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Introduction
引言
‘If any man will come after me, let him deny himself.’ Matth. 16.24
‘若有人要跟从我，就当舍己。’马太福音 16章24节
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The occasion of these words standeth thus: Christ had foretold his passion, and Peter taketh offence.
这话的背景是这样的：基督预言了祂的受难，彼得就跌倒了。
The cross though it be the badge of christianity, is always displeasing to flesh and blood, and we dislike heaven, not for itself, but for the way we travel to the land of promise, through a howling wilderness.
十字架虽然是基督教的标记，却总是令血肉之躯不悦，我们不喜欢天堂，并非天堂本身，而是因为我们通往应许之地的道路，要经过呼啸的旷野。
Carnal fancy imagineth a path strewed with lilies and roses: we are too tender-footed to think of briers and thorns.
属肉体的幻想描绘了一条铺满百合和玫瑰的道路：我们的脚过于娇嫩，不愿去想荆棘和蒺藜。
Peter giveth vent to his distaste by carnal counsel – ‘Master, favour thyself.’
彼得以属肉体的劝告来发泄他的厌恶——‘主啊，顾惜你自己。’
Peter’s speech to his master is much like the voice of the flesh or Satan in our own hearts; when duty cannot be done without difficulty and disadvantages, our carnal hearts say, Favour thyself, let this be far from thee.
彼得对他主所说的话，很像我们自己心中肉体或撒但的声音；当责任无法在没有困难和不利的情况下完成时，我们属肉体的心会说，顾惜你自己，让这事远离开你。
Christ rebuked Peter, or rather the devil in Peter – ‘Get thee behind me, Satan.’
基督斥责彼得，或者更确切地说是斥责彼得里面的魔鬼——‘撒但，退我后边去吧。’
God’s own children may often play Satan’s game.
上帝自己的儿女也常常会玩撒但的游戏。
Peter speaketh out of an innocent affection and respect to his Master, and the devil hath a hand in it.
彼得是出于对主单纯的爱和尊敬而说话，魔鬼却在其中插了一手。
And therefore it is a high point of spiritual wisdom to be skilled in his enterprises – ‘We are not ignorant of his devices,’ saith the apostle, 2 Cor. 2.11.
因此，在属灵的智慧上，能洞悉牠的诡计是一个很高的境界——使徒说：‘我们并非不晓得牠的诡计，’哥林多后书 2章11节。
The devil turns and winds on every hand; the same Satan that stirred up the high-priests to crucify Christ, sets his own disciple upon him, to dissuade him from being crucified.
魔鬼无所不用其极；那煽动大祭司钉死基督的同一个撒但，也利用基督自己的门徒，劝阻祂不要被钉十字架。
He was afraid of the work of redemption, and therefore seeketh either to hinder the sufferings of Christ, or to make them so ignominious that the scandal might take off from the efficacy.
牠害怕救赎的工作，因此试图 либо 阻碍基督的受苦，或者使之如此不名誉，以致丑闻会削弱其功效。
When Christ was upon the cross he playeth the same game, but by other instruments: Mat. 27.40, ‘If thou be the Son of God, come down from the cross.’
当基督在十字架上时，牠玩的是同样的把戏，但用了不同的工具：马太福音 27章40节，‘你若是上帝的儿子，就从十字架上下来吧。’
Though he had our Saviour at that pass, yet he was afraid what the work would come to.
虽然牠已将我们的救主置于那样的境地，但牠仍然害怕这工作会带来什么结果。
It is very notable that when Christ rebuketh Peter, he doth with the same severity check the devil, tempting him to idolatry, and Peter dissuading him from sufferings; it is spoken to both, ‘Get thee behind me, Satan,’ compare Mat 4.10, with ver. 23 of this chapter.
非常值得注意的是，当基督斥责彼得时，祂也以同样的严厉斥责了那诱惑祂拜偶像的魔鬼，以及劝阻祂受苦的彼得；这话是对两者说的，‘撒但，退我后边去吧，’比较马太福音 4章10节与本章23节。
So strong an inclination had our Lord to die for us, that he looked upon carnal pity to his person with the same indignation and scorn which he doth upon a temptation to idolatry.
我们的主如此强烈地倾向于为我们而死，以至于祂看待对自己肉身的怜悯，与看待拜偶像的诱惑一样，都充满了同样的愤怒和蔑视。
However, the condescension and tenderness of Christ to his erring disciple is to be observed: he doth not only rebuke him, but instruct him, and the rest of his disciples.
然而，基督对祂犯错门徒的俯就和温柔是值得注意的：祂不仅斥责他，而且教导他，以及祂其余的门徒。
Thus can Christ make an advantage of our failings; Peter’s carnal counsel was the occasion of this excellent lesson, which Christ by this means hath for ever consigned to the use and profit of the church – ‘if any man will come after me, let him deny himself.’
因此，基督能利用我们的失败；彼得属肉体的劝告成了这极好教训的契机，基督借此永远地将这教训交付给教会使用和受益——‘若有人要跟从我，就当舍己。’
I shall a little open the words.
我将略微解释这些话。
Christ saith, ‘If any man,’ to show that the duty is of an unlimited concernment; it involveth all, whosoever will enter themselves in Christ’s school, or list themselves in his flock or company; it doth not only concern a few which are called out to be champions for his cause, and to expose their bodies to the cruel flames, but ‘if any will come after me.’
基督说：‘若有人，’表明这责任是无限相关的；它涉及到所有愿意进入基督学校，或列身于祂的羊群或团体中的人；它不仅关系到少数被呼召出来为祂的事业作卫士，并将自己的身体暴露在残酷火焰中的人，而是‘若有人要跟从我。’
Will, thelei; the word is emphatical, it noteth the full purpose and consent of the will.
愿意，thelei (希腊文)；这个词是强调性的，它表示意志的完全目的和同意。
Whosoever is firmly resolved.
凡是坚定决心的人。
‘Come after me;’ as a scholar after his teacher, as a sheep after his shepherd, as a soldier after his centurion.
‘跟从我；’如同学生跟从老师，如同羊跟从牧人，如同士兵跟从百夫长。
Coming after, it is a phrase proper to scholars.
跟从，这是一个适合学者的短语。
The phrase showeth the necessity of the duty, unless you will be disclaimed as none of my followers.
这句话表明了这项责任的必要性，除非你愿意被否认不是我的跟随者。
Here Christ would give us the main character of his own disciples.
在这里，基督要给我们祂自己门徒的主要特征。
Christianity is a school and sect of men that deny themselves and their own conveniences for Christ’s sake.
基督教是一所学校，也是一群为了基督的缘故而舍弃自己和自己便利的人。
‘Let him deny himself;’ these are the words which I shall insist upon.
‘就当舍己；’这些就是我要强调的话。
And in them there are two things to be observed:
其中有两件事值得注意：
the act – ‘Let him deny;’ the object – ‘Himself.’
行为——‘就当舍己；’对象——‘自己。’
- For the act, aparneisastho; the word being a compound is the more emphatical; it signifieth prorsus negare – Let him utterly deny himself.
- 关于行为，aparneisastho (希腊文)；这个词是一个复合词，因此更具强调性；它意指 prorsus negare (拉丁文)——让他彻底否定自己。
Denial properly belongeth to speeches, but by a metaphor it may be also applied to things.
否定原本属于言语，但通过隐喻也可以应用于事物。
To speeches it is proper, as to propositions or requests.
对于言语来说，它适用于命题或请求。
In propositions we are said to deny when we contradict that which is affirmed; in requests we deny when we refuse to grant what is desired of us.
在命题中，当我们反驳所肯定的内容时，我们说是否定；在请求中，当我们拒绝允准所要求于我们的事时，我们说是否定。
Now by an easy traduction it may also be applied to things, which we are said to deny when we neglect, slight, or oppose them; as denying the power of godliness, neglecting or opposing it; though with propriety enough the word may retain its original sense, because all things are managed in the heart of man by rational debates, counsels, and suggestions, and we are said to deny when we refuse to give assent to fleshly dictates and counsels.
现在，通过简单的引申，它也可以应用于事物，当我们忽略、轻视或反对它们时，我们说是否定；例如否定敬虔的能力，即忽略或反对它；尽管这个词可以恰当地保留其原始意义，因为所有事情都是通过理性的辩论、劝告和建议在人心中处理的，当我们拒绝同意属肉体的命令和劝告时，我们说是否定。
The flesh, or corrupt self, hath its propositions, its motions in thesoul; it speaks to us by our own thoughts, and puts us upon this or that work.
肉体，或败坏的自我，在灵魂中有其主张、其活动；它通过我们自己的思想对我们说话，并驱使我们做这做那。
Envy, lust, and corrupt motion have a voice, and an imperious voice, too, that grace is much put to it to give a strong negative.
嫉妒、情欲和败坏的动机都有声音，而且是专横的声音，以致恩典很难坚决地予以否定。
Envy bids Cain, Go kill thy brother; ambition bids Absalom rebel against his father; covetousness bids Judas betray his Lord and Master; so worldly affection bids us pursue present things with all our might.
嫉妒吩咐该隐，去杀你的兄弟；野心吩咐押沙龙背叛他的父亲；贪婪吩咐犹大出卖他的主和夫子；同样，属世的情感吩咐我们竭尽全力追求眼前的事物。
Now because we are wedded to our opinions, and these are the suggestions of our own hearts, therefore they are called self; and we are said to deny when we enter our dissent, and deny the motion.
现在，因为我们固守自己的意见，而这些是我们自己内心的暗示，所以它们被称为自我；当我们表示异议，并拒绝这种动机时，我们说是否定。
Flesh, what have I to do with thee?
肉体啊，我与你何干？
I am not ‘a debtor to the flesh,’ Rom. 8.12.
我不是‘欠肉体的债，’罗马书 8章12节。
I will hazard all for Christ, and make it my work to get into covenant with God.
我愿为基督冒一切风险，并以与上帝立约为己任。
This for the act – ‘Let him deny.’
这是关于行为——‘让他舍己。’ - The object is the next word to be opened – eauton, ‘Himself,’ a capacious word, that doth not only involve our persons, but whatever is ours, so far as it standeth in opposition to God, or cometh in competion.
- 对象是下一个要解释的词——eauton (希腊文)，‘他自己，’一个含义广泛的词，它不仅包括我们自身，也包括我们的一切，只要它与上帝对立，或与之竞争。
A man and all his lusts, a man and all his relations; a man and all his interests; life, and all the appendages of life, is one aggregate thing which in scripture is called self.
一个人和他所有的私欲，一个人和他所有的关系；一个人和他所有的利益；生命，以及生命的所有附属物，是一个集合体，在圣经中被称为自我。
In short, whatsoever is of himself, in himself, belonging to himself, as a corrupt or carnal man, all that is to be denied.
简而言之，凡是属于他自己的，在他里面的，属于他自己的，作为一个败坏的或属肉体的人，所有这些都必须否定。
And indeed, every man hath many a self within himself; his lusts are himself; his life is himself; his name is himself; his wealth, liberty, ease, favour, lands, father, mother, and all relations, they are comprised within the term of self.
事实上，每个人里面都有许多个自我；他的私欲是他的自我；他的生命是他的自我；他的名誉是他的自我；他的财富、自由、安逸、恩惠、土地、父亲、母亲，以及所有的亲属关系，都包含在自我的范畴之内。
As when our Lord explaineth it, Luke 14.26, ‘If any man will come after me, and hate not his father and mother, and wife and children, and brethren, and sisters, nay, and his own life, he cannot be my disciple;’ ,misein is the same withaparneisthai, hating, it is the same with denying or neglecting his duty to them for God’s sake, when a higher duty is to take place.
正如我们的主在路加福音14章26节所解释的：‘人到我这里来，若不爱我胜过爱自己的父母、妻子、儿女、弟兄、姐妹，和自己的性命，就不能作我的门徒；’misein (希腊文) 与 aparneisthai (希腊文) 相同，恨恶，与为了上帝的缘故而否定或忽略对他们的责任相同，当一项更高的责任必须优先时。
I confess, among the things which are called self there is a difference.
我承认，在那些被称为自我的事物中，存在着差异。
[1.] Some are absolutely evil, and must be denied without limitation; as lusts and carnal affections, Tit. 2.12, which are very properly called self, because we are as tender of them as of our own souls; and therefore they are expressed by the terms of the ‘right hand,’ and the ‘right eye,’ Mat. 5.29,30.
[1.] 有些是绝对邪恶的，必须毫无限制地加以否定；例如私欲和属肉体的情感，提多书 2章12节，这些非常恰当地被称为自我，因为我们像爱惜自己的灵魂一样爱惜它们；因此，它们用‘右手’和‘右眼’的说法来表达，马太福音 5章29,30节。
A sinner will as soon part with his eyes as with his lusts, or the pleasure of his senses.
一个罪人宁愿舍弃他的眼睛，也不愿舍弃他的私欲，或他感官的快乐。
And so they are called ‘members:’ Col. 3.5, ‘Mortify your members, which are on the earth.’
因此它们被称为‘肢体：’歌罗西书 3章5节，‘所以要治死你们在地上的肢体。’
Sin is riveted in the soul, and it is as irksome to a natural heart, to part with any lust, as with a member or joint of the body; we are willing to hold them by as fast and close a tenure as we hold ourselves; we startle at a reproof, as if a joint were pricked or touched.
罪恶根植于灵魂之中，对于一颗属血气的心来说，舍弃任何私欲，就像舍弃身体的一个肢体或关节一样令人厌烦；我们愿意像抓住自己一样紧紧地抓住它们；我们一受到责备就惊恐不已，仿佛一个关节被刺到或触碰到。
[2.] Other things are only evil respectively as they prove idols or snares to us; and so life, and all the ornaments, comforts, and conveniences of life; as liberty, honours, wealth, friends, health, they are all called self.
[2.] 其他事物只是相对而言是邪恶的，因为它们成了我们的偶像或网罗；因此，生命，以及生命的所有装饰、舒适和便利；例如自由、荣誉、财富、朋友、健康，它们都被称为自我。
The reason is, because by love, which is the affection of union, they are incorporated with us, and become parts of us: Hosea 4.18, ‘Ephraim is joined to idols;’ they are cemented with them.
原因是，因为借着爱——这是一种联合的情感——它们与我们融为一体，成为我们的一部分：何西阿书 4章18节，‘以法莲与偶像联合；’他们与偶像胶合在一起。
Now that which is to be denied in these things is not so much the thing itself, but our corruption that mingleth with them, and causeth them to become a snare to the soul.
现在，在这些事物中需要否定的，与其说是事物本身，不如说是与它们混杂在一起，并导致它们成为灵魂网罗的我们的败坏。
The point that I shall insist on out of the whole is –
我将从整体中强调的要点是——
Doctrine. That it is the duty of all that would be Christ’s disciples to deny themselves.
教义：凡愿意作基督门徒的人，都当舍己。
I shall handle the doctrine of self-denial –
我将阐述舍己的教义——
- In general.
- 概括地。
- In its several kinds and subjective parts.
- 从其不同种类和主观部分。
First, In general.
首先，概括地。
In managing this argument, I shall use this method, viz. –
在处理这个论点时，我将采用以下方法，即——
- Give the extent of self-denial.
- 阐明舍己的范围。
- The reasons of this duty, with the most effectual motives and arguments of persuasion.
- 这项责任的理由，以及最有力的动机和说服论据。
- The signs by which we may know whether we omit or practise it.
- 我们可以借以知道我们是忽略还是实行它的标记。
- The helps which the scripture prescribes for our furtherance in so great a work.
- 圣经为我们在这项伟大工作中的进步所规定的帮助。
Introduction
引言
- The Extent of Self-denial
- 舍己的范围
- The Reasons for Self-denial
- 舍己的理由
- Notes and Signs of Self-denial
- 舍己的标记和征兆
- Means of Self-denial
- 舍己的方法
- God the First Cause – Denying Self-dependence
- 上帝是第一因——否定自我依赖
- God the Highest Lord – Denying Self-will
- 上帝是至高的主——否定自我意志
- God the Chiefest Good – Denying Self-love
- 上帝是至善——否定自爱
- God the Last End – Denying Self-seeking
- 上帝是最终目的——否定自我追求