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“Almost thou persuadest me to be a Christian.”
“你几乎劝我作基督徒了。”
Those words were spoken by Agrippa, after hearing Paul’s testimony of his conversion and after Paul’s witnessing to him the gospel (Acts xxvi.28).
这些话是亚基帕在听了保罗悔改的见证，以及保罗向他传福音之后说的（使徒行传二十六章二十八节）。
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Paul responded, “I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds” (Acts xxvi.31).
保罗回答说：“我愿上帝，不但你，就是今天所有听我的人，都像我一样，只是除了这些锁链”（使徒行传二十六章三十一节）。
The Almost Christian Discovered consists of seven sermons that were originally preached by Puritan minister Matthew Mead (c.1630-1699) at St. Sepulchre’s, London, in 1661.
《几乎是基督徒的显露》（The Almost Christian Discovered）包含七篇讲道，最初由清教徒牧师马太·米德（Matthew Mead，约1630-1699年）于1661年在伦敦圣墓堂（St. Sepulchre’s）宣讲。
The first American publishing was in 1815.
首次在美国出版是在1815年。
Mead’s work is not particularly comforting, nor is his aim that of providing undue comfort.
米德的作品并非特别安慰人心，他的目的也不是提供过度的安慰。
It is, however, a strong dose of needed spiritual medicine which implores the Christian professor to examine himself.
然而，这是一剂强效的属灵良药，它恳请自称基督徒的人省察自己。
Mead’s intended audience are those professors who do not exhibit a saving faith and who, though enlightened, are in no better condition spiritually than the confessed unbeliever Agrippa.
米德的目标读者是那些没有表现出得救信心的自称信徒，他们虽然蒙了光照，但在属灵状况上并不比亚基帕这个公开的不信者更好。
To the Reader.
致读者。
Reader, You have here one of the saddest considerations imaginable presented to you, and that is, “How far it is possible a man may go in a profession of religion—and yet, after all, fall short of salvation; how far he may run—and yet not so run as to obtain.”
读者，你面前摆着一个可以想象的最令人悲伤的思考，那就是，“一个人在宗教的宣称上可能走多远——然而，最终却与救恩失之交臂；他可能跑多远——然而却并非如此跑以致得着。”
This, I say, is sad—but not so sad as true; for our Lord Christ does plainly attest it, “Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in—and shall not be able!”
我说，这很悲伤——但不如真实那么悲伤；因为我们的主基督明确地证实了这一点，“你们要努力进窄门；我告诉你们，将来有许多人想要进去，却是不能！”
My design herein is, that the formal, sleepy professor may be awakened, and the hidden hypocrite discovered; but my fear is, that weak believers may be hereby discouraged; for, as it is hard to show how low a child of God may fall into sin—and yet have true grace—but that the unconverted sinner will be apt thereupon to presume; so it is as hard to show how high a hypocrite may rise in a profession—and yet have no grace—but that the true believer will be apt thereupon to despond.
我在此的目的是，使形式化的、沉睡的宣信者得以警醒，隐藏的伪君子得以显露；但我担心，软弱的信徒可能会因此而灰心；因为，正如难以表明上帝的儿女可能堕落到何等低的罪中——却仍有真恩典——而不使未悔改的罪人因此而放纵；同样难以表明一个伪君子在宣信上可能达到何等高的高度——却毫无恩典——而不使真正的信徒因此而沮丧。
The prevention whereof, I have carefully endeavored, by showing, that though a man may go thus far, and yet be but almost a Christian—yet a man may fall short of this, and be a true Christian notwithstanding.
为了防止这种情况，我已尽力表明，虽然一个人可能走到这一步，却仍只是一个几乎是基督徒的人——然而，一个人可能达不到这一步，却仍然是一个真正的基督徒。
Judge not, therefore, your state by any one character you find laid down of a false professor; but read the whole, and then make a judgment; for I have cared, as not to “give children’s bread to dogs,” so not to use the dog’s whip to scare the children!
因此，不要凭你所发现的假宣信者的任何一个特征来判断你的状况；而是要通读全文，然后再作判断；因为我既注意不“把儿女的饼丢给狗吃”，也注意不“用狗的鞭子去吓唬儿女”！
Yet I could wish that this book might fall into the hands of such only whom it chiefly concerns, who “have a name to live—and yet are dead;” being busy with the “form of godliness,” but strangers to the “power of it.”
然而，我希望这本书只落到那些它主要相关的人手中，他们“按名是活的，其实是死的”；忙于“敬虔的外貌”，却不认识“敬虔的能力”。
These are the proper subjects of this treatise.
这些人是本论著的恰当对象。
May the Lord follow it with his blessing wherever it comes, that it may be an awakening word to all such, and especially to that generation of profligate professors with which this age abounds; who, if they keep to their church, bow the knee, talk over a few prayers—think they do enough for heaven, and hereupon judge their condition safe, and their salvation sure—though there be a hell of sin in their hearts, “and the poison of asps is under their lips;” their minds being as yet carnal and unconverted, and their conversations filthy and unsanctified.
愿主无论它传到何处，都以祂的祝福伴随它，使它成为对所有这样的人，特别是对这个时代充斥的那些放荡不羁的宣信者一代的警醒之言；他们如果守着他们的教会，屈膝，念叨几句祷告——就认为他们为天堂做得够多了，并因此判断他们的状况安全，他们的救恩稳固——尽管他们心中充满了罪恶的地狱，“他们嘴唇底下有虺蛇的毒气”；他们的心思意念仍然是属肉体的、未悔改的，他们的言行举止是污秽的、未成圣的。
If eternal life be of so easy attainment, and to be had at so cheap a rate—why did our Lord Christ tell us, “Strait is the gate and narrow is the way which leads unto life—and few there are who find it?”
如果永生如此容易获得，并且代价如此低廉——为什么我们的主基督告诉我们，“引到永生，那门是窄的，路是小的，找着的人也少”呢？
And why should the apostle perplex us with such a needless injunction, “to give diligence to make our calling and election sure?”
为什么使徒要用这样一个不必要的命令来困扰我们，“殷勤使你们所蒙的恩召和拣选坚定不移”呢？
Certainly, therefore, it is no such easy thing to be saved—as many make it; and that you will see plainly in the following discourse.
因此，得救并非像许多人认为的那样容易——这一点你将在下面的论述中清楚地看到。
I have been somewhat short in the application of it; and therefore let me here be your remembrancer in five important duties:
我在应用方面有些简略；因此，让我在这里提醒你们五项重要的责任：
First, “Take heed of resting in a form of godliness; as if duties could confer grace.
首先，“要谨防满足于敬虔的外貌；仿佛责任能赐予恩典。
A lifeless formality is advanced to a very high esteem in the world, as a “piece of dove’s dung” was sold in the famine of Samaria at a very high rate.
一种毫无生气的形式主义在世上受到极高的推崇，就像在撒玛利亚的饥荒中，“鸽子粪”以极高的价格出售一样。
Alas!
唉！
the profession of godliness is but a sandy foundation to build the hope of an immortal soul upon for eternity!
敬虔的宣称只不过是沙土的地基，要在其上建立不朽灵魂永恒的盼望！
Remember, the Lord Jesus Christ called him a foolish builder, “who founded his house upon the sand,” and the sad event proved so for him, “for it fell, and great was the fall of it!”
记住，主耶稣基督称他为愚拙的建造者，“他把房子盖在沙土上”，可悲的结局也证明了这一点，“房子倒塌了，并且倒塌得很大！”
O therefore lay your foundation by faith upon the rock Christ Jesus; look to Christ through all, and rest upon Christ in all.
所以，要凭信心将你的根基立在磐石基督耶稣之上；凡事仰望基督，凡事依靠基督。
Secondly, “Labor to see an excellency in the power of godliness,” and a beauty in the life of Christ!
其次，“要努力看见敬虔能力的卓越”，以及基督生命的美丽！
If the means of grace have a loveliness in them, surely grace itself has much more; for, “the goodness of the means lies in its suitableness and serviceableness to the end.”
如果恩典的途径本身就有可爱之处，那么恩典本身肯定更可爱；因为，“途径的益处在于它对目的的适切性和服务性。”
The form of godliness has no goodness in it any farther than it becomes useful to the soul in the power and practice of godliness!
敬虔的外貌，除非它在敬虔的能力和实践中对灵魂有益，否则它本身没有任何益处！
The life of holiness is the only excellent life; it is the life of saints and angels in heaven; yes, it is the life of God in himself!
圣洁的生活是唯一卓越的生活；它是天上圣徒和天使的生活；是的，它是上帝自己的生活！
As it is a great proof of the baseness and filthiness of sin—that unconverted sinners seek to cover it; so it is a great proof of the excellency of godliness—that so many pretend to it.
正如未悔改的罪人试图掩盖罪，这是罪的卑劣和污秽的一大证明；同样，许多人假装敬虔，这是敬虔卓越的一大证明。
The hypocrite’s fair profession pleads the very cause of true religion; although the hypocrite is then really worst—when he is seemingly best.
伪君子美好的宣称恰恰为真宗教辩护；尽管伪君子在表面上最好时——实际上却是最坏的。
Thirdly, “Look upon eternal things to come, as the greatest realities;” for things that are not sincerely believed, work no more upon the affections than if they had no being!
第三，“要将未来的永恒之事视为最大的实在”；因为不被真诚相信的事物，对情感的影响，就如同它们不存在一样！
This is the grand reason why the generality of men allow their affections to go after the world, setting the creature in the place of God in their hearts.
这就是为什么大多数人容许他们的情感追随世界，将受造物置于他们心中上帝的位置上的主要原因。
Most men judge of the reality of things by their visibility and proximity to sense; and, therefore, the choice of that wretched cardinal becomes their option—who would not leave his part in Paris—for a part in Paradise.
大多数人凭事物的可见性和与感官的接近程度来判断事物的实在性；因此，那个可怜的红衣主教的选择就成了他们的选择——他不愿意放弃他在巴黎的份——而去换取在天堂的份。
Surely, whatever his interest might be in the former, he had little enough in the latter.
当然，无论他在前者中有什么利益，他在后者中的利益都微乎其微。
Well may covetousness be called idolatry, when it thus chooses the world for its god!
贪婪若如此选择世界为它的神，那它确实可以被称为偶像崇拜！
O! consider—eternity is no dream!
哦！想想——永恒不是梦！
Hell and the worm that never dies, is no melancholy dream!
地狱和那不死的虫，并非忧郁的梦！
Heaven is no imagined Elysium!
天堂并非想象中的极乐世界（Elysium）！
There is the greatest reality imaginable in these things; though they are spiritual, and out of the view of sense, yet they are real, and within the view of faith.
这些事物中存在着可以想象的最大实在性；它们虽然是属灵的，超出了感官的范围，但它们是真实的，并且在信心的范围内。
“Look not therefore at the things which are seen—but look at the things which are not seen; for the things that are seen are temporal—but the things which are not seen are eternal.”
“所以我们不看所见的，乃是看所不见的；因为所见的是暂时的，所不见的是永远的。”
Fourthly, “Set a high value upon your soul.”
第四，“要高度重视你的灵魂。”
What we lightly prize—we easily part with.
我们轻易看重的东西——我们轻易放弃。
Many men sell their souls at the rate of profane Esau’s birth-right, “for a morsel of bread;” nay, for that which is not bread—but which is sinful.
许多人以不敬虔的以扫长子名分的代价出卖他们的灵魂，“为了一块饼”；不，是为了那不是饼——而是罪恶的东西。
O consider your soul is the most precious and invaluable jewel in the world; it is the most beautiful piece of God’s workmanship in the whole creation; it is that which bears the image of God, and which was bought with the blood of the Son of God; and shall we not set a value upon it, and count it precious?
哦，想想你的灵魂是世界上最宝贵、最无价的珠宝；它是整个创造中上帝最美丽的杰作；它承载着上帝的形象，是用上帝儿子的血买来的；我们难道不应该珍视它，看重它吗？
The apostle Peter speaks of three very precious things:
使徒彼得谈到三件非常宝贵的事：
- A precious Christ.
- 宝贵的基督。
- Precious Promises.
- 宝贵的应许。
- Precious Faith.
- 宝贵的信心。
The preciousness of all these lies in their usefulness to the soul.
所有这些的宝贵之处在于它们对灵魂的用处。
Christ is precious—as being the redeemer of precious souls.
基督是宝贵的——因为祂是宝贵灵魂的救赎主。
The Promises are precious—as making over this precious Christ to precious souls.
应许是宝贵的——因为它们将这宝贵的基督赐给宝贵的灵魂。
Faith is precious—as bringing a precious soul to close with a precious Christ, as he is held forth in the precious promises.
信心是宝贵的——因为它使宝贵的灵魂与宝贵的基督联合，正如祂在宝贵的应许中所显明的那样。
O take heed that you are not found overvaluing earthly things—and undervaluing your soul.
哦，要小心，不要被发现高估地上的事——而低估你的灵魂。
Shall your flesh, nay your beast, be loved—and shall your soul be slighted!
难道你的肉体，不，你的牲畜，都该被爱——而你的灵魂却该被轻视吗！
Will you clothe and pamper your body—and yet take no care of your soul!
你愿意衣着华丽、娇纵你的身体——却不顾你的灵魂吗！
This is, as if a man should feed his dog—and starve his child!
这就好像一个人喂他的狗——却饿他的孩子！
“Food for the belly, and the belly for food; but God will destroy both it and them!”
“食物是为肚腹，肚腹是为食物；但上帝要叫这两样都废坏！”
O let not a tottering, perishing carcass have all your time and care—as if the life and salvation of your soul were not worth the while!
哦，不要让一个摇摇欲坠、即将朽坏的躯壳占据你所有的时间和精力——仿佛你灵魂的生命和救恩不值得你费心一样！
Lastly, Meditate much on the strictness and suddenness of that judgment-day, through which you must pass, into your everlasting state; wherein God, the impartial judge, will require an exact account at our hands of all our talents and blessings.
最后，要多默想那审判日的严厉和突然，你必须经过那日，才能进入你永恒的状态；在那日，上帝，这位公正的审判者，将要求我们对我们所有的才干和祝福作精确的交代。
We must then account for time—how we have spent that; for estate—how we have employed that; for strength—how we have laid out that; for afflictions and mercies—how they have been improved; for the relations we stood in here—how they have been discharged; and for seasons and means of grace—how they have been improved.
那时我们必须交代时间——我们如何度过；产业——我们如何使用；力量——我们如何运用；苦难和怜悯——它们如何得到改进；我们在这里所处的各种关系——它们如何得到履行；以及恩典的时令和途径——它们如何得到改进。
Look!
看！
how we have sowed here on earth–we shall reap for eternity!
我们在地上如何撒种——我们将为永恒收割！
“God has set a day on which He is going to judge the world in righteousness!”
“上帝已经定了日子，要按公义审判天下！”
Acts 17:31.
使徒行传十七章三十一节。
“Don’t be deceived: God is not mocked.
“不要自欺：上帝是轻慢不得的。
For whatever a man sows he will also reap!”
因为人种的是什么，收的也是什么！”
Galatians 6:7.
加拉太书六章七节。
“Remember, each of us will stand personally before the judgment seat of God!”
“记住，我们各人必要站在上帝的审判台前！”
Romans 14:10
罗马书十四章十节
Reader, these are things which above all others, deserve most of, and call loudest for—our utmost care and endeavors, though they are least minded, by most people.
读者，这些事比其他任何事都更值得我们最大的关注和努力，也最响亮地呼唤我们这样做——尽管它们最不被大多数人注意。
Consider what a spirit of atheism (if we may judge the tree by the fruits—and the principle by the practice) the hearts of most men are filled with, who live, as if God were not to be served, nor Christ to be sought, nor lust to be mortified, nor self to be denied, nor the Scripture to be believed, nor the judgment-day to be minded, nor hell to be feared, nor heaven to be desired, nor the soul to be valued; but give up themselves to a worse than brutish sensuality, “Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more,” Ephesians 4:19; living without God in the world—this is a reflection fit enough to break our hearts, if at least we were of holy David’s temper, who “beheld the transgressors and was grieved,” and had “rivers of waters running down his eyes, because men kept not God’s laws.”
想想大多数人的心里充满了何等无神论的灵（如果我们凭果子判断树——凭行为判断原则），他们活着，仿佛上帝不该被侍奉，基督不该被寻求，情欲不该被治死，自我不该被否认，圣经不该被相信，审判日不该被留意，地狱不该被惧怕，天堂不该被渴望，灵魂不该被珍视；而是将自己沉溺于比禽兽更不如的肉欲之中，“他们既然麻木不仁，就放纵私欲，贪行种种污秽的事，”以弗所书四章十九节；活在世上没有上帝——如果我们至少有圣洁大卫那样的性情，他“看见奸恶的人就甚忧伤”，并且“因人不行上帝的律法，他的眼泪下流成河”，那么这种反思就足以使我们心碎。
The prevention and correction of this soul-destroying distemper, is not the least design of this Treatise now put into your hand.
预防和纠正这种毁灭灵魂的疾病，并非现在交到你手中的这本论著最不重要的目的。
Though the chief virtue of this receipt lies in its sovereign use to assuage and cure the swelling cancer of hypocrisy, yet it may serve also, with God’s blessing, as a plaster for the plague-sore of profaneness, if timely applied by serious meditation, and carefully kept on by constant prayer.
虽然这剂药方的主要功效在于它能有效地减轻和治愈伪善的肿胀毒瘤，然而，藉着上帝的祝福，如果及时地通过认真的默想加以敷用，并通过恒切的祷告小心地保持，它也可以作为亵渎的瘟疫疮的膏药。
Reader, expect nothing of curiosity or quaintness, for then I shall let you down; but if you would have a touch-stone for the trial of your state, possibly this may serve you.
读者，不要期望任何新奇或古怪的东西，否则我会让你失望；但如果你想有一块试金石来检验你的状况，也许这能帮到你。
If you are either a stranger to a profession, or a hypocrite under a profession, then read and tremble, for you are the man here pointed at.
如果你对信仰宣称陌生，或者在信仰宣称之下是个伪君子，那么请读并战兢，因为你就是这里所指的人。
But if the kingdom of God has come with power into your soul; if Christ is formed in you; if your heart be upright and sincere with God—then read and rejoice.
但如果上帝的国度已经带着能力进入你的灵魂；如果基督在你里面成形；如果你的心在上帝面前正直诚实——那么请读并欢喜。
May the mighty God, whose prerogative it is to teach to profit, whether by the tongue or the pen, by speaking or writing—bless this tract, that it may be to you as a cloud of rain to the dry ground, dropping fatness to your soul, that so your fleece being watered with the “dew of heaven,” you may “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ.”
愿全能的上帝——祂的特权是用舌头或笔，用说话或写作来教导人使人得益——祝福这本小册子，使它对你如同甘霖沛降在干旱之地，滋润你的灵魂，使你的羊毛被“天上的甘露”滋润，你就能“在恩典上，并在我们主救主耶稣基督的知识上有长进”。
In whom I am your Friend and Servant,
在祂里面，我是你的朋友和仆人，
Matthew Mead, London, October, 1661.
马太·米德，伦敦，1661年10月。
Dedication
献词
To the Reader
致读者
Introduction
导言
Question I. How far a man may go in the way to heaven—and yet be but almost a Christian?
问题一：一个人在通往天堂的道路上可以走多远——却仍然只是一个几乎是基督徒的人？
This shown in twenty several steps.
这通过二十个不同的步骤来展示。
- A man may have much knowledge—and yet be but almost a Christian
- 一个人可能拥有许多知识——却仍然只是一个几乎是基督徒的人
- A man may have great and eminent spiritual gifts—and yet be but almost a Christian
- 一个人可能拥有伟大而卓越的属灵恩赐——却仍然只是一个几乎是基督徒的人
- A man may have a high profession of religion, be much in external duties of godliness—and yet be but almost a Christian
- 一个人可能拥有崇高的宗教宣称，在敬虔的外在责任上付出很多——却仍然只是一个几乎是基督徒的人
- A man may go far in opposing his sin—and yet be but almost a Christian
- 一个人可能在抵挡他的罪方面走得很远——却仍然只是一个几乎是基督徒的人
- A man may hate sin—and yet be but almost a Christian
- 一个人可能恨恶罪——却仍然只是一个几乎是基督徒的人
- A man may make great vows and promises, strong purposes and resolutions against sin—and vet be but an almost Christian
- 一个人可能立下伟大的誓言和应许，对罪有坚定的目的和决心——却仍然只是一个几乎是基督徒的人
- A man may maintain a strife and combat against sin—and yet be but almost a Christian
- 一个人可能与罪争斗和搏斗——却仍然只是一个几乎是基督徒的人
- A man may be a member of a Christian church—and yet be but almost a Christian
- 一个人可能是基督教会的成员——却仍然只是一个几乎是基督徒的人
- A man may have great hopes of heaven—and yet be but almost a Christian
- 一个人可能对天堂抱有很大的希望——却仍然只是一个几乎是基督徒的人
- A man may be under visible changes—and yet be but almost a Christian
- 一个人可能经历明显的改变——却仍然只是一个几乎是基督徒的人
- A man may be very zealous in matters of religion—and yet be but almost a Christian
- 一个人可能在宗教事务上非常热心——却仍然只是一个几乎是基督徒的人
- A man may be much in prayer—and yet be but almost a Christian
- 一个人可能经常祷告——却仍然只是一个几乎是基督徒的人
- A man may suffer for Christ—and yet be but almost a Christian
- 一个人可能为基督受苦——却仍然只是一个几乎是基督徒的人
- A man may be called by God and embrace his call—and yet be but an almost Christian
- 一个人可能被上帝呼召并接受祂的呼召——却仍然只是一个几乎是基督徒的人
- A man may have the Spirit of God—and yet be but almost a Christian
- 一个人可能拥有上帝的灵——却仍然只是一个几乎是基督徒的人
- A man may have faith—and yet be but almost a Christian
- 一个人可能有信心——却仍然只是一个几乎是基督徒的人
- A man ma ay have a love to the people of God—and yet be but almost a Christian
- 一个人可能爱上帝的子民——却仍然只是一个几乎是基督徒的人
- A man may obey the commands of God—and yet be but almost a Christian
- 一个人可能顺服上帝的命令——却仍然只是一个几乎是基督徒的人
- A man may be sanctified—and yet be but almost a Christian
- 一个人可能成圣——却仍然只是一个几乎是基督徒的人
- A man may do all the external duties and worship which a true Christian can—and yet be but almost a Christian
- 一个人可能履行所有一个真基督徒所能履行的外在责任和敬拜——却仍然只是一个几乎是基督徒的人
Question II. Why is it that many go so far and yet no farther?
问题二：为什么许多人走到那么远，却不再往前走了？
Question III. Why is it that many are but almost Christians, when they have gone thus far?
问题三：为什么许多人在走了这么远之后，却仍然只是几乎是基督徒？
Question IV. What is the reason that many go no farther in the profession of religion, than to be almost Christians?
问题四：许多人在宗教的宣称上止步于几乎是基督徒，其原因何在？
Question V. What is the reason why many go no farther in the profession of religion, than to be almost Christians?
问题五：为什么许多人在宗教的宣称上止步于几乎是基督徒，其原因何在？
Application
应用
Use of Examination
省察的应用
Use of Caution
谨慎的应用
Use of Exhortation
劝勉的应用