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This treatise has been lightly edited to reflect the modern spelling of some unrecognizable old English words.
本文经过轻微编辑，将一些难以辨识的古英语词汇改写成现代拼写形式。
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The Evil of Evils was published in 1654 consisting of sixty-seven chapters encouraging believers to choose affliction over sin.
《万恶之源》出版于1654年，共六十七章，劝勉信徒宁选择苦难也不犯罪。
Being a treatise of the evil of evils, or the exceeding sinfulness of sin.
这是一篇论述诸恶之恶的文章，或说是罪的极度邪恶性。
Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction.
其中表明：1 最小的罪中所含的恶，比最大的苦难还要严重。
2 sin is most opposite to God.
2 罪与神最为对立。
3 sin is most opposite to mans good.
3 罪与人的益处最为对立。
4 sin is opposite to all good in general.
4 罪与一切良善总体上相对。
5 sin is the poison, or evil of all other evils.
5 罪是毒药，是一切其他邪恶中的邪恶。
6 sin has a kind of infiniteness in it.
6 罪具有某种无限性。
7 sin makes a man conformable to the Devil.
7 罪使人效法魔鬼。
All these several heads are branched out into very many particulars.
这些要点都分别展开成许多具体细节。
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.
受造之物的虚空与空虚、罪的泛滥与邪恶，以及基督的完全充足，还有如何在基督里过信心的生活，这些都是包含了宗教的总纲与实质的主题，在神学家中被广泛讨论。
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Jeremiah Burroughs（如今在荣耀中战胜一切罪恶与悲伤）所有的著作中，这些著作都深受圣徒们的欢迎，但在你眼前的这篇著作，比其他任何作品都更具实践性。
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.
虽然许多神学家都曾就此主题写作和讲论甚多，但依我浅见，这篇著作超越了我所见过的所有同类作品，它以生命和灵性阐述手中的主题，并以强有力的实践方式说服人的判断，感动最软弱读者的心。
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: 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.
那些自以为是了不起的基督徒之人的败坏之处，在于他们仅仅停留在对受造物虚空、罪污秽、基督丰盛的空洞认知上，以及对信心的本质和对象有一些高深莫测的推测：能够在聚会中谈论这些事，在场合适时发表见解，这就是世人的宗教，尤其是我们这些形式主义者的宗教。
Now the reality of these confessed principles are not made powerful upon the conscience by the clearest natural acquired light in the world:
这些已承认的原则之实质，并非借着世上最清晰的天然获得之光而在良心上产生力量：
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:
惟有当主乐意将那使人敬畏、使灵魂稳固的永恒之念深植于心时，我们才能真正活出、行出并行走如承认这些基督教原则为真理的子民：
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.
当属灵之事与永恒之念仅在我们头脑中漂浮之时，它们永不能以实际顺服的方式征服、管理并制服人心。
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、言语和生活皆是如此，即便他们确知无神、无罪、无地狱、无需惧怕忿怒、无需留意并得着恩典、无审判之日要他们交账，他们也不会比现在更坏，所行的也不会比现在更恶。
Oh the horrid atheism bound up in mens hearts, and they see it not,
噢，何等可怖的无神论被捆绑在世人心中，他们却视而不见，
how else durst men be so profane in their lives under Gospel light?
若非如此，人们怎敢在福音之光照耀下过着如此亵渎的生活？
how durst they sit so stupidly under the powerful awaking means of grace?
他们怎敢如此愚昧地坐在大能唤醒人心的恩典之道下？
how else could such vile thoughts be cherish’d, and such cursed practises and principles maintained?
若非如此，这等邪恶的思想怎会被珍视，这等受咒诅的行为与准则怎会被持守？
how else durst men choose sin rather than affliction when they are brought into straights?
若非如此，当人陷入困境时，怎敢宁可选择罪恶而非苦难？
how otherwise are men more afraid of open shame than of secret sins?
为何人们更惧怕公开的羞辱，而不是暗中的罪过？
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，人们怎敢在世上不与神同行，至少日复一日、周复一周、月复一月、年复一年地不作密室祷告，不与己心相通？
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;
我深信在今日福音之光被滥用的情况下，堕入地狱的灵魂比在天主教黑暗时期更多；
they then better improved their talents according to the light afforded, and walked better and more suitably to the light they received;
他们那时按照所得的光更好地运用他们的才干，并且按照所领受的光更好地行事为人；
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,
然而如今这福音真理虽在千万人面前更加完全清晰地照耀，却未能使人更加谨慎、圣洁、谦卑地行走，反而被滥用来放纵、任性，并彼此论断，
men sinning the more because grace so much abounds;
因着恩典极其丰盛，人反倒更加犯罪；
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.
圣徒们曾经何等以单纯的心彼此相爱相拥？但如今爱的根基已被动摇，乖谬的灵已混杂在我们中间。
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;
唉，上帝的烈怒是何等沉重地压在这个时代的信仰宣告者身上，因他们滥用福音之光，却全然不觉；
God’s administrations in this latter age of the world, being more subtile and Spiritual, and therefore more undesirable than in former ages:
上帝在这世界末后时期的作为更为精微、属灵，因此比先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,
唉，如今我们中间有多少人自以为在福音之光中行走得清晰明白，高举并夸耀白白的恩典，在基督徒的自由中夸胜，将那些达不到他们境界与行为的人视为仍在束缚之中，
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.
然而他们不过如所罗门所言的愚妄人，戏笑罪恶，自以为得了释放，实则是罪恶与撒但的奴仆。
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:
人的良心若未变得柔软敏感，对罪恶的丝毫触碰和显现都心存惧怕，他们就有充分理由怀疑，不仅是他们在恩典中的心灵力量，更是其纯正性：
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,
当人对罪胆大妄为，只需轻微的懊悔就可抛之脑后，即便他们在理解福音奥秘上似乎达到了多高的造诣，他们仍未真正明白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;
因为我们在何等程度上轻看罪，就在同等程度上轻看神自己的位格和属性；
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?
若无正确认识和感知罪，这福音中与神同行的谦卑责任又怎能表现出来？基督又怎能在我们心灵中被正确地高举和尊崇？
Never will Christ be wonderful Christ, and grace wonderful grace, till sin be wonderful sin, and experimentally apprehended as out of measure sinful;
若不是将罪看为奇妙的罪，并从经历中领悟其超乎寻常的罪性，基督就永不会成为奇妙的基督，恩典也永不会成为奇妙的恩典；
never till sin be seen and sorrowed for as the greatest evil, will Christ be seen and rejoiced in as the greatest good.
若不是将罪视为至大的恶并为之哀痛，基督就永不会被视为至大的善并在其中欢喜。
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?
若我们一旦完全确信罪中所蕴含的无限邪恶，即包含了万恶之恶（实际上，若不是因为带有罪的苦涩成分和受咒诅的毒刺，任何事物本身都不能算是真正的恶），我们岂不是会比躲避最致命的毒药更憎恨和远离罪，比惧怕魔鬼更惧怕罪，甚至比惧怕地狱本身更惧怕罪？
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.
因为除了罪以外，没有什么能建立地狱，除了罪以外，也没有什么能使魔鬼变成如此邪恶的魔鬼；是的，没有什么比罪本身更像地狱，我是说更像折磨；当被自己罪的绳索捆绑时，没有什么能像这样将受造之物束缚在痛苦的锁链中，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，相信世界和肉体对罪的报告和解释，因此被欺骗以致自取灭亡：若我们能稍微将耳朵贴近地狱，听到那些被定罪之灵魂因罪加重而发出的哀嚎和尖叫，我们就会对这个主题有真实的认识：
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.
今世的苦难偶尔会唤醒良心，通过某些剧烈的痛苦重新唤起对罪的认识和感受；但在地狱中半小时，与一切美善和蒙福的同在隔绝，就会使人正确理解罪的邪恶。
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.
诚然，罪中的邪恶超越了最广大的受造理解力所能测度的，罪是那些永远无法充分受到惩罚的事物之一，这表现在那些加诸于被定罪之人的一切难以言表、难以承受的永恒折磨，不过是在持续偿还这悲惨的债务，为罪所造成的过错向神圣公义作出补偿，因为若不如此，神圣公义就无法在时间中充分从罪人身上取得当得的。
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，这位世界的审判者，就是公义的标准本身，祂既不能也不会在惩罚受造物时超过其罪孽所当得的。
Reader, I shall say no more now, but beseech the Lord to carry home these truths by his Spirit into thy bosom,
读者，我现今不再多言，唯恳求主藉着祂的圣灵将这些真理带入你的心怀，
that there may be a Divine impression made upon thy heart in reading, suitable to the authors in preaching,
愿在你阅读时，你的心中能留下神圣的印记，如同作者传道时所期盼的一般，
and that thou mayest (out of love to Holiness) so fear and hate sin now,
愿你（出于对圣洁的爱）如此敬畏并恨恶罪，
that thou mayest never suffer the vengeance of eternal fire (the wages of sin) hereafter:
使你永不遭受永恒之火（罪的工价）的报应：
Which is the unfeigned and earnest desire of
此乃发自内心诚挚的愿望，
Thy souls well-wisher in Christ Jesus, John Yates.
你在基督耶稣里的灵魂祝福者，约翰·叶慈。
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极其邪恶的选择。
Chap. 2 The Servants of God, have Chose the most dreadful afflictions, rather than the least sin.
第二章 神的仆人宁愿选择最可怕的苦难，也不愿犯最小的罪。
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.
第三章 苦难中尚有益处，罪中却毫无善：首先，无实体之善；其次，无因果之善；第三，罪无从善之本源；第四，罪无附带之善，如苦难所具有的：1.应许之善 2.见证之善 3.祝福之善。
Also Five different workings of the hearts of the Saints under sin, and under affliction.
圣徒在罪与苦难下的五种不同心态。
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.
第五，罪不能容纳任何善：1.即使将天地间一切受造之物的善加诸于罪，也不能使罪成为善。2.善的目的，虽有：1)抵御试探，2)善待他人，3)荣耀神，但都不能使罪成为善。4)神也不能使罪成为善。
Sixthly, It’s not comparatively good.
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，乃是极其邪恶的选择。
Chap. 2 The Servants of God, have Chose the most dreadful afflictions, rather than the least
第二章 神的仆人宁愿选择最可怕的苦难，也不愿选择最小的罪
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 苦难中有善，但罪中无善：首先，无实体之善；其次，无因果之善；第三，无善的原则可从罪而生；第四，无如苦难般附带的善，即：1.应许之善 2.见证之善 3.祝福之善。另有圣徒在罪与苦难下的五种不同心态。第五，罪不能容纳任何善，1.即使将天地间所有受造物的善加诸于罪，也不能使罪变为善。2.善的目的，虽有1.助人抵挡试探，2.造福他人，3.荣耀神，也不能使罪变为善，4.神也不能使罪变为善。第六，罪在比较中也不是善。
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 应用：九个极有用处的推论，即：1.罪不是神的作为。2.罪的应许尽皆虚妄。3.罪不能成为有理性受造物的对象。4.不可为罪冒险失去任何善。5.不可使任何善服务于罪。6.将罪视为至善是错误的。7.花在罪上的时间都是虚度。8.恶人乃是无用的肢体。9.对于是否犯罪无需争辩。
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.
第五章 最小的罪中所含的恶，比最大的苦难更甚；从六个方面阐述，此乃全书总旨。
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.
第六章 罪最与至善的神为敌，分四点阐述：1 罪最与神的本性相对。2 罪在其行为上与神为敌。3 罪比任何事物都更亏欠神。4 罪攻击神的存在。
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.
第七章 罪本身与神对立，从五方面显明：1 除了罪以外无物与神直接对立；2 若神有一点罪，祂就不再是神；3 罪与神如此对立，以致若祂使他人犯罪，祂就不再是神；4 若祂认可他人的罪，祂就不再是神；5 若祂不像现在这样恨恶罪，罪就会使神不再存在。
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.
第八章 罪的作为总是与神为敌。圣经称之为：1 仇恨。2 背道而行。3 争战。4 抵挡。5 奋争。6 起来攻击神。
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.
第九章 罪如何抵挡神：1 是恨恶神。2 是背叛神。3 是藐视神。
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.
第十章 罪是攻击神。1 罪人希望神不要如此圣洁等。2 罪寻求毁灭神。并且罪亏欠神。
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.
第十一章 罪如何亏欠神：1 在祂的属性上。2 在圣父、圣子、圣灵的关系上。3 在祂的谋略上。4 在神所行万事的终极目的上。首先，罪亏欠神的属性：1 祂的全足，从两个方面显明。2 亏欠祂的无所不在和无所不知。3 罪亏欠祂的智慧。4 亏欠祂的圣洁。5 罪亏欠神，将人的意志置于神的意志之上。6 罪亏欠神的主权。7 罪亏欠神的公义。8 罪亏欠神的真理。
Chap. 12 How sin wrongs God in his personal Relations. 1 The Father. 2 The Son. 3 The Spirit.
第十二章 罪如何亵渎神的位格关系。1 圣父 2 圣子 3 圣灵
Chap. 13 sin wrongs the Counsels of God in setting that Order in the world that he has set.
第十三章 罪亵渎神所设立的世界秩序之谋略
Chap. 14 sin wrongs God in the End for which he has made all things.
第十四章 罪亵渎神创造万物的终极目的
Chap. 15 The First Corollary. It appears by this, That but few men know what they do, when they sin against God.
第十五章 第一推论：由此可见，世人得罪神的时候，鲜少明白自己所行的
Chap. 16 The Second Corollary. The necessity of our Mediators being God and Man.
第十六章 第二推论：我们的中保必须是神人二性的必要性
Chap. 17 The Third Corollary. That but few are humbled as they should for sin. 1 It will not be deep enough, except it be for sin as it’s against God. 2 It will not Sanctify the Name of God. 3 It will not be lasting. 4 Else it will never make a divorce between sin and the soul.
第十七章 第三推论：鲜有人因罪而真正自卑。1 若不是因着得罪神的缘故，就不会深刻。2 就不能使神的名得以成圣。3 就不能持久。4 否则就永不能使罪与灵魂分离
Chap. 18 The Fourth Corollary. Admire the Patience of God, in seeing so much sin in the world, and yet bear it.
第十八章 第四推论：当敬畏神的忍耐，祂看见世上如此多的罪，却仍然容忍
Chap. 19 The Fifth Corollary. Hence see a way to break your hearts for sin: And also to keep you from Temptation.
第十九章 第五推论：由此可见使你的心因罪而破碎之道，并使你远离试探
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.
第二十章 第六推论：若罪如此邪恶，就当教导我们不仅为自己的罪忧愁，也当为他人的罪忧愁
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.
第二十一章 第七推论：若罪如此亵渎神，那么凡已悔改的人就当为神多做工
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:
第二十二章 第八个推论。若罪如此抵挡神，由此可见神为何对罪显出如此严厉的不悦：
1 Against the Angels that sinned.
1 对那些犯罪的天使。
2 Against all Adams Posterity.
2 对亚当的所有后裔。
3 See it in God’s giving the Law against sin.
3 从神颁布律法抵制罪可见。
4 See it in God’s punishing sins that are accounted small.
4 从神惩罚那些被认为是小罪的罪可见。
5 See it in God’s destroying all the world for sin.
5 从神因罪毁灭全世界可见。
6 See his displeasure in punishing sin eternally.
6 从祂永远惩罚罪的不悦可见。
Chap. 23 A Seventh Discovery of God’s displeasure against sin, opened from the sufferings of Christ.
第二十三章 神对罪的不悦的第七个发现，从基督的受苦显明。
First, See the several expressions of Scripture:
首先，看圣经中的几处表述：
1 He was sorrowful to death.
1 祂忧愁至死。
2 He began to be amazed.
2 祂开始惊惶。
3 He began to be in an Agony.
3 祂开始极其痛苦。
Secondly, See the effects of Christ’s being in an Agony:
其次，看基督极度痛苦时的表现：
1 He fell grovelling on the ground.
1 祂俯伏在地。
2 He sweat drops of Blood.
2 祂汗如血点。
3 He cries to God, if it be possible to let this cup pass from me.
3 祂向神呼求说，若是可能，求你叫这杯离开我。
Thirdly, There is eight Considerations of Christ’s sufferings.
第三，有八点关于基督受苦的思考。
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.
罪恶最为违背人的福祉；较之苦难，罪恶更加违背人的福祉。
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.
第二十四章 首先，罪恶使人变为邪恶，但苦难却不能如此：一、身处苦难中的人并不因此变得更坏，二、那些邪恶之人乃是卑劣之徒，即便他们是最显赫的君王。
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.
第二十五章 其次，罪恶较之苦难更违背人的福祉，因为它最违背人里面神的形像：列举三个具体实例，并解答一个问题。
Chap. 26 Thirdly, sin is opposite to the Life of God in Man.
第二十六章 第三，罪恶违背人里面神的生命。
Chap. 27 Fourthly, sin is opposite to mans good, because it is most opposite to the last End for which man was made.
第二十七章 第四，罪恶违背人的福祉，因为它最违背造人的终极目的。
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.
第二十八章 第五，罪恶较之苦难更违背人的福祉，因为它玷污灵魂。一、它玷污人所接触的一切。二、罪恶乃是虫子永恒啃噬的对象。
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.
第二十九章 第六，罪恶较之苦难更违背人的福祉，因为罪恶是神所憎恨的对象；但神并不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.
第三十章 第七，罪恶较之苦难更违背人的福祉，因为罪恶使灵魂负罪。
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.
第三十一章 第八点，罪对人来说比苦难更为邪恶，因为正是罪使受造之物陷入被定罪的判决之下。
Chap 32 Ninthly, sin is a greater evil to man than affliction, because it breaks the union between God and the Soul.
第三十二章 第九点，罪对人来说比苦难更为邪恶，因为它打破了上帝与灵魂之间的联结。
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.
第三十三章 第十点，罪比苦难更加违背人的福祉，因为它激起上帝里面的一切来敌对罪人。
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.
第三十四章 第十一点，罪比苦难更加与人的福祉相对，因为罪使上帝的一切受造之物与罪人为敌。
Chap. 35 XII. sin is a greater evil to man than affliction, because it puts a man under the Curse of God.
第三十五章 第十二点，罪对人来说比苦难更为邪恶，因为它使人陷入上帝的咒诅之下。
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.
第三十六章 第十三点，罪是永恒邪恶的种子，因此比苦难对人更有害。应用之一，由此可见那些认为靠罪可以为自己谋福的人是受了迷惑。应用之二，圣道的事工既是为着我们的益处，也是为着上帝的荣耀。
Chap. 37 XIV. sin is worse than affliction, because it hardens the heart against God, and the means of Grace.
第三十七章 第十四点，罪比苦难更糟，因为它使人的心刚硬，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.
第三十八章 第十五点，罪对我们来说比苦难更糟，因为罪带来的羞耻比苦难更甚。
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.
第三十九章 犯罪的人伤害、蔑视并憎恨自己的灵魂。应用之一，由此可见罪中所含的恶意。应用之二，要怜悯那些继续在罪中行的人。应用之三，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:
第四十章 罪与一切良善为敌，因此比任何苦难都更为邪恶，从五个方面阐述：
1 sin take away the excellency of all things:
一、罪夺去万物的美善：
2 It brings a Curse upon all:
二、它使万物都受咒诅：
3 sin is a burden to Heaven and Earth, and all creatures:
三、罪是天地万物的重担：
4 sin turn the greatest Good into the greatest Evil:
四、罪使至善变为至恶：
5 sin (if let alone) would bring all things to confusion.
五、罪（若任其发展）必使万物陷入混乱。
THE FOURTH PART.
第四部分
Chap. 41 That sin is the Evil and Poison of all other Evils, shewed in several Particulars:
第四十一章 罪是一切邪恶之恶，一切毒害之毒，从数个方面显明：
First, It’s the strength of all Evils.
首先，它是一切邪恶的力量。
Secondly, It’s the sting of affliction.
其次，它是苦难的毒刺。
Thirdly, It’s the Curse of all Evils, opened in Five Particulars.
第三，它是一切邪恶的咒诅，从五个方面阐明。
Fourthly, sin is the shame of all Evils.
第四，罪是一切邪恶的羞耻。
Fifthly, The Eternity of all Evil comes from sin.
第五，一切邪恶的永恒性皆源于罪。
THE FIFTH PART.
第五部分
Chap. 42 sin has a kind of Infiniteness in it: Opened in Seven Particulars.
第42章 罪具有某种无限性：从七个方面阐述
First, Because nothing but an Infinite Power can overcome it.
第一，因为唯有无限的权能才能胜过它。
Secondly, sin has a kind of infiniteness, because it has an infinite desert in it, expressed in Three Particulars:
第二，罪具有某种无限性，因为它有无限的应得，表现在三个方面：
1 The desert of the loss of an infinite Good.
1 失去无限美善的应得。
2 It deserves to put an infinite distance between God and thee.
2 它应当使上帝与你之间产生无限的距离。
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，罪具有某种无限的邪恶，因为要在上帝与人之间成就救赎，需要付出无限的代价。
Fourthly, There is a kind of infinite Evil in sin, because we must hate it infinitely.
第四，罪具有某种无限的邪恶，因为我们必须无限地恨恶它。
Fifthly, sin is an infinite Evil, because it is the universal Cause of all Evil.
第五，罪是无限的邪恶，因为它是一切邪恶的普遍根源。
Sixthly, The Scripture make use of Evil things, to set out the Evil of sin.
第六，圣经用邪恶之事来彰显罪的邪恶。
Seventhly, There’s an infiniteness in sin, because the Scripture set out sin, by sin it self.
第七，罪具有无限性，因为圣经用罪本身来彰显罪。
THE SIXTH PART.
第六部分
Chap. 43 sin makes a man conformable to the Devil, opened in Six Particulars. First, sin is of the same Nature with the Devil. Secondly, sin is from the Devil. Thirdly, sin is a furtherance of the Devils Kingdom in the world:
第43章 罪使人效法魔鬼，从六个方面阐明。第一，罪与魔鬼本性相同。第二，罪来自魔鬼。第三，罪助长魔鬼在世上的国度：
For 1 By sin we oppose Christ’s destroying the Devils Kingdom in the world. 2 By sin thou opposest thy prayers when thou prayest, Thy Kingdom come. 3 By going on in a way of sin, thou becomest guilty of all the sin in the world.
因为：1. 因着罪，我们抵挡基督在世上毁灭魔鬼国度的工作。2. 因着罪，你在祷告”愿你的国降临”时，与你的祷告相违背。3. 继续行在罪中，你就与世上所有的罪同负罪责。
Fourthly, sinning is a fulfilling the will of the Devil. Fifthly, sin sells the Soul to the Devil. Sixtly, sin, it turns the Soul into a Devil.
第四，犯罪就是成就魔鬼的意旨。第五，罪将灵魂卖给魔鬼。第六，罪使灵魂变成魔鬼。
Corollaries and Consequences from all the former Particulars.
从前述各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。人犯罪比变成野兽更为可怕
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。犯罪比受魔鬼试探更为可怕。
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。活在罪中比被魔鬼缠扰更为可怕。
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. Quest. How the delivering up to Satan can be for the saving of the Soul.
第47章 第四个推论。沦为任何罪的奴仆，比被交给魔鬼更为可怕。问题：如何理解交付于撒但反能使灵魂得救。
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。沦为一种罪的奴仆，比实际被魔鬼附身更为可怕。
Chap. 49 The Sixth Corollary. sin brings to wicked men, the same Portion the Devils have
第49章 第六个推论。罪使恶人与魔鬼同受一样的报应
Chap. 50 Use 1. Shew that trouble of conscience for sin, is another manner of business than melancholy, or timidity
第50章 应用之一。表明因罪而良心不安，与忧郁或胆怯是不同性质的事
Chap. 51
第五十一章
The former Use further prosecuted.
前述应用之深入探讨。
First, Against those that have slight thoughts of trouble of conscience, which arises either from gross Ignorance, or Atheism, or desperate slighting of God.
第一，针对那些轻视良心困扰的人，这种轻视或出于极大的无知，或出于无神论，或出于对上帝的绝望轻蔑。
Secondly, Trouble of conscience is the beginning of eternal death.
第二，良心的困扰乃永死之始。
Thirdly, Those that have slight thoughts of trouble of conscience, can never prize Christ.
第三，那些轻视良心困扰的人，永不能珍视基督。
Fourthly, Those that have slight thoughts of trouble of conscience now, shall one day alter their opinion.
第四，如今轻视良心困扰的人，他日必将改变其见解。
Fifthly, It were just with God to let those sink under the burden of conscience that have slight thoughts of it now.
第五，上帝任凭那些如今轻视良心重担的人沉沦于其下，此乃公义。
Sixthly, Those that have slight thoughts of trouble of conscience, those very thoughts do take away a chief restraint from sin.
第六，那些轻视良心困扰的人，这些想法本身便已除去了对罪的主要约束。
Seventhly, Slight thoughts of trouble of conscience for sin, are, 1 A high degree of Blasphemy. 2 And a degree towards the unpardonable sin.
第七，轻视因罪而起的良心困扰，乃是：其一，严重的亵渎；其二，趋向不可饶恕之罪的一步。
Chap. 52 Six Differences between Melancholy and Trouble of conscience.
第52章 忧郁与良心不安的六个区别。
Diff. 1 Melancholy may be in those that are most grossly ignorant; but trouble of conscience comes with some enlightening work.
区别一：忧郁可能发生在最无知的人身上；但良心不安却伴随着某种开悟的工作。
Diff. 2. Melancholy prevails on men by degrees, but trouble of conscience many times comes suddenly, as lightening.
区别二：忧郁逐渐侵袭人心，但良心不安往往如闪电般突然降临。
Diff. 3 Melancholy trouble is exceeding confused, but troubles of conscience are more distinct.
区别三：忧郁之苦极其混沌，但良心的不安却更为分明。
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.
区别四：人越是忧郁，越难承受外在的苦难；但良心不安越深，反而越能承受外在的苦难。
Diff. 5. Melancholy puts a dulness upon the spirits of men, but trouble of conscience for sin puts a mighty activity upon mens spirits.
区别五：忧郁使人精神迟钝，但因罪而起的良心不安却使人精神异常活跃。
Diff. 6. Trouble of conscience cannot be cured the ways melancholy may.
区别六：良心不安无法用治疗忧郁的方法来医治。
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 全书的第二个应用，表明一个人即使摆脱了外在的苦难，仍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:
1 What is got by sin, it cost dear.
2 What is got by sin is accursed to thee.
3 What is got by sin, must he cast away, or thy soul is cast away.
首先，若人因罪得以昌盛，若人通过任何罪恶的方式使自己发达，让这样的人思考三件事：
1 因罪所得，代价高昂。
2 因罪所得，对你是咒诅。
3 因罪所得，必须弃绝，否则你的灵魂就要被弃绝。
Secondly, When men come to be more sinful by their prosperity: explained in three Particulars:
1 When prosperity is fuel for their sin.
2 When it gives men further liberty to sin.
3 When it hardens in sin.
其次，当人因昌盛而变得更加罪恶：从三个方面解释：
1 当昌盛成为罪恶的燃料。
2 当昌盛给人更多犯罪的自由。
3 当昌盛使人在罪中刚硬。
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 用途之三：若罪中有如此多的邪恶，那么获得罪的赦免就是莫大的怜悯。
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. First, Be even in your ways, strict against all sin. Secondly, Be very yielding in all Lawful things.
第55章 用途之四：若罪中有如此多的邪恶，这就证明了神的子民对抗罪恶的严谨和谨慎是合理的。对那些对小罪也有良心的人有两个指引：第一，要在行为上保持一致，严格抵制所有的罪。第二，在一切合法的事上要谦逊顺服。
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 用途之五：若罪中有如此多的邪恶，这就证明了圣言中对罪人所说的可怕之事是合理的。
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 用途之六：若罪中有如此多的邪恶，这就显明了那些心中和生活中充满罪恶之人的悲惨境况。
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 用途之七：若罪中有如此多的邪恶，人若以罪为乐是何等可怕的事。
CHAP. 59 Use 8. If there be so much Evil in sin, then every soul is to be humbled for sin.
第59章 用途之八：若罪中有如此多的邪恶，那么每个灵魂都当为罪谦卑。
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 用途之九：若罪中有如此多的邪恶，这就当作大声呼喊，使人止步并离开罪恶。
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 用途之十和十一：若罪中有如此多的邪恶，就当归向基督，为基督感谢神。
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 用途之十二：若罪中有如此多的邪恶，及早信仰就显得极其重要，因此可以预防许多罪。
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 用途之十三：若罪中有如此多的邪恶，那么成为引诱他人犯罪的工具就是可怕的事。
CHAP. 64. Use 14. If there be so much Evil in sin, then there ought to be no pleading for sin.
第64章 用途之十四：若罪中有如此多的邪恶，就不当为罪辩护。
CHAP. 65. Use 15. If there be so much Evil in sin, then of all JUDGEMENTS, spiritual Judgments are the greatest.
第65章 用途之十五：若罪中有如此多的邪恶，那么在所有审判中，属灵的审判是最重的。
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 用途之十六：若罪中的邪恶比苦难更甚，那么当罪与苦难相遇时，就使人最为悲惨。
CHAP. 67. Use 17. Being of Reprehension to six sorts of People.
第六十七章 第十七用途：对六种人的责备。
First, It reprehends those that are more afraid of affliction than sin.
第一，责备那些比惧怕罪更惧怕苦难的人。
Secondly, It reprehends those that are careful to keep themselves from sin, but it’s merely for fear of affliction.
第二，责备那些谨慎自守不犯罪，但仅仅是因为惧怕苦难的人。
For 1 This may be without change of Nature.
因为：其一，这可能未经历本性的改变。
2 Thy obedience is forced.
其二，你的顺服是被迫的。
3 Thou art not released from thy self.
其三，你未从自我中得释放。
4 Thou art not like to hold out.
其四，你难以持守。
Also two Answers to an Objection of those that think they avoid sin for fear of Hell:
对那些认为自己因惧怕地狱而避免犯罪之人的异议，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.
一、你的感性部分可能最受惧怕驱使；但你的理性部分却可能最为反对罪，因其本为罪。 - Those that avoid sin merely for fear, never come to love the Command that forbid the sin.
二、那些仅仅因惧怕而避免犯罪的人，永远不会爱上禁止罪的诫命。 - They are willingly ignorant of many sins.
三、他们故意忽视许多罪。 - Those that avoid sin, and not out of fear; even when they fear, God will destroy them; then they desire God may be glorified.
四、那些避免犯罪而非出于惧怕的人；即使当他们惧怕神会毁灭他们时；他们仍愿神得荣耀。 - Those that avoid sin out of fear, do not see the excellency of Godliness, so as to be enamored with it.
五、那些因惧怕而避免犯罪的人，看不见敬虔的美善，因此无法为之倾心。
Thirdly, It reprehends those that will sin to avoid affliction.
第三，责备那些为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，斥责那些在苦难之下，对苦难比对罪更敏感的人。
Also there is five Discoveries whether mens affliction or sin trouble them.
还有五个察验，以辨别人是因苦难还是因罪而烦恼。
Fifthly, It reprehends those that get out of affliction by sinful courses, and yet think they do well.
第五，责备那些用罪恶的方式摆脱苦难，却认为自己做得对的人。
Sixthly, It reprehends those, that after deliverance from affliction, can bless themselves in their sins.
第六，责备那些在脱离苦难之后，仍在罪中自我祝福的人。