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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，你们已献身于上帝的事奉（the Service of God），我是如此热切地敬重和爱你们，正如我每天都在亲自对你们讲话一样，我现在也借此机会以书面形式与你们沟通。
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、渴望、忧虑和劳苦都指向这一个目标：愿你们能被神圣真理（Divine truth）适当地教导，并为将它传达给他人做好一定程度的准备。
You will not, I trust, be displeased at being again requested to accept from my hand a small literary gift.
我相信，你们不会因为再次被要求接受我手中的这份文学小礼物（small literary gift）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，并把我的《论使徒信经的论著》（Dissertations on the Apostle’s Creed）献给你们。
That “labour,”我已有充足的机会知道，“在主里面不是徒然的。”
I have had abundant opportunities of knowing, was “not in vain in the Lord.”
有一些人（There were, and still are some persons）曾经并且仍然承认，它在向基督徒百姓解释我们宗教最重要的奥秘，以及将它们应用于真正的美德（true virtue）和热切的敬虔（ardent piety）的实践方面，给他们提供了一些小小的帮助。
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.
我坦承，这些考量给了我很大的安慰。
These considerations, I am free to confess, gave me great comfort.
没有人比我更深信，从我这里发出的、能增进上帝荣耀（the glory of God）或救赎主国度（the Redeemer’s kingdom）扩展的东西，是微乎其微的。
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.
因此，我很高兴看到其他具有更高能力的人，以显著的成功，竭尽全力投身于这项超凡价值（surpassing worth）的目标。
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.
每当我在这些杰出人士中看到一些曾在我教导下的人时，我都会感到由衷的感激和活泼的喜悦。
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.
我也不能不将他们视为蒙祂亲切赐予的辅助者（auxiliaries），以弥补我的不足。
Nor can I avoid regarding them as auxiliaries kindly granted to supply my weakness.
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.
我多么热切（zeal）、真诚（earnestness）和坚忍（perseverance）地经常劝勉你们：—要从圣经（Holy Scriptures）中寻求获得属天真理（heavenly truths），如同从上帝祂自己口中所出；—要将它们小心翼翼地保存在纯洁的心灵（pure heart）的宝库中；—要通过你们一生的历程（whole course of your life）来表达你们对它们的信仰；—要记住你们的誓言（professions）以及你们的父母、老师和基督的教会（the Church of Christ）对你们所抱的期望；—要在目前的青年时期，将自己作为归主之拿细耳人（Nazarites to the Lord），从世界的污秽（pollution）中分离出来，并纯粹地献身于神圣的事奉（holy ministry），—这些你们不可能不知道，并会乐于承认。
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（course of instruction）在多大程度上是为了这个目的。
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.
因为我对你们的解释从不浪费在费力的诡辩（laborious sophistry）的无谓精微（trifling subtleties）上，或争吵性辩论的苦毒（bitterness）上，或陈述对立观点的夸大言辞（exaggerated language）上，或对与我们观点不同之弟兄的责备上，或对我自己的发现所作的愚蠢宣称上，我坦率地承认那些发现价值甚微。
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.
但是我乐于从上帝那里学到的那些真理，—无论它们可能通过什么人为媒介（human agency）被传授，我都会坦率地归因于祂，—我乐于以温和（mildly）、平静（calmly）和温柔的灵（Spirit of meekness）将它们传达给你们，—努力做到“将真理显明出来（manifestation of the truth），在良心上（to the conscience）”，我能首先向上帝证明自己（approve myself），然后向我自己的心灵证明，最后向你们证明。
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
这种远离所有喧哗（noise）和浮夸（pomp）的教学方式，虽然可能显得有些冷淡，但它不乏其有益的激励（beneficial excitements），并且最能促进使徒雅各所推荐的那种智慧，即“先是清洁（pure），后是和平（peaceable），温良（gentle），柔顺（easy to be entreated），满有怜悯（mercy）和好果子（good fruits），没有偏见（partiality），没有假冒为善（hypocrisy）。”2
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.
如果对神圣的完全（Divine perfections）的思考，正如它们“在耶稣基督的脸上”（in the face of Jesus Christ）所闪耀的，以及对福音所启示的其他崇高真理，在圣灵的光照（the light of the Holy Spirit）下平静地默想（contemplated），都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，2”即使是至于殉道和死亡（martyrdom and to death），—那么，那个人也不会被关于宗教主题最热烈的争论有力地打动。
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，如果产生了任何热度（warmth），我怀疑它是“主没有吩咐的凡火（strange fire which the Lord commanded not），”并且祂不会在祂的祭坛上（his altar）接受。
Since, therefore, that wisdom which I am desirous to教你们，或不如说与你们一起学习（learn along with you），必须在纯洁和圣洁的祷告（pure and holy prayer）中向上帝祈求，我很轻易地就被说服，将那些口头传授（orally delivered）的关于祷告的操练（the exercise of prayer），特别是关于我们的主耶稣基督（our Lord Jesus Christ）向我们推荐的那个祷告的阐释，付诸文字（commit to writing）。
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.
我确实意识到，每个时代和每个阶层最杰出的人士，我的任何成果都无法与他们相比，他们早已处理过这个主题。
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.
但是，如果你们下定决心不从我这里接受任何以前未被他人陈述过，或许也未被更好地陈述过的东西，那么我将被迫保持永久的沉默（perpetual silence），并且大部分时候会空着双手让你们离开。
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.
然而，我并不希望你们相信我绝对没有做任何事情（absolutely nothing）。
And yet I would not have you to believe that I have done absolutely nothing.
如果那些广泛传播（widely spread）且不费力气和不便（without toil and inconvenience）就找不到的信息，已被收集并以不算不雅（not inelegant）的形式安排，那么我无疑为你们的益处做了一些事情。
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.
为什么我不可以冒险期望你们会喜欢这部作品并从中得到教益，正如你们向我保证你们曾从我以前的作品中得到一样呢？
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?
教导有学问的人（learned men），或那些在这些学习中熟练的人（proficients），是我的微薄的学识（slender attainments）所禁止我尝试的。
To instruct learned men, or proficients in those studies, is an undertaking which my slender attainments forbid me to attempt.
然而，那些人本身也不会不悦于看到我们大学的学生从我这里接受那些他们自己年轻时可能从他们的老师那里学到的教导。
And yet those very persons will not be pleased to see the Students in our University receiving from me those instructions which themselves, perhaps, when young, had learned from their teachers.
因为他们还能期望什么（what else can they expect）从一个只求根据自己能力（measure of his ability）履行对你们的官方职责（official duties）的人身上得到呢？
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?
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，我们并没有将所有的注意力都局限于基督教教义的那些基本要素（those elements of Christian doctrine）。
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?
我多少次劝勉你们，要以极大的诚恳（earnestness）和不懈的勤奋（unwearied application）来研读新旧约所有受默示的书籍（all the inspired books both of the Old and New Testament），—并带着你们的勤勉（industry）能从认真研究原文（original languages）、—从希伯来（Hebrew）、希腊（Greek）和罗马的古物（Roman antiquities），—以及从我们这个时代那些主要致力于阐释圣经（illustration of Scripture）的作家那里收集到的所有知识，来检验它们？
How often have I complained that, through slothfulness or undue haste, those important aids have been wholly overlooked?
我多少次抱怨，由于懒惰（slothfulness）或不当的仓促（undue haste），那些重要的辅助都被完全忽略了？
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?
我多少次劝勉你们，不要满足于从神学要点（common places）、系统（systems）、概要（summaries）和简本（abridgments）中所学的，那些是在公共考试中要求你们作出解释的；而是要高贵地渴望（nobly aspiring）更高的成就，以最大的勤奋（industry）来考察贯穿圣经（pervading the whole body of Scripture）的上帝的智慧（the wisdom of God），不仅是教义，还有历史（histories）、礼仪（ceremonial observances）和预言（prophecies），带着令人惊叹的多样性？
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，我多少次伸出我自己的手来帮助你们，这只手如果不是所期望的最熟练的，我至少可以说它是真诚（honestly）和坦率（frankly）地给予的，而且如果那些乐于跟随它的人在短时间内超越他们的引导者（outrun their guide），也无需引起惊奇（need not excite wonder）？
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，如果你们以神开始（begin with God），如果你们坚决地追求（resolutely pursue）这项工作，总而言之，如果你们不亏待自己（you are not wanting to yourselves），你们就不应绝望能在这个时代取得卓越的成功（eminent success），因为有理由相信但以理（Daniel）的预言适用于此：“多人来往奔跑，知识就必增长（Many shall run to and fro, and knowledge shall be increased）。”
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.
我以这个谦卑而真诚的祷告结束：愿上帝使你们“完全（perfect），预备齐全（thoroughly furnished），行各样的善事（unto all good works），”2并成为祂教会天空中（the firmament of his church）的头等星宿（stars of the first magnitude）。
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.
如果我为你们做了任何服务，请通过唯一的救主耶稣基督（the only Saviour, Jesus Christ），向我们共同的主献上你们为我这个可怜的罪人（wretched sinner）的祷告。
AT UTRECHT,
在乌得勒支，
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·维特修斯致他的学生
DISSERTATION I: ON PRAYER
论著一：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.
所建立的方法（METHOD laid down），恳求（Deēseis, δεήσεις）、祷告（proseuchai, προσευχαὶ）、代求（enteuxeis, ἐντεύξεις）、请求（aitēmata, ἀιτήματα）、感恩（eucharistia, υχαριστία），被定义和区分,—希伯来词汇（שועה，rinnah）、问题（sha’alah）被解释,—祷告（tefillah）、—恳求（teḥinnah），—祷告的定义，—只有有理性的受造物（rational creature）才能祷告，—在什么意义上祷告被归于畜牲（brutes）？—亚述王为什么命令他的牲畜禁食（fast）并穿麻衣（wear sackcloth）？圣灵的代求（Intercession of the Spirit）。—上帝的儿子（The Son of God），甚至在祂道成肉身（incarnation）之前，就祷告了。—祷告只应献给上帝；并且要考虑到神圣的完全（Divine perfections），以及神性中位格的区分（the distinction of the persons in the Godhead）。—基督作为中保（Mediator），是敬拜（Adoration）的对象吗？—我们所有的祷告都必须清楚地以基督为中保（Mediator），—引用奥利金（Origen）。—索西努神学（Socinian theology）的毒害（poison）被揭露。—向任何受造物（creature）献上宗教崇拜（religious worship）就是偶像崇拜（idolatry）。—凡当受敬拜（Adoration is due）的地方，祈求（Invocation）也当如此。—对基督和对圣父当有相同种类的崇拜（The same kind of worship is due to Christ as to the Father）。—腓立比书2:9被解释。—祷告是对上帝讲话（a discourse addressed to God）。—用灵祷告（to pray with the Spirit）是什么意思？（约翰福音 4:24）。—用舌头（with the tongue）、用灵（the spirit）、用心（the mind）祷告是什么意思？（哥林多前书 14:14, 15）。—我们应该用可听见的声音（audible voice）祷告吗？—重复的空话（Vain repetition，Βαττολογία）必须避免。—听祷告的应许（The promise to hear prayer）必须在某些保留（certain reservations）下理解。
DISSERTATION II: ON THE ADVANTAGE AND NECESSITY OF PRAYER
论著二：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（The flesh）断定祷告是多余的（superfluous），是无用的（useless），并且是侮辱上帝（insults God）的。—那些反对意见得到回答。—祷告的益处（Advantage）和必要性（necessity）得到证明。祷告是所有人的责任（incumbent on all men）；但除非是信徒（believing）和重生的人（regenerate person），否则不能正确地履行（rightly discharged）。
DISSERTATION III: ON THE PREPARATION OF THE MIND FOR RIGHT PRAYER
论著三：论正确祷告（RIGHT PRAYER）的心灵准备（PREPARATION OF THE MIND）
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。—在虔诚的祷告心灵准备中隐含的四件事。—祷告必须发自信心（proceed from faith），并且必须以专心（attention）、以热忱（fervour）和不住地（without ceasing）进行。—祷告之后，我们必须在使用合法手段（use of lawful means）中寻求所求的福气（look for the blessing sought for）。—应允祷告的时间（Time of answering prayer）必须交给上帝。—我们是否在祷告之后成为更好的人（better men）？
DISSERTATION IV: ON GESTURES IN PRAYER
论著四：论祷告中的姿势（GESTURES）
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（Kneeling），表达顺服（subjection）。—它是我们堕入罪中（falling into sin）和复活（resurrection）的象征（figure）吗？—古人禁止在主日（Lord’s day）以及复活节（Easter）和五旬节（Pentecost）之间跪下，但这是迷信地（superstitiously）。—身体朝向圣地鞠躬（Bowing of the body towards the holy place）。—俯伏（Prostration）。—站立（Standing）。—静止不动的人（Stationary men）。—站立表达敬畏（reverence）和顺从（obedience）。—坐着（Sitting）是祷告中合适的姿势之一吗？—大卫坐着的情况（Case of David’s sitting）被考量。—不遮头（Uncovering of the head）。—洗手（Washing of the hands）。—伸展双手（Spreading them out）。—引用金口（Chrysostom），—亲吻双手（Kissing of the hands）。—脱鞋（Putting off the shoes）。—基督徒在祷告中使用任何姿势是合适的吗？—一些祷告不需要姿势，例如射箭式祷告（ejaculatory prayers）。—但是普通的、定时的祷告（ordinary, stated prayers）需要某些姿势（certain postures）。—引用奥古斯丁（Augustine）。—姿势必须由时间和地点（time and place）来规范。
DISSERTATION V: ON STATED HOURS OF PRAYER
论著五：论定时祷告时间（STATED HOURS OF PRAYER）
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（The Hebrews）每天有三个祷告时段（three seasons of daily prayer）。—晨祷（Morning prayer）。—由此解释使徒行传2:15。—午祷（Midday prayer）。—晚祷（Evening prayer）。—穆斯林（Mahometans）每天祷告五次。—古代基督徒（Ancient Christians）有定时祷告时段（stated seasons of prayer）。—现代希腊人（Modern Greeks）。—礼拜时间（Canonical hours）。
DISSERTATION VI: ON THE PETITIONS WHICH WE OUGHT TO PRESENT TO GOD, A SUMMARY OF WHICH IS CONTAINED IN THE LORD’S PRAYER
论著六：论我们应当向上帝呈上的祈求（PETITIONS），主祷文（THE LORD’S PRAYER）中包含其摘要（SUMMARY）
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.
上帝教导我们关于祷告的事。—内在地（Inwardly）藉着圣灵（the Spirit）。—外在地（Outwardly）藉着圣子（the Son）。—犹太人有为定时辰（stated hours）规定的祷告。—约翰（John）采纳了规定祷告形式（prescribing a form of prayer）的习俗。—我们的救主（Our Saviour）使自己适应（accommodated himself）了同样的习俗。—主祷文不仅仅是一个范本（copy），而是一个形式（form）。—这从我们主的话语（our Lord’s words）中可见一斑；也从以色列教会（Israelitish Church）的实践中可见一斑；以及古代基督教会（ancient Christian Church）的实践中可见一斑，他们将主祷文添加到他们所有的祷告中，但没有教导给慕道友（Catechumens）。—对使用主祷文的反对意见。—对那些反对意见的回应，132–142页。—波格米勒派（The Bogomiles）认为所有其他祷告都是无用的（useless）。—基督徒不应该被束缚（ought not to be bound）于使用任何人为的形式（human forms），它们的使用源于无知（ignorance）和懒惰（sloth）。—主祷文的大部分内容是借自犹太人所使用的祷告形式。—主祷文的卓越之处（Excellence）。—被分为三个部分。
DISSERTATION VII: ON THE ADDRESS TO OUR HEAVENLY FATHER
论著七：论对我们天父的称呼（ADDRESS TO OUR HEAVENLY FATHER）
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.
这里的每一个词都带有强调（emphatic）。—父（Father）指的是神性中的第一位格（First Person of the Godhead）；但并非排除了（not to the exclusion of）圣子和圣灵。—从创造（Creation）的角度，上帝被称为我们的父。—重生（Regeneration），和收养（Adoption）。—在每个时代，信徒都被允许称上帝为父。—但是新约的孩子们（the children of the New Testament）被赋予了更大的胆量（greater boldness，παῤῥησία）。—父这个称呼被认为比主（Lord）更恰当（appropriate）。—塞尔登的评论（Selden’s observation）。—当我们说我们的父（our Father）时，它表达了信心（Faith）和仁爱（Charity）。—除了重生的人（regenerate person）之外，没有人可以称上帝为父吗？—上帝在诸天（the heavens）中设有祂的宝座（his throne）。—引用俄耳甫斯（Orpheus）的残篇（Fragments）。—我们的父向这个低下的世界（this lower world）显明祂自己（displays himself），但主要是在天上（in heaven）。—即使当上帝居住在圣所（sanctuary）中时，祂的百姓（his people’s）的目光也被引向天堂。—让我们正确地评估（estimate properly）我们父的良善（goodness），并以敬畏（reverence）之心，但以大胆（boldness）和爱（love）靠近祂，将我们的目光提升到属天的事物（heavenly things）。—我们生活的历程（The course of our life）必须与我们祷告的宣称（profession）相符。—我们必须学会蔑视（despise）地上的事物，并将它们与天上的事物相比较。—引用塞涅卡（Seneca）。
DISSERTATION VIII: ON HALLOWING THE NAME OF GOD
论著八：论尊上帝的名为圣（HALLOWING THE NAME OF GOD）
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（holy prayer）中，允许与上帝极大的亲近（Great familiarity with God）。—当一个人看起来是为上帝祷告时，他是为自己祷告（prays for himself）。—上帝的名（The name of God）指的是上帝祂自己（God himself），正如祂向有理性的受造物显明祂自己（he reveals himself to rational creatures）一样。—当上帝被宣告为圣洁时，祂就被尊为圣（God is Hallowed）。—这由上帝祂自己和受造物所完成。—我们为什么要向上帝祷告，愿祂的名为圣？—这个祈求是顺序上的第一个。—许多人通过他们的行为表明他们的宣告并不真诚。—让我们真诚地渴望（sincerely desire）祂的名为圣。—引用爱比克泰德（Epictetus）。—尊上帝的名为圣的动机（Motives）。
DISSERTATION IX: ON THE COMING OF THE KINGDOM OF GOD
论著九：论上帝国度的降临（THE COMING OF THE KINGDOM OF GOD）
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.
上帝的国度（The kingdom of God）是双重的：普遍的（universal）和特殊的（special）。—在旧约（Old Testament）之下，它具有政治政府的形式（form of political government）；并且也是礼仪性（ceremonial）和预表性（typical）的；以及属灵的（spiritual）。—希伯来教师（The Hebrew teachers）将敬畏和爱上帝归于上帝的国度；但它主要指的是新约（New Testament）；并表示教会的尊严（dignity）和自由（freedom）。—它为什么被称为父的国度（the kingdom of the Father）？—它的形式既是外在的（outward）；也是内在的（inward）。—荣耀的国度（The KINGDOM of GLORY）。—整个教会（the Whole Church）国度的降临，是藉着在犹太人中福音的有效传讲（efficacious preaching）；藉着外邦人的归信（the conversion of the Gentiles）；藉着叛逆犹太人的被剪除（the excision of the rebellious Jews）；藉着教会从外邦人的逼迫中得到解救（deliverance of the church from the persecutions of the Gentiles）；藉着从教皇制度（popery）的宗教改革（reformation）；藉着奥秘的巴比伦（mystical Babylon）的毁灭；它的毁灭是被救赎国度（the redeemed kingdom）的增长；并将伴随着犹太人和许多其他国家（nations）的归信；以及属灵福气的丰盛（an abundance of spiritual blessings）。—上帝的国度降临到被拣选的个人（elect individuals）身上。—让我们承认我们本性上（by nature）处于上帝的国度之外；并且处于最悲惨的境况（most miserable condition）；并且无法挣脱我们的锁链（unable to break our chains）；因此上帝的国度是建立在不可能之事（imposibilities）上的。—让我们在上帝的国度中寻求我们所有的幸福，因为它是一个完全公义（perfect righteousness）的国度；一个无限财富（boundless wealth）的国度（解释了耶利米书 31:12, 14）；一个不间断的宁静（uninterrupted tranquillity）的国度；以及一个无可比拟的尊严（incomparable dignity）的国度。
DISSERTATION X: ON DOING THE WILL OF GOD
论著十：论遵行上帝的旨意（DOING THE WILL OF GOD）
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的联系（Connection）。—祈求的陈述。—上帝的旨意（The will of God）指的是祂的旨意（his decree）；或者祂的诫命（his commandment）。—祈求的扩展（The enlargement of the Petition）。—星辰的天空（starry heavens）顺服上帝的旨意。—但我们主要应该想到天上的天使和蒙救赎的人（angels and redeemed men）。—他们的顺服在哪些方面是榜样（pattern）？我们这些在地上的人，可以祷告祈求达到天上存在的同样的完美程度（the same degree of perfection）吗？—让我们学习舍弃我们自己的意志（renounce our own will）；因为这是通往真正幸福的唯一道路（the only road to true happiness）；外邦哲学家（Gentile philosophers）也观察到了这一点。—让我们顺服上帝命令的旨意（commanding will of God）。—让我们以天上的居民（the inhabitants of heaven）的完美榜样（perfect example）为目标。—让我们承认我们自己的软弱（our own weakness）。
DISSERTATION XI: ON DAILY BREAD
论著十一：论每日的饮食（DAILY BREAD）
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.
第四个祈求已被各种方式解释（variously expounded）。—饮食（bread）指的是身体所需的一切。—希腊词（Epiousion, Ἐπισύσιον）意为维持我们生存所需（necessary for the preservation of our existence）的东西。—我们的饮食（Our bread），是我们在天庭和在地上的法庭（in the court of heaven,, and in the court of earth）都有权利（a right）拥有的。—上帝赐予饮食，关乎所有权（possession）和使用（use）。—今天（this day）是什么意思？—每个人都为他人祷告，也为自己祷告。—祈求的顺序被解释。—为属世益处（temporal benefits）的圣洁祷告（holy prayer）倾向于上帝的荣耀（tends to the glory of God）。—我们应该知足于少（content with little）。—为我们的饮食祷告教导我们勤奋（Industry）。—公义（Justice）。—依赖上帝的恩惠（Dependence on the favour of God）；以及感恩（Gratitude）。—我们不应将任何事物归于我们自己的勤奋（industry），这是上帝甚至在外邦国家（heathen nations）也不会容忍的；而是将我们所有的享受（enjoyments）归于上帝，并愉快地使用（use them cheerfully）；但始终要符合祂的旨意（agreeably to his will），并为了祂的荣耀。
DISSERTATION XII: ON THE FORGIVENESS OF DEBTS
论著十二：论饶恕债务（THE FORGIVENESS OF DEBTS）
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。—这里的债务（Debt）指罪（sin）。—人的第一笔债是顺服（obedience）。—如果他在这方面失败，他就招致（incurs）罪的债。—每个人都有许多债务，这些债务不能被否认（denied）或逃避（evaded），也不能由我们自己或任何凡人（mortal）来赎罪（expiated）。—因此，我们应该为饶恕（forgiveness）祷告，饶恕包含了许多事物。—祈求的扩展。—谁是我们的欠债人（our debtors）？饶恕他们的债务是什么？—我们饶恕债务与神圣的饶恕（Divine forgiveness）有什么关系？—罪是所有邪恶中最大的；罪得赦免（the forgiveness of sins）是最大的幸福，它不像许多人让自己相信的那样容易获得（so easily obtained）。—对三类人的诚恳劝勉（Earnest exhortation）。—获得赦免（obtaining pardon）的方法。
DISSERTATION XIII: ON LEADING INTO TEMPTATION
论著十三：论领入试探（LEADING INTO TEMPTATION）
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.
以神为友的人，将撒但（Satan）视为他的敌人，并且将是撒但的敌人。—祈求分为两个部分。—试探（temptation）是什么？—它有时源于我们本性的败坏（corruption of our nature），那时它是所有试探中最危险的。—保罗在什么意义上区分（distinguish）他自己和住在他里面的罪（the sin that dwelleth in him）？—试探有时来自撒但，牠的技巧（skill）和能力是强大的，尽管牠运作的方式（the manner of his operation）我们知之甚少（imperfectly known）。—除了撒但，还有世界（the world）。—上帝不是邪恶的创造者（author of evil）；我们的罪也不应归咎（imputed）于神圣的护理（Divine Providence）。—然而，在一个健全的意义上（in a sound sense），可以说上帝领人进入试探。—我们祷告愿我们天上的父不领我们进入试探，是在什么意义上？—邪恶（evil）指的是邪恶的事物（That which is evil），或者邪恶的那位（Him who is evil）。—从邪恶中被拯救（to be delivered from evil）是什么？—这个祈求的必要性；必须加上警醒（watchfulness）。—阿里皮乌斯（Alipius）的例子被作为一个警示（a warning）提出。—我们必须清醒（sober）；并勇敢地抵挡试探（bravely resist temptation）。—安慰的理由（Grounds of consolation）。
DISSERTATION XIV: ON THE CONCLUSION OF THE LORD’S PRAYER
论著十四：论主祷文的总结（CONCLUSION OF THE LORD’S PRAYER）
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.
它的真实性（authenticity）存在争议；但得到了辩护。—术语（Terms）得到解释。—它与前一个祈求的联系；以及与整个祷告的联系。—上帝的荣耀是我们所有祷告的终极目的（the end of all our prayers）。—阿门。