《论主的晚餐简论》约翰·加尔文Short Treatise on the Lord’s Su – John Calvin

SHORT TREATISE ON THE HOLY SUPPER OF OUR LORD JESUS CHRIST.
简论我们主耶稣基督的圣餐。

1. REASON WHY MANY WEAK CONSCIENCES REMAIN IN SUSPENSE AS TO THE TRUE DOCTRINE OF THE SUPPER.
2. 为何许多软弱的良心对圣餐的真正教义悬而未决的原因。

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As the holy sacrament of the Supper of our Lord Jesus Christ has long been the subject of several important errors, and in these past years been anew enveloped in diverse opinions and contentious disputes, it is no wonder if many weak consciences cannot fairly resolve what view they ought to take of it, but remain in doubt and perplexity, waiting till all contention being laid aside, the servants of God come to some agreement upon it.
由于我们主耶稣基督的圣餐这一神圣圣礼，长久以来一直是若干重要错误的主题，并且在过去的这些年里，又重新被各种不同的意见和争论所包围，因此，许多软弱的良心无法公正地决定他们应当对此持何种观点，而是处在怀疑和困惑之中，等待着直到所有争论都平息，神的仆人们就此达成某种一致，这也就不足为奇了。
However, as it is a very perilous thing to have no certainty on an ordinance, the understanding of which is so requisite for our salvation, I have thought it might be a very useful labor to treat briefly and, nevertheless, clearly deduce a summary of what is necessary to be known of it.
然而，由于对于一项其理解对我们得救如此必要的定例没有确定性，是一件非常危险的事情，因此我认为，简要地处理，并且清晰地推导出一个关于此事的必要知识概要，可能是一项非常有益的工作。
I may add that I have been requested to do so by some worthy persons, whom I could not refuse without neglecting my duty.
我可以补充说，我之所以这样做，是受了一些尊贵人士的请求，我若不尽我的本分，就无法拒绝他们。
In order to rid ourselves of all difficulty, it is expedient to attend to the order which I have determined to follow.
为了使我们摆脱所有的困难，我们宜遵循我已决定要遵循的次序。

1. THE ORDER TO BE OBSERVED IN THIS TREATISE.
2. 本论著所要遵循的次序。

First, then, we will explain to what end and for what reason our Lord instituted this holy sacrament.
那么，首先，我们将解释我们主设立这神圣圣餐的目的和原因。

Secondly, What fruit and utility we receive from it, when it will likewise be shown how the body of Jesus Christ is given to us.
其次，我们将从中获得什么果效和益处，届时也将说明耶稣基督的身体是如何赐给我们的。

Thirdly, What is the legitimate use of it.
第三，它的正当用途是什么。

Fourthly, We will detail the errors and superstitions with which it has been contaminated, when it will be shown how the servants of God ought to differ from the Papists.
第四，我们将详述它被污染的错误和迷信，届时将说明神的仆人应当如何与罗马天主教徒(Papists)有所不同。

Lastly, We will mention what has been the source of the discussion which has been so keenly carried on, even among those who have, in our time, brought back the light of the gospel, and employed themselves in rightly edifying the Church in sound doctrine.
最后，我们将提及那场激烈讨论的根源，这场讨论甚至在我们这个时代那些带回福音之光，并致力于用纯正教义正确建立教会的人们中间也进行着。

1. AT BAPTISM GOD RECEIVES US INTO HIS CHURCH AS MEMBERS OF HIS FAMILY.
2. 在洗礼中，神接纳我们进入祂的教会，成为祂家庭的成员。

In regard to the first article—Since it has pleased our good God to receive us by baptism into his Church, which is his house, which he desires to maintain and govern, and since he has received us to keep us not merely as domestics, but as his own children, it remains that, in order to do the office of a good father, he nourishs and provides us with every thing necessary for our life.
关于第一条——既然我们美善的神乐意借着洗礼接纳我们进入祂的教会，这教会是祂的家，是祂渴望维持和治理的，并且既然祂接纳我们，不仅把我们当作仆人，更是当作祂自己的儿女，那么，为了尽一个好父亲的职责，祂就必须滋养我们，并供应我们生命所需的一切。
In regard to corporal nourishment, as it is common to all, and the bad share in it as well as the good, it is not peculiar to his family.
至于身体的食物，因为这是众人共有的，恶人与善人一样分享，所以这并非祂家庭所特有。
It is very true that we have an evidence of his paternal goodness in maintaining our bodies, seeing that we partake in all the good things which he gives us with his blessing.
诚然，我们在祂维持我们身体的事上，看到了祂父爱良善的明证，因为我们分享祂带着祂的祝福所赐给我们的一切美物。
But as the life into which he has begotten us again is spiritual, so must the food, in order to preserve and strengthen us, be spiritual also.
但由于祂使我们重生的生命是属灵的，因此，为了保守和坚固我们，食物也必须是属灵的。
For we should understand, that not only has he called us one day to possess his heavenly inheritance, but that by hope he has already in some measure installed us in possession; that not only has he promised us life, but already transported us into it, delivering us from death, when by adopting us as his children, he begot us again by immortal seed, namely, his word imprinted on our hearts by the Holy Spirit.
因为我们应当明白，祂不仅呼召我们将来要承受祂天上的产业，而且借着盼望，祂已经在某种程度上使我们得着了这产业；祂不仅应许我们生命，而且已经将我们带入生命之中，救我们脱离死亡，当祂收纳我们作祂的儿女时，祂就借着不朽的种子，就是借着圣灵印在我们心中的祂的道，使我们重生了。

1. THE VIRTUE AND OFFICE OF THE WORD OF GOD IN REGARD TO OUR SOULS.
2. 神的道对我们灵魂的功效和职分。

To maintain us in this spiritual life, the thing requisite is not to feed our bodies with fading and corruptible food, but to nourish our souls on the best and most precious diet.
要维持我们在这属灵的生命中，所需要的不是用会衰残和朽坏的食物喂养我们的身体，而是用最好和最宝贵的饮食滋养我们的灵魂。
Now all Scripture tells us, that the spiritual food by which our souls are maintained is that same word by which the Lord has regenerated us; but it frequently adds the reason, viz., that in it Jesus Christ, our only life, is given and administered to us.
如今，所有圣经都告诉我们，维持我们灵魂的属灵食物，就是主用来使我们重生的同一个道；但它常常补充说明原因，即，在其中，耶稣基督，我们唯一的生命，被赐予并施行给我们。
For we must not imagine that there is life any where than in God.
因为我们绝不能想象在神以外任何地方有生命。
But just as God has placed all fullness of life in Jesus, in order to communicate it to us by his means, so he ordained his word as the instrument by which Jesus Christ, with all his graces, is dispensed to us.
但正如神已将一切生命的丰盛安置在耶稣里，以便借着祂将生命传递给我们，所以祂命定祂的道为工具，借此耶稣基督连同祂一切的恩典都分赐给我们。
Still it always remains true, that our souls have no other pasture than Jesus Christ.
然而，我们的灵魂除了耶稣基督以外，没有别的牧场，这一直是真实的。
Our heavenly Father, therefore, in his care to nourish us, gives us no other, but rather recommends us to take our fill there, as a refreshment amply sufficient, with which we cannot dispense, and beyond which no other can be found.
因此，我们的天父，在祂顾念滋养我们的时候，不赐给我们别的，而是推荐我们到那里去饱足，作为一种充足有余的更新，这是我们不可或缺的，并且除此以外，再也找不到别的了。

1. JESUS CHRIST THE ONLY SPIRITUAL NOURISHMENT OF OUR SOULS.
2. 耶稣基督是我们灵魂唯一的属灵滋养。

We have already seen that Jesus Christ is the only food by which our souls are nourished; but as it is distributed to us by the word of the Lord, which he has appointed an instrument for that purpose, that word is also called bread and water.
我们已经看到耶稣基督是我们灵魂赖以滋养的唯一食物；但由于它是借着主的道分赐给我们的，主已指定这道为此目的的工具，所以这道也被称为饼和水。
Now what is said of the word applies as well to the sacrament of the Supper, by means of which the Lord leads us to communion with Jesus Christ.
如今，关于道所说的一切，也同样适用于圣餐的圣礼，主借此引导我们与耶稣基督相交。
For seeing we are so weak that we cannot receive him with true heartfelt trust, when he is presented to us by simple doctrine and preaching, the Father of mercy, disdaining not to condescend in this matter to our infirmity, has been pleased to add to his word a visible sign, by which he might represent the substance of his promises, to confirm and fortify us by delivering us from all doubt and uncertainty.
因为我们是如此软弱，以致当祂借着单纯的教义和讲道向我们显现时，我们无法以真实由衷的信靠来接受祂，慈悲的父不屑于在这件事上体恤我们的软弱，乐意在祂的道上加上一个可见的标记，借此祂可以表明祂应许的实质，借着使我们脱离一切怀疑和不确定来坚固和加强我们。
Since, then, there is something so mysterious and incomprehensible in saying that we have communion with the body and the blood of Jesus Christ, and we on our part are so rude and gross that we cannot understand the least things of God, it was of importance that we should he given to understand it as far as our capacity could admit.
既然如此，说我们与耶稣基督的身体和血有交通，这事是如此奥秘和不可思议，而我们这方面又是如此粗鲁和迟钝，以致我们连神最微小的事也无法理解，那么，让我们在我们能力所及的范围内明白此事，就至关重要了。

1. THE CAUSE WHY OUR LORD INSTITUTED THE SUPPER.
2. 我们主设立圣餐的原因。

Our Lord, therefore, instituted the Supper, first, in order to sign and seal in our consciences the promises contained in his gospel concerning our being made partakers of his body and blood, and to give us certainty and assurance that therein lies our true spiritual nourishment, and that having such an earnest, we may entertain a right reliance on salvation.
因此，我们的主设立圣餐，首先，是为了在我们的良心中印证并封存祂福音中所包含的关于我们分享祂的身体和血的应许，并赐给我们确定和保证，其中在于我们真正的属灵滋养，并且有了这样的凭据，我们可以对救恩怀有正确的信靠。
Secondly, in order to exercise us in recognizing his great goodness toward us, and thus lead us to laud and magnify him more fully.
其次，为了操练我们认识祂对我们的浩大恩惠，从而引导我们更充分地赞美和尊崇祂。
Thirdly, in order to exhort us to all holiness and innocence, inasmuch as we are members of Jesus Christ; and specially to exhort us to union and brotherly charity, as we are expressly commanded.
第三，为了劝勉我们追求一切圣洁和纯真，因为我们是耶稣基督的肢体；并且特别劝勉我们追求合一和弟兄之爱，正如我们被明确吩咐的那样。
When we shall have well considered these three reasons, to which the Lord had respect in ordaining his Supper, we shall be able to understand, both what benefit accrues to us from it, and what is our duty in order to use it properly.
当我们仔细思考了主在设立祂的圣餐时所顾念的这三个原因之后，我们就能够理解，我们从中获得了什么益处，以及为了正当地使用它，我们的责任是什么。

1. THE MEANS OF KNOWING THE GREAT BENEFIT OF THE SUPPER.
2. 认识圣餐巨大益处的方法。

It is now time to come to the second point, viz., to show how the Lord’s Supper is profitable to us, provided we use it profitably.
现在是时候来到第二点，即，说明主的圣餐如何对我们有益，前提是我们有益地使用它。
Now we shall know its utility by reflecting on the indigence which it is meant to succor.
现在，我们将通过反思它旨在救助的贫乏来了解它的功用。
We must necessarily be under great trouble and torment of conscience, when we consider who we are, and examine what is in us.
当我们思考我们是谁，并察验我们里面有什么的时候，我们必然会处于良心极大的困扰和折磨之下。
For not one of us can find one particle of righteousness in himself, but on the contrary we are all full of sins and iniquities, so much so that no other party is required to accuse us than our own conscience, no other judge to condemn us.
因为我们中间没有一个人能在自己里面找到丝毫的义，相反，我们都充满了罪恶和不义，以至于除了我们自己的良心之外，不需要别的控告者来控告我们，也不需要别的审判者来定我们的罪。
It follows that the wrath of God is kindled against us, and that none can escape eternal death.
因此，神的忿怒向我们发作，无人能逃脱永死。
If we are not asleep and stupified, this horrible thought must be a kind of perpetual hell to vex and torment us.
如果我们没有沉睡和麻木，这个可怕的想法必定是一种永恒的地狱来困扰和折磨我们。
For the judgment of God cannot come into our remembrance without letting us see that our condemnation follows as a consequence.
因为神的审判一进入我们的记忆，就不能不让我们看到我们的定罪是随之而来的结果。

1. THE MISERY OF MAN.
2. 人的悲惨。

We are then already in the gulf, if God does not in mercy draw us out of it.
那么，如果神不凭怜悯把我们从深渊中拉出来，我们就已经身处其中了。
Moreover, what hope of resurrection can we have while considering our flesh, which is only rottenness and corruption?
此外，当我们思想我们的肉体，它不过是腐朽和败坏，我们还能有什么复活的盼望呢？
Thus in regard to the soul, as well as the body, we are more than miserable if we remain within ourselves, and this misery cannot but produce great sadness and anguish of soul.
因此，就灵魂和身体而言，如果我们停留在自己里面，我们就不仅仅是悲惨的，而这种悲惨不能不产生灵魂极大的忧伤和痛苦。
Now our heavenly Father, to succor us in this, gives us the Supper as a mirror, in which we may contemplate our Lord Jesus Christ, crucified to take away our faults and offences, and raised again to deliver us from corruption and death, restoring us to a celestial immortality.
如今，我们的天父，为了在这方面救助我们，赐给我们圣餐作为一面镜子，在其中我们可以默观我们的主耶稣基督，祂被钉十字架以除去我们的过犯和罪愆，又复活以救我们脱离朽坏和死亡，使我们恢复到属天的永生。

1. THE SUPPER INVITES US TO THE PROMISES OF SALVATION.
2. 圣餐邀请我们领受救恩的应许。

Here, then, is the singular consolation which we derive from the Supper.
那么，这就是我们从圣餐中获得的独特的安慰。
It directs and leads us to the cross of Jesus Christ and to his resurrection, to certify us that whatever iniquity there may be in us, the Lord nevertheless recognizes and accepts us as righteous—whatever materials of death may be in us, he nevertheless gives us life—whatever misery may be in us, he nevertheless fills us with all felicity.
它指引并带领我们到耶稣基督的十字架和祂的复活那里，向我们证明，无论我们里面有什么不义，主仍然承认并接纳我们为义——无论我们里面有什么死亡的因素，祂仍然赐给我们生命——无论我们里面有什么悲惨，祂仍然使我们充满一切的福乐。
Or to explain the matter more simply—as in ourselves we are devoid of all good, and have not one particle of what might help to procure salvation, the Supper is an attestation that, having been made partakers of the death and passion of Jesus Christ, we have every thing that is useful and salutary to us.
或者更简单地解释——因为我们自己里面没有任何良善，也没有丝毫可以帮助我们获得救恩的东西，圣餐就是一个证明，即，既然我们已经分享了耶稣基督的死和受难，我们就拥有了一切对我们有益和有益于救恩的东西。

1. ALL THE TREASURES OF SPIRITUAL GRACE PRESENTED IN THE SUPPER.
2. 属灵恩典的一切宝藏都在圣餐中呈现出来。

We can therefore say, that in it the Lord displays to us all the treasures of his spiritual grace, inasmuch as he associates us in all the blessings and riches of our Lord Jesus.
因此我们可以说，主在其中向我们展示了祂属灵恩典的一切宝藏，因为祂使我们分享我们主耶稣的一切祝福和丰富。
Let us recollect, then, that the Supper is given us as a mirror in which we may contemplate Jesus Christ crucified in order to deliver us from condemnation, and raised again in order to procure for us righteousness and eternal life.
那么，让我们回想一下，圣餐是赐给我们的一面镜子，在其中我们可以默观耶稣基督被钉十字架，为要救我们脱离定罪，又复活，为要给我们带来公义和永生。
It is indeed true that this same grace is offered us by the gospel, yet as in the Supper we have more ample certainty, and fuller enjoyment of it, with good cause do we recognize this fruit as coming from it.
诚然，这同样的恩典也借着福音提供给我们，然而，由于在圣餐中我们对此有更充分的确据和更完全的享受，我们有充分的理由承认这果效是来自圣餐的。

1. JESUS CHRIST IS THE SUBSTANCE OF THE SACRAMENTS.
2. 耶稣基督是圣礼的实质。

But as the blessings of Jesus Christ do not belongto us at all, unless he be previously ours, it is necessary, first of all, that he be given us in the Supper, in order that the things which we have mentioned may be truly accomplished in us.
但是，除非耶稣基督先前属于我们，否则祂的祝福根本不属于我们，因此，首先，祂必须在圣餐中赐给我们，这样我们所提到的事才能真正在我们里面成就。
For this reason I am wont to say, that the substance of the sacraments is the Lord Jesus, and the efficacy of them the graces and blessings which we have by his means.
因此，我常说，圣礼的实质是主耶稣，其功效是我们借着祂所得的恩典和祝福。
Now the efficacy of the Supper is to confirm to us the reconciliation which we have with God through our Saviour’s death and passion; the washing of our souls which we have in the shedding of his blood; the righteousness which we have in his obedience; in short, the hope of salvation which we have in all that he has done for us.
如今，圣餐的功效是向我们确认我们借着我们救主的死和受难与神和好；我们灵魂的洗净在于祂所流的血；我们的义在于祂的顺服；简而言之，我们救恩的盼望在于祂为我们所做的一切。
It is necessary, then, that the substance should be conjoined with these, otherwise nothing would be firm or certain.
那么，实质必须与这些结合起来，否则就没有任何东西是坚固或确定的。
Hence we conclude that two things are presented to us in the Supper, viz., Jesus Christ as the source and substance of all good; and, secondly, the fruit and efficacy of his death and passion.
因此我们得出结论，在圣餐中有两样东西呈现在我们面前，即，耶稣基督作为一切良善的源头和实质；其次，祂的死和受难的果效和功效。
This is implied in the words which were used.
这包含在所用的话语中。
For after commanding us to eat his body and drink his blood, he adds that his body was delivered for us, and his blood shed for the remission of our sins.
因为在吩咐我们吃祂的身体，喝祂的血之后，祂补充说，祂的身体是为我们舍的，祂的血是为赦免我们的罪而流的。
Hereby he intimates, first, that we ought not simply to communicate in his body and blood, without any other consideration, but in order to receive the fruit derived to us from his death and passion; secondly, that we can attain the enjoyment of such fruit only by participating in his body and blood, from which it is derived.
祂借此首先表明，我们不应仅仅分享祂的身体和血，而不作任何其他考虑，而是为了领受从祂的死和受难而来的果效；其次，我们只有通过分享祂的身体和血，才能获得这种果效的享受，因为它是从那里来的。

1. HOW THE BREAD IS CALLED THE BODY, AND THE WINE THE BLOOD OF CHRIST.
2. 饼如何被称为基督的身体，酒如何被称为基督的血。

We begin now to enter on the question so much debated, both anciently and at the present time—how we are to understand the words in which the bread is called the body of Christ, and the wine his blood.
我们现在开始探讨这个自古以来以及现今都备受争议的问题——我们应当如何理解饼被称为基督的身体，酒被称为祂的血的这些话语。
This may be disposed of without much difficulty, if we carefully observe the principle which I lately laid down, viz., that all the benefit which we should seek in the Supper is annihilated if Jesus Christ be not there given to us as the substance and foundation of all.
如果我们仔细遵守我最近提出的原则，即，如果在圣餐中耶稣基督没有作为一切的实质和基础赐给我们，那么我们应当在圣餐中寻求的一切益处都将归于无有，那么这个问题就可以毫不费力地解决。
That being fixed, we will confess, without doubt,
这一点确定之后，我们将毫无疑问地承认，
that to deny that a true communication of Jesus Christ is presented to us in the Supper, is to render this holy sacrament frivolous and useless—an execrable blasphemy unfit to be listened to.
否认在圣餐中耶稣基督的真实交通呈现在我们面前，就是使这神圣的圣礼变得轻浮无用——这是一种不配听闻的可憎亵渎。

1. WHAT IS REQUISITE IN ORDER TO LIVE IN JESUS CHRIST.
2. 为了活在耶稣基督里，什么是必需的。

Moreover, if the reason for communicating with Jesus Christ is to have part and portion in all the graces which he purchased for us by his death, the thing requisite must be not only to be partakers of his Spirit, but also to participate in his humanity, in which he rendered all obedience to God his Father, in order to satisfy our debts, although, properly speaking, the one cannot be without the other; for when he gives himself to us, it is in order that we may possess him entirely.
此外，如果与耶稣基督交通的原因是为了分享祂借着祂的死为我们买来的一切恩典，那么所必需的就不仅是分享祂的灵，而且还要分享祂的人性，祂在其中向祂的父神完全顺服，以偿还我们的债务，虽然严格来说，两者缺一不可；因为当祂将自己赐给我们时，是为了使我们可以完全拥有祂。
Hence, as it is said that his Spirit is our life, so he himself; with his own lips, declares that his flesh is meat indeed, and his blood drink indeed. (John vi. 55.)
因此，正如经上说祂的灵是我们的生命，祂自己也亲口宣告祂的肉真是可吃的，祂的血真是可喝的。（约翰福音六章55节）
If these words are not to go for nothing, it follows that in order to have our life in Christ our souls must feed on his body and blood as their proper food.
如果这些话不是徒然的，那么为了使我们在基督里有生命，我们的灵魂就必须以祂的身体和血为它们固有的食物来喂养。
This, then, is expressly attested in the Supper, when of the bread it is said to us that we are to take it and eat it, and that it is his body, and of the cup that we are to drink it, and that it is his blood.
那么，这在圣餐中得到了明确的证明，当论到饼时，对我们说我们要拿来吃，这是祂的身体；论到杯时，说我们要喝，这是祂的血。
This is expressly spoken of the body and blood, in order that we may learn to seek there the substance of our spiritual life.
这是明确地论到身体和血，为要使我们学习在那里寻求我们属灵生命的实质。

1. HOW THE BREAD AND WINE ARE THE BODY OF JESUS CHRIST.
2. 饼和酒如何是耶稣基督的身体。

Now, if it be asked whether the bread is the body of Christ and the wine his blood, we answer, that the bread and the wine are visible signs, which represent to us the body and blood, but that this name and title of body and blood is given to them because they are as itワー instruments by which the Lord distributes them to us.
如今，如果有人问饼是否是基督的身体，酒是否是祂的血，我们回答说，饼和酒是可见的标记，向我们表明身体和血，但身体和血的名称和头衔之所以赋予它们，是因为它们好比是主用来将身体和血分赐给我们的工具。
This form and manner of speaking is very appropriate.
这种说话的形式和方式是非常恰当的。
For as the communion which we have with the body of Christ is a thing incomprehensible, not only to the eye but to our natural sense, it is there visibly demonstrated to us.
因为我们与基督身体的交通，不仅是肉眼，也是我们天然感觉所不能理解的事，它在那里向我们显明地展示出来。
Of this we have a striking example in an analogous case.
对此，我们有一个类似情况下的显著例子。
Our Lord, wishing to give a visible appearance to his Spirit at the baptism of Christ, presented him under the form of a dove.
我们的主，希望在基督受洗时给祂的灵一个可见的形象，便以鸽子的形状显现祂。
St. John the Baptist, narrating the fact, says, that he saw the Spirit of God descending.
施洗约翰，在叙述这件事实时说，他看见神的灵降下。
If we look more closely, we shall find that he saw nothing but the dove, in respect that the Holy Spirit is in his essence invisible.
如果我们更仔细地看，就会发现他只看见鸽子，因为圣灵在其本质上是不可见的。
Still, knowing that this vision was not an empty phantom, but a sure sign of the presence of the Holy Spirit, he doubts not to say that he saw it, (John i. 32,) because it was represented to him according to his capacity.
然而，他知道这异象并非虚幻的幽灵，而是圣灵同在的确据，所以他毫不怀疑地说他看见了它（约翰福音一章32节），因为它按照他的能力向他显明了。

1. THE SACRAMENT IS REPRESENTED BY VISIBLE SIGNS.
2. 圣礼由可见的标记所代表。

Thus it is with the communion which we have in the body and blood of the Lord Jesus.
我们与主耶稣的身体和血的交通也是如此。
It is a spiritual mystery which can neither be seen by the eye nor comprehended by the human understanding.
这是一个属灵的奥秘，既不能被肉眼看见，也不能被人的理解力所领会。
It is therefore figured to us by visible signs, according as our weakness requires, in such manner, nevertheless, that it is not a bare figure but is combined with the reality and substance.
因此，它按照我们软弱的需要，借着可见的标记向我们显明出来，然而，它并非一个空洞的表号，而是与实体和实质相结合的。
It is with good reason then that the bread is called the body, since it not only represents but also presents it to us.
因此，饼被称为身体是很有道理的，因为它不仅代表身体，而且也把它呈现在我们面前。
Hence we indeed infer that the name of the body of Jesus Christ is transferred to the bread, inasmuch as it is the sacrament and figure of it.
因此，我们确实推断出耶稣基督身体的名称转移到了饼上，因为它是身体的圣礼和表号。
But we likewise add, that the sacraments of the Lord should not and cannot be at all separated from their reality and substance.
但我们也同样补充说，主的圣礼不应该也不能与它们的实体和实质完全分开。
To distinguish, in order to guard against confounding them, is not only good and reasonable, but altogether necessary; but to divide them, so as to make the one exist without the other, is absurd.
为了防止混淆而加以区分，不仅是良好和合理的，而且是完全必要的；但是把它们分开，使一个存在而另一个不存在，则是荒谬的。

1. THE PROPER BODY AND BLOOD OF JESUS CHRIST RECEIVED ONLY BY FAITH.
2. 耶稣基督固有的身体和血唯独借着信心领受。

Hence when we see the visible sign we must consider what it represents, and by whom it has been given us.
因此，当我们看见可见的标记时，我们必须思考它代表什么，以及它是谁赐给我们的。
The bread is given us to figure the body of Jesus Christ, with command to eat it, and it is given us of God, who is certain and immutable truth.
饼赐给我们，表明耶稣基督的身体，并吩咐我们吃它，这是神赐给我们的，祂是确定和永不改变的真理。
If God cannot deceive or lie, it follows that it accomplishes all which it signifies.
如果神不能欺骗或说谎，那么它就成就它所表示的一切。
We must then truly receive in the Supper the body and blood of Jesus Christ, since the Lord there represents to us the communion of both.
那么，我们必须在圣餐中真实地领受耶稣基督的身体和血，因为主在那里向我们表明两者的交通。
Were it otherwise, what could be meant by saying, that we eat the bread and drink the wine as a sign that his body is our meat and his blood our drink?
若非如此，说我们吃饼喝酒，作为祂的身体是我们的食物，祂的血是我们的饮料的标记，这又是什么意思呢？
If he gave us only bread and wine, leaving the spiritual reality behind, would it not be under false colours that this ordinance had been instituted?
如果祂只给我们饼和酒，却把属灵的实体撇在后面，这定例岂不是在虚假的伪装下设立的吗？

1. THE INTERNAL SUBSTANCE IS CONJOINED WITH THE VISIBLE SIGNS.
2. 内在的实质与可见的标记相结合。

We must confess, then, that if the representation which God gives us in the Supper is true, the internal substance of the sacrament is conjoined with the visible signs; and as the bread is distributed to us by the hand, so the body of Christ is communicated to us in order that we may be made partakers of it.
那么，我们必须承认，如果神在圣餐中给我们的表征是真实的，那么圣礼的内在实质就与可见的标记相结合；正如饼是用手分给我们的，基督的身体也照样传递给我们，使我们可以分享它。
Though there should be nothing more, we have good cause to be satisfied, when we understand that Jesus Christ gives us in the Supper the proper substance of his body and blood, in order that we may possess it fully, and possessing it have part in all his blessings.
即使仅此而已，当我们明白耶稣基督在圣餐中将祂身体和血的固有实质赐给我们，使我们可以完全拥有它，并且拥有它就能分享祂一切的祝福时，我们就有充分的理由感到满足了。
For seeing we have him, all the riches of God which are comprehended in him are exhibited to us, in order that they may be ours.
因为既然我们拥有祂，神在祂里面所包含的一切丰富都向我们显明出来，使它们可以成为我们的。
Thus, as a brief definition of this utility of the Supper, we may say, that Jesus Christ is there offered to us in order that we may possess him, and in him all the fullness of grace which we can desire, and that herein we have a good aid to confirm our consciences in the faith which we ought to have in him.
因此，作为对圣餐功用的简要定义，我们可以说，耶稣基督在那里提供给我们，使我们可以拥有祂，并在祂里面拥有我们所能渴望的一切恩典的丰盛，并且在此我们有一个很好的帮助，可以坚固我们的良心，使我们对祂怀有应有的信心。

1. IN THE SUPPER WE ARE REMINDED OF OUR DUTY TOWARDS GOD.
2. 在圣餐中，我们被提醒我们对神的责任。

The second benefit of the Supper is, that it admonishes and incites us more strongly to recognize the blessings which we have received, and receive daily from the Lord Jesus, in order that we may ascribe to him the praise which is due.
圣餐的第二个益处是，它更强烈地告诫和激励我们认识我们已经领受的，并且每日从主耶稣领受的祝福，以便我们可以将应得的赞美归给祂。
For in ourselves we are so negligent that we rarely think of the goodness of God, if he do not arouse us from our indolence, and urge us to our duty.
因为我们本身是如此疏忽，以致如果我们不被祂从我们的懒惰中唤醒，并敦促我们尽我们的本分，我们就很少想到神的良善。
Now there cannot be a spur which can pierce us more to the quick than when he makes us, so to speak, see with the eye, touch with the hand, and distinctly perceive this inestimable blessing of feeding on his own substance.
如今，没有什么刺激比祂使我们，可以这么说，亲眼看见，亲手触摸，并清晰地感知到以祂自己的实质为食这无可估量的祝福，更能刺痛我们的心了。
This he means to intimate when he commands us to show forth his death till he come. (1 Cor. xi. 26.)
当祂吩咐我们宣告祂的死，直等到祂来的时候，祂就是要暗示这一点。（哥林多前书十一章26节）
If it is then so essential to salvation not to overlook the gifts which God has given us, but diligently to keep them in mind, and extol them to others for mutual edification; we see another singular advantage of the Supper in this, that it draws us off from ingratitude, and allows us not to forget the benefit which our Lord Jesus bestowed upon us in dying for us, but induces us to render him thanks, and, as it were, publicly protest how much we are indebted to him.
那么，如果不忽略神所赐给我们的恩赐，而是殷勤地将它们记在心里，并向他人颂扬以互相建立，这对救恩是如此重要；我们在这方面看到圣餐的另一个独特优势，即它使我们摆脱忘恩负义，不让我们忘记我们主耶稣为我们死所赐给我们的益处，而是引导我们感谢祂，并且，可以说，公开声明我们是多么亏欠祂。

1. THE SACRAMENT A STRONG INDUCEMENT TO HOLY LIVING AND BROTHERLY LOVE.
2. 圣礼是过圣洁生活和弟兄相爱的有力 inducement (诱因)。

The third advantage of the Sacrament consists in furnishing a most powerful incitement to live holily, and especially observe charity and brotherly love toward all.
圣礼的第三个好处在于提供了一个最强大的激励，使我们过圣洁的生活，特别是对所有人都遵守仁爱和弟兄之爱。
For seeing we have been made members of Jesus Christ, being incorporated into him, and united with him as our head, it is most reasonable that we should become conformable to him in purity and innocence, and especially that we should cultivate charity and concord together as becomes members of the same body.
因为既然我们已经成为耶稣基督的肢体，被纳入祂里面，并与祂联合，作为我们的头，那么我们理当在纯洁和无辜上与祂相称，特别是我们应当像同一身体的肢体那样，共同培养仁爱与和睦。
But to understand this advantage properly, we must not suppose that our Lord warns, incites, and inflames our hearts by the external sign merely; for the principal point is, that he operates in us inwardly by his Holy Spirit, in order to give efficacy to his ordinance, which he has destined for that purpose, as an instrument by which he wishes to do his work in us.
但是要正确理解这个好处，我们绝不能认为我们的主仅仅通过外在的标记来警告、激励和点燃我们的心；因为关键在于，祂借着祂的圣灵在我们里面作工，以便使祂为此目的而设定的定例生效，这定例是祂希望借以在我们里面作工的工具。
Wherefore, inasmuch as the virtue of the Holy Spirit is conjoined with the sacraments when we duly receive them, we have reason to hope they will prove a good mean and aid to make us grow and advance in holiness of life, and specially in charity.
因此，既然当我们适当地领受圣礼时，圣灵的美德与圣礼相结合，我们就有理由盼望它们将成为一个良好的方法和帮助，使我们在生活的圣洁上，特别是在仁爱上成长和进步。

1. WHAT IT IS TO POLLUTE THE HOLY SUPPER.—THE GREAT GUILT OF SO DOING.
2. 什么是玷污圣餐——这样做的大罪。

Let us come to the third point which we proposed at the commencement of this treatise, viz., the legitimate use, which consists in reverently observing our Lord’s institution.
让我们来到我们在本论著开始时提出的第三点，即，正当的用途，这在于虔敬地遵守我们主的设立。
Whoever approaches the sacrament with contempt or indifference, not caring much about following when the Lord calls him, perversely abuses, and in abusing pollutes it.
凡以藐视或冷漠的态度领受圣礼，不甚在意主呼召他时跟随，就是悖谬地滥用，并且在滥用中玷污了它。
Now to pollute and contaminate what God has so highly sanctified, is intolerable blasphemy.
如今，玷污和污染神如此高度分别为圣之物，是无法容忍的亵渎。
Not without cause then does St. Paul denounce such heavy condemnation on all who take it unworthily. (1 Cor. xi. 29.)
因此，圣保罗并非无故地谴责所有不配领受它的人，施以如此沉重的定罪。（哥林多前书十一章29节）
For if there is nothing in heaven nor on earth of greater price and dignity than the body and blood of the Lord, it is no slight fault to take it inconsiderately and without being well prepared.
因为如果在天上或地上，没有什么比主的身体和血更有价值和尊严的，那么轻率地、没有充分预备地领受它，就不是一个小小的过错。
Hence he exhorts us to examine ourselves carefully, in order to make the proper use of it.
因此，祂劝勉我们仔细省察自己，以便正确地使用它。
When we understand what this examination should be, we shall know the use after which we are inquiring.
当我们明白这省察应当是什么时，我们就会知道我们所探究的用途。

1. THE MANNER OF EXAMINING OURSELVES.
2. 省察自己的方式。

Here it is necessary to be well on our guard.
在这里，我们必须非常警惕。
For as we cannot be too diligent in examining ourselves as the Lord enjoins, so, on the other hand, sophistical doctors have brought poor consciences into perilous perplexity, or rather into a horrible Gehenna, requiring I know not what examination, which it is not possible for any man to make.
因为正如我们按照主的吩咐省察自己，无论怎样殷勤都不为过一样，另一方面，诡辩的博士们却使可怜的良心陷入危险的困惑，或者更确切地说，陷入可怕的地狱(Gehenna)，要求进行我不知道是什么样的省察，这是任何人都无法做到的。
To rid ourselves of all these perplexities, we must reduce the whole, as I have already said, to the ordinance of the Lord, as the rule which, if we follow it, will not allow us to err.
为了摆脱所有这些困惑，我们必须像我已经说过的那样，将整个事情归结为主的定例，以此为准则，如果我们遵循它，就不会使我们犯错。
In following it, we have to examine whether we have true repentance in ourselves, and true faith in our Lord Jesus Christ.
在遵循它时，我们必须省察我们里面是否有真实的悔改，以及对我们主耶稣基督是否有真实的信心。
These two things are so conjoined, that the one cannot subsist without the other.
这两件事是如此紧密地联系在一起，以致一个没有另一个就无法存在。

1. TO PARTICIPATE IN THE BLESSINGS OF CHRIST, WE MUST RENOUNCE ALL THAT IS OUR OWN.
2. 要分享基督的祝福，我们必须舍弃一切属乎我们自己的。

If we consider our life to be placed in Christ, we must acknowledge that we are dead in ourselves.
如果我们认为我们的生命是在基督里，我们就必须承认我们在自己里面是死的。
If we seek our strength in him, we must understand that in ourselves we are weak.
如果我们寻求祂的力量，我们就必须明白我们自己是软弱的。
If we think that all our felicity is in his grace, we must understand how miserable we are without it.
如果我们认为我们一切的福乐都在祂的恩典里，我们就必须明白没有它我们是多么悲惨。
If we have our rest in him, we must feel within ourselves only disquietude and torment.
如果我们在祂里面有安息，我们就必须在自己里面只感到不安和折磨。
Now such feelings cannot exist without producing, first, dissatisfaction with our whole life secondly, anxiety and fear; lastly, a desire and love of righteousness.
如今，这样的感觉不可能存在而不产生，首先，对我们整个生活的不满；其次，焦虑和恐惧；最后，对公义的渴望和爱慕。
For he who knows the turpitude of his sin and the wretchedness of his state and condition while alienated from God, is so ashamed that he is constrained to be dissatisfied with himself; to condemn himself; to sigh and groan in great sadness.
因为凡知道自己罪恶的卑鄙，以及与神疏远时自己景况和处境的悲惨的人，是如此羞愧，以致他不得不对自己不满；定自己的罪；在极大的忧伤中叹息呻吟。
Moreover, the justice of God immediately presents itself and oppresses the wretched conscience with keen anguish, from not seeing any means of escape, or having any thing to answer in defense.
此外，神的公义立刻显现出来，用剧烈的痛苦压迫着那可怜的良心，因为它看不见任何逃脱的途径，也没有任何可以辩护的。
When under such a conviction of our misery we get a taste of the goodness of God, it is then we would wish to regulate our conduct by his will, and renounce all our bygone life, in order to be made new creatures in him.
当我们因我们悲惨的处境而有这样的确信，并尝到神的良善时，那时我们就愿意按照祂的旨意来规范我们的行为，并放弃我们以往所有的生活，以便在祂里面成为新造的人。

1. THE REQUISITES OF WORTHY COMMUNION.
2. 配得领受圣餐的必要条件。

Hence if we would worthily communicate in the Lord’s Supper, we must with firm heart-felt reliance regard the Lord Jesus as our only righteousness, life, and salvation, receiving and accepting the promises which are given us by him as sure and certain, and renouncing all other confidence, so that distrusting ourselves and all creatures, we may rest fully in him, and be contented with his grace alone.
因此，如果我们想配得领受主的圣餐，我们就必须以坚定由衷的信靠，将主耶稣视为我们唯一的公义、生命和救恩，领受并接纳祂赐给我们的应许，视之为确实无疑的，并放弃所有其他的信靠，这样，不信任我们自己和一切受造之物，我们就可以完全安息在祂里面，并单单以祂的恩典为满足。
Now as that cannot be until we know how necessary it is that he come to our aid, it is of importance to have a deep-seated conviction of our own misery, which will make us hunger and thirst after him.
如今，这只有在我们知道祂来帮助我们是何等必要之后才能实现，因此，对我们自己的悲惨有一个根深蒂固的确信至关重要，这将使我们饥渴地寻求祂。
And, in fact, what mockery would it be to go in search of food when we have no appetite?
而且，事实上，当我们没有食欲的时候去寻找食物，那会是何等的嘲弄呢？
Now to have a good appetite it is not enough that the stomach be empty, it must also be in good order and capable of receiving its food.
如今，要有好的食欲，仅仅肚子空了是不够的，它还必须处于良好状态，并且能够接受食物。
Hence it follows that our souls must be pressed with famine and have a desire and ardent longing to be fed, in order to find their proper nourishment in the Lord’s Supper.
因此，我们的灵魂必须被饥饿所困扰，并且有渴望和热切的愿望得到喂养，以便在主的圣餐中找到它们固有的滋养。

1. SELF-DENIAL NECESSARY.
2. 舍己是必要的。

Moreover, it is to be observed that we cannot desire Jesus Christ without aspiring to the righteousness of God, which consists in renouncing ourselves and obeying his will.
此外，必须注意的是，我们若不向往神的公义，就不能渴望耶稣基督，而神的公义在于舍弃自己并顺服祂的旨意。
For it is preposterous to pretend that we are of the body of Christ, while abandoning ourselves to all licentiousness, and leading a dissolute life.
因为当我们沉溺于一切放纵，过着放荡的生活时，却声称自己是基督的身体，这是荒谬的。
Since in Christ is nought but chastity, benignity, sobriety, truth, humility, and such like virtues, if we would be his members, all uncleanness, intemperance, falsehood, pride, and similar vices must be put from us.
既然在基督里只有贞洁、仁慈、节制、真理、谦卑以及诸如此类的美德，如果我们要做祂的肢体，一切的污秽、放纵、虚假、骄傲以及类似的恶习都必须从我们身上除去。
For we cannot intermingle these things with him without offering him great dishonor and insult.
因为我们不能将这些事与祂混杂在一起，否则就是对祂极大的不敬和侮辱。
We ought always to remember that there is no more agreement between him and iniquity than between light and darkness.
我们应当永远记住，祂与不义之间，正如光明与黑暗之间一样，毫无相合之处。
If we would come then to true repentance, we must endeavor to make our whole life conformable to the example of Jesus Christ.
那么，如果我们想要达到真正的悔改，我们就必须努力使我们的整个生活与耶稣基督的榜样相符。

1. CHARITY ESPECIALLY NECESSARY.
2. 仁爱尤其必要。

And while this must be general in every part of our life, it must be specially so in respect of charity, which is, above all other virtues, recommended to us in this sacrament: for which reason it is called the bond of charity.
虽然这必须在我们生活的每一个方面都是普遍的，但在仁爱方面尤其如此，仁爱在这圣礼中，超越所有其他美德，被推荐给我们：因此它被称为仁爱之联结。
For as the bread which is there sanctified for the common use of all is composed of several grains so mixed together that they cannot be distinguished from each other, so ought we to be united together in indissoluble friendship.
因为正如在那里为众人共同使用而分别为圣的饼，是由许多谷粒混合而成，以致彼此无法区分一样，我们也应当在不可分离的友谊中联合在一起。
Moreover, we all receive there one body of Christ.
此外，我们在那里都领受基督的一个身体。
If then we have strife and discord among ourselves, it is not owing to us that Christ Jesus is not rent in pieces, and we are therefore guilty of sacrilege, as if we had done it.
那么，如果我们中间有纷争和不和，就不是因为我们，基督耶稣才没有被撕裂，因此我们犯了亵渎罪，就好像是我们做的一样。
We must not, then, on any account, presume to approach if we bear hatred or rancor against any man living, and especially any Christian who is in the unity of the Church.
那么，无论如何，如果我们对任何活着的人，特别是任何在教会合一中的基督徒怀有仇恨或怨恨，我们就绝不能擅自领受。
In order fully to comply with our Lord’s injunction, there is another disposition which we must bring.
为了完全遵从我们主的吩咐，我们还必须具备另一种心态。
It is to confess with the mouth and testify how much we are indebted to our Saviour, and return him thanks, not only that his name may be glorified in us, but also to edify others, and instruct them, by our example, what they ought to do.
那就是用口承认并见证我们是多么亏欠我们的救主，并感谢祂，不仅使祂的名在我们身上得荣耀，而且也用我们的榜样造就他人，教导他们应当做什么。

1. ALL MEN IMPERFECT AND BLAMEWORTHY.
2. 所有的人都是不完美的，都应受责备。

But as not a man will be found upon the earth who has made such progress in faith and holiness, as not to be still very defective in both, there might be a danger that several good consciences might be troubled by what has been said, did we not obviate it by tempering the injunctions which we have given in regard both to faith and repentance.
但是，由于地上找不到一个人在信心和圣洁上取得了如此大的进步，以致在这两方面仍然没有很大的缺陷，如果我们不通过缓和我们所给出的关于信心和悔改的禁令来避免它，那么一些善良的良心可能会因所说的话而感到困扰。
It is a perilous mode of teaching which some adopt, when they require perfect reliance of heart and perfect penitence, and exclude all who have them not.
有些人采用一种危险的教导方式，他们要求完全的心灵信靠和完全的悔罪，并将所有不具备这些的人排除在外。
For in so doing they exclude all without excepting one.
因为这样做，他们就排除了所有的人，无一例外。
Where is the man who can boast that he is not stained by some spot of distrust? that he is not subject to some vice or infirmity?
哪里有人能夸口说自己没有被不信的污点所玷污？说自己没有受到某种恶习或软弱的辖制？
Assuredly the faith which the children of God have is such that they have ever occasion to pray,—Lord, help our unbelief.
诚然，神儿女所拥有的信心是这样的，他们总是有机会祷告说——主啊，帮助我们的不信。
For it is a malady so rooted in our nature, that we are never completely cured until we are delivered from the prison of the body.
因为这是一种如此根深蒂固地扎根于我们本性中的疾病，以致我们除非从身体的监牢中被释放出来，否则永远无法完全治愈。
Moreover, the purity of life in which they walk is only such that they have occasion daily to pray, as well for remission of sins as for grace to make greater progress.
此外，他们所行的生命纯洁，也只是如此，以致他们每天都有机会祷告，既为罪得赦免，也为获得恩典以取得更大的进步。
Although some are more and others less imperfect, still there is none who does not fail in many respects.
虽然有些人比另一些人不完美，但仍然没有一个人不在许多方面有所欠缺。
Hence the Supper would be not only useless, but pernicious to all, if it were necessary to bring a faith or integrity, as to which there would be nothing to gainsay.
因此，如果必须带来一种无可指摘的信心或正直，那么圣餐不仅对所有人都毫无用处，而且是有害的。
This would be contrary to the intention of our Lord, as there is nothing which he has given to his Church that is more salutary.
这将违背我们主的意图，因为祂赐给祂教会的东西中，没有比这更有益的了。

1. IMPERFECTION MUST NOT MAKE US CEASE TO HOPE FOR SALVATION.
2. 不完美绝不能使我们停止对救恩的盼望。

Therefore, although we feel our faith to be imperfect, and our conscience not so pure that it does not accuse us of many vices, that ought not to hinder us from presenting ourselves at the Lord’s holy table, provided that amid this infirmity we feel in our heart that without hypocrisy and dissimulation we hope for salvation in Christ, and desire to live according to the rule of the gospel.
因此，虽然我们感到我们的信心不完美，我们的良心也不够纯洁，以致它不控告我们许多恶习，但这不应妨碍我们来到主的圣桌前，条件是，在这软弱之中，我们在心里感到，我们毫无虚伪和掩饰地盼望在基督里得救，并渴望按照福音的准则生活。
I say expressly, provided there be no hypocrisy.
我明确地说，条件是没有虚伪。
For there are many who deceive themselves by vain flattery, making themselves believe that it is enough if they condemn their vices, though they continue to persist in them, or rather, if they give them up for a time, to return to them immediately after.
因为有许多人借着虚妄的奉承欺骗自己，使自己相信，只要他们谴责自己的恶习就够了，尽管他们继续坚持这些恶习，或者更确切地说，如果他们暂时放弃它们，之后又立刻回到这些恶习中去。
True repentance is firm and constant, and makes us war with the evil that is in us, not for a day or a week, but without end and without intermission.
真正的悔改是坚定和恒常的，使我们与我们里面的邪恶争战，不是一天或一周，而是永无止境，永不间断。

1. THE IMPERFECTIONS OF BELIEVERS SHOULD RATHER INCLINE THEM TO USE THE SUPPER.
2. 信徒的不完美反而应当使他们倾向于使用圣餐。

When we feel within ourselves a strong dislike and hatred of all sin, proceeding from the fear of God, and a desire to live well in order to please our Lord, we are fit to partake of the Supper, notwithstanding of the remains of infirmity which we carry in our flesh.
当我们从敬畏神的心，在我们里面感受到对一切罪恶的强烈厌恶和憎恨，并渴望为了取悦我们的主而过美好的生活时，尽管我们肉体中仍有软弱的残余，我们还是适合领受圣餐的。
Nay, if we were not weak, subject to distrust and an imperfect life, the sacrament would be of no use to us, and it would have been superfluous to institute it.
不，如果我们不软弱，不受不信和不完美生活的影响，圣礼对我们就毫无用处，设立它也是多余的了。
Seeing, then, it is a remedy which God has given us to help our weakness, to strengthen our faith, increase our charity, and advance us in all holiness of life, the use becomes the more necessary the more we feel pressed by the disease; so far ought that to be from making us abstain.
那么，既然它是神赐给我们帮助我们软弱，坚固我们信心，增加我们仁爱，并使我们在一切生活圣洁上进步的良药，那么我们越感到被疾病所困扰，使用它就越有必要；这绝不应成为我们禁戒的理由。
For if we allege as an excuse for not coming to the Supper, that we are still weak in faith or integrity of life, it is as if a man were to excuse himself from taking medicine because he was sick.
因为如果我们以信心软弱或生活不正直为借口而不来领受圣餐，那就好比一个人因为生病而推辞服药一样。
See then how the weakness of faith which we feel in our heart, and the imperfections which are in our life, should admonish us to come to the Supper, as a special remedy to correct them.
那么，请看我们心中感到的信心软弱，以及我们生活中的不完美，应当如何告诫我们来到圣餐前，作为纠正它们的特殊良药。
Only let us not come devoid of faith and repentance.
只是我们不要在没有信心和悔改的情况下前来。
The former is hidden in the heart, and therefore conscience must be its witness before God.
前者隐藏在心中，因此良心必须在神面前作它的见证。
The latter is manifested by works, and must therefore be apparent in our life.
后者由行为显明出来，因此必须在我们生活中显而易见。

1. TIMES OF USING THE SUPPER.—PROPRIETY OF FREQUENT COMMUNION.
2. 使用圣餐的次数——经常领圣餐的合宜性。

As to the time of using it, no certain rule can be prescribed for all.
至于使用的时间，没有一定的规则可以为所有人规定。
For there are sometimes special circumstances which excuse a man for abstaining; and, moreover, we have no express command to constrain all Christians to use a specified day.
因为有时会有特殊情况使人可以禁戒；此外，我们没有明确的命令强迫所有基督徒在指定的日子使用。
However, if we duly consider the end which our Lord has in view, we shall perceive that the use should be more frequent than many make it: for the more infirmity presses, the more necessary is it frequently to have recourse to what may and will serve to confirm our faith, and advance us in purity of life; and, therefore, the practice of all well ordered churches should be to celebrate the Supper frequently, so far as the capacity of the people will admit.
然而，如果我们适当考虑我们主所着眼的目的，我们就会认识到，使用应当比许多人所做的更频繁：因为软弱越是压迫，就越有必要经常求助于那些可以并且将会坚固我们信心，并使我们在生活纯洁上进步的东西；因此，所有秩序井然的教会的惯例都应当是，在会众能力所及的范围内，经常举行圣餐。
And each individual in his own place should prepare himself to receive whenever it is administered in the holy assembly, provided there is not some great impediment which constrains him to abstain.
并且每个个体在他自己的地方，都应当预备好在圣会中举行圣餐时领受，除非有什么重大的障碍迫使他禁戒。
Although we have no express commandment specifying the time and the day, it should suffice us to know the intention of our Lord to be, that we should use it often, if we would fully experience the benefit which accrues from it.
虽然我们没有明确的命令指定时间和日期，但我们知道我们主的意图是，如果我们想充分体验从中获得的益处，我们就应当经常使用它，这就足够了。

1. IMPROPRIETY OF ABSTAINING ON FRIVOLOUS GROUNDS.—PRETENDED UNWORTHINESS IN OURSELVES.
2. 以琐碎理由禁戒的不当——假装自己不配。

The excuses alleged are very frivolous.
所提出的借口非常琐碎。
Some say that they do not feel themselves to be worthy, and, under this pretext, abstain for a whole year.
有些人说他们觉得自己不配，并以此为借口，全年禁戒。
Others, not contented with looking to their own unworthiness, pretend that they cannot communicate with persons whom they see coining without being duly prepared.
另一些人，不满足于只看自己的不配，却声称他们不能与那些他们看见没有充分预备就来领受的人交通。
Some also think that it is superfluous to use it frequently, because if we have once received Jesus Christ, there is no occasion to return so often after to receive him.
有些人也认为经常使用是多余的，因为如果我们已经领受了耶稣基督，就没有必要之后再如此频繁地回来领受祂。
I ask the first who make a cloak of their unworthiness, how their conscience can allow them to remain more than a year in so poor a state, that they dare not invoke God directly?
我问那些以自己的不配为借口的人，他们的良心怎能容许他们一年多都处在如此可怜的状态，以致不敢直接呼求神呢？
They will acknowledge that it is presumption to invoke God as our Father, if we are not members of Jesus Christ.
他们会承认，如果我们不是耶稣基督的肢体，就呼求神为我们的父，那是僭越。
This we cannot be, without having the reality and substance of the Supper accomplished in us.
如果我们里面没有成就圣餐的实体和实质，我们就不能成为祂的肢体。
Now, if we have the reality, we are by stronger reason capable of receiving the sign.
如今，如果我们拥有实体，我们就更有理由能够领受标记。
We see then that he who would exempt himself from receiving the Supper on account of unworthiness, must hold himself unfit to pray to God.
那么我们看到，凡想因不配而免于领受圣餐的人，必定认为自己不适合向神祷告。
I mean not to force consciences which are tormented with certain scruples which suggest themselves, they scarcely know how, but counsel them to wait till the Lord deliver them.
我并非要强迫那些被某些他们几乎不知道如何产生的顾虑所折磨的良心，而是劝告他们等到主拯救他们。
Likewise, if there is a legitimate cause of hindrance, I deny not that it is lawful to delay.
同样，如果有正当的阻碍原因，我也不否认延迟是合法的。
Only I wish to show that no one ought long to rest satisfied with abstaining on the ground of unworthiness, seeing that in so doing he deprives himself of the communion of the Church, in which all our well-being consists.
我只是想表明，任何人都不应长期以不配为由而满足于禁戒，因为这样做，他就剥夺了自己与教会的交通，而我们一切的福祉都在于此。
Let him rather contend against all the impediments which the devil throws in his way, and not be excluded from so great a benefit, and from all the graces consequent thereupon.
让他宁可与魔鬼在他路上设置的一切障碍争战，也不要被排除在如此巨大的益处，以及由此而来的一切恩典之外。

1. ABSTAINING BECAUSE OF PRETENDED UNWORTHINESS IN OTHERS.
2. 因他人假装不配而禁戒。

The second class have some plausibility.
第二类人有些貌似有理。
The argument they use is, that it is not lawful to eat common bread with those who call themselves brethren, and lead a dissolute life—a fortiori, we must abstain from communicating with them in the Lord’s bread, which is sanctified in order to represent and dispense to us the body of Christ.
他们使用的论点是，与那些自称为弟兄却过着放荡生活的人同吃普通的饼是不合法的——更何况，我们必须禁戒与他们在主的饼上交通，这饼是分别为圣，为要向我们表明并分赐基督的身体。
But the answer is not very difficult.
但答案并不难。
It is not the office of each individual to judge and discern, to admit or debar whom he pleases; seeing that this prerogative belongs to all the Church in general, or rather to the pastor, with the elders, whom he ought to have to assist him in the government of the Church.
判断和分辨，接纳或禁止谁，并非每个个体的职责；因为这特权属于整个教会，或者更确切地说，属于牧师，连同他应当有的协助他治理教会的长老们。
St. Paul does not command us to examine others, but each to examine himself.
圣保罗并非吩咐我们省察别人，而是各人省察自己。
It is very true that it is our duty to admonish those whom we see walking disorderly, and if they will not listen to us, to give notice to the pastor, in order that he may proceed by ecclesiastical authority.
诚然，我们的责任是劝诫那些我们看见行为不端的人，如果他们不听从我们，就通知牧师，以便他可以借着教会的权柄处理。
But the proper method of withdrawing from the company of the wicked, is not to quit the communion of the Church.
但是，脱离恶人同伴的正确方法，并非离开教会的交通。
More-ever, it will most frequently happen, that sins are not so notorious as to justify proceeding to excommunication; for though the pastor may in his heart judge some man to be unworthy, he has not the power of pronouncing him such, and interdicting him from the Supper, if he cannot prove the unworthiness by an ecclesiastical judgment.
此外，罪恶往往并非如此昭彰，以致可以进行绝罚；因为虽然牧师可能在心里判断某人不配，但他若不能通过教会的审判证明其不配，就没有权力宣布他如此，并禁止他领受圣餐。
In such case we have no other remedy than to pray God that he would more and more deliver his Church from all scandals, and wait for the last day, when the chaff will be completely separated from the good grain.
在这种情况下，我们别无他法，只能祈求神使祂的教会越来越多地脱离一切绊脚石，并等待末日，那时糠秕将与好麦完全分开。

1. EXCUSE, THAT HAVING ALREADY RECEIVED CHRIST, IT IS UNNECESSARY TO RETURN OFTEN TO RECEIVE HIM.
2. 借口，已经领受了基督，就不必常常回来领受祂。

The third class have no semblance of plausibility.
第三类人毫无貌似有理之处。
The spiritual bread is not given us to eat our fill of it all at once, but rather, that having had some taste of its sweetness, we may long for it the more, and use it when it is offered to us.
属灵的饼并非赐给我们一次吃饱，而是，尝到它的甘甜之后，我们可以更加渴望它，并在它提供给我们的时候使用它。
This we explained above.
这一点我们上面已经解释过了。
So long as we remain in this mortal life, Jesus Christ is never communicated in such a way as to satiate our souls, but wills to be our constant nourishment.
只要我们仍在这必死的生命中，耶稣基督绝不会以一种方式传递给我们，以致使我们的灵魂饱足，而是愿意成为我们恒常的滋养。

1. FOURTH GENERAL DIVISION.—ERRORS ON THE SUPPER.
2. 第四总论——关于圣餐的错误。

We come to the fourth principal point.
我们来到第四个要点。
The devil knowing that our Lord has left nothing to his Church more useful than the holy sacrament, has after his usual manner labored from the beginning to contaminate it by errors and superstitions, in order to corrupt and destroy the benefit of it, and has never ceased to pursue this course, until he has as it were completely reversed the ordinance of the Lord, and converted it into falsehood and vanity.
魔鬼知道我们的主没有给祂的教会留下比神圣圣礼更有用的东西，就照他惯常的方式，从起初就竭力用错误和迷信来玷污它，以便败坏和摧毁它的益处，并且从未停止过这种做法，直到他可以说完全颠倒了主的定例，把它变成了虚假和虚空。
My intention is not to point out at what time each abuse took its rise and at what time it was augmented; it will be sufficient to notice articulately the errors which the devil has introduced, and against which we must guard if we would have the Lord’s Supper in its integrity.
我的目的不是指出每一种滥用何时产生，何时加剧；只要清楚地指出魔鬼所引入的错误，以及如果我们想使主的圣餐保持完整就必须防备的那些错误，这就足够了。

1. FIRST ERROR.
2. 第一个错误。

The first error is this—While the Lord gave us the Supper that it might be distributed amongst us to testify to us that in communicating in his body we have part in the sacrifice which he offered on the cross to God his Father, for the expiation and satisfaction of our sins—men have out of their own head invented, on the contrary, that it is a sacrifice by which we obtain the forgiveness of our sins before God.
第一个错误是这样的——主赐给我们圣餐，是要在我们中间分发，向我们见证，我们在分享祂的身体时，就有份于祂在十字架上献给祂父神的祭，为要赎我们的罪并满足神的要求——人们却凭己意发明，恰恰相反，认为它是一种祭，借此我们在神面前获得罪的赦免。
This is a blasphemy which it is impossible to bear.
这是一种无法容忍的亵渎。
For if we do not recognize the death of the Lord Jesus, and regard it as our only sacrifice by which he has reconciled us to the Father, effacing all the faults for which we were accountable to his justice, we destroy its virtue.
因为如果我们不承认主耶稣的死，不把它视为祂使我们与父和好的唯一献祭，涂抹了我们因之而当受祂公义审判的一切过犯，我们就摧毁了它的功效。
If we do not acknowledge Jesus Christ to be the only sacrifice, or, as we commonly call it, priest, by whose intercession we are restored to the Father’s favor, we rob him of his honour and do him high injustice.
如果我们不承认耶稣基督是唯一的祭物，或者，正如我们通常所称的，祭司，借着祂的代求我们才得以恢复与父的恩宠关系，我们就夺去了祂的尊荣，并对祂行了极大的不义。

1. THE SACRAMENT NOT A SACRIFICE.
2. 圣礼不是献祭。

The opinion that the Supper is a sacrifice derogates from that of Christ, and must therefore be condemned as devilish.
认为圣餐是一种献祭的观点，贬低了基督的献祭，因此必须被谴责为属魔鬼的。
That it does so derogate is notorious.
它如此贬低是众所周知的。
For how can we reconcile the two things, that Jesus Christ in dying offered a sacrifice to his Father by which he has once for all purchased forgiveness and pardon for all our faults, and that it is every day necessary to sacrifice in order to obtain that which we ought to seek in his death only?
因为我们如何能调和这两件事：耶稣基督在死时向祂的父献上了一个祭，借此祂一次性地为我们所有的过犯买来了赦免和饶恕，而另一方面，为了获得我们只应在祂的死中寻求的东西，却每天都有必要献祭？
This error was not at first so extreme, but increased by little and little, until it came to what it now is.
这个错误起初并非如此极端，而是逐渐增加，直到发展成现在的样子。
It appears that the ancient fathers called the Supper a sacrifice; but the reason they give is, because the death of Christ is represented in it.
看来古教父们称圣餐为献祭；但他们给出的理由是，因为基督的死在其中被代表出来。
Hence their view comes to this—that this name is given it merely because it is a memorial of the one sacrifice, at which we ought entirely to stop.
因此，他们的观点归结为——这个名称之所以赋予它，仅仅是因为它是一次献祭的纪念，我们应当完全停留在那一次献祭上。
And yet I cannot altogether excuse the custom of the early Church.
然而，我不能完全原谅早期教会的习俗。
By gestures and modes of acting they figured a species of sacrifice, with a ceremony resembling that which existed under the Old Testament, excepting that instead of a beast they used bread as the host.
他们通过手势和行为方式，描绘了一种献祭，其仪式类似于旧约下的仪式，只是他们用饼代替了牲畜作为祭品 (host)。
As that approaches too near to Judaism, and does not correspond to our Lord’s institution, I approve it not.
由于这过于接近犹太教，并且与我们主的设立不符，我不赞同它。
For under the Old Testament, during the time of figures, the Lord ordained such ceremonies, until the sacrifice should be made in the person of his well-beloved Son, which was the fulfillment of them.
因为在旧约之下，在预表时期，主命定了这样的仪式，直到献祭将在祂爱子的位格中完成，这才是它们的应验。
Since it was finished, it now only remains for us to receive the communication of it.
既然已经完成了，现在只剩下我们领受它的交通。
It is superfluous, therefore, to exhibit it any longer under figure.
因此，再用预表来展示它就是多余的了。

1. THE BREAD IN THE SUPPER ORDAINED TO BE EATEN, NOT SACRIFICED.—ERRORS OF THE MASS.
2. 圣餐中的饼是命定要吃的，不是要献祭的——弥撒的错误。

And such is the import of the injunction which Jesus Christ has left.
这就是耶稣基督所留下训令的含义。
It is not that we are to offer or immolate, but to take and eat what has been offered and immolated, however, though there was some weakness in such observance, there was not such impiety as afterwards supervened.
并非我们要献上或宰杀，而是要拿起并吃那已经献上和宰杀的；然而，虽然这种遵守中有些软弱，却没有后来出现的那么不虔敬。
For to the Mass has been wholly transferred what was proper to the death of Christ, viz., to satisfy God for our sins, and so reconcile us to him.
因为弥撒 (Mass) 完全承袭了基督之死的固有属性，即为我们的罪满足神，从而使我们与祂和好。
Moreover, the office of Christ has been transferred to those whom they name priests, viz., persons to sacrifice to God, and in sacrificing, intercede to obtain for us grace, and the pardon of our offences.
此外，基督的职分已经转移到那些他们称为神父(priests)的人身上，即，向神献祭的人，并在献祭时，代求为我们获得恩典和我们过犯的赦免。

1. ATTEMPTED DEFENCE OF THE SACRIFICE OF THE MASS.
2. 对弥撒献祭的辩护尝试。

I wish not to keep back the explanations which the enemies of the truth here offer.
我不愿隐瞒真理的敌人在此提出的解释。
They say that the Mass is not a new sacrifice, but only an application of the sacrifice of which we have spoken.
他们说弥撒 (Mass) 并非新的献祭，而只是我们所说的献祭的应用。
Although they color their abomination somewhat by so saying, still it is a mere quibble.
虽然他们这样说在某种程度上掩盖了他们的可憎行为，但这纯粹是诡辩。
For it is not merely said that the sacrifice of Christ is one, but that it is not to be repeated, because its efficacy endures for ever.
因为不仅仅是说基督的献祭是一次的，而且是说它不应重复，因为它的功效永远长存。
It is not said that Christ once offered himself to the Father, in order that others might afterwards make the same oblation, and so apply to us the virtue of his intercession.
并非说基督曾一次将自己献给父，以便其他人后来可以作同样的奉献，从而将祂代求的功效应用在我们身上。
As to applying to us the merit of his death, that we may perceive the benefit of it, that is done not in the way in which the Popish Church has supposed, but when we receive the message of the gospel, according as it is testified to us by the ministers whom God has appointed as his ambassadors, and is sealed by the sacraments.
至于将祂死的功劳应用在我们身上，使我们可以感知到它的益处，这并非按照罗马天主教会 (Popish Church) 所设想的方式完成的，而是在我们领受福音的信息时，正如神所任命的作为祂使者的牧师们向我们作见证的那样，并且由圣礼所印证。

1. ERRORS CONNECTED WITH THE ABOMINATION OF THE MASS.
2. 与弥撒可憎行为相关的错误。

The common opinion approved by all their doctors and prelates is, that by hearing Mass, and causing it to be said, they perform a service meriting grace and righteousness before God.
他们所有博士和主教所认可的普遍观点是，通过听弥撒 (Mass)，并使人举行弥撒，他们就履行了一项在神面前赚取恩典和公义的事奉。
We say; that to derive benefit from the Supper, it is not necessary to bring any thing of our own in order to merit what we ask.
我们说；要从圣餐中获益，不必带任何我们自己的东西来赚取我们所求的。
We have only to receive in faith the grace which is there presented to us, and which resides not in the sacrament, but refers us to the cross of Jesus Christ as proceeding therefrom.
我们只需凭信心领受那里呈现在我们面前的恩典，这恩典并非存在于圣礼中，而是将我们引向耶稣基督的十字架，如同从那里发出的一样。
Hence there is nothing more contrary to the true meaning of the Supper, than to make a sacrifice of it.
因此，没有什么比将其作为献祭更违背圣餐的真正意义了。
The effect of so doing is to lead us off from recognizing the death of Christ as the only sacrifice, whose virtue endures for ever.
这样做的结果是使我们偏离，不再承认基督的死是唯一的献祭，其功效永远长存。
This being well understood, it will be apparent that all masses in which there is no such communion as the Lord enjoined, are only an abomination.
这一点充分理解之后，就会显而易见，所有没有主所吩咐的那种交通的弥撒 (masses)，都只是一种可憎之物。
The Lord did not order that a single priest, after making his sacrifice, should keep himself apart, but that the sacrament should be distributed in the assembly after the manner of the first Supper, which he made with his apostles.
主并没有命令一个神父在献祭之后，要独自一人，而是命令圣礼应按照祂与祂使徒们所举行的第一次圣餐的方式，在会众中分发。
But after this cursed opinion was forged, out of it, as an abyss, came forth the unhappy custom by which the people, contenting themselves with being present to partake in the merit of what is done, abstain from communicating, because the priest gives out that he offers his host for all, and specially for those present.
但是，在这个被咒诅的观点被捏造出来之后，从它里面，如同从一个深渊里，产生了一种不幸的习俗，即人们满足于在场分享所行之事的功德，却禁戒领受，因为神父声称他为所有人，特别是为在场的人献上他的祭品 (host)。
I speak not of abuses, which are so absurd, that they deserve not to be noticed, such as giving each saint his mass, and transferring what is said of the Lord’s Supper to St. William and St. Walter, and making an ordinary fair of masses, buying and selling them with the other abominations which the word sacrifice has engendered.
我不谈那些荒谬到不值得注意的滥用，例如给每个圣徒举行他的弥撒 (mass)，并将关于主圣餐的说法转移到圣威廉 (St. William) 和圣沃尔特 (St. Walter) 身上，以及将弥撒变成普通的市集，买卖它们，连同“献祭”一词所产生的其他可憎行为。

1. TRANSUBSTANTIATION.
2. 变体论 (Transubstantiation)。

The second error which the devil has sown to corrupt this holy ordinance, is in forging and inventing that after the words are pronounced with an intention to consecrate, the bread is transubstantiated into the body of Christ, and the wine into his blood.
魔鬼为了败坏这神圣的定例而播下的第二个错误，是捏造并发明说，在带着祝圣意图念出那些话之后，饼就变体 (transubstantiated) 成了基督的身体，酒就变体成了祂的血。
First of all, this falsehood has no foundation in Scripture, and no countenance from the Primitive Church, and what is more, cannot be reconciled or consist with the word of God.
首先，这种虚假在圣经中毫无根据，也得不到初期教会的支持，更重要的是，它无法与神的道相协调或一致。
When Jesus Christ, pointing to the bread, calls it his body, is it not a very forced construction to say, that the substance of the bread is annihilated, and the body of Christ substituted in its stead?
当耶稣基督指着饼，称它为祂的身体时，说饼的实质被消灭，而基督的身体取而代之，这岂不是很牵强的解释吗？
But there is no cause to discuss the thing as a doubtful matter, seeing the truth is sufficiently clear to refute the absurdity.
但没有理由把这件事当作一件可疑的事情来讨论，因为真理足够清楚地驳斥这种荒谬。
I leave out innumerable passages of Scripture and quotations from the Fathers, in which the sacrament is called bread.
我略去无数圣经段落和教父引文，其中圣礼被称为饼。
I only say that the nature of the sacrament requires, that the material bread remain as a visible sign of the body.
我只说圣礼的性质要求物质的饼仍然作为身体的可见标记。

1. FROM THE NATURE OF A SACRAMENT THE SUBSTANCE OF THE VISIBLE SIGN MUST REMAIN.
2. 从圣礼的性质来看，可见标记的实质必须保留。

It is a general rule in all sacraments that the signs which we see must have some correspondence with the spiritual thing which is figured.
所有圣礼的一般规则是，我们所看见的标记必须与所预表的属灵事物有一些对应关系。
Thus, as in baptism, we are assured of the internal washing of our souls when water is given us as an attestation, its property being to cleanse corporal pollution; so in the Supper, there must be material bread to testify to us that the body of Christ is our food.
因此，正如在洗礼中，当水作为证明赐给我们时，我们就确信我们灵魂的内在洗净，因为水的特性是洁净身体的污秽；所以在圣餐中，必须有物质的饼向我们证明基督的身体是我们的食物。
For otherwise how could the mere color of white give us such a figure?
否则，仅仅白色的颜色如何能给我们这样一个表号呢？
We thus clearly see how the whole representation, which the Lord was pleased to give us in condescension to our weakness, would be lost if the bread did not truly remain.
因此，我们清楚地看到，如果饼不真实地存留，主因体恤我们的软弱而乐意赐给我们的整个表征将会如何丧失。
The words which our Lord uses imply as much as if he had said: Just as man is supported and maintained in his body by eating bread, so my flesh is the spiritual nourishment by which souls are vivified.
我们主所用的话语暗示着，就好像祂曾说：正如人靠吃饼来维持和供养身体，我的肉也是使灵魂得以活泼的属灵滋养。
Moreover, what would become of the other similitude which St. Paul employs?
此外，圣保罗所用的另一个比喻又会怎样呢？
As several grains of corn are mixed together to form one bread, so must we together be one, because we partake of one bread.
正如许多麦粒混合在一起形成一个饼，我们也必须合而为一，因为我们同领一个饼。
If there were whiteness only without the substance, would it not be mockery to speak thus?
如果只有白色而没有实质，这样说岂不是嘲弄吗？
Therefore we conclude, without doubt, that this transubstantiation is an invention forged by the devil to corrupt the true nature of the Supper.
因此，我们毫无疑问地得出结论，这种变体论 (transubstantiation) 是魔鬼为了败坏圣餐的真实性质而捏造的发明。

1. FALSE OPINION OF THE BODILY PRESENCE OF CHRIST IN THE SUPPER.
2. 关于基督在圣餐中身体临在的错误观点。

Out of this fantasy several other follies have sprung.
从这种幻想中产生了其他几种愚蠢。
Would to God they were only follies, and not gross abominations.
但愿它们仅仅是愚蠢，而不是粗鄙的可憎之物。
They have imagined I know not what local presence and thought, that Jesus Christ in his divinity and humanity was attached to this whiteness, without paying regard to all the absurdities which follow from it.
他们想象了一种我不知道是什么的地域性临在，并认为耶稣基督在祂的神性和人性上都附着在这白色之上，却没有顾及由此产生的一切荒谬。
Although the old doctors of Sorbonne dispute more subtlety how the body and blood are conjoined with the signs, still it cannot be denied that this opinion has been received by great and small in the Popish Church, and that it is cruelly maintained in the present day by fire and sword, that Jesus Christ is contained under these signs, and that there we must seek him.
虽然索邦 (Sorbonne) 的老博士们更微妙地争论身体和血如何与标记相结合，但不可否认的是，这种观点已被罗马天主教会 (Popish Church) 的大小人物所接受，并且在今天被火与剑残酷地维护着，即耶稣基督包含在这些标记之下，我们必须在那里寻求祂。
Now to maintain that, it must be confessed either that the body of Christ is without limit, or that it may be in different places.
如今要维护这一点，就必须承认基督的身体要么是无限的，要么它可能在不同的地方。
In saying this we are brought at last to the point, that it is a mere phantom.
这样说，我们最终会得出结论，它仅仅是一个幻影。
To wish then to establish such a presence as is to enclose the body within the sign, or to be joined to it locally, is not only a reverie, but a damnable error, derogatory to the glory of Christ, and destructive of what we ought to hold in regard to his human nature.
那么，希望建立一种将身体封闭在标记之内，或在地域上与它相连的临在，不仅是一种幻想，而且是一种可咒诅的错误，有损基督的荣耀，并破坏了我们对祂人性的应有认识。
For Scripture everywhere teaches us, that as the Lord on earth took our humanity, so he has exalted it to heaven, withdrawing it from mortal condition, but not changing its nature.
因为圣经各处都教导我们，正如主在地上取了我们的人性，祂也已将其高举到天上，使其脱离必死的状况，但并未改变其本性。

1. THE BODY OF OUR SAVIOUR IN HEAVEN THE SAME AS THAT WHICH HE HAD ON EARTH.
2. 我们救主在天上的身体与祂在地上时的一样。

We have two things to consider when we speak of our Lord’s humanity.
当我们谈论我们主的人性时，有两件事需要考虑。
We must neither destroy time reality of the nature, nor derogate in any respect from his state of glory.
我们既不能破坏其本性的真实性，也不能在任何方面减损祂荣耀的状态。
To do so we must always raise our thoughts on high, and there seek our Redeemer.
为此，我们必须始终将我们的思想提升到高处，并在那里寻求我们的救赎主。
For if we would place him under the corruptible elements of this world, besides subverting what Scripture tells us in regard to his human nature, we annihilate the glory of his ascension.
因为如果我们想把祂置于这个世界可朽坏的元素之下，除了颠覆圣经关于祂人性的教导之外，我们还消灭了祂升天的荣耀。
As several others have treated this subject at large, I refrain from going farther.
由于其他几位已经详细论述过这个主题，我就不再进一步阐述了。
I only wished to observe, in passing, that to fancy Jesus Christ enclosed under the bread and wine, or so to conjoin him with it as to amuse our understanding there without looking up to heaven, is a diabolical reverie.
我只是想顺便指出，幻想耶稣基督被封闭在饼和酒之下，或者如此将祂与它们结合，以致我们的理解力在那里自娱自乐而不仰望天堂，这是一种属魔鬼的幻想。
We will touch on this in another place.
我们将在别处谈到这一点。

1. OTHER ABUSES ARISING OUT OF AN IMAGINARY BODILY PRESENCE.
2. 由想象的身体临在产生的其他滥用。

This perverse opinion, after it was once received, engendered numerous other superstitions.
这种悖谬的观点一旦被接受，就产生了许多其他的迷信。
First of all comes that carnal adoration which is mere idolatry.
首先是那种属肉体的崇拜，这纯粹是偶像崇拜。
For to prostrate ourselves before the bread of the Supper, and worship Jesus Christ as if he were contained in it, is to make an idol of it rather than a sacrament.
因为俯伏在圣餐的饼前，并敬拜耶稣基督，就好像祂包含在其中一样，这是把它当作偶像而不是圣礼。
The command given us is not to adore, but to take and eat.
赐给我们的命令不是要崇拜，而是要拿起吃。
That, therefore, ought not to have been presumptuously attempted.
因此，那本不应被擅自尝试。
Moreover, the practice always observed by the early Church, when about to celebrate the Supper, was solemnly to exhort the people to raise their hearts on high, to intimate, that if we would adore Christ aright, we must not stop at the visible sign.
此外，早期教会在即将举行圣餐时，总是郑重地劝勉会众将心举向高处，以表明如果我们想正确地崇拜基督，就绝不能停留在可见的标记上。
But there is no need to contend long on this point when the presence and conjunction of the reality with the sign (of which we have spoken, and will again speak) is well understood.
但是，当实体与标记的临在和结合（我们已经谈过，并将再次谈到）得到充分理解时，就没有必要在这一点上长时间争论了。
From the same source have proceeded other superstitious practices, as carrying the sacrament in procession through the streets once a—year at another time making a tabernacle for it, and keeping it to the year’s end in a cupboard to amuse the people with it, as if it were a god.
从同一来源产生了其他迷信的做法，例如每年一次抬着圣礼在街上游行，另一次为它制作一个会幕 (tabernacle)，并把它存放在橱柜里直到年底，用它来取悦人们，就好像它是一个神一样。
As all that has not only been invented without authority from the word of God, but is also directly opposed to the institution of the Supper, it ought to be rejected by Christians.
由于所有这些不仅是在没有神话语权威的情况下发明的，而且也直接违背了圣餐的设立，因此基督徒应当拒绝它们。

1. REASON WHY THE PAPISTS COMMUNICATE ONLY ONCE A YEAR.
2. 罗马天主教徒 (Papists) 一年只领一次圣餐的原因。

We have shown the origin of the calamity which befell the Popish Church—I mean that of abstaining from communicating in the Supper for the whole period of a year.
我们已经指出了临到罗马天主教会 (Popish Church) 的灾难的根源——我指的是全年禁戒领受圣餐。
It is because they regard the Supper as a sacrifice which is offered by one in the name of all.
这是因为他们将圣餐视为一种由一人奉全体之名献上的祭。
But even while thus used only once a year, it is sadly wasted and as it were torn to pieces.
但即使每年只这样使用一次，它也被可悲地浪费了，并且可以说被撕成了碎片。
For instead of distributing the sacrament of blood to the people, as our Lord’s command bears, they are made to believe that they ought to be contented with the other half..
因为他们没有按照我们主的命令，将血的圣礼分给人们，反而使人们相信他们应当满足于另一半。
Thus poor believers are defrauded of the gift which the Lord Jesus had given them.
因此，可怜的信徒们被骗去了主耶稣赐给他们的恩赐。
For if it is no small benefit to have communion in the blood of the Lord as our nourishment, it is great cruelty to rob those of it to whom it belongs.
因为如果分享主的血作为我们的滋养并非小小的益处，那么剥夺那些本应拥有它的人，就是极大的残忍。
In this we may see with what boldness and audacity the Pope has tyrannized over the Church after he had once usurped domination.
由此我们可以看出，教皇 (Pope) 一旦篡夺了统治权之后，就以何等的胆大妄为和厚颜无耻来 tyrannize (暴虐统治) 教会。

1. THE POPE HAS MADE EXCEPTIONS TO THE GENERAL RULES LAID DOWN BY OUR LORD.
2. 教皇 (Pope) 对我们主所定下的一般规则作了例外。

Our Lord having commanded his disciples to eat the bread sanctified in his body, when he comes to the cup, does not say simply, “drink,” but he adds expressly, that all are to drink.
我们的主吩咐祂的门徒吃在祂身体里分别为圣的饼，当祂论到杯时，祂并非简单地说“喝”，而是明确地补充说，所有的人都要喝。
Would we have any thing clearer than this?
我们还能有比这更清楚的吗？
He says that we are to eat the bread without using an universal term.
祂说我们要吃饼，却没有使用一个普遍性的词语。
He says that we are all to drink of the cup.
祂说我们都要喝这杯。
Whence this difference, but just that he was pleased by anticipation to meet this wickedness of the devil?
这种差异从何而来，岂不正是因为祂乐意预先应对魔鬼的这种邪恶吗？
And yet such is the pride of the Pope that he dares to say, Let not all drink.
然而教皇 (Pope) 的骄傲竟至于此，他竟敢说，并非所有人都喝。
And to show that he is wiser than God, he alleges it to be very reasonable that the priest should have some privilege beyond the people, in honour of the sacerdotal dignity; as if our Lord had not duly considered what distinction should be made between them.
为了表明他比神更聪明，他声称神父比平信徒拥有某些特权，以尊崇神职的尊严，这是非常合理的；就好像我们的主没有适当考虑他们之间应作何区分一样。
Moreover, he objects dangers which might happen if the cup were given in common to all.
此外，他反对说，如果杯子普遍分给所有人，可能会发生危险。
Some drop of it might occasionally be spilt; as if our Lord had not foreseen that.
偶尔可能会洒出一些；就好像我们的主没有预见到那样。
Is not this to accuse God quite openly of having confounded the order which he ought to have observed, and exposed his people to danger without cause?
这岂不是公然指责神混淆了祂本应遵守的次序，并无故使祂的子民面临危险吗？

1. FRIVOLOUS REASONS FOR WITHHOLDING THE CUP.
2. 扣留杯的琐碎理由。

To show that there is no great inconvenience in this change, they argue, that under one species the whole is comprised, inasmuch as the body cannot be separated from the blood: as if our Lord had without reason distinguished the one from the other.
为了表明这种改变没有太大的不便，他们辩称，在一种形式之下就包含了全部，因为身体不能与血分开：就好像我们的主毫无理由地区分了两者一样。
For if we can leave one of the parts behind as superfluous, what folly must it have been to recommend them separately.
因为如果我们能把其中一部分当作多余的而丢弃，那么分别推荐它们必定是何等的愚蠢。
Some of his supporters, seeing that it was impudence to maintain this abomination, have wished to give it a different color, viz., that Jesus Christ, in instituting, spoke only to his apostles whom he had raised to the sacerdotal order.
他的一些支持者，看到维护这种可憎行为是厚颜无耻的，便希望给它一个不同的说法，即，耶稣基督在设立时，只对祂已提升到神职等级的使徒们说话。
But how will they answer what St. Paul said, when he delivered to all the people what he had received of the Lord—that each should eat of this bread and drink of this cup?
但是，当圣保罗将他从主所领受的——即各人要吃这饼，喝这杯——传给所有人的时候，他们将如何回答圣保罗所说的话呢？
Besides, who told them that our Lord gave the Supper to his apostles as priests?
此外，谁告诉他们我们的主将圣餐赐给祂的使徒们是作为神父呢？
The words import the opposite, when he commands them to do after his example. (Luke xxii. 19.)
当祂吩咐他们照祂的榜样行时，这些话语的含义恰恰相反。（路加福音二十二章19节）
Therefore he delivers the rule which he wishes to be always observed in his Church; and so it was anciently observed until Antichrist, having gained the upper hand, openly raised his horns against God and his truth to destroy it totally.
因此，祂传下了祂希望在祂教会中永远遵守的规则；并且古代也是这样遵守的，直到敌基督者占了上风，公然举起他的角来反对神和祂的真理，要彻底摧毁它。
We see then that it is an intolerable perversion thus to divide and rend the sacrament, separating the parts which God has joined.
那么我们看到，这样分割和撕裂圣礼，将神所配合的部分分开，是一种无法容忍的歪曲。

1. THE BUFFOONERY OF THE POPE IN REGARD TO THE SUPPER.
2. 教皇 (Pope) 在圣餐方面的滑稽行为。

To get to an end, we shall embrace under one head what might otherwise have been considered separately.
为了结束，我们将把本可以分开考虑的内容归纳在一个标题下。
This head is, that the devil has introduced the fashion of celebrating the Supper without any doctrine, and for doctrine has substituted ceremonies partly inept and of no utility, and partly dangerous, having proved the cause of much mischief.
这个标题是，魔鬼引入了一种在没有任何教义的情况下举行圣餐的方式，并用一些部分不当且毫无用处，部分危险，并已证明造成许多祸害的仪式来代替教义。
To such an extent has this been done, that the Mass, which in the Popish Church is held to be the Supper, is, when well explained, nothing but pure apishness and buffoonery.
这种情况已经发展到如此地步，以致在罗马天主教会 (Popish Church) 中被认为是圣餐的弥撒 (Mass)，如果解释清楚，不过是纯粹的模仿和滑稽表演。
I call it apishness, because they there counterfeit the Lord’s Supper without reason, just as an ape at random and without discernment imitates what he sees done.
我称之为模仿 (apishness)，因为他们在那里毫无理由地仿效主的圣餐，就像猿猴随意而无分辨地模仿它所看见的行为一样。

1. THE WORD OUGHT ALWAYS TO ACCOMPANY THE SACRAMENTS.
2. 道应当始终伴随圣礼。

The principal thing recommended by our Lord is to celebrate the ordinance with true understanding.
我们主所推荐的主要事情是带着真正的理解来举行这定例。
From this it follows that the essential part lies in the doctrine.
由此可见，其基本部分在于教义。
This being taken away, it is only a frigid unavailing ceremony.
如果把这个拿掉，它就只是一个冷淡无效的仪式。
This is not only shown by Scripture, but attested by the canons of the Pope, (Can. Detrahe. i. 4,1,) in a passage quoted from St. Augustine, (Tract SO, in Joan.) in which he asks—” What is the water of baptism without the word but just a corruptible element?
这不仅由圣经所显明，也由教皇 (Pope) 的教规 (Canons) 所证实（Can. Detrahe. i. 4,1），引自圣奥古斯丁 (St. Augustine) 的一段话（Tract SO, in Joan.），他在其中问道——“没有道的洗礼之水，除了一个可朽坏的元素之外，又是什么呢？”
The word (he immediately adds) not as pronounced, but as understood.”
道（他立刻补充说）不是指念出来的，而是指被理解的。”
By this he means, that the sacraments derive their virtue from the word when it is preached intelligibly.
祂的意思是，当道被清晰地宣讲时，圣礼就从道中获得它们的功效。
Without this they deserve not the name of sacraments.
没有这个，它们就不配称为圣礼。
Now so far is there from being any intelligible doctrine in the Mass, that, on the contrary, the whole mystery is considered spoiled if every thing be not said and done in whispers, so that nothing is understood.
如今，弥撒 (Mass) 中根本没有任何可理解的教义，恰恰相反，如果一切不是以低语说出和完成，以致什么都听不懂，整个奥秘就被认为是破坏了。
Hence their consecration is only a species of sorcery, seeing that by muttering and gesticulating like sorcerers, they think to constrain Jesus to come down into their hands.
因此，他们的祝圣只是一种巫术，因为他们像巫师一样喃喃自语和比手划脚，以为可以强迫耶稣降临到他们手中。
We thus see how the Mass, being thus arranged, is an evident profanation of the Supper of Christ, rather than an observance of it., as the proper and principal substance of the Supper is wanting, viz., full explanation of the ordinance and clear statement of the promises, instead of the priest standing apart and muttering to himself without sense or reason.
因此我们看到，如此安排的弥撒 (Mass)，显然是对基督圣餐的亵渎，而不是遵守它，因为圣餐的固有和主要实质缺失了，即，对定例的充分解释和对承诺的清晰陈述，取而代之的是神父独自站立，毫无意义或理性地自言自语。
I call it buffoonery, also, because of mimicry and gestures, better adapted to a farce than to such an ordinance as the sacred Supper of our Lord.
我也称之为滑稽表演 (buffoonery)，因为那些模仿和手势，更适合于一场闹剧，而不是像我们主神圣圣餐这样的定例。

1. THE CEREMONIES OF THE ANCIENT LAW, WHY APPOINTED.—THOSE OF THE PAPISTS CENSURABLE.
2. 古代律法的仪式，为何设立——罗马天主教徒 (Papists) 的仪式应受谴责。

It is true, indeed, that the sacrifices under the Old Testament were performed with many ornaments and ceremonies, but because there was a good meaning under them, and the whole was proper to instruct and exercise the people in piety, they are very far from being like those which are now used, and serve no purpose but to amuse the people without doing them any good.
诚然，旧约下的献祭确实是用许多装饰品和仪式进行的，但因为它们下面有美好的意义，并且整个过程都适合教导和操练百姓敬虔，所以它们与现在所用的那些仪式截然不同，那些仪式除了取悦百姓而对他们没有任何益处之外，别无他用。
As these gentry allege the example of the Old Testament in defense of their ceremonies, we have to observe what difference there is between what they do, and what God commanded the people of Israel.
由于这些绅士们引用旧约的例子来为他们的仪式辩护，我们必须观察他们所做的与神吩咐以色列民所做的之间有何不同。
Were there only this single point, that what was then observed was founded on the commandment of the Lord, whereas all those frivolities have no foundation, even then the difference would be large.
即使仅仅是这一点，即当时所遵守的是建立在主的命令之上，而所有这些琐事都没有基础，即便如此，差异也是巨大的。
But we have much more to censure in them.
但我们对它们还有更多的指责。

1. THE JEWISH CEREMONIES HAVING SERVED THEIR PURPOSE, THE IMITATION OF THEM ABSURD.
2. 犹太人的仪式既已达到目的，模仿它们便是荒谬的。

Within good cause our Lord ordained the Jewish form for a time, intending that it should one day come to an end and be abrogated.
我们的主有充分的理由在一段时间内命定犹太人的形式，意图它有一天会结束并被废除。
Not having then given such clearness of doctrine, he was pleased that the people should be more exercised in figures to compensate for the defect.
当时祂没有赐下如此清晰的教义，祂乐意让百姓更多地在预表上操练，以弥补缺陷。
But since Jesus Christ has been manifested in the flesh, doctrine having been much more clearly delivered, ceremonies have diminished.
但自从耶稣基督在肉身显现以来，教义的传讲更加清晰，仪式就减少了。
As we have now the body, we should leave off shadows.
既然我们现在有了实体，就应当摒弃影像。
To return to the ceremonies which are abolished, is to repair the Vail of the temple which Jesus Christ rent by his death, and so far obscure the brightness of his gospel.
回到那些被废除的仪式，就是修补耶稣基督借着祂的死所撕裂的圣殿的幔子 (Vail)，从而在某种程度上遮蔽了祂福音的光辉。
Hence we see, that such a multitude of ceremonies in the Mass is a form of Judaism quite contrary to Christianity.
因此我们看到，弥撒 (Mass) 中如此众多的仪式是一种与基督教完全相反的犹太教形式。
I mean not to condemn the ceremonies which are subservient to decency and public order, and increase the reverence for the sacrament, provided they are sober and suitable.
我并非要谴责那些有助于庄重和公共秩序，并增加对圣礼敬畏的仪式，只要它们是严肃和合适的。
But such an abyss without end or limit is not at all tolerable, seeing that it has engendered a thousand superstitions, and has in a manner stupefied the people without yielding any edification.
但是，这样一个没有尽头或限制的深渊是完全不能容忍的，因为它产生了一千种迷信，并且在某种程度上使人们麻木，却没有产生任何造就。

1. THE DEATH AND PASSION OF OUR LORD THE PERFECT AND ONLY SACRIFICE.
2. 我们主的死和受难是完美且唯一的献祭。

Hence also we see how those to whom God has given the knowledge of his truth should differ from the Papists.
因此，我们也看到那些蒙神赐予祂真理知识的人，应当如何与罗马天主教徒 (Papists) 有所不同。
First, they cannot doubt that it is abominable blasphemy to regard the Mass as a sacrifice by which the forgiveness of sins is purchased for us; or rather, that the priest is a kind of mediator to apply the merit of Christ’s passion and death to those who purchase his mass, or are present at it, or feel devotion for it.
首先，他们不能怀疑，将弥撒 (Mass) 视为一种为我们购买罪得赦免的献祭，这是一种可憎的亵渎；或者更确切地说，神父是一种中保，将基督受难和死的功劳应用到那些购买他的弥撒，或出席弥撒，或对弥撒怀有虔诚的人身上。
On the contrary, they must hold decidedly that the death and suffering of the Lord is the only sacrifice by which the anger of God has been satisfied, and eternal righteousness procured for us; and, likewise, that the Lord Jesus has entered into the heavenly sanctuary in order to appear there for us, and intercede in virtue of his sacrifice.
相反，他们必须坚决认为，主的死和受苦是唯一的献祭，借此神的忿怒得以满足，永恒的公义为我们获得；同样，主耶稣已经进入天上的圣所，为要在那里为我们显现，并凭着祂的献祭代求。
Moreover, they will readily grant, that the benefit of his death is communicated to us in the Supper, not by the merit of the act, but because of the promises which are given us, provided we receive them in faith.
此外，他们会欣然承认，祂死的益处是在圣餐中传递给我们的，并非借着行为的功德，而是因为赐给我们的应许，条件是我们凭信心领受它们。
Secondly, they should on no account grant that the bread is transubstantiated into the body of Jesus Christ, nor the wine into his blood, but should persist in holding that the visible signs retain their true substance, in order to represent the spiritual reality of which we have spoken.
其次，他们绝不应承认饼变体 (transubstantiated) 成了耶稣基督的身体，酒变体成了祂的血，而应坚持认为可见的标记保留了它们的真实实质，以便代表我们所说的属灵实体。
Thirdly, they ought also to hold for certain, that the Lord gives us in the Supper that which he signifies by it, and, consequently, that we truly receive the body and blood of Jesus Christ.
第三，他们也应当确信，主在圣餐中赐给我们祂借此所表示的，因此，我们真实地领受耶稣基督的身体和血。
Nevertheless they will not seek him as if he were enclosed under the bread, or attached locally to the visible sign.
然而，他们不会像祂被封闭在饼底下，或在地域上附着于可见的标记那样去寻求祂。
So far from adoring the sacrament, they will rather raise their understandings and their hearts on high, as well to receive Jesus Christ, as to adore him.
他们远非崇拜圣礼，反而会将他们的理解力和心灵提升到高处，既为了领受耶稣基督，也为了崇拜祂。

1. VIEW OF ENLIGHTENED CHRISTIANS IN REGARD TO THE’ SUPPER.
2. 蒙光照的基督徒对圣餐的看法。

Hence they will despise and condemn as idolatrous all those superstitious practices of carrying about the sacrament in pomp and procession, and building tabernacles in which to adore it.
因此，他们会鄙视并谴责所有那些以盛大游行方式抬着圣礼，以及建造会幕 (tabernacles) 来崇拜它的迷信做法，视之为偶像崇拜。
For the promises of our Lord extend only to the uses which he has authorized.
因为我们主的应许只适用于祂所授权的用途。
Next, they will hold that to deprive the people of one of the parts of the sacrament, viz., the cup, is to violate and corrupt the ordinance of the Lord, and that to observe it properly it must be administered in all its integrity.
其次，他们会认为，剥夺百姓圣礼的一部分，即杯，是违背和败坏主的定例，并且要正确地遵守它，就必须完整地施行它。
Lastly, they will regard it as a superfluity, not only useless but dangerous, and not at all suitable to Christianity, to use so many ceremonies taken from the Jews contrary to the simplicity which the Apostles left us, and that it is still more perverse to celebrate the Supper with mimicry and buffoonery, while no doctrine is stated, or rather all doctrine is buried, as if the Supper were a kind of magical trick.
最后，他们会认为，使用如此多取自犹太人的仪式，违背了使徒们留给我们的简朴，这不仅是多余的，而且是无用且危险的，根本不适合基督教，并且，在没有陈述任何教义，或者更确切地说，所有教义都被埋没的情况下，用模仿和滑稽表演来举行圣餐，就好像圣餐是一种魔术戏法一样，那就更加悖谬了。

1. LAST DIVISION.—RECENT DISPUTES ON THE SUPPER.
2. 最后一部分——近期关于圣餐的争论。

To have done, it is necessary to come to the last principal point, viz., the contention which has arisen in our time in regard to this matter.
为了结束，有必要来到最后一个要点，即，在我们这个时代就此事发生的争论。
Now, as it is an unhappy business—the devil, no doubt, having stirred it up to impede, nay altogether to interrupt the course of the gospel—so far am I from taking pleasure in referring to it, that I could wish the remembrance of it were altogether abolished.
如今，由于这是一件不幸的事——魔鬼无疑挑起了它，以阻碍，甚至完全中断福音的进程——我远非乐于提及它，我倒希望对它的记忆能够完全被消除。
Nevertheless, as I see many good consciences troubled, because they do not know to what side to turn, I shall only say as much as may seem necessary to show them how they ought to decide.
然而，由于我看到许多善良的良心感到困扰，因为他们不知道该转向哪一边，我将只说那些在我看来是必要的，以向他们表明他们应当如何决定。

1. GOD SOMETIMES ALLOWS HIS OWN PEOPLE TO FALL INTO ERROR.
2. 神有时容许祂自己的百姓陷入错误。

First, I beseech all believers, in the name of God, not to be too much scandalized at the great difference which has arisen among those who ought to be a kind of leaders in bringing back the light of truth.
首先，我奉神的名恳求所有信徒，不要因为那些本应在带回真理之光方面起领导作用的人们中间出现的巨大分歧而过分跌倒。
For it is no new thing for the Lord to leave his servants in some degree of ignorance, and suffer them to have debate among themselves—not to leave them for ever, but only for a time to humble them.
因为主让祂的仆人某种程度上处于无知之中，并容许他们彼此辩论，这并非什么新鲜事——并非永远离开他们，而只是暂时为了使他们谦卑。
And indeed had every thing till now turned out to a wish without any disturbance, men might possibly have forgotten themselves, or the grace of God might have been less known than it ought.
而且，如果到目前为止一切都如愿以偿，没有任何干扰，人们可能已经忘记了自己，或者神的恩典可能没有像它应该的那样被认识。
Thus the Lord has been pleased to take away all ground of glorying from men, in order that he might alone be glorified.
因此，主乐意除去人一切荣耀的根据，以便唯独祂得荣耀。
Moreover, if we consider in what an abyss of darkness the world was when those who have shared this controversy began to bring back the truth, we shall not wonder that they did not know every thing at the beginning.
此外，如果我们考虑到，当那些参与这场争论的人开始带回真理时，世界是处在何等黑暗的深渊之中，我们就不会奇怪他们在开始时并非什么都知道。
The wonder rather is, that our Lord in so short a time enlightened them that they were themselves able to escape and draw others out of that sink of error in which they had been so long immersed.
更令人惊奇的是，我们的主在如此短的时间内光照了他们，使他们自己能够逃脱，并将其他人从他们长期沉浸其中的那个错误泥潭中拉出来。
But no better course can be taken than to show how matters have proceeded, because this will make it appear that people have not so much cause to be scandalized at it as is commonly supposed.
但是，没有比说明事情如何发展更好的办法了，因为这将表明人们并没有像通常所认为的那样，有那么多理由为此跌倒。

1. HISTORY OF THE CONTROVERSY ON THIS SUBJECT AMONG THE REFORMERS—LUTHER.
2. 改革家们关于此主题的争论史——路德 (LUTHER)。

When Luther began to teach, he took a view of the subject which seemed to imply, that in regard to the corporal presence in the Supper he was willing to leave the generally received opinion untouched; for while condemning transubstantiation, he said that the bread was the body of Christ, inasmuch as it was united with him.
当路德 (Luther) 开始教导时，他对这个主题的看法似乎暗示，关于圣餐中的身体临在，他愿意不触动普遍接受的观点；因为虽然他谴责变体论 (transubstantiation)，但他却说饼是基督的身体，因为它与祂联合。
Besides, he added similitudes which were somewhat harsh and rude; but he was in a manner compelled to do so, as he could not otherwise explain his meaning.
此外，他还添加了一些有些严厉和粗鲁的比喻；但他可以说在某种程度上是被迫这样做的，因为他无法用其他方式解释他的意思。
For it is difficult to give an explanation of so high a matter without using some impropriety of speech.
因为要解释如此崇高的事情，而不使用一些不恰当的言辞，是很困难的。

1. VIEWS OF ZUINGLIUS AND ECOLOMPADIUS.
2. 慈运理 (ZUINGLIUS) 和厄科兰帕迪乌斯 (ECOLOMPADIUS) 的观点。

On the other hand arose Zuinghius and Ecolompadius, who, considering the abuse and deceit which the devil had employed in establishing such a carnal presence of Christ as had been taught and held for more than six hundred years, thought it unlawful to disguise their sentiments, since that view implied an execrable idolatry, in that Jesus Christ was worshipped as enclosed in the bread.
另一方面，慈运理 (Zuinglius) 和厄科兰帕迪乌斯 (Ecolompadius) 出现了，他们考虑到魔鬼在建立基督身体临在方面所使用的滥用和欺骗（这种观点已被教导和持守了六百多年），认为掩饰他们的观点是不合法的，因为那种观点意味着一种可憎的偶像崇拜，即耶稣基督被当作封闭在饼中而受到敬拜。
Now, as it was very difficult to remove this opinion, which had been so long rooted in the hearts of men, they applied all their talents to bring it into discredit, showing how gross an error it was not to recognize what is so clearly declared in Scripture touching the ascension of Jesus Christ, that he has been received in his humanity into heaven, and will remain there until he descend to judge the world.
如今，由于要消除这种已在人们心中根深蒂固了如此之久的观点非常困难，他们运用了他们所有的才能来使其声名狼藉，表明不承认圣经中关于耶稣基督升天的如此清晰的宣告是多么粗鄙的错误，即祂在祂的人性中已被接到天上，并将留在那里，直到祂降临审判世界。
Meantime, while engrossed with this point, they forgot to show what presence of Jesus Christ ought to be believed in the Supper, and what communion of his body and blood is there received.
与此同时，当他们专注于这一点时，他们忘记了说明在圣餐中应当相信耶稣基督的何种临在，以及在那里领受了祂身体和血的何种交通。

1. LUTHER IMPUGNS THEIR VIEWS.
2. 路德 (LUTHER) 驳斥他们的观点。

Luther thought that they meant to leave nothing but the bare signs without their spiritual substance.
路德 (Luther) 认为他们意图只留下空洞的标记，而没有它们的属灵实质。
Accordingly he began to resist them to the face, and call them heretics.
因此，他开始当面抵挡他们，并称他们为异端。

After the contention was once begun it got more inflamed by time, and has thus continued too bitterly for the space of fifteen years or so without the parties ever listening to each other in a peaceful temper.
争论一旦开始，就随着时间的推移而更加激烈，并且就这样苦涩地持续了大约十五年，双方从未以平静的心情互相倾听。
For though they once had a conference, there was such alienation that they parted without any agreement.
因为虽然他们曾有过一次会议，但彼此疏远，以致他们未达成任何协议就分开了。
Instead of meeting on some good ground, they have always receded more and more, looking to nothing else than to defend their own view and refute the opposite.
他们没有在一些良好的基础上会面，反而总是越来越后退，除了捍卫自己的观点和驳斥对方之外，别无他顾。

1. ATTEMPTED RECONCILIATION.—CAUSE OF FAILURE.
2. 和解的尝试——失败的原因。

We thus see wherein Luther failed on his side, and Zuinglius and Ecolompadius on theirs.
因此我们看到路德 (Luther) 在他那方面，以及慈运理 (Zuinglius) 和厄科兰帕迪乌斯 (Ecolompadius) 在他们那方面失败之处。
It was Luther’s duty first to have given notice that it was not his intention to establish such a local presence as the Papist’s dream secondly, to protest that he did not mean to have the sacrament adored instead of God; and lastly, to abstain from those similitudes so harsh and difficult to be conceived, or have used them with moderation, interpreting them so that they could not give rise to any scandal.
路德 (Luther) 的责任首先是应当声明，他并非意图建立罗马天主教徒 (Papist) 所梦想的那种地域性临在；其次，抗议他并非意图让人崇拜圣礼而不是神；最后，避免使用那些如此严厉和难以理解的比喻，或者以节制的方式使用它们，并加以解释，使它们不致引起任何绊脚石。
After the debate was moved, he exceeded bounds as well in declaring his opinion, as in blaming others with too much sharpness of speech.
辩论开始后，他在陈述自己的观点，以及用过于尖锐的言辞指责他人方面都越了界。
For instead of explaining himself in such a way as to make it possible to receive his view, he, with his accustomed vehemence in assailing those who contradicted him, used hyperbolical forms of speech very difficult to be borne by those who otherwise were not much disposed to believe at his nod.
因为他没有以一种使人能够接受他观点的方式来解释自己，反而以他惯常的猛烈态度攻击那些反驳他的人，使用了那些对于那些本来就不太愿意听从他的人来说非常难以忍受的夸张言辞。
The other party also offended, in being so bent on declaiming against the superstitious and fanatical opinion of the Papists, touching the local presence of Jesus Christ within the sacrament, and the perverse adoration consequent upon it, that they labored more to pull down what was evil than to build up what was good; for though they did not deny the truth, they did not teach it so clearly as they ought to have done.
另一方也犯了错，他们如此执着于抨击罗马天主教徒 (Papists) 关于耶稣基督在圣礼中地域性临在的迷信和狂热观点，以及由此产生的悖谬崇拜，以致他们更致力于推翻邪恶，而不是建立良善；因为虽然他们没有否认真理，但他们没有像他们应该的那样清晰地教导它。
I mean that in their too great anxiety to maintain that the bread and wine are called the body of Christ, because they are signs of them, they did not attend to add, that though they are signs, the reality is conjoined with them, and thus protest, that they had no intention whatever to obscure the true communion which the Lord gives us in his body and blood by this sacrament.
我的意思是，他们过分急于维护饼和酒之所以被称为基督的身体，是因为它们是身体的标记，却没有注意到补充说，虽然它们是标记，但实体与它们相结合，从而声明，他们绝无意图模糊主借着这圣礼在祂的身体和血中赐给我们的真实交通。

1. DUTY OF THE SERVANTS OF GOD IN REGARD TO THE ADVANCEMENT OF TRUTH.
2. 神的仆人在推进真理方面的责任。

Both parties failed in not having the patience to listen to each other in order to follow the truth without passion, when it would have been found.
双方都失败在没有耐心互相倾听，以便在可以找到真理的时候，毫无激情地遵循真理。
Nevertheless, let us not lose sight of our duty, which is not to forget the gifts which the Lord bestowed upon them, and the blessings which he has distributed to us by their hands and means.
然而，我们不要忘记我们的责任，那就是不要忘记主赐给他们的恩赐，以及祂借着他们的手和方法分赐给我们的祝福。
For if we are not ungrateful and forgetful of what we owe them, we shall be well able to pardon that and much more, without blaming or defaming them.
因为如果我们不忘恩负义，不忘记我们所欠他们的，我们就能很好地原谅那一点以及更多，而不会责备或诽谤他们。
In short, since we see that they were, and still are, distinguished for holiness of life, excellent knowledge, and ardent zeal to edify the Church, we ought always to judge and speak of them within modesty, and even with reverence; since at last God, after having thus humbled them, has in mercy been pleased to put an end to this unhappy disputation, or at least to calm it preparatory to its final settlement.
简而言之，既然我们看到他们过去是，现在仍然是，因生活的圣洁、卓越的知识和建立教会的热忱而杰出，我们就应当始终以谦逊，甚至以敬畏之心来判断和谈论他们；因为神在如此 humbling (谦卑) 他们之后，终于凭怜悯乐意结束这场不幸的争论，或者至少平息它，为最终的解决作准备。
I speak thus, because no formulary has yet been published in which concord is fixed, as is most expedient.
我这样说，是因为尚未公布任何固定了一致意见的方案 (formulary)，而这才是最合宜的。
But this will be when God will be pleased to assemble those who are to frame it in one place.
但这将在神乐意将那些要制定它的人聚集在一处时实现。

1. FRATERNAL CONCORD AMONG THE CHURCHES.
2. 众教会之间的弟兄和睦。

Meanwhile it should satisfy us, that there is fraternity and communion among the churches, and that all agree in so far as is necessary for meeting together, according to the commandment of God.
与此同时，众教会之间有弟兄情谊和交通，并且所有人都按照神的命令，在聚会所必需的程度上达成一致，这应当使我们满足。
We all then confess with one mouth, that on receiving the sacrament in faith, according to the ordinance of the Lord, we are truly made partakers of the proper substance of the body and blood of Jesus Christ.
那么，我们都同口承认，按照主的定例，凭信心领受圣礼时，我们确实分享了耶稣基督身体和血的固有实质。
How that is done some may deduce better, and explain more clearly than others.
如何做到这一点，有些人可能比其他人推断得更好，解释得更清楚。
Be this as it may, on the one hand, in order to exclude all carnal fancies, we must raise our hearts upwards to heaven, not thinking that our Lord Jesus is so debased as to be enclosed under some corruptible elements; and, on the other hand, not to impair the efficacy of this holy ordinance, we must hold that it is made effectual by the secret and miraculous power of God, and that the Spirit of God is the bond of participation, this being the reason why it is called spiritual.
尽管如此，一方面，为了排除一切属肉体的幻想，我们必须将我们的心向上举到天上，不要以为我们的主耶稣会如此卑微，以致被封闭在某些可朽坏的元素之下；另一方面，为了不损害这神圣定例的功效，我们必须坚持认为，它是借着神隐秘而神奇的能力而生效的，并且神的灵是参与的纽带，这就是它被称为属灵的原因。