|
Getting your Trinity Audio player ready... |
中文下载
Part I: Tending to shew the difference betwixt the Hypocrite, and the true-hearted Christian
第一部分：旨在显明假冒为善者与真心实意的基督徒之间的区别
Part II: Tending chiefly to the reforming of a Hypocrite, and making him true- hearted.
第二部分：主要旨在改造假冒为善者，使其成为真心实意的人。
This text has been initially updated from EEBO-TCP by Project Puritas (Logan West, with David Jonescue and Alex Sarrouf.) www.puritansearch.org. Further revision and editing done by Monergism. Copyright Monergism via universal text usage permission from the above.
本文最初由 Puritas 计划（Logan West，与 David Jonescue 和 Alex Sarrouf）从 EEBO-TCP 更新。www.puritansearch.org。进一步的修订和编辑由 Monergism 完成。版权归 Monergism 所有，经上述来源的一般文本使用许可。
Not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven, but he which doth the will of my Father which is in heaven. Matthew 7:21
“凡称呼我‘主啊，主啊’的人，不能都进天国；惟独遵行我天父旨意的人，才能进去。” —— 马太福音 7:21
It is a thing I think, good Read, if not impossible, yet exceeding difficult, for a Minister of God’s word to open his mouth with so much discretion, but that if he seek to beat down the false hypocrite, the weak Christian will come betwixt, and take the blow upon his own head, which was neither meant nor due unto him;
我想这事，善意的读者啊，即便不是不可能，也是极其困难的，即一位神的话语的执事开口时要带着如此的分寸，以致当他试图击倒虚假的伪善者时，软弱的基督徒不会夹在中间，让那一击落在自己的头上，这原本既不是针对他，也不是他应得的；
and contrarily, if he seek to raise up the weak Christian, the presumptuous hypocrite will by and by lay hold on those words, and pervert them quite, to the nourishing of his foolish security.
相反，如果他试图扶起软弱的基督徒，那狂妄的伪善者很快就会抓住那些话，并完全扭曲它们，以滋养他那愚蠢的安全感。
My care hath been to tread so even a path in the following Treatise, that I might not give any just occasion to the such mistaking of either party.
我的心意是在接下来的论著中走出一条如此平坦的道路，以便不给任何一方造成这种误解的正当机会。
And I hope I have so tempered my pen, that the poor Christian shall not (unless in an over-extreme brunt of temptation) be less able to enjoy his proper consolation for anything that hath been here uttered, to the discarding and amazing of hypocrites;
我希望我已经这样调和了我的笔触，使得那可怜的基督徒（除非在极度猛烈的试探中）不会因为这里为了摒弃和震惊伪善者所说的任何话，而无法享受他应得的安慰；
nor the hypocrite (unless out of an extremity of willful blindness) be able to nestle himself warm, in the misapplying of comforts intended to those alone, that be such as he alone seemeth to be.
那伪善者（除非出于极度的故意盲目）也无法在误用那些仅为了安慰像他那样看起来是（实际上却不是）的人所预备的安慰中，使自己安逸地栖息。
Now what thou art that shalt read this book, I cannot possibly know; and how thou wilt censure of me for it, as I cannot conjecture, so neither will I be careful or trouble myself about it.
至于你这读这本书的人究竟如何，我不可能知道；正如我无法猜测你会如何为此指责我，我也不会在意或为此烦恼。
If thou shalt commend me, I hope I have a little better insight into mine own imperfections, than to be tickled with thy praises, which perhaps thine ignorance, or partiality may give, rather than any desert of mine (which I know to be none at all of any good thing) may call for and challenge:
如果你称赞我，我希望我对自己不完美之处有稍好一点的洞察，不至于因你的赞美而沾沾自喜，这赞美或许是出于你的无知或偏爱，而非我有任何配得之处（我知道我毫无良善可言）所当得和要求的；
but if thou shalt reproach and dispraise me, sure I should have both more wit, and somewhat else to do, than to make any account of thy disliking and censorious words; knowing (as I do know well enough) what thou art, my fellow servant, not my Master; a fellow-prisoner, not a Judge.
但如果你责备和贬低我，确实我应该更有智慧，也有其他事要做，而不去理会你的厌恶和指责之词；因为我知道（我也确实清楚知道）你是什么人，你是我的同工，而非我的主人；是同为囚犯的，而非审判官。
Wherefore if thou beest wise, save a bootless labor of speaking either well or ill of me; neither of which can advantage thee, or do me any good or hurt;
因此，如果你明智的话，就省去说我好坏这种徒劳的功夫；这两者都不能使你获益，也不能对我造成任何好坏；
and rather bestow thyself in reaping some profit by that which I have here written, with a desire and intention of profiting thee.
倒不如致力于从我在此所写的内容中获得一些益处，这些内容是怀着使你获益的愿望和意图写下的。
If I have spoken what thou knewest not before, now inform thyself: if what thou knewest, but consideredst not, now digest thine own knowledge, and (having an addition of one more witness to the truth thou didst formerly confess) know it surer, know it better.
如果我说了你以前不知道的，现在就教导你自己：如果你以前知道但未曾思考，现在就消化你自己的知识，并且（加上这一见证，证实你以前所承认的真理）知道得更确切，知道得更好。
If I seem to thee to utter truth, embrace it, because it is truth; if to err, consider by what reasons thou canst convince me, of having erred; and let mine error occasion thee with more firmness to cleave to the truth.
如果我在你看来是在说真理，就拥抱它，因为它是真理；如果看似有误，思考你能用什么理由使我确信我错了；并让我的错误成为你更坚定持守真理的契机。
In a word, thou mayest (if thou wilt) get some good by reading; if thou wilt not, who can help it?
总之，你（如果你愿意）可以通过阅读获得一些益处；如果你不愿意，谁能奈何呢？
And (that I may be bold a little to touch the sore of those that read books, specially Sermons, which yet there be not many that will read) let me put thee in mind, that the common fault of hearers, is incident to readers also:
并且（容我冒昧稍微触及那些读书之人的痛处，特别是讲道集，虽然愿意读的人并不多），让我提醒你，听众的通病也常常发生在读者身上：
they hear alone, to be judges of the speakers gifts, or to censure his imperfections: they hear not with any intention of reflecting their thoughts upon themselves, to censure themselves, and find out their own faults.
他们单单听，是为了评判讲员的恩赐，或指责他的不完美：他们听的时候并没有任何意图要反思自己，指责自己，并找出自己的过错。
So in reading Sermons, the greater number read only to see what a man can say: to judge of his learning, reading, wit, phrase, &c. and to carpe at his defects in any of these.
同样在阅读讲道集时，大多数人读只是为了看一个人能说什么：评判他的学识、阅读量、机智、措辞等，并在这些方面的任何缺陷上挑刺。
Long enough may such both hear and read, afore either the pen or the tongue will convey any goodness into their hearts.
这等人可以长久地听和读，但在笔或舌能将任何良善传递进他们的心之前，那将是很久的事了。
Wherefore if thou please to bestow pains in perusing these Sermons, read them with none other intention, but that one of trying thyself, whether thou beest an hypocrite, yea or no;
因此，如果你愿意费心细读这些讲道，请不要抱着别的目的阅读，只抱着这一目的：省察你自己，看你是否是一个伪善者；
so dare I promise thee some fruit of thy reading: for either (in finding out thine hypocrisy) thou shalt perceive thine unhappiness, and be capable of help;
如此我敢向你保证你阅读的果效：因为要么（在发现你的伪善时）你会察觉到你的不幸，并有可能得到帮助；
or else (in meeting with uprightness) thou shalt enjoy thy good estate, and be encouraged to proceed.
要么（在遇见正直时）你会享受你的美好状态，并受到鼓励继续前行。
Thus with my best prayers to God for thee, and the good success of all good labors to do thy soul good, and with a request of reaping one particular prayer of thine for me, if thou reapest any good by these lines, I bid thee kindly farewell, and rest covetous of thy souls health, William Whately.
因此，带着我对神为你最好的祈祷，愿一切美好的劳苦都能成功地造福你的灵魂，并且如果这些文字使你获益，我请求你也为我献上一个特别的祷告，我在此亲切地向你道别，并依然切慕你灵魂的康健，威廉·惠特利（William Whately）。
From my Study in Banbury. April 6. 1619.
写于我在班伯里（Banbury）的书房。1619年4月6日。
Table of Contents
目录
TO THE CHRISTIAN READER
致基督徒读者
CHAPTER I. Wherein the Text is opened.
第一章 经文释义。
CHAPTER II. Showing that there is a mixture of hypocrites with true Christians in the Church, and why.
第二章 表明教会中真基督徒与伪善者混杂，及其原因。
CHAPTER III. Showing the description and sorts of hypocrites.
第三章 伪善者的描述与分类。
CHAPTER IV. Of the diverse sorts of Hypocrites.
第四章 论各样不同的伪善者。
CHAPTER V. Showing the general notes of difference betwixt the true man and the hypocrite.
第五章 表明真信徒与伪善者之间的一般区别特征。
CHAPTER VI. How the hypocrite agrees with the true Christian in knowledge, and withal also how they differ.
第六章 伪善者如何在知识上与真基督徒一致，以及他们又如何不同。
CHAPTER VII. Showing how the hypocrite and upright do agree and differ in faith.
第七章 表明伪善者与正直人如何在信心上一致与不同。
CHAPTER VIII. Showing how the repentance of hypocrites may be distinguished from the repentance of true Christians.
第八章 表明如何区分伪善者的悔改与真基督徒的悔改。
CHAPTER IX. Showing how the good conversation of the hypocrite differs from the good conversation of the upright.
第九章 表明伪善者的好品行如何不同于正直人的好品行。
CHAPTER X. Containing the first use of the point belonging indifferently to all sorts of men.
第十章 包含该要点的第一个应用，同样适用于所有人。
CHAPTER XI. Containing the second use for those that are found out to be hypocrites.
第十一章 包含针对那些被发现是伪善者之人的第二个应用。
CHAPTER XII. Containing a third use for them that be upright.
第十二章 包含针对那些正直之人的第三个应用。
CHAPTER XIII. Wherein are handled the uses of this point in regard of others.
第十三章 论述关于他人的这一要点的应用。
CHAPTER XIV. Showing that fruitfulness is the true distinctive note of those that profess to be Christians.
第十四章 表明多结果子是那些自称为基督徒之人的真正区别标志。
CHAPTER XV. Showing what this fruitfulness is.
第十五章 表明这种多结果子是什么。
CHAPTER XVI. Containing the first use.
第十六章 包含第一个应用。
CHAPTER XVII. Containing the second use.
第十七章 包含第二个应用。
CHAPTER XVIII. Containing the third use.
第十八章 包含第三个应用。
CHAPTER XIX. Containing the fourth use.
第十九章 包含第四个应用。
GOD’S HUSBANDRY – PART II: Tending chiefly to the reforming of a Hypocrite, and making him true- hearted.
神的耕作——第二部分：主要旨在改造伪善者，使其成为真心实意的人。
TO THE COURTEOUS READER.
致谦恭的读者。
CHAPTER I. Showing the order of the words and points to be handled.
第一章 表明将要处理的词句和要点的顺序。
CHAPTER II. Showing the certain destruction of hypocrites, and the degrees and means thereof.
第二章 表明伪善者必然灭亡，及其程度和手段。
CHAPTER III. Showing the reasons of the destruction of hypocrites.
第三章 表明伪善者灭亡的原因。
CHAPTER IV. Containing the first use of the point: viz. the magnifying of God’s Justice.
第四章 包含该要点的第一个应用：即尊崇神的公义。
CHAPTER V. Containing a second use of the point: viz. A terror unto all dissemblers.
第五章 包含该要点的第二个应用：即对所有伪装者的威慑。
CHAPTER VI. Containing the third use, viz. An exhortation to the Hypocrite to come out of his hypocrisy.
第六章 包含第三个应用：即劝勉伪善者脱离他的伪善。
CHAPTER VII. Containing the second Doctrine, viz. that the best branches have need of pruning.
第七章 包含第二个教义：即最好的枝子也需要修剪。
CHAPTER VIII. Containing the first use of the point, for the refutation of two errors: viz. the merit of works, and the conceit of perfection in this life.
第八章 包含该要点的第一个应用，用于驳斥两个错误：即功德论和今生完全论。
CHAPTER IX. Containing a second use of the point, stirring up the servants of God to a holy longing for death.
第九章 包含该要点的第二个应用，激发神的仆人对死亡的神圣渴望。
CHAPTER X. Containing the third use of the point, viz. an exhortation and direction how to keep down our corruptions, whilst we live.
第十章 包含该要点的第三个应用，即劝勉和指导我们活着的时候如何抑制我们的败坏。
CHAPTER XI. Containing the fourth and last use of the point, viz. a consolation to the people of God against their unallowed sins.
第十一章 包含该要点的第四个也是最后一个应用，即对神的子民在面对他们不被允许的罪时的安慰。
CHAPTER XII. Containing the third point of doctrine, that God will prune the fruitful branches: that is, help true Christians against their corruptions.
第十二章 包含教义的第三个要点，即神将修剪多结果子的枝子：也就是帮助真基督徒对抗他们的败坏。
CHAPTER XIII. Showing the means and manner of the Lord’s pruning.
第十三章 表明主修剪的手段和方式。
CHAPTER XIV. The first use of the point, to show their misery that are not pruned.
第十四章 该要点的第一个应用，表明那些未被修剪之人的悲惨。
CHAPTER XV. The second use of the point, to comfort them that are pruned.
第十五章 该要点的第二个应用，安慰那些被修剪的人。
CHAPTER XVI. Containing the third use of the point, to encourage the Saints in striving against sin, because the Lord will help them in this labor, and they shall surely prevail.
第十六章 包含该要点的第三个应用，鼓励圣徒与罪争战，因为主将在这劳苦中帮助他们，他们必将得胜。
CHAPTER XVII. Containing the fourth point of doctrine, that the people of God must increase in fruitfulness.
第十七章 包含教义的第四个要点，即神的子民必须在多结果子上增长。
CHAPTER XVIII. Containing the first use of the last point, viz. a terror to them that grow worse.
第十八章 包含最后一个要点的第一个应用，即对那些变得更糟之人的威慑。
CHAPTER XIX. Containing an exhortation to all true Christians to increase in goodness, with directions for that purpose.
第十九章 包含对所有真基督徒在良善上增长的劝勉，并附有为此目的的指导。
CHAPTER XX. Containing a comfort to them that have grown, and do grow in goodness.
第二十章 包含对那些已经并且正在良善上增长之人的安慰。