|
Getting your Trinity Audio player ready... |
BY JEREMIAH BURROUGHS
耶利米·伯勒斯
IN EPUB, .MOBI & .PDF FORMATS
提供EPUB、.MOBI和PDF格式
This treatise has been lightly edited to reflect the modern spelling of some unrecognizable old English words.
本论述已进行轻微编辑,以反映一些难以识别的古英语单词的现代拼写。
中文下载
The Evil of Evils was published in 1654 consisting of sixty-seven chapters encouraging believers to choose affliction over sin.
《诸恶之恶》于1654年出版，包含六十七章，鼓励信徒选择苦难而非罪恶。
Being a treatise of the evil of evils, or the exceeding sinfulness of sin.
这是一篇关于诸恶之恶，或罪恶极度邪恶性的论文。
Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction.
其中表明，1 最小的罪恶中包含的恶比最大的苦难中的恶还要多。
2 sin is most opposite to God.
2 罪恶与上帝最为对立。
3 sin is most opposite to mans good.
3 罪恶与人的利益最为对立。
4 sin is opposite to all good in general.
4 罪恶总体上与一切善相对立。
5 sin is the poison, or evil of all other evils.
5 罪恶是所有其他恶的毒药或恶源。
6 sin has a kind of infiniteness in it.
6 罪恶具有某种无限性。
7 sin makes a man conformable to the Devil.
7 罪恶使人与魔鬼相似。
All these several heads are branched out into very many particulars.
所有这些要点都分成了许多具体细节。
THE creatures vanity and emptiness, the abounding sinfulness of sin, and Christ’s all-sufficiency and fullness, and how to live the life of faith in Christ, are subjects containing the sum and substance of religion, and much treated on promiscuously amongst divines.
被造物的虚空和空虚，罪恶的泛滥，基督的全足和丰盛，以及如何在基督里过信心的生活，这些主题包含了宗教的总和和实质，并被神学家们广泛讨论。
And I think amongst all the treatises of this blessed man, Mr. Jeremiah Burroughs (now triumphing in glory above all sin and sorrow) which have been received with so much acceptation amongst the Saints, there has not been presented to thy view a more practical piece than this now under thy hands:
我认为，在这位蒙福之人杰里迈亚·伯勒斯先生（现在在荣耀中胜过所有罪恶和悲伤）的所有论文中，虽然它们都受到圣徒们的高度认可，但没有一篇比你手中这篇更实用的作品呈现在你眼前：
And though divers divines have written and spoken much concerning this Subject, yet in my poor judgment, this out-goes all of this nature, that ever my eyes beheld, setting forth with life and spirit the Subject in hand, and bringing it down powerfully in a practical way to convince the judgment, and work upon the affections of the weakest reader.
虽然许多神学家已经就这个主题写了和说了很多，但据我拙见，这篇文章超越了我所见过的所有同类作品，它以生动和精神的方式阐述了所讨论的主题，并以强有力的实用方式说服判断，影响最软弱读者的情感。
That which is the undoing of those who think themselves no small Christians, is resting in a bare notion of the creatures emptiness, sins filthiness, Christ’s fullness, and having some high towering speculations concerning the nature and object of faith:
那些认为自己不是小基督徒的人的败坏之处，在于仅仅停留在对被造物空虚、罪恶污秽、基督丰盛的空洞概念上，以及对信仰的本质和对象有一些高深莫测的推测：
and to be able to discourse of these things in company, and upon occasion, is the religion of the world, and more especially of our formal professors.
能够在社交场合和适当的场合谈论这些事情，就是世界的宗教，尤其是我们那些形式主义的教授们的宗教。
Now the reality of these confessed principles are not made powerful upon the conscience by the clearest natural acquired light in the world: but when the Lord is pleased to set home those over-awing, soul ballasting-thoughts of Eternity, then, and never till then, shall we live, act, and walk as a people who acknowledged these principles of Christianity to be true:
现在，这些公认的原则的现实性并不能通过世界上最清晰的自然获得的光明而在良知上变得强大：但当主乐意将那些令人敬畏的、使灵魂稳固的永恒思想深植于心时，那时，也只有在那时，我们才能作为承认这些基督教原则为真理的人而生活、行动和行走：
Whilst the things of religion, and thoughts of eternity lie swimming only in our brains, they never conquer, command, and subdue the heart in a way of practical obedience.
当宗教的事物和永恒的思想只是在我们的头脑中漂浮时，它们永远不会以实际顺服的方式征服、指挥和降服心灵。
Many mens thoughts language, and lives are such, that if they were certain there is no God, no sin, no Hell, no wrath to be feared, no grace to be minded and attained, no judgment day when they must give an account, they could not be worse than they are, nor do worse than they do.
许多人的思想、语言和生活是这样的，如果他们确信没有上帝，没有罪，没有地狱，没有需要害怕的愤怒，没有需要注意和获得的恩典，没有他们必须交代的审判日，他们也不会比现在更糟，也不会做得比现在更糟。
Oh the horrid atheism bound up in mens hearts, and they see it not, how else durst men be so profane in their lives under Gospel light?
哦，人心中束缚着可怕的无神论，他们却看不到，否则人们怎么敢在福音之光下如此亵渎地生活？
how durst they sit so stupidly under the powerful awaking means of grace?
他们怎么敢在如此强大的唤醒恩典的方式下愚蠢地坐着？
how else could such vile thoughts be cherish’d, and such cursed practises and principles maintained?
否则，这些卑劣的思想怎么会被珍视，这些被诅咒的做法和原则怎么会被维持？
how else durst men choose sin rather than affliction when they are brought into straights?
否则，当人们陷入困境时，怎么敢选择罪恶而不是苦难？
how otherwise are men more afraid of open shame than of secret sins?
否则，人们为什么更害怕公开的羞耻而不是暗中的罪恶？
In a word, how durst men walk without God in the world, at least without secret prayer and communing with their own hearts, days, weeks, months, years together?
总之，人们怎么敢在世界上没有上帝的情况下行走，至少没有秘密祷告和与自己的心灵交流，日复一日，周复一周，月复一月，年复一年？
Were we once thoroughly convinced of the infinite evil in sin, as containing in it the Evil of all Evils (nothing being an evil indeed properly, but as it has the bitter ingredient and cursed sting of sin in it) how would sin be hated and shunned more than the most deadly poison, and feared more than the Devil, more than Hell it self?
如果我们曾经彻底认识到罪中蕴含的无限邪恶，作为包含了万恶之恶（事实上，只有当事物含有罪的苦涩成分和被诅咒的毒刺时，它才真正成为邪恶），我们会怎样憎恨和避开罪恶，胜过最致命的毒药，比惧怕魔鬼更甚，甚至比惧怕地狱本身还要强烈？
seeing nothing has made and founded Hell but sin, nor made the Devil such a black fiend but sin; nay, nothing is so much a Hell, I mean a torment, as sin it self; nothing binds the creature in such chains of misery as when it is held in the cords of its own sin, Prov. 5. 22.
因为除了罪，没有什么能造就和建立地狱，也没有什么能使魔鬼变成如此邪恶的恶魔；不，没有什么比罪本身更像地狱，我是说更像折磨；当生物被自己的罪恶之绳捆绑时，没有什么能比这更让它陷入痛苦的枷锁，箴言5:22。
Men look upon sin through false mediums, and believe the reports and interpretations which the world and the flesh gives of sin, and thus are cheated to their own destruction: Could we but a little lay our Ears to Hell and hear the howlings and yelling of those damned spirits aggravating sin, we should then have a true comment upon the subject in hand:
人们透过虚假的媒介看待罪恶，相信世界和肉体对罪恶的报道和解释，因此被欺骗而导致自我毁灭：如果我们能稍微将耳朵贴近地狱，听到那些被诅咒的灵魂因罪恶而发出的嚎叫和尖叫，我们就能对当前的主题有一个真实的评论：
afflictions in this world now and then awaken the conscience, reviving the sight and sense of sin by some grievous pains; but one half hour in Hell, being separated from the comfortable presence of all good and blessed•… will make the evil of sin rightly understood.
现在这个世界上的苦难有时会唤醒良知，通过一些痛苦的折磨重新唤起对罪恶的认识和感受；但在地狱中度过半小时，与所有美好和蒙福的事物隔绝……将使人正确理解罪恶的邪恶。
Certainly there’s an evil in sin beyond what the largest created understanding is able to fathom, sin being one of those things which can never be punished enough, which appears in that all those unspeakable, insufferable torments inflicted upon the damned through all eternity, is but a continual paying this sad debt, and giving satisfaction to Divine justice for the wrong which sin has done, in regard Divine justice shall not otherwise sufficiently in time have taken it’s due out of the sinner.
毫无疑问，罪中的邪恶超出了最大的受造理解力所能理解的范围，罪是那些永远无法得到充分惩罚的事物之一，这表现在那些难以言喻、无法忍受的永恒折磨加诸于被诅咒者身上，不过是在不断偿还这悲惨的债务，为罪所造成的错误向神圣的公义给予满足，因为神圣的公义若不如此，就无法在适当的时候从罪人身上取得应得的惩罚。
Now the Judge of all the world who is the standard of justice it self, neither can, nor will do any wrong to his creature in punishing it more than it’s iniquity deserves.
现在，作为正义标准的世界审判者，既不能也不会在惩罚其造物时超过其罪孽所应得的程度而做出任何不公。
Reader, I shall say no more now, but beseech the Lord to carry home these truths by his Spirit into thy bosom, that there may be a Divine impression made upon thy heart in reading, suitable to the authors in preaching, and that thou mayest (out of love to Holiness) so fear and hate sin now, that thou mayest never suffer the vengeance of eternal fire (the wages of sin) hereafter: Which is the unfeigned and earnest desire of
读者，我现在不再多说，只祈求主藉着他的灵将这些真理带入你的心中，使你在阅读时心中留下神圣的印记，与作者传道时相称，并且你可以（出于对圣洁的爱）如此惧怕和憎恨罪恶，以至于你永远不会遭受永恒之火的报应（罪的工价）：这是我真诚而迫切的愿望
Thy souls well-wisher in Christ Jesus, John Yates.
你在基督耶稣里的灵魂祝福者，约翰·耶茨。
I am persuaded more souls drop down to Hell in our days under the abuse os Gospel light, than ever did in the gross darkness of popery; they then better improved their talents according to the light afforded, and walked better and more suitably to the light they received;
我确信在我们这个时代，因滥用福音之光而下地狱的灵魂比在天主教黑暗时期还要多；那时的人们能更好地根据所得的光来发挥才能，并且更好地、更恰当地按照所接受的光而行。
whereas these Gospel truths which now shines more fully and clearly in the faces of so many thousands, are not so much improved in a more circumspect, holy, and humble walking, but rather abused to a more loose and wanton carriage and censorious judging of one another, men sinning the more because grace so much abounds;
然而，如今这些在成千上万人面前更加充分和清晰地闪耀的福音真理，并没有被用来改善人们更加谨慎、圣洁和谦卑的行为，反而被滥用于更加放荡、任性的行为和对他人的苛刻评判，人们因为恩典如此丰盛反而更加犯罪；
how could the Saints then love and embrace with singleness of heart? but now the foundations of love are shaken, and a perverse spirit is mingled amongst us.
那时的圣徒们如何能以单纯的心彼此相爱和拥抱？但现在爱的基础已经动摇，一种乖戾的精神混杂在我们中间。
Oh how heavily does the wrath of God lie upon the professors of our age for the abuse of Gospel light, and they feel it not;
啊，上帝的愤怒是多么沉重地压在我们这个时代的信徒身上，因为他们滥用福音之光，却感觉不到；
God’s administrations in this latter age of the world, being more subtile and Spiritual, and therefore more undesirable than in former ages:
上帝在这世界后期的管理更加微妙和属灵，因此比以前的时代更难被察觉：
Oh how many have we nowadays, who think they walk clearly in the midst of Gospel light, magnifying and exalting free grace, triumphing in their Christian liberty, looking upon others as kept in bondage, who come not up to their pitch and practice, and yet are no better than Solomon’s fools, who make a mock of sin, being conceitedly set at liberty, but really sin and Satan’s bond slaves.
啊，如今我们有多少人认为自己在福音之光中行走得清晰，高举和赞美白白的恩典，为他们的基督徒自由而欢呼，把那些达不到他们水平和做法的人视为被束缚，然而他们不过是所罗门所说的愚昧人，嘲笑罪恶，自以为获得了自由，实际上却是罪恶和撒但的奴隶。
Certainly, till mens consciences be made tender and fearful of the least touches and appearances of evil, they have good cause to suspect, not only the strength, but the soundness of their hearts in grace:
确实，直到人们的良心变得敏感，惧怕最轻微的邪恶触碰和表现，他们才有充分理由怀疑，不仅是他们在恩典中的心灵力量，更是其健全性：
Whilst men are bold with sin, and can put it off at an easy rate of sorrow, let their attainments seem never so high in understanding the Mysteries of the Gospel, they never yet knew truly what it is to exalt Christ and free grace,
当人们对罪恶大胆，能轻易地以悲伤来抵消，即使他们在理解福音奥秘方面的成就看似多么高，他们也从未真正知道什么是高举基督和白白的恩典，
for look in what measure we slight sin, in the same measure we slight God himself in his persons and attributes;
因为我们轻视罪恶的程度，就是我们轻视上帝本身及其位格和属性的程度；
And how can that great Gospel duty of walking humbly with God, be expressed? how can Christ be rightly lifted up and advanced in our souls without a right sight and sense of sin?
那么，如何表达与上帝同行的谦卑这一重大福音责任呢？没有对罪的正确认识和感受，我们的灵魂如何正确地高举和提升基督？
Never will Christ be wonderful Christ, and grace wonderful grace, till sin be wonderful sin, and experimentally apprehended as out of measure sinful;
直到罪被视为奇妙的罪，并且从经验上被认识为极其罪恶，基督才会成为奇妙的基督，恩典才会成为奇妙的恩典；
never till sin be seen and sorrowed for as the greatest evil, will Christ be seen and rejoiced in as the greatest good.
直到罪被视为最大的恶并为之悲伤，基督才会被视为最大的善并为之欢欣。
Were we once thoroughly convinced of the infinite evil in sin, as containing in it the Evil of all Evils (nothing being an evil indeed properly, but as it has the bitter ingredient and cursed sting of sin in it) how would sin be hated and shunned more than the most deadly poison, and feared more than the Devil, more than Hell it self?
如果我们曾经彻底认识到罪中蕴含的无限邪恶，作为包含了万恶之恶（事实上，只有当事物含有罪的苦涩成分和被诅咒的毒刺时，它才真正成为邪恶），我们会怎样憎恨和避开罪恶，胜过最致命的毒药，比惧怕魔鬼更甚，甚至比惧怕地狱本身还要强烈？
seeing nothing has made and founded Hell but sin, nor made the Devil such a black fiend but sin; nay, nothing is so much a Hell, I mean a torment, as sin it self; nothing binds the creature in such chains of misery as when it is held in the cords of its own sin, Prov. 5. 22.
因为除了罪，没有什么能造就和建立地狱，也没有什么能使魔鬼变成如此邪恶的恶魔；不，没有什么比罪本身更像地狱，我是说更像折磨；当生物被自己的罪恶之绳捆绑时，没有什么能比这更让它陷入痛苦的枷锁，箴言5:22。
Men look upon sin through false mediums, and believe the reports and interpretations which the world and the flesh gives of sin, and thus are cheated to their own destruction: Could we but a little lay our Ears to Hell and hear the howlings and yelling of those damned spirits aggravating sin, we should then have a true comment upon the subject in hand:
人们透过虚假的媒介看待罪恶，相信世界和肉体对罪恶的报道和解释，因此被欺骗而导致自我毁灭：如果我们能稍微将耳朵贴近地狱，听到那些被诅咒的灵魂因罪恶而发出的嚎叫和尖叫，我们就能对当前的主题有一个真实的评论：
afflictions in this world now and then awaken the conscience, reviving the sight and sense of sin by some grievous pains; but one half hour in Hell, being separated from the comfortable presence of all good and blessed•… will make the evil of sin rightly understood.
现在这个世界上的苦难有时会唤醒良知，通过一些痛苦的折磨重新唤起对罪恶的认识和感受；但在地狱中度过半小时，与所有美好和蒙福的事物隔绝……将使人正确理解罪恶的邪恶。
Certainly there’s an evil in sin beyond what the largest created understanding is able to fathom, sin being one of those things which can never be punished enough, which appears in that all those unspeakable, insufferable torments inflicted upon the damned through all eternity, is but a continual paying this sad debt, and giving satisfaction to Divine justice for the wrong which sin has done, in regard Divine justice shall not otherwise sufficiently in time have taken it’s due out of the sinner.
毫无疑问，罪中的邪恶超出了最大的受造理解力所能理解的范围，罪是那些永远无法得到充分惩罚的事物之一，这表现在那些难以言喻、无法忍受的永恒折磨加诸于被诅咒者身上，不过是在不断偿还这悲惨的债务，为罪所造成的错误向神圣的公义给予满足，因为神圣的公义若不如此，就无法在适当的时候从罪人身上取得应得的惩罚。
Now the Judge of all the world who is the standard of justice it self, neither can, nor will do any wrong to his creature in punishing it more than it’s iniquity deserves.
现在，作为正义标准的世界审判者，既不能也不会在惩罚其造物时超过其罪孽所应得的程度而做出任何不公。
Reader, I shall say no more now, but beseech the Lord to carry home these truths by his Spirit into thy bosom, that there may be a Divine impression made upon thy heart in reading, suitable to the authors in preaching, and that thou mayest (out of love to Holiness) so fear and hate sin now, that thou mayest never suffer the vengeance of eternal fire (the wages of sin) hereafter: Which is the unfeigned and earnest desire of
读者，我现在不再多说，只祈求主藉着他的灵将这些真理带入你的心中，使你在阅读时心中留下神圣的印记，与作者传道时相称，并且你可以（出于对圣洁的爱）如此惧怕和憎恨罪恶，以至于你永远不会遭受永恒之火的报应（罪的工价）：这是我真诚而迫切的愿望
Thy souls well-wisher in Christ Jesus, John Yates.
你在基督耶稣里的灵魂祝福者，约翰·耶茨。
TABLE OF CONTENTS
目录
To the Reader
致读者
CHAP. 1 That it’s a very Evil choice, To Choose sin, rather than affliction.
第一章 选择罪恶而非苦难是一个非常邪恶的选择。
Chap. 2 The Servants of God, have Chose the most dreadful afflictions, rather than the least
第二章 上帝的仆人选择了最可怕的苦难，而非最轻微的罪恶
Chap. 3 There is some good in affliction, but none in sin: First, No good of Entity: Secondly, No good of Causality: Thirdly, No good Principle from whence sin can come: Fourthly, No good annexed as is to afflictions, viz. 1 Of Promise. 2 Of Evidence. 3 Of Blessing. Also Five different workings of the hearts of the Saints under sin, and under affliction. Fifthly, It’s not capable of any Good, 1 Add all the good to sin that all the creatures in heaven and earth have, yet it cannot make sin good. 2 Good ends, though 1 To help against temptation, 2 To do good to others, 3 To glorify God, cannot make sin good, 4 God cannot make sin good. Sixthly, It’s not comparatively good.
第三章 苦难中有一些善，但罪恶中没有：首先，没有实体的善；其次，没有因果关系的善；第三，罪恶不能来源于任何善良的原则；第四，没有附加的善，如苦难所附带的：1.应许 2.证据 3.祝福。还有圣徒在罪恶和苦难下的五种不同心理活动。第五，它不能产生任何善，1.即使把天地间所有生物的善都加到罪恶上，也不能使罪恶变好。2.好的目的，尽管 1.帮助抵抗诱惑，2.为他人行善，3.荣耀上帝，都不能使罪恶变好，4.上帝不能使罪恶变好。第六，它在比较中也不是好的。
Chap. 4 Uses: And Nine consequences of excellent use, viz. 1 sin is not the work of God. 2 sins promises are all Delusions. 3 sin cannot be the Object of a rational creature. 4 Nothing that’s good should be ventured for sin. 5 Nothing that’s good to be made serviceable to sin. 6 The mistake of making sin the chief good. 7 Time spent in sin, lost. 8 The wicked, useless members. 9 sin needs no debate whether to be done, or not.
第四章 用途：以及九个极好的用途结果，即：1.罪恶不是上帝的工作。2.罪恶的承诺都是欺骗。3.罪恶不能成为理性生物的对象。4.不应为罪恶冒险做任何好事。5.不应让任何好事为罪恶服务。6.将罪恶视为最大的善是一个错误。7.花在罪恶上的时间是浪费的。8.邪恶者是无用的成员。9.罪恶不需要讨论是否要做。
Chap. 5 There is more Evil in the least sin, than in the greatest affliction; Opened in six Particulars, being the General Scope of the whole Treatise.
第5章 最小的罪恶比最大的苦难更为邪恶；从六个方面阐述，这是整个论文的总体范围。
Chap. 6 sin most opposite to God the chief Good, Opened in Four Heads: 1 sin most opposite to God’s Nature. 2 sin opposite in its working against God. 3 sin wrongs God more than any thing else. 4 sin strikes at God’s Being.
第6章 罪恶最与至善的上帝相对，从四个方面阐述：1 罪恶最与上帝的本性相对。2 罪恶在其对抗上帝的作用中相对。3 罪恶比任何其他事物更亏欠上帝。4 罪恶攻击上帝的存在。
Chap. 7 sin in it self opposite to God, shewed in five things: 1 Nothing directly contrary to God but sin: 2 God would cease to be God, if but one drop of sin in him: 3 sin so opposite to God, that he cease to be God, if He did but cause sin to be in another: 4 He should cease to be God, if he did but approve it in others: 5 sin would cause God to cease to be, if he did not hate sin as much as he does.
第7章 罪恶本身与上帝相对，从五个方面展示：1 除了罪恶，没有什么直接与上帝相反：2 如果上帝有一滴罪恶，祂就不再是上帝：3 罪恶如此与上帝相对，以至于如果祂仅仅使罪恶存在于他人中，祂就不再是上帝：4 如果祂仅仅认可他人的罪恶，祂就不再是上帝：5 如果上帝不像现在这样憎恨罪恶，罪恶就会使上帝不复存在。
Chap. 8 The workings of sin is always against God. The Scripture calls it, 1 Enmity. 2 Walking contrary. 3 Fighting. 4 Resisting. 5 Striving. 6 Rising against God.
第8章 罪恶的作用总是与上帝对抗。圣经称之为，1 敌意。2 背道而行。3 争斗。4 抵抗。5 奋斗。6 起来反对上帝。
Chap. 9 How sin resists God: 1 It’s a hating of God. 2 It’s rebellion against God. 3 It’s a despising of God.
第9章 罪恶如何抵抗上帝：1 它是对上帝的憎恨。2 它是对上帝的叛逆。3 它是对上帝的蔑视。
Chap. 10 sin is a striking against God. 1 The sinner wishes God were not so Holy, &c. 2 It seek the destruction of God. Also sin is a wronging of God.
第10章 罪恶是对上帝的打击。1 罪人希望上帝不那么圣洁，等等。2 它寻求毁灭上帝。同时罪恶也是对上帝的亏欠。
Chap. 11 How sin wrongs God: 1 In his Attributes. 2 Relation of Father, Son, and Holy Ghost. 3 His Counsels. 4 In the End for which God has done all he has done. And First, sin wrong God’s Attributes: 1 His All-sufficiency, shewed in Two Particulars. 2 It wrong his Omnipresence, and Omniscience. 3 sin wrong his wisdom. 4 Wrong his Holiness. 5 sin wrong-God, in setting mans Will above God’s. 6 sin wrong God’s Dominion. 7 sin wrong God’s Justice. 8 sin wrong God in his Truth.
第11章 罪恶如何亏欠上帝：1 在祂的属性上。2 在父、子和圣灵的关系上。3 在祂的旨意上。4 在上帝所做一切的目的上。首先，罪恶亏欠上帝的属性：1 祂的全足，从两个方面展示。2 它亏欠祂的无所不在和全知。3 罪恶亏欠祂的智慧。4 亏欠祂的圣洁。5 罪恶亏欠上帝，将人的意志置于上帝之上。6 罪恶亏欠上帝的统治。7 罪恶亏欠上帝的公义。8 罪恶在祂的真理上亏欠上帝。
Chap. 12 How sin wrongs God in his personal Relations. 1 The Father. 2 The Son. 3 The Spirit.
第12章 罪恶如何在祂的个人关系中亏欠上帝。1 父。2 子。3 圣灵。
Chap. 13 sin wrongs the Counsels of God in setting that Order in the world that he has set.
第13章 罪恶亏欠上帝在世界中所设立的秩序的旨意。
Chap. 14 sin wrongs God in the End for which he has made all things.
第14章 罪恶在上帝创造万物的目的上亏欠上帝。
Chap. 15 The First Corollary. It appears by this, That but few men know what they do, when they sin against God.
第15章 第一个推论。由此可见，很少有人知道他们在得罪上帝时在做什么。
Chap. 16 The Second Corollary. The necessity of our Mediators being God and Man.
第16章 第二个推论。我们的中保必须是上帝和人的必要性。
Chap. 17 The Third Corollary. That but few are humbled as they should for sin.
第17章 第三个推论：很少有人因罪而谦卑如应当的那样。
1 It will not be deep enough, except it be for sin as it’s against God.
1 除非是因为罪冒犯了神，否则谦卑不会足够深刻。
2 It will not Sanctify the Name of God.
2 它不会使神的名得以圣化。
3 It will not be lasting.
3 它不会持久。
4 Else it will never make a divorce between sin and the soul.
4 否则，它永远不会使罪与灵魂分离。
Chap. 18 The Fourth Corollary. Admire the Patience of God, in seeing so much sin in the world, and yet bear it.
第18章 第四个推论：赞叹神的忍耐，看到世界上如此多的罪，却仍然忍受。
Chap. 19 The Fifth Corollary. Hence see a way to break your hearts for sin: And also to keep you from Temptation.
第19章 第五个推论：由此看到一种因罪而破碎你们心的方法：也能使你们远离诱惑。
Chap. 20 A Sixth Corollary. If sin be thus sinful, it should teach us not only to be troubled for our own sins, but the sins of others.
第20章 第六个推论：如果罪如此罪恶，它应该教导我们不仅为自己的罪忧愁，也为他人的罪忧愁。
Chap. 21 A Seventh Corollary. If sin has done thus much against God, then all that are now converted had need do much for God.
第21章 第七个推论：如果罪如此冒犯神，那么所有现在归信的人都需要为神多做工。
Chap. 22 The Eight Corollary. If sin does so much against God, hence see why God manifest such sore displeasure against sin as he does:
第22章 第八个推论：如果罪如此冒犯神，由此可见为什么神对罪表现出如此严厉的不悦：
1 Against the Angels that sinned.
1 对犯罪的天使。
2 Against all Adams Posterity.
2 对亚当所有的后裔。
3 See it in God’s giving the Law against sin.
3 在神颁布律法反对罪中可以看到。
4 See it in God’s punishing sins that are accounted small.
4 在神惩罚被认为是小罪的罪中可以看到。
5 See it in God’s destroying all the world for sin.
5 在神因罪毁灭全世界中可以看到。
6 See his displeasure in punishing sin eternally.
6 在他永远惩罚罪的不悦中可以看到。
Chap. 23 A Seventh Discovery of God’s displeasure against sin, opened from the sufferings of Christ.
第23章 神对罪的不悦的第七个发现，从基督的苦难中展开。
First, See the several expressions of Scripture:
首先，看圣经中的几种表述：
1 He was sorrowful to death.
1 他忧愁至死。
2 He began to be amazed.
2 他开始惊恐。
3 He began to be in an Agony.
3 他开始极其痛苦。
Secondly, See the effects of Christ’s being in an Agony:
其次，看基督极度痛苦的效果：
1 He fell grovelling on the ground.
1 他俯伏在地。
2 He sweat drops of Blood.
2 他汗如血滴。
3 He cries to God, if it be possible to let this cup pass from me.
3 他向神呼求，如果可能，就让这杯离开我。
Thirdly, There is eight Considerations of Christ’s sufferings.
第三，有八个关于基督受苦的考虑。
THE SECOND PART.
第二部分。
sin is most opposite to Mans Good; and far more opposite to the Good of man than affliction.
罪恶最违背人的福祉；比苦难更加违背人的福祉。
Chap. 24 First, sin make a man evil, but no affliction can make him so: 1 Those that are in affliction are not the worse, 2 But those that are wicked, are vile persons, though they be the greatest Princes.
第24章 首先，罪使人邪恶，但苦难不会使人如此：1 那些处于苦难中的人并不因此变得更坏，2 但那些邪恶的人，即使是最伟大的君王，也是卑劣的人。
Chap. 25 Secondly, sin is more opposite to the good of man than afflictions, because most opposite to the Image of God in man: Three Particulars instanced, and a Question resolved.
第25章 其次，罪比苦难更违背人的福祉，因为它最违背人里面的神的形象：列举三个具体例子，并解答一个问题。
Chap. 26 Thirdly, sin is opposite to the Life of God in Man.
第26章 第三，罪与人里面的神的生命相对立。
Chap. 27 Fourthly, sin is opposite to mans good, because it is most opposite to the last End for which man was made.
第27章 第四，罪违背人的福祉，因为它最违背人被造的最终目的。
Chap. 28 Fifthly, sin is more opposite to mans good than affliction, because ’tis a defilement of the Soul. 1 It defiles all a man meddles with. 2 sin is the matter the worm shall gnaw upon to all Eternity.
第28章 第五，罪比苦难更违背人的福祉，因为它玷污灵魂。1 它玷污人所接触的一切。2 罪是虫子将永远啃噬的对象。
Chap. 29 Sixthly, sin is more opposite to mans good than affliction, because sin is the object of God’s hatred; but God does not hate anyone for affliction.
第29章 第六，罪比苦难更违背人的福祉，因为罪是神憎恨的对象；但神不会因苦难而憎恨任何人。
Chap. 30 Seventhly, sin is more opposite to mans good than affliction, because sin brings guilt upon the soul.
第30章 第七，罪比苦难更违背人的福祉，因为罪给灵魂带来罪疚。
Chap. 31 Eightly, sin is a greater evil to man than affliction, because it’s that which put the creature under the Sentence of Condemnation.
第31章 第八，罪对人来说是比苦难更大的祸患，因为它使受造物受到定罪的判决。
Chap 32 Ninthly, sin is a greater evil to man than affliction, because it breaks the union between God and the Soul.
第32章 第九，罪对人来说是比苦难更大的祸患，因为它破坏了神与灵魂之间的联合。
Chap. 33 Tenthly, sin is more against mans good than affliction, for that it stirs up all in God to come against a sinner in way of enmity.
第33章 第十，罪比苦难更违背人的福祉，因为它激起神以敌对的方式来对付罪人。
Chap 34 XI. sin is more opposite to mans good than affliction, for that sin makes all the creatures of God at enmity with a sinner.
第34章 十一、罪比苦难更与人的利益相对，因为罪使上帝的所有造物与罪人为敌。
Chap. 35 XII. sin is a greater evil to man than affliction, because it puts a man under the Curse of God.
第35章 十二、罪比苦难对人更为有害，因为它使人陷入上帝的诅咒之下。
Chap. 36 XIII. sin is the Seed of Eternal Evil, therefore more hurtful to man than affliction. An Use thereof, Then see that those men are deceived that think to provide well for themselves by sin. Use 2 The Ministry of the Word is for our good, as well as God’s Glory.
第36章 十三、罪是永恒邪恶的种子，因此比苦难对人更有害。用途之一，由此可见，那些认为通过罪恶可以为自己谋利的人是被欺骗了。用途之二，圣道的事工既是为了我们的益处，也是为了上帝的荣耀。
Chap. 37 XIV. sin is worse than affliction, because it hardens the heart against God, and the means of Grace.
第37章 十四、罪比苦难更糟，因为它使心刚硬，抵挡上帝和恩典的途径。
Chap. 38 XV. sin is worse to us than affliction, because sin brings more shame than affliction▪
第38章 十五、罪对我们而言比苦难更糟，因为罪带来的羞耻比苦难更多。
Chap. 39 He that sins, wrongs, despises, and hates his own Soul. Use 1 Then see the maliciousness that is in sin. Use 2 To pity those that go on in sinful ways. Use 3 Let sin be dealt hardly with.
第39章 犯罪的人伤害、蔑视并憎恨自己的灵魂。用途之一，由此可见罪中的恶意。用途之二，怜悯那些继续走在罪恶道路上的人。用途之三，要严厉对待罪。
THE THIRD PART.
第三部分。
Chap. 40 sin is opposite to all good, and therefore a greater evil than any affliction, opened in five things: 1 sin take away the excellency of all things: 2 It brings a Curse upon all: 3 sin is a burden to Heaven and Earth, and all creatures: 4 sin turn the greatest Good into the greatest Evil: 5 sin (if let alone) would bring all things to confusion.
第40章 罪与一切善相对，因此比任何苦难都更为邪恶，从五个方面阐述：1 罪夺走一切事物的优秀品质：2 它给万物带来诅咒：3 罪是天地和所有生物的负担：4 罪将最大的善变成最大的恶：5 罪（如果任其发展）会使一切陷入混乱。
THE FOURTH PART.
Chap. 41 That sin is the Evil and Poison of all other Evils, shewed in several Particulars:
第四部分
第41章 罪是一切其他罪恶的罪恶和毒药，从几个方面展示：
First, It’s the strength of all Evils.
首先，它是一切罪恶的力量。
Secondly, It’s the sting of affliction.
其次，它是苦难的刺。
Thirdly, It’s the Curse of all Evils, opened in Five Particulars.
第三，它是一切罪恶的诅咒，从五个方面阐述。
Fourthly, sin is the shame of all Evils.
第四，罪是一切罪恶的耻辱。
Fifthly, The Eternity of all Evil comes from sin.
第五，一切罪恶的永恒性来自罪。
THE FIFTH PART.
Chap. 42 sin has a kind of Infiniteness in it: Opened in Seven Particulars.
第五部分
第42章 罪有一种无限性：从七个方面阐述。
First, Because nothing but an Infinite Power can overcome it.
首先，因为只有无限的力量才能战胜它。
Secondly, sin has a kind of infiniteness, because it has an infinite desert in it, expressed in Three Particulars:
其次，罪有一种无限性，因为它有无限的应得，从三个方面表达：
1 The desert of the loss of an infinite Good.
1 失去无限善的应得。
2 It deserves to put an infinite distance between God and thee.
2 它应当在上帝与你之间造成无限距离。
3 It deserves infinite misery.
3 它应得无限的痛苦。
Thirdly, sin has a kind of infinite Evil, because there is required an infinite Price to make an Atonement between God and Man.
第三，罪有一种无限的罪恶，因为需要无限的代价来实现上帝与人之间的和解。
Fourthly, There is a kind of infinite Evil in sin, because we must hate it infinitely.
第四，罪中有一种无限的罪恶，因为我们必须无限地憎恨它。
Fifthly, sin is an infinite Evil, because it is the universal Cause of all Evil.
第五，罪是无限的罪恶，因为它是一切罪恶的普遍原因。
Sixthly, The Scripture make use of Evil things, to set out the Evil of sin.
第六，圣经利用邪恶的事物来阐述罪的邪恶。
Seventhly, There’s an infiniteness in sin, because the Scripture set out sin, by sin it self.
第七，罪中有无限性，因为圣经用罪本身来阐述罪。
Here’s the translation with English followed by Chinese for each sentence:
THE SIXTH PART.
第六部分。
Chap. 43 sin makes a man conformable to the Devil, opened in Six Particulars.
第43章 罪使人与魔鬼相似，从六个方面阐述。
First, sin is of the same Nature with the Devil.
第一，罪与魔鬼本质相同。
Secondly, sin is from the Devil.
第二，罪来自魔鬼。
Thirdly, sin is a furtherance of the Devils Kingdom in the world:
第三，罪是推进魔鬼在世上的国度：
For 1 By sin we oppose Christ’s destroying the Devils Kingdom in the world.
因为 1 通过罪，我们反对基督摧毁魔鬼在世上的国度。
2 By sin thou opposest thy prayers when thou prayest, Thy Kingdom come.
2 通过罪，你在祷告”愿你的国降临”时，反而与你的祷告相违背。
3 By going on in a way of sin, thou becomest guilty of all the sin in the world.
3 通过持续犯罪，你成为世上所有罪的同谋。
Fourthly, sinning is a fulfilling the will of the Devil.
第四，犯罪就是在满足魔鬼的意愿。
Fifthly, sin sells the Soul to the Devil.
第五，罪将灵魂出卖给魔鬼。
Sixtly, sin, it turns the Soul into a Devil.
第六，罪使灵魂变成魔鬼。
Corollaries and Consequences from all the former Particulars.
从以上所有要点得出的推论和结果。
Chap. 44 The First Corollary. It’s worse for a man to be sinful, than to be turned into a Beast
第44章 第一个推论。一个人犯罪比变成野兽更糟糕。
Chap. 45 The Second Corollary. It’s worse to be sinful, than to be afflicted with Temptation from the Devil.
第45章 第二个推论。犯罪比受到魔鬼的诱惑更糟糕。
Chap. 46 The Third Corollary. It’s worse to be under sin, than to be haunted by the Devil.
第46章 第三个推论。陷入罪中比被魔鬼缠身更糟糕。
Chap. 47 The Fourth Corollary. It’s worse to be given up to any way of sin, than to be given up to the Devil.
第47章 第四个推论。沉溺于任何罪恶之道比被交给魔鬼更糟糕。
Quest. How the delivering up to Satan can be for the saving of the Soul.
问题：如何将人交给撒但反而能拯救灵魂。
Chap. 48 The Fifth Corollary. It is worse to be given up to one sin, than to be actually possessed by the Devil.
第48章 第五个推论。沉溺于一种罪比实际被魔鬼附身更糟糕。
Chap. 49 The Sixth Corollary. sin brings to wicked men, the same Portion the Devils have
第49章 第六个推论。罪使恶人得到与魔鬼相同的份。
Chap. 50 Use 1. Shew that trouble of conscience for sin, is another manner of business than melancholy, or timidity
第50章 用途1。表明因罪而良心不安，与忧郁或胆怯是不同性质的事。
Chap. 51 The former Use further prosecuted.
第51章 前面的用途进一步阐述。
First, Against those that have slight thoughts of trouble of conscience, which arises either from gross Ignorance, or Atheism, or desperate slighting of God.
首先，针对那些对良心困扰有轻视想法的人，这种轻视源于无知、无神论或对上帝的绝望轻蔑。
Secondly, Trouble of conscience is the beginning of eternal death.
其次，良心的困扰是永恒死亡的开始。
Thirdly, Those that have slight thoughts of trouble of conscience, can never prize Christ.
第三，那些对良心困扰有轻视想法的人永远无法珍惜基督。
Fourthly, Those that have slight thoughts of trouble of conscience now, shall one day alter their opinion.
第四，那些现在对良心困扰有轻视想法的人，有一天会改变他们的看法。
Fifthly, It were just with God to let those sink under the burden of conscience that have slight thoughts of it now.
第五，上帝让那些现在轻视良心负担的人沉沦于良心重担之下是公正的。
Sixthly, Those that have slight thoughts of trouble of conscience, those very thoughts do take away a chief restraint from sin.
第六，那些对良心困扰有轻视想法的人，这些想法本身就消除了对罪恶的主要约束。
Seventhly, Slight thoughts of trouble of conscience for sin, are,
第七，对罪恶引起的良心困扰的轻视想法是：
1 A high degree of Blasphemy.
1 一种高度的亵渎。
2 And a degree towards the unpardonable sin.
2 也是朝向不可饶恕之罪的一个程度。
Chap. 52 Six Differences between Melancholy and Trouble of conscience.
第52章 忧郁和良心困扰之间的六个区别。
Diff. 1 Melancholy may be in those that are most grossly ignorant; but trouble of conscience comes with some enlightening work.
区别1 忧郁可能出现在那些最无知的人身上；但良心的困扰伴随着某种启蒙工作。
Diff. 2. Melancholy prevails on men by degrees, but trouble of conscience many times comes suddenly, as lightening.
区别2 忧郁逐渐影响人，但良心的困扰往往突然来临，如闪电一般。
Diff. 3 Melancholy trouble is exceeding confused, but troubles of conscience are more distinct.
区别3 忧郁的烦恼极其混乱，但良心的困扰更加明确。
Diff. 4. The more Melancholy any has, the less able are they to bear outward affliction; but the more trouble of conscience, the more able to bear outward afflictions.
区别4 一个人越忧郁，就越不能承受外部苦难；但良心越受困扰，就越能承受外部苦难。
Diff. 5. Melancholy puts a dulness upon the spirits of men, but trouble of conscience for sin puts a mighty activity upon mens spirits.
区别5 忧郁使人精神迟钝，但因罪而起的良心困扰使人精神极度活跃。
Diff. 6. Trouble of conscience cannot be cured the ways melancholy may.
区别6 良心的困扰不能用治疗忧郁的方法来治愈。
Here’s the translation with English followed by Chinese for each sentence:
Chap. 53 A Second Use from the whole Treatise, shewing that a man may be in a most miserable condition, though he be delivered from outward affliction.
第53章 本论全文的第二个应用，表明一个人即使摆脱了外在的苦难，也可能处于最悲惨的境地。
First, If a man be prosperous by sin, if a man raise himself to a prosperous condition by any sinful way, let such men consider three things:
首先，如果一个人通过罪恶而繁荣，如果一个人通过任何罪恶的方式使自己达到繁荣的境地，让这样的人考虑三件事：
1 What is got by sin, it cost dear.
1 通过罪恶得到的，代价昂贵。
2 What is got by sin is accursed to thee.
2 通过罪恶得到的，对你来说是被诅咒的。
3 What is got by sin, must he cast away, or thy soul is cast away.
3 通过罪恶得到的，必须丢弃，否则你的灵魂就会被丢弃。
Secondly, When men come to be more sinful by their prosperity: explained in three Particulars:
其次，当人们因繁荣而变得更加罪恶时：解释为三个方面：
1 When prosperity is fuel for their sin.
1 当繁荣成为他们罪恶的燃料。
2 When it gives men further liberty to sin.
2 当它给人更多犯罪的自由。
3 When it hardens in sin.
3 当它使人在罪中变得刚硬。
CHAP. 54. Use 3. If there be so much Evil in sin, then it’s a mighty mercy to get the pardon of sin.
第54章。用途3。如果罪中有如此多的邪恶，那么得到罪的赦免就是一个强大的怜悯。
CHAP. 55. Use 4. If there be so much Evil in sin, this justifies the strictness and care of God’s People against sin. Two Directions to those that make conscience of small sins:
第55章。用途4。如果罪中有如此多的邪恶，这就证明了上帝子民对抗罪恶的严格和谨慎是正当的。对那些对小罪有良知的人的两个指示：
First, Be even in your ways, strict against all sin.
首先，在你的行为中保持平衡，严格对抗所有罪恶。
Secondly, Be very yielding in all Lawful things.
其次，在所有合法的事情上要非常顺从。
CHAP. 56. Use 5. If there be so much Evil in sin, hence then is justified the dreadful things spoken in the Word against sinners.
第56章。用途5。如果罪中有如此多的邪恶，那么圣经中对罪人所说的可怕事情就是正当的。
CHAP. 57. Use 6. If there be so much Evil in sin, it shew the miserable condition of those whose hearts and lives are filled with sin.
第57章。用途6。如果罪中有如此多的邪恶，这就显示了那些心中和生活中充满罪恶的人的悲惨处境。
CHAP. 58 Use 7. If there be so much Evil in sin, how dreadful a thing it is for men or women to delight in sin.
第58章 用途7。如果罪中有如此多的邪恶，那么男人或女人以罪为乐是多么可怕的事情。
CHAP. 59 Use 8. If there be so much Evil in sin, then every soul is to be humbled for sin.
第59章 用途8。如果罪中有如此多的邪恶，那么每个灵魂都应该为罪而谦卑。
CHAP. 60. Use 9. If there be so much Evil in sin, this should be a loud cry to stop men, and turn them from sin.
第60章。用途9。如果罪中有如此多的邪恶，这应该是一个大声的呼喊，阻止人们，使他们远离罪恶。
CHAP. 61 Use 10, & 11. If there be so much Evil in sin, then turn to Christ, and bless God for Christ.
第61章 用途10和11。如果罪中有如此多的邪恶，那么就转向基督，并为基督感谢上帝。
CHAP. 62. Use 12. If there be so much Evil in sin, then it is of great concernment to be Religious betimes, and thereby prevent much sin.
第62章。用途12。如果罪中有如此多的邪恶，那么及时信仰宗教就非常重要，从而可以防止许多罪恶。
CHAP.63. Use 13. If there be so much Evil in sin, then it’s a fearful thing for any to be instrumental to draw others to sin.
第63章。用途13。如果罪中有如此多的邪恶，那么任何人成为引诱他人犯罪的工具都是可怕的事情。
Here’s the translation with English followed by Chinese for each sentence:
CHAP. 64. Use 14. If there be so much Evil in sin, then there ought to be no pleading for sin.
第64章 用法14：如果罪恶中有如此多的邪恶，那么就不应该为罪恶辩护。
CHAP. 65. Use 15. If there be so much Evil in sin, then of all JUDGEMENTS, spiritual Judgments are the greatest.
第65章 用法15：如果罪恶中有如此多的邪恶，那么在所有审判中，属灵的审判是最严重的。
CHAP. 66. Use 16. If there be more Evil in sin than in affliction, then when sin and affliction meet they make a man most miserable.
第66章 用法16：如果罪恶比苦难更邪恶，那么当罪恶和苦难相遇时，它们会使人最为痛苦。
CHAP. 67. Use 17. Being of Reprehension to six sorts of People.
第67章 用法17：对六种人的谴责。
First, It reprehends those that are more afraid of affliction than sin.
首先，它谴责那些更害怕苦难而不是罪恶的人。
Secondly, It reprehends those that are careful to keep themselves from sin, but it’s merely for fear of affliction.
其次，它谴责那些谨慎避免犯罪的人，但仅仅是因为害怕苦难。
For 1 This may be without change of Nature. 2 Thy obedience is forced. 3 Thou art not released from thy self. 4 Thou art not like to hold out.
因为 1 这可能没有本性的改变。2 你的顺服是被迫的。3 你没有从自我中解脱出来。4 你不太可能坚持下去。
Also two Answers to an Objection of those that think they avoid sin for fear of Hell:
此外，对那些认为自己是因为害怕地狱而避免犯罪的人的异议，有两个回答：
- Thy Sensitive part may be most stirred up by fear; but yet thy Rational part may be most carried against sin as sin.
- 你的感性部分可能最容易被恐惧激起；但你的理性部分可能最反对罪恶本身。
- Those that avoid sin merely for fear, never come to love the Command that forbid the sin.
- 那些仅仅出于恐惧而避免犯罪的人，永远不会爱上禁止那罪恶的诫命。
- They are willingly ignorant of many sins.
- 他们故意忽视许多罪恶。
- Those that avoid sin, and not out of fear; even when they fear, God will destroy them; then they desire God may be glorified.
- 那些避免犯罪的人，不是出于恐惧；即使当他们害怕时，上帝会毁灭他们；然后他们希望上帝得到荣耀。
- Those that avoid sin out of fear, do not see the excellency of Godliness, so as to be enamored with it.
- 那些出于恐惧而避免犯罪的人，看不到敬虔的卓越之处，因此无法被它吸引。
Thirdly, It reprehends those that will sin to avoid affliction.
第三，它谴责那些为了避免苦难而犯罪的人。
Fourthly, It rebukes such, as when they are under affliction, they be more sensible of affliction than of sin.
第四，它斥责那些在苦难中更敏感于苦难而不是罪恶的人。
Also there is five Discoveries whether mens affliction or sin trouble them.
此外，还有五种发现，用以判断是苦难还是罪恶更困扰人。
Fifthly, It reprehends those that get out of affliction by sinful courses, and yet think they do well.
第五，它谴责那些通过罪恶的方式摆脱苦难，却认为自己做得很好的人。
Sixthly, It reprehends those, that after deliverance from affliction, can bless themselves in their sins.
第六，它谴责那些在摆脱苦难后，能在罪恶中自我祝福的人。