|
Getting your Trinity Audio player ready... |
DEARLY-BELOVED YOUTHS, WHO HAVE BEEN CONSECRATED TO THE SERVICE OF GOD, AND WHOM I WARMLY ESTEEM AND LOVE, as I am employed every day in addressing you personally, so I take the present opportunity of addressing you by a written communication.
亲爱的青年们，你们已献身于事奉神，我热切地敬重并爱你们，正如我每天都亲自对你们讲话一样，我现在也藉此机会以书面形式与你们交流。
中文下载
All my prayers, desires, anxieties, and labours are directed to this one object, that you may be properly instructed in Divine truth, and somewhat prepared for conveying it to others.
我所有的祷告、愿望、焦虑和劳苦都指向这一个目标，那就是你们能正确地学习神的真理，并为将这真理传给他人作好准备。
You will not, I trust, be displeased at being again requested to accept from my hand a small literary gift.
我相信，你们不会因再次被请求接受我手中的一份小小的文学礼物而感到不悦。
I wrote to you formerly, and dedicated to you my Dissertations on the Apostle’s Creed.
我以前曾写信给你们，并将我关于《使徒信经》的论文献给你们。
That “labour,” I have had abundant opportunities of knowing, was “not in vain in the Lord.”
那“劳苦”，我已有充分的机会知道，在主里“并非徒然”。
There were, and still are some persons who acknowledge that they derived from it some little assistance in explaining to the Christian people the most important mysteries of our religion, and in applying them to the practice of true virtue and ardent piety.
过去有，现在仍然有一些人承认，他们从中得到了一些小小的帮助，以便向基督徒解释我们宗教中最重要的奥秘，并将这些奥秘应用于实践真正的美德和热忱的敬虔。
These considerations, I am free to confess, gave me great comfort.
这些考虑，我坦白承认，给了我极大的安慰。
No one was ever more deeply convinced than I am that very little proceeds from me which is fitted to advance the glory of God, or the increase of the Redeemer’s kingdom.
没有人比我更深信，从我这里产生的，能促进神的荣耀或救赎主国度增长的东西，实在是微乎其微。
For this reason I am delighted to see other persons of higher ability devoting their utmost exertions, with remarkable success, to an object of surpassing worth.
因此，我很高兴看到其他更有能力的人，以卓越的成就，将他们最大的努力奉献给一个价值非凡的目标。
And whenever I perceive among those eminent persons some who had been placed under my own tuition, I feel myself excited to earnest gratitude and lively joy.
每当我发现那些杰出人士中有一些曾在我门下受教，我便感到由衷的感激和喜悦。
Nor can I avoid regarding them as auxiliaries kindly granted to supply my weakness.
我也无法避免将他们视为仁慈地赐予我的助手，以弥补我的软弱。
With what zeal, earnestness, and perseverance I frequently exhort you—to seek to obtain heavenly truths from the Holy Scriptures as from the mouth of God himself,—to preserve them carefully in the repository of a pure heart,—to express your belief of them by the whole course of your life,—to remember your professions and the expectations which your parents, and teachers, and the Church of Christ have formed respecting you,—to yield yourselves, during the present season of youth, as Nazarites to the Lord, separated from the pollution of the world, and purely devoted to the holy ministry,—you cannot but know and readily acknowledge.
我常常以何等的热忱、恳切和恒心劝勉你们——要从圣经中，如同从神亲口领受属天的真理一样去寻求；要将它们小心地保存在纯洁心灵的宝库中；要用你们一生的行为来表达你们对它们的信仰；要记住你们的宣告，以及你们的父母、老师和基督的教会对你们的期望；要在你们现在的青年时期，像拿细耳人一样献给主，与世界的污秽隔绝，纯粹地献身于神圣的事工——这些你们不可能不知道，也必定会欣然承认。
You know also how far the course of instruction which I follow is adapted to that object.
你们也知道我所遵循的教学过程在多大程度上适应了那个目标。
For the explanations I give you are never wasted on the trifling subtleties of laborious sophistry, or the bitterness of wrangling disputes, or the exaggerated language in which opposite sentiments are stated, or the reproaches of brethren whose views differ from our own, or the foolish announcement of my own discoveries, which I freely own to be of very little value.
因为我给你们的解释，绝不会浪费在繁琐诡辩的琐碎细节上，或争论不休的尖刻言辞上，或陈述对立观点时的夸张语言上，或对与我们观点不同的弟兄的指责上，或对我自己发现的愚蠢宣告上，我坦率地承认这些发现价值甚微。
But those truths which I rejoice that I have learned from God,—to whom, by whatever human agency they may have been imparted, I freely ascribe them,—I take pleasure in communicating to you mildly, calmly, and with the Spirit of meekness,—endeavouring that, “by manifestation of the truth to the conscience,” I may first approve myself to God, then to my own mind, and finally to you.
但是，那些我欣喜地从神那里学到的真理——无论它们是通过何种人的媒介传授的，我都乐于将它们归于神——我乐于以温和、平静和温柔的心灵将它们传达给你们——努力做到，“藉着向良心显明真理”，我首先能蒙神悦纳，然后蒙我自己的心思悦纳，最后蒙你们悦纳。
And this manner of teaching, widely removed from all noise and pomp, though it may appear somewhat cold, wants not its own beneficial excitements, and is best of all adapted to promote that wisdom, which the Apostle James recommends, and which is “first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.”2
这种教学方式，远离一切喧嚣和浮华，虽然可能显得有些冷淡，却不乏其有益的激励，并且最能促进使徒雅各所推荐的那种智慧，即“先是清洁，后是和平，温良柔顺，满有怜悯，多结善果，没有偏私，没有假冒。”
If the consideration of the Divine perfections, as they shine “in the face of Jesus Christ,” and of the other lofty truths which the Gospel has revealed, calmly contemplated in the light of the Holy Spirit, fail to excite a man to love them, and to “contend earnestly for the faith which was once delivered unto the saints,2 though it were even to martyrdom and to death,—that man will not be powerfully affected by the warmest disputes on religious subjects.
如果默想神的完美，正如它们“在耶稣基督脸上”所显明的那样，以及福音所启示的其他崇高真理，在圣灵的光照下平静地默想，却不能激励一个人去爱它们，并“为从前一次交付圣徒的真道，竭力地争辩”，即使要到殉道和死亡的地步——那么，这个人就不会被关于宗教主题的最热烈的争论所强烈影响。
Or, if any warmth arise, I should suspect it to be “strange fire which the Lord commanded not,” and which he will not accept upon his altar.
或者，如果产生任何热情，我都会怀疑那是“主所没有吩咐的凡火”，是祂在祂的祭坛上所不悦纳的。
Since, therefore, that wisdom which I am desirous to teach you, or rather to learn along with you, must be asked from God in pure and holy prayer, I was easily persuaded to commit to writing the illustrations which had been orally delivered on the exercise of prayer, and particularly on that prayer which was recommended to us by our Lord Jesus Christ.
因此，既然我渴望教导你们，或者更确切地说，与你们一同学习的那种智慧，必须在纯洁和圣洁的祷告中向神祈求，我便很容易被说服，将那些关于祷告操练，特别是关于我们主耶稣基督所推荐给我们的那个祷告的口头阐释，写成文字。
I am aware, indeed, that the most eminent men of every age and of every class, with whom nothing which I can produce could be at all compared, have already handled this subject.
我确实知道，各个时代、各个阶层的最杰出人士，我所能产生的任何东西都无法与之相比，都已经论述过这个主题。
But if you are resolved to receive nothing from me which has not been formerly stated by others, and perhaps to better purpose, I shall be laid under the necessity of maintaining perpetual silence, and of sending you away, for the most part, with empty hands.
但是，如果你们决心不接受任何并非由他人先前陈述过，而且或许目的更好的东西，那么我就不得不永远保持沉默，并且在大多数情况下，让你们空手而归。
And yet I would not have you to believe that I have done absolutely nothing.
然而，我也不愿你们相信我一事无成。
If information which was widely spread, and which could not be found out without toil and inconvenience, has been collected and arranged in a form not inelegant, I have certainly done something for your advantage.
如果那些广泛流传、非经辛劳不便难以寻获的资料，已被收集并整理成一种并非不雅致的形式，我无疑已为你们的益处做了一些事情。
And why may I not venture to expect that you will be pleased and instructed by this work, as you assure me that you have been by my former productions?
我为何不敢期望你们会因这部著作而感到喜悦并受到教益，正如你们向我保证你们曾因我先前的作品而如此一样呢？
To instruct learned men, or proficients in those studies, is an undertaking which my slender attainments forbid me to attempt.
教导博学之士，或精通这些研究的人，是一项我浅薄的学识不容我尝试的事业。
And yet those very persons will not be displeased to see the Students in our University receiving from me those instructions which themselves, perhaps, when young, had learned from their teachers.
然而，正是这些人，也不会不高兴看到我们大学的学生从我这里接受那些他们自己年轻时或许从老师那里学到的教导。
For what else can they expect from one who pretends to nothing more than to discharge his official duties to you according to the measure of his ability?
因为，除了尽其所能向你们履行其官方职责之外，他们还能从一个别无所求的人那里期待什么呢？
But no one knows better than you do that we do not confine our whole attention to those elements of Christian doctrine.
但是没有人比你们更清楚，我们并不将全部注意力局限于基督教教义的这些要素。
How often have I exhorted you to peruse with great earnestness and unwearied application all the inspired books both of the Old and New Testament,—and to bring to the examination of them, all that your industry could collect from a careful study of the original languages,—from Hebrew, Greek, and Roman antiquities,—and from those writers of our own time, who have devoted their principal attention to the illustration of Scripture?
我曾多少次劝勉你们，要以极大的热忱和不懈的努力研读旧约和新约中所有受默示的书卷——并运用你们从仔细研究原文语言——从希伯来文、希腊文和罗马古籍——以及从我们这个时代那些主要致力于阐释圣经的作者那里所能收集到的一切，来查考它们？
How often have I complained that, through slothfulness or undue haste, those important aids have been wholly overlooked?
我曾多少次抱怨，由于懒惰或过于仓促，那些重要的帮助都被完全忽略了？
How often have I exhorted you not to rest satisfied with what you have learned from common places, systems, summaries, and abridgments, of which you are required to give an account at the public examinations; but, nobly aspiring to higher attainments, to examine with the utmost industry the wisdom of God pervading the whole body of Scripture, not doctrines merely, but histories, ceremonial observances, and prophecies, with astonishing variety?
我曾多少次劝勉你们，不要满足于你们从公开考试中被要求说明的那些常见论点、体系、概要和节略中学到的东西；而是要高尚地追求更高的成就，以最大的勤奋去查考遍布整个圣经的神的智慧，不仅仅是教义，还有历史、礼仪和预言，其种类之繁多令人惊叹？
How often, for this purpose, have I lent you the aid of my own hand, of which, if it is not the most skilful that could be desired, I can at least say that it has been honestly and frankly given, and that it need not excite wonder if they who are pleased to follow it shall in a short time outrun their guide?
为此，我曾多少次伸出援手，如果这只手并非尽善尽美，我至少可以说它是诚实坦率地伸出的，如果那些乐于追随它的人在短时间内超越了他们的引导者，也不足为奇。
Thus, my young friends, if you begin with God, if you resolutely pursue the work, if, in a word, you are not wanting to yourselves, you ought not to despair of eminent success in an age to which, there is reason to believe, the prediction of Daniel applies, Many shall run to and fro, and knowledge shall be increased.
因此，我的年轻朋友们，如果你们从神开始，如果你们坚决地从事这项工作，简而言之，如果你们不辜负自己，你们就不应该对在一个时代取得卓越成就感到绝望，有理由相信，但以理的预言适用于这个时代：许多人必往来奔跑，知识就必增长。
I close with this humble and earnest prayer, that God may make you “perfect, thoroughly furnished unto all good works,”2 and stars of the first magnitude in the firmament of his church.
我以这谦卑而恳切的祷告结束，愿神使你们“得以完全，预备行各样的善事”，并在祂教会的穹苍中成为头等星辰。
And if I have done you any service, present your prayers for me, a wretched sinner, to our common Lord, through the only Saviour, Jesus Christ.
如果我曾为你们做过任何服事，请为我这个可怜的罪人，藉着唯一的救主耶稣基督，向我们共同的主献上你们的祷告。
AT UTRECHT,
于乌得勒支，
24th June, 1789.
1789年6月24日。
Table of Contents
目录
TRANSLATOR’S PREFACE
译者序
HERMAN WITSIUS TO HIS PUPILS
赫尔曼·维修斯致其门徒
DISSERTATION I: ON PRAYER
第一篇论文：论祷告
METHOD laid down, Δεήσεις, προσευχαὶ, ἐντεύξεις, ἀιτήματα, υχαριστία, defined and distinguished,—שועה רנה שאלה, explained,—תפלה,—תחנה,—Definition of prayer,—A rational creature only can pray,—In what sense is prayer ascribed to brutes?—Why did the Assyrian king order his cattle to fast and wear sackcloth? Intercession of the Spirit.—The Son of God, even before his incarnation, prayed.—Prayer is to be offered to God only; and with a view to the Divine perfections, and the distinction of the persons in the Godhead.—Is Christ, as Mediator, the object of Adoration?.—All our prayers must have a distinct reference to Christ as Mediator,—Origen quoted.—The poison of Socinian theology exposed.—To render religious worship to any creature is idolatry.—Where Adoration is due, Invocation is also due.—The same kind of worship is due to Christ as to the Father.—Phil. 2:9,, explained.—Prayer is a discourse addressed to God.—What is it to pray with the Spirit? (John 4:24).—What is it to pray with the tongue, the spirit, the mind? (1 Cor. 14:14, 15).—Ought we to pray with an audible voice?.—Vain repetition, (Βαττολογία), must be avoided.—The promise to hear prayer must be understood with certain reservations.
方法阐述，Δεήσεις (恳求), προσευχαὶ (祷告), ἐντεύξεις (代求), αἰτήματα (祈求), εὐχαριστία (感谢) 的定义与区分——שועה (呼求) רנה (欢呼) שאלה (询问) 的解释——תפלה (祷告)——תחנה (恳求)——祷告的定义——只有理性的受造物才能祷告——在何种意义上祷告归于牲畜？——亚述王为何命令其牲畜禁食并穿麻衣？圣灵的代求——神的儿子，甚至在祂道成肉身之前，也曾祷告——祷告只应献给神；并且要着眼于神的完美，以及神性中位格的区别——基督作为中保，是敬拜的对象吗？——我们所有的祷告都必须明确地指向作为中保的基督——引用俄利根的话——揭露索西尼派神学的毒害——向任何受造物献上宗教敬拜都是偶像崇拜——凡当受敬拜之处，也当受祈求——对基督的敬拜与对父的敬拜是同一种类的——腓立比书 2:9 的解释——祷告是向神发出的言谈——用灵祷告是什么意思？（约翰福音 4:24）——用舌头、心灵、悟性祷告是什么意思？（哥林多前书 14:14, 15）——我们应该出声祷告吗？——必须避免空洞的重复 (Βαττολογία)——垂听祷告的应许必须在某些保留条件下理解。
DISSERTATION II: ON THE ADVANTAGE AND NECESSITY OF PRAYER
第二篇论文：论祷告的益处与必要性
The flesh concludes that Prayer is superfluous, that it is useless, and that it insults God.—Those objections answered.—Advantage and necessity of prayer proved. Prayer is incumbent on all men; but cannot be rightly discharged except by a believing and regenerate person.
肉体断定祷告是多余的，是无用的，并且侮辱了神——对这些反对意见的答复——证明了祷告的益处和必要性。祷告是所有人的责任；但除非是信徒和重生的人，否则无法正确地履行。
DISSERTATION III: ON THE PREPARATION OF THE MIND FOR RIGHT PRAYER
第三篇论文：论正确祷告的心灵预备
The simplest prayer is the best.—Four things implied in a devout preparation of the mind for prayer.—Prayer must proceed from faith, and must be performed with attention, with fervour, and without ceasing.—After prayer, we must look for the blessing sought for in the use of lawful means.—Time of answering prayer must be left to God.—Do we rise from prayer better men?.
最简单的祷告是最好的——虔诚预备心灵祷告所包含的四件事——祷告必须出于信心，并且必须专心、热切、不住地进行——祷告之后，我们必须在使用合法的方法中寻求所求的福分——应允祷告的时间必须交托给神——我们祷告后是否变得更好？
DISSERTATION IV: ON GESTURES IN PRAYER
第四篇论文：论祷告中的姿势
Kneeling,, expresses subjection.—Is it a figure of our falling into sin, and of our resurrection?.—The ancients prohibited kneeling on the Lord’s day, and between Easter and Pentecost, but superstitiously.—Bowing of the body towards the holy place.—Prostration.—Standing.—Stationary men.—Standing expresses reverence and obedience.—Is Sitting one of the gestures proper in prayer?—Case of David’s sitting considered.—Uncovering of the head.—Washing of the hands.—Spreading them out.—Chrysostom quoted,—Kissing of the hands.—Putting off the shoes.—Are any gestures proper to be used by Christians in prayer?—Some prayers require no gestures, such as ejaculatory prayers.—But ordinary, stated prayers, require certain postures.—Augustine quoted.—Gestures must be regulated by time and place.
跪下，表达顺服。——这是我们陷入罪中和复活的象征吗？——古人禁止在主日以及复活节和五旬节之间跪下，但这是迷信的。——身体向圣所鞠躬。——俯伏。——站立。——固定的人。——站立表达敬畏和顺服。——坐着是祷告中合适的姿势之一吗？——考虑大卫坐着的情况。——脱帽。——洗手。——伸开双手。——引用屈梭多模的话。——亲吻双手。——脱鞋。——基督徒在祷告中是否应该使用任何姿势？——有些祷告不需要姿势，例如即兴祷告。——但普通的、固定的祷告需要某些姿势。——引用奥古斯丁的话。——姿势必须根据时间和地点来调整。
DISSERTATION V: ON STATED HOURS OF PRAYER
第五篇论文：论固定的祷告时间
The Hebrews had three seasons of daily prayer.—Morning prayer.—Hence illustrated, Acts 2:15,—Midday prayer.—Evening prayer.—Mahometans pray five times a day.—Ancient Christians had stated seasons of prayer.—Modern Greeks.—Canonical hours.
希伯来人每天有三个祷告时辰——早祷——因此，使徒行传2:15得以说明——午祷——晚祷——穆斯林每天祷告五次——早期基督徒有固定的祷告时辰——现代希腊人——教会规定的祷告时间。
DISSERTATION VI: ON THE PETITIONS WHICH WE OUGHT TO PRESENT TO GOD, A SUMMARY OF WHICH IS CONTAINED IN THE LORD’S PRAYER
第六篇论文：论我们当向上帝呈献的祈求，其概要载于主祷文
God instructs us respecting Prayer.—Inwardly by the Spirit.—Outwardly by the Son.—The Jews had prayers appointed for the stated hours.—John adopted the custom of prescribing a form of prayer.—Our Saviour accommodated himself to the same custom.—The Lord’s Prayer is not merely a copy, but a form.—This appears from our Lord’s words; and from the practice of the Israelitish Church; and of the ancient Christian Church,, which added the Lord’s prayer to all their prayers,, but did not teach it to Catechumens.—Objections to the use of the Lord’s Prayer.—Replies to those objections, 132–142.—The Bogomiles considered all other Prayers to be useless.—Christians ought not to be bound to the use of any human forms,, the use of which arose from ignorance and sloth.—The greater part of the Lord’s Prayer is borrowed from forms of prayer used by the Jews.—Excellence of the Lord’s Prayer.—Divided into three parts.
神教导我们关于祷告的事——内在藉着圣灵——外在藉着圣子——犹太人为固定的时辰预备了祷告文——约翰采纳了规定祷告形式的习惯——我们的救主也适应了同样的习惯——主祷文不仅仅是一个范本，更是一种形式——这从我们主的话语中显明出来；也从以色列教会的实践中显明出来；以及早期基督教会的实践，他们将主祷文加在他们所有的祷告中，但并不教导给慕道友——对使用主祷文的异议——对这些异议的答复，132-142页——波格米勒派认为所有其他祷告都是无用的——基督徒不应受任何人为形式的束缚，这些形式的使用源于无知和懒惰——主祷文的大部分内容借用了犹太人使用的祷告形式——主祷文的卓越性——分为三个部分。
DISSERTATION VII: ON THE ADDRESS TO OUR HEAVENLY FATHER
第七篇论文：论向我们天父的称呼
Every word here is emphatic,—By the Father is meant the First Person of the Godhead; but not to the exclusion of the Son and Spirit.—God is called our Father in respect of Creation.—Regeneration,, and Adoption.—In every age believers were permitted to call God Father.—But greater boldness (παῤῥησία) has been granted to the children of the New Testament.—The appellation Father was considered to be more appropriate than Lord.—Selden’s observation.—When we say our Father, it expresses Faith and Charity.—Can none but a regenerate person call God Father?.—God has his throne in the heavens.—Fragments of Orpheus quoted.—Our Father displays himself to this lower world,, but chiefly in heaven.—Even when God dwelt in the sanctuary, his people’s views were directed to heaven.—Let us estimate properly the goodness of our Father,, and approach to him with reverence, but with boldness,, and with love,, raising our views to heavenly things.—The course of our life must correspond to the profession of our prayers.—We must learn to despise earthly things in comparison of heavenly.—Seneca quoted.
此处的每一个字都意味深长——父指的是神性的第一位格；但并非排除子和圣灵——神被称为我们的父，是就创造而言——重生，和收养——在每个时代，信徒都被允许称神为父——但新约的儿女被赋予了更大的坦然无惧（παῤῥησία）——父的称呼被认为比主更合适——塞尔登的观察——当我们说我们的父时，它表达了信心和爱心——只有重生的人才能称神为父吗？——神在天上设立祂的宝座——引用俄耳甫斯的残篇——我们的父向这个较低的世界显现祂自己，但主要是在天上——即使当神住在圣所时，祂子民的目光也转向天上——让我们正确地估量我们父的良善，并以敬畏的心，却又坦然无惧地，带着爱心亲近祂，将我们的目光转向天上的事——我们生活的历程必须与我们祷告的宣告相符——我们必须学会在与天上的事物相比之下，轻看地上的事物——引用塞内加的话。
DISSERTATION VIII: ON HALLOWING THE NAME OF GOD
第八篇论文：论尊神的名为圣
Great familiarity with God is permitted in holy prayer.—When a man appears to pray for God, he prays for himself.—The name of God denotes God himself,, as he reveals himself to rational creatures.—God is Hallowed when he is declared to be holy.—This is done by God himself,, and by the creatures.—Why do we pray to God that his name may be hallowed?.—This petition is the first in order.—Many shew by their conduct that their declarations are not sincere.—Let us sincerely desire that his name may be hallowed.—Epictetus quoted.—Motives to hallow the name of God.
在圣洁的祷告中，允许与神有极大的亲密。——当一个人看似为神祷告时，他是在为自己祷告。——神的名代表神自己，正如祂向有理性的受造物启示祂自己一样。——当神被宣告为圣洁时，祂就被尊为圣。——这是由神自己，以及由受造物所做的。——我们为何向神祷告，愿祂的名被尊为圣？——这个祈求是第一个。——许多人的行为表明他们的宣告并非真心。——让我们真诚地渴望祂的名被尊为圣。——引用爱比克泰德的话。——尊神名为圣的动机。
DISSERTATION IX: ON THE COMING OF THE KINGDOM OF GOD
第九篇论文：论神国的降临
The kingdom of God is twofold, universal,, and special.—Under the Old Testament, where it had the form of political government; and was also ceremonial and typical; and spiritual.—The Hebrew teachers refer the fear and love of God to the kingdom of God; but it refers chiefly to the New Testament; and denotes the dignity and freedom of the church.—Why is it called the kingdom of the Father?.—Its form is both outward; and inward.—The KINGDOM of GLORY.—The coming of the kingdom of the Whole Church, by the efficacious preaching of the gospel among the Jews; by the conversion of the Gentiles; by the excision of the rebellious Jews; by the deliverance of the church from the persecutions of the Gentiles; by the reformation from popery; by the destruction of the mystical Babylon; whose destruction is the increase of the redeemed kingdom; and will be followed by the conversion of the Jews and of many other nations; and by an abundance of spiritual blessings.—The coming of the kingdom of God to elect individuals.—Let us confess that we are by nature out of the kingdom of God; and in the most miserable condition; and unable to break our chains; so that the kingdom of God is founded on imposibilities.—Let us seek all our happiness in the kingdom of God, for it is a kingdom of perfect righteousness; of boundless wealth,, (Jer. xxxi. 12, 14, explained); and of uninterrupted tranquillity; and of incomparable dignity.
神的国度有两重，普遍的，和特殊的——在旧约之下，它具有政治统治的形式；并且也是礼仪性的和预表性的；以及属灵的——希伯来教师将对神的敬畏和爱归于神的国度；但它主要指的是新约；并表示教会的尊严和自由——为何称之为父的国度？——它的形式既是外在的；也是内在的——荣耀的国度——全教会国度的降临，藉着在犹太人中福音的有效传讲；藉着外邦人的归信；藉着剪除悖逆的犹太人；藉着教会从外邦人的逼迫中得释放；藉着从罗马教廷制度的改革；藉着神秘巴比伦的毁灭；其毁灭是被赎国度的增长；并将随之而来的是犹太人和许多其他民族的归信；以及属灵祝福的丰盛——神的国度临到蒙拣选的个人——让我们承认，我们本性上不在神的国度之内；并且处于最悲惨的境地；并且无法挣脱我们的锁链；因此神的国度建立在不可能之上——让我们在神的国度中寻求我们所有的幸福，因为它是一个完全公义的国度；一个财富无限的国度（耶利米书三十一章12、14节，解释）；一个不受干扰的宁静国度；以及一个无与伦比的尊严国度。
DISSERTATION X: ON DOING THE WILL OF GOD
第十篇论文：论遵行神的旨意
Connection of the third petition with the preceding.—The statement of the petition.—The will of God denotes either his decree; or his commandment.—The enlargement of the Petition.—God’s will is obeyed by the starry heavens.—But we ought chiefly to think of angels and redeemed men in heaven.—In what respects is their obedience a pattern?. Is it lawful for us, while we are on the earth, to pray for the same degree of perfection which exists in heaven?.—Let us learn to renounce our own will; for this is the only road to true happiness; which was observed by the Gentile philosophers.—Let us obey the commanding will of God.—Let us propose to ourselves the perfect example of the inhabitants of heaven.—Let us acknowledge our own weakness.
第三个祈求与前一个祈求的联系——祈求的陈述——神的旨意表示祂的谕旨；或祂的诫命——祈求的扩展——神的旨意为星空所遵从——但我们主要应想到天上的天使和被赎的人——他们的顺服在哪些方面是榜样？我们在地上时，为天上存在的同样程度的完全祷告是否合法？——让我们学习舍弃自己的意志；因为这是通往真正幸福的唯一道路；外邦哲学家也注意到了这一点——让我们顺服神命令的旨意——让我们以天上居民的完美榜样为目标——让我们承认自己的软弱。
DISSERTATION XI: ON DAILY BREAD
第十一篇论文：论日用的饮食
The fourth petition has been variously expounded.—By bread is meant all that is necessary for the body.—Ἐπισύσιον, means what is necessary for the preservation of our existence.—Our bread, is that to which we have a right both in the court of heaven,, and in the court of earth.—God gives bread, with regard to possession,, and to use.—What is the meaning of this day?.—Every one prays for others, as well as for himself.—The order of the petition explained.—A holy prayer for temporal benefits tends to the glory of God.—We ought to be content with little.—The prayer for our bread teaches us Industry.—Justice.—Dependence on the favour of God; and Gratitude.—Let us ascribe nothing to our own industry, which God would not tolerate even in heathen nations; but ascribe all our enjoyments to God, and use them cheerfully; but always agreeably to his will,, and for his glory.
第四个祈求有各种不同的解释——饼指的是身体所需的一切——Ἐπισύσιον (日用的)，指的是维持我们生存所必需的东西——我们的饼，是我们无论在天上法庭还是地上法庭都有权享有的东西——神赐予饼，就拥有而言，也就在使用而言——“今日”是什么意思？——每个人都为他人祷告，也为自己祷告——祈求的次序解释——为属世益处而作的圣洁祷告，有助于神的荣耀——我们应当知足常乐——为我们的饼祷告教导我们勤劳——公义——依靠神的恩惠；以及感恩——我们不应将任何事物归功于我们自己的勤劳，即使在外邦国家，神也不会容忍这种做法；而应将我们所有的享受都归功于神，并快乐地使用它们；但总要合乎祂的旨意，并为祂的荣耀而行。
DISSERTATION XII: ON THE FORGIVENESS OF DEBTS
第十二篇论文：论赦免我们的债
The statement of the petition.—Debt here denotes sin.—Man’s first debt is obedience.—If he fails in this, he incurs the debt of sin.—Every person has many debts, which cannot be denied or evaded,, or expiated by ourselves or by any mortal.—Therefore we ought to pray for forgiveness, which includes many things.—The enlargement of the petition.—Who are our debtors?, and what is the forgiveness of their debts?.—What relation does our forgiveness of debts bear to the Divine forgiveness?.—Sin is the greatest of all evils; and the forgiveness of sins is the greatest happiness,, which is not so easily obtained as many allow themselves to believe.—Earnest exhortation to three classes of persons.—Means of obtaining pardon.
祈求的陈述——此处的债指罪——人最初的债是顺服——如果他在这方面失败了，他就欠下了罪债——每个人都有许多债，这些债既不能否认也不能逃避，也不能由我们自己或任何凡人来赎清——因此我们应当祈求赦免，这赦免包含许多事情——祈求的扩展——谁是我们的债户？赦免他们的债是什么意思？——我们赦免债与神的赦免有什么关系？——罪是所有邪恶中最大的；赦免罪是最大的幸福，这幸福并非像许多人自以为的那样容易获得——对三类人的恳切劝勉——获得赦免的方法。
DISSERTATION XIII: ON LEADING INTO TEMPTATION
第十三篇论文：论不叫我们遇见试探
He who has God for his friend will have Satan for his enemy,, and will be the enemy of Satan.—Petition divided into two parts.—What is temptation?.—It sometimes arises from the corruption of our nature,, and is then the most dangerous of all.—In what sense does Paul distinguish between himself and the sin that dwelleth in him?.—Sometimes temptation proceeds from Satan,, whose skill and power are great,, though the manner of his operation is imperfectly known to us.—To Satan is added the world.—God is not the author of evil; nor ought the blame of our sins to be imputed to Divine Providence.—And yet in a sound sense God may be said to lead man into temptation.—In what sense do we pray that our Heavenly Father may not lead us into temptation?.—By evil is meant either That which is evil,, or Him who is evil.—What is it to be delivered from evil?.—The necessity of this petition; to which must be added watchfulness.—The example of Alipius held out as a warning.—We must be sober; and bravely resist temptation.—Grounds of consolation.
与神为友者，必以撒旦为敌，也必成为撒旦之敌。——祈求分为两部分。——何为试探？——它有时源于我们本性的败坏，此时最为危险。——保罗在何种意义上区分他自己与住在他里面的罪？——有时试探来自撒旦，其技巧与能力强大，尽管我们对其运作方式知之甚少。——撒旦之外，还有世界。——神并非邪恶的创造者；我们罪的过错也不应归咎于神的护理。——然而，从健全的意义上说，可以说神将人引向试探。——我们在何种意义上祈求我们的天父不叫我们遇见试探？——邪恶指的是邪恶的事物，或邪恶者。——脱离邪恶是什么意思？——这个祈求的必要性；对此必须加上警醒。——以阿利皮乌斯的例子为戒。——我们必须清醒；勇敢地抵挡试探。——安慰的根据。
DISSERTATION XIV: ON THE CONCLUSION OF THE LORD’S PRAYER
第十四篇论文：论主祷文的结束语
Its authenticity disputed; but defended.—Terms explained.—Its connection with the preceding petition; and with the whole prayer.—The glory of God is the end of all our prayers.—AMEN.
其真实性备受争议；但已得到辩护——术语解释——它与前一个祈求的联系；以及与整个祷告的联系——神的荣耀是我们所有祷告的目的——阿们。