A covenant is a mutual agreement between 2 or more persons to do or refrain from doing certain acts.公约的，是相互之间的协议2个或更多的人做或不做某些行为。 Sometimes, this is the undertaking of one of the parties.有时候，这是事业的当事方之一。 In the Bible, God is regarded as the witness of this pact (Gen. 31:50, 1Sam. 20:8).在圣经中，上帝被视为是证人的这一协议（创31:50 ， 1sam 。 20时08分） 。
In the Old
Testament, there are three different types of
covenant:在旧约中，有三种不同类型的盟约：
God made several such covenants in the Bible:上帝几次这样的盟约在圣经：
The prophets foretold a New Covenant (Jer. 31:31-34) which would center in a person (Isa. 42:6; 49:8).先知们预言一个新的盟约 （ jer. 31:31-34 ） ，其中将中心的人（以赛亚书42:6 ; 49:8 ） 。 In the New Covenant, the Covenant of Grace , man is placed in right relationship to God through Christ (Heb. 7:22; 8:6-13; 2Cor. 3:6-18).在新的盟约， 盟约的恩典 ，人是放置在正确的关系，以上帝透过基督（希伯来书7时22分; 8:6-13 ; 2cor 。 3:6-18 ） 。
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Covenant is a legal concept often used in the Bible as a metaphor to describe the relationship between God and humankind. The biblical usage was derived from ancient secular usage, where covenant meant a binding and solemn agreement between two or more parties. 公约是一个法律概念，往往用在圣经中是一个比喻来形容与上帝的关系和人类的生活。圣经用法源自古代世俗的用法，如盟约意味着一项具有约束力和严肃的协议，两个或两个以上的政党。 There were different kinds of covenants in the biblical world, however, just as there are different kinds of contracts today.有各种不同的公约，在圣经中的世界，然而，正如有各种不同的合同。 One type of ancient covenant that serves as a model for certain biblical passages is the royal grant.其中一类古老的盟约，那作为一个模式，在一定圣经段落，是皇家补助金。 In this type of covenant, a king or other person in authority rewards a loyal subject by granting him an office, land, exemption from taxes, or the like.在这种类型的盟约，一个国王或其他人在管理局奖励一个忠诚的主题，发放了一个办公室，土地，免征税款，或类似的。 It is typical of such covenants that only the superior party binds himself; conditions are not imposed on the inferior party.这是典型的这种盟约，只有上级党所约束自己;条件不是强加给劣势。
Such covenants are also referred to as covenants of promise or unconditional covenants.这种盟约也被称为盟约的许诺或无条件的盟约。 The covenants God made with Noah (Gen. 9:8 - 17), Abraham (Gen. 15:18), and David (2 Sam. 7; 23:5) fit this pattern.该公约的上帝与挪亚（创9时08分-1 7） ，亚伯拉罕（创0 2:22） ，大卫（ 2萨姆7段; 2 3:5）适合这一模式。 In each of these cases, it is God alone who binds himself by a solemn oath to keep the covenant.在每一种情况下，它是上帝的人所约束自己的一个庄严的宣誓，以保持该公约。
The Mosaic covenant (Ex. 19 - 24; Deut.; Josh. 24) seems to have been modeled on another type of ancient covenant, the political treaty between a powerful king and his weaker vassal.镶嵌盟约（例如： 19 -2 4条; d eut;乔什2 4） ，似乎已被模仿的另一种古老的盟约，政治条约之间的一个强大的国王和他的较弱的附庸。 Following the standard form of such treaties, God, the suzerain, reminds Israel, the vassal, how God has saved it, and Israel in response accepts the covenant stipulations.以下为标准的形式，这种条约，为神，是宗主，提醒以色列，附庸，神是怎么挽救了它，以色列在回应时接受了公约规定的。 Israel is promised a blessing for obedience and a curse for breaking the covenant.以色列许诺是一大福音，服从和被诅咒打破盟约。
These two different conceptions of covenant, one stressing promise, the other obligation, eventually modified one another.这两个不同的概念盟约，一讲承诺外，其他的义务，最终修改了对方。 Jesus Christ added a third model, that of a last will and testament.耶稣基督增添了第三个模式，也就是最后遗嘱。 At the Last Supper, he interpreted his own life and death as the perfect covenant (Matthew 26:28; Mark 14:24; Luke 22:20). The idea of a covenant between God and humankind lies at the heart of the Bible. This idea explains the selection of the word testament, a synonym for covenant, in naming the two parts of the Bible.在最后的晚餐，他解释自己的生命和死亡的，因为完美的盟约（马太26:28 ;马克14时24分;卢克22时20分） 。 构思一个盟约与上帝和人类熟记于心的圣经。这个概念解释了选择字的佐证，一个别名为盟约，在命名的两个部分的圣经。
JJM Roberts jjm罗伯茨
Bibliography
参考书目
DR Hillers,
Covenant: The History of a Biblical Idea (1969); GE Mendenhall, The Tenth
Generation: The Origins of the Biblical Tradition (1973); AW Pink, The Divine
Covenants (1984).博士hillers ，盟约：历史上的一个圣经的思想（ 1969年） ;葛mendenhall
，第十代：起源圣经的传统（ 1973年） ;胡粉红色，神圣公约（ 1984年） 。
Covenant primarily signifies "a disposition of property by will or otherwise."公约的主要标志是"财产的处置是由会或以其他方式" 。 In its use in the Septuagint, it is the rendering of a Hebrew word meaning a "covenant" or agreement (from a verb signifying "to cut or divide," in allusion to a sacrificial custom in connection with "covenant-making," eg, Gen. 15:10, "divided" Jer. 34:18-19).在其使用在septuagint ，它是绘制一个希伯来字，意思是"盟约"或协议（由一个动词标志着" ，以减少或鸿沟" ，在提到一个祭祀风俗结合"盟约决策" ，如：将军15:10 ， "分化"哲。 34:18-19 ） 。 In contradistinction to the English word "covenant" (lit., "a coming together"), which signifies a mutual undertaking between two parties or more, each binding himself to fulfill obligations, it does not in itself contain the idea of joint obligation, it mostly signifies an obligation undertaken by a single person.在对比了英文单词"盟约" （ lit. ， "合" ） ，这标志着双方共同承担两方之间或更多，每一个有约束力自己履行义务，它本身并不包含的思想，共同的义务，它多半意味着承担义务，由一个单一的人。
For instance, in Gal.例如，在半乳糖。 3:17 it is used as an alternative to a "promise" (vv. 16-18). 3时17分，它是用来作为一种替代，以一个"诺言" （ vv. 16-18 ） 。 God enjoined upon Abraham the rite of circumcision, but His promise to Abraham, here called a "covenant," was not conditional upon the observance of circumcision, though a penalty attached to its nonobservance.上帝是受命后，亚伯拉罕的成年礼包皮环切术，但他承诺，石礼谦，这里所谓的"盟约" ，是不是有条件后，为纪念包皮环切术，虽然罚款重视其nonobservance 。 "
The NT uses of the word may be analyzed as follows: (a) a promise or undertaking, human or divine, Gal.新台币用途的字，可分析如下： （一）保证或承诺，人还是神，半乳糖。 3:15; (b) a promise or undertaking on the part of God, Luke 1:72; Acts 3:25; Rom. 3:15 ， （ b ）一个承诺或承诺，对部分上帝，卢克1:72 ;行径3时25分;光碟。 9:4; 11:27; Gal. 9时04分; 11:27 ;加尔。 3:17; Eph. 3时17分;厄。 2:12; Heb. 2时12分;希伯来书。 7:22; 8:6, 8, 10; 10:16; (c) an agreement, a mutual undertaking, between God and Israel, see Deut. 7时22分; 8时06分，第8 ，第10条; [ 10:16 ; （三）一项协议，双方共同承担，与上帝和以色列，见deut 。 29-30 (described as a 'commandment,' Heb. 7:18, cf. v. 22); Heb. 29-30 （称为'戒律'以弗所书7时18分，比照五， 22 ） ;希伯来书。 8:9; 9:20; (d) by metonymy, the token of the covenant, or promise, made to Abraham, Acts 7:8; (e) by metonymy, the record of the covenant, 2 Cor. 8时09分; 9时20分; （四）转喻，象征性的公约，或承诺，取得了亚伯拉罕的行为， 7时08分; （五）转喻，该记录的盟约， 2肺心病。 3:14; Heb. 3时14分;希伯来书。 9:4; cf. 9时04分;比照。 Rev. 11:19; (f) the basis, established by the death of Christ, on which the salvation of men is secured, Matt.牧师11时19分（六）的基础上，成立了由死的基督，而救赎的男人是有担保的，马特。 26:28; Mark 14:24; Luke 22:20; 1 Cor. 26:28 ;马克14时24分;卢克22时20分， 1肺心病。 11:25; 2 Cor. 11:25 ， 2肺心病。 3:6; Heb. 3时06分;希伯来书。 10:29; 12:24; 13:20. 10:29 ; 12时24分; 13:20 。 "This covenant is called the 'new,' Heb. 9:15, the 'second,' 8:7, the 'better,' 7:22. In Heb. 9:16-17, the translation is much disputed. There does not seem to be any sufficient reason for departing in these verses from the word used everywhere else. The English word 'Testament' is taken from the titles prefixed to the Latin Versions." " ，这是所谓的'新'以弗所书9:15 ， '第二， ' 8时07分， '好， ' 7时22分在以弗所书9:16-17 ，翻译是许多有争议的，有似乎并没有任何充分理由背离，在这些诗词中，从所用的字眼天下。英文字'遗嘱'是采取从字幕后缀的拉丁版本" 。
Covenant, lit., "to put together," is used only in the middle voice in the NT, and, means "to determine, agree," John 9:22 and Acts 23:20; "to assent," Acts 24:9; "to covenant," Luke 22:5.盟约，亮着" ，以联合起来， "只用在中的声音在新台币，并指"决定的，同意的话， "约翰9时22分和行为23:20 ; "赞同"的行为， 24条： 9 ; "盟约" ，卢克22时05分。 Note: In Matt.注：在马特。 26:15 the KJV translates histemi, "to place (in the balances)," ie, to weigh, "they covenanted with"; RV, "they weighed unto." 26:15该kjv翻译histemi " ，以地方（在余额） ， "也就是说，要衡量" ，他们covenanted " ;风疹病毒， "他们权衡祂" 。
The doctrine of the covenant was one of the theological contributions that came to the church through the Reformation of the sixteenth century.该学说的盟约是一个神学的贡献，来教会通过改造16世纪。 Undeveloped earlier, it made its appearance in the writings of Zwingli and Bullinger, who were driven to the subject by Anabaptists in and around Zurich.欠发达较早，它作出了自己的外貌，在著作zwingli和布凌格，那些被驱赶的主题，由anabaptists在靠近苏黎世。 From them it passed to Calvin and other Reformers, was further developed by their successors, and played a dominant role in much Reformed theology of the seventeenth century when it came to be known as covenant, or federal, theology.他们通过向卡尔文和其他改革者，得到了进一步发展，由他们的继承人，并发挥了主导作用，在很多改革神学的十七世纪时，它后来被称为盟约，或联邦，神学。 Covenant theology sees the relation of God to mankind as a compact which God established as a reflection of the relationship existing between the three persons of the Holy Trinity.盟约神学认为的关系，上帝给人类作为紧凑而上帝设立反映了现有的关系，三者之间的人的圣三一。
This emphasis on God's covenantal dealings with the human race tended to lessen what appeared to some to be harshness in the earlier Reformed theology which emanated from Geneva, with its emphasis on the divine sovereignty and predestination.这种强调对上帝的covenantal打交道的人的种族倾向淡化似乎有些被苛刻，在以前的改革神学，它是源自日内瓦的，其重点是对神的主权和宿命。 From Switzerland covenant theology passed over into Germany, and from there into the Netherlands and the British Isles.由瑞士盟约神学通过到德国，再从那里进入荷兰和英伦三岛。 Among its early and most influential advocates were, besides Zwingli and Bullinger, Olevianus (Concerning the Nature of the Covenant of Grace Between God and the Elect, 1585), Cocceius (Doctrine of the Covenant and Testaments of God, 1648), and Witsius (The Oeconomy of the Covenants, 1685).其早期和最有影响力的鼓吹者，除了zwingli和布凌格， olevianus （有关性的盟约的恩典与上帝的选， 1585 ） ， cocceius （学说的盟约，并证明了上帝的， 1648 ） ，和witsius （该oeconomy的公约， 1685年） 。 It was taken up into the Westminister Confession and came to have an important place in the theology of Scotland and New England.它被带到了进入westminister招供，并有重要的地位，在神学的苏格兰和新英格兰。
Inasmuch as he was acting not only for himself but representatively for mankind, Adam was a public person.因为，他是不是只为自己，但代表性，为人类，亚当是一个公众人物。 His fall therefore affected the entire human race that was to come after him; all are now conceived and born in sin.他的下降，因此影响到整个人类的，那就是让他的，全都是现在在构思和诞生于罪过。 Without a special intervention of God there would be no hope; all would be lost forever.如果没有特别的干预，上帝将不会有希望，一切将永远失去了。
The good news, however, is that God has intervened in behalf of mankind with another covenant. Unlike the earlier covenant of works, whose mandate was "Do this and you shall live" (cf. Rom. 10:5; Gal. 3:12), the covenant of grace is bestowed on men in their sinful condition with the promise that, in spite of their inability to keep any of the commandments of God, out of sheer grace he forgives their sin and accepts them as his children through the merits of his Son, the Lord Jesus Christ, on the condition of Faith.好消息，然而，就是上帝的介入，代表了人类与另一盟约， 不像早先公约的工程，其任务是"做这做，你将生活" （见光盘。 10时05分;加尔3 ： 12 ） ，该公约的恩典赐予的男子在其罪孽深重的条件与承诺，尽管他们无法保持任何的诫命神的，但是，出于纯粹的恩典，他宽恕自己的罪过，并接纳他们为他的孩子们通过值得的，他的儿子，主耶稣基督，条件是信念。
On this foundation covenant theology affirms that God the Father and God the Son covenanted together for the redemption of the human race, the Father appointing the Son to be the mediator, the Second Adam, whose life would be given for the salvation of the world, and the Son accepting the commission, promising that he would do the work which the Father had given him to do and fulfill all righteousness by obeying the law of God.在此基础上盟约神学申明上帝和上帝的儿子covenanted起来，为救赎人类，父亲委任儿子成为调停者，第二个亚当，他们的生活会考虑为救赎的世界，和儿子接受该委员会，有前途，他会做的工作，父亲给了他这样做，并履行所有正义服从上帝的法规。 Thus before the foundation of the world, within the eternal being of God, it had been determined that creation would not be destroyed by sin, but that rebellion and iniquity would be overcome by God's grace, that Christ would become the new head of humanity, the Savior of the world, and that God would be glorified.所以才立党之本，世界，并没有永恒的福祉神，它已被确定，创造不会被人破坏罪过，但暴动和邪恶中，将克服由上帝的恩典，基督将成为新的主管人道，救世主的世界，神将荣耀。
Thus Heb.因此希伯来书。 7:22 calls Jesus the "surety" or "guarantee" of the new covenant, which is better than that which came through Moses. 7时22分来电耶稣的"担保人"或"保证"的新的盟约，但总比说出来，通过摩西。 Within the context of this last passage repeated mention is made of God's promise to Christ and his people.内部的背景下这最后通过反复提到的是上帝的诺言，以基督和他的人民。 He will be their God and they will be his people.他将他们的神和他们的将是他的人。 He will bestow on them the grace they need to confess his name and live with him forever; in humble dependence on him for their every need, they will live in trustful obedience from day to day.他会赐给他们的恩典，他们需要交代自己的名字和他同住永远;濡以沬依赖于他自己的每一个需要，他们将生活在相互信任的服从性，从日常。 This latter, called faith in Scripture, is the sole condition of the covenant, and even it is a gift of God (Eph. 2:8 - 9).这后者， 所谓的信念在经文中，是唯一的条件，公约的，甚至是神的恩赐 （以弗所书2时08 -9 ） 。
Although the covenant of grace includes various dispensations of history, it is essentially one.虽然该公约的宽限期，包括各种dispensations历史的，它基本上是一种。 From the promise in the garden (Gen. 3:15), through the covenant made with Noah (Gen. 6 - 9), to the day that the covenant was established with Abraham, there is abundant evidence of God's grace.从承诺在花园里（创3:15 ） ，通过该公约与挪亚（创6 -9 ） ，以当日该公约设立的亚伯拉罕，有大量证据上帝的恩典。 With Abraham a new beginning is made which the later, Sinaitic covenant implements and strengthens.亚伯拉罕一个新的开端，是其中后，西乃半岛公约的实施和加强。 At Sinai the covenant assumes a national form and stress is laid on the law of God.在西奈盟约假设一个国家的形式和强调的是放在上帝的法规。 This is not intended to alter the gracious character of the covenant, however (Gal. 3:17 - 18), but it is to serve to train Israel until the time would come when God himself would appear in its midst.这是不打算改变大方性格的盟约，但是， （ gal. 3时17 -1 8） ，但它是为了向以色列火车到时候会来的时候，上帝会出现在它的中间。 In Jesus the new form of the covenant that had been promised by the prophets is manifest, and that which was of a temporary nature in the old form of the covenant disappears (Jer. 31:31 - 34; Heb. 8). While there is unity and continuity in the covenant of grace throughout history, the coming of Christ and the subsequent gift of the Holy Spirit have brought rich gifts unknown in an earlier age.在耶稣新形式的公约已答应由先知，是体现和表示，这是属于暂时性质，在旧形式的盟约消失（ jer. 31:31 -3 4;以弗所书8 ） 。则有是的统一性和连续性，在该公约的宽限期，在整个历史上，在未来的基督，以及随后圣灵的恩赐带来了丰富的礼物，不知在较早年龄段。
These are a foretaste of future blessedness when this present world passes away and the Holy City, the New Jerusalem, comes down out of heaven from God (Rev. 21:2).这些都预示着未来幸福的时候，这个目前世界逝世和圣城新耶路撒冷，可以归结出天国上帝（牧师21时02分） 。
ME
Osterhaven我osterhaven
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
L Berkhof,
Systematic Theology; C Hodge, Systematic Theology, II; H Heppe, Reformed
Dogmatics; H Bavinck, Our Reasonable Faith; G Schrenk, Gottesreich und Bund in
alteren Protestantismus; HH Wolf, Die Einheit des Bundes.升，伯克霍夫的，有系统的神学;
c Hodge的，有系统的神学，二; h黑珀，改革dogmatics ; h巴文克，我们合理的信仰;克schrenk ， gottesreich
und外滩alteren protestantismus ;个HH狼来了，死einheit万的Bundes 。
Covenant, in Old Testament theology, is a compact between God and his worshipers. Covenants were originally developed by the civilizations of the ancient Middle East as a means of regulating relations between social or political entities. 盟约，在旧约神学，是一个紧凑型之间的上帝和他的会众。公约最初由文明的古老的中东作为一种手段，调节社会关系或政治实体。 The earliest evidence for covenants comes from Sumer in the 3rd millennium BC.最早证据盟约来自苏美尔在第三公元前3000年。 In the late Bronze Age (14th century to 13th century BC), covenants were used by the Hittites to define the reciprocal obligations of suzerain and vassal.在青铜时代晚期（ 14世纪至13世纪BC ）的，公约所采用的赫梯界定等义务的宗藩。 Covenants often took the form of military treaties and were used to specify the terms of peace between a victor and a defeated foe.盟约往往采取的方式是军事条约和被用来指明的条款之间的和平是胜利者，并击败敌人。
The earliest covenant recorded in the Old Testament occurs in Genesis 15:12-21, in which Yahweh pledges himself unconditionally to grant the land of Palestine to Abraham's descendants.最早的盟约记录在旧约中出现成因15:12-21 ，其中雅威自己的承诺，无条件地给予巴勒斯坦的土地上，以亚伯拉罕的子孙。 Similarly, in 2 Samuel 7:13-17, Yahweh promises to establish the dynasty of King David forever.同样，在二塞缪尔7:13-17 ，雅威诺言，以建立王朝的大卫王永远。 This type of unilateral pledge is called a promissory covenant, in contrast to the obligatory covenant, such as that made between Yahweh and Moses, in which both parties bind themselves to abide by certain stipulations.这种类型的单方面承诺，是所谓的承诺公约，在对比度，以强制性公约，例如像之间雅威和摩西，其中双方约束自己，遵守某些规定。 Exodus 24:7 relates that Moses took "the book of the covenant, and read it in the hearing of the people; and they said, 'All that the Lord has spoken we will do, and we will be obedient.'!"出埃及记24:7表示摩西了" ，书中的盟约，并宣读了它在听证会的人，以及他们说， '所有主发言后，我们会做的，我们会听话' ！ " Contemporary scholars believe that "the book of the covenant" includes the section in Exodus from 20:23 through 23:33.当代学者认为， "这本书的盟约" ，其中包括科外流，从20点23分，通过23时33分。
From these and other passages in the Pentateuch has arisen the conception of a covenant between Yahweh and the people of Israel, whereby the Israelites were to enjoy the blessing and protection of Yahweh in return for remaining obedient and faithful to him.从这些和其他旅费，在pentateuch出现的概念，包含之间雅威和以色列人民，让以色列人被享受祝福和保护雅威以换取剩余的顺从和忠实地给他。 After the Jews were driven out of Palestine and scattered over the earth, the covenant between the Jews and Yahweh was interpreted by them to include an eventual restoration of their ancient homeland.之后，犹太人被赶出巴勒斯坦和散落在地球之间的契约，犹太人和雅威被解读为他们包括最终恢复自己的古老家园。
According to Christian theology, Jesus Christ, by his death on the cross, made a covenant for the redemption of humanity. Theologians differ about the precise meaning of this covenant, sometimes called the New Covenant or the Covenant of the New Testament. Some believe that Christ's voluntary sacrifice redeemed all; others contend that only those who earn their redemption by faith alone, or by faith and good works, can or will be saved. 据基督教神学，耶稣基督，他的逝世对两岸关系，作出了盟约为救赎人类。神学家不同，对准确含义这个公约，有时被称为新的公约或盟约的新约圣经。有些人认为基督的自愿牺牲赎回全部;其他人则认为，只有那些赚其赎回所信仰单，或由信仰和好的作品，能够或者将会得到拯救。
A covenant is a contract or agreement between two parties.一项公约是一项合同或协议，两方之间。 In the Old Testament the Hebrew word berith is always thus translated.在旧约希伯来文的字贝里特总是因此翻译成英文。 Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).贝里特是源于一个根源，亦即"削减" ，因此，公约是一个"剪" ，是参考了切割或分裂的动物分成两部分，缔约各方通过它们之间的，在作出盟约（根。 15 ;哲。 34:18 ， 19 ） 。
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version.相应的字，在新约圣经希腊是diatheke ，这是但是，立下"遗嘱"笼统地说，在核定的版本。 It ought to be rendered, just as the word berith of the Old Testament, "covenant."它应该提供，正如字贝里特的旧约， "盟约" 。 This word is used (1) of a covenant or compact between man and man (Gen. 21: 32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15).这个字是用（ 1 ）一个公约或紧凑，人与文（创21 ： 32 ）之间，或部落或国家（ 1萨姆。 11时01分;乔什。 9时06分， 15岁） 。 In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8).在进入了一个盟约，耶和华是郑重呼吁见证交易（创31:50 ） ，因此它被称为"盟约的上主" （ 1萨姆。 20时08分） 。 The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name.婚姻契约是所谓的"盟约的上帝" （ prov. 2:17 ） ，因为婚姻是上帝的名字。 Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18).邪恶的男人谈及担任代理，因为如果他们已经作出了"盟约与死亡"的人，不要把他们消灭，或与地狱不吃掉他们（以赛亚书28:15 ， 18 ） 。
(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. （ 2 ）这个词是用来参考，以上帝的启示，在自己的方式许诺或失宠于男子。 Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer.l 33:20, "my covenant").因此上帝的承诺诺亚大洪水过后，是被称为盟约（创9 ; jer.l 33:20 ， "我的盟约" ） 。 We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9).我们有一个帐户上帝的covernant亚伯拉罕（创17可比。列弗。 26:42 ） ，该公约的神职人员（ num. 25:12 ， 13岁; deut 。 33:9 ; neh 。 13时29分）文件和公约的西奈（例如： 34:27 ， 28列弗。 26:15 ） ，这是事后再次，在不同时间，在历史上的以色列（申命记29 ;乔什24 2人权委员会15 ， 23 ; 29 ; 34 ;以斯拉10岁; neh 9段） 。 In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17).符合人的习俗，上帝的盟约是说，待证实与宣誓（申命记4时31分;聚苯乙烯。 89:3 ） ，并伴随着一个迹象（创九17 ） 。 Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75).因此，该公约是所谓上帝的"律师" ， "誓言" ， "诺言" （诗篇89:3 ， 4 ; 105:8-11 ;以弗所书6:13-20 ;路加福音1:68-75 ） 。 God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34).上帝的盟约组成，全在赠与的祝福（以赛亚书59:21 ;哲。 31:36 ， 34 ） 。 The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14).任期盟约也被用来指定继承定期日间及夜间（ jer. 33:20 ） ，安息日（如31:16 ） ，割礼（创17时09分， 10 ） ，并在总体上的任何条例神（ jer. 34:13 ， 14 ） 。 A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5). "盟约盐" ，标志着一个永恒的盟约中，在密封或批准，其中盐，作为会徽的永久组成，可用于（ num. 18时19分;列弗。 2时13分， 2人权委员会。 13时05分） 。
This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.这个公约也被称作盟约的性质，因为与男子在他的自然人或unfallen状态;盟约的生命，因为"生命"的承诺，重视服从;和法律公约，因为它要求完善以服从法律。 The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness. "生命之树" ，是向外签署并盖章的，生命是承诺在盟约，因此它通常被称为密封的公约， 这个公约是根据废止了福音，因为基督已经圆满地完成了各项条件在代表他的人民，现在提供救赎论条件，信仰，它是仍然有效，不过，由于它取决于人们对一成不变正义的神，是约束所有的人都不会逃到基督接纳他的正义感。
The conditions of
this covenant were,:条件，这个公约的人， ：
The Covenanters were Scottish Presbyterians of the 17th century who subscribed to covenants (or bonds), the most famous being the National Covenant of 1638 and the Solemn League and Covenant of 1643.该盟约被苏格兰presbyterians的十七世纪的人所签署盟约（或债券） ，其中最有名的被国家公约的1638和庄严联赛和公约的1643年。 The National Covenant opposed the new liturgy introduced (1637) by King Charles I. This led to the abolition of episcopacy in Scotland and the Bishops' Wars (1639-41), in which the Scots successfully defended their religious freedom against Charles.全国盟约反对新的礼仪中介绍了（ 1637 ） ，由国王查尔斯一，这导致取消之故，在苏格兰和美国主教团战争（ 1639至1641年） ，其中苏格兰人成功捍卫了他们的宗教自由，对查尔斯。
In the Solemn League and Covenant, the Scots pledged their support to the English parliamentarians in the English Civil War with the hope that Presbyterianism would become the established church in England.在庄严的联赛和盟约，苏格兰人表示，他们支持以英语国会议员在英国内战与希望presbyterianism将成为既定的教堂在英国。 This hope was not fulfilled.这个愿望没有实现。 In fact, after the Restoration (1660), King Charles II restored the episcopacy and denounced the covenants as unlawful.事实上，在修复后（ 1660 ） ，国王查尔斯二世恢复之故，并谴责人权公约，是非法的。 Three revolts of the Covenanters (1666, 1679, 1685) were harshly repressed.三起义的盟约（ 1666 ，为1679 ， 1685 ）被严厉镇压。 After the Glorious Revolution of 1688, William III reestablished the Presbyterian church in Scotland but did not renew the covenants.之后，光荣革命的1688年，威廉三，重新确立了基督教长老会在苏格兰，但没有续签盟约。
Charles H. Haws查尔斯每小时容易
Bibliography
参考书目
Cowan, IB,
Scottish Covenanters (1976); Stevenson, D., The Scottish Revolution, 1637-44
(1973). Cowan先生，兴业，苏格兰盟约派（ 1976年） ;史蒂文森博士，苏格兰革命， 1637年至1644年（ 1973年）
。
The Covenant of Works, was entered into by God with Adam as the representative of the human race (comp. Gen. 9:11, 12; 17: 1-21), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace.该公约的作品，是进入上帝与亚当为代表的是人类（ comp.上将9时11分， 12岁; 17 ： 1-21 ） ，所以风格的，因为完美的服从性是它的条件，从而区别于该公约的恩典。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
We are not to suppose that the promises were fulfilled by Israel's restoration from the Babylonian captivity.我们不是去假定的承诺得到实现，由以色列的修复工程从巴比伦获释。 It will be recalled that she was not then scattered "among all the nations" or "unto the utmost parts of heaven."人们还记得，她是不会那么分散的， "在所有国家的"或"所不欲，最大部分的天堂" 。 Moreover, when God recalled them from Babylon, they were not all brought back nor multiplied above their fathers (5), nor were their hearts circumcised to love the Lord (6).此外，当上帝的回忆，他们从巴比伦，他们并不都带回来，也没有再乘以上述的父亲（ 5 ） ，也没有被他们的心接受割礼，以爱主（ 6 ） 。 It may be said that there was a foreshadowing of the ultimate fulfilment of the prophecy at that time, but nothing more.可以说，有一个铺垫的，最终实现的预言，在那个时间，但此而已。 The complete accomplishment is yet to come.完整的成绩，的确还在后头。 Israel is yet to be converted to Jesus Christ as her Messiah, and returned to her land in accordance with what all the prophets teach.以色列尚未转换为耶稣基督是她的救世主，并回到自己的土地按照何种所有先知任教。
Questions 1. 问题 1 。 Name and distinguish between the two covenants mentioned.名称和区分这两项公约的提及。 2. 2 。 How many of the Scripture references have you examined under the paragraph "The Need of Eye Salve"?有多少经文参考你检查下段"的需要，眼心何忍" ？ 3. 3 。 Name the seven features of the Palestinian covenant.姓名七个特点巴勒斯坦盟约。 4. 4 。 Why was not the restoration from Babylon the fulfilment of these promises?为什么没有恢复从巴比伦履行这些承诺？ 5. 5 。 When will they be fulfilled?时，他们会履行？
The name given to the subscribers (practically the whole Scottish nation) of the two Covenants, the National Covenant of 1638 and the Solemn League and Covenant of 1643.姓名考虑到用户（几乎整个苏格兰民族）的两个人权公约，国家公约的1638和庄严联赛和公约的1643年。 Though the covenants as national bonds ceased with the conquest of Scotland by Cromwell, a number continued to uphold them right through the period following the Restoration, and these too are known as Covenanters.虽然该公约的国家债券停止与征服的，由苏格兰克伦威尔，一些继续坚持他们有权通过之后的一段时间里恢复，而这也被称为盟约。 The object of the Covenants was to band the whole nation together in defense of its religion against the attempts of the king to impose upon it an episcopal system of church government and a new and less anti-Roman liturgy.该物体的公约，是要带全民族的共同防务，其对宗教的企图国王强加于它是一个系统的主教教堂政府和一个新的和少的反罗马教会礼仪。 The struggle that ensued was a struggle for supremacy, viz.: as to who should have the last word, the King or the Kirk, in deciding the religion of the country.这场斗争随后是一个奋斗的至高无上的，即：至于谁应该有最后的发言权，国王或柯克，在决定宗教的国家。 How this struggle arose must first be briefly explained.如何斗争此起彼伏，首先要简要解释。
The causes of this Protestant conflict between Church and State must be sought in the circumstances of the Scottish Reformation.造成这一冲突的新教教会和国家之间必须寻求在此情况下的苏格兰改造。 (For a summary of the history of the Scottish reformation down to 1601 see ch. ii of Gardiner's "History of England".) Owing to the fact that Scotland, unlike England, has accepted Protestantism, not at the dictates of her rulers, but in opposition to them, the reformation was not merely an ecclesiastical revolution, but a rebellion. （总结了历史的苏格兰改造下降到1601年见章第二节加德纳的"历史的英格兰" ） ，由于这一事实，即苏格兰，不像英国，接受了基督教的，而不是听命于她的统治者，但在反对派对他们来说，改革不仅是一个宗教革命，而是一种反叛。 It was, therefore, perhaps no mere chance that made the Scottish nation, under the guidance of John Knox and later Andrew Melville, adopt that form of Protestantism which was, in its doctrine, farthest removed from Rome, to which their French regents adhered, and which in its theory of church government was most democratic.因此，有人也许不只是机会，使得苏格兰民族的指导下，约翰诺克斯后来安德鲁梅尔维尔，采取这种形式的新教是，在它的教义，最远罢免罗马，而他们的法语科罗拉多大学坚持，而在其理论的教会，政府是最民主的。 Presbyterianism meant the subordination of the State to the Kirk, as Melville plainly told James VI at Cupar in 1596, on the famous occasion when he seized his sovereign by the sleeve and called him "God's silly vassal". presbyterianism指的是从属的国家向柯克，梅尔维尔赤裸裸地告诉詹姆士六世在cupar在1596 ，对著名的场合时，他缴获其主权由袖和他称为"上帝的无聊的附庸" 。 In the church, king and beggar were on an equal footing and of equal importance; king or beggar might equally and without distinction be excommunicated, and be submitted to a degrading ceremonial if he wished to be released from the censure; in this system the preacher was supreme.在教会里，国王和乞丐，都是在平等的立足点上的平等的重要性;国王还是乞丐，可能同样是和不加区分地予以驱逐，并提交给一个有辱人格的典礼，如果他愿意被释放出来训斥;在这个体系中的布道者被最高法院。 The civil power was to be the secular arm, the instrument, of the Kirk, and was required to inflict the penalties which the preacher imposed on such as contemned the censure and discipline of the Church.公务员的权力是被世俗手臂，文书，对柯克，并须施加刑罚，其中布道者强加如contemned谴责和纪律的教会。 The Kirk, therefore, believed that the Presbyterian system, with its preachers, lay elders, and deacons, kirk sessions, synods, and general assemblies, was the one, Divinely appointed means to salvation, claimed to be absolute and supreme.该柯克，因此相信该长老会制度，它的传教士，奠定长老，和执事，柯克会议，主教会议的，而一般的集会，是一个神圣的委任方式来救赎，他声称是绝对的和最高的。 Such a theory of the Divine right of Presbytery was not likely to meet with the approval of the kings of the Stuart line with their exaggerated idea of their own right Divine and prerogative.这种理论的神权的长老，是不太可能，以满足在征得国王的斯图尔特符合他们的想法夸大自己的神圣权利和特权。 Nor could a church where the ministers and their elders in the kirk assemblies judged, censured, and punished all offenders high or low, craftsman or nobleman, be pleasing to an aristocracy that looked with feudal contempt on all forms of labour.也不能一所教堂那里部长和他们的长辈在柯克集会评判，责难，并惩罚所有罪犯偏高或偏低，技工或贵族，令人高兴的是一个贵族说，期待与封建蔑视一切形式的劳动。 Both noble and king were therefore anxious to humble the ministers and deprive them of some of their influence.既有崇高和景，因此急于以谦卑的部长和剥夺了他们对他们的一些影响力。 James VI was soon taught the spirit of the Presbyterian clergy; in 1592 he was compelled formally to sanction the establishment of Presbytery; he was threatened with rebellion if he failed to rule according to the Gospel as interpreted by the ministers.詹姆士六世很快就被教导精神上来，把长老会的神职人员; 1592年，他被迫正式批准设立的长老，他被威胁与反叛，如果他没有统治据福音的诠释，由部长。 If his kingly authority was to endure, James saw that he must seek for some means by which he could check their excessive claims.如果他的王道管理局忍受，詹姆斯看到了，他必须寻求一些方法，使他可以检查其过分的要求。 He first tried to draw together the two separate representative institutions in Scotland - the Parliament, representing the king and the nobility, and the General Assembly, representing the Kirk and the majority of the nation - by granting the clergy a vote in Parliament.他首次尝试借鉴连同两个独立的代议机构，在苏格兰-议会中，代表国王和贵族，并得到大会代表柯克和广大民族-通过给予神职人员表决，在国会。 Owing, however, to the hostility of clergy and nobility, the scheme fell through.然而，由于敌意的教士和贵族，这项计划告吹。 James now adopted that policy which was to be so fruitful of disaster;he determined to re-introduce episcopacy in Scotland as the only possible means of brining the clergy to submit to his own authority.詹姆斯目前采用这种政策是如此丰硕的灾难，他决心要重新引进之故在苏格兰作为唯一可能的方式， brining神职人员向他自己的权威。 He had already gone some way towards accomplishing his object when his accession to the English throne still further strengthened his resolve.他已经历了一些长足的进展，完成他的对象时，他加入了英语宝座仍然进一步坚定了他的决心。 For he considered the assimilation of the two Churches both in their form of government and in their doctrine essential to the furtherance of his great design, the union of the two kingdoms.对于他认为同化这两个教会都在他们的政府形式，并在其学说至关重要的推动他的伟大设计，该联盟的两个王国。
By 1612, James had succeeded in carrying out the first part of his policy, the re-establishment of diocesan episcopacy.通过第1612詹姆斯曾成功地进行了第一部分，他的政策，重新建立的教区主教。 Before his death he had also gone a long way towards effecting changes in the ritual and doctrine of Presbyterianism.在他死之前，他也经历了漫长的道路走向变化的影响，在祭祀和学说的presbyterianism 。 On Black Saturday, 4 Aug., 1621, the Five Articles of Perth were ratified by the Estates.对黑周六， 1621年8月4日，五篇文章珀斯批准了屋。 Imposed as these were upon an unwilling nation by means of a packed Assembly and Parliament, they were to be the source of much trouble and bloodshed in Scotland.强加的，因为这些人后，不情愿的民族是指一个包装大会和议会，他们要的来源很多麻烦和流血事件在苏格兰。 Distrust of their rulers, hatred of bishops, and hatred of all ecclesiastical changes was the legacy bequeathed by James to his son.不信任自己的统治者，仇恨的主教，和仇恨的所有教会的变化是遗产，遗赠由詹姆斯以他的儿子。 James had sowed the wind, and Charles I was soon to reap the whirlwind.詹姆斯已经播下了风，和查尔斯我是即将收获旋风。 Charles' very first action, his "matching himself with the daughter of Heth", ie, France (see Leighton, "Sion's Plea against Prelacy" quoted by Gardiner, "Hist. of England, ed. 1884, VII, 146), aroused suspicion as to his orthodoxy, and in the light of that suspicion every act of his religious policy was interpreted, wrongly we know, as some subtle means of favoring popery. His wisest course would have been to annul the hated Five Articles of Perth, which to Scotchmen were but so many injunctions to commit idolatry. In spite of concessions, however, he let it be known that the articles were to remain (Row, Historie of the Kirk of Scotland, p. 340; Balfour, Annals, II, 142; Privy Council Register, NS, I, 91-93). Further, he took the unwise step of increasing the powers of the bishops; five were given a place in the Privy Council; and the Archbishop Spottiswoode was made President of the Exchequer and ordered as Primate to take precedence of every other subject. This proceeding not only roused the indignation of Protestants, who in the words of Row, considered bishops "bellie-gods", but it further offended the aristocracy, who felt themselves thus slighted. But a persecution of the Kirk and its preachers would not have brought about as rebellion. Charles could always count on his subservient bishops, and on the nobles ever willing to humble the ministers. But he now took a step which alienated his only allies. James had always been careful to keep the nobles on his side by lavish grants of the old church lands. By the Act of Revocation, which passed the Privy Seal, 12 October, 1625 (Privy Council Register I, 193), Charles I touched the pockets of the nobility, raised at once a serious opposition, and led the barons to form an alliance with the Kirk against the common enemy, the king. It was a fatal step and proved "the ground-stone of all the mischief that followed after, both to this king's government and family (Balfour, Annals, II, 128).查尔斯非常的第一次行动，他的"匹配自己的女儿，海斯的" ，即法国（见礼顿， "锡永的认罪对prelacy "引述加德纳， "历史。英格兰版1884年，第七条， 146条） ，引起了怀疑他的正统，并根据这一猜疑每法令他的宗教政策进行解释，错误，我们知道，由于一些微妙的手段偏袒popery ，他的明智的，当然会被取消恨五篇文章的珀斯，其中以scotchmen人，但这么多的禁制令犯下偶像崇拜。不顾的让步，不过，他让人知道说，这些文章继续（连续的历史的柯克的苏格兰， 340页;鲍尔弗，县志，二， 142 ;枢密院登记，生理盐水，我， 91-93 ） 。此外，他还采取不明智的步骤，增加权力的主教; 5人，给予地方在枢密院;大主教spottiswoode了总统的国库和命令作为灵长类动物，以最优先的每一个其他议题，这程序中，不仅激起了愤慨的新教徒，他们在的话，缅甸考虑主教" bellie -神" ，但它进一步得罪了贵族，他们认为自己因此轻视，但迫害的柯克和其传教士就不会带来作为叛乱。查尔斯总是可以指望他屈从主教，并于贵族以往任何时候都愿意谦虚的部长们，但他现在采取的一个步骤，这疏远了他唯一的盟国。詹姆斯一直谨慎地保持贵族对他的共同的盛情资助的旧教会的土地，通过该法令的废止，其中通过枢密院印章， 1625年10月12日（英国枢密院登记， 193人） ，查尔斯我摸了口袋贵族，提出了在一次严重的反对，并领导大亨，来形成一个联盟，与柯克反对共同的敌人，国王，这是一个致命的步骤，并证明了"地面石材全部作怪随后后，无论这个国王的政府和家庭（鲍尔弗，县志，第二，第128条） 。 Thus, before he had set foot in Scotland, Charles had offended every class of his people.因此，之前他已踏上了在苏格兰，查尔斯曾得罪了每个班级他的人。 His visit to Scotland made matters worse; Scotchmen were horrified to see at the coronation service such "popish rags" as "white rochets and white sleeves and copes of gold having blue silk to their foot" worn by the presiding bishops which "bred great fear of inbringing of popery" (Spaulding, Hist. of the Troubles in England and Scotland, 1624-45, I, 36).他前往苏格兰使事情更糟; scotchmen人震惊地看到，在加冕服务，例如" popish抹布" ，因为"白rochets及白色长袖和应对黄金有蓝色丝绸自己的脚"穿的主持主教，其中"孕育了巨大的恐慌对inbringing的popery " （斯波尔丁，历史的。闯过难关，在英格兰和苏格兰， 1624年至1645年，我36岁） 。 Acts, too, were passed through Parliament which plainly showed the king's determination to change the ecclesiastical system of Scotland.行为，也被多数票通过，其中赤裸裸地表明国王的决心改变教会系统的苏格兰。 Scotland was therefore ready for an explosion.苏格兰，因此，准备爆炸。
The spark was the New Service Book.星火是新的服务预订。 Both Charles and Laud had been shocked at the bare walls and pillars of the churches, all clad with dust, sweepings, and cobwebs; at the trafficking which went on in the Scottish churches; at the lengthy "conceived prayers" often spoken by ignorant men and not infrequently as seditious as the sermons (Baillie, OSB, writing in 1627, cited by William Kintoch, "Studies in Scottish Ecclesiastical History", pp. 23, 24; also, "Large Declaration", p. 16).无论查尔斯和赞扬了被震撼，在裸露的墙壁和支柱的教会，都身着蒙尘， sweepings ， cobwebs上贩卖，其中又以对在苏格兰教堂，在冗长的"构思祈祷"常说的无知男人而不是偶尔为煽动，因为布道（ baillie ，定向结构刨花板，写作，在1627年，引自威廉kintoch ， "研究在苏格兰教会史" ，第23条，第24条，也都"的大宣言" ，第16页） 。 The king desired to have decency, orderliness, uniformity.国王想要有正当行为，有序，均匀。 Hence he ordered a new service book, prepared by himself and Laud, to be adopted by Scotland.因此他下令一项新的服务，书，准备由他自己和赞扬，将通过的苏格兰。 The imposition of the New Service Book was a piece of sheer despotism on the part of the king; it had no ecclesiastical sanction whatever, for the General Assembly, and even the bishops as a body, had not been consulted; neither had it any lay authority, for it had not the approval of Parliament; it went counter to all the religious feeling of the majority of the Scottish people; it offended their national sentiment, for it was English.实行这项新服务，本书是一幅纯粹的专制主义对部分国王;它没有教会制裁，无论如何，为大会，甚至主教作为一个机构，他一直没有征询;都不具备任何裁员权威，因为它已经没有议会的批准，而是去对付所有的宗教感情的，大多数的苏格兰人民，它得罪了他们的民族情感，因为它是英语。 Rowe summed up the objections to it by calling it a "Popish-English-Scotish-Mass-Service-Book" (op. cit., p. 398).罗维总结了反对它称它是" popish -英语- scotish -大众服务簿" （同前，页398 ） 。 There could, therefore, be very little doubt as to how Scotland would receive the new liturgy.有，所以可以很毫无疑问，至于如何苏格兰将获得新的礼拜仪式。 The famous riot at St. Giles, Edinburgh, 23 July, 1637 (account of it in the King's "Large Declaration", and Gordon's "Hist. of Scots Affairs", I, 7), when at the solemn inauguration of the new service, somebody, probably a woman, threw the stool at the deacon's head, was but an indication of the general feeling of the country.著名的防暴在圣贾尔斯，爱丁堡， 1637年7月23日（户口的，它在国王的"大宣言" ，而戈登的"历史。苏格兰事务" ，我想， 7 ） ，当在庄严的就职典礼的新服务会上，有人，可能是一名女子，义无返顾地大便在执事的头，只不过是表明了一般的感觉，该国。 From all classes and ranks, and from every part of the country except the north-east, the petitions came pouring into the Council for the withdrawal of the liturgy.来自各阶层和队伍，并从每一个国家的一部分，除东北部，前来请愿浇筑到安理会撤回礼仪。 Every attempt to enforce the prayer book led to a riot.每一个试图强制执行的祈祷书，引发了一场骚乱。 In a word, the resistance was general.总的来说，阻力一般。 The Council was powerless.安理会是无能为力的。 It was suggested therefore that each of the four orders - nobles, lairds, burghers, and ministers - should choose four commissioners to represent them and transact business with the Council, and that then the crowd of petitioners should return to their homes.有人建议，因此，每家的订单-贵族， l airds， b urghers，和部长-应该选择四个委员代表他们进行交易与理事会，并随后离去的请愿者应该返回自己的家园。 Accordingly, four committees, or "Tables" (Row, pp. 465,6) were chosen, the petitioners dispersed, and the riots in Edinburgh ceased.因此，四个委员会，或"表格" （排，第465,6 ）被选定后，请愿者散去，暴动在爱丁堡停止。 But this arrangement also gave the opposition the one thing necessary for a successful action, a government.但这项安排，也给反对党的一件事有必要在一项成功的行动，一个政府。 The sixteen could, if only united, direct the mobs effectively.十六可以，如果只有团结起来，指挥暴民有效。 The effect of having a guiding hand was at once seen.的影响，有一个指导，另一方面是在一次看到。 The demands of the supplicants became more definite and peremptory and on 21 December the Tables presented the Council a collective "Supplication" which not only demanded the recall of the liturgy, but, further, the removal of the bishops from the council on the ground that, as they were parties in the case, they should not be judges (Balfour, Annals, II, 244-5: Rothes, Relation, etc., pp. 26 sqq., gives an account of the formation of the "Tables").要求该supplicants变得更为明确和蛮横，并于12月21日，该图表介绍了安理会的集体" supplication "这不仅要求召回的礼仪中，但进一步的，取消主教从安理会所持理由是，因为它们案件当事方，他们不应该被法官（鲍尔弗，县志，二， 244-5 ： rothes ，关系，等等，第26 sqq ，叙述了组建"统计表" ） 。 The supplicants, in other words, look upon the quarrel between king and subjects as a lawsuit.该supplicants ，换句话说，看后之间的争吵国王和科目作为诉讼。
Charles' answer to the "Supplication" was read at Sterling, on 19 February, 1638.查尔斯回答" supplication "上宣读了英镑，在1638年2月19日。 He defended the prayer book and declared all protesting meetings illegal and treasonable.他捍卫了祈祷书，并宣布所有的抗议集会是非法的叛逆。 A counter proclamation had been deliberately prepared by the supplicants and no sooner had the king's answer been read than Lords Home and Lindsay, in the name of the four orders, lodged a formal protestation.一个反文告被蓄意准备由supplicants并没有随着国王的答案已经读过，比上议院家和林赛，在名称的四项命令，提出正式抗议。 The same form was gone through in Linlithgow and Edinburgh.同样的形式，是经过在林利斯戈和爱丁堡。 By these formal protestations, the petitioners were virtually setting up a government against the government, and as there was no middle party to appeal to, it became necessary to prove to the king that the supplicants, and not he, had the nation behind them.由这些正式的抗议，请愿者几乎是成立一个政府对政府，因为没有中间党派呼吁，它已成为必要的证明向国王表示， supplicants ，而不是他，有民族的才是重要的。 The means was ready to hand.手段，就已经作好了把。 The nobility and gentry of Scotland had been in the habit for entering into "bands" for mutual protection.贵族士绅的苏格兰已经在习惯，为进入"带"相互保护。 Archibald Johnson of Warristoun is said to have suggested that such a band or covenant now be adopted, but not as heretofore by nobles and lairds only, but by the whole Scottish people; it was to be a national covenant, taking as its basis the Negative Confession of Faith which had been drawn up by the order of James VI in 1581. archibald约翰逊的warristoun据说已暗示，这种波段或盟约，现在获得通过，但不作为在此之前，由贵族和lairds而已，但由整个苏格兰人民，它是一个民族盟约，同时，其依据是负面自白的信仰，已制定了由常规的詹姆士六世在1581年。 The great document was composed.大文件组成。 After reciting the reason of the band, that the innovations and evils contained in the supplications had no warrant in the word of God, they promise and swear to continue in the profession and obedience of the aforesaid religion, that we shall defend the same, and resist all those contrary errors and corruptions, according to our vocation, and to the uttermost of that power which God has put in our hands all the days of our life". Yet, whilst uttering oaths that seem scarcely compatible with loyalty to the king, they likewise promised and swore that we shall, to the utmost of our power with our means and lives, stand to the defense of our dread sovereign, his person and authority, in defense of the foresaid true religion, liberties and laws of the kingdom" (Large Declaration, p. 57), and they further swore to mutual defense and assistance.后念的原因，乐队，即创新与邪恶的较量中supplications没有认股权证，在上帝的话，他们承诺，并发誓继续在专业并服从上述宗教，我们将保卫一样的，抵制所有这些相反的错误和反腐倡廉工作，根据我们的天职，并为重，这种权力而上帝已在我们的手中，所有的日子，我们的生命" ，不过，虽然使用伪造宣誓似乎很少与效忠国王，他们同样许诺，并信誓旦旦保证，我们会以最大的力量，与我们的手段和生命安全，请站在国防部的恐惧，我们的主权，他的人格和权威，在国防部的foresaid真正的宗教，自由和法律的王国" （大宣言，第57页） ，同时，他们还发誓要共同防御和援助。 In these professions of loyalty, the Covenanters, for so we must now call the supplicants, were probably sincere; during the whole course of the struggle the great majority never wished to touch the throne, they only wished to carry out their own idea of the strictly limited nature of the king's authority.在这些专业的忠诚度，这个盟约，所以，我们现在必须致电supplicants ，很可能是真诚的; ，在整个过程中的斗争中，绝大部份从来没有想触摸宝座，他们只愿意在履行自己的想法了严格的有限性，国王的权威。 Charles was the king, and they would obey, if he did as they commanded.查尔斯是国王，他们将服从，如果他没有，因为他们指挥的。
The success of the Covenant was great and immediate.成功的盟约，是伟大而立竿见影。 It was completed on 28 February and carried for signature to Greyfriars church.它完成于2月28日，并进行签字，以greyfriars教堂。 Tradition tells how the parchment was unrolled on a tombstone in the churchyard and how the people came in crowds weeping with emotion to sign the band.传统告诉如何羊皮纸是unrolled一个墓碑，在教堂以及如何人们在欢迎人群中哭泣无感慨地签署阶。 This strange seen was soon witnessed in almost every parish in Scotland, if we except the Highlands and the North-East.这种奇怪的失踪很快就被目击在几乎每堂在苏格兰，如果我们除了高地和东北部地区。 Several copies of the Covenant were distributed for signature.几本盟约分发供签署。 "Gentlemen and noblemen carried copies of it in portmantles and pockets requiring subscriptions thereunto, and using their utmost endeavours with their friends in private for to subscribe." "君子和贵族进行的副本，它在portmantles和口袋，要求订阅thereunto ，并利用自己最大的努力与他们的朋友在私下认购" 。 "And such was the zeal of many subscribers, that for a while many subscribed with tears on their cheeks" and it is even said that some did draw their blood, and use it in place of ink to underwrite their name" (Gordon, Scots Affairs, I, 46). Not all, however, were willing subscribers to the Covenant. For many persuasion was sufficient to make them join the cause; other required rougher treatment. All those who refused to sign were not only looked upon as ungodly, but as traitors to their country, as ready to help the foreign invader. And as the greater that the number of subscribers grew, the more imperious they were in exacting subscriptions from others who refused to subscribe, so that by degrees they proceeded to contumelies and reproaches, and some were threatened and beaten who durst refuse, especially in the greatest cities" (Ibid, p. 45). " ，而这种被热情的很多用户，即有一阵子很多认购眼含热泪对他们的脸颊" ，是更说，有些只是借鉴他们的血液，并用它代替墨汁，以包销他们的名字" （高登，苏格兰人国际事务中，我， 46岁） 。并非所有的，不过，愿意向用户提供盟约对于很多劝导，足以使他们加入的原因，其他需要粗糙的待遇，凡是拒绝签署不仅看作为ungodly ，但由于汉奸向自己的国家，作为随时准备帮助外国侵略者，并为更大认为，对用户数量的增长，更专横的，他们在严格的征订由其他人拒绝订阅，以便最迟度，他们接着contumelies和责备，有的威胁和殴打的人（集团垃圾，尤其是在上最伟大的城市" （同上，第45页） 。 No blood, however, was shed until the outbreak of the war.没有血缘，但是，棚，直到战争爆发。 Ministers who refused to sign were silenced, ill-treated, and driven from their homes.部长们拒绝签字的人鸦雀无声，虐待，并赶出自己的家园。 Toleration and freedom of conscience was hated by both parties and by none more fanatically than the Scottish Presbyterians.容忍和良心自由是深恶痛绝的，双方并没有更狂热地比苏格兰presbyterians 。 Scotland was in truth a covenanted nation.苏格兰是在真理一covenanted民族。 A few great land-owners, a few of the clergy, especially the Doctors of Aberdeen who feared that their quiet studies and intellectual freedom would be overwhelmed, stood aloof from the movement.少数大土地拥有者，其中的一些神职人员，尤其是医生，香港仔，他们担心自己的安静的研究和知识自由将无法应付，站在超然，从运动。 Many, no doubt, signed in ignorance of what they were doing, some because they were frightened, but more still because they were swayed by an overpowering excitement and frenzy.许多毫无疑问，签署了在无知的他们做些什么，有些是因为他们害怕，但更多的还是因为它们不徇私情一个压倒的兴奋与狂热。 Neither side could now retreat, but Charles was not ready for war.任何一方都不可以，现在撤退，但查尔斯没有准备好战争。 So to gain time he made a show of concession and promised a General Assembly.所以，以争取时间，他作了一个显示的让步，并承诺大会。 The Assembly met at Glasgow 21 Nov., and immediately brought matters to a head.大会今天下午在格拉斯哥11月21日，并立即带来事项达到了顶点。 It attacked the bishops, accusing them of all manner of crimes; in consequence Hamilton, as commissioner, dissolved it.它攻击主教，指责他们以各种方式犯罪的;后果汉密尔顿，处长职务，解散它。 Nothing daunted, the Assembly then resolved that it was entitled to remain in session and competent to judge the bishops, and it proceeded to pull down the whole ecclesiastical edifice built up by James and Charles.没有沮丧，装配，然后解决它有权继续开会，并有能力判断主教，并着手拉下整个教会大厦建立了由詹姆斯和查尔斯。 The Service Book, Book of Canons, the Articles of Perth were swept away; the episcopacy was declared forever abolished and all assemblies held under episcopal jurisdiction were null and void; the bishops were all ejected and some excommunicated; Presbyterian government was again establis hed.服务本书，书中的大炮，文章珀斯被冲走;主教被宣布永远废除所有集会举行下主教管辖无效;主教都跳伞和一些驱逐;长老政府再次establis华大电子。
War was now inevitable.战争是无可避免的。 In spite of their protestations of loyalty, the Covenanters had practically set up a theory in opposition to the monarchy.尽管他们抗议的忠诚度，盟约派了，实际上成立了一个理论，反对君主制。 The question at issue, as Charles pointed out in his proclamation, was whether he was to be king or not?这个问题的问题，因为查尔斯指出，在他的代表作，是他是否被国王或不？ Toleration was the only basis of compromise possible; but toleration was deemed a heresy by both parties, and hence there was no other course but to fight it out.耐受性是唯一的基础上妥协的可能，但耐受性被认为是异端双方当事人，因此，目前还没有其它课程，但在打出来。 In two short wars, known as the Bishops' Wars, the Covenanters in arms brought the king to his knees, and for the next ten years Charles was only nominally sovereign of Scotland.在短短两战争中，被称为主教战争中，他们盟约武器所带来的国王，以他的膝盖，并为下一个十年查尔斯只是名义上的君主苏格兰。 A united nation could not be made to change its religion at the command of a king.一个团结的民族，无法作出改变其宗教上的指挥，一个国王