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HT: William Gross, onthewing, updated to modern English
HT: 威廉·格罗斯，onthewing，更新为现代英语
Cover Art by Jherae Fabillan
封面艺术：Jherae Fabillan
John Owen was one of the Westminster Divines, Dean of Christ Church of Oxford, Vice-Chancellor of Oxford University, and chaplain to Oliver Cromwell.
约翰·欧文是威斯敏斯特神学家之一，牛津大学基督堂学院院长，牛津大学副校长，以及奥利弗·克伦威尔的牧师。
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The treatise was written in 1656, roughly 150 years after Luther nailed his 95 theses to the door of the Wittenberg Chapel.
本论文写于1656年，大约在路德将他的九十五条论纲钉在维滕贝格礼拜堂门上150年后。
It was 100 years after the slaughter of the Hugenots in France, and just 45 years after the King James Bible was published.
那是在法国胡格诺派大屠杀100年后，以及钦定本圣经出版仅45年后。
Some of the animosity between the Protestants and Catholics during that period is openly expressed in this paper and should be taken in its historic context.
在那段时期，新教徒与天主教徒之间的一些敌意在这篇论文中公开表达出来，应在其历史背景下加以理解。
The restatement of this important work is not intended as a renewed attack.
重述这部重要著作并非意在重新发起攻击。
Nonetheless, any current practice of fighting sin that substitutes something in place of God’s grace, and the power of His Spirit, may be judged by the Biblical standards John Owen outlines here.
然而，任何当前与罪争战的做法，若以其他事物取代神的恩典及其圣灵的大能，都可能受到约翰·欧文在此概述的圣经标准的审判。
This is a restatement and simplification of Owen’s Mortification of Sin.
这是欧文《治死罪》一书的重述和简化。
Because the text has been modified, it should be used for teaching purposes only.
由于文本已被修改，因此仅应用于教学目的。
If I have misrepresented the original text in any way, it is best to limit the permutation of such errors by sending readers back to that original.
如果我以任何方式曲解了原文，最好通过引导读者回归原文来限制此类错误的蔓延。
You may reproduce the text as long as you do not change it and you do not sell it to anyone.
只要你不更改文本，也不向任何人出售，你就可以复制该文本。
What has been done is this: the Old English terminology has been updated so that “thee” and “thou” are now “you” and “yours.”
所做的工作如下：古英语术语已更新，因此“thee”和“thou”现在是“you”和“yours”。
The difficult structure has been simplified, and the internal structure has been modified to better lead the reader through Owen’s train of thought.
复杂的结构已被简化，内部结构也经过修改，以便更好地引导读者理解欧文的思路。
Sentences have been shortened and in many cases split into several sentences for clarity.
句子已被缩短，并且在许多情况下为了清晰起见被分成几个句子。
Parallelism has been employed to maintain rhythm, and his unreferenced pronouns have been made explicit.
采用了平行结构以保持节奏，并且他未指明的代词也已明确化。
The passive voice has been changed to active in most places.
在大多数地方，被动语态已改为主动语态。
However, the full argument and supporting text are maintained.
然而，完整的论证和支持性文本都得到了保留。
A few current colloquialisms have been substituted to crystallize the imagery.
为了使意象更加清晰，替换了一些当前的口语表达。
I apologize if they seem out of place.
如果它们显得不合时宜，我深感抱歉。
This is not a synopsis, but the entire treatise presented in the original work.
这不是概要，而是原作中呈现的完整论文。
As a result, the expository style remains.
因此，阐释性的风格得以保留。
The old King James passages of Scripture, and Owen’s direct translations, have been restated in many cases for readability.
古老的钦定本圣经经文以及欧文的直接翻译，在许多情况下为了可读性而进行了重述。
Where this was done, the original Hebrew and Greek meanings were used to preserve his intent.
在这样做的地方，使用了原始希伯来文和希腊文的含义来保留他的意图。
The Scriptural references may be used to obtain a current translation in your favorite copyrighted version.
圣经参考文献可用于获取您喜爱的受版权保护版本中的当前译文。
For the most part, they have been moved to footnotes to aid the readability.
在大多数情况下，它们已被移至脚注以帮助提高可读性。
Passages in Owen’s original work that had no citations are now marked to help the reader find them more easily.
欧文原作中没有引文的段落现已标出，以帮助读者更容易找到它们。
Mis-marked passages have been corrected.
标记错误的段落已得到纠正。
Where Owen cites the original Greek, a bracket containing [NT:xxxx] has been inserted with the Anglicized Greek and Strong’s numbers.
在欧文引用希腊原文的地方，插入了一个包含[NT:xxxx]的括号，其中包含英语化的希腊文和斯特朗经文汇编编号。
Where you see “Cant.” in the footnotes, it refers to the Song of Solomon (a canticle is a song).
当你在脚注中看到“歌”时，它指的是雅歌（canticle 是一种歌）。
Archaic words such as “temper” have been changed, in this instance to “state.”
诸如“temper”（性情）之类的古词已被更改，在此例中改为“state”（状态）。
The word “distemper” can have several meanings.
“distemper”一词可以有多种含义。
Literally it means “against temperate or moderate behavior”, but it can also mean “disease”, or “disturbance”.
字面上它的意思是“反对温和或适度的行为”，但它也可以表示“疾病”或“骚乱”。
So it has been variously rendered “disease”, “infection”, “compulsion”, “agitation”, “disorder”, “perverted”, or “cancer of the soul” depending on the context.
因此，根据上下文，它被不同地翻译为“疾病”、“感染”、“强迫”、“激动”、“混乱”、“败坏”或“灵魂的癌症”。
“Vigor” has been updated to “strength” in some instances, but left alone in others where he implies more than that, such as fullness of life, vitality, and potency.
“活力”在某些情况下已更新为“力量”，但在其他情况下则保留原样，因为他暗示的不仅仅是力量，例如生命的丰盛、活力和效能。
The word mortification, because it is the topic of the work, has been left alone.
“治死”一词，因为它是本著作的主题，所以没有改动。
Owen defines it in the text of the work as he meant it to be used.
欧文在著作的文本中定义了它的用法，正如他所希望的那样。
It is simply the process of killing something, of putting it to death.
它仅仅是杀死某物，使其死亡的过程。
A table of contents has been created to make it easier to locate particular passages and to serve as a general outline of the argument.
已创建目录，以便更容易查找特定段落，并作为论证的总体大纲。
The published chapter breaks and synopses have been maintained, although Owen did not use them in his original manuscript.
已出版的章节划分和概要得以保留，尽管欧文在其原始手稿中并未使用它们。
I hope the restatement of this important work makes it more accessible to you, and helps you understand the importance of putting sin to death so that Christ might reign in your life in fullness of communion.
我希望这部重要著作的重述能使您更容易理解，并帮助您明白治死罪的重要性，以便基督能在您生命中以丰盛的相交掌权。
Owen explores in great depth what it means to kill sin in our lives.
欧文深入探讨了在我们生命中治死罪的意义。
Killing sin is a path that we take toward personal holiness.
治死罪是我们走向个人圣洁的道路。
It is how we maintain communion with God by honoring him with our obedience, exercised in cooperation with, and under the power of, the Holy Spirit.
这是我们藉着顺服来荣耀神，从而维持与神相交的方式，这种顺服是在圣灵的大能下，并与圣灵合作而行的。
Holiness is not a list of do’s and don’ts, like not swearing or not drinking alcohol.
圣洁不是一张“可做”和“不可做”的清单，比如不咒骂或不喝酒。
That would only be returning to the law that Christ freed us from.
那只会回到基督使我们脱离的律法。
In his book Pursuit of Holiness, Jerry Bridges reminds us that holiness means “morally blameless” as God defines it in the Bible (Ps. 18:21-23).
在他的著作《追求圣洁》中，杰里·布里奇斯提醒我们，圣洁意味着“道德上无可指责”，正如神在圣经中所定义的那样（诗篇 18:21-23）。
It means set apart for God’s purposes.
它意味着为神的目的分别出来。
It does not mean sinless.
它并不意味着无罪。
If we never broke a law, we would be sinless.
如果我们从未触犯律法，我们就会是无罪的。
That is an impossible goal.
那是一个不可能实现的目标。
The Bible tells us that, “all have sinned and fallen short of the glory of God” (Rom. 3:23, Pro. 20:9, 1Jn.1:8).
圣经告诉我们，“世人都犯了罪，亏缺了神的荣耀”（罗马书 3:23，箴言 20:9，约翰一书 1:8）。
Holiness, on the other hand, is very possible.
另一方面，圣洁是很有可能的。
It happens when we renounce our lifestyle of sin, and devote ourselves to God.
当我们弃绝罪的生活方式，并将自己献给神时，它就会发生。
It is an attitude toward God more than perfect behavior.
这是一种对神的态度，胜过完美的行为。
We are commanded to “be holy” so that we will be like our Father in heaven (Lev. 11:44, Lev. 19:2, Lev. 20:26, 1Cor. 1:2, Eph. 1:4, Heb. 12:14, 1 Pet. 1:14-16).
我们受命要“成为圣洁”，以便我们能像我们在天上的父（利未记 11:44，利未记 19:2，利未记 20:26，哥林多前书 1:2，以弗所书 1:4，希伯来书 12:14，彼得前书 1:14-16）。
That means our attitude toward sin needs to be centered on God, not on ourselves.
这意味着我们对罪的态度需要以上帝为中心，而不是以我们自己为中心。
As Jerry Bridges succinctly put it, it is not what we are against (sin), but what we are for (God) that counts.
正如杰里·布里奇斯简洁地指出的那样，重要的不是我们反对什么（罪），而是我们支持什么（神）。
Joseph understood this idea when tempted by Potiphar’s wife (Gen. 39:9).
约瑟在波提乏的妻子引诱他时明白了这一点（创世记 39:9）。
David said, “Against you only have I sinned” (Ps. 51:4).
大卫说：“我向你犯罪，惟独得罪了你”（诗篇 51:4）。
We sin against God, not other people.
我们犯罪是得罪神，而不是得罪其他人。
Because sin separates us from God, we want to kill it to draw closer to Him.
因为罪使我们与神隔绝，所以我们想要治死它，以便更亲近祂。
If that is our motive and our purpose, then we can succeed in killing it.
如果那是我们的动机和目的，那么我们就能成功地治死它。
Too often we attack sin because we worry about what others think of us, or how we feel about ourselves.
我们常常攻击罪，是因为我们担心别人怎么看我们，或者我们对自己感觉如何。
That is not what holiness is about.
那不是圣洁的意义所在。
That would be self-centered.
那将是自我中心的。
Holiness comes by faith, and yet faith takes effort.
圣洁来自信心，然而信心需要努力。
It means being faithful and trustworthy in our relationship with God.
它意味着在我们与神的关系中忠信可靠。
Killing sin is a duty that we are committed to, rather than a hobby or a sport that we play at.
治死罪是我们委身的责任，而不是我们玩弄的嗜好或运动。
All sin, no matter how little, breaks faith with God and violates his law (Mt. 5:19).
所有的罪，无论多小，都会背弃对神的信实，并违背祂的律法（马太福音 5:19）。
That is why we need to put all sin away, the little things as well as the big things.
这就是为什么我们需要除去所有的罪，无论是小事还是大事。
John Owen tells us sin is more a reflection of our heart than a behavior.
约翰·欧文告诉我们，罪更多的是我们内心的反映，而不是一种行为。
It is the inward desire, not the outward action that embodies sin.
是内在的欲望，而不是外在的行为体现了罪。
The sins we commit are just symptoms of an underlying deadly disease.
我们所犯的罪只是潜在致命疾病的症状。
Sin kills, and so we need to kill it before it kills us.
罪能杀人，所以我们需要在它杀死我们之前杀死它。
It destroys relationships; it shames us; and it ruins our full enjoyment of life.
它破坏关系；它使我们羞愧；它毁掉我们对生活的充分享受。
But with faith in Christ, and by the power of His Spirit, we can overcome sin so that it no longer rules us.
但凭着对基督的信心，并藉着祂圣灵的大能，我们就能胜过罪，使罪不再辖制我们。
One note before we begin.
在我们开始之前，有一点需要注意。
There is a phrase you will see that indicates sin never leaves us, and it never stops trying to control us.
你会看到一个短语，表明罪永不离开我们，也永不停止试图控制我们。
It is called “residing sin.”
它被称为“内住的罪”。
All our lives, we either let sin control us, or we let the Spirit of Christ control us.
我们一生中，要么让罪控制我们，要么让基督的灵控制我们。
John Owen is speaking about what happens to us when we let sin control us, or when we let one particular desire rule us.
约翰·欧文谈论的是当我们让罪控制我们，或者当我们让某个特定的欲望支配我们时，发生在我们身上的事。
He is not talking about its presence, but its power.
祂不是在谈论它的存在，而是在谈论它的能力。
God spoke to Cain about this constant struggle for power.
神曾对该隐谈到这种持续不断的权力之争。
“If you do what is right, won’t you be accepted?
“你若行得好，岂不蒙悦纳？
But if you don’t, sin is crouching at your door.
你若行得不好，罪就伏在门前。
It desires to have you [meaning manipulate you], but you must master it.” Gen. 4:7.
它必恋慕你 [意思是操纵你]，你却要制伏它。”创世记 4:7。
Owen gives us the tools and the attitude we need to master sin in our life.
欧文给了我们所需的工具和态度，来制伏我们生命中的罪。
He describes a mind controlled by the Spirit.
祂描述了一个被圣灵控制的心思。
Our sinful desires become so weak that they cannot produce the deeds of sin.
我们罪恶的欲望变得如此软弱，以致无法产生罪的行为。
Using his analogy of disease and symptoms, the disease is so controlled that the visible outbreaks of infection disappear.
用祂关于疾病和症状的比喻来说，疾病得到如此有效的控制，以至于可见的感染爆发消失了。
To help you maintain this distinction while reading,
为了帮助您在阅读时保持这种区别，
categorical “sin” or “lust” refers to this overall desire (the sinful nature or lust of the flesh)
范畴性的“罪”或“私欲”指的是这种整体的欲望（罪性或肉体的私欲）
a singular “sin” or “lust” refers to our specific desire for something
一个单一的“罪”或“私欲”指的是我们对某物的特定欲望
the word “deed” refers to acting on the desire (committing the sin), and
“行为”一词指的是按照欲望行事（犯罪），以及
the word “wound” refers to the effect of the deed on our conscience and on those around us.
“创伤”一词指的是行为对我们的良心和周围人的影响。
I hope you use Owen’s treatise in this updated language to benefit your personal walk with God.
我希望您能使用欧文这本经过更新语言的论文，使您个人与神的同行受益。
Original Unabridged Version Here
原文未删节版在此
William H. Gross
威廉·H·格罗斯
www.onthewing.org
www.onthewing.org
© December 2002
© 2002年12月