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The Crook in the Lot Or The Sovereignty and Wisdom of God Displayed in the Afflictions of Men
《命运中的弯曲之处》或《上帝在人的苦难中彰显的主权和智慧》
A just view of afflicting incidents is altogether necessary to a Christian deportment under them; and that view is to be obtained only by faith, not by sense; for it is the light of the world alone that represents them justly, discovering in them the work of God, and consequently, designs becoming the Divine perfections.
对苦难事件的正确看法对于在其中保持基督徒的行为举止是完全必要的；而这种看法只能通过信心（faith）获得，而不是通过感官（sense）；因为只有世界的光（light of the world）才能公正地呈现它们，揭示其中上帝的工作，以及因此而产生的配得上神圣完美（Divine perfections）的旨意。
When they are perceived by the eye of faith, and duly considered, we have a just view of afflicting incidents, fitted to quell the turbulent motions of corrupt affections under dismal outward appearances.
当它们被信心的眼睛所感知，并得到恰当的思考时，我们对苦难事件就有了公正的看法，这足以平息在悲惨的外表下腐败情感的骚乱波动。
It is under this view that Solomon, in the preceding part of this chapter, advances several paradoxes, which are surprising determinations in favor of certain things, that, to the eye of sense, looking gloomy and hideous, are therefore generally reputed previous and shocking.
正是在这种观点下，所罗门（Solomon）在本章前面的部分提出了几个悖论，这些悖论是令人惊讶的定论，有利于某些事物，而这些事物在感官的眼中看来是阴郁而可怕的，因此通常被认为是先存的（previous）和令人震惊的。
He pronounces the day of one’s death to be better than the day of his birth; namely, the day of the death of one, who, having become the friend of God through faith, has led a life to the honor of God, and service of his generation, and in this way raised to himself the good and savvy name better than precious ointment.
祂宣称人死亡的日子好过他出生的日子；即，一个通过信心成为上帝的朋友，度过了一生荣耀上帝和服侍他那个世代的人，他的死日比他的生曰更好，他以这种方式为自己赢得了比名贵的膏油更好的名声和智慧。
In like manner, he pronounces the house of mourning to be preferable to the house of feasting, sorrow to laughter, and a wise man’s rebuke to a fool’s song.
同样地，祂宣称哀伤之家胜过宴乐之家，忧愁胜过欢笑，智慧人的责备胜过愚昧人的歌唱。
As for that, even though the latter are indeed the more pleasant, yet the former are the more profitable.
至于这一点，即使后者确实更令人愉快，但前者却更有益处。
And observing with concern, how men are in hazard, not only from the world’s frowns and ill-usage, oppression making a wise man mad, but also from its smiles and caresses, a gift destroying the heart.
祂关切地观察到，人不仅面临着世界的白眼和虐待，压迫使智慧人发狂，也面临着世界的微笑和爱抚，馈赠能败坏人心。
Therefore, since whatever way it goes there is danger, he pronounces the end of every worldly thing better than the beginning of it.
因此，既然无论怎样都有危险，祂宣称世上万事的结局强如起头。
And from the whole he justly infers, that it is better to be humble and patient than proud and impatient under afflicting dispensation; since, in the former case, we wisely submit to what is really best; in the latter, we fight against it.
从整体来看，祂公正地推断出，在苦难的施予（afflicting dispensation）下，最好是谦卑和忍耐，而不是骄傲和不耐烦；因为在前一种情况下，我们明智地顺服于真正最好的；在后一种情况下，我们是在反抗它。
And he dissuades from being angry with our lot, because of the adversity found in it.
祂劝阻我们不要因为命运中的逆境而生气。
He cautions against making odious comparisons of former and present times, in that point insinuating undue reflections on the providence of God: and, against that querulous and fretful disposition.
祂告诫我们不要在这一点上对过去和现在进行令人憎恶的比较，因为这暗示着对上帝护理（providence of God）的不当指责：并且告诫我们不要有那种抱怨和烦躁的性情。
He first prescribes a general remedy, namely, holy wisdom, as that which enables us to make the best of everything, and even gives life in killing circumstances; and then a particular remedy, consisting in a due application of that wisdom, towards taking a just view of the case: “Consider the work of God: for who can make that straight which He has made crooked?”
祂首先开出了一个普遍的补救方法，即圣洁的智慧（holy wisdom），它使我们能够从万事中汲取最大的益处，甚至在致命的环境中赐予生命；然后是一个特定的补救方法，在于恰当地运用这种智慧，以对情况进行公正的看待：“你要思想上帝的作为：因为上帝使为曲的，谁能变为直呢？”
In which words are proposed, 1. The remedy itself; 2. The suitableness of it.
在这些话语中提出了，1. 补救方法本身；2. 它的恰当性。
- The remedy itself is a wise eyeing of the hand of God in all we find to bear hard on us: “Consider the work of God,” namely, in the crooked, rough, and disagreeable parts of your lot, the crosses you find in it.
- 补救方法本身就是明智地注视上帝的双手在我们发现的一切艰难之事上：“你要思想上帝的作为，”即在你命运中弯曲、粗糙和不愉快的部分，你在其中发现的磨难。
You see very well the cross itself. Yea, you turn it over and over in your mind and leisurely view it on all sides.
你很清楚地看到了磨难本身。是的，你在心里反复思考它，悠闲地从各个方面看待它。
You look to this and the other second cause of it, and so you are in a foam and a fret.
你看到了这个和那个次要原因，所以你感到愤怒和烦躁。
But, would you be quieted and satisfied in the matter, lift up your eyes towards heaven, see the doing of God in it, the operation of His hand.
但是，如果你想在这件事上平静和满足，请向天举目，看到上帝在其中的作为，祂手的运作。
Look at that, and consider it well; eye the first cause of the crook in your lot; behold how it is the work of God, His doing.
看一看，并好好思想；注视你命运中弯曲之处的首要原因；看它如何是上帝的工作，祂的作为。 - Such a view of the crook in our lot is very suitable to still improper risings of heart, and quiet us under them: “For who can make that straight which God has made crooked?”
- 对我们命运中弯曲之处的这种看法非常适合平息心中不当的波动，并在它们之下使我们平静：“因为上帝使为曲的，谁能变为直呢？”
As to the crook in your lot, God has made it; and it must continue while He will have it so.
至于你命运中的弯曲之处，是上帝所造的；而且只要祂愿意如此，它就必须继续存在。
Should you ply your utmost force to even it, or make it straight, your attempt will be vain: it will not change for all you can do.
即使你竭尽全力去使它平坦或变直，你的尝试也是徒劳的：无论你做什么，它都不会改变。
Only He who made it can mend it, or make it straight.
只有那位创造它的人才能修补它，或使它变直。
This consideration, this view of the matter, is a proper means at once to silence and to satisfy men, and so bring them to a dutiful submission to their Maker and Governor, under the crook in their lot.
这种考量，对这件事的这种看法，是使人立刻安静和满足的恰当方法，从而使他们在命运的弯曲之处下，顺服于他们的创造者和统治者。
TABLE OF CONTENTS
目录
The Crook in the Lot
命运中的弯曲之处
The Sovereignty and Wisdom of God Displayed in the Afflictions of Men
上帝在人的苦难中彰显的主权和智慧
by Thomas Boston
作者 托马斯·波士顿
Table of Contents
目录
Introductory Remarks
引言
PROPOSITION I. Whatsoever Crook there is in one’s Lot, it is of God’s making.
命题一. 无论一个人命运中有什么弯曲之处，都是上帝所造的。
I. As to the Crook itself.
一. 关于弯曲之处本身。
II. The Crook is of God’s making. How it is of his making. Why he makes it.
二. 弯曲之处是上帝所造。它是如何造成的。为什么祂要造它。
PROPOSITION II: What God sees meet to mar, we shall not be able to mend in our Lot. What Crook God makes in our Lot, we shall not be able to even.
命题二. 上帝认为适合破坏的，我们在我们的命运中将无法修复。上帝在我们命运中制造的弯曲之处，我们将无法弄直。
I. God’s marring and making a Crook in one’s Lot, as he sees meet.
一. 上帝按祂认为合适的方式破坏并在一个人的命运中制造弯曲之处。
II. Men’s attempting to mend or even the Crook in their Lot.
二. 人类试图修复或弄直他们命运中的弯曲之处。
III. In what sense it is to be understood, that we shall not be able to mend, or even the Crook in our Lot.
三. 应该如何理解我们无法修复或弄直我们命运中的弯曲之处。
IV. Some reasons of the point. Directions for rightly managing the application for removing the Crook in our Lot.
四. 该论点的一些原因。关于正确管理旨在消除我们命运中弯曲之处的应用的指导。
PROPOSITION III: Considering the Crook in the Lot, as the work of God, is a proper means to bring one to behave rightly un der it.
命题三. 将命运中的弯曲之处视为上帝的工作，是引导人在其下正确行事的恰当方法。
I. What it is to consider the Crook as the work of God.
一. 将弯曲之处视为上帝的工作意味着什么。
II. How it is to be understood to be a proper means to bring one to behave rightly under the Crook.
二. 应该如何理解它是一种引导人在弯曲之处下正确行事的恰当方法。
III. That it is a proper means to bring one to behave rightly under it.
三. 它是引导人在其下正确行事的恰当方法。
A comparison between the Lowly and Proud.
谦卑者与骄傲者的比较。
DocT. — There is a generation of lowly, afflicted ones, having their spirit lowered and brought down to their lot ; whose case, in that respect, is better than that of the proud getting their will, and carrying all to their mind.
教义。——有一代谦卑、受苦的人，他们的心被降卑，顺服于他们的命运；就此而言，他们的境况比那些骄傲自大、随心所欲的人更好。
I. The generation of the lowly afflicted ones.
一. 谦卑受苦的一代人。
II. The generation of the proud getting their will and carrying all to their mind.
二. 骄傲自大、随心所欲的一代人。
III. It is better to be in a low afflicted condition, with the spirit humble and brought down to the lot, than to be of a proud and high spirit, getting the lot brought up to it, and matters go according to one’s mind. Humility the great means to bring all to their respective duties.
三. 处于低微受苦的境况中，心灵谦卑并顺服于命运，要好过心高气傲，让命运迎合它，使事情按照自己的心意发展。谦卑是使一切各归其位的伟大方法。
Doctrine. I. The bent of one’s heart, in humbling circumstances, should be towards a suitable humbling of the spirit, as under God’s mighty hand placing us in them.
教义一. 在令人谦卑的境遇中，人的心倾向于合适的灵性谦卑，如同处于上帝将我们置于其中的大能手下。
II. What are those humbling circumstances the mighty hand of God brings men into.
二. 上帝的大能手将人带入的那些令人谦卑的境遇是什么。
III. What it is in humbling circumstances, to humble ourselves under the mighty hand of God.
三. 在令人谦卑的境遇中，在上帝的大能手下谦卑自己意味着什么。
Directions for reaching humiliation.
达致谦卑的指导。
Doctrine. II. In due time, those that humble themselves under the mighty hand of God will certainly be lifted up.
教义二. 在适当的时候，那些在上帝大能手下谦卑自己的人必将被提升。