 他凭借功绩成为救世主，他通过死亡赢得了圣灵，并赢得了新的心灵，因此为我们承担了责任：在这方面，双方都为我们承担了责任。圣灵与父神和子神是同一位真神，也是凭借自己的同意成为安慰者和行动者，通过无限的膏抹，他赋予了基督的人性和赐给他的信徒的恩典：但是，在契约中唯一正式的当事人是主耶和华和在时间之前同意的子神，以及他在时间中成为一个拥抱担保契约的人的人性，并称主为他的神，诗篇 22:1; 约翰福音 20:17; 启示录 3:12; 以赛亚书 55:5。

Hence, if we imploy faith, and hold out to the Lord the undertaking for us in the Covenant, there is an answer framed to all our temptations from our own frailty: As Adam and the Angels fell, and how can we stand? But God said never of them, as Psal. 89:19. I have laid strength upon one that is mighty: and Christ was no designed undertaker for Adam, nor was Adam to beleeve such a thing. Therefore it is fit to observe, that not only the Head Christ and the body changes names, as the body is called Christ, 1 Cor. 12:12. and Christ called David, Isai. 53:3; Ezek. 34; Ezek. 37:14. David my servant shall be King over them. So also many things in one Psalm are spoken of David, both in an Historicall and Typicall truth, as Psal. 22. But there are some things, Psal. 16. so spoken of David, that they are true only Typically of Christ, and spoken Prophetically, as David saith, Ps. 16:10. Thou will not leave my soul in grave, neither will suffer thine Holy One to see corruption. And the Apostle Peter denies that this can be exponed of David, for Acts 2:26, 27, 28, 29, 30. and Paul, Acts 13:34, 35. And as concerning that God raised him from the dead, now no more to return to corruption: he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another place, thou shalt not suffer thine Holy One to see corruption. 35. But David after he had served his own Generation, by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption. And it is not to be doubted that the Prophecie, Psal. 22. They divided my garments, they pierced my hands and my feet, is only a Prophecie of Christs being crucified: Nor was ever David crucified. To say in another case David was crucified, will not help: for it might be said in another case David saw no corruption, for all beleevers are delivered from the dominion, curse, and sting of death. Hence, it may well be said, that same Psal. 89. must prove both the Covenant of Suretyship, and the Covenant of Grace: v. 3. I have made a Covenant with my chosen, I have sworn unto David my servant; thy seed will I establish for ever, and build up thy Throne to all Generations. Though it be called Davids Throne here, Luk. 1:32. yet we may freely speak of Davids Throne as of Davids body, both saw corruption: there is an end of Davids Throne temporall. But sure the Scripture calls it the Throne of Christ, Heb. 1:8. But unto the Son he saith, thy Throne, O God, is for ever and ever. Luk. 1:33. And he shall raign over the house of Jacob, and of his Kingdom there shal be no end. Dan. 7:14. And there was given him Dominion, and Glory, and a Kingdome, that all Nations and Languages should serve him: His Dominion is an everlasting Dominion which shall not passe away, and his Kingdom that which shall not be destroyed. Isai. 9:7. Of the increase of his Government and peace there shall be no end: upon the Throne of David and upon his Kingdome to order it, and to establish it with judgement and with justice, from henceforth, even for ever.
因此，如果我们信靠，并将我们的事业交托给主在约束中，那么我们自己的脆弱性就有了对所有诱惑的回应：亚当和天使都堕落了，我们怎么能站立呢？但上帝从未对他们说过，如诗篇 89:19 所说：“我已经给一个有力量的人加上力量。”基督并不是为亚当而设计的承包商，亚当也不应该相信这样的事情。因此，值得注意的是，不仅基督作为头和身体改变了名字，如哥林多前书 12:12 所说的身体被称为基督，以赛亚书 53:3;以西结书 34;以西结书 37:14 中基督被称为大卫。我的仆人大卫将作他们的王。因此，同一篇诗中的许多事情都是关于大卫的，既有历史的真实性，也有预示的真实性，如诗篇 22。但有些事情，如诗篇 16 所说的大卫，只是基督的预示，是先知性的说法，正如大卫所说，诗篇 16:10：“你必不将我的灵魂撇在阴间，也不叫你的圣者见朽坏。”使徒彼得否认这不能被解释为大卫，因为使徒行传 2:26, 27, 28, 29, 30 所说，保罗在使徒行传 13:34, 35 中也是如此。 至于神使他从死里复活，不再归于朽坏，他曾这样说：“我要赐给你们所应许大卫那确实的恩典。”因此，他在另一个地方也说：“你必不容你的圣者见朽坏。”大卫在按照神的旨意为他那一世代服侍之后，就安然睡了，归到他列祖那里，见了朽坏。可以毫无疑问地说，诗篇 22 中的预言：“他们分了我的衣服，为我的外袍拈阄。”只是基督被钉十字架的预言，大卫从未被钉十字架。即使在另一种情况下说大卫被钉十字架也没有帮助，因为在另一种情况下也可以说大卫没有见朽坏，因为所有信徒都被救赎脱离了死亡的统治、咒诅和毒针。因此，可以说同样的诗篇 89 既证明了担保的约和恩典的约：我已与我的选民立约，向我的仆人大卫起誓，我要建立你的后裔，直到永远，建立你的宝座，直到万代。虽然这里称为大卫的宝座，但在路加福音 1:32 中也这样说。 然而，我们可以自由地谈论大卫的王位，就像谈论大卫的身体一样，两者都经历了腐朽：大卫的世俗王位已经终结。但是，圣经确实称之为基督的王位，希伯来书 1:8 说：“论到子却说，神啊，你的宝座是永永远远的。”路加福音 1:33 说：“他要作雅各家的王，直到永远；他的国也没有穷尽。”但以理书 7:14 说：“有一位像人子的，来到云天之上，得了至高者的权柄和荣耀，国度也必服事他，万民、万族、万方都要事奉他。他的权柄是永远的，不能废去；他的国必不败坏。”以赛亚书 9:7 说：“他的政权与平安必加增无穷。他必在大卫的宝座上治理他的国，以公平公义使国坚定稳固，从今直到永远。”

Obj. But this Covenant is made to, and with David, that Solomon, and one of Davids line, shall sit upon Davids Throne, untill the Messiah, the true beloved shall be born, 2 Sam. 7:12, 13.
但是这个约定是与大卫和所罗门以及大卫的后代之一所立的，他们将坐在大卫的宝座上，直到真正的爱子弥赛亚降生，出自撒母耳记下 7:12、13。

Ans. Its true, and although these of Davids line sinned, yet by vertue of this Covenant, for Davids sake, God gave a Throne temporall to him, 1 King. 11:32, 34; 2 King. 8:19; 2 King. 19:34. But it is as true that this also, to wit, Christs everlasting Throne is here meant: I will build up thy Throne to all generations, for Davids Throne is not builded to all generations, nor can it be said of Davids Throne, which is said of this Throne. Heb. 1:8. But unto the Son, he saith, thy Throne, O God, is for ever and ever. Therefore this oath and promise is made to Christ as well as to David: except we say that an everlasting Throne is more properly the Throne of David, then the Throne of Christ.
答案：是的，尽管大卫的后裔犯了罪，但凭借这个约定，为了大卫的缘故，上帝给了他一个临时的王位，列王记上 11:32, 34; 列王记下 8:19; 列王记下 19:34。但同样真实的是，这里也指的是基督永恒的王位：我要建立你的王位，直到永远，因为大卫的王位并不是建立到永远，也不能像这个王位一样说。希伯来书 1:8。但论到子，却说，神啊，你的宝座是永永远远的。因此，这个誓言和应许是给基督和大卫的：除非我们说永恒的王位更适合称为大卫的王位，而不是基督的王位。

2. 19. I have laid help upon one that is mighty, I have exalted one chosen out of the people. 18. I have found David my servant. Most grave Divines (and it may be they gathered it from v. 38, 39, &c.) think that the Psalm was composed upon the occasion of the ten Tribes division from Davids house, as composed by Ethan, 1 King. 4:31. Others, that Ethan lived in the captivity of Babylon after Davids death: But the calamity seems greater then the division of the ten Tribes. Philo refers it to the time of Jehoiakim. Ambrose maketh the mighty to be Christ: So Eusebius and Hieronimus expound the whole Psalm. And our Divines say that the verity must be in Christ, for the help and deliverance of the new afflicted and captive people (for the like of this publickedesolation, as v. 38, 39, 40, &c. never befell David after he was King) can not be laid on a dead man: And though he were now alive, the help of Davids fallen glory, v. 42, 43, 44, &c. must be the Messiah. Hence, the Covenant must be with him whose Throne is built for ever, and shall not fall, v. 3, 4. and upon whom as upon a mighty one is laid the help of his fallen Church: This is not David only (though he be not excluded) but Christ principally.
2.19 我已经赋予了一位强大的帮助者，我已经提拔了一个从人民中选择出来的人。18. 我已经找到了我的仆人大卫。最严肃的神学家（可能是从第 38、39 节等地得出的结论）认为这篇诗篇是在以色列十个支派从大卫家分裂的时候写的，由以探所作，见于《列王记》4:31。还有人认为以探生活在大卫去世后的巴比伦流亡时期：但是这场灾难似乎比十个支派的分裂更大。菲罗将其归因于约雅敬时期。安波罗斯认为强大者是基督：尤西比乌斯和希罗尼莫斯也解释整篇诗篇如此。我们的神学家说，真理必须在基督里，为了新受苦和被俘虏的人民的帮助和拯救（因为像这样公开的荒凉，如第 38、39、40 节等，从大卫成为国王后从未发生过）不能放在一个死人身上：即使他现在还活着，大卫倒塌的荣耀的帮助，如第 42、43、44 节等，也必须是弥赛亚。因此，这个约定必须与他立约，他的宝座永远建立，不会倒塌，如第 3、4 节所说。 并且在他身上，就像在一个强大的人身上，承担着他堕落的教会的帮助：这不仅仅是大卫（虽然他没有被排除在外），而是主要是基督。

3. With him the Covenant must be made, in his way, as with Surety, Head, and Redeemer: upon whom the enemy shall not exact; whose enemies shall be plagued, v. 22, 23. and, whose enemies shall be made his foot-stool, Ps. 110:1, 2. and that is Christ, as well as David.
与他必须按照他的方式进行契约，作为担保人、首领和救赎者：敌人不得勒索他；他的敌人将受到惩罚，见第 22、23 节；他的敌人将成为他的脚凳，见诗篇 110:1, 2。这个人既是大卫，也是基督。

4. With him must the Covenant of Redemption be made in his way; of whom God saith, v. 25. I will set his hand also in the sea, and his right hand in the rivers. The Chalde Paraphrase expounds his hand to be his power and command, which is to Euphrates: as is promised, Exod. 23:31; Num. 34:3. but fulfilled in David and Solomon, 1 King. 4:8. Solomon raigned from the sea of Sodom the red sea, to the Mediterran sea, and west, and from Euphrates, to the utmost of Canaan, North and South: but specially in Christ, who hath all Nations, Gentiles and Jews, for his own, Psal. 2:8, 9; Psal. 22:27; Psal. 72:8, 9, 10, 11; Isai. 2:1, 2; Rev. 11:15. Christ Jesus, not David, Zech. 9:10. shall speak peace to the Heathen, and his Dominion shall be even from sea to sea, and from the river, even to the ends of the earth. The Angel and Creator of Angels, who set his right foot upon the sea, and his left foot upon the Earth, Rev. 10:2. is this great Conquerour.
与他必须按他的方式达成救赎的约定；上帝说：“我也要把他的手放在海中，把他的右手放在河中。”加尔底亚的释义解释他的手是他的权力和命令，指的是幼发拉底河：正如出埃及记 23:31；民数记 34:3 所应许的。但这应许在大卫和所罗门身上得到了实现，列王记上 4:8。所罗门的统治从红海的索多玛海到地中海，从幼发拉底河到迦南的最北端和最南端：但尤其是在基督身上，他拥有所有的国家、外邦人和犹太人，诗篇 2:8, 9；诗篇 22:27；诗篇 72:8, 9, 10, 11；以赛亚书 2:1, 2；启示录 11:15。基督耶稣，而不是大卫，撒迦利亚书 9:10。将对异教徒说和平话，他的统治将从海到海，从河流直到地极。启示录 10:2 中踏海的天使和天使的创造者就是这位伟大的征服者。

5. With him this Covenant must stand, of whom the Lord, v. 26. saith, He shall cry unto me, Thou art my Father, my God, and the Rock of my salvation. 27. I also will make him my first-born, higher then the Kings of the earth. Now this cannot well agree to David, at least, most coldly (as Calvine saith) should the Apostle reason and conclude that Christ were above the Angels when he citeth this place, Heb. 1:4, 5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shal be to me a Son. In the literall sense, it is meant of Solomon, 2 Sam. 7:14; 1 Chron. 22:10. and is meant here of David. Athanasius proves him hence to be God, the first begotten of many Brethren. Cyprian, Cyrillus, Augustine, Hieronimus, contend against the Jews, that this is necessary to be understood of Christ, not of Solomon, not of David, who cannot bear the Name of the Lords first-born, but must be so named as the Type of him who is the first-born of every creature, &c. Col. 1:15.
5. 与他一起，这个约定必须存在，正如主在 26 节中所说，他要向我呼喊：“你是我的父亲，我的上帝，我的救恩的磐石。”27. 我也要使他成为我的长子，高于地上的君王。现在这不能很好地适用于大卫，至少，使徒在引用这个地方时应该冷淡地推理和得出结论，希伯来书 1:4, 5。因为他从来没有对任何天使说过：“你是我的儿子，我今日生你。”又说：“我要作他的父，他要作我的儿子。”从字面上讲，这是指所罗门，撒母耳记下 7:14；历代志上 22:10。这里是指大卫。亚他那修斯从这里证明他是上帝，是许多弟兄中的长子。西普里安、西里尔、奥古斯丁、耶罗尼穆斯反驳犹太人，认为这必须理解为基督，而不是所罗门，也不是大卫，他不能被称为主的长子，而必须被称为那位是万物之首生的人的预像，等等。歌罗西书 1:15。

6. So my mercy will I keep for him for evermore, and my Covenant shall stand fast with him. 29. His seed also will I make to endure for ever, and his Throne as the days of Heaven. If the Covenant be made with him who hath an eternall seed, then sure, principally with Christ: Without whom (saith Calvine, who otherwise much loves to follow the letter of the word) this Prophecie hath no effect, for eternity is only in Christ, not in David.
6. 因此，我的怜悯将永远保留给他，我的约定也将与他坚定不移。29. 我也将使他的后裔永存，他的王位如同天堂的日子一样长久。如果与他立约的是拥有永恒后裔的人，那么主要是与基督立约：卡尔文（Calvine）说，如果没有基督（他非常喜欢按照圣经的字面意思解释），这个预言就没有效果，因为永恒只存在于基督，而不是大卫。

Ver. 30. If his children forsake my Law, &c. a pre-occupation, if an eternall seed be promised to Christ, then although Christ and his Children sin, no matter, the hazard is not great? He Answers, the danger is not to be despised; I will visite the sons, of Solomon and others, 2 Sam. 7:14. with the rod of men: 15. But my mercy (of the Covenant of Redemption, and of Reconciliation) I will not take from him, as I took it from Saul. This is not spoken of Christ, for he cannot sin, but of Christs seed, his spirituall seed, and the businesse is so contrived, as the seed of Christ and his children shall not sin unpunished: but yet there is a difference between the sins of the reprobate Saul, and such like, and of the spirituall seed of Christ. So he takes his mercy, Covenant-mercy (but offered conditionally) utterly away from reprobats when they sin, but takes not away Covenant-mercy from the seed of Christ: And the reason is, from the nature of the Covenant, v. 34. My Covenant I will not break. &c. If then the elect and chosen of Christ should fall away, God should break and alter his Covenant: but impossible is the latter. Hence, 1. the questioning of the stability of our state, being once internally in Covenant with God, is a reproaching of God, and to make him a liar. v. 35. Once have I sworn (saith he) by my Holinesse, that I will not lie unto David. Though (1.) we seem to reproach our selves in questioning our state, being once in Christ, yet the truth is, the plea is against God, and his Truth and Holinesse. (2.) Its easier to beleeve generall truths, then to beleeve particular truths, in which our selves and our own actings are interested: So spirituall and wilie a snare is unbelief, that when we think we are unbelievly fearing our own treachery, we are indeed charging treacherie and falshood upon the Holy Lord. (3.) In our sinfull plea's with our own state, Ah! I am casten out of his sight, Psal. 31:22; Jona. 2:4. we are overturning the whole Gospel and Covenant of Suretyship and Reconciliation, and we say, God lied to David, and to his Son Christ: contrair to that, Psal. 89:35. Once have I sworn by my Holinesse, I will not lie unto David. 36. His seed shall endure for ever, for the Lord once justified thee. (4.) We shall find our selves so selfie in contraverting with God in the matter of fact touching our selves: am I in Christ? Or, am I an Apostate and fallen from Christ? That we are more taken up with a hellish fretting for our falling in a state of condemnation, then we are grieved for the injurie of unbeleef in traducing the Holy Lord with a lie. There is a taste here of Judas his fierie unbelief, for he complains more, Mat. 27:4. I have sinned, in betraying the innocent blood, then that God is dishonoured, and Christs love offended: The grief is more for the interest of I, of self, that is entered in the borders of hell, then that his glory who commands beleeving is overclouded. It were good in such a case to go about two things: 1. Be lesse moved that self is under these apprehensions, lost and cast away, then that the spotlesse glory of the Lord suffers: What matter of me, and of self, in comparison of the dishonour done to God? What though I, and millions like me, were tormented, if God were not offended. Now God, 1. who hath bought me. 2. Who hath accepted a ransone for me. 3. Hath justified me. 4. Hath witnessed all these, is contradicted in all these: and yet we complain only, Ah I am fallen!
第 30 节。如果他的子女背弃我的律法等等。如果永恒的后裔应许给基督，那么即使基督和他的子女犯罪，也无关紧要，危险并不大？他回答说，危险不容忽视；我会用人的杖惩罚所罗门的儿子和其他人，撒母耳记下 7:14。15。但我的怜悯（救赎和和解的约定）我不会从他那里拿走，就像我从扫罗那里拿走了一样。这不是指基督，因为他不能犯罪，而是指基督的后裔，他的属灵后裔，而且这个事情是这样安排的，基督的后裔和他的子女不会无罪犯罪：但是，拒绝接受的扫罗等人的罪与基督的属灵后裔的罪有所不同。因此，当他们犯罪时，他从拒绝接受的人那里完全拿走了他的怜悯，约定的怜悯（但有条件提供），但没有从基督的后裔那里拿走约定的怜悯：原因是从约定的性质来看，第 34 节。我的约定我不会破坏。等等。如果基督的选民和被选者背离，上帝将打破并改变他的约定：但后者是不可能的。因此，第一。 对我们国家的稳定性的质疑，一旦我们与上帝内心契约，就是对上帝的责备，是在说他是个撒谎者。35 节说：“我曾一次指着我的圣洁起誓，我必不向大卫说谎。”尽管我们似乎在质疑我们的状态时责备自己，一旦在基督里，但事实上，这个辩护是针对上帝、他的真理和圣洁的。相信普遍的真理比相信与我们自己和我们自己的行为有关的特定真理更容易。这样一个灵性而狡猾的陷阱是不信仰，当我们认为我们是不信仰地害怕我们自己的背叛时，我们实际上是在指责上帝的背叛和虚伪。在我们与自己的状态的罪恶的争辩中，啊！我被他抛弃了，诗篇 31:22；约拿书 2:4。我们正在推翻整个福音和担保和和解的契约，我们说，上帝对大卫和他的儿子基督撒谎了：与此相反，诗篇 89:35 说：“我曾一次指着我的圣洁起誓，我必不向大卫说谎。”36 节说：“他的后裔必永远存在，因为主曾经为你辩护。”我们在与上帝争论自己的事实时，会发现自己陷入自我矛盾的境地：我是否在基督里？或者，我是否是一个背教者，已经背离了基督？我们更关注的是对自己陷入定罪状态的恐惧，而不是对诋毁圣洁的上帝的不信任的伤害感到悲痛。这里有一种犹大式的火热不信，因为他在马太福音 27:4 中抱怨说：“我背叛了无辜的血，犯了罪”，而不是为上帝的荣耀受损和基督的爱受到冒犯而悲伤。对于自我和自我的利益来说，这种悲伤更多地进入了地狱的边界，而不是那位命令我们相信的荣耀被遮蔽。在这种情况下，做两件事是好的：1. 不要过于关注自己是否处于这种认知下的失落和被抛弃，而是关注无瑕疵的上帝荣耀是否受到了损害：相比于对上帝的侮辱，我和自我有什么关系？即使我和成千上万的人受到折磨，如果上帝没有受到冒犯又有什么关系呢？现在，上帝：1. 买下了我。2. 为我接受了赎价。3. 为我辩护。4. 曾目睹这一切，却在这一切中被否定：然而我们只是抱怨，啊，我已经堕落！

2. Leave the Question concerning your self, whether ye be cast away or no, when you cannot come to a peaceable and quiet close about it, and dwell upon the duty of fiduciall relying on Gods generall Covenant to Davids Son, Christ his ingadging with him, and Christ his gracious accepting of the condition.
离开关于你自己是否被抛弃的问题，当你无法达成和平而安静的结论时，转而思考信任上帝的普遍约定给大卫的儿子基督，基督与他的约定以及基督对条件的慈悲接受。

(5.) God sware to the Son of David for the seed, that is, for the whole race, and gave them all to Christ, and gave you among them; and Christ closed with the condition, though ye cannot come to application. Its good to feed the soul upon the solatious thoughts, I cannot apply, but Christ whose egressions, outgoings,have been from of old, from everlasting, Mic. 5:2. did apply: For Christs everlasting outgoings are not only his eternall generations from the Father, but the decrees, the sweet eternall flowings, emanations, and issuings of Christs holy thoughts of me, of all the individualls, by name, of the seed given and received by Christ, his eternall acts of soul-delighting thoughts of every redeemed son of man, Prov. 8:30, 31; Rom. 9:11; Eph. 1:4; 1 Pet. 1:2. the eternall acts of love, and love-thoughts to Jacob, David, Peter, Mary, &c. his acts of designing you (if ever you beleeved, and can rub and blow up experiences under ashes, Rom. 5:4; Ps. 77:6.) and the thousands that stand before the Throne, from eternity, his actings of eternall love, appointing and setting Chairs, Throns, Mansions, and dwelling places for this man, and this man, are so many applications of Christ to you: Feed and feast upon these, by beleeving the ancient Covenant, and you cannot but come to quietnesse of peace in your apprehended estate.
（5）上帝向大卫的子孙起誓，即整个种族，并将他们全部交给了基督，并将你们包括在其中；基督接受了这个条件，尽管你们无法应用。滋养灵魂的美好思想是好的，我无法应用，但基督的出走，从古至今，从亘古到永恒，弥迦书 5:2。确实应用了：因为基督永恒的出走不仅是他从父亲那里永恒的产生，而且是基督对我的，对所有个体的甜蜜永恒的思想的流动、发出和流露，基督对每一个被救赎的人的灵魂愉悦的思想的永恒行动，箴言 8:30, 31；罗马书 9:11；以弗所书 1:4；彼得前书 1:2。对雅各、大卫、彼得、玛丽等的爱和爱的思想的永恒行动。他对你的设计（如果你曾经相信，并且能够在灰烬下擦拭和激发经历，罗马书 5:4；诗篇 77:6）。）和成千上万站在宝座前的人，从永恒中，他对永恒的爱的行动，为这个人和那个人指定和设置椅子、宝座、住所和居所，都是基督对你的应用：通过相信古老的盟约，以此来滋养和享受，你必然会在你所感知的状态中获得平静的和平。

CHAPTER X
第十章

Christ procures the Gospel to be Preached to Reprobats, but undertakes not for them. A necessary distinction of the Covenant as Preached according to the approving will of God, and as acted upon the heart, according to the decree of God: and the differences of the members. The place, Jer. 31.; Heb. 8. This is my Covenant, opened.
基督使福音传给被拒绝的人，但不为他们承担责任。根据上帝的悦纳意愿所传讲的约的必要区分，以及根据上帝的旨意在心中行动的约的区别：以及成员之间的差异。地点，耶利米书 31 章；希伯来书 8 章。这是我所立的约，已经启示。

A Question it is, whether Christ undertakes in the bargain with JEHOVAH, for all visibly in Covenant, for as is said before, these in the Visible Church and their children that are baptized, Magus, Demas, and others are in Covenant thus, Act. 2:39. Ans Christ undertakes in his bargain, only for the elect, and undertakes that the Gospel shall be Preached to them; but because many hypocrites are mixed with the Gentiles, and Christ is given a light to the Gentiles, Preached to a visible multitude, as is foretold, Isa. 49:6; Isa. 55:4, 5. fulfilled, Act. 13:46, 47; Rom. 15:8, 9, 10, 11, 12, &c. Therefore he procures to many hypocrites, for whom, and for whose Redemption, he undertakes not, that the Covenant shall be Preached by concomitancy, because they are mixed with the elect, not as an undertaker for them, but for Church Discipline, Christian Societies, and to render such unexcusable. Hence a necessary distinction of the Covenant of Grace.
一个问题是，基督是否与耶和华在契约中承担了所有可见的人的责任，正如之前所说，这些在可见教会中并受洗的孩子，如马古斯、底马和其他人，都是在契约中的，使徒行传 2:39。答案是，基督只为选民承担了他的责任，并承诺福音将向他们传讲；但因为许多伪君子与外邦人混在一起，基督被赐给外邦人作为光明，向一个可见的众多人传讲，正如预言所说，以赛亚书 49:6；以赛亚书 55:4, 5。这已经在使徒行传 13:46, 47；罗马书 15:8, 9, 10, 11, 12 等地得到了实现。因此，他为许多伪君子争取到了契约的传讲，虽然他并不为他们承担责任，但为了教会纪律、基督教社群，并使这些人无法辩解。因此，有必要区分恩典的契约。

The New Covenant must be considered,
新约必须被考虑

1. As Preached according to the approving and commanding will of God.
按照上帝的批准和命令所传讲。

2. As it is internally and effectually fulfilled in the elect according to the decree and the Lords will of purpose.

There must of necessity, differences be holden forth between these two. For, Antinomians, and legall Justitiaries miserably erre in both extremities: The former will have no New Covenant in the days of the Gospel, but that which is made with the elect: The latter will have no New Covenant but such as is made with the whole race of mankind, Pagans not excepted: So Socinians, Arminians, Papists.
这两者之间必然存在差异。因为，反法则派和法律主义者在两个极端上都犯了严重错误：前者认为在福音时代没有新约，除了与选民立约的那个；后者认为只有与全人类，包括异教徒在内的人立约的新约才是有效的。所以，索锡尼派、阿米纳派和天主教徒也是如此。

1. They differ in the parties contracters: The parties contracters in the Covenant Preached, are God, and all within the Visible Church, whether Elect or Reprobate, and their seed, they professing the Gospel, Mat. 28:19, 20; Act. 2:39, 40; Act. 3:25. Ye are the children of the Prophets, and of the Covenant which God made to our fathers; &c. and they were not all the chosen of God: This is against the Anabaptists also, and against these who will have the Gospel-Covenant to be made with all the world. But its a rich mercy that Professours are dwelling in the work-house of the Grace of God, within the Visible Church, they are at the pool side, near the fountain, and dwell in Immanuels land where dwels Jehovah in his beauty, and where are the Golden Candlesticks, and where there run Rivers of Wine and Milk, such are Exspectants of Grace and Glory, to such the Marriage Table is covered, eat if they will.
他们在合同承包商方面存在差异：在传道的盟约中，合同承包商是上帝和所有属于可见教会的人，无论是选民还是被拒绝的人，以及他们的后代，他们信奉福音，马太福音 28:19,20；使徒行传 2:39,40；使徒行传 3:25。你们是先知的子孙，也是上帝与我们的祖先所立的约的子孙，等等。他们并不都是上帝所选择的人：这也反对浸礼派，以及那些认为福音盟约是与全世界人民达成的人。但是，幸运的是，信仰者居住在上帝恩典的工房内，他们在可见教会中，他们在池边，靠近泉源，居住在以马内利的地方，那里有上帝的荣美，那里有金灯台，那里有奔流的酒和奶，这样的人是恩典和荣耀的期待者，对于这样的人，婚宴已经准备好，他们可以随意享用。

But the parties contracters of the Covenant in the latter respect are, Jer. 31; Heb. 8. only, the house of Judah, the taught of God, the people in whose heart the Law is ingraven; for as God teacheth not all Nations his statutes, nor sends the Gospel to them, Ps. 147:19, 20; Act. 16.
但是，对于后一方面，盟约的缔约方只有犹大家族，是上帝的教导对象，他们的心中铭刻着律法；因为上帝并没有教导所有的国家他的律例，也没有将福音传给他们。

So neither is the promise of a new heart made to all within the Visible Chuch.
所以，对于可见教会内的所有人来说，得到新心的承诺也不是给予的。

2. A great difference there is in regard of the Covenant of Suretyship or Mediation, that Christ undertakes not for such as are only visible Covenanters, and shall never beleeve: As he prayes not for such, as High Priest, so he dies not for them, nor came as a designed Covenanting Saviour from eternity under an act of Cautionry for them. How then cometh the Gospel to them?
在担保或调解的契约方面存在着巨大的差异，基督并不为那些只是表面上加入契约但永远不会相信的人承担责任：正如他不为那些作为大祭司祈祷一样，他也不为他们而死，也没有作为早已预定的契约救主从永恒中为他们承担担保责任。那么福音是如何传达给他们的呢？

Ans. It comes to them, 1. Not from Christ as their Surety, since he prays not for any Mediation of his own toward them: But 2. for the Elects sake: so Paul, Act. 13:26. Men and brethren, children of the stock of Abraham, and who among you feareth God, to you, ὑμῖν, is the word of salvation, to you and for your cause, that ye may be saved, is the Gospel, sent. 2 Corin. 4:15. For all things, our suffering, our dying, are, διὰ τοὺς ἐκλεκτοὺς, for your sake. 2 Tim. 2:10. Therefore I indure all things, διὰ τοὺς ἐκλεκτοὺς, for the Elects sake, that they may also obtain the salvation which is in Jesus Christ, with eternall glory. Hence there is no salvation but that which is in Christ Jesus our Lord, the Author and Cause, ἀιτίος, and meriting Procurer of eternall salvation, Hebr. 5:9. Now, though salvation be offered, yet the salvation that is in Christ Jesus, and merited by the ransone and price of his blood, can be decreed and intended in the Preached Gospel to none but to the elect, except they say that Christ did undertake to lay down his life, and to save, by his death and blood by Covenant-ingagement, all the Reprobate within the visible Church, for whom he refuses to pray, John 17.
答：它来自他们，1. 不是来自基督作为他们的担保人，因为他不为他们自己的调解祈祷：但是 2. 为了选民的缘故：所以保罗在使徒行传 13:26 中说：“诸位弟兄，亚伯拉罕的子孙和你们中间敬畏神的人哪，这救恩的道是传给我们的。”哥林多后书 4:15 说：“因为这一切都是为你们。”提摩太后书 2:10 说：“我为选民凡事忍耐，叫他们也可以得着那在基督耶稣里的救恩和永远的荣耀。”因此，除非他们说基督确实同意为可见教会中的所有被弃者献出自己的生命，并通过他的死亡和血的盟约承诺拯救他们，否则只有选民才能在传福音中被预定和意图得到基督耶稣里的救恩，这救恩是在他的血的赎价下获得的，希伯来书 5:9。现在，虽然救恩是被提供的，但是在基督耶稣里的救恩，以及由他的血的赎价获得的救恩，只能被预定和意图给选民，除非他们说基督同意通过他的死亡和血的盟约承诺拯救所有在可见教会中的被弃者，而他拒绝为他们祈祷，约翰福音 17。

But Christ undertook from eternity for the fulfilling of the Covenant of Grace, and bestowing salvation upon them for whom he is Surety: for it is he who makes the new Covenant, Jer. 31:31, 32, 33, 34; Heb. 8:10, 11.
但基督从永远开始承担了履行恩典约的责任，并将救恩赐予他所担保的人：因为他是制定新约的那一位，如耶利米书 31:31、32、33、34 所说；希伯来书 8:10、11。

3. There is a twofold consideration of Gods will: One is called his approving, commanding, and forbidding will, when God reveals to us what is our obligation and duty, and what is morally good, and to be done, because he commands it, and what is morally evill, and to be eschewed, because he forbids it. Now whether this good or evill shall come to passe, or never come to passe, it is all one, as to the nature of the approving will of God, for though the repenting of Cain, and saving faith of the traitour Judas never came to passe, yet it is the duty of the one and the other to repent and beleeve, and the Lord commands and approves their obedience as good, though he never decreed by his good pleasure, that the obedience of Cain and Judas should come to passe. But his will of pleasure, his discerning will, or his counsell, purpose, or decree, is his pleasure, and appointment of things, not as good and evill, or as agreeable unto, or repugnant, and contrair to an equal and just command of God, but of things as they come to passe, or shall never come to passe. Hence, in a premissive decree, God appointed the crucifying of the Lord of Life, the not breaking of a bone of Christ, but he did never will the crucifying of his Son, but forbids and hates it as execrable murther; as touching his approving will: in a word, his commanding will is of things lawfull or unlawfull, what we who are under a Law, ought to do, or not to do. His will of pleasure is of things fixed and resolved upon, what he purposes, good or evill, shall come to passe, or not come to passe: And by the way we may make good use of the foul sinnes that fall out; for holy and clean is that hand and counsell of the Lord, Act. 2:27, 28. which determined what Herod and Pilate should do: Yet did the Jews with wicked hands slay and crucifie him, Act. 2:23. And O what beauty of wisedom and mercy do they see here, who make that foul work of the slayers of Christ the subject matter of a fair Psalm? Rev. 5:12. The thousands before the Throne, sing, worthy is the Lamb that was slain: But were they worthy who slew him? was it a worthy fact in the murtherers of the Lord of Glory? No: but grudge not at the beauty of his work, who over rules all, but adore and praise. Let us not wrestle with his holy dispensation, and say, Ah! What an untoward Government of the world is it, that God should suffer Angels and Men to sin, and overturn the whole fabrick of Heaven and earth by sin? Nay, he hath by their fall brought in a more glorious order, When he that sitteth upon the Throne, saith, Behold I make all things new, Rev. 21:5. and its said, 2 Pet. 3:13. Neverthelesse we, according to his promise, look for new Heavens and a new earth, wherein dwels righteousnesse. Peter and the Disciples were to pray that they should not enter into temptation, Mat. 26:41. and were oblidged not to be offended and scattered by the sufferings of the Lord; but they were not to blame and grudgingly to judge that holy decree Prophecied by Zechariah, and revealed to themselves, Zech. 13:7; Mat. 26:31. I will smite the Sheepherd, and the Sheep of the flock shall be scattered abroad. His part is clean and holy, even when he throwes the wicked in hell, and they are oblidged to sing the Psalm of the glory of his spotlesse Justice, and that eternally, as these who are before the Throne are to hold up, for all ages, the new song of the glory of his mercy and free-grace.
神的旨意有两个方面的考虑：一个是他的认可、命令和禁止的旨意，当神向我们启示我们的责任和义务，以及道德上的善和应该去做的事情，因为他命令了它，以及道德上的恶和应该避免的事情，因为他禁止了它。现在，无论这种善或恶是否会发生，或永远不会发生，对于神的认可的旨意来说，都是一样的，因为虽然该隐的悔改和叛徒犹大的信仰从未发生过，但他们悔改和相信是他们的责任，主命令并认可他们的顺从是善的，尽管他从未凭借他的善意决定，该隐和犹大的顺从应该发生。但他的喜悦的旨意，他的辨别的旨意，或他的谋划、目的或决定，是关于事物的他的喜悦和指派，不是作为善和恶，或与上帝公正的命令一致或相反的事物，而是关于事物的发生或永远不会发生。 因此，在一项宽容的法令中，上帝指定了生命之主被钉死的事情，基督的骨头没有被打断，但他从未愿意他的儿子被钉死，而是禁止并憎恶它，视之为可憎的谋杀行为；至于他的赞成意愿：总之，他的命令意愿是关于合法或非法的事情，我们作为受法律约束的人应该做或不做的事情。他的喜悦意愿是关于已经确定和决定的事情，他计划的好或坏将会发生或不会发生：顺便说一句，我们可以对发生的丑恶罪行有所裨益；因为主的手和计划是圣洁而清洁的，使希律和彼拉多应该做什么：然而，犹太人用邪恶的手杀害了他，钉在十字架上，使徒行传 2:23。哦，那些将基督杀害者的丑恶行为作为美丽诗篇的主题的人，他们看到了多么美丽的智慧和怜悯？启示录 5:12。在宝座前的千万人唱着：“曾被杀的羔羊是配得尊贵的。”但是那些杀害他的人配得尊贵吗？对荣耀之主的凶手来说，这是一个值得的行为吗？不是的：但不要对他的工作之美产生怨恨，因为他统治一切，只需崇拜和赞美。 让我们不要与他的神圣安排争论，说：“啊！这是一个多么不合时宜的世界政府，上帝竟然容许天使和人犯罪，并通过罪恶颠覆了整个天地的结构？”不，他们的堕落带来了更加光荣的秩序，当坐在宝座上的那位说：“看哪，我使万物更新了。”（启示录 21:5）又说：“然而我们照他的应许，盼望新天新地，有义居在其中。”（彼得后书 3:13）彼得和门徒们被要求祈求不入试探（马太福音 26:41），并且不应因主的受苦而感到困惑和离散；但他们不应责备并愤怒地判断那由撒迦利亚预言并向他们启示的神圣旨意（撒迦利亚书 13:7；马太福音 26:31）：“我要击打牧人，羊就分散了。”他的部分是洁净而圣洁的，即使他将恶人投入地狱，他们也被迫歌唱他无瑕疵公正的荣耀诗篇，而且是永远如此，就像那些在宝座前的人要永远唱颂他的怜悯和自由恩典的新歌一样。

This ground being laid down, the Holy Ghost speaks of the New Covenant two wayes in Scripture.
这个基础奠定下来，圣灵在圣经中以两种方式谈到新约。

1. According to the approving will of God, as it stands, of promises, precepts, threatnings; and showes both what God doth by promises, and what we are oblidged to do in point of duty, Act. 2:39. The promise is to you and to your children. Act. 3:25. Ye are the children of the Prophets, and of the Covenant which God made with our fathers. 2 Cor. 6:17. Wherefore come out from among them, and be ye separate, saith the Lord,—And I will be a Father to you, &c. This is the whole New Covenant, holding out our duty, ordaining those that professe, to be baptized, received members of the Visible Church, the body to be edified as a visibly Covenanted people: This excludes not, but includes the Lords taking in members to the invisible and mysticall body: which is to be observed against Anabaptists and Antinomians.
根据上帝的批准意愿，根据应许、规诫和威胁的情况；并展示了上帝通过应许所做的事情，以及我们在责任方面应该做的事情，使徒行传 2:39。应许是给你们和你们的子孙的。使徒行传 3:25。你们是先知的子孙，也是上帝与我们的祖先所立的约的子孙。哥林多后书 6:17。所以你们要离开他们，与他们分别，这是主说的，——我要作你们的父，等等。这就是整个新约，它阐明了我们的责任，指定那些宣告信仰的人受洗，成为可见教会的成员，身体作为一个可见的立约民族得到建立：这并不排除，而是包括主将成员纳入不可见和神秘的身体：这一点要对抗重洗派和安提名派。

The Lord speaks often of the Covenant of Grace, not so much as Preached, quâ foedus ennunciatum (though it so also must be Preached) but as fulfilled by God, and acted in an effectuall powerfull way, upon the hearts of the elect only, and that according to the Lords decree of election, and will of pleasure: So speaks the Lord of the Covenant. Jer. 31:31, 32, 33; Jer. 32:37, 38, 39; Ezek. 11:16, 17, 18, 19, 20; Ezek. 36:25, 26, 27, &c. Isa. 59:20, 21. in a pure Evangelick way, and in these places the Lord speaks of the Covenant, not so much as it contains our duty, as principally it holds forth his Gospel promise what he shall effectually do according to his decree and will of pleasure over-ruling our corrupt will: which Papists, Arminians, and Socinians utterly mistake, and will have it to be spoken of the Covenant as Preached according to the Lords approving and commanding will, whereas there is not one word of a command in these places, and therefore they say that these places speak nothing for the efficacy and mighty power of God in converting sinners. 2. The Anabaptists from these places say none are to be baptized, but such as are so in Covenant, and as have these promises fulfilled in them, in whom the Lord hath wrought a new heart, and a new spirit; and that there is no externall Covenanting under the New Testament. But then the whole Gentiles, Isai. 55:4, 5; Isai. 11:10; Isai. 60:1, 2, 3, &c. all Nations, Isai. 2:1, 2. all flesh, Isai. 40:5; Psal. 65:2. all the Kindreds of the earth, Psal. 22:26, 27. the Kingdoms of the world, Rev. 11:15. should be all chosen to life, taught of God, such as have the Law of God ingraven in their inward parts, as Jer. 31:33; Ezek. 36:26. which is most false. Now there are undenyable Prophecies that the Gentiles from the rising of the Sun, to the going, down thereof, Mal. 1:11. shall be, under the New Testament, the people of God by Covenant, Isa. 19:18, 19, 20, 21, 22, 23, 24, 25. Then must the generality and mixed multitude of the Gentiles be some other way in Covenant, then these of whom the Prophets speak, Isa. 59:20, 21; Isa. 55:10; Jer. 31:31; Ezek. 11:19; Ezek. 36:26.
主常常谈到恩典的约定，不是作为传道，而是作为上帝所实现的，并以有力的方式在选民的心中行动，这是根据上帝的选举和喜悦的旨意。主这样说约定。耶利米书 31:31, 32, 33; 耶利米书 32:37, 38, 39; 以西结书 11:16, 17, 18, 19, 20; 以西结书 36:25, 26, 27, 等等。以赛亚书 59:20, 21。以纯粹的福音方式，在这些地方，主谈到约定，不是作为包含我们的责任，而是主要展示他的福音应许，根据他的选举和喜悦的旨意，他将有效地完成，支配我们腐败的意愿：这是天主教徒、阿米纳派和索西尼派完全误解的，他们认为这是根据主的批准和命令的意愿来传道的约定，而这些地方没有一句命令的话，因此他们说这些地方对于上帝在转化罪人方面的效力和大能没有任何作用。 这些地方的重洗派说，只有那些在盟约中受洗的人，以及那些在他们身上实现了这些应许的人，即主在他们里面创造了新的心灵和新的灵，才能受洗；在新约下没有外在的盟约。但是，全体外邦人，以赛亚书 55:4, 5; 以赛亚书 11:10; 以赛亚书 60:1, 2, 3 等等，所有的国家，以赛亚书 2:1, 2，所有的血肉，以赛亚书 40:5; 诗篇 65:2，地上的各族，诗篇 22:26, 27，世界的国度，启示录 11:15，都应该被选中得到生命，被上帝教导，他们内心深处有上帝的律法刻在其中，就像耶利米书 31:33; 以西结书 36:26 所说的那样。这是非常错误的。现在有不可否认的预言，即从太阳升起到太阳落下的地方的外邦人，在新约下，将成为上帝的百姓，以赛亚书 19:18, 19, 20, 21, 22, 23, 24, 25。那么，外邦人的普遍和混杂的群众必须以其他方式与盟约相关，而不是先知所说的那些人，以赛亚书 59:20, 21; 以赛亚书 55:10; 耶利米书 31:31; 以西结书 11:19; 以西结书 36:26。

3. The Antinomians do also owne no Covenant of grace, but this wherein the new heart is given, and the condition is both promised and given. And D. Crispe saith, All other Covenants of God besides this, run upon a stipulation, and the promises run upon conditions altogether upon both sides.—The New Covenant is without any conditions whatsoever upon mans part: Man in tyed to no condition that he must perform, that if he do not perform, the Covenant is made void by him.
3. Antinomians 也承认没有恩典的约定，只有在其中赐予新心，并且条件既被承诺又被给予。克里斯普博士说，上帝的所有其他约定都是基于条款的，承诺完全取决于双方的条件。新约在人的一方没有任何条件：人没有被束缚于必须履行的条件，如果他不履行，他就使约定无效。

Ans. Man is under a condition of beleeving, and tyed to beleeve, so as the wrath of God abides upon him, he shall not see life, nor be justified, if he beleeve not, Joh. 3:18, 36; Rom. 10:6, 7, 8, 9. (2.) Man is tyed to no condition which he must performe, say which, he can perform without the grace of God. For have he grace, or have he no grace (the Holy Lord (O if we could plead for him and his High Soveraignty) is debter to no man) he is so oblidged to beleeve as he sins against the Preached Covenant and forefaults his salvation, if he beleeve not, and so breaks the Covenant, but devils or men cannot make it void, he may make it of no effect to himself he being an heir of damnation, but being a chosen vessel God shall work him to beleeve, and he makes it not void to himself. If it be said, that the New Covenant is without, any conditions whatsoever, upon mans pure: It says too much for the beleevers being under no debt, no obligation of conscience to beleeve, or to any duty, but as the Spirit their only Law leads them: And if the Spirit breath not upon them to forbear adultery, paricide sodomie, or to beleeve, pray, praise, hear, mourn for sin, as Peter, and David, they sin not, for sin is a transgression of the Law, And when the Spirit breaths not, acts not, there is no Law: and this is most vilde. Where observe that I. Antinomians and Familists confound the efficient cause of our obedience, which is the Spirit of Grace, and the objective cause, which is the holy rule of the command, promise, or threatning. For though the Spirit be absent, and not given at all to men in the state of nature, yet do they sin in committing of Sodomie, and in not praying, for they are oblidged not to sin, and commanded in the first Command to pray to a revealed God. I know Adam was not oblidged before he sinned to pray to Jesus Christ Mediator, as Steven, Act. 7. prayed to him. The Spirit by grace, does help us to obey the command and the Law, but the Spirit is not the Law, nor rule of out obedience.
人处于信仰的状态，并且被束缚着去相信，因此上帝的愤怒会常驻在他身上，如果他不相信，他将不能得到生命，也不能被称义，约翰福音 3:18, 36; 罗马书 10:6, 7, 8, 9。(2.) 人没有任何必须履行的条件，除非他能在没有上帝的恩典的情况下履行。因为他是否有恩典，或者没有恩典（圣洁的主（哦，如果我们能为他和他的至高无上的主权辩护）不欠任何人），他都有义务相信，因为如果他不相信，他就违背了传讲的盟约，失去了救恩，从而破坏了盟约，但是魔鬼或人无法使其无效，他可能使其对自己无效，因为他是一个被定罪的继承人，但作为一个被选中的器皿，上帝将使他相信，并且他不会使其对自己无效。 如果有人说，新约没有任何条件，完全取决于人的纯洁：这对于信徒来说太过分了，他们没有任何债务，没有任何良心的义务去相信，或者去履行任何职责，只有圣灵作为他们唯一的法律引导他们。如果圣灵不吹拂他们，使他们不犯奸淫、杀父、同性恋，或者相信、祈祷、赞美、听从、为罪而悲哀，就不犯罪，因为罪是违反法律的行为。当圣灵不吹拂、不行动时，就没有法律存在，这是非常卑鄙的。在此要注意，反法定主义者和家庭主义者混淆了我们顺从的效力原因，即恩典的圣灵，和客观原因，即命令、应许或威胁的圣洁规则。因为虽然圣灵在自然状态下没有给予人，但他们在犯奸淫和不祈祷时是犯罪的，因为他们有义务不犯罪，并且在第一诫命中被命令向一个启示的神祈祷。我知道亚当在犯罪之前没有义务向耶稣基督中保的祈祷，就像司提反在使徒行传第七章向他祈祷一样。 圣灵凭着恩典帮助我们遵守诫命和律法，但圣灵并不是律法，也不是我们顺服的规则。

2. Not only will they have the Spirit to be all the beleevers Law and word, and the letter of the command to lay on no obligation, but the Spirit as actually breathing and giving actuall influences must be the Law: For though the naturall conscience or habituall light say that the man should not commit this wickednesse, nor omit this duty, seeing present necessity of one starving for want, of one drowning in a water crying for my help, is a call of God to perform the duty. And if the Spirit give inward warning that I should do the duty, yet if the Spirit actually breath not and contribute not his actuall influence, the man hath no warrand of any command or Law to act without his rule, since the Spirit acts not at all: and cannot so be guilty in the committing of the most vile abomination; for where no Law is, no sin is.
不仅他们将拥有圣灵作为所有信徒的法律和话语，以及不施加任何义务的命令的字面意义，而且圣灵作为实际呼吸和给予实际影响的力量必须成为法律：因为尽管自然的良心或习惯性的光明告诉人们不应该犯下这种邪恶，也不应该忽视这个责任，但是当一个人因为缺乏而挨饿，一个人因为溺水而呼救时，这是上帝呼召我去履行责任的紧急情况。如果圣灵内在警告我应该履行责任，但如果圣灵实际上不呼吸并不提供实际影响，那么人就没有任何命令或法律的保证可以在没有他的规则的情况下行动，因为圣灵根本没有行动：在犯下最卑鄙的罪恶时，他不能有罪，因为没有法律，就没有罪恶。

Mr. Crispe pag. 160. brings this Argument, The Covenant is everlasting: if the Covenant stand upon any conditions to be performed by man, it cannot be an everlasting Covenant, except man were so confirmed in righteousnesse that he should never fail in that which is his part, but he daily fails, & so daily breaks the Covenant?
克里斯普先生在第 160 页提出了这个论点：盟约是永恒的。如果盟约是建立在人类必须履行的条件上，那么除非人类在正义上得到确认，从而永远不会在自己的部分上失败，否则这个盟约就不可能是永恒的，但是人类每天都会失败，因此每天都会违背盟约。

Ans. To the first act of beleeving, which is a performing of the condition of the Covenant, there is no other condition required then that, Ezek. 36:26. I will put in you a heart of flesh. 27. I will put my Spirit in you, and cause you walk in my statutes. Zech. 12:10. I will poure upon the house of David, the Spirit of grace and supplication, and they shall look upon me whom they have pierced, that is, they shall beleeve in me: That is a strong confirmation, to wit, a promise that he will work the condition in us. And so is that, Joh. 6:37. All that the Father gives unto me, shal come unto me (that is, beleeve in me) and him that cometh, I will in no wise cast out. 2. It is to question the perseverance of the Saints to say, that God shall not confirm them into the day of the Lord, as he promiseth, 1 Cor. 1:8; Phil. 1:6; 1 Pet. 1:4, 5. (3.) Our daily doubtings of unbeleef will not prove that we so break the Covenant, as our fails and daily slips of unbeleef should render the Covenant void, and null, so as it should leave off to be an everlasting Covenant, for such failings are indeed sins against the love of the Redeemer and Surety of the Covenant, for his love should constrain us to beleeve at all times, and to hope to the end. Nor does the eternity of the Covenant depend upon our beleeving, but upon his grace who gives us to beleeve: but its otherwayes in the Covenant of Works.
答：对于信仰的第一个行为，即履行盟约的条件，除了以西结书 36:26 所说的“我要在你们里面放一个肉心”，27 节所说的“我要将我的灵放在你们里面，使你们遵行我的律例”之外，没有其他条件要求。撒迦利亚书 12:10 也说：“我要将恩典和祷告的灵浇灌大卫家，他们要仰望我，就是他们所扎的。”也就是说，他们要相信我。这是一个强有力的确认，即他承诺会在我们里面完成这个条件。约翰福音 6:37 也是如此：“凡父所赐给我的，必到我这里来（即相信我），到我这里来的，我总不丢弃。”2.说上帝不会坚固圣徒直到主的日子，就是质疑他的应许，如哥林多前书 1:8；腓立比书 1:6；彼得前书 1:4,5 所说的那样。（3.我们每天对不信的怀疑并不能证明我们违背了盟约，就像我们每天的不信和失误应该使盟约无效和无效一样，以至于它不再是永恒的盟约，因为这样的失败实际上是对救赎者和盟约的担保的爱的罪过，因为他的爱应该约束我们始终相信，并且希望到最后。盟约的永恒并不取决于我们的信仰，而是取决于赐予我们信仰的他的恩典：但在行为的盟约中则相反。

D. Crispe, pag. 162. in Jer. 31; Ezek. 36; Heb. 8. and other passages where the Tenor of the Covenant is contained, there is no word of a tie, pag. 163, 164. there is not one word that God saith to man, thou must do this. But God takes all upon himself, and saith he will do this: Yea, if faith were the condition of the Covenant, the fault of the broken Covenant should be his who works, not faith in us.
D. Crispe，在耶利米书 31 章、以西结书 36 章、希伯来书 8 章和其他包含盟约内容的经文中，没有提到约束的话语。在第 163、164 页中，上帝没有对人说一句话，说你必须这样做。但上帝把一切都承担在自己身上，并说他会这样做。是的，如果信仰是盟约的条件，那么破裂的盟约的过错应该是那个行动的人，而不是我们的信仰。

Ans. Here is the mistake of many who imagine that, Jer. 31; Ezek. 36; Heb. 8. the Holy Ghost setteth down the whole intire summe and tenor of the new Covenant, which he doth not. For 1. he speaketh nothing of the whole parties of the Preached Covenant, which is all within the Visible Church: these he speaks of here, are only beleevers in whom he works a new heart. 2. He speaks nothing of Covenant Commandements, nothing of Covenant duties directly. 3. Nothing of the condition required of us. 2. He speaks not of the Covenant under the reduplication as Preached, or as a treatie offered to elect and reprobate, as Math. 22:31, 32; Luk. 1:72; Act. 2:39. and as every where holden out as a visible Covenant made with Abraham and his seed in both Old and New Testament, according to the approving will of God.
答：这是许多人的错误观念，他们认为圣灵在耶利米书 31 章、以西结书 36 章和希伯来书 8 章中陈述了新约的全部内容和要旨，但事实并非如此。首先，他没有提到传道的约的全部参与方，这些参与方都在可见教会内：他在这里提到的只是他在其中工作了新心的信徒。其次，他没有直接提到约的诫命，也没有直接提到约的责任。再次，他没有提到作为传道的重复，或者作为向选民和被弃者提供的条约，正如马太福音 22 章 31-32 节、路加福音 1 章 72 节、使徒行传 2 章 39 节所示，以及在整个旧约和新约中，按照上帝的批准意愿，作为与亚伯拉罕及其后裔所立的可见约。

But he speaks only of the fulfilling of some speciall promises of the Covenant, heart teaching, and the efficacy of the Covenant. 2. Only upon the elect who shall persevere to the end, Jer. 31:35; Jer. 32:40; Isa. 59:20, 21. (3.) Only according to the Lords decree and will of pleasure, not what we ought to do, but what the Lord by his powerfull grace will do in us. As 1. I will ingrave my Law in their heart. 2. I will be their God. 3. They shall be my people, to wit, effectually as gifted with a new heart, and such as shall never be casten off, but shall persevere to the end, v. 35, 36, 37; Jer. 32:40. otherwise by externall calling all the carnall and stiffe-hearted Jews were his people in Covenant, Isai. 1:3; Isa. 5:25; Ps. 81:8; Ps. 50:7; Deut. 7:7. as is in every page almost of the Old Testament. (4.) They shall be taught of God, 31, 34. (5.) I will forgive their iniquitie, v. 34. (6.) I will give them perseverance, and never cast them off, v. 35, 36, 37. so that the Covenant is a metonymie. This is my Covenant that I will make with them: that is, these are effects, fruits, and blessings of the Covenant which I shall by my effectuall and mighty grace work in them.
但他只谈论了圣约的某些特殊承诺的实现，心灵教导和圣约的效力。2. 只对那些坚持到底的选民有效，耶利米书 31:35; 耶利米书 32:40; 以赛亚书 59:20, 21. (3.) 只根据主的旨意和喜悦，不是我们应该做什么，而是主凭借他有力的恩典在我们身上所做的。比如，1. 我要将我的律法刻在他们的心上。2. 我要作他们的神。3. 他们要作我的子民，也就是说，他们要有效地被赋予新的心灵，并且永远不会被抛弃，而是坚持到底，第 35、36、37 节；耶利米书 32:40。否则，通过外在的呼召，所有肉体和顽固的犹太人都是他的约民，以赛亚书 1:3; 以赛亚书 5:25; 诗篇 81:8; 诗篇 50:7; 申命记 7:7. 几乎在旧约的每一页都有。 (4.) 他们必定被上帝教导，31, 34. (5.) 我要赦免他们的罪孽，第 34 节. (6.) 我要赐给他们坚持到底，并永远不会抛弃他们，第 35、36、37 节. 所以，圣约是一种转喻。这是我与他们所立的约：也就是说，这些是圣约在他们身上通过我的有效和大能的恩典所产生的效果、果实和祝福。

4. The Apostle to the Hebrews hath no purpose to expone the Covenant of Grace made with Abraham, that Covenant (saith he) they break. Yea it is contrair to the scope of the Apostle to set down the Doctrine of the Covenant of Grace. He purposes in the Epistle to the Hebrews to exalt Christ above the Angels. ch. 1. above Moses, ch. 3. above all the Priests, the High Priest, and above all the Sacrifices Bullocks, Lambs, Goats, &c. he through the eternall Spirit, once offered himself to God. And ch. 8. he proves Christ to be a more excellent High Priest, a Minister of a more excellent Tabernacle, and a more excellent Ministry, Because he is Mediator of a better Covenant: he is a days-man who layes his hands upon both parties at variance, both upon God and man, to bring them together: See Job. 9:32, 33. that is, a Mediatour of a Covenant. So that here he saith, Christ is ingadged to the Father in a more spirituall, and heavenly Covenant. None could ingrave the Law of God in the heart but Christ: one might say, was not the Law ingraven in the heart of some, and their sins pardoned? Were not Moses, Aaron, and many of the people of God, sanctified, pardoned, and justified according to that Covenant? Ans. They were justified and sanctified, but not by the letter of the Covenant of Grace, nor by sacrifices, shadows, conditionall promises, threattens, but by Christ, I the Lord Redeemer will write my Law in their heart, &c. It is then contrair to the Apostles scope; Heb. 8. to enter the discourse of the Doctrine of the literall Law-Covenant, or the conditionall Covenant of Grace, it strongly concludes his point, to speak but of the half (though the choisest half) of the Covenant, as fulfilled in the elect, and that exalts Christ and his Ministry, that he hath a Ministry upon the heart. Now it is a shame to lay the blame of our not beleeving on Christ, be it a condition of the Covenant, or be it none: Christ works all our works in us, and by this reason it must he his fault (hallowed be his Name) that we sin at all, because he works not in us contrair acts of obedience. But to whom is the Soveraign Lord debter? And therefore this Antinomian way must be refused.
使徒对希伯来人没有解释与亚伯拉罕所立的恩典约的目的，他说他们违背了这个约。而且，使徒的目的并不是阐述恩典约的教义。他在《希伯来书》中的目的是把基督高举于天使之上（第一章），高举于摩西之上（第三章），高举于所有祭司、大祭司和牛羊等一切祭品之上。他通过永恒的圣灵，一次将自己献给上帝（第八章）。他证明基督是更优秀的大祭司，更优秀的帐幕的执事，更优秀的事奉，因为他是更好的约的中保：他是一个将双方都与上帝和人和解的仲裁者，参见约伯记 9:32, 33，也就是说，他是一个约的调停人。所以在这里他说，基督与父亲在一个更加属灵和天上的约中有承诺。只有基督才能将上帝的律法刻在人心上，有人可能会说，难道上帝的律法没有刻在某些人的心上，并且他们的罪得到了赦免吗？ 摩西、亚伦和许多上帝的子民，他们不是根据那个约定而成圣、蒙赦免和称义吗？答：他们是被称义和成圣的，但不是通过恩典的约定的文字，也不是通过祭品、影子、有条件的应许和威胁，而是通过基督，我主救赎者将我的律法写在他们的心中等等。因此，讨论字面上的律法约定或有条件的恩典约定与使徒的目标相悖，希伯来书 8 章强烈地得出结论，只谈论约定的一半（尽管是最精选的一半），即在选民中得到实现，并且高举基督及其事工，他在人心中有一项事工。现在，将我们不信的责任归咎于基督是可耻的，无论它是约定的条件还是不是：基督在我们里面完成我们所有的工作，根据这个理由，我们犯罪完全是他的错（愿他的名受尊崇），因为他没有在我们里面完成相反的顺从行为。但至于至高无上的主欠谁的债？因此，这种反律法主义的方式必须被拒绝。

CHAPTER XI
第十一章

Of the promises made to Christ in the Covenant of Mediation, not to Christ-God, but to Christ God and Man the Mediator, and these of twelve sorts.
对基督在调解契约中所作的承诺，不是对基督-上帝，而是对基督上帝和人的调解者，这些承诺有十二种。

To Christ-God promises of reward cannot be made, nor can Christ-God suffer, but they are made to the Person God-Man, for the incouraging of the Man Christ, and he incourages himself therewith, Isa. 50:7, 8. Christ-Man lived the life of faith by depending upon God for the joy set before him, and therefore did run, Heb. 12. our life should be sweeter, should we fetch all our comforts and actings from his influences by the faith of daily dependency. Faith here promises to it self good, Isa. 26:12; Is. 30:31; Ps. 118:10, 11; Ps. 16:9, 10, 11.
对基督-上帝不会有奖励的承诺，基督-上帝也不会受苦，但这些承诺是给上帝-人的个体，以鼓励基督-人，他以此鼓励自己，以赛亚书 50:7, 8。基督-人通过依靠上帝为他设定的喜乐而过着信心的生活，因此奔跑，希伯来书 12。如果我们通过每天依赖的信心从他的影响中获取所有的安慰和行动，我们的生活将更加甜蜜。信心在这里给自己承诺美好，以赛亚书 26:12; 以赛亚书 30:31; 诗篇 118:10, 11; 诗篇 16:9, 10, 11。

If the kinds of promises made to Christ be asked for: Then 1. no such promise as remission of sin can be made to him; but a twofold Justification must be promised to him. A Law-Justification, this do and live: For the promise was made to the first Adam, to wit, that he should be justified and live, if he give consumate and perfect obedience to the Law, now this Christ did in al things. 2. There is a Justification of Christ from the band of suretyship, he having compleatly satisfied for our debts, this was due to him, and promised, 1 Tim. 3:16, Justified in the Spirit. Rom. 1:4. Declared to be the Son of God, by the resurrection from the dead: That was a judiciall declaration. Acts 2:24. Having loosed the pains of death, λύσας, as a King by authority and judicially looses a prisoner from his fetters, having no more to say against him. Psa. 105:20. The King sent and loosed him. Isa. 50:8. He is near that justifies me, who is he that contends with me (in judgement?) Rom. 6:9. Knowing that Christ being raised from the dead, dieth no more, death shall no more have Lordship or Lordly dominion over him, ὀυκ ἔτι κυειεύει. So the word, Luk. 22:25. The Kings of the Gentiles bear dominion over them. Rom. 14:9. Death had some Kingly dominion in Justice and by Law over him: But Christ by Law of satisfactory payment, who was also the mighty Son of God, wrought himself out of the grips and fetters of death: So in Christ death hath lost Law-dominion over the beleever. It is against Justice and the just Covenant between Jehovah and Christ, that we should be for ever among the worms and not at length be loosed from the sting and victory of the grace: O death, thou shalt, thou must let the captives go free, 1 Cor. 15:55; Hos. 13. the prison must be a free Jayle, when iron gates and fetters are broken. We have in Christ a good cause, the cause and action of Law is win, and carried on our favours.
如果问到对基督所作的承诺：那么 1.对他不会有赦免罪的承诺，而是必须对他作出两种称义的承诺。一种是律法的称义，即遵守律法就能得生命：因为对第一位亚当的承诺是，如果他完全顺服律法，他将被称义并得生命，而基督在一切事上都做到了这一点。2.基督有一种从担保责任中的称义，他已经完全替我们偿还了债务，这是应该给予他的承诺，提摩太前书 3:16 说，他在灵里被称义，罗马书 1:4 说，他因从死里复活被宣告为神的儿子，这是一个司法宣告。使徒行传 2:24 说，他解开了死亡的痛苦，就像一个国王通过权威和司法手段解开囚犯的脚镣，不再对他有任何指控。诗篇 105:20 说，国王派人释放他。以赛亚书 50:8 说，使我称义的是近在眼前的，有谁与我争论（在审判中）？罗马书 6:9 说，我们知道基督从死里复活，不再死，死亡不再对他有统治权或主权，ὀυκ ἔτι κυειεύει。路加福音 22:25 中的话也是如此。 异邦之王掌握着他们的统治权。罗马书 14:9。死亡在公正和法律上对他有着某种王权：但基督通过满足性付款的法律，他也是大能的神之子，使自己摆脱了死亡的束缚和枷锁：所以在基督里，死亡失去了对信徒的法律统治。我们永远与蠕虫在一起，而不是最终从恩典的刺和胜利中解脱出来，这是不公正的，也违背了耶和华与基督之间的公正约定：哦，死亡，你必须让俘虏们自由，哥林多前书 15:55；何西阿书 13。当铁门和枷锁被打破时，监狱必须是一个自由的监狱。在基督里，我们有一个好的理由，法律的原因和行动是胜利的，并且在我们的喜爱中进行。

2. There is a promise of heavenly influences made to Christ, Isa. 50:4. He wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5. The Lord hath opened mine ear, and I was not rebellious. Some great Divines say, Christ had no sleepy nor closed ear: he must there speak of Isaiah. But so there was no sinfull drynesse in Christ; Was He not therefore anointed? Isa. 42:1. I will put my Spirit upon him. Then all influences are promised also, Isa. 11:2. The Spirit of the Lord shall rest upon him:—3. And shall make him of quick understanding in the fear of the Lord, and he shal not judge after the sight of his eyes, &c. 2. Christ was assured he could not sin, and so of influences to duties, Joh. 5:30; Joh. 8:26, 27, 38, 50, 55; Joh. 10:38. though he wanted influences at a time, as touching consolation and the felt fruition of God, being forsaken for a time, Psal. 22:1; Luk. 22:44; Math. 27:45. But Adam, as he was not to beleeve perseverance, nor yet sinfully to fear falling: so neither was he to beleeve influences to all acts of obedience, they not being promised to him. Yet was not Adam to beleeve his own reprobation; for it was neither true nor a revealed truth. Then the only nearest way against deadnesse and drynesse, is to have recourse to the fountain and fulnesse of life that is in Christ. Literall quickning of our selves, miskenning Christ, out of whose fulnesse we receive, produceth but literall fardinesse. 3. The speciall and cardinall promise (I will be his God, Psal. 89:26. and he shall cry to me, Thou art my Father, my God, and the rock of my salvation.) is bound up with Christ in the Covenant of Suretyship, and is the key and corner stone of the frame and building of the Covenant of Grace, Joh. 20:17. Go to my Brethren, (saith Christ to Magdalen) and say unto them, I ascend unto my Father and to your Father, and to my God and your God. Its comfortable talking that Christ saith to us, I and you Beleevers are the Children of the same Father, and have one Covenant-relation to one God: though, as is said, Christ bear the relation of a Surety-Covenant to God, and we of a Covenant of Mediation; and notwithstanding of the differences, yet it may be said that Christ and Beleevers are in one writ, and one letter of acquittance dischargeth both from condemnation, Christ from condemnation of punishment, us from condemnation of inherent guiltinesse and punishment. Blessed we to be unite to him every way, and to joine our Amen and consent to the Covenant: yea, and in regard of profession, we should subscribe and write our names to it, Isa. 44:1, 2, 3. Our maimed and broken and half consent proclaims an overly and cold Covenanting. Its true, parties are but once married, once Covenanting by oath is as good as twenty: but frequent and multiplied acts of marriage-love adde a great deal of firmnesse and of strength to the Marriage band, they are confirmations of our first subscription. Renewed acts of faith to take Christ for Jesus and Redeemer, and renewed acts of love, do more and more ingadge the heart to Christ as Lord and King. Little conversing with Christ deadens marriage-love. Rare visits and thin bring on worn out acquaintance. We are apt to complain he visits us seldome: that is because we have not the childish hire of consolation and feeling, we refuse to work, and yet we should look at comfort for the duty, and not on the duty for the comfort, when its a duty to our Father; And who looks upon the comfort both as a comfort and a duty. 1 Thes. 4:18. Comfort one another with these words: and so must they comfort themselves. Comfort is mainly for beleeving, Colos. 2:2; Heb. 6:18. and there is a feast and a fill of joy in beleeving, Rom. 15:13. We seek but a comfort and a joy of chearing and solacing our selves, and that is all.
2. 对基督有天上的影响的承诺，以赛亚书 50:4 中有所提及。他每天早晨唤醒我，唤醒我的耳朵听教诲。5. 主打开了我的耳朵，我没有反抗。一些伟大的神学家说，基督没有困倦或闭塞的耳朵：他必须在那里说到以赛亚。但是基督没有罪恶的干燥；难道他没有受膏吗？以赛亚书 42:1 中说，我要将我的灵放在他身上。那么所有的影响也都被承诺了，以赛亚书 11:2 中说，耶和华的灵必住在他身上：——3. 他必以敬畏耶和华为快速的理解，他不凭眼见判断，等等。2. 基督确信他不能犯罪，因此也确信有影响力来履行职责，约翰福音 5:30；约翰福音 8:26, 27, 38, 50, 55；约翰福音 10:38。尽管有时他缺乏影响力，例如在安慰和感受到上帝的满足方面，有时会被暂时抛弃，诗篇 22:1；路加福音 22:44；马太福音 27:45。但是亚当既不应该相信持续性，也不应该有罪恶的担忧，因为这既不是真实的，也不是一个启示的真理。 然后，对抗死亡和干燥的唯一近道，就是求助于基督里的生命之泉和丰盈。字面上的自我复活，误解基督，从他的丰盈中接受，只会产生字面上的沉闷。3. 特殊和关键的应许（我要作他的神，诗篇 89:26。他要呼求我说，你是我的父，我的神，我的救恩的磐石。）与基督在担保契约中紧密相连，是恩典契约的构建和建筑的关键和基石，约翰福音 20:17。去告诉我的弟兄们（基督对马利亚说），我升到我的父那里，也是你们的父，升到我的神那里，也是你们的神。 基督对我们说，我和你们信徒都是同一个父神的子女，与同一个上帝有着一个契约关系：尽管如前所述，基督与上帝之间有着担保契约的关系，而我们与上帝之间有着调解契约的关系；尽管存在差异，但可以说基督和信徒在同一篇文书中，一封解除了双方的定罪，基督解除了惩罚的定罪，我们解除了固有罪和惩罚的定罪。我们有福与他在各个方面联合，并同意契约：是的，就职业而言，我们应该签署并写下我们的名字，以此表示我们的认可，以赛亚书 44:1, 2, 3。我们残缺、破碎和半数的同意宣告了过度和冷漠的契约。的确，当事人只结婚一次，一次宣誓的契约就等于二十次：但频繁和多次的婚姻之爱行为为婚姻的纽带增添了很多坚固性和力量，它们是我们最初认可的确认。 信仰的更新行为是接受基督为耶稣和救赎主，爱的更新行为越来越使心灵与基督作为主和王联系在一起。与基督的少许交流会减弱婚姻之爱。罕见的访问和稀薄的交往会导致熟人关系疲惫。我们往往抱怨他很少来访：这是因为我们没有幼稚的安慰和感觉的报酬，我们拒绝工作，然而我们应该将安慰视为责任，而不是将责任视为安慰，当它是对我们的父亲的责任时；而且谁将安慰视为安慰和责任。帖撒罗尼迦前书 4:18。用这些话彼此安慰，他们也必须安慰自己。安慰主要是为了信仰，歌罗西书 2:2；希伯来书 6:18。在信仰中有一个盛宴和喜乐的满足，罗马书 15:13。我们只是寻求一种安慰和喜乐来慰藉自己，这就是全部。

4. There is promised to Christ a seed, Isa. 53:10. When thou shalt make his soul an offering for sin, he shall see his seed. Heb. 2:13. Behold I and the children that God hath given me. Jacob by Covenant served for Rachel: Christ also served, suffered and died of love for his Spouse, Eph. 5:25, 26; Isa. 53. he shall be satisfied. A Redeemed seed was his end, and we endure hard labour for a desired end, and we are sick till we get the great end we aim at. Its true the honour of God was the speciall end, Joh. 12:28. c. 17:1. yet it was heart satisfaction to Christ to have all his off-spring and children with him, Joh. 17:24. How should Christ not be our end? See if ye do all, and suffer all, to fetch this shoar, Phil. 3:8, 9. Examine comparative ends, by-ends, self ends. Its impossible a man can be ignorant of his last and main end, so strong an impulsion it hath upon his heart.
基督被应许有一个后裔，以赛亚书 53:10。当你使他的灵魂为罪而献祭时，他必看见他的后裔。希伯来书 2:13。看哪，我和神所赐给我的孩子。雅各因为与拉结立约而服侍：基督也为他的新娘服侍、受苦和死亡，以弗所书 5:25, 26；以赛亚书 53。他必得满足。一个被救赎的后裔是他的目标，我们为了一个渴望的目标而忍受艰苦劳动，直到我们达到我们所追求的伟大目标。确实，上帝的荣耀是特别的目标，约翰福音 12:28，17:1。然而，基督心满意足地拥有他所有的后裔和孩子，约翰福音 17:24。基督怎么能不是我们的目标呢？看看你是否为了达到这个目标而做所有的事情，承受一切，腓立比书 3:8, 9。审视比较的目标，次要的目标，自我目标。一个人不可能对自己的最后和主要目标一无所知，因为它对他的心有如此强烈的推动力。

5. There's not onely a seed, but a rich conquest, the heathen promised, and the ends of the earth, Psal. 2:8, 9. Dominion from sea to sea. Zech. 9:10; Psal. 72:8; Dan. 7:14. and both this and the former satisfies Christ. There is not a sight so desirable to the eye of Christ, as to see all his Redeemed ones conquering and last in the fields, and fairly landed on the shoar, passed Gun-shot and reach of all temptations. We satisfy our unbeleeving hearts too much. Ah! who can stand, temptations are so strong. But as JEHOVAH fully satisfies Christs soul, his hope, his aim and intended end in all the Articles of the Covenant of Redemption: so fear not, JEHOVAH cannot break off the Treaty with his Son, nor can Christ be left unsatisfied.
5. 不仅有一个种子，还有一个丰富的征服，异教徒承诺，地极也是如此，诗篇 2:8, 9。从海到海的统治。撒迦利亚书 9:10；诗篇 72:8；但以理书 7:14。这两者都满足了基督。对基督来说，没有比看到他所有的救赎者在战场上征服并安全登陆的景象更令人向往的了，远离了所有的诱惑。我们对自己的不信心太过满足了。啊！诱惑如此强大，谁能经受得住。但正如耶和华完全满足基督的灵魂、他的希望、他在救赎约定中的目标和预期的结果一样：不要害怕，耶和华不会中断与他的儿子的条约，基督也不会不满足。

6. The Lord promises help to Christ against his enemies, Psal. 89:21. With him my hand shall be established, mine arm also shall strengthen him. There be many against Christ, but he hath a divine furniture of strength. Hence protection is promised to him in the discharge of his Office, Isai. 49:2. In the shadow of his hand hath he hid me, and made me a polished shaft: in his quiver hath he hid me. The outlettings and manifestations of strength and furniture that is in the head redounds to a seasonable supplie of all his afflicted ones, that they shall not be overwhelmed.
主应许帮助基督对抗他的敌人，诗篇 89:21。我的手必与他坚立，我的膀臂也必坚固他。有许多人反对基督，但他拥有神圣的力量。因此，在他履行职责时，保护被应许给他，以赛亚书 49:2。他用手的阴影遮蔽我，使我成为磨光的箭，藏在他的箭袋中。头部的力量和装备的表现对所有受苦的人来说是及时的补给，使他们不会被压倒。

7. Victory is promised to Christ over all his enemies: The Lord will not leave his soul in grave, Psal. 16:10. Therefore (saith the Lord speaking Covenant-wayes, Isai. 53:12.) will I divide him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death. He shall triumph over principalities and powers, Col. 2:15; Luk. 11:22. and shall make all his enemies his footstool, and subdue them, so that he shall fill the pits with the dead bodies, Psal. 110:1, 6. and plague all his enemies, Gen. 12:3. Psal. 89:23. I will beat down his foes before his face, and plague them that hate him. It supports not a little our faith, that when we tremble before temptations from Satan and the mighty of the world, the Lord hath written & Covenanted to Christ all his and our enemies destruction. Our turning away our eye from the Covenant is the cause why we succumb; Christ, under his sorest assault with hell and hels pursevants and officers, devils, and the felt anger of a forsaking God, dowbles his grips on the Covenant, my God, my God, Psal. 22:1; Mat. 27. O my Father, Mat. 26; Psal. 89:26. He shall cry to me, my Father, my God. A Covenant is (as it were) more then a promise, being a solemn promise in condiscension of mercy: So the Church, Psal. 89:38, 39. and Jer. 14:21. and the afflicted people, Isa. 63:16. and Dan. c. 9:4, 5, 6; Ezra. 9:6, 10, 15. Hezekiah in a day of rebuke, Isa. 37:16, 20. the slain Church, Psal. 79:9; Psal. 80:1. flee to this shoar in their stormes, and the Lord professes he will be broken, intreated, and holden by his Covenant, Lev. 26:41, 42.
7. 基督必定战胜他的一切敌人：主必不将他的灵魂留在坟墓中，诗篇 16:10。因此（主在约定的方式中说，以赛亚书 53:12）我要使他与伟大的人分享，他要与强者分掠物，因为他将自己的灵魂倾倒到死亡中。他必战胜掌权的和有权势的，歌罗西书 2:15；路加福音 11:22。他要使他的一切敌人成为他的脚凳，征服他们，以至于他要用死尸填满坑洞，诗篇 110:1, 6，并且惩罚他的一切敌人，创世记 12:3，诗篇 89:23。当我们在撒旦和世界的强者面前颤抖时，这不少地支持了我们的信仰，因为主已经写下并与基督立约，要毁灭他和我们的一切敌人。我们转开目光不看约定，这是我们失败的原因；在与地狱、地狱的使者和官员、魔鬼以及被遗弃的上帝的愤怒的最严厉的攻击下，基督加倍地紧握着约定，我的神，我的神，诗篇 22:1；马太福音 27。哦，我的父，马太福音 26；诗篇 89:26。他要呼喊我，我的父，我的神。 一个约定（可以说）比承诺更重要，因为它是出于怜悯的庄严承诺：所以教会，诗篇 89:38, 39 和耶利米书 14:21 以及受苦的人民，以赛亚书 63:16 和但以理书 9 章 4、5、6；以斯拉书 9:6, 10, 15。希西家在受责备的日子里，以赛亚书 37:16, 20。被杀的教会，诗篇 79:9；诗篇 80:1。在风暴中，他们逃到这个岸边，主宣称他将被打破、被恳求，并且被他的约束所保持，利未记 26:41, 42。

8. There is a promise of glory, of a Name above all names made to Christ for his sufferings, Psal. 16:9, 10, 11; Isa. 53:12; Act. 5:31. and to such as suffer with him, and overcome, Luk. 22:29, 30; Rev. 3:21; Rev. 2:10. As also, he shall bear all the glory of his Fathers house, Isa. 22; Zech. 7:13.
有一个荣耀的承诺，是为基督的苦难而赐予他的一个超越一切名字的名字，诗篇 16:9、10、11；以赛亚书 53:12；使徒行传 5:31。对于那些与他一同受苦并战胜的人，也有这样的承诺，路加福音 22:29、30；启示录 3:21；启示录 2:10。此外，他将承担他父家的一切荣耀，以赛亚书 22；撒迦利亚书 7:13。

9. The Lord promiseth forbearing mercy to the children of Christ, if they sin, he will correct them in measure, and in a Fatherly way give them repentance, but not remove the Covenant-mercy. So hath the Lord Covenanted and articled in the writ with his Son, a rod to children, to difference them from bastards, Heb. 12. And be that hath him fire in Zion, and his furnace in Jerusalem, writes this up as a Covenant-mercy, that he will not suffer them to perish with the world. Hence, the rods of the wicked stand booked in the Covenant of Works among the curses of the book of the Law, Lev. 26; Deut. 28:15, 16, 17, &c. our rods are Covenanted mercies in the compact between the Lord and Christ, and written in the Gospel-book of the Covenant of Grace.
主应许基督的子民有忍耐的怜悯，如果他们犯罪，他会适度地纠正他们，并以父亲的方式给他们悔改，但不会取消盟约的怜悯。因此，主与他的儿子在圣经中立约并规定了对子民的管教，以区别他们与私生子（希伯来书 12 章）。那在锡安有火，在耶路撒冷有炉子的人，将这视为盟约的怜悯，他不会让他们与世界一同灭亡。因此，恶人的鞭笞在律法书中的咒诅之中，被记载在工作的约中（利未记 26 章；申命记 28 章 15、16、17 等）。我们的鞭笞是主与基督之间的约定怜悯，并写在恩典的约的福音书中。

10. All the promises of the Gospel, are first (as it were) promised to Christ; the Gospel is put over in his hand. Jesus is the Angel, Rev. 10:1. cloathed with a Cloud, and a Rain-bow on his head. v. 2. And hath in his hand a little book open; the Testament, and the book of all the promises to dispense them to such as the Father hath given to him, to give his Spirit to his own, to interceed and advocate for them, to ratifie and seal them with his blood.
所有福音的应许，首先是应许给基督的；福音被交给了他。耶稣是启示录 10:1 中的天使，身披云彩，头上有虹。第 2 节说，他手中拿着一本小书，即约书和所有应许的书，为了将它们分发给父亲赐给他的人，赐给他自己的灵，为他们代祷和辩护，用他的血来确认和封印这些应许。

11. There is promised to him an head-ship, and power of judgment, over man and Angels, with an oath, that to him all knees shall bow, Rom. 14:11; Isa. 45:23; Phil. 2:10. and that he shall adde his seal to Gospel-hell and vengeance inflicted upon the despisers of the Gospel, Luk. 19:14; Mat. 26:64. The threatnings against Gospel unbeleef are put in the hands of Christ, not as Redeemer and Surety, but as a refused Surety and King, whom unbelievers will not have to raign over them.
对他来说，有一个领导地位和审判人类和天使的权力的承诺，并且有一个誓言，所有的膝盖都要向他跪拜，罗马书 14:11；以赛亚书 45:23；腓立比书 2:10。并且他将在福音地狱和对福音藐视者施加的复仇上加上他的印章，路加福音 19:14；马太福音 26:64。对福音不信的威胁被交给了基督，不是作为救赎主和担保人，而是作为一个被拒绝的担保人和国王，不信者不愿意让他统治他们。

12. Adam brake the whole frame of heaven and earth: and to the Second ADAM the whole broken and marred lump of the Creation is promised, that he may be the repairer of the waste places. Isa. 49:8. I will preserve thee, and give thee for a Covenant of the people, to establish the earth, to cause to inherite the desolat heritages. Ps. 72:16. Under the raign of the Messiah, There shal be an handfull of corn upon the top of the mountains, the fruit thereof shall shake like Lebanon. Jer. 31:12. Therefore shall they come and sing in the height of Zion, and shall flow together for the goodnesse of the Lord (Christ) for wheat, and for wine, and for oyl, and for the young of the flock, and of the herd.
12. 亚当打破了天地的整个结构：而第二个亚当被承诺修复整个破碎和糟糕的创造物，以便他可以成为废墟的修复者。以赛亚书 49:8。我要保护你，使你成为人民的约，建立地球，使荒凉的产业成为你的产业。诗篇 72:16。在弥赛亚的统治下，山顶上将有一把谷物，其果实将像黎巴嫩一样摇动。耶利米书 31:12。因此，他们将来到锡安的高处歌唱，并为主（基督）的恩惠而聚集，为了谷物、酒、油和羊群和牛群的幼崽。

1. The Lord made all things at the beginning very good, Gen. 1:31. Heaven, Earth, Sun, Moon, Beasts, Birds, &c. being all made servants to man, were in a manner fellow-Covenanters in their kind with man in the Covenant of Works: As a King covenants with a great Family, his servants and dependers have the benefite of the Kings Covenant-peace, all obeyed Adam without jarring: but when Adam sinned, war between the Lord, and between the Master and the servants is denounced, the earth is cursed for his sake, Genes. 3:17, 18. and Lions and wild Beasts rise against him like loose borderers. But in the Covenant of Grace, Hos. 2:18, 19, 20. the beasts of the field, the fowls of the heaven, the Sun which shall not smite by day, nor the Moon by night, Ps. 121:6. are by the Surety of the Covenant brought in a new league: yea the stones of the field, Job 5:23. are compartners of the peace, and Christ the King takes off the forefaultry upon all, and looses the arrestment of vanity that by sin was laid upon the Creation, which was made sick like a woman travelling in birth, Rom. 8:20, 21, 22. Hence are they blessed in Christ to the Saints, Deut. 28:4, 5; Levit. 26:4, 5, 6. and the Angels come in under their Head Christ, Col. 2:10. and serve the new restored heirs, Heb. 1:13. for their Heads sake.
主在起初创造的一切都是非常美好的，创世记 1:31。天地、太阳、月亮、野兽、鸟类等都成为人类的仆人，以某种方式与人在工作的约定中成为同伴：就像国王与他的家族达成协议一样，他的仆人和依赖者享受国王的和平约定的好处，所有人都服从亚当而没有冲突：但当亚当犯罪时，主与主人和仆人之间的战争被宣告，地因他而受诅咒，创世记 3:17, 18。狮子和野兽像松散的边境居民一样反对他。但在恩典的约定中，何西阿书 2:18, 19, 20。田野的走兽、天空的飞鸟、白天不会被太阳炙烤，夜晚不会被月亮照亮，诗篇 121:6。在约定的担保人的带领下，进入了新的联盟：甚至田野的石头，约伯记 5:23。也是和平的合伙人，基督作为国王解除了对所有人的前科，解除了罪恶对创造物所施加的虚荣的限制，创造物像一个分娩中的妇女一样生病，罗马书 8:20, 21, 22。因此，他们在基督里对圣徒是有福的，申命记 28:4, 5；利未记 26:4, 5, 6。 天使们在基督的领导下进入，并为新恢复的继承人服务，因为他们的头的缘故。

2. God hath appointed Christ the Heir of all things, and, Heb. 1:2. hath given a Charter to Christ and put in bread, garments, houses and all to the Believer in Christ the first Heir: his great evidence is, 1 Cor. 3:21. All things are yours.
上帝已经任命基督为万有的继承人，并且在希伯来书 1:2 中给了基督一份特许状，并将面包、衣物、房屋和一切都赋予了基督信徒作为第一继承人。他的主要证据是哥林多前书 3:21 中的话：“一切都是你们的。”

3. He makes all things new, Rev. 21:5. This Christ mends the broken gold ring which was broken by the first unattentive and rash Heir Adam; So that now Heavens, Earth, Mountains, Isai. 49:13. sea, trees, fields, Psal. 96:11, 12, 13. are commanded to sing a Gospel-Psalm of joy, because Christ the new King and Restorer of all is come to the Throne: yea let the stoods clap their hands, Psal. 98:9. and he purposes to purge with fire the great Pest-house infected with sin and under bondage of corruption, Rom. 8:21; 2 Pet. 3:10, 11. that he may set up the new world in Gospel-beauty, the new heavens and the new earth, 2 Pet. 3:13; Isai. 65:17; Isai. 66:22; Rev. 21:1. Oh what a life to have a cottage and a little yard of herbs in that new World, and how base to be but Citizens of this World!
他使一切都变新，启示录 21:5。这位基督修补了第一个不注意和冒失的继承人亚当弄坏的金戒指；因此，天地山川，以赛亚书 49:13。海洋，树木，田野，诗篇 96:11, 12, 13。都被命令唱一首喜乐的福音诗篇，因为新的君王和万物恢复者基督已经来到宝座上：是的，让树木拍手称快，诗篇 98:9。他打算用火净化被罪恶感染并受腐败束缚的大疫源地，罗马书 8:21；彼得后书 3:10, 11。这样他就可以在福音的美丽中建立新世界，新的天堂和新的地球，彼得后书 3:13；以赛亚书 65:17；以赛亚书 66:22；启示录 21:1。哦，在那个新世界里拥有一间小屋和一小片草药园是多么美好的生活，而只是这个世界的公民是多么卑微！

CHAPTER XII
第十二章

The condition and Properties of the Covenant of Redemption
救赎的约定的条件和属性

Q. What need is there of any condition to be performed by Christ, or of any Covenant? Ans. The same Question may be of the need of an oath to Christ, Psal. 110. The Lord hath sworn and will not repent, Thou art a Priest, &c. 2. The same necessity, in regard of infinite wisedome that our Redeemer should be obedient to the death of the Crosse, Phil. 2:8. and be under the Law, Gal. 4:4. and keep his Fathers Commandements, and abide in his love, Joh. 15:10. requires also a Covenant of obedience upon the part of Christ-Man; for all men being born under the Law and Covenant of Works, Christ-Man also must be under the same. And then Christ the Mediator was to give obedience to a particular Commandement of laying down his life for sinners, and this required an ingadgement by way of Covenant, and so a condition of obedience to perform what this peculiar Law of Suretyship required of him, to wit, to lay down his life.
问：基督需要履行什么条件，或者需要什么约定吗？答：同样的问题也可以问基督需要宣誓吗？诗篇 110 中说：“主起誓，决不后悔，你是祭司。”2. 无限智慧的需要使我们的救赎主顺服十字架的死亡（腓立比书 2:8），并遵守律法（加拉太书 4:4），遵守父的诫命，并坚持在他的爱中（约翰福音 15:10）。这也要求基督-人要有一个顺从的约定；因为所有人都生在律法和作为的约下，基督-人也必须遵守同样的约。而基督作为调解者，需要遵守一个特定的诫命，为罪人舍命。这就需要通过一种契约方式来承诺，并且需要履行顺从的条件，以完成这个特殊的担保法所要求的，即舍命。

3. Its not a condition of indifferency which is required of Christ, such as is required of Adam, in which there is a hazard of failing and coming short of the reward. Adams Covenant had both threatnings and promises, and so hath our Covenant of Reconciliation, though in another way: see Psal. 89:30, 31, 32. But the Covenant of Suretyship hath promises most large that are made to Christ: but no threatnings are laid before the Man-Christ that are to be read in the Scripture. There was no hazard nor possibility, in regard of the Personall Union, that Christ could sin: yea, in regard that Christ from the womb was both a Traveller, a Viator and an enjoyer and Comprehensor, and had the Spirit above measure from his birth, as Man he had gifted to him the confirming grace which is now given to the Elect Angels in their Head Christ; And therefore there was somewhat like a condition necessary, and as the members enter to glory through obedience, so also the Covenanted Head, Luk. 24:26. Ought not Christ to have suffered these things, and to enter in to his glory?
3. 这不是对基督所要求的冷漠状态，就像对亚当所要求的那样，其中存在失败和无法获得奖赏的风险。亚当的约有威胁和承诺，我们的和解约也是如此，尽管方式不同：参见诗篇 89:30、31、32。但是担保约定对基督有最广泛的承诺：但是在圣经中没有对人-基督提出的威胁。就个人联合而言，基督不可能犯罪：是的，从子宫里起，基督既是旅行者、行者，又是享受者和领悟者，并且从出生时起就有超过常人的圣灵，作为人，他获得了现在赐给选民天使的坚定恩典，而且因此有一种类似条件的必要性，正如成员通过顺从进入荣耀一样，约定的头也是如此，路加福音 24:26。基督不是必须受这些苦难，才能进入他的荣耀吗？

Q. 2. What was the speciall condition of the Covenant of Suretyship? Ans. The Covenant being a bargain of buying a people to God, then the payed price and ransone must be the duely formall condition. As for obedience to the Morall Law, it was the condition of the Covenant of Works, to which the Man Christ, as Man, was oblidged, that he might have right to Law-justification and life eternall, jure & merito foederali operum, by the Law and federall merite (I mean merite by paction and faithfull Law-promise, not of condignitie) of the Covenant of Works, that he might be saved.
2. 保证担保的特殊条件是什么？答：作为将人民买给上帝的交易，那么支付的代价和赎金必须是正式的条件。至于对道德法律的服从，这是契约工作的条件，基督作为人类是有义务的，这样他才能拥有合法的法律辩护和永生，根据契约工作的法律和联邦的功绩（我指的是契约和忠实的法律承诺的功绩，而不是应得的功德），这样他才能得救。

But this Law-holinesse had influence in that most solemn act of obedience in offering himself a sacrifice to death for our sins.

And the Law-holinesse of the Man Christ did not exclude supernaturall grace as the Law-holinesse of Adam: for it was the perfect conformity of Christs nature, his soul, understanding, will, affections, and all his actions internall and externall with the holy Law of God.
并且基督的人性的圣洁并没有排除超自然的恩典，就像亚当的圣洁一样：因为它是基督的本性、他的灵魂、理解力、意志、情感以及他的一切内在和外在行为与上帝的圣法完全一致。

Hence the heart and inclinations of Christ stood ever right and stright to the Law. He exercised no affection in puris naturalibus, his anger came not out in pure naturall anger and no more, but it came out in acts of zeal; Nor his joy in pure naturall joy, though sinlesse, but in joy of the Holy Ghost. And in the whole Man Christ was a perfect masse, and, as it were, a compleat body of all gracious qualifications.
因此，基督的心和倾向始终正确而坚定地遵守律法。他在纯粹的自然状态下没有表达感情，他的愤怒不仅仅是纯粹的自然愤怒，而是表现为热心的行动；他的喜乐也不仅仅是纯粹的自然喜乐，虽然是无罪的，而是来自圣灵的喜乐。在整个人基督身上，他是完美的，可以说是所有恩典品质的完整体。

Isai. 11. He received the Spirit of knowledge and was ignorant of nothing he ought to know: Disputed with the Doctors being of twelve years old: The world knew not his School or Teacher. Hence his wisedome and practicall understanding of the Law of God and practicall conclusions, He had the Spirit of counsel, as the greatest of Statesmen for Government, Isa. 52:13. Behold my Servant shall deal prudently. And so, when we are in perplexities and know not what to do, he can lead the blind in a way they know not, Isai. 11:1, 2. He hath the Spirit of might and courage, an undantoned Spirit, yet conjoined with counsell, no fool hardinesse, but the resolute ventoriousnesse of faith, Isai. 42:4. He shall not fail nor be discouraged: Heb. broken, till he have set judgement in the earth. Our softnesse of unbeleef, at the blowing of a feather or stirring of a leaf, brings on falling of Spirit and swooning. He hath the boldnesse of faith to beleeve victory before the battell, Isa. 50:9. Lo they all shall wax old as a garment, the moth shall eat them up. He hath hope from the womb, Psal. 22:9. Thou art he that took me out of the womb, thou didst make me hope when I was in my mothers breasts. And for the joy set before him, he endured the crosse and despised the shame, Heb. 12:2.
以赛亚书 11 章。他接受了知识的灵，对他应该知道的一切都不会无知：在十二岁时与医生们争论：世界不知道他的学校或老师。因此，他对上帝的法律有着智慧和实践的理解，他有着谋略的灵，就像最伟大的政治家一样，以赛亚书 52:13。看哪，我的仆人必行事有智慧。所以，当我们陷入困境，不知道该怎么办时，他可以引导盲人走他们不知道的路，以赛亚书 11:1, 2。他有力量和勇气的灵，一个坚定不移的灵，但与谋略相结合，不是愚蠢的勇敢，而是信仰的果断和勇敢，以赛亚书 42:4。他必不衰弱，也不丧胆，直到他在地上设立审判。我们的软弱和不信仰，在一片羽毛的吹动或一片叶子的摇动时，会导致灵魂的倒下和昏厥。他有信仰的勇气，在战斗之前相信胜利，以赛亚书 50:9。看哪，他们都要像衣服一样破旧，虫子要把他们吃尽。他从母胎就有希望，诗篇 22:9。你是从母胎把我带出来的，我在我母亲的怀中就有了希望。 为了他面前的喜乐，他忍受了十字架的痛苦，藐视了羞辱，来自希伯来书 12:2。

And the Spirit of the fear of the Lord made him quick in understanding, that is, the high and reverent apprehensions of God made him quick to smell or sent (so the word imports) the snares and temptations in the work of Redemption plotted by men and devils. So excelled he in righteousnesse, which as a girdle went about his loines, both in judging, and in discharging the trust put upon him by the Lord who laid the key of David and the Government upon his shoulder: his obedience to his Father, and continuing in his love, Joh. 15:10. and thirsting to do the will of the Father, Joh. 4:34. His zeal to his Fathers house should be a fair coppie for us to follow. He was meeknesse it self, Isa. 53:7; 1 Pet. 2:23, 24. much in praying, beleeving, rejoicing in spirit, Luk. 6:12; Psal. 16:9, 10, 11. tender to the weak of the flock, Isa. 40:11. He shall feed his flock like a sheepherd, he shall gather the lambs with his arm, and carry them in his bosome, and he shal gently lead these that are with young. Isa. 42:2. He shall not cry, nor lift up (a shout) nor cause his voice to be heard in the street. 3. A bruised reed shall he not break, and the smoaking flax shall he not quench.
并且敬畏主的灵使他迅速理解，也就是说，对上帝的高尚和敬畏的理解使他迅速嗅到或感知（这个词的意思是）人和魔鬼在救赎工作中策划的陷阱和诱惑。他在公义方面表现出色，就像一条腰带环绕着他的腰部，无论是在审判还是在履行主所赋予他的职责，主将大卫的钥匙和政权放在他的肩上。他对父的顺从，继续在父的爱中，约 15:10。并渴望做父的旨意，约 4:34。他对父的殿的热忱应该是我们追随的榜样。他本身就是温柔的，以赛亚书 53:7；彼得前书 2:23, 24。他经常祷告，相信，以灵里欢喜，路 6:12；诗 16:9, 10, 11。对羊群中的软弱者很温柔，以赛亚书 40:11。他必像牧人牧养自己的羊群，用膀臂聚集羊羔，抱在怀中，温柔地引导那些怀孕的。以赛亚书 42:2。他不喊叫，也不在街上扬声。3.压伤的芦苇他不折断，冒烟的灯芯他不熄灭。

He was most compassionate to sinners, inviting them to come, Mat. 11:28, 29. crying and shouting with a loud voice to the thirsty, Joh. 7:37. journeyed from heaven to seek and to save the lost, Luk. 19:10. came to serve them with his heart blood, Mat. 20:28. his bowels were turned with compassion to perishing souls that wanted the feeding Pastors, Mat. 9:36. He sighed deeply in his Spirit, at the perverse unbeleef of his deadly enemies the Pharisees, Mar. 8:12. wept and shed tears at the foreseen destruction of Jerusalem, Mat. 23:37; Luk. 19:41, 42. and yet that City slew him. Loved as the tender Physician, to be much in company with sick sinners, Mat. 9:11, 12; Luk. 15:1, 2, 3; Luk. 19:1, 2, 3, 9, 10. O what rejoicing! when he layes the lost sheep on his shoulder, Luk. 15:5. When, v. 20. he sees the home-coming sinner, he ran, fell on his neck, and had compassion upon him, and kissed him, and made a feast, and sang and danced for joy. There is no humility like his, to wash the feet of his servants: there is no patience like his, who, when he was reviled, reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2:23. As a lamb dumb before the sharer, Isa. 53. How gaining of souls was he, who preached in the Temple, in the Synagogues, in the Villages, in the Ship, at the Sea side, at every Table he came to, at every Feast, at every confluence of people, at every way side, and stood still and talked with a woman, and wanted his dinner upon that occasion? And thought he dined well when he gained to the Lord the soul of a woman, and of them of Samaria, who hated him and refused to lodge him? How faithfull and free in rebuking the Pharisees and Rulers, and in declaring the truth of the Gospel, that he was the Son of God, though they attempted to stone him for his free Teaching?* None mortified to honour as he that refused to be a King, Joh. 6:15. and was willing to be worse lodged then birds and foxes, Mat. 8:20. and being rich, for our cause became poor. 2 Cor. 8:9. and endured the crosse, despised the shame, suffered the contradiction of sinners, Heb. 12. and did run and fainted not: And was he not a patern of love, who laid down his life for his friends, Joh. 15:10. even when we were enemies? Rom. 5:10. He pleased not himself, Rom. 15:3. honoured his Father, Joh. 8. sought not his own glory, v. 49, 50. and saith true, Joh. 5:30. I seek not mine own will, but the will of him that sent me. Joh. 8:29. I do alwayes these things that please him. He faithfully expounded the Law, Mat. 5. refuted heresies, Mat. 22. glorified God with his miracles, he was subject to his Parents, Luk. 2:51. payed tribute to the Prince himself. Mat. 17:27. and taught others to obey lawfull Governours, Mat. 22:21. would not usurpe the place of a Judge, Luk. 12. v. 13, 14. and witnessed a good confession before Pontius Pilate, 1 Tim. 6:13. and was for that cause born, and for that end came he into the world, that he might bear witnesse unto the truth, Joh. 18:37. none so self-denied, he pleased not himself, sought not his own glory, nor his own ease, nor his own will, but submitted to the will of God.
他对罪人最有同情心，邀请他们前来，马太福音 11:28, 29。他大声呼喊，对口渴的人喊叫，约翰福音 7:37。他从天堂来寻找并拯救迷失的人，路加福音 19:10。他以心血来服侍他们，马太福音 20:28。他对那些需要牧师的灵魂深感同情，马太福音 9:36。他对法利赛人那些顽固不信的敌人深感叹息，马可福音 8:12。他为耶路撒冷的毁灭流泪，马太福音 23:37；路加福音 19:41, 42。然而，那座城市却杀害了他。他像温柔的医生一样深受爱戴，常与病重的罪人为伍，马太福音 9:11, 12；路加福音 15:1, 2, 3；路加福音 19:1, 2, 3, 9, 10。当他把迷失的羊放在肩上时，有多么欢喜啊！路加福音 15:5。当他看到归家的罪人时，他跑过去，扑到他的脖子上，对他怜悯，并亲吻他，设宴款待他，欢唱跳舞。没有比他更谦卑的了，他洗他仆人的脚；没有比他更忍耐的了，当他受辱时，不还口；当他受苦时，不威胁，却将自己交托给按公义审判的主，彼得前书 2:23。 作为一只在分亨者面前无言的羔羊，以赛亚书 53 章。他如何得到灵魂，他在圣殿、会堂、村庄、船上、海边、每一张餐桌上，每一次盛宴、每一次人群聚集、每一条路边，都在传道，与一个妇人站在一起并与她交谈，为此他甚至不顾午餐？他认为当他为主赢得一个妇人的灵魂，以及那些憎恨他并拒绝给他提供住处的撒玛利亚人的灵魂时，他的午餐吃得很好。他对法利赛人和统治者的责备非常忠诚和坦率，他宣告福音的真理，即他是神的儿子，尽管他们试图用石头砸他，因为他自由地传道。没有人像他那样受辱，他拒绝成为国王，约翰福音 6:15。他愿意比鸟和狐狸更糟糕地居住，马太福音 8:20。他虽然富有，却为了我们的缘故变得贫穷，哥林多后书 8:9。他忍受了十字架，藐视了羞辱，忍受了罪人的反对，希伯来书 12。他奔跑而不昏倒：他不是一个为了朋友而舍命的爱的榜样吗，约翰福音 15:10，即使我们是敌人？罗马书 5:10。他不讨好自己，罗马书 15:3。他尊重他的父亲，约翰福音 8。他不寻求自己的荣耀，v. 他说的是真的，约翰福音 5:30。我不寻求自己的意愿，而是寻求那派遣我来的意愿。约翰福音 8:29。我总是做那些让他喜悦的事情。他忠实地解释了律法，马太福音 5 章。驳斥了异端邪说，马太福音 22 章。他用奇迹荣耀了上帝，他顺从他的父母，路加福音 2:51。他向君王纳税，马太福音 17:27。并教导他人服从合法的统治者，马太福音 22:21。他不愿篡夺法官的位置，路加福音 12 章 13、14 节。他在本丢彼拉多面前作了美好的见证，提摩太前书 6:13。他为此而降生，为此来到世上，为了见证真理，约翰福音 18:37。没有人比他更能自我否定，他不取悦自己，不追求自己的荣耀，也不追求自己的舒适和意愿，而是顺从上帝的旨意。

In all which, we are 1. to look upon Christ who went about doing good, Act. 10. as one who 1. was Covenant-wise designed of God and anointed with the Holy Ghost and power to do what he did, and to be what he was, for our good: and its much for the establishing of our faith, that Christ was all this for our salvations sake, by counsell and Covenant. These gracious qualifications Christ-God undertook to have for our good: and they were not given to Christ as personall and proper for himself, but as head; for we may here distinguish the grace of the person and the grace of head-ship, though they must not be divided. But as the light and heat of the Sun is not (if we may so speak) private or personall for the Sun it self, but for the earth, and all that live and grow out of the earth that need the influences of the Sun and have eyes to injoy the light thereof. The water of the fountain is not for that hole or cave of the earth from whence the fountain doth issue, but it is very often to run in streams to be a river for the use of the whole land. All these excellencies and graces are in Christ, not as his (to speak so) personall induements, but as the publick treasure, that we may receive of his fulnesse. We should think it a strange exorbitancy in nature, if all the trees, flowers, herbs on earth, should refuse to receive influences and growing from the Sun, and deny to be oblidged to the Sun for light and heat: and our unwillingnesse to receive from Christ the publick grace that is made his by Covenant, when a publick conignation by compact is made for our good, proclaims our unbeleef and our wicked estrangement from Christ, as if we had said, let Christ be gracious for Christ, only I shall not be his debter. Nor is it from the naturall connexion between head and members, or because simply Christ is man as we are, though the humanity be ground thereof, nor is it because Christ simply is anointed with the fulnesse of the Spirit, for he is head of the body, and Lord, Generall, Captain of his people, now by nature only, not because of grace simply, but by Covenant-purchase. Rom. 14:9. ἐι; τετογὰς κειοτὸς, For this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. There's a Covenant between the Father and the Son that Christ should die, not simply, but for, and in the name of the heirs of glory, such as are designed friends (for his dying is a relative and a legall binding and buying by Covenant of so many certain persons) and upon this he is made Head and Prince, and exalted to give of his fulnesse, to give repentance and forgivenesse of sins to the house of Israel, Act. 5:30, 31. Ah! how do we love to be beholden to nature? to self? for Heathen and Pagan vertues by education, and morall exercise, which is but wild corn? and we see not how unwilling we are to trade with Christ, or to buy from him fine gold, yet it was given to him without measure, as to the universall fountain and head, for all his. 2. All these are in Christ, that he should be a living coppie which we must follow: And he is a more lively example then the Gospel it self, for Christ is the acted Gospel. And if ye look on Christ, loving, beleeving, hoping, praying, there comes more life and warmnesse from his actions, then from the word: when we consider that as God would have the humane nature a chariot to convey to us the fulnesse of merite by satisfaction, so must it be the mean of carrying to us the fulnesse of grace by sanctification, and then, when God Covenants with the Man Christ, that love, faith, hope, meeknesse, humility and grace shall live, speak and act in Christ out to us we are more strongly convinced to follow the footsteps of so blessed a guide. Christ is a living glasse in which we see the beauty of grace. As also his meeknesse and humility is the meeknesse and humility of God, and all these graces have a seat and lodging in our Immanuel God with us, they have a drawing and an alluring desirablenes from the Person the Lord Jehovah our King, the mighty God, the Father of ages, in whom they reside.
在这一切中，我们要看待基督，他行善无数，使徒行传 10 章，作为一个被上帝指定并受膏以圣灵和能力去做他所做的，并成为他所是的人，为了我们的利益：基督为了我们的救恩而拥有这些恩典的资格，是根据上帝的计划和约定。基督-上帝愿意为了我们的利益承担这些恩典：这些恩典不是给基督作为个人和自己的，而是给他作为头的；我们可以在这里区分个人的恩典和头的恩典，尽管它们不能分开。就像太阳的光和热不是（如果我们这样说的话）为了太阳本身而存在，而是为了地球和所有需要太阳影响并有眼睛享受光明的生物。泉水并不是为了泉水涌出的洞穴或洞穴本身，而是经常流动成为河流，为整个土地的使用。 所有这些美德和恩典都在基督里，不是作为他个人的装饰，而是作为公共的宝藏，我们可以从他的丰盈中得到。如果地球上的所有树木、花草和草本植物都拒绝接受太阳的影响和生长，并拒绝因光和热而受太阳的恩惠，那将是自然界的一种奇怪的偏离。而当为我们的利益而进行公共的契约时，我们不愿从基督那里接受他所拥有的公共恩典，这表明我们的不信和与基督的邪恶疏远，好像我们在说，让基督为基督而有恩典，只是我不愿成为他的债务人。这不是因为头与肢体之间的自然联系，也不是因为基督仅仅是像我们一样的人，尽管人性是其基础，也不是因为基督仅仅是被充满圣灵的，因为他是身体的头，他是他的子民的主、将军、统帅，现在仅仅是因为他的本性，而不是仅仅因为恩典，而是通过契约购买。罗马书 14:9：“因此，基督死了，又活了，为要作死人并活人的主。” 父与子之间有一个约定，基督应该死，不仅仅是为了，而且是为了荣耀的继承人，并以他们的名义（因为他的死是通过契约与许多特定的人相关联的，是一种法律上的约束和购买），基督因此成为头和君王，并被高举起来，以施予他的丰盛，给以色列家赐悔改和罪恶的宽恕，使徒行传 5:30, 31。啊！我们多么喜欢归功于自然？归功于自我？对于通过教育和道德锻炼获得的异教徒和异教徒的美德，这只是野生的谷物而已。我们看不到我们是多么不愿意与基督交易，或者从他那里购买精金，然而这是给了他无尽的，就像给了普遍的源泉和头，给了他所有的。2. 这一切都在基督里，他应该成为我们必须追随的活生生的榜样：而且他比福音本身更具活力，因为基督就是活出来的福音。 如果你以爱、信仰、希望和祈祷的心态注视基督，他的行动会给我们带来更多的生命和温暖，胜过他的话语。当我们考虑到，上帝希望人性成为一个马车，通过满足来传递给我们完全的价值，那么它也必须成为通过成圣将完全的恩典传递给我们的媒介。当上帝与人基督立约，让爱、信仰、希望、温柔、谦卑和恩典在基督里活出来，我们更加坚信要跟随如此有福的引导者的脚步。基督是一个活着的镜子，我们可以在其中看到恩典的美丽。他的温柔和谦卑也是上帝的温柔和谦卑，所有这些恩典都在我们的以马内利上帝与我们同在的身上有一个座位和住所，它们从我们的主耶和华、我们的君王、全能的上帝、万世之父那里具有吸引力和诱人的可取之处。

The properties of the Covenant of Suretyship are, 1. Freedom. 2. Graciousnesse. 3. Eternity.
保证合同的特性是：1. 自由。2. 恩慈。3. 永恒。

As to the first: Nothing could compell, nothing could hire Christ for eternity to ingadge his Name in such a band, since he well knew what it should cost him, how dear it should stand him, and saw what indignity, shame, pain, curse, and all these conditions before him. And what could move the father, since he might have followed the Law-course of Works?
关于第一个问题：没有任何东西能够强迫，也没有任何东西能够雇佣基督永远参与这样的团队，因为他很清楚这将会花费他多少，它将会对他造成多大的耻辱、痛苦、诅咒以及所有这些条件。而父亲又有什么理由行动呢？毕竟他可以按照法律的方式行事。

2. The first draughts, of free-grace and the Lords unsearchable riches appears in the sure mercies of David. in an everlasting Covenant, Isa. 55:3. and Ps. 89:1. I will sing the mercies of the Lord.—2. For I have said, mercy shal be built-up for ever:—Why? v. 3. I have made a Covenant with my chosen, I have sworn unto David my servant. 4. Thy seed will I establish for ever, &c. The giving of the Covenant. 2. The design of a Redeemer. 3. The sending. 4. Anointing. 5. The consenting of Christ. 6. His coming. 7. Dying, are all acts of grace. God was no debter to the Man Christ, or to any of his kindred and blood-friends, more then he was to David and his seed, but God would act grace in Christ and make him a samplar and the first coppie of free-grace to all his brethren, that they might share with him therein. But though he made Christ also a coppie of his Justice, Rom. 3:25. and spared not his Son, Rom. 8:32. yet, Mal. 3:17. the lord deals not so with us: And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels, and I will spare them as a man spareth his own son, that serveth him. And of Christ it is said, Ps. 72:13. He shal spare the poor and needy. And, O what riches of grace and mercy, and plenteous Redemption hath he manifested to us? and therefore the more grace he shews to us, the more freely and sonly should we serve him, with lesse hirednesse and servile disposition: If we could love God and Christ with a heart abstracted from heavens hire, at least the pleasure of it (for pleasure makes not any conform to God, but holinesse doth) and the heart not legally fearing the burning torment of hell it were good: for since Christ hath freed us from the Law-wrath, he takes it not well that we darre approach too near to the mount burning with fire; nor does Christ allow our affections of fear and sorrow, & sadnes to act upon feared everlasting wrath, (we being justified by faith) any other way, then in a Gospel-consideration, being casten down for our Law-deserving, but so as we highly value our ranson-payer, and serve him with godly fear, ἐυλαβεία, which word, Heb. 12:28. must note a difference between the fear and trembling and terrour upon devils, for the torment of hell, Mat. 8:29; Jam. 2:19. and the ἐυλαβεία, the godly fear of believers, Heb. 12:28. which is also given to Christ, Heb. 5:7. in whom there was no fear of hell torment, and therefore the fear of him that can cast both soul and body in hell (though it be another word, Mat. 10:28.) which Christ commands, cannot be a servile fear legall, for hell such as is in devils and men, but a godly fear, such as is consistent with the faith of deliverance from the wrath to come: for Christ, Mat. 10:28. commands that fear, fear (saith he) to deny Christ before men: Why? fear him who can cast soul and body in hell. And immediatly, v. 31. Fear not therefore: the same word that is, v. 28. then he must forbid a fear opposite to servile fear, and which stands with the faith of sons who are to beleeve the care of a father, which is more toward his children then toward sparrows, v. 29, 30. And that the word noteth a godly fear, which is, Heb. 12. beside other Greek Authors. See Heb. 5:7. see Luk 2:25; Act. 2:5; Act. 8:2; Act. 23:10. and Heb. 11:7. Noah moved with fear, ἐυλαβηθείς, built and ark: sure the fear of everlasting torment in hell, moved not Noah to build the ark, for by faith which is saving, he builded it, v. 7.
2. 自由恩典和主的难以寻觅的丰富首次显现在大卫的确实怜悯中，这是一个永恒的约定，以赛亚书 55:3 和诗篇 89:1。我要歌颂主的怜悯。-2. 因为我曾说过，怜悯将永远建立起来：为什么？第 3 节。我与我的选民立了约，我向我的仆人大卫起了誓。4. 我要永远建立你的后裔，等等。给予约定。2. 救赎者的设计。3. 发送。4. 膏抹。5. 基督的同意。6. 他的到来。7. 死亡，都是恩典的行为。上帝对基督这个人，或对他的亲属和血亲朋友，不比对大卫和他的后裔更有债务，但上帝愿意在基督里行恩典，并使他成为所有弟兄的自由恩典的样本和第一份副本，使他们可以在其中分享。但虽然他也使基督成为他公义的副本，罗马书 3:25。并且没有爱惜他的儿子，罗马书 8:32。然而，玛拉基书 3:17。主对我们不是这样行事：他们必定属于我，万军之耶和华说，在那日，当我收拾我的宝石时，我要像人爱惜他服侍自己的儿子一样爱惜他们。关于基督，诗篇 72:13 说，他要怜悯穷人和贫乏人。 他向我们展示了多少恩典、怜悯和丰富的救赎呢？因此，他向我们显露的恩典越多，我们就应该越自由、越快乐地侍奉他，而不是出于雇佣和奴性的心态。如果我们能够用一个超脱于天堂赏赐的心来爱上帝和基督，至少是出于其中的快乐（因为快乐并不能使人合乎上帝的心意，而圣洁可以），并且心中不再因为法定的恐惧而害怕地狱的烈火，那就好了。因为基督已经使我们摆脱了律法的愤怒，他不喜欢我们过于靠近燃烧着火焰的山；基督也不允许我们的恐惧、悲伤和忧伤的情感在对待永恒的愤怒时（我们已经因信称义），除了在福音的考虑中之外，以任何其他方式行动，我们因为自己应得的律法而自卑，但同时我们也高度珍视我们的赎价者，并以敬畏上帝的心来侍奉他，这个词在希伯来书 12:28 中被称为"敬畏"，必须区别于魔鬼们因为地狱的折磨而产生的恐惧、颤抖和恐怖（太 8:29；雅 2:19），以及信徒们的敬畏（希伯来书 12:28），这种敬畏也赋予了基督（希伯来书 5:7）。 在他们心中没有对地狱的恐惧，因此对能将灵魂和身体投入地狱的那位（虽然是另一个词，见马太福音 10:28）的恐惧，基督所命令的，不是奴仆般的法律恐惧，而是敬畏神的恐惧，这种恐惧与对来临的忿怒的拯救的信仰是一致的：因为基督在马太福音 10:28 命令说，要害怕（他说）在人面前否认基督：为什么？害怕那能把灵魂和身体投入地狱的人。而且立即在第 31 节说，所以不要害怕：同样的词在第 28 节中，那么他必须禁止一种与奴仆般的恐惧相反的恐惧，并且与儿子的信仰相一致，他们应该相信父亲对他们的关怀，这种关怀比对麻雀的关怀更多（第 29、30 节）。而且这个词表示一种敬畏神的恐惧，就像希伯来书 12 章和其他希腊作家所说的一样。参见希伯来书 5:7，路加福音 2:25，使徒行传 2:5，使徒行传 8:2，使徒行传 23:10 和希伯来书 11:7。挪亚因敬畏而建造方舟：可以肯定的是，对永恒的地狱折磨的恐惧并没有促使挪亚建造方舟，因为他是凭着能拯救的信心建造的（第 7 节）。

3. Eternity is a speciall property of the Covenant of suretyship: For 1. the parties are eternall. Jehovah the Lord and the Son of God never began to agree upon the designation of the Redeemer for that work, it was a bargain closed from everlasting. Only the question is, when the Son shal render the Kingdom to the Father, 1 Cor. 15. whether or not the Covenant shal then cease. For 1. Christ shal then end his work of Redemption, and shal fully and finally have purchased what his soul desires, and shall have received his wages, and injoy with his conquished bride an eternal sabbath. 2. He shall interceed no more for sinners, for the sinning of his redeemed ones shall have an end.
永恒是保证契约的特殊属性：首先，参与方是永恒的。耶和华主和上帝之子从来没有开始就关于救赎者的指定达成协议，这是一个从永远开始的交易。只有一个问题，当子将国度归还给父亲时，该契约是否会终止。因为首先，基督将结束他的救赎工作，完全而最终地购买他的灵魂所渴望的，并且将收到他的工资，并与他征服的新娘一起享受永恒的安息日。其次，他将不再为罪人代求，因为他所救赎的人的犯罪将终结。

2. The Son (saith Camero) shall leave off to raign, quod attinet ad regnandi actum, according to the act of raigning, but as touching the Kingdom it self, there shall be no end of the Kingdome.
2. 儿子（卡梅罗说）将停止统治，就统治行为而言，但就王国本身而言，王国将永不终结。

But it may appear as there was a time when it was said of Christ, Phil. 2:7. ἐαυτὸν ἐκένεσε, He emptied himself, and took on him the form of a servant. So there is a time opposite to that, v. 9. Therefore God hath highly exalted him: which is not fulfilled in his resurrection, ascension, and sitting only at the right hand of God, but when all power, friends, and unfriends, and the Man Christ shal be subject to the Lord, yea even the Son, not as God, for Christ-God is equall with the Father, not as man, for so in the days of his flesh as man, he ever was, and is, and shall be subject to God, but the Son shall be subject, as touching the Office of a formall Mediatour. 2. Another distinction is here needfull, as Augustine and Ambrose: he shall render the Kingdom to the Father, not that he shall leave off to raign, but that he then shal declare that he raigns not of himself, but that he hath his power of raigning from the Father, and he shall professe this before men and Angels, and so shall glorifie the Father. Its not to be rejected that Hilarius, lib. 1. de Trinit. 11. August. lib. 1. de Trinit. c. 8. he shall render the elect back to God, as now saved, and present to the Father his ransoned ones now perfected, so Eph. 5:27. 3. Taking the word of raigning, for this, to excell in eminency of power above all, so Christ shall raign eternally, but taking the word of raigning as it notes the exercise of royall authority, so and so by gathering a Church, by the Preached word, fighting against enemies, and overcoming them, to make them his foot-stool, untill which time he raignes, Ps. 110. And so it may be, and is said by some, he raigns, not after the day of the universall Judgement: but these are but the second acts of a King, and the not exercising of these acts proves not but Christ is a King, actu primo, and essentially, for the exercise of such and such acts are often extrinsecall to the office. But the question shall remain whether he be not for ever and ever a Mediatory King, and does retain his headship over the Church; so as the Angel say, Luk. 1:33. He shall raign, ἐις τούς ἀιῶνας, and of his Kingdom there shall be no end. And as Dan. 7:14. Cameron, and others say, the meaning of that, that his Kingdom shall have no end: is only, it shall not be destroyed by externall violence, as worldly Monarchies that are made away, and others rise in their place, but that Kingdom (say they) may well be called eternall, though the King leave off to raign, when he leaves off to raign through no weakenesse and want of power, but because he needs not reigne, there being no need of laws, because the subjects are perfected, and there are no enemies to be subdued, and the King hath obtained that eternall end, a glorified people, for which he was fighting.
但是似乎有一个时刻，有人说基督是这样的，腓立比书 2:7：“他虚己，取了奴仆的形像。”所以有一个与之相反的时刻，第 9 节说：“所以神将他升为至高，赐给他那超乎万名之上的名。”这不仅在他的复活、升天和坐在神的右边时实现，而且当所有的权柄、朋友和敌人，以及人子基督都顺服于主的时候，甚至连神的儿子也要顺服，不是作为神，因为基督神与父神平等，也不是作为人，因为在他作为人的肉体的日子里，他一直是、现在是、将来也是顺服于神的，但是儿子将顺服，就像一个正式的调解者的职责一样。第二个区别是必要的，正如奥古斯丁和安布罗斯所说：他将国度归还给父，不是说他将停止统治，而是他将在那时宣告他不是凭自己统治，而是他的统治权力来自父，他将在人和天使面前宣告这一点，并且这样将荣耀父神。不可否认的是希拉里乌斯在《三位一体论》第一卷第 11 章中所说的，奥古斯丁在《三位一体论》第一卷第 8 章中所说的。 他将把选民归还给上帝，因为他们已经得救，并将完全成熟的被赎者呈现给父亲，就像以弗所书 5:27 所说的那样。3. 接受统治的话语，因为这表示在权力上超越一切，所以基督将永远统治，但接受统治的话语也表示行使王权，通过传道的话语聚集教会，与敌人作战并战胜他们，使他们成为他的脚凳，直到那时他才统治，诗篇 110。所以有人说，他统治的时间不会超过普遍审判的那一天：但这只是国王的第二个行动，不行使这些行动并不能证明基督只是在行动中是国王，而且本质上是国王，因为这些行动的行使往往是与职位外在相关的。但问题仍然存在，他是否永远是一个调解的国王，并且保留对教会的领导地位；就像天使所说的，路加福音 1:33。他将永远统治，他的国度没有尽头。就像但以理书 7:14 所说的那样。 卡梅伦和其他人说，那个意思是，他的王国将永不终结：只是说，它不会被外部暴力摧毁，就像世俗的君主制度被废除，其他人取而代之一样，但是那个王国（他们说）可以被称为永恒的，即使国王停止统治，也不是因为软弱和力量不足，而是因为他不需要再统治，因为不再需要法律，因为臣民已经完善，也没有需要征服的敌人，国王已经获得了永恒的目标，一个被荣耀的人民，这就是他为之奋斗的。

But yet this seems not to satisfie, 1. Circumcision, and the Ceremonies; and the Priest-hood, Exo. 40:15; Lev. 16:29. the fast in the seventh month, shall be a statute, עודﬦ, for ever. Lev. 6:18. All the mules of the sons of Aaron shal eat the remainder of the meat-offering, it shall be a statute for ever in your generations: so Lev. 17:7; Lev. 7:34, 36; Lev. 23:14; Num. 23:11, 23. yet these Ordinances can hardly be called eternall, as the Kingdom of Christ is: And yet they cease when the body is come, and they are not destroyed as humane inventions, the hay and the stubble that are builded upon the foundation Christ.
但是这似乎还不足以满足，1.割礼和仪式；以及祭司职位，出埃及记 40:15；利未记 16:29。第七个月的禁食，将成为永久的法令，利未记 6:18。亚伦的儿子的骡子都要吃剩下的素祭，这在你们的世代中将成为永久的法令：利未记 17:7；利未记 7:34, 36；利未记 23:14；民数记 23:11, 23。然而，这些法令很难被称为永恒的，因为基督的国度是永恒的。当身体来临时，它们就会停止，它们不会像人类的发明物那样被摧毁，那些建立在基督基础上的干草和碎屑。

2. These reasons prove that Christ shall not exercise such and such acts of royaltie upon such and such enemies, for they shall be no enemies: Yet we say not, as Camero, that such a Prince leaves off to raign even as Mediatour. Christs rendering of the Kingdome dispensatory or Oeconomick to the Father may well be a rendering of an account of his subjects, and a presenting of them to God perfected, Eph. 5:26, 27. without spot and wrinkle: Christ having brought them out of danger, so as they need not Word, Sacraments, or a Temple. And so, 1 Cor. 15:24. He shal put down all rule, all power, and authority, all Magistracy and Government that now is in either Church or State, and so saith Pareus, the Son shal be subject to the Father, having subdued all the rebels, as his Fathers Deputie, he shall return to his Father the Kingdom now reduced to subjection and made peaceable, and lay down his Mediatorie Commission, and so be subject to the Father, having ended the deputed and delegated charge. And it is sure, the Son as Mediatour is sent, and is a Servant, an Angel, or Messenger of the Covenant, Mal. 3. and the laying down of his written Commission is a sort of subjection, and God doth not now actually raign in such a Mediatory way as in the days of Christs flesh: he did raign in Christ, but now after the last Judgement, God is all in all, that is, not because he is not now all in all, and is not the Lord of lords, and King of kings, but because it doth not so appear to be, many now rise against him and contradict him, and persecuting his Mysticall body, do persecute Christ. 2. He shal be all in all by change of the Oeconomick Government, then the Father, Son, and Spirit, shal immediatly glorifie the Church, Rev. 21:22. And I saw no Temple therein, for the Lord God. Almighty and the Lamb is their Temple. 3. And the City had no need of the Sun, neither of the Moon to shine, in it, for the glory of God did inlighten it, and the Lamb is the light thereof.
这些理由证明基督不会对这些敌人行使如此如此的王权行为，因为他们将不再是敌人：然而我们并不像卡梅罗那样说，这样的君王甚至作为调停者停止统治。基督将王国的管理权交还给父神，可以很好地解释为他对自己的子民负责，将他们完全呈现给上帝，使他们成为无瑕疵、无皱纹的人，弗 5:26,27。基督已经将他们从危险中拯救出来，以至于他们不再需要道、圣礼或圣殿。因此，哥林多前书 15:24 说，他将废除一切统治、一切权力和权威，一切现存于教会或国家的政权和政府，正如帕雷乌斯所说，儿子将顺服于父亲，作为父亲的代表，他将征服所有的叛逆者，回到已经被征服和平定的父亲那里，放下他的调停使命，顺服于父亲，结束被委派的责任。而且可以确定的是，作为调停者的儿子是被派遣的，是一个仆人，是一个约的使者，玛拉基书 3。 他的书面委任是一种服从，上帝现在并不以基督肉身时的中保方式实际统治：他曾在基督里统治，但现在末日审判之后，上帝是一切，也就是说，不是因为他现在不是一切，不是万主之主、万王之王，而是因为这样看起来不是这样，现在有许多人起来反对他，反驳他，并迫害他的神秘身体，也就是迫害基督。2.通过经济政府的变革，他将成为一切，然后父、子和圣灵将立即荣耀教会，启示录 21:22。我在其中没有看见殿，因为主神全能者和羔羊就是他们的殿。3.这座城不需要太阳，也不需要月亮照耀，因为上帝的荣耀照亮了它，羔羊就是它的光。

But that Christ shall leave off to be Mediatory King after the last Judgement, I deny. For there is a twofold Mediation, one, of uniting sinners to God, and mediating between God and them. This shall cease, and all the royall acts thereof, but these, with reverence, are but second operations and acts of royaltie. There is another Mediation substantiall, by which our natures glorified, stand in a substantiall union with God for ever, for to what end shall Christ stand glorified in our nature in heaven, but to be the substantiall mid-man between God and us, glorified for ever? If any say that Christ-God-Man after that day is no Mediatour of reconciliation, because there shall be no sin then: Its true. Nay, but even now in the intervall between his ascension and second appearing to Judge the world, he acts not as Mediatour of reconciliation to expiate our sins, and to satisfie for them, for only he did upon the crosse by dying for us, so mediate. And we will not say he is acting the part of a Priest formally by sacrificing for us in heaven, as Socinians teach: for he can offer no expiatory sacrifice for us in heaven, for he died but once, & that was on the earth only. Obj. But now he Advocats for sinners, 1 Joh. 2:1. therefore as now in heaven glorified, he is a Mediatour for sinners. Ans. True, he is a Mediatour and Intercessour now, applicatione, non expiatione, by applying his blood, but not by shedding of it: And he is an Advocat, but called, δικαιος, Jesus the Righteous, and an Advocat as just and righteous, supposeth a right and just cause, and that sufficient satisfaction and payment is given to God for the sins of these for whom Christ interceeds; the Advocation of Christ is not to plead that beleevers may sin, or their sins may be excused as no sins: But his intercession is to plead, 1. that for his blood we may stand as accepted of God, and freed from condemnation. 2. That the Spirit procured by the death of Christ, may be given to us, that we may repent and beleeve. But again, after the last Judgement Christ stands as Mediatour, not to apply his death, nor to interceed for sinners, when there shall be no sinners, but Christ eternally shall appear for us as a paund of a perfect satisfaction once given, and as a pledge and hostage of peace, and Christs appearing for us for ever is an allusion to the Ambassadours sent by forrain Princes, who standing in Court before the Prince they are sent unto, are speaking tokens that the confederacie of peace stands, and that no acts of hostilitie can be done by either of the States, and because God is eternally and not by fits just, as if he were now angry at sin, and then satisfied and pacified when the satisfaction is gone, therefore the Lord Christ stands in that Body and Nature in which he once suffered, before God, for the acquiescing of Justice for ever in the once payed ransone. As also, Christ remains the substantiall and naturall Head (though nature be now glorified) of the Mysticall glorified body for ever, and of these members under the Covenant of Redemption eternally, though all be done and performed in regard of the purchased redemption: yet we then glorified, once brake the Law, and therefore cannot even then stand in our Law-righteousnesse, but must stand in our Lord Jesus Christs Righteousnesse, which garment shall never cast the collour nor lustre.
但是我否认基督在末日审判之后停止作为调停的君王。因为调停有两种，一种是将罪人与上帝联合，并在上帝与他们之间调停。这将停止，以及所有的王室行为，但是这些，恕我直言，只是王权的第二次操作和行为。还有一种实质性的调停，通过这种调停，我们被荣耀的本性与上帝永远地实质性地联合在一起，因为基督在天堂中以我们的本性被荣耀，但是为了什么目的呢？难道不是成为上帝与我们之间永远的实质性中间人吗？如果有人说，基督-上帝-人在那一天之后不再是和解的调停者，因为那时将不再有罪：这是真的。不仅如此，即使在他升天和第二次显现审判世界之间的这段时间里，他也不是作为和解的调停者来赎罪和为我们满足，因为只有他在十字架上为我们而死，才能调停。我们不会说他在天堂里正式地为我们献祭，如索西尼派所教导的那样：因为他在天堂里不能为我们献上赎罪的祭品，因为他只死过一次，而且那只发生在地球上。 但现在他为罪人辩护，约翰一书 2:1。因此，他作为一个在天上得荣耀的中保，他是罪人的调解者。答：是的，他现在是一个调解者和代祷者，通过应用他的血，而不是流血来实现；他是一个辩护者，但被称为公义的耶稣，一个公正和正义的辩护者，假设有一个正确和公正的理由，并且为基督代祷的人的罪已经给了上帝足够的满足和赎罪。基督的辩护不是为了辩解信徒可以犯罪，或者他们的罪可以被免除为非罪过：而他的代祷是为了辩解，1.我们可以因他的血而被上帝接纳，并从定罪中解脱出来。2.基督的死所获得的圣灵可以赐给我们，使我们能够悔改和相信。 但是，再次，在最后的审判之后，基督作为调解者站立起来，不是为了应用他的死亡，也不是为了为罪人代求，因为那时将没有罪人，而基督将永远以完美的满足的抵押品和和平的保证出现在我们面前，基督永远为我们出现是对外国王子派遣的大使的暗示，他们站在王子面前，是和平联盟的象征，表示两国都不会进行敌对行动，因为上帝是永恒而不是偶尔公正的，就好像他现在对罪恶感到愤怒，然后在满足和平之后就感到满意和平静，所以主基督以他曾经受苦的身体和本质站在上帝面前，永远为了对一次付出的赎金的公正满足而存在。 同样地，基督仍然是永远的、真实的头（尽管现在已经得荣耀），永远是神秘得荣耀的身体的头，也是救赎约下的这些肢体的头，尽管一切都是为了已经购买的救赎而完成的：然而我们得荣耀的时候，曾经违背了律法，因此即使在那时我们也不能以我们的律法义立足，而必须以我们的主耶稣基督的义立足，这件衣服永远不会褪色也不会失去光彩。

2. That love to redeemed ones, and the soul-satisfaction of Christ in his seed is eternall, looking back to the bargain he hath once made as Mediatour, he cannot leave off to be satisfied in soul with what he hath done, for that were a retracting of his love, and a repenting of his royall and Princely tendernesse, that as King, he once did beat to his conquered subjects whom he hath made his own for ever.
那份对被救赎者的爱，以及基督在他的后裔中的灵魂满足，是永恒的，回顾他作为调解者所做的交易，他无法停止对自己所做的事情感到满意，因为那将是对他的爱的撤回，对他作为国王的慈爱的悔改，他曾经对他征服的臣民施以的，他永远使他们成为自己的人。

3. The soul of God must be eternally well pleased with his Son eternally God-Man, and he stands resting in his love, Zeph. 3:17. and delighting for ever in all his Sons actings and transactions in the work of Redemption, if therefore God have once given to him, God-Man, the Throne of David to raign over the house of Jacob, he must make empty that Throne, if he shall leave off to raign. And the Angel, Luk. 1. speaks of his birth and conception. 31. Thou shalt bring forth a son, and he shall be great, and the Lord God shall give unto him the Throne of his Father David, and he shall raign over the house of Jacob for ever: And he speaks of the eternity of Davids Throne over Jacobs house, so that, as he shall be a man (and he shall never lay down our nature) so shall he be a King upon Davids Throne for ever and ever.
上帝的灵魂必须永远喜悦他的儿子，永远的上帝-人，他安息在他的爱中（西番雅书 3:17）。他永远喜悦他儿子在救赎工作中的一切行动和交易。因此，如果上帝曾经把大卫的宝座赐给他，上帝-人，来统治雅各家，他必须使那个宝座空虚，如果他停止统治的话。天使在路加福音 1 中谈到他的诞生和受孕。31.你要生一个儿子，他要称为至高者的儿子，主上帝要把他祖先大卫的宝座给他，他要永远统治雅各家。他谈到了大卫的宝座在雅各家中的永恒，所以，他既然是一个人（他永远不会放下我们的本性），他也将永远在大卫的宝座上作王。

4. To triumph eternally over enemies, the devils, Malignant opposers of his raign, sin, and hell is an act of a Mediatory King; when head and members do both triumph, no lesse then it is a part of his royall Mediatory power to crush them all, and make them his foot-stool, Psal. 110. But Christ and the Armies of heaven, when the Marriage-Supper of the Lamb shall come, shall ride upon white horses, and triumph over enemies for ever, Rev. 19:7, 13, 14, 15. and the eternall living of Christ in our nature with all his, is a triumphing over the grave, and death. 1 Cor. 15. and who can prescribe a period and an end of that triumph?
4. 永远战胜敌人，即恶魔，作为调停的君王的行为，是对他的统治、罪恶和地狱的恶意反对者的胜利；当头和肢体都得胜时，将他们全部粉碎并使他们成为他的脚凳，这是他王权调停的一部分，诗篇 110。但当基督和天堂的军队，当羔羊的婚宴来临时，将骑在白马上，永远战胜敌人，启示录 19:7、13、14、15。基督在我们的本性中的永恒生活与他所有的一切，是对坟墓和死亡的胜利。哥林多前书 15。谁能规定这场胜利的终结和结束呢？

5. The River of Water of Life shewed to John, Rev. 22. proceeds out of the Throne of God and of the Lamb; then hath the slain Lamb a Throne for ever, v. 3. And there shall be no more curse there: the Law of Works as threatning a curse, shall no more be there, Gal. 3:10, 11, 13, 14; Deut. 27:26. but the Gospel-blessing shall be there, and the Throne of God and of the Lamb shall be in it. v. 5. And they shall raign for ever and ever.
5. 生命之水的河流向约翰展示，启示录 22 章。它源自上帝和羔羊的宝座；那被杀的羔羊将永远拥有宝座，第 3 节。那里再也没有咒诅：作为威胁咒诅的行为法则将不再存在，加拉太书 3:10、11、13、14；申命记 27:26。但福音的祝福将在那里，上帝和羔羊的宝座将在其中，第 5 节。他们将永远统治。

6: If the glorified sit with the Lamb on a Throne, as he is set down with his Father upon his Throne, as is, promised, Luk. 22:29, 30; Rev. 3:21. If Christs Throne be removed, the Throne of the glorified cannot stand: And all alongs where the state of the triumphing Church is described, the Lord Jesus keeps the name of the Lamb, in reference to the Mediatory sacrifice of the Lamb of God slain for the sins of the world, Joh. 1:29. as, Rev. 5. The Beasts and the Elders stand round about the Throne,—saying, Worthy is the Lamb that was slain, to receive power and riches and wisedome, &c. Rev. 7:15. Therefore are they before the Throne, and serve him night and day in his Temple, and he that sitteth on the Throne shall dwell among them.—They shall hunger no more, nor thirst any more:—17. For the Lamb that is in the midst of them shall lead them unto the living fountains of waters. Though this be expounded of the Church Militant, Isa. 49:10. yet it hath not its perfect accomplishment, but of the Church before the Throne: for all tears are wipt from that Church only. And whereas it is said, that Christ acts not as Mediatour in heaven, its true, he acts not as now he acteth for sinners; but even then the Lamb, v. 17. is the midst of them, and leads them, when they need neither Temple, nor Sun-light, beside that, the Lord God Almighty is their Temple, Rev. 21. The Lamb is their Temple, v. 22. And the Lamb is their light, v. 23. Now what sort of leading, and what influences of worship and light comes from the Lamb is another question. And it weighs much with me, that its impossible that the precious Ark, God-Man, and the union personall can be dissolved.
6：如果被荣耀的人与羔羊一同坐在宝座上，就像他与父亲一同坐在他的宝座上一样，正如所应许的，路加福音 22:29,30；启示录 3:21。如果基督的宝座被移除，被荣耀者的宝座就不能存在：而且在描述得胜的教会的状态时，主耶稣一直保留着羔羊的名字，以指代为世人的罪而被杀的神羔羊的调解性祭品，约翰福音 1:29，启示录 5。兽和长老站在宝座周围，说：“曾被杀的羔羊是配得权柄、丰富、智慧等的。”启示录 7:15。因此，他们在宝座前，昼夜在他的殿中侍奉他，坐在宝座上的要与他们同住。他们不再饥饿，也不再口渴。因为在他们中间的羔羊要引导他们到活水的泉源。虽然这被解释为是指军队中的教会，以赛亚书 49:10，但它没有完全实现，而是指宝座前的教会：因为只有那个教会的眼泪被擦去。 而且据说，基督在天上不作为调解者，这是真的，他不像现在为罪人所做的那样行动；但即使在那时，羔羊（见 17 节）也在他们中间，并引导他们，当他们不需要殿堂或阳光时，因为全能的主上帝就是他们的殿堂（启示录 21 章）。羔羊也是他们的殿堂（见 22 节），羔羊也是他们的光（见 23 节）。现在，羔羊带来的引导、敬拜和光的影响是另一个问题。对我来说，重要的是，宝贵的约柜、神人和个人的合一是不可能分离的。

7. Christ saith, I will be a God to the overcomer, and he shall inherit all things, Rev. 21. And if he be the God of Abraham, being dead, in regard of the soul that lives, far more shall he be a God in an eternall Covenant with Abraham, in soul and body glorified, though the acts of Christs raigning, and the actings of his Covenanted people must be suteable to a glorified state. Come Lord Jesus.
基督说，我将成为战胜者的上帝，他将继承万物，启示录 21。如果他是亚伯拉罕的上帝，那么在灵魂活着的情况下，他在与亚伯拉罕的永恒约定中将更成为一个上帝，灵魂和身体得到荣耀，尽管基督的统治行为和他所立约的子民的行动必须适合于荣耀的状态。来吧，主耶稣。

FINIS.

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MONERGISM BOOKS
单一行动主义图书

The Covenant of Life Opened by Samuel Rutherford, Copyright © 2020
生命的约定，撒母耳·鲁瑟福著，版权所有 © 2020

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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：未归信的选民不受法律愤怒的制约。

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设立新约。

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：关于伪善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：基督是否仅为违背福音的罪受苦

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，都是恩典约束的条件。

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的满足在哪里？

CHAPTER. III: How Christ suffered for us in our room and place
第三章：基督如何代替我们承受苦难

CHAPTER. IV: How we are in Christ dying, and crucified in him.

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：耶和华与子之间有一个担保契约

CHAPTER. VII: The Covenant of Redemption is explained in three eternal acts
第七章：救赎的约定在三个永恒的行动中得到解释。

CHAPTER. VIII: The differences between the Covenant of Suretyship made with Christ, and the Covenant of Reconciliation made with sinners.
第八章：与基督达成的担保契约与与罪人达成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的论证。

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