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. 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.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。 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。
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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 。
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