中文下载
The Scots Worthies: Containing a Brief Historical Account of the Most Eminent Noblemen, Gentlemen, Ministers, and Others, Who Testified or Suffered for the Cause of Reformation in Scotland From the Beginning of the Sixteenth Century to the Year 1688
苏格兰的圣徒（The Scots Worthies）：包含一份简短的历史记述，记述了从十六世纪初到1688年，在苏格兰为改革事业作见证或受苦的最杰出的贵族、绅士、牧师和其他人士。
CHRISTIANITY seems to have made its appearance in Scotland at a very early period: according to some writers, it was propagated in this kingdom by the apostles themselves.
基督教（CHRISTIANITY）似乎在很早的时期就在苏格兰出现：根据一些作者的说法，它是由使徒们亲自在这个王国传播的。
It is said by some, that Simon Zelotes, by others, that Paul preached the gospel in this part of the world; but as this opinion is not supported on proper authority, it merits only the regard due to conjecture, not the attention which an undoubted narrative demands.
有人说奋锐党的西门（Simon Zelotes），也有人说保罗（Paul）在这个世界的这个地区传福音；但由于这个观点没有适当的权威支持，它只值得推测（conjecture）的关注，而不值得确凿叙述所要求的关注。
Another, and more probable account is, that during the persecution raised by Domitian, (the twelfth and last Cæsar, about A.D. 96,) some of the disciples of the apostle John fled into our island, and there taught the religion of Jesus.
另一个更可靠的说法是，在图密善（Domitian）（大约公元96年，第十二位也是最后一位凯撒）发动的迫害期间，使徒约翰的一些门徒逃到了我们这个岛上，并在那里传授耶稣的宗教。
It does not appear that Christianity made any very rapid progress for a considerable time.
在相当长的一段时间内，基督教似乎没有取得任何非常迅速的进展。
The first account of the success of the gospel that can be depended on, is, that about A.D. 203, king Donald I., with his queen and several courtiers, were baptized, and continued for a time to promote the interests of Christianity, in opposition to pagan idolatry.
第一个可以信赖的关于福音成功的故事是，大约在公元203年，唐纳德一世国王（king Donald I.）和他的王后以及几位朝臣受了洗，并在一段时间内继续促进基督教的利益，反对异教的偶像崇拜（pagan idolatry）。
But the invasion of the emperor Severus disturbed this king’s measures; so that for the space of more than seventy years after, religion declined and the idolatry of the Druids prevailed.
但塞维鲁皇帝（emperor Severus）的入侵扰乱了这位国王的计划；以至于此后的七十多年里，宗教衰落，德鲁伊教（Druids）的偶像崇拜盛行。
They were an order of heathen priests, who performed their rites in groves of oak trees; a species of idolatry of great antiquity, being of the same kind to which the Jews so often revolted.
他们是异教祭司的一个阶层，在橡树林中举行他们的仪式；这是一种古老的偶像崇拜，与犹太人经常背弃的偶像崇拜属于同一种类。
These Druids likewise possessed a considerable share of civil power, which made it a difficult task to establish a religion so opposite to, and subversive of, their own: but the difficulties which Christianity has in every age and country had to encounter, have served its interest, and illustrated the power and grace of its divine Author.
这些德鲁伊祭司也拥有相当大的民事权力，这使得建立一种与他们自己的宗教如此对立和颠覆的宗教成为一项艰巨的任务：但是基督教在每个时代和国家都必须面对的困难，却有助于它的利益，并彰显了其神圣创始者（divine Author）的能力和恩典。
About the year 277, they were expelled by king Cratilinth, who took special care to obliterate every memorial of them; and from this period we may date the true era of Christianity in Scotland, because, from this time forward, until the persecution under the emperor Diocletian, in the beginning of the fourth century, there was a gradual increase of the true knowledge of God and religion.
大约在公元277年，他们被克拉蒂林斯国王（king Cratilinth）驱逐，他特别注意抹去所有关于他们的纪念物；从这个时期起，我们可以确定基督教在苏格兰的真正时代，因为从那时起，直到四世纪初戴克里先皇帝（emperor Diocletian）统治下的迫害，对上帝和宗教的真正认识都在逐步增加。
That persecution became so hot in the southern parts of Britain, as to drive many, both preachers and professors, into Scotland, where they were kindly received, and had the Isle of Man, then in possession of the Scots, given them for their residence, and a sufficient maintenance assigned them.
那场迫害在不列颠南部变得非常炽热，以至于将许多传教士和信徒都驱赶到了苏格兰，他们在那里受到了友好的接待，并获得了当时由苏格兰人拥有的马恩岛（Isle of Man）作为他们的住所，并分配了足够的供养（maintenance）。
King Cratilinth built a church for them, which was called the church of our SAVIOUR, in the Greek σωτηρ, and is now, by corruption, SODOR, in Icolmkill, one of the western isles.
克拉蒂林斯国王为他们建造了一座教堂，这座教堂被称为“我们的救主”（SAVIOUR）教堂，在希腊语中是σωτηρ，现在在西群岛之一的艾奥娜岛（Icolmkill），因讹传而被称为索多尔（SODOR）。
These men were not employed, like the Druidical priests in whose place they had come, in settling the worldly affairs of men, but gave themselves wholly to divine services, instructing the ignorant, comforting the weak, administering the sacraments, and training up disciples to the same services.
这些人不像他们所取代的德鲁伊祭司那样，从事处理人们的世俗事务，而是完全献身于神圣的服务，教导无知的人，安慰软弱的人，施行圣礼（administering the sacraments），并培养门徒从事同样的服务。
Whether these refugees were the ancient Culdees, or a different set of men, it is neither easy nor material to determine.
确定这些难民是古代的凯尔特教会修士（Culdees），还是另一批人，既不容易也不重要。
Some profess to trace Culdeeism to the primitive ages of Christianity, while others ascribe its institutions to Columba about the middle of the sixth century.
有些人声称可以将凯尔特教会的制度追溯到基督教的原始时代，而另一些人则将其制度归因于六世纪中叶的哥伦巴（Columba）。
The Culdees (from cultores Dei, worshippers of God) flourished at this time: they were called μοναχοι, or monks, from the secluded religious lives which they led; and the cells into which they had retired, were, after their deaths, mostly converted into churches, which to this day retain their names, as Cell, or Kell, or church of Marnock; Kil-Patrick, Kil-Malcom, &c.
凯尔特教会修士（Culdees）（源自 cultores Dei，意即上帝的敬拜者）在此时蓬勃发展：他们因过着隐居的宗教生活而被称作μοναχοι，即僧侣（monks）；他们退隐的修士室（cells）在他们去世后大多被改建为教堂，至今仍保留着他们的名字，例如马诺克（Marnock）的 Cell 或 Kell 教堂；基尔帕特里克（Kil-Patrick）、基尔马尔科姆（Kil-Malcom）等。
Opposed to papal supremacy in unyielding resistance, they differed from the votaries of the Romish church, not only in their rigid adherence to the infallible standard of the word of God, but also differed from them in their habits as a body of Christian teachers:
他们坚定不移地抵抗教皇的至高无上性（papal supremacy），他们与罗马教会的信徒不同，不仅在于他们严格遵守上帝圣言（word of God）的绝对象征（infallible standard），而且在他们作为一个基督教教师群体的习惯上也不同：
far from cloistering themselves in some retreat, wherein they could look forth with cold unconcern upon the doings of their fellowmen,—bearing not the trials and vicissitudes of life, or sharing its joys; confining that love which they owed to the human family within the limited circle of a monastic fraternity, or seeking the aggrandizement of the order to which they belonged, the Culdees, like Paul, laboured for their subsistence among their fellow-men;
他们远离将自己幽禁在某种隐居之地，在那里他们可以冷漠地旁观同胞的所作所为，——不承受生活的磨难和变迁，也不分享生活的喜乐；他们没有将他们对人类家庭所欠的爱局限在修道院兄弟会的有限圈子里，也没有寻求扩大他们所属修会（order）的势力，凯尔特教会修士像保罗一样，在他们的同胞中为生计而劳作；
they performed all the duties of useful members of society, while they taught and preached the truths of the gospel.
他们履行着社会有用成员的所有职责，同时教导和传讲福音的真理。
Their manner of operation was to choose superintendents from among themselves, whose office obliged them to travel the country, in order to see that every one discharged his duty properly: but these men were utter strangers to the lordly power of the modern prelate, having no proper diocese, and only a temporary superintendency, with which they were invested by their brethren, and to whom they were accountable.
他们的运作方式是从他们自己当中选出监督（superintendents），他们的职责要求他们巡游全国，以确保每个人都适当地履行职责：但这些人完全不具备现代主教（prelate）的专横权力，没有固定的教区（diocese），只有暂时的监督权，这是由他们的弟兄授予的，并且他们要向这些弟兄负责。
It was an institution, in the spirit of it the same with the private censures of ministers among Presbyterians.
就其精神而言，这是一种与长老会（Presbyterians）中牧师的私人谴责（private censures）相同的制度。
During the reigns of Cratilinth and Fincormac, his successor, the Culdees were in a flourishing state: but after the death of the latter, both the church and state of Scotland went into disorder.
在克拉蒂林斯和他的继承人芬科马克（Fincormac）的统治期间，凯尔特教会修士处于兴盛状态：但在芬科马克死后，苏格兰的教会和国家都陷入了混乱。
Maximus, the Roman præfect, stirred up the Picts to aid him against the Scots, who were totally defeated; their king, Ewing, with most part of the nobility being slain.
罗马长官马可西穆斯（Maximus, the Roman præfect）煽动皮克特人（Picts）协助他对抗苏格兰人，苏格兰人彻底战败；他们的国王尤因（Ewing）和大部分贵族被杀。
This bloody battle was fought about the year 380, at the water of Doon, in Carrick.
这场血腥的战斗发生在大约公元380年，在卡里克（Carrick）的杜恩河（water of Doon）畔。
This overthrow was immediately succeeded by an edict commanding all the Scots, without exception, to depart the kingdom against a certain day, under pain of death.
这次惨败之后，立即颁布了一项法令，命令所有苏格兰人，无一例外，必须在某一天之前离开王国，否则将处以死刑。
This drove them entirely into Ireland, and the western isles of Denmark and Norway, except a few ecclesiastics who wandered about from place to place.
这完全将他们驱赶到了爱尔兰，以及丹麦和挪威的西部岛屿，只有少数教会人士四处流浪。
After an exile of forty-four, or, according to Buchanan, twenty-seven years, which the Scots endured, the Picts became sensible of their error in assisting the Romans against them, and accordingly strengthened the hands of the few who remained, and invited the fugitives back into their own land.
在苏格兰人忍受了四十四年，或根据布坎南（Buchanan）的说法是二十七年的流亡之后，皮克特人意识到他们帮助罗马人反对苏格兰人的错误，因此加强了留下来的少数人的力量，并邀请逃亡者回到他们自己的土地。
These were joined by some foreigners, and returned, with Fergus II., then in Denmark, at their head.
这些人得到了一些外国人的加入，并在当时在丹麦的弗格斯二世（Fergus II.）的带领下返回。
Their enterprise was the更successful, that at this time many of the Roman forces were called home.
他们的事业更加成功，因为当时许多罗马军队被召回国内。
Their king was crowned with the usual rights in his own country, and the news of his success drew great numbers to him; insomuch that he recovered all the country out of which the Scots had been expelled.
他们的国王在自己的国家以惯常的仪式加冕，他成功的消息吸引了大量的人归附他；以至于他收复了所有苏格兰人曾被驱逐出去的土地。
Most of the foreign forces returned home, except the Irish, who received the country of Galloway for their reward.
除了爱尔兰人之外，大部分外国军队都回国了，爱尔兰人得到了加洛韦（Galloway）地区作为他们的奖赏。
This successful undertaking happened about the year 404, or, as others will have it, 420.
这次成功的行动发生在大约公元404年，或者如其他人所说，是420年。
The Culdees were now called from their lurking places, restored to their livings, and had their churches repaired.
凯尔特教会修士现在被从他们的藏身之处召回，恢复了他们的俸禄（livings），他们的教堂也得到了修复。
At this time they possessed the people’s esteem to a higher degree than ever: but this tranquillity was again interrupted by a more formidable enemy than before.
此时，他们比以往任何时候都更受到人们的尊敬：但这种平静再次被一个比以前更可怕的敌人打断了。
The Pelagian heresy had now gained considerable ground in Britain: it is so called from Pelagius, a monk at Rome.
伯拉纠异端（Pelagian heresy）当时在不列颠已取得了相当大的进展：它因罗马的一位修道士伯拉纠（Pelagius）而得名。
Its chief articles are, 1. That original sin is not inherent. 2. That faith is a thing natural. 3. That good works done by our own strength, of our own free-will, are agreeable to the law of God, and worthy of heaven.
它的主要论点是，1. 原罪（original sin）不是固有的。2. 信心（faith）是自然而然的。3. 凭我们自己的力量，靠我们自己的自由意志所行的善工，符合上帝的律法，配得天堂。
Whether all or only part of these errors then infected the Scottish church, is uncertain; but Celestine, then bishop of Rome, embraced this opportunity to send Palladius among them, who, joining with the orthodox of south Britain, restored peace to that part of the church, by suppressing the heresy.
当时苏格兰教会是否被所有或仅仅部分这些错误感染，尚不确定；但当时罗马的主教塞莱斯廷（Celestine）抓住了这个机会派遣帕拉迪乌斯（Palladius）到他们中间，他与南不列颠的正统派（orthodox）联合，通过镇压异端，恢复了那部分教会的和平。
Eugenius the Second, being desirous that this church should likewise be purged of the impure leaven, invited Palladius hither, who, obtaining liberty from Celestine, and being enjoined to introduce the hierarchy as opportunity should offer, came into Scotland, and succeeded so effectually in his commission, as both to confute Pelagianism and new model the government of the church.
尤金二世（Eugenius the Second）渴望这个教会也得以清除不洁的酵（leaven），于是邀请帕拉迪乌斯到此，帕拉迪乌斯获得塞莱斯廷的许可，并被责成在有机会时引入等级制度（hierarchy），他来到苏格兰，在他的使命中取得了如此有效的成功，以至于他既驳斥了伯拉纠主义，又重新塑造了教会的治理模式。
The church of Scotland as yet knew no officers vested with preeminence above their brethren, nor had anything to do with the Roman Pontiff, until the year 450.
苏格兰教会直到公元450年仍不认识任何被授予超越其弟兄之优越地位的职员，也与罗马教皇（Roman Pontiff）没有任何关系。
Bede says, that “Palladius was sent unto the Scots who believed in Christ, as their first bishop,”* Boetius likewise says, “that Palladius was the first of all who did bear holy magistracy among the Scots, being made bishop by the great pope.
比德（Bede）说，“帕拉迪乌斯被派到相信基督的苏格兰人那里，作为他们的第一位主教，”* 波伊蒂乌斯（Boetius）也说，“帕拉迪乌斯是所有在苏格兰人中担任神圣长官的第一人，由伟大的教皇任命为主教。”
Fordun, in his Chronicle, tells us that, “before the coming of Palladius, the Scots had for teachers of the faith, and ministers of the sacraments, presbyters only, or monks, following the customs of the primitive church.”†
福尔登（Fordun）在他的《编年史》（Chronicle）中告诉我们，“在帕拉迪乌斯到来之前，苏格兰人只有长老（presbyters）或修道士（monks）作为信仰的教师和圣礼的施行者，遵循原始教会的习俗。”†
Tradition affirms that the shire of Kincardine was the scene of his residence and labours; the place where his ashes are said to repose being still marked by the ruins of a chapel bearing his name.
传统证实金卡丁郡（shire of Kincardine）是他的居住和工作地点；据说他骨灰安息的地方仍然有以他名字命名的礼拜堂遗址为标记。
But while we may consider him as having opened that intercourse which gradually obtained more and more between Scotland and Rome, yet we are not to date from his time the era of diocesan bishops;
但是，虽然我们可以认为他开启了苏格兰和罗马之间逐渐增加的交往，但我们不能从他的时代开始计算教区主教（diocesan bishops）的时代；
for there were no such office-bearers in the church of Scotland, until the reign of Malcolm II., in the eleventh century.
因为直到十一世纪马尔科姆二世（Malcolm II.）统治时期，苏格兰教会中都没有这样的职员。
During the first 1000 years after Christ, there were no divided dioceses, nor superiorities over others, but they governed in the church in common with presbyters;
在基督降生后的第一个1000年里，没有划分的教区，也没有凌驾于他人之上的优越性，他们与长老们共同治理教会；
so that they were no more than nominal bishops, possessing little or nothing of that lordly dignity, which they now, and for a long time past, have enjoyed.
所以他们不过是名义上的主教，几乎不拥有他们现在和长期以来所享有的那种专横的尊严。
Spottiswood (History, p. 29,) himself testifies, that the Scottish bishops, before the eleventh century, exercised their functions indifferently in every place to which they came.
斯波蒂斯伍德（Spottiswood）（《历史》，第29页）本人也证明，十一世纪以前的苏格兰主教在他们到达的每个地方都随意（indifferently）行使他们的职能。
Palladius may be said to have rather laid the foundation of the after degeneracy of the church of Scotland, than to have built that superstructure of corruption and idolatry which afterwards prevailed; because she continued for near two hundred years in a state comparatively pure and unspotted, when we cast our eyes on the following periods of her history.
可以说，帕拉迪乌斯宁愿是为后来苏格兰教会的堕落奠定了基础，而不是建造了后来盛行的腐败和偶像崇拜的上层建筑；因为当我们回顾其历史的后续时期时，她在接下来的近两百年中仍处于相对纯洁和没有污点的状态。
Columba, too, a native of Ireland, and descended from royal blood, flourished about the middle of the sixth century.
哥伦巴，也是爱尔兰本地人，出身皇室，活跃于六世纪中叶。
His education was intrusted to Irish ecclesiastics; but on account of some civil dissensions he left his native country, and travelled both in Europe and Asia, which might tend to give him that intrepedity which he afterwards so nobly displayed in propagating the gospel.
他的教育委托给了爱尔兰教会人士；但由于一些内讧，他离开了他的祖国，并在欧洲和亚洲旅行，这可能有助于赋予他后来在传播福音中所展现的那种无畏精神。
While Ireland had been early blessed with Christianity, Scotland was wrapped up in the darkness of ignorance and superstition; hence it was that Columba, after his return to his native land, set out on that missionary tour which entitled him to be called the Apostle of the Highlands.
当爱尔兰很早就被基督教祝福时，苏格兰却笼罩在无知和迷信的黑暗中；因此，哥伦巴回到他的祖国后，开始了那次使他有资格被称为高地使徒（Apostle of the Highlands）的传教之旅。
In the year 563, he sailed in a small wicker boat with twelve associates, and landed on Hi, or Iona, now called Icolmkill, or Columkill, for Columba himself.
在公元563年，他乘坐一艘小柳条船，带着十二名同伴，在希岛（Hi）或艾奥那岛（Iona）登陆，该岛现在被称为艾奥娜岛（Icolmkill）或科伦基尔（Columkill），以纪念哥伦巴本人。
Here he established his missionary college, which gave birth to those of Dunkeld, Abernethy, St. Andrew’s, Abercorn, Govan on the Clyde, and many other religious establishments.
在这里，他建立了他的宣教学院，由此诞生了邓凯尔德（Dunkeld）、阿伯内西（Abernethy）、圣安德鲁斯（St. Andrew’s）、阿伯康（Abercorn）、克莱德河畔的戈万（Govan on the Clyde）以及许多其他宗教机构。
Hence this remote and rugged isle may be viewed as the upper room in Jerusalem, a well-spring whence flowed a flood of gospel light throughout our land.
因此，这个偏远崎岖的岛屿可以被视为耶路撒冷的楼房（upper room），是一个源头，从中流淌出福音的光芒，遍及我们的土地。
It is affirmed that Columba was not only instrumental in propagating the gospel in Britain and Ireland, but also on the continent of Europe, particularly France and Italy.
有人断言，哥伦巴不仅在不列颠和爱尔兰传播福音方面发挥了作用，而且在欧洲大陆，特别是法国和意大利也发挥了作用。
About the end of the sixth and beginning of the seventh century, a number of pious and wise men flourished in the country, among whom was Kentigern, commonly called St. Mungo.
大约在六世纪末和七世纪初，许多虔诚和智慧的人在这个国家兴盛起来，其中有肯蒂格恩（Kentigern），通常被称为圣芒戈（St. Mungo）。
Some of these men were employed by Oswald, a Northumbrian king, to instruct his people; they are represented by Bede, as eminent for their love to God, and knowledge of the holy scriptures.
其中一些人被诺森布里亚国王奥斯瓦尔德（Oswald, a Northumbrian king）雇用去教导他的人民；比德将他们描述为因他们对上帝的爱和对神圣圣言（holy scriptures）的知识而杰出。
The light of the gospel by their means, broke into other parts of the Saxon dominions, which long maintained an opposition to the growing usurpation of the church of Rome, which, after the middle of this century, was strenuously supported by Austin’s disciples.
通过他们的努力，福音之光传入了撒克逊领地（Saxon dominions）的其他地区，这些地区长期以来一直反对罗马教会日益增长的篡权，而罗马教会在这个世纪中叶之后得到了奥古斯丁（Austin）门徒的大力支持。
Besides these men, the church of Scotland at this time sent many other worthy and成功的missionaries into foreign parts, particularly France and Germany.
除了这些人之外，苏格兰教会在当时还向国外，特别是法国和德国，派遣了许多其他有价值和成功的传教士。
Thus was Scotland early privileged, and thus were her privileges improved; but soon “the gold became dim, and the most fine gold was changed.”
就这样，苏格兰很早就享有特权，她的特权也得到了提升；但很快“黄金失色，精金变质。”
Popery came now by degrees to show her horrid head; the assiduity of Austin and his disciples in England was attended with melancholy consequences to Scotland: by fomenting divisions, corrupting her princes with Romish principles, and inattention to the lives of her clergy, the papal power soon came to be universally acknowledged.
现在，天主教（Popery）逐渐露出了她可怕的头；奥古斯丁和他的门徒在英格兰的勤奋工作给苏格兰带来了悲惨的后果：通过煽动分裂，用罗马的原则腐蚀她的君主，以及对她的神职人员生活的不重视，教皇的权力很快就得到了普遍承认。
In the seventh century a hot contest arose between Austin and his disciples on the one part, and the Scots and the northern Saxons on the other, about the time of keeping Easter, the threefold immersion in baptism, shaving of priests, &c.; which the latter would not receive, nor submit to the authority that imposed them.
在七世纪，奥古斯丁和他的门徒一方与苏格兰人和北方撒克逊人另一方之间，就守复活节的时间、在洗礼中三次浸水、剃发的神父等等问题，爆发了一场激烈的争论；后者不愿接受，也不愿服从强加给他们的权威。
Each party refused ministerial communion with the other party, until an arbitral decision was given by Osway, king of the Northumbrians, at Whitby in Yorkshire, in favour of the Romanists, when the opinions of the Scots were exploded, and the modish fooleries of papal hierarchy established.
双方都拒绝与对方进行圣职相交（ministerial communion），直到诺森布里亚国王奥斯韦（Osway）在约克郡的惠特比（Whitby in Yorkshire）作出有利于罗马天主教徒的仲裁裁决（arbitral decision），苏格兰人的观点被驳斥，教皇等级制度的时髦愚蠢行为得以确立。
This decision, however, was far from putting an end to the confusion which this dissension had occasioned; the Romanists urged their rites with rigour, the others rather chose to yield their places than conform.
然而，这项裁决远未能结束这场纷争所造成的混乱；罗马天主教徒严格地推行他们的仪式，而另一方则宁愿放弃他们的职位也不愿顺从。
Their discouragements daily increased, as the clerical power was augmented.
随着神职人员权力的增加，他们的挫折感与日俱增。
In the year 886, they obtained the act exempting them from taxes, and all civil prosecutions before temporal judges, and ordaining that all matters concerning them should be tried by their bishops, who were at this time vested with those powers, which are now in the hands of commissioners, respecting matrimonial causes, testaments, &c.
在公元886年，他们获得了一项法令，豁免他们缴纳税款，以及在世俗法官面前的所有民事起诉，并规定所有与他们有关的事务应由他们的主教审理，主教此时被赋予了那些现在掌握在委员手中的权力，涉及婚姻案件、遗嘱等。
They were likewise by the same statute empowered to make canons, try heretics, &c.; and all future kings were ordained to take an oath at their coronation, for maintaining these privileges to the church.
根据同一法规，他们也被授权制定教规（canons）、审判异端（heretics）等；并且所有未来的国王都被规定在加冕时宣誓，以维护教会的这些特权。
The Convention of Estates which passed this act was held at Forfar, in the reign of that too indulgent prince, Gregory.
通过这项法案的等级会议（Convention of Estates）是在那个过于宽容的君主格雷戈里（Gregory）统治时期在福弗尔（Forfar）举行的。
In the eleventh and twelfth centuries, Malcolm III., Alexander, David, &c., successively supported this dignity, by erecting particular bishoprics, abbeys, and monasteries.
在十一和十二世纪，马尔科姆三世（Malcolm III.）、亚历山大（Alexander）、大卫（David）等，相继通过建立特定的主教辖区（bishoprics）、修道院（abbeys）和寺院（monasteries）来支持这种尊严。
The same superstitious zeal seized the nobility of both sexes, some giving a third, others more, and others their whole estates for the support of pontifical pride, and spiritual tyranny; which soon became insupportable, and opened the eyes of the nation, so that they discovered their mistake in raising clerical authority to such a height.
同样的迷信狂热也攫住了两性贵族，有些人捐出三分之一的财产，有些人更多，还有些人捐出全部财产，以支持教皇的骄傲和属灵的暴政（spiritual tyranny）；这很快变得无法忍受，并开启了民族的眼睛，使他们发现了将神职人员权威提升到如此高度的错误。
Accordingly, we find the nobles complaining of it to Alexander III., who reigned after the middle of the thirteenth century; but he was so far from being able to afford them redress, that when they were excommunicated by the church on account of this complaint, to prevent greater evils, he was obliged to cause the nobility to satisfy both the avarice and arrogance of the clergy, who had now resolved upon retiring to Rome, with a view to raise as great commotions in Scotland, as Thomas-á-Becket had lately made in England.
因此，我们发现贵族们向在十三世纪中叶之后统治的亚历山大三世（Alexander III.）抱怨此事；但他远不能为他们提供补救，以至于当他们因这次抱怨而被教会逐出教会（excommunicated）时，为了防止更大的邪恶，他被迫让贵族们满足神职人员的贪婪和傲慢，这些神职人员当时已决意退到罗马，意图在苏格兰制造与托马斯-贝克特（Thomas-á-Becket）最近在英格兰制造的同样大的骚乱。
The pope’s power was now generally acknowledged over Christendom, particularly in our nation, for which, in return, the church of Scotland was declared free from all foreign spiritual jurisdiction, that of the “apostolic see only excepted.”
教皇的权力现在被整个基督教世界普遍承认，特别是在我们国家，作为回报，苏格兰教会被宣布免于所有外国属灵管辖权，”唯独宗座（apostolic see）的管辖权除外”。
This bull was occasioned by an attempt of one Roger, bishop of York, in the year 1159, to raise himself to the dignity of metropolitan of Scotland, and who found means to become legate of this kingdom, but lost that office upon the remonstrance of the clergy.
这道教皇训谕（bull）是由于约克主教罗杰（Roger, bishop of York）在公元1159年试图将自己提升为苏格兰都主教（metropolitan）的尊位而引起的，他设法成为了这个王国的教皇使节，但因神职人员的抗议而失去了那个职位。
This remonstrance procured the above bull in their favour, with many other favours of a like nature at this time conferred upon them, by all of which they were exempted from any other jurisdictions than that of Rome; so that we find pope Boniface VIII., commanding Edward of England to cease hostilities against the Scots, alleging that “the sovereignty of Scotland belonged to the church;”
这次抗议为他们争取到了上述教皇训谕，以及当时授予他们的许多其他类似性质的恩惠，所有这些都使他们免于罗马以外的任何其他管辖权；因此，我们发现教皇博尼法斯八世（pope Boniface VIII.）命令英格兰的爱德华停止对苏格兰人的敌对行动，声称“苏格兰的主权属于教会”；
a claim which seems to have been founded in the papal appointment for the unction of the Scots kings, which was first used on king Edgar, A.D. 1098, and at that time regarded by the people as a new mark of royalty; but which, as the appointment of the pope, was really the mark of the beast.
这一主张似乎是以教皇对苏格兰国王进行涂油（unction）的任命为基础的，这首次用于埃德加国王（king Edgar），公元1098年，当时被人民视为一种新的王权标记；但作为教皇的任命，它实际上是那兽的印记（mark of the beast）。
There were now in Scotland all the orders of monks and friars, Templars, or red monks, Trinity monks of Aberdeen, Cistertian monks, Carmelite, Black, and Grey friars, Carthusians, Dominicans, Franciscans, Jacobines, Benedictines, &c.; which show to what a height antichrist had raised his head in our land, and how readily all his oppressive measures were complied with by all ranks.
现在苏格兰有各种修道士和修士团体，圣殿骑士（Templars）或红衣修道士、阿伯丁（Aberdeen）的三一修道士、熙笃会（Cistertian）修道士、加尔默罗会（Carmelite）、黑衣和灰衣修士、加尔都西会（Carthusians）、多米尼加会（Dominicans）、方济各会（Franciscans）、雅各布会（Jacobines）、本笃会（Benedictines）等；这表明敌基督（antichrist）在我们的土地上已将他的头抬得有多高，以及各阶层对祂所有压迫措施的顺从程度。
But the reader must not think, that during the period we have now reviewed, there were none to oppose this torrent of superstition and idolatry; for from the first appearance of the Roman antichrist in this kingdom, God wanted not witnesses for the truth, who boldly stood forth in defence of the blessed and pure gospel of Christ.
但是读者一定不要认为，在我们回顾的这段时期内，没有人反对这种迷信和偶像崇拜的洪流；因为从罗马敌基督在这个王国首次出现开始，上帝就不乏真理的见证人，他们勇敢地站出来捍卫基督那蒙福和纯洁的福音。
Mention is first made of Clements and Samson, two famous Culdees, who in the seventh century supported the authority of Christ as the only king and head of his church, against the usurped power of Rome, and who rejected the superstitious rites of antichrist as contrary to the simplicity of gospel institutions.
首先提到的是克莱门茨（Clements）和参孙（Samson），两位著名的凯尔特教会修士，他们在七世纪支持基督作为祂教会唯一的君王和元首的权威，反对罗马篡夺的权力，并拒绝了敌基督的迷信仪式，认为它们与福音制度的纯朴（simplicity of gospel institutions）相悖。
The succeeding age was no less remarkable for learned and pious men, to whom Scotland gave birth, and whose praise was in the churches abroad; particularly Joannes Scotus, who wrote a book upon the eucharist, condemned by Leo IX., in the year 1030, long after his death.
接下来的时代同样因苏格兰所孕育的学识渊博和虔诚的人而著称，他们的赞誉传遍了海外的教会；特别是苏格兰的约翰尼斯（Joannes Scotus），他写了一本关于圣餐（eucharist）的书，在他去世很久之后的公元1030年被利奥九世（Leo IX.）谴责。
In the ninth century, a convention of estates was held at Scoon for the reformation of the clergy, their lives and conversations at that time being a reproach to common decency and good manners, not to say piety and religion.
在九世纪，在斯昆（Scoon）举行了一次等级会议，旨在改革神职人员，因为他们当时的生活和言行对一般的礼仪和良好的举止都是一种羞辱，更不用说虔诚和宗教了。
The remedies provided at this convention discover the nature of the disease.
这次会议提供的补救措施揭示了疾病的性质。
It was ordained, that churchmen should reside upon their charges, that they should not intermeddle with secular affairs, but instruct the people, and be good examples in their conduct; that they should not keep hawks, hounds, or horses, for their pleasure, and that they should carry no weapons, nor be pleaders in civil causes.
会议规定，教会人士应住在他们的职责所在之处，不应干预世俗事务，而应教导人民，并在他们的行为中树立好榜样；他们不应为享乐而饲养鹰、猎犬或马匹，也不应携带武器，或在民事案件中作辩护人。
And if they failed in the observance of these injunctions, they were to be fined for the first, and deposed for the second transgression.
如果他们未能遵守这些规定，第一次违规将被罚款，第二次违规将被革职。
These laws were made under king Constantine II.; but his successor, Gregory, rendered them abortive by his indulgence.
这些法律是在康斯坦丁二世国王（king Constantine II.）统治下制定的；但他的继任者格雷戈里（Gregory）因其纵容而使这些法律流产。
The age following was not remarkable for witnesses to the truth; but historians are agreed that there were still some of the Culdees, who lived and ministered apart from the Romanists, and taught the people that Christ was the only propitiation for sin, and that his blood only could wash them from the guilt of it, in opposition to the indulgence and pardons of the pope.
接下来的时代并没有以真理的见证人著称；但历史学家们一致认为，仍有一些凯尔特教会修士与罗马天主教徒分开生活和侍奉（ministered），教导人们基督是罪唯一的赎罪祭（propitiation），并且只有祂的血才能洗净他们的罪责，以反对教皇的赦罪券和赦免。
Mr. A. Shields, in his “Hind let Loose,” says, that the Culdees transmitted their testimony to the Lollards;* and pope John XXII., in his bull for anointing king Robert Bruce, complains that there were many heretics in Scotland;
A.希尔兹先生（Mr. A. Shields）在他的《被释放的母鹿》（”Hind let Loose”）中说，凯尔特教会修士将他们的见证传给了罗拉德派（Lollards）；* 教皇约翰二十二世（pope John XXII.）在他为罗伯特·布鲁斯国王（king Robert Bruce）涂油的教皇训谕中抱怨苏格兰有许多异端（heretics）；
so that we may safely affirm, there never was any very great period of time without witnesses for the truth, and against the gross corruptions of the church of Rome.
因此，我们可以有把握地断言，从未有过一个很长的时间段没有为真理作见证，反对罗马教会的严重腐败。
Some of our kings themselves opposed the pope’s supremacy, and prohibited his legates from entering their dominions: the most remarkable instance of this kind is that of Robert Bruce.
我们的一些国王自己也反对教皇的至高无上性，并禁止他的使节进入他们的领地：这方面最显著的例子是罗伯特·布鲁斯。
After his having defeated the English at Bannockburn, they became suppliants to the pope for his mediation; who accordingly sent a legate into Scotland, proposing a cessation of arms till the pope should hear and decide the quarrel betwixt the crowns, and be informed of the right which Edward had to the crown of Scotland.
在他于班诺克本（Bannockburn）击败英格兰人之后，他们向教皇请求调解；教皇因此派了一名使节到苏格兰，提议停战，直到教皇听取并裁决两国君主之间的争执，并被告知爱德华对苏格兰王位拥有的权利。
To this king Robert replied, “that the pope could not be ignorant of that business, since it had been often explained to his predecessors, in the hearing of many cardinals then alive, who could tell him, if they pleased, what insolent answers pope Boniface received from the English, while they were desired to desist from oppressing the Scots, And now,” said he, “when it hath pleased God to give us the better by some victories, by which we have not only recovered our own, but can make them live as good neighbours, they have recourse to such treaties, seeking to gain time in order to fall upon us again with greater force: but in this his holiness must excuse me, for I will not be so unwise as to let the advantage I have slip out of my hand.”
罗伯特国王对此回答说：“教皇不可能对这件事一无所知，因为它曾多次向他的前任们解释过，当时在场的许多红衣主教都还健在，如果他们愿意，可以告诉教皇，当英国人被要求停止压迫苏格兰人时，教皇博尼法斯从英国人那里得到了多么傲慢的答复。而现在，”他说，“当上帝喜悦通过一些胜利赐予我们优势，我们不仅收复了自己的领土，而且还能让他们像好邻居一样生活时，他们就求助于此类条约，试图拖延时间，以便再次以更大的武力攻击我们：但在这一点上，教皇陛下必须原谅我，因为我不会愚蠢到让自己手中的优势溜走。”
The legate regarding this answer as contempt蔑, interdicted the kingdom, and departed; but king Robert paying little regard to such proceeding, followed hard after the legate, and entering England, wasted all the adjacent counties with fire and sword.
这位使节认为这个回答是蔑视，于是对王国进行了禁令（interdicted the kingdom），然后离开了；但罗伯特国王对这种做法不予理会，紧追使节之后，进入英格兰，用火和剑蹂躏了所有邻近的郡县。
In the beginning of the fifteenth century, the reformation from popery began to dawn in Scotland; at this time there was pope against pope, nay, sometimes three of them at once, all excommunicating one another; which schism lasted for about thirty years, and, by an over-ruling providence, contributed much to the downfall of antichrist, and to the revival of real religion and learning in Scotland, and many parts in Europe;
在十五世纪初，摆脱天主教的宗教改革（reformation from popery）开始在苏格兰露出曙光；当时教皇反对教皇，甚至有时同时有三个教皇，他们都互相开除教籍（excommunicating one another）；这场分裂持续了大约三十年，并且，通过一种超越一切的护理（over-ruling providence），极大地促进了敌基督的垮台，以及苏格兰和欧洲许多地区真正宗教和学术的复兴；
for many embracing the opportunity now afforded to them, began to speak openly against the heresy, tyranny, and immorality of the clergy.
因为许多人抓住现在提供给他们的机会，开始公开反对神职人员的异端、暴政和不道德行为。
Among those who preached publicly against these evils, were John Huss and Jerome or Prague in Bohemia, John Wickliffe in England, and John Resby, an Englishman and scholar of Wickliffe’s in Scotland, who came hither about the year 1407, and was called in question for some doctrines which he taught against the pope’s supremacy; he was condemned to the fire, which he endured with great constancy.
在那些公开传讲反对这些邪恶的人中，有波希米亚（Bohemia）的约翰·胡斯（John Huss）和布拉格（Prague）的耶罗姆（Jerome），英格兰的约翰·威克里夫（John Wickliffe），以及在苏格兰的约翰·雷斯比（John Resby），他是英格兰人，也是威克里夫的门徒，他大约在公元1407年来到这里，因他所教导的一些反对教皇至高无上性的教义而受到质疑；他被判处火刑，他以极大的坚定忍受了火刑。
About ten years after, one Paul Craw, a Bohemian, and follower of Huss, was accused of heresy before such as were then called doctors of theology.
大约十年后，一位名叫保罗·克劳（Paul Craw）的波希米亚人，胡斯的追随者，在当时被称为神学博士的人面前被控告为异端。
The articles of charge were, that he followed Huss and Wickliffe in the opinion of the sacrament of the supper, denying that the substance of bread and wine were changed by virtue of any words, and that auricular confession to priests, or praying to departed saints, were proper.
指控的条款是，他在晚餐圣礼的观点上追随胡斯和威克里夫，否认面包和酒的实质（substance）凭着任何话语的力量而被改变，并且否认向神父口头认罪（auricular confession）或向已故的圣徒祷告是恰当的。
He was committed to the secular judge, condemned to the flames at St. Andrews, where he suffered, being gagged when led to the stake, that he might not have the opportunity of making his confession.
他被移交给世俗法官，在圣安德鲁斯（St. Andrews）被判处火刑，他在那里受难，在被带到火刑柱时被塞住了嘴，以免他有机会做出他的忏悔。
Both the above-mentioned martyrs suffered under Henry Wardlaw, bishop of St. Andrew’s, who founded that university, 1412; which might have done him honour, had he not imbrued his hands in innocent blood.
上述两位殉道者都是在圣安德鲁斯主教亨利·沃德洛（Henry Wardlaw, bishop of St. Andrew’s）统治下受难的，沃德洛于1412年建立了那所大学；如果他没有将他的手浸入无辜的血中，这本可以为他带来荣誉。
These returnings of the gospel light were not confined to St. Andrew’s: Kyle, Carrick, Cunningham, and other places in the west of Scotland, were also favoured about the same time; for we find that Robert Blackatter, the first archbishop of Glasgow, anno 1494, caused summon before king James IV., and his council at Glasgow, George Campbell of Cessnock, Adam Reid of Barskimming, John Campbell of Newmills, Andrew Shaw of Polkemmet, lady Pokellie, and lady Stair.
福音之光的这些回归并不局限于圣安德鲁斯：大约在同一时间，苏格兰西部的凯尔（Kyle）、卡里克（Carrick）、坎宁安（Cunningham）和其他地方也受到了眷顾；因为我们发现，格拉斯哥（Glasgow）的第一位大主教罗伯特·布莱卡特（Robert Blackatter），于公元1494年，使人传唤塞斯诺克（Cessnock）的乔治·坎贝尔（George Campbell）、巴斯基明（Barskimming）的亚当·里德（Adam Reid）、纽米尔斯（Newmills）的约翰·坎贝尔（John Campbell）、波尔肯梅特（Polkemmet）的安德鲁·肖（Andrew Shaw）、波克利夫人（lady Pokellie）和斯泰尔夫人（lady Stair），到詹姆斯四世国王和他在格拉斯哥的议会面前。
These were opprobriously called the Lollards of Kyle, from Lollard, an eminent preacher among the Waldenses, for maintaining that images ought not to be worshipped; that the relics of saints should not be adored, and other obnoxious tenets; but they answered their accusers with such constancy and boldness, that it was judged most prudent to dismiss them with an admonition, to content themselves with the faith of the church, and to beware of new doctrines.
这些人被轻蔑地称为凯尔的罗拉德派（Lollards of Kyle），罗拉德（Lollard）是瓦勒度派（Waldenses）中一位杰出的传教士，他们因坚持不应敬拜图像；不应崇拜圣徒遗物，以及其他令人反感的教义而被指控；但他们以如此的坚定和大胆回答了他们的控告者，以至于人们认为最明智的做法是告诫他们，让他们满足于教会的信仰，并提防新的教义，然后将他们解散。
Thus have we brought down this summary of church affairs in Scotland to the time of Patrick Hamilton, whose life stands first in this collection; which contains a somewhat minute history of the church in our land, during the period to which it refers.
因此，我们已将苏格兰教会事务的这份摘要带到了帕特里克·汉密尔顿（Patrick Hamilton）的时代，他的生平在这本合集中位列首位；这本合集包含了对我们土地上教会所指时期的较为详尽的历史记述。
Table of Contents
目录
Life of John Howie
约翰·豪伊（John Howie）的生平
Introduction
导言
Patrick Hamilton
帕特里克·汉密尔顿
George Wishart
乔治·威舍特（George Wishart）
Adam Wallace
亚当·华莱士（Adam Wallace）
Walter Mill
沃尔特·米尔（Walter Mill）
James Stuart, Earl of Moray
詹姆斯·斯图尔特（James Stuart），莫雷伯爵（Earl of Moray）
John Knox
约翰·诺克斯（John Knox）
George Buchanan
乔治·布坎南（George Buchanan）
John Erskine of Dun
敦（Dun）的约翰·厄斯金（John Erskine）
Robert Rollock
罗伯特·罗洛克（Robert Rollock）
John Craig
约翰·克雷格（John Craig）
David Black
大卫·布莱克（David Black）
John Davidson
约翰·戴维森（John Davidson）
Andrew Melville
安德鲁·梅尔维尔（Andrew Melville）
William Row
威廉·罗（William Row）
Patrick Simpson
帕特里克·辛普森（Patrick Simpson）
Andrew Duncan
安德鲁·邓肯（Andrew Duncan）
John Scrimgeour
约翰·斯克林杰（John Scrimgeour）
John Welch
约翰·韦尔奇（John Welch）
Robert Boyd
罗伯特·博伊德（Robert Boyd）
Robert Bruce
罗伯特·布鲁斯（Robert Bruce）
Josias Welch
约西亚·韦尔奇（Josias Welch）
John Gordon, Viscount Kenmure
约翰·戈登（John Gordon），肯莫尔子爵（Viscount Kenmure）
Robert Cunningham
罗伯特·坎宁安（Robert Cunningham）
James Mitchell
詹姆斯·米切尔（James Mitchell）
Alexander Henderson
亚历山大·亨德森（Alexander Henderson）
George Gillespie
乔治·吉莱斯皮（George Gillespie）
John M’Clelland
约翰·麦克莱兰（John M’Clelland）
David Calderwood
大卫·考尔德伍德（David Calderwood）
Hugh Binning
休·宾宁（Hugh Binning）
Andrew Gray
安德鲁·格雷（Andrew Gray）
James Durham
詹姆斯·达勒姆（James Durham）
Samuel Rutherford
塞缪尔·卢瑟福（Samuel Rutherford）
Archibald Campbell, Marquis of Argyle
阿奇博尔德·坎贝尔（Archibald Campbell），阿盖尔侯爵（Marquis of Argyle）
James Guthrie
詹姆斯·格思里（James Guthrie）
William Govan
威廉·戈万（William Govan）
John Campbell, Earl of Loudon
约翰·坎贝尔（John Campbell），劳登伯爵（Earl of Loudon）
Robert Baillie
罗伯特·贝利（Robert Baillie）
David Dickson
大卫·迪克森（David Dickson）
Sir Archibald Johnston, Lord Warriston
阿奇博尔德·约翰斯顿爵士（Sir Archibald Johnston），沃里斯顿勋爵（Lord Warriston）
James Wood
詹姆斯·伍德（James Wood）
William Guthrie
威廉·格思里（William Guthrie）
Robert Blair
罗伯特·布莱尔（Robert Blair）
Hugh M’Kail
休·麦凯尔（Hugh M’Kail）
John Nevay
约翰·内维（John Nevay）
John Livingstone
约翰·利文斯通（John Livingstone）
John Semple
约翰·森普尔（John Semple）
James Mitchell
詹姆斯·米切尔（James Mitchell）
Colonel James Wallace
詹姆斯·华莱士上校（Colonel James Wallace）
John Welwood
约翰·韦尔伍德（John Welwood）
William Gordon of Earlstoun
厄尔斯顿的威廉·戈登（William Gordon of Earlstoun）
John King and John Kid
约翰·金（John King）和约翰·基德（John Kid）
John Brown
约翰·布朗（John Brown）
Henry Hall of Haugh-head
豪赫德的亨利·霍尔（Henry Hall of Haugh-head）
Richard Cameron
理查德·卡梅隆（Richard Cameron）
David Hackston of Rathillet
拉西莱特的戴维·哈克斯顿（David Hackston of Rathillet）
Robert Ker of Kersland
克斯兰的罗伯特·克尔（Robert Ker of Kersland）
Donald Cargill
唐纳德·卡吉尔（Donald Cargill）
Walter Smith
沃尔特·史密斯（Walter Smith）
Robert Garnock
罗伯特·加诺克（Robert Garnock）
Robert MacWard
罗伯特·麦克沃德（Robert MacWard）
Captain John Paton
约翰·帕顿上尉（Captain John Paton）
Robert Baillie of Jerviswood
杰维斯伍德的罗伯特·贝利（Robert Baillie of Jerviswood）
John Brown of Priesthill
普里斯希尔的约翰·布朗（John Brown of Priesthill）
John Nisbet of Hardhill
哈德希尔的约翰·尼斯贝特（John Nisbet of Hardhill）
Alexander Peden
亚历山大·佩登（Alexander Peden）
John Blackadder
约翰·布莱克阿德尔（John Blackadder）
James Renwick
詹姆斯·伦威克（James Renwick）
Account of the Rising which ended in the defeat at Pentland. Anno 1666
关于在彭特兰（Pentland）战败的起义记述。公元1666年
Account of the Rising which originated the Battle of Drumclog, and ended in defeat at Bothwell Bridge. Anno 1679
关于引发德拉姆克洛格战役（Battle of Drumclog）并在博斯韦尔桥（Bothwell Bridge）战败的起义记述。公元1679年
Account of the Skirmish at Airsmoss, 1680
关于艾尔斯莫斯（Airsmoss）小冲突的记述，1680年