A covenant is a mutual agreement between 2 or more persons to do or refrain from doing certain acts.公約的，是相互之間的協議2個或更多的人做或不做某些行為。 Sometimes, this is the undertaking of one of the parties.有時候，這是事業的當事方之一。 In the Bible, God is regarded as the witness of this pact (Gen. 31:50, 1Sam. 20:8).在聖經中，上帝被視為是證人的這一協議（創31:50 ， 1sam 。 20時08分） 。
In the Old
Testament, there are three different types of
covenant:在舊約中，有三種不同類型的盟約：
God made several such covenants in the Bible:上帝幾次這樣的盟約在聖經：
The prophets foretold a New Covenant (Jer. 31:31-34) which would center in a person (Isa. 42:6; 49:8).先知們預言一個新的盟約 （ jer. 31:31-34 ） ，其中將中心的人（以賽亞書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).在新的盟約， 盟約的恩典 ，人是放置在正確的關係，以上帝透過基督（希伯來書7時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. 公約是一個法律概念，往往用在聖經中是一個比喻來形容與上帝的關係和人類的生活。聖經用法源自古代世俗的用法，如盟約意味著一項具有約束力和嚴肅的協議，兩個或兩個以上的政黨。 There were different kinds of covenants in the biblical world, however, just as there are different kinds of contracts today.有各種不同的公約，在聖經中的世界，然而，正如有各種不同的合同。 One type of ancient covenant that serves as a model for certain biblical passages is the royal grant.其中一類古老的盟約，那作為一個模式，在一定聖經段落，是皇家補助金。 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.在這種類型的盟約，一個國王或其他人在管理局獎勵一個忠誠的主題，發放了一個辦公室，土地，免徵稅款，或類似的。 It is typical of such covenants that only the superior party binds himself; conditions are not imposed on the inferior party.這是典型的這種盟約，只有上級黨所約束自己;條件不是強加給劣勢。
Such covenants are also referred to as covenants of promise or unconditional covenants.這種盟約也被稱為盟約的許諾或無條件的盟約。 The covenants God made with Noah (Gen. 9:8 - 17), Abraham (Gen. 15:18), and David (2 Sam. 7; 23:5) fit this pattern.該公約的上帝與挪亞（創9時08分-1 7） ，亞伯拉罕（創0 2:22） ，大衛（ 2薩姆7段; 2 3:5）適合這一模式。 In each of these cases, it is God alone who binds himself by a solemn oath to keep the covenant.在每一種情況下，它是上帝的人所約束自己的一個莊嚴的宣誓，以保持該公約。
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.鑲嵌盟約（例如： 19 -2 4條; d eut;喬什2 4） ，似乎已被模仿的另一種古老的盟約，政治條約之間的一個強大的國王和他的較弱的附庸。 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.以下為標準的形式，這種條約，為神，是宗主，提醒以色列，附庸，神是怎麼挽救了它，以色列在回應時接受了公約規定的。 Israel is promised a blessing for obedience and a curse for breaking the covenant.以色列許諾是一大福音，服從和被詛咒打破盟約。
These two different conceptions of covenant, one stressing promise, the other obligation, eventually modified one another.這兩個不同的概念盟約，一講承諾外，其他的義務，最終修改了對方。 Jesus Christ added a third model, that of a last will and testament.耶穌基督增添了第三個模式，也就是最後遺囑。 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.在最後的晚餐，他解釋自己的生命和死亡的，因為完美的盟約（馬太26:28 ;馬克14時24分;盧克22時20分） 。 構思一個盟約與上帝和人類熟記於心的聖經。這個概念解釋了選擇字的佐證，一個別名為盟約，在命名的兩個部分的聖經。
JJM Roberts jjm羅伯茨
Bibliography
參考書目
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 ，盟約：歷史上的一個聖經的思想（ 1969年） ;葛mendenhall
，第十代：起源聖經的傳統（ 1973年） ;胡粉紅色，神聖公約（ 1984年） 。
Covenant primarily signifies "a disposition of property by will or otherwise."公約的主要標誌是"財產的處置是由會或以其他方式" 。 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 ，它是繪製一個希伯來字，意思是"盟約"或協議（由一個動詞標誌著" ，以減少或鴻溝" ，在提到一個祭祀風俗結合"盟約決策" ，如：將軍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.在對比了英文單詞"盟約" （ lit. ， "合" ） ，這標誌著雙方共同承擔兩方之間或更多，每一個有約束力自己履行義務，它本身並不包含的思想，共同的義務，它多半意味著承擔義務，由一個單一的人。
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時17分，它是用來作為一種替代，以一個"諾言" （ 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.上帝是受命後，亞伯拉罕的成年禮包皮環切術，但他承諾，石禮謙，這裡所謂的"盟約" ，是不是有條件後，為紀念包皮環切術，雖然罰款重視其nonobservance 。 "
The NT uses of the word may be analyzed as follows: (a) a promise or undertaking, human or divine, Gal.新台幣用途的字，可分析如下： （一）保證或承諾，人還是神，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 ）一個承諾或承諾，對部分上帝，盧克1:72 ;行徑3時25分;光碟。 9:4; 11:27; Gal. 9時04分; 11:27 ;加爾。 3:17; Eph. 3時17分;厄。 2:12; Heb. 2時12分;希伯來書。 7:22; 8:6, 8, 10; 10:16; (c) an agreement, a mutual undertaking, between God and Israel, see Deut. 7時22分; 8時06分，第8 ，第10條; [ 10:16 ; （三）一項協議，雙方共同承擔，與上帝和以色列，見deut 。 29-30 (described as a 'commandment,' Heb. 7:18, cf. v. 22); Heb. 29-30 （稱為'戒律'以弗所書7時18分，比照五， 22 ） ;希伯來書。 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時09分; 9時20分; （四）轉喻，象徵性的公約，或承諾，取得了亞伯拉罕的行為， 7時08分; （五）轉喻，該記錄的盟約， 2肺心病。 3:14; Heb. 3時14分;希伯來書。 9:4; cf. 9時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.牧師11時19分（六）的基礎上，成立了由死的基督，而救贖的男人是有擔保的，馬特。 26:28; Mark 14:24; Luke 22:20; 1 Cor. 26:28 ;馬克14時24分;盧克22時20分， 1肺心病。 11:25; 2 Cor. 11:25 ， 2肺心病。 3:6; Heb. 3時06分;希伯來書。 10:29; 12:24; 13:20. 10:29 ; 12時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." " ，這是所謂的'新'以弗所書9:15 ， '第二， ' 8時07分， '好， ' 7時22分在以弗所書9:16-17 ，翻譯是許多有爭議的，有似乎並沒有任何充分理由背離，在這些詩詞中，從所用的字眼天下。英文字'遺囑'是採取從字幕後綴的拉丁版本" 。
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.盟約，亮著" ，以聯合起來， "只用在中的聲音在新台幣，並指"決定的，同意的話， "約翰9時22分和行為23:20 ; "贊同"的行為， 24條： 9 ; "盟約" ，盧克22時05分。 Note: In Matt.注：在馬特。 26:15 the KJV translates histemi, "to place (in the balances)," ie, to weigh, "they covenanted with"; RV, "they weighed unto." 26:15該kjv翻譯histemi " ，以地方（在餘額） ， "也就是說，要衡量" ，他們covenanted " ;風疹病毒， "他們權衡祂" 。
The doctrine of the covenant was one of the theological contributions that came to the church through the Reformation of the sixteenth century.該學說的盟約是一個神學的貢獻，來教會通過改造16世紀。 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.欠發達較早，它作出了自己的外貌，在著作zwingli和布凌格，那些被驅趕的主題，由anabaptists在靠近蘇黎世。 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.他們通過向卡爾文和其他改革者，得到了進一步發展，由他們的繼承人，並發揮了主導作用，在很多改革神學的十七世紀時，它後來被稱為盟約，或聯邦，神學。 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.盟約神學認為的關係，上帝給人類作為緊湊而上帝設立反映了現有的關係，三者之間的人的聖三一。
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.這種強調對上帝的covenantal打交道的人的種族傾向淡化似乎有些被苛刻，在以前的改革神學，它是源自日內瓦的，其重點是對神的主權和宿命。 From Switzerland covenant theology passed over into Germany, and from there into the Netherlands and the British Isles.由瑞士盟約神學通過到德國，再從那裡進入荷蘭和英倫三島。 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).其早期和最有影響力的鼓吹者，除了zwingli和布凌格， olevianus （有關性的盟約的恩典與上帝的選， 1585 ） ， cocceius （學說的盟約，並證明了上帝的， 1648 ） ，和witsius （該oeconomy的公約， 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.它被帶到了進入westminister招供，並有重要的地位，在神學的蘇格蘭和新英格蘭。
Inasmuch as he was acting not only for himself but representatively for mankind, Adam was a public person.因為，他是不是只為自己，但代表性，為人類，亞當是一個公眾人物。 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，因此影響到整個人類的，那就是讓他的，全都是現在在構思和誕生於罪過。 Without a special intervention of God there would be no hope; all would be lost forever.如果沒有特別的干預，上帝將不會有希望，一切將永遠失去了。
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，代表了人類與另一盟約， 不像早先公約的工程，其任務是"做這做，你將生活" （見光盤。 10時05分;加爾3 ： 12 ） ，該公約的恩典賜予的男子在其罪孽深重的條件與承諾，儘管他們無法保持任何的誡命神的，但是，出於純粹的恩典，他寬恕自己的罪過，並接納他們為他的孩子們通過值得的，他的兒子，主耶穌基督，條件是信念。
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.在此基礎上盟約神學申明上帝和上帝的兒子covenanted起來，為救贖人類，父親委任兒子成為調停者，第二個亞當，他們的生活會考慮為救贖的世界，和兒子接受該委員會，有前途，他會做的工作，父親給了他這樣做，並履行所有正義服從上帝的法規。 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.所以才立黨之本，世界，並沒有永恆的福祉神，它已被確定，創造不會被人破壞罪過，但暴動和邪惡中，將克服由上帝的恩典，基督將成為新的主管人道，救世主的世界，神將榮耀。
Thus Heb.因此希伯來書。 7:22 calls Jesus the "surety" or "guarantee" of the new covenant, which is better than that which came through Moses. 7時22分來電耶穌的"擔保人"或"保證"的新的盟約，但總比說出來，通過摩西。 Within the context of this last passage repeated mention is made of God's promise to Christ and his people.內部的背景下這最後通過反复提到的是上帝的諾言，以基督和他的人民。 He will be their God and they will be his people.他將他們的神和他們的將是他的人。 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.他會賜給他們的恩典，他們需要交代自己的名字和他同住永遠;濡以沬依賴於他自己的每一個需要，他們將生活在相互信任的服從性，從日常。 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).這後者， 所謂的信念在經文中，是唯一的條件，公約的，甚至是神的恩賜 （以弗所書2時08 -9 ） 。
Although the covenant of grace includes various dispensations of history, it is essentially one.雖然該公約的寬限期，包括各種dispensations歷史的，它基本上是一種。 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.從承諾在花園裡（創3:15 ） ，通過該公約與挪亞（創6 -9 ） ，以當日該公約設立的亞伯拉罕，有大量證據上帝的恩典。 With Abraham a new beginning is made which the later, Sinaitic covenant implements and strengthens.亞伯拉罕一個新的開端，是其中後，西乃半島公約的實施和加強。 At Sinai the covenant assumes a national form and stress is laid on the law of God.在西奈盟約假設一個國家的形式和強調的是放在上帝的法規。 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.這是不打算改變大方性格的盟約，但是， （ gal. 3時17 -1 8） ，但它是為了向以色列火車到時候會來的時候，上帝會出現在它的中間。 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.在耶穌新形式的公約已答應由先知，是體現和表示，這是屬於暫時性質，在舊形式的盟約消失（ jer. 31:31 -3 4;以弗所書8 ） 。則有是的統一性和連續性，在該公約的寬限期，在整個歷史上，在未來的基督，以及隨後聖靈的恩賜帶來了豐富的禮物，不知在較早年齡段。
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).這些都預示著未來幸福的時候，這個目前世界逝世和聖城新耶路撒冷，可以歸結出天國上帝（牧師21時02分） 。
ME
Osterhaven我osterhaven
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
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，有系統的神學;
c Hodge的，有系統的神學，二; h黑珀，改革dogmatics ; h巴文克，我們合理的信仰;克schrenk ， gottesreich
und外灘alteren protestantismus ;個HH狼來了，死einheit萬的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. 盟約，在舊約神學，是一個緊湊型之間的上帝和他的會眾。公約最初由文明的古老的中東作為一種手段，調節社會關係或政治實體。 The earliest evidence for covenants comes from Sumer in the 3rd millennium BC.最早證據盟約來自蘇美爾在第三公元前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.在青銅時代晚期（ 14世紀至13世紀BC ）的，公約所採用的赫梯界定等義務的宗藩。 Covenants often took the form of military treaties and were used to specify the terms of peace between a victor and a defeated foe.盟約往往採取的方式是軍事條約和被用來指明的條款之間的和平是勝利者，並擊敗敵人。
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.最早的盟約記錄在舊約中出現成因15:12-21 ，其中雅威自己的承諾，無條件地給予巴勒斯坦的土地上，以亞伯拉罕的子孫。 Similarly, in 2 Samuel 7:13-17, Yahweh promises to establish the dynasty of King David forever.同樣，在二塞繆爾7:13-17 ，雅威諾言，以建立王朝的大衛王永遠。 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.這種類型的單方面承諾，是所謂的承諾公約，在對比度，以強制性公約，例如像之間雅威和摩西，其中雙方約束自己，遵守某些規定。 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.'!"出埃及記24:7表示摩西了" ，書中的盟約，並宣讀了它在聽證會的人，以及他們說， '所有主發言後，我們會做的，我們會聽話' ！ " Contemporary scholars believe that "the book of the covenant" includes the section in Exodus from 20:23 through 23:33.當代學者認為， "這本書的盟約" ，其中包括科外流，從20點23分，通過23時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.從這些和其他旅費，在pentateuch出現的概念，包含之間雅威和以色列人民，讓以色列人被享受祝福和保護雅威以換取剩餘的順從和忠實地給他。 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.之後，猶太人被趕出巴勒斯坦和散落在地球之間的契約，猶太人和雅威被解讀為他們包括最終恢復自己的古老家園。
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. 據基督教神學，耶穌基督，他的逝世對兩岸關係，作出了盟約為救贖人類。神學家不同，對準確含義這個公約，有時被稱為新的公約或盟約的新約聖經。有些人認為基督的自願犧牲贖回全部;其他人則認為，只有那些賺其贖回所信仰單，或由信仰和好的作品，能夠或者將會得到拯救。
A covenant is a contract or agreement between two parties.一項公約是一項合同或協議，兩方之間。 In the Old Testament the Hebrew word berith is always thus translated.在舊約希伯來文的字貝里特總是因此翻譯成英文。 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).貝里特是源於一個根源，亦即"削減" ，因此，公約是一個"剪" ，是參考了切割或分裂的動物分成兩部分，締約各方通過它們之間的，在作出盟約（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.相應的字，在新約聖經希臘是diatheke ，這是但是，立下"遺囑"籠統地說，在核定的版本。 It ought to be rendered, just as the word berith of the Old Testament, "covenant."它應該提供，正如字貝里特的舊約， "盟約" 。 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).這個字是用（ 1 ）一個公約或緊湊，人與文（創21 ： 32 ）之間，或部落或國家（ 1薩姆。 11時01分;喬什。 9時06分， 15歲） 。 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).在進入了一個盟約，耶和華是鄭重呼籲見證交易（創31:50 ） ，因此它被稱為"盟約的上主" （ 1薩姆。 20時08分） 。 The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name.婚姻契約是所謂的"盟約的上帝" （ prov. 2:17 ） ，因為婚姻是上帝的名字。 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).邪惡的男人談及擔任代理，因為如果他們已經作出了"盟約與死亡"的人，不要把他們消滅，或與地獄不吃掉他們（以賽亞書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 ）這個詞是用來參考，以上帝的啟示，在自己的方式許諾或失寵於男子。 Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer.l 33:20, "my covenant").因此上帝的承諾諾亞大洪水過後，是被稱為盟約（創9 ; jer.l 33:20 ， "我的盟約" ） 。 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).我們有一個帳戶上帝的covernant亞伯拉罕（創17可比。列弗。 26:42 ） ，該公約的神職人員（ num. 25:12 ， 13歲; deut 。 33:9 ; neh 。 13時29分）文件和公約的西奈（例如： 34:27 ， 28列弗。 26:15 ） ，這是事後再次，在不同時間，在歷史上的以色列（申命記29 ;喬什24 2人權委員會15 ， 23 ; 29 ; 34 ;以斯拉10歲; 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).符合人的習俗，上帝的盟約是說，待證實與宣誓（申命記4時31分;聚苯乙烯。 89:3 ） ，並伴隨著一個跡象（創九17 ） 。 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，該公約是所謂上帝的"律師" ， "誓言" ， "諾言" （詩篇89:3 ， 4 ; 105:8-11 ;以弗所書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).上帝的盟約組成，全在贈與的祝福（以賽亞書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).任期盟約也被用來指定繼承定期日間及夜間（ jer. 33:20 ） ，安息日（如31:16 ） ，割禮（創17時09分， 10 ） ，並在總體上的任何條例神（ 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). "盟約鹽" ，標誌著一個永恆的盟約中，在密封或批准，其中鹽，作為會徽的永久組成，可用於（ num. 18時19分;列弗。 2時13分， 2人權委員會。 13時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.這個公約也被稱作盟約的性質，因為與男子在他的自然人或unfallen狀態;盟約的生命，因為"生命"的承諾，重視服從;和法律公約，因為它要求完善以服從法律。 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. "生命之樹" ，是向外簽署並蓋章的，生命是承諾在盟約，因此它通常被稱為密封的公約， 這個公約是根據廢止了福音，因為基督已經圓滿地完成了各項條件在代表他的人民，現在提供救贖論條件，信仰，它是仍然有效，不過，由於它取決於人們對一成不變正義的神，是約束所有的人都不會逃到基督接納他的正義感。
The conditions of
this covenant were,:條件，這個公約的人， ：
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.該盟約被蘇格蘭presbyterians的十七世紀的人所簽署盟約（或債券） ，其中最有名的被國家公約的1638和莊嚴聯賽和公約的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.全國盟約反對新的禮儀中介紹了（ 1637 ） ，由國王查爾斯一，這導致取消之故，在蘇格蘭和美國主教團戰爭（ 1639至1641年） ，其中蘇格蘭人成功捍衛了他們的宗教自由，對查爾斯。
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.在莊嚴的聯賽和盟約，蘇格蘭人表示，他們支持以英語國會議員在英國內戰與希望presbyterianism將成為既定的教堂在英國。 This hope was not fulfilled.這個願望沒有實現。 In fact, after the Restoration (1660), King Charles II restored the episcopacy and denounced the covenants as unlawful.事實上，在修復後（ 1660 ） ，國王查爾斯二世恢復之故，並譴責人權公約，是非法的。 Three revolts of the Covenanters (1666, 1679, 1685) were harshly repressed.三起義的盟約（ 1666 ，為1679 ， 1685 ）被嚴厲鎮壓。 After the Glorious Revolution of 1688, William III reestablished the Presbyterian church in Scotland but did not renew the covenants.之後，光榮革命的1688年，威廉三，重新確立了基督教長老會在蘇格蘭，但沒有續簽盟約。
Charles H. Haws查爾斯每小時容易
Bibliography
參考書目
Cowan, IB,
Scottish Covenanters (1976); Stevenson, D., The Scottish Revolution, 1637-44
(1973). Cowan先生，興業，蘇格蘭盟約派（ 1976年） ;史蒂文森博士，蘇格蘭革命， 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.該公約的作品，是進入上帝與亞當為代表的是人類（ comp.上將9時11分， 12歲; 17 ： 1-21 ） ，所以風格的，因為完美的服從性是它的條件，從而區別於該公約的恩典。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
We are not to suppose that the promises were fulfilled by Israel's restoration from the Babylonian captivity.我們不是去假定的承諾得到實現，由以色列的修復工程從巴比倫獲釋。 It will be recalled that she was not then scattered "among all the nations" or "unto the utmost parts of heaven."人們還記得，她是不會那麼分散的， "在所有國家的"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，當上帝的回憶，他們從巴比倫，他們並不都帶回來，也沒有再乘以上述的父親（ 5 ） ，也沒有被他們的心接受割禮，以愛主（ 6 ） 。 It may be said that there was a foreshadowing of the ultimate fulfilment of the prophecy at that time, but nothing more.可以說，有一個鋪墊的，最終實現的預言，在那個時間，但此而已。 The complete accomplishment is yet to come.完整的成績，的確還在後頭。 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.以色列尚未轉換為耶穌基督是她的救世主，並回到自己的土地按照何種所有先知任教。
Questions 1. 問題 1 。 Name and distinguish between the two covenants mentioned.名稱和區分這兩項公約的提及。 2. 2 。 How many of the Scripture references have you examined under the paragraph "The Need of Eye Salve"?有多少經文參考你檢查下段"的需要，眼心何忍" ？ 3. 3 。 Name the seven features of the Palestinian covenant.姓名七個特點巴勒斯坦盟約。 4. 4 。 Why was not the restoration from Babylon the fulfilment of these promises?為什麼沒有恢復從巴比倫履行這些承諾？ 5. 5 。 When will they be fulfilled?時，他們會履行？
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.姓名考慮到用戶（幾乎整個蘇格蘭民族）的兩個人權公約，國家公約的1638和莊嚴聯賽和公約的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.雖然該公約的國家債券停止與征服的，由蘇格蘭克倫威爾，一些繼續堅持他們有權通過之後的一段時間裡恢復，而這也被稱為盟約。 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.該物體的公約，是要帶全民族的共同防務，其對宗教的企圖國王強加於它是一個系統的主教教堂政府和一個新的和少的反羅馬教會禮儀。 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.這場鬥爭隨後是一個奮鬥的至高無上的，即：至於誰應該有最後的發言權，國王或柯克，在決定宗教的國家。 How this struggle arose must first be briefly explained.如何鬥爭此起彼伏，首先要簡要解釋。
The causes of this Protestant conflict between Church and State must be sought in the circumstances of the Scottish Reformation.造成這一衝突的新教教會和國家之間必須尋求在此情況下的蘇格蘭改造。 (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. （總結了歷史的蘇格蘭改造下降到1601年見章第二節加德納的"歷史的英格蘭" ） ，由於這一事實，即蘇格蘭，不像英國，接受了基督教的，而不是聽命於她的統治者，但在反對派對他們來說，改革不僅是一個宗教革命，而是一種反叛。 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，有人也許不只是機會，使得蘇格蘭民族的指導下，約翰諾克斯後來安德魯梅爾維爾，採取這種形式的新教是，在它的教義，最遠罷免羅馬，而他們的法語科羅拉多大學堅持，而在其理論的教會，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指的是從屬的國家向柯克，梅爾維爾赤裸裸地告訴詹姆士六世在cupar在1596 ，對著名的場合時，他繳獲其主權由袖和他稱為"上帝的無聊的附庸" 。 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.在教會裡，國王和乞丐，都是在平等的立足點上的平等的重要性;國王還是乞丐，可能同樣是和不加區分地予以驅逐，並提交給一個有辱人格的典禮，如果他願意被釋放出來訓斥;在這個體系中的佈道者被最高法院。 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.公務員的權力是被世俗手臂，文書，對柯克，並須施加刑罰，其中佈道者強加如contemned譴責和紀律的教會。 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.該柯克，因此相信該長老會制度，它的傳教士，奠定長老，和執事，柯克會議，主教會議的，而一般的集會，是一個神聖的委任方式來救贖，他聲稱是絕對的和最高的。 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.這種理論的神權的長老，是不太可能，以滿足在徵得國王的斯圖爾特符合他們的想法誇大自己的神聖權利和特權。 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.也不能一所教堂那裡部長和他們的長輩在柯克集會評判，責難，並懲罰所有罪犯偏高或偏低，技工或貴族，令人高興的是一個貴族說，期待與封建蔑視一切形式的勞動。 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，因此急於以謙卑的部長和剝奪了他們對他們的一些影響力。 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導精神上來，把長老會的神職人員; 1592年，他被迫正式批准設立的長老，他被威脅與反叛，如果他沒有統治據福音的詮釋，由部長。 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，他必須尋求一些方法，使他可以檢查其過分的要求。 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.他首次嘗試借鑒連同兩個獨立的代議機構，在蘇格蘭-議會中，代表國王和貴族，並得到大會代表柯克和廣大民族-通過給予神職人員表決，在國會。 Owing, however, to the hostility of clergy and nobility, the scheme fell through.然而，由於敵意的教士和貴族，這項計劃告吹。 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.詹姆斯目前採用這種政策是如此豐碩的災難，他決心要重新引進之故在蘇格蘭作為唯一可能的方式， brining神職人員向他自己的權威。 He had already gone some way towards accomplishing his object when his accession to the English throne still further strengthened his resolve.他已經歷了一些長足的進展，完成他的對象時，他加入了英語寶座仍然進一步堅定了他的決心。 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.對於他認為同化這兩個教會都在他們的政府形式，並在其學說至關重要的推動他的偉大設計，該聯盟的兩個王國。
By 1612, James had succeeded in carrying out the first part of his policy, the re-establishment of diocesan episcopacy.通過第1612詹姆斯曾成功地進行了第一部分，他的政策，重新建立的教區主教。 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，他也經歷了漫長的道路走向變化的影響，在祭祀和學說的presbyterianism 。 On Black Saturday, 4 Aug., 1621, the Five Articles of Perth were ratified by the Estates.對黑週六， 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.強加的，因為這些人後，不情願的民族是指一個包裝大會和議會，他們要的來源很多麻煩和流血事件在蘇格蘭。 Distrust of their rulers, hatred of bishops, and hatred of all ecclesiastical changes was the legacy bequeathed by James to his son.不信任自己的統治者，仇恨的主教，和仇恨的所有教會的變化是遺產，遺贈由詹姆斯以他的兒子。 James had sowed the wind, and Charles I was soon to reap the whirlwind.詹姆斯已經播下了風，和查爾斯我是即將收穫旋風。 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).查爾斯非常的第一次行動，他的"匹配自己的女兒，海斯的" ，即法國（見禮頓， "錫永的認罪對prelacy "引述加德納， "歷史。英格蘭版1884年，第七條， 146條） ，引起了懷疑他的正統，並根據這一猜疑每法令他的宗教政策進行解釋，錯誤，我們知道，由於一些微妙的手段偏袒popery ，他的明智的，當然會被取消恨五篇文章的珀斯，其中以scotchmen人，但這麼多的禁制令犯下偶像崇拜。不顧的讓步，不過，他讓人知道說，這些文章繼續（連續的歷史的柯克的蘇格蘭， 340頁;鮑爾弗，縣志，二， 142 ;樞密院登記，生理鹽水，我， 91-93 ） 。此外，他還採取不明智的步驟，增加權力的主教; 5人，給予地方在樞密院;大主教spottiswoode了總統的國庫和命令作為靈長類動物，以最優先的每一個其他議題，這程序中，不僅激起了憤慨的新教徒，他們在的話，緬甸考慮主教" bellie -神" ，但它進一步得罪了貴族，他們認為自己因此輕視，但迫害的柯克和其傳教士就不會帶來作為叛亂。查爾斯總是可以指望他屈從主教，並於貴族以往任何時候都願意謙虛的部長們，但他現在採取的一個步驟，這疏遠了他唯一的盟國。詹姆斯一直謹慎地保持貴族對他的共同的盛情資助的舊教會的土地，通過該法令的廢止，其中通過樞密院印章， 1625年10月12日（英國樞密院登記， 193人） ，查爾斯我摸了口袋貴族，提出了在一次嚴重的反對，並領導大亨，來形成一個聯盟，與柯克反對共同的敵人，國王，這是一個致命的步驟，並證明了"地面石材全部作怪隨後後，無論這個國王的政府和家庭（鮑爾弗，縣志，第二，第128條） 。 Thus, before he had set foot in Scotland, Charles had offended every class of his people.因此，之前他已踏上了在蘇格蘭，查爾斯曾得罪了每個班級他的人。 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).他前往蘇格蘭使事情更糟; scotchmen人震驚地看到，在加冕服務，例如" popish抹布" ，因為"白rochets及白色長袖和應對黃金有藍色絲綢自己的腳"穿的主持主教，其中"孕育了巨大的恐慌對inbringing的popery " （斯波爾丁，歷史的。闖過難關，在英格蘭和蘇格蘭， 1624年至1645年，我36歲） 。 Acts, too, were passed through Parliament which plainly showed the king's determination to change the ecclesiastical system of Scotland.行為，也被多數票通過，其中赤裸裸地表明國王的決心改變教會系統的蘇格蘭。 Scotland was therefore ready for an explosion.蘇格蘭，因此，準備爆炸。
The spark was the New Service Book.星火是新的服務預訂。 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).無論查爾斯和讚揚了被震撼，在裸露的牆壁和支柱的教會，都身著蒙塵， sweepings ， cobwebs上販賣，其中又以對在蘇格蘭教堂，在冗長的"構思祈禱"常說的無知男人而不是偶爾為煽動，因為布道（ baillie ，定向結構刨花板，寫作，在1627年，引自威廉kintoch ， "研究在蘇格蘭教會史" ，第23條，第24條，也都"的大宣言" ，第16頁） 。 The king desired to have decency, orderliness, uniformity.國王想要有正當行為，有序，均勻。 Hence he ordered a new service book, prepared by himself and Laud, to be adopted by Scotland.因此他下令一項新的服務，書，準備由他自己和讚揚，將通過的蘇格蘭。 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.實行這項新服務，本書是一幅純粹的專制主義對部分國王;它沒有教會制裁，無論如何，為大會，甚至主教作為一個機構，他一直沒有徵詢;都不具備任何裁員權威，因為它已經沒有議會的批准，而是去對付所有的宗教感情的，大多數的蘇格蘭人民，它得罪了他們的民族情感，因為它是英語。 Rowe summed up the objections to it by calling it a "Popish-English-Scotish-Mass-Service-Book" (op. cit., p. 398).羅維總結了反對它稱它是" popish -英語- scotish -大眾服務簿" （同前，頁398 ） 。 There could, therefore, be very little doubt as to how Scotland would receive the new liturgy.有，所以可以很毫無疑問，至於如何蘇格蘭將獲得新的禮拜儀式。 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.著名的防暴在聖賈爾斯，愛丁堡， 1637年7月23日（戶口的，它在國王的"大宣言" ，而戈登的"歷史。蘇格蘭事務" ，我想， 7 ） ，當在莊嚴的就職典禮的新服務會上，有人，可能是一名女子，義無返顧地大便在執事的頭，只不過是表明了一般的感覺，該國。 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.來自各階層和隊伍，並從每一個國家的一部分，除東北部，前來請願澆築到安理會撤回禮儀。 Every attempt to enforce the prayer book led to a riot.每一個試圖強制執行的祈禱書，引發了一場騷亂。 In a word, the resistance was general.總的來說，阻力一般。 The Council was powerless.安理會是無能為力的。 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.有人建議，因此，每家的訂單-貴族， l airds， b urghers，和部長-應該選擇四個委員代表他們進行交易與理事會，並隨後離去的請願者應該返回自己的家園。 Accordingly, four committees, or "Tables" (Row, pp. 465,6) were chosen, the petitioners dispersed, and the riots in Edinburgh ceased.因此，四個委員會，或"表格" （排，第465,6 ）被選定後，請願者散去，暴動在愛丁堡停止。 But this arrangement also gave the opposition the one thing necessary for a successful action, a government.但這項安排，也給反對黨的一件事有必要在一項成功的行動，一個政府。 The sixteen could, if only united, direct the mobs effectively.十六可以，如果只有團結起來，指揮暴民有效。 The effect of having a guiding hand was at once seen.的影響，有一個指導，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").要求該supplicants變得更為明確和蠻橫，並於12月21日，該圖表介紹了安理會的集體" supplication "這不僅要求召回的禮儀中，但進一步的，取消主教從安理會所持理由是，因為它們案件當事方，他們不應該被法官（鮑爾弗，縣志，二， 244-5 ： rothes ，關係，等等，第26 sqq ，敘述了組建"統計表" ） 。 The supplicants, in other words, look upon the quarrel between king and subjects as a lawsuit.該supplicants ，換句話說，看後之間的爭吵國王和科目作為訴訟。
Charles' answer to the "Supplication" was read at Sterling, on 19 February, 1638.查爾斯回答" supplication "上宣讀了英鎊，在1638年2月19日。 He defended the prayer book and declared all protesting meetings illegal and treasonable.他捍衛了祈禱書，並宣布所有的抗議集會是非法的叛逆。 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.一個反文告被蓄意準備由supplicants並沒有隨著國王的答案已經讀過，比上議院家和林賽，在名稱的四項命令，提出正式抗議。 The same form was gone through in Linlithgow and Edinburgh.同樣的形式，是經過在林利斯戈和愛丁堡。 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.由這些正式的抗議，請願者幾乎是成立一個政府對政府，因為沒有中間黨派呼籲，它已成為必要的證明向國王表示， supplicants ，而不是他，有民族的才是重要的。 The means was ready to hand.手段，就已經作好了把。 The nobility and gentry of Scotland had been in the habit for entering into "bands" for mutual protection.貴族士紳的蘇格蘭已經在習慣，為進入"帶"相互保護。 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約翰遜的warristoun據說已暗示，這種波段或盟約，現在獲得通過，但不作為在此之前，由貴族和lairds而已，但由整個蘇格蘭人民，它是一個民族盟約，同時，其依據是負面自白的信仰，已制定了由常規的詹姆士六世在1581年。 The great document was composed.大文件組成。 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.後念的原因，樂隊，即創新與邪惡的較量中supplications沒有認股權證，在上帝的話，他們承諾，並發誓繼續在專業並服從上述宗教，我們將保衛一樣的，抵制所有這些相反的錯誤和反腐倡廉工作，根據我們的天職，並為重，這種權力而上帝已在我們的手中，所有的日子，我們的生命" ，不過，雖然使用偽造宣誓似乎很少與效忠國王，他們同樣許諾，並信誓旦旦保證，我們會以最大的力量，與我們的手段和生命安全，請站在國防部的恐懼，我們的主權，他的人格和權威，在國防部的foresaid真正的宗教，自由和法律的王國" （大宣言，第57頁） ，同時，他們還發誓要共同防禦和援助。 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.在這些專業的忠誠度，這個盟約，所以，我們現在必須致電supplicants ，很可能是真誠的; ，在整個過程中的鬥爭中，絕大部份從來沒有想觸摸寶座，他們只願意在履行自己的想法了嚴格的有限性，國王的權威。 Charles was the king, and they would obey, if he did as they commanded.查爾斯是國王，他們將服從，如果他沒有，因為他們指揮的。
The success of the Covenant was great and immediate.成功的盟約，是偉大而立竿見影。 It was completed on 28 February and carried for signature to Greyfriars church.它完成於2月28日，並進行簽字，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.傳統告訴如何羊皮紙是unrolled一個墓碑，在教堂以及如何人們在歡迎人群中哭泣無感慨地簽署階。 This strange seen was soon witnessed in almost every parish in Scotland, if we except the Highlands and the North-East.這種奇怪的失踪很快就被目擊在幾乎每堂在蘇格蘭，如果我們除了高地和東北部地區。 Several copies of the Covenant were distributed for signature.幾本盟約分發供簽署。 "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." "君子和貴族進行的副本，它在portmantles和口袋，要求訂閱thereunto ，並利用自己最大的努力與他們的朋友在私下認購" 。 "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). " ，而這種被熱情的很多用戶，即有一陣子很多認購眼含熱淚對他們的臉頰" ，是更說，有些只是借鑒他們的血液，並用它代替墨汁，以包銷他們的名字" （高登，蘇格蘭人國際事務中，我， 46歲） 。並非所有的，不過，願意向用戶提供盟約對於很多勸導，足以使他們加入的原因，其他需要粗糙的待遇，凡是拒絕簽署不僅看作為ungodly ，但由於漢奸向自己的國家，作為隨時準備幫助外國侵略者，並為更大認為，對用戶數量的增長，更專橫的，他們在嚴格的征訂由其他人拒絕訂閱，以便最遲度，他們接著contumelies和責備，有的威脅和毆打的人（集團垃圾，尤其是在上最偉大的城市" （同上，第45頁） 。 No blood, however, was shed until the outbreak of the war.沒有血緣，但是，棚，直到戰爭爆發。 Ministers who refused to sign were silenced, ill-treated, and driven from their homes.部長們拒絕簽字的人鴉雀無聲，虐待，並趕出自己的家園。 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惡痛絕的，雙方並沒有更狂熱地比蘇格蘭presbyterians 。 Scotland was in truth a covenanted nation.蘇格蘭是在真理一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.少數大土地擁有者，其中的一些神職人員，尤其是醫生，香港仔，他們擔心自己的安靜的研究和知識自由將無法應付，站在超然，從運動。 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.許多毫無疑問，簽署了在無知的他們做些什麼，有些是因為他們害怕，但更多的還是因為它們不徇私情一個壓倒的興奮與狂熱。 Neither side could now retreat, but Charles was not ready for war.任何一方都不可以，現在撤退，但查爾斯沒有準備好戰爭。 So to gain time he made a show of concession and promised a General Assembly.所以，以爭取時間，他作了一個顯示的讓步，並承諾大會。 The Assembly met at Glasgow 21 Nov., and immediately brought matters to a head.大會今天下午在格拉斯哥11月21日，並立即帶來事項達到了頂點。 It attacked the bishops, accusing them of all manner of crimes; in consequence Hamilton, as commissioner, dissolved it.它攻擊主教，指責他們以各種方式犯罪的;後果漢密爾頓，處長職務，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.沒有沮喪，裝配，然後解決它有權繼續開會，並有能力判斷主教，並著手拉下整個教會大廈建立了由詹姆斯和查爾斯。 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.服務本書，書中的大砲，文章珀斯被沖走;主教被宣布永遠廢除所有集會舉行下主教管轄無效;主教都跳傘和一些驅逐;長老政府再次establis華大電子。
War was now inevitable.戰爭是無可避免的。 In spite of their protestations of loyalty, the Covenanters had practically set up a theory in opposition to the monarchy.儘管他們抗議的忠誠度，盟約派了，實際上成立了一個理論，反對君主制。 The question at issue, as Charles pointed out in his proclamation, was whether he was to be king or not?這個問題的問題，因為查爾斯指出，在他的代表作，是他是否被國王或不？ 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.耐受性是唯一的基礎上妥協的可能，但耐受性被認為是異端雙方當事人，因此，目前還沒有其它課程，但在打出來。 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.在短短兩戰爭中，被稱為主教戰爭中，他們盟約武器所帶來的國王，以他的膝蓋，並為下一個十年查爾斯只是名義上的君主蘇格蘭。 A united nation could not be made to change its religion at the command of a king.一個團結的民族，無法作出改變其宗教上的指揮，一個國王