The Life of God in the Soul of Man
神在人的灵魂中的生命

Henry Scougal
亨利·斯科格尔

Table of Contents
目录

PART I. On Religion; the Natural and Divine Life
第一部分：论宗教；自然与神圣的生活

PART II. On the Excellency of Religion and Divine Love
第二部分：论宗教和神圣爱的卓越性

PART III. On the Difficulties and Duties of the Christian Life
第三部分：关于基督徒生活的困难和责任

PART I.
第一部分。

On Religion; the Natural and Divine Life; and the exemplification of Divine Love in our blessed Savior.
论宗教；自然与神圣的生活；以及在我们的救主中神圣爱的示范。

My dear friend,
亲爱的朋友，

This designation doth give you a title to all endeavours whereby I can serve your interests; and your pious inclinations to do so, happily conspire with my duty, that I shall not need to step out of my road to gratify you—but I may at once perform an office of friendship, and discharge an exercise of my function, since the advancing of virtue and holiness, (which I hope you make your greatest study,) is the peculiar business of my employment. This, therefore, is the most popular instance wherein I can vent my affection, and express my gratitude towards you, and I shall not any longer delay the performance of the promise I made you to this purpose; for though I know you are provided with better helps of this nature than any I can offer you, nor are you like to meet with any thing here which you knew not before, yet I am hopeful, that what cometh from one whom you are pleased to honour with your friendship, and which is more particularly designed for your use, will be kindly accepted by you; and God's providence perhaps may so direct my thoughts, that something or other may prove useful to you. Nor shall I doubt your pardon, if, for moulding my discourse into the better frame, I lay a low foundation, beginning with the nature and properties of religion, and all along give such way to my thoughts, in the prosecution of the subject, as may bring me to say many things which were not necessary, did I only consider to whom I am writing.
此称号使我能为您服务的一切努力都有了依据；而您对此的虔诚倾向与我履行职责的愿望相吻合，使我无需偏离正道来满足您的需求，而是可以同时履行友谊的职责和我的职能，因为推进美德和圣洁（我希望您将其视为最重要的学习内容）是我工作的特殊任务。因此，这是我能表达对您的爱意和感激之情的最普遍的方式，我将不再拖延履行我向您做出的承诺；虽然我知道您已经拥有比我能提供的更好的帮助，而且您可能在这里不会遇到任何您之前不知道的东西，但我希望您能善意接受来自您荣幸地友谊的人的建议，尤其是为您量身定制的建议；上帝的恩典也许会引导我的思绪，使其中的某些内容对您有所帮助。 我不会怀疑您的宽恕，如果我将我的言辞塑造得更好，从宗教的本质和特性开始，一路上给予我的思考以足够的空间，以便在探讨这个主题时说出许多不必要的事情，如果我只考虑我写给谁的话。

I cannot speak of religion, but I must lament, that among so many pretenders to it, so few understand what it means: some placing it in the understanding, in orthodox notions and opinions; and all the account they can give of their religion is, that they are of this and the other persuasion, and have joined themselves to one of those many sects whereinto Christendom is most unhappily divided. Others place it in the outward man, in a constant course of external duties, and a model of performances. If they live peaceably with their neighbours, keep a temperate diet, observe the returns of worship, frequenting the church, or their closet, and sometimes extend their hands to the relief of the poor, they think they have sufficiently acquitted themselves. Others again put all religion in the affections, in rapturous hearts, and ecstatic devotion; and all they aim at is, to pray with passion, and think of heaven with pleasure, and to be affected with those kind and melting expressions wherewith they court their Saviour, till they persuade themselves they are mightily in love with him, and from thence assume a great confidence of their salvation, which they esteem the chief of Christian graces. Thus are these things which have any resemblance of piety, and at the best are but means of obtaining it, or particular exercises of it, frequently mistaken for the whole of religion: nay, sometimes wickedness and vice pretend to that name. I speak not now of those gross impieties wherewith the Heathens were wont to worship their gods. There are but too many Christians who would consecrate their vices, and follow their corrupt affections, whose ragged humour and sullen pride must pass for Christian severity; whose fierce wrath, and bitter rage against their enemies, must be called holy zeal; whose petulancy towards their superiors, or rebellion against their governors, must have the name of Christian courage and resolution.
我不能谈论宗教，但我必须悲叹，在众多自称信仰宗教的人中，很少有人真正理解它的含义：有些人将宗教置于理解力中，置于正统的概念和观点中；他们对自己的宗教的解释就是，他们属于这个或那个派别，并加入了基督教中不幸分裂成的众多教派之一。其他人将宗教置于外在的行为上，置于持续不断的外部职责和表现的模式中。如果他们与邻居和平相处，保持节制的饮食，遵守崇拜的规定，经常去教堂或私人祷告室，并偶尔伸出援助穷人的手，他们认为自己已经充分履行了自己的责任。 另一些人将所有宗教都归结为情感、狂喜的心灵和狂热的虔诚；他们的目标只是带着激情祈祷，愉快地思考天堂，并被那些亲切而感人的表达方式所感动，这些方式是他们向救世主求爱的方式，直到他们自以为是深深地爱上了他，并由此对自己的救赎充满了极大的信心，他们认为这是基督教的主要恩典。因此，这些事物，它们具有虔诚的某种相似之处，最多只是获得虔诚的手段或特定的实践，经常被误认为是整个宗教：甚至有时邪恶和恶行也冒充宗教的名义。我现在不是指那些异教徒用来崇拜他们的神的那些严重的不虔诚行为。有太多的基督徒愿意奉献他们的恶习，追随他们腐败的情感，他们那破烂的幽默和阴郁的傲慢必须被称为基督教的严肃；他们对敌人的凶猛愤怒和痛苦的愤怒必须被称为神圣的热情；他们对上级的无礼或对统治者的反抗必须被称为基督教的勇气和决心。

But certainly religion is quite another thing, and they who are acquainted with it will entertain far different thoughts, and disdain all those shadows and false imitations of it. They know by experience that true religion is a union of the soul with God, a real participation of the divine nature, the very image of God drawn upon the soul, or, in the apostle's phrase, "It is Christ formed within us."—Briefly, I know not how the nature of religion can be more fully expressed, than by calling it a Divine Life: and under these terms I shall discourse of it, showing first, how it is called a life; and then, how it is termed divine.
但是宗教确实是完全不同的事情，熟悉它的人会有完全不同的想法，并且鄙视所有那些它的阴影和虚假模仿。他们通过经验知道，真正的宗教是灵魂与上帝的结合，是与神圣本质的真正参与，是上帝的形象在灵魂上的显现，或者用使徒的话来说，“基督在我们里面形成了。”简而言之，我不知道如何更充分地表达宗教的本质，除了称之为神圣的生命：在这些术语下，我将论述它，首先说明它为何被称为生命，然后说明它为何被称为神圣。

I choose to express it by the name of life, first, because of its permanency and stability. Religion it not a sudden start, or passion of the mind, not though it should rise to the height of a rapture, and seem to transport a man to extraordinary performances. There are few but have convictions of the necessity of doing something for the salvation of their souls, which may push them forward some steps with a great deal of seeming haste; but anon they flag and give over. They were in a hot mood, but now they are cooled; they did shoot forth fresh and high, but are quickly withered, because they had no root in themselves. These sudden fits may be compared to the violent and convulsive motions of bodies newly beheaded, caused by the agitations of the animal spirits, after the soul is departed, which, however violent and impetuous, can be of no long continuance; whereas the motions of holy souls are constant and regular, proceeding from a permanent and lively principle. It is true, this divine life continueth not always in that same strength and vigour, but many times suffers sad decays; and holy men find greater difficulty in resisting temptations, and less alacrity in the performance of their duties. Yet it is not quite extinguished, nor are they abandoned to the power of those corrupt affections, which sway and overrule the rest of the world.
我选择用“生命”的名字来表达它，首先是因为它的永恒和稳定。宗教不是突然开始，或者心灵的激情，即使它能够达到狂喜的高度，似乎能够使人超凡脱俗。几乎没有人不认识到为了拯救灵魂而做些什么的必要性，这可能会推动他们急于前进几步；但很快他们就会停下来，放弃。他们曾经热情高涨，但现在他们冷静下来了；他们曾经茁壮成长，但很快就枯萎了，因为他们没有根基。这些突然的情绪可以比作刚刚被斩首的身体的剧烈和痉挛的运动，这是由于灵魂离开后的动物精神的激动引起的，然而，尽管这些运动剧烈而猛烈，但不能持续很长时间；而圣洁的灵魂的运动是持续而规律的，来自一个永恒而活力充沛的原则。 这是真实的，这种神圣的生命并不总是以同样的力量和活力延续下去，很多时候会经历悲伤的衰退；圣洁的人们发现在抵抗诱惑方面更加困难，履行职责的热情也减少了。然而，它并没有完全熄灭，他们也没有被那些支配和统治世界其他部分的腐败情感所抛弃。

Again, religion may be designed by the name of life, because it is an inward, free, and self-moving principle: and those who have made progress in it, are not actuated only by external motives, driven merely by threatenings, nor bribed by promises, nor constrained by laws; but are powerfully inclined to that which is good, and delight in the performance of it. The love which a pious man bears to God and goodness, is not so much by virtue of a command enjoining him so to do, as by a new nature instructing and prompting him to it; nor doth he pay his devotions as an unavoidable tribute only to appease the divine justice, or quiet his clamorous conscience; but those religious exercises are the proper emanations of the divine life, the natural employments of the new-born soul. He prays, and gives thanks, and repents, not only because these things are commanded, but rather because he is sensible of his wants, and of the divine goodness, and of the folly and misery of a sinful life. His charity is not forced, nor his alms extorted from him; his love makes him willing to give; and though there were no outward obligation, his heart would devise liberal things. Injustice or intemperance, and all other vices, are as contrary to his temper and constitution, as the basest actions are to the most generous spirit, and impudence and scurrility to those who are naturally modest. So that I may well say with St. John, "Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is born of God." Though holy and religious persons do much eye the law of God, and have a great regard unto it, yet it is not so much the sanction of the law, as its reasonableness, and purity, and goodness, which do prevail with them. They account it excellent and desirable in itself, and that in keeping of it there is great reward; and that divine love wherewith they are actuated, makes them become a law unto themselves:
宗教可能是以生命之名而设计的，因为它是一种内在的、自由的、自我运动的原则：那些在宗教中取得进展的人，并不仅仅受到外部动机的驱使，也不仅仅受到威胁的驱使，也不仅仅受到承诺的贿赂，也不仅仅受到法律的约束；而是强烈倾向于善良，并且喜欢去实践善良。虔诚的人对上帝和善良的爱，并不仅仅是因为有命令要求他这样做，而是因为一种新的本性在教导和激励他这样做；他的祈祷、感恩和悔过，不仅仅是因为这些事情被命令，而更是因为他意识到自己的需求，意识到上帝的恩慈，意识到罪恶生活的愚蠢和痛苦。他的慈善不是被迫的，他的施舍也不是被勒索的；他的爱使他愿意给予；即使没有外在的义务，他的心也会设想慷慨的事情。 不公正或放纵，以及其他所有的恶习，都与他的性格和体质完全相反，就像最卑劣的行为与最慷慨的精神相悖，厚颜无耻和恶言恶语与天生谦逊的人相悖。所以我可以用圣约翰的话来说：“凡从神生的，就不犯罪，因神的道种子存在他里面，他也不能犯罪，因为他是从神生的。”虽然圣洁和虔诚的人们非常注重上帝的律法，并且非常尊重它，但是对他们来说，能够说服他们的并不是律法的制裁，而是它的合理性、纯洁性和善良性。他们认为这是卓越和可取的，保持它会有巨大的回报；而他们内心所激发的神圣爱使他们成为自己的法则

Who shall prescribe a law to those that love?
谁能为爱情定下规矩？

Love's a more powerful law which doth them move.
爱是一种更强大的法则，它驱使着他们。

In a word, what our blessed Saviour said of himself, is in some measure applicable to his followers, that "it is their meat and drink to do their Father's will." And, as the natural appetite is carried out toward food, though we should not reflect on the necessity of it for the preservation of our lives, so they are carried with a natural and unforced propension toward that which is good and commendable. It is true, external motives are many times of great use to excite and stir up this inward principle, especially in its infancy and weakness, when it is often so languid that the man himself can scarce discern it, hardly being able to move one step forward but when he is pushed by his hopes or his fears, by the pressure of an affliction, or the sense of a mercy, by the authority of the law, or the persuasion of others. Now, if such a person be conscientious and uniform in his obedience, and earnestly groaning under the sense of his dulness, and is desirous to perform his duties with more spirit and vigour, these are the first motions of the divine life, which, though it be faint and weak, will surely be cherished by the influences of heaven, and grow unto greater maturity. But he who is utterly destitute of this inward principle, and doth not aspire to it, but contents himself with those performances whereunto he is prompted by education or custom, by the fear of hell or carnal notions of heaven, can no more be accounted a religious person, than a puppet can be called a man. This forced and artificial religion is commonly heavy and languid, like the motion of a weight forced upward. It is cold and spiritless, like the uneasy compliance of a wife married against her will, who carries it dutifully toward the husband whom she does not love, out of some sense of virtue or honour. Hence also this religion is scant and niggardly, especially in those duties which do greatest violence to men's carnal inclinations; and those slavish spirits will be sure to do no more than is absolutely required. It is a law that compels them, and they will be loath to go beyond what it stints them to; nay, they will ever be putting such glosses on it, as may leave themselves the greatest liberty. Whereas, the spirit of true religion is frank and liberal—far from such peevish and narrow reckoning; and he who hath given himself entirely unto God, will never think he doth too much for him.
总之，我们的救主所说的关于自己的话，在某种程度上也适用于他的追随者，即“他们的食物和饮料是遵行父神的旨意。”正如自然的食欲会倾向于食物，尽管我们不必反思食物对生命的维持的必要性，他们也会自然而无强迫地倾向于善良和可称赞的事物。诚然，外在的动机往往对激发和激励这种内在原则起着重要作用，尤其是在其初生和薄弱时，当它常常如此疲软以至于人自己几乎无法察觉它，几乎无法前进一步，除非他被希望或恐惧所推动，被痛苦的压力或恩典的感知所推动，被法律的权威或他人的劝说所推动。现在，如果这样的人在顺从上是有良心和一致的，并且在感受到自己的迟钝时真诚地呻吟，并渴望以更多的精神和活力履行自己的职责，这些都是神圣生命的初步运动，虽然微弱而薄弱，但一定会受到天堂的影响而成长得更加成熟。 但是那些完全缺乏这种内在原则的人，不渴望它，而是满足于受教育或习俗推动的行为，或者出于对地狱的恐惧或对天堂的肉体观念，他们不能被视为虔诚的人，就像木偶不能被称为人一样。这种被迫和人为的宗教通常沉重而无生气，就像一个被迫向上移动的重物。它冷漠而无精神，就像一个不情愿地嫁给丈夫的妻子对待他一样，她出于某种道德或荣誉感而尽职尽责。因此，这种宗教在那些对人的肉欲倾向施加最大压力的职责上是吝啬的，那些奴性的人肯定不会做超过绝对要求的事情。这是一种强迫他们的法律，他们将不愿超越它所限制的范围；不仅如此，他们还会对它进行解释，以便给自己留下最大的自由。 然而，真正宗教的精神是坦率和宽容的，远离烦躁和狭隘的计较；而那些完全奉献给上帝的人，永远不会认为他们为他做得太多。

By this time I hope it doth appear, that religion is with a great deal of reason termed a life, or vital principle, and that it is very necessary to distinguish betwixt it and that obedience which is constrained, and depends upon external causes. I come next to give an account why I designed it by the name of Divine Life: and so it may be called, not only in regard of its fountain and original, having God for its author, and being wrought in the souls of men by the power of his Holy Spirit; but also in regard of its nature, religion being a resemblance of the divine perfections, the image of the Almighty shining in the soul of man: nay, it is a real participation of his nature, it is a beam of the eternal light, a drop of that infinite ocean of goodness; and they who are endowed with it may be said to have "God dwelling in their souls, and Christ formed within them."
到这个时候，我希望能够清楚地表明，宗教被称为生命或生命原则是有很多理由的，并且有必要区分它与被迫的服从以及依赖外部原因的服从。接下来，我将解释为什么我将它称为神圣生命：它可以这样称呼，不仅因为它的源泉和起源是上帝，而且因为它是由上帝的圣灵的力量在人的灵魂中创造出来的；而且宗教是对神圣完美的一种类似，是全能者的形象在人的灵魂中闪耀：不仅如此，它是对上帝本性的真正参与，是永恒之光的一束，是无限善良之海的一滴；那些被赋予它的人可以说是“上帝住在他们的灵魂中，基督在他们里面形成”。

Before I descend to a more particular consideration of that divine life wherein true religion doth consist, it will perhaps be fit to speak a little of that natural or animal life which prevails in those who are strangers to the other: and by this I understand nothing else, but our inclination and propension towards those things which are pleasing and acceptable to nature; or self-love issuing forth and spreading itself into as many branches as men have several appetites and inclinations. The root and foundation of the animal life, I reckon to be sense, taking it largely, as it is opposed unto faith, and importeth our perception and sensation of those things that are either grateful or troublesome to us. Now these animal affections, considered in themselves, and as they are implanted in us by nature, are not vicious or blameable; nay, they are instances of the the wisdom of the Creator, furnishing his creatures with such appetites as tend to the preservation and welfare of their lives. These are instead of a law unto the brute beasts, whereby they are directed towards the ends for which they were made: but man being made for higher purposes, and to be guided by more excellent laws, becomes guilty and criminal when he is so far transported by the inclinations of this lower life as to violate his duty, or neglect the higher and more noble designs of his creation. Our natural affections are not wholly to be extirpated and destroyed, but only to be moderated and overruled by superior and more excellent principle. In a word, the difference betwixt a religious and wicked man is, that in the one divine life bears sway, in the other the animal life doth prevail.
在我更详细地考虑真正的宗教所包含的神圣生活之前，或许有必要稍微谈一下那些对其他生活陌生的自然或动物生活。我所理解的自然或动物生活，指的是我们对那些符合自然的事物感到愉悦和接受的倾向和倾向；或者是自我爱的发展和扩展，以及人们具有各种欲望和倾向。我认为动物生活的根源和基础是感觉，广义上与信仰相对立，意味着我们对那些对我们来说令人愉快或麻烦的事物的感知和感觉。现在，就它们本身和它们被自然植入我们身上而言，这些动物情感并不是邪恶或可指责的；相反，它们是造物主智慧的例证，为他的创造物提供了有助于生命的保护和福祉的欲望。 这些是代替野兽法律的东西，它们指导着野兽朝着它们被创造的目标前进：但是人类被创造出来是为了更高的目的，并且要受到更优秀的法律的指导，当他被这种较低生活的倾向所带走，以至于违背他的责任或忽视他被创造出来的更高尊贵的目标时，他就变得有罪和犯罪。我们的天性情感不应完全被根除和摧毁，而只应受到更高级和更优秀的原则的调节和支配。总之，一个虔诚的人和一个邪恶的人之间的区别在于，在一个人身上，神圣的生命占主导地位，而在另一个人身上，动物的生命占上风。

But it is strange to observe unto what different courses this natural principle will sometimes carry those who are wholly guided by it, according to the diverse circumstances that concur with it to determine them; and then, not considering this doth frequently occasion very dangerous mistakes, making men think well of themselves by reason of that seeming difference which is betwixt them and others, whereas, perhaps, their actions do all the while flow from one and the same original. If we consider the natural temper and constitution of men's souls, we shall find some to be airy, frolicksome, and light, which make their behaviour extravagant and ridiculous; whereas others are naturally serious and severe, and their whole carriage composed into such gravity as gains them a great deal of reverence and esteem. Some are of a humorous, rugged, and morose temper, and can neither be pleased themselves, nor endure that others should be so. But all are not born with such sour and unhappy dispositions; for some persons have a certain sweetness and benignity rooted in their natures; and they find the greatest pleasure in the endearments of society, and the mutual complacency of friends, and covet nothing more than to have every body obliged to them: and it is well that nature hath provided this complexional tenderness, to supply the defect of true charity in the world, and to incline men to do something for one another's welfare. Again, in regard to education, some have never been taught to follow any other rules than those of pleasure or advantage; but others are so inured to observe the strictest rules of decency and honour, and some instances of virtue, that they are hardly capable of doing any thing which they have been accustomed to look upon as base and unworthy.
但是奇怪的是，观察到这个自然原则有时会引导那些完全受其指导的人采取不同的行动方式，这取决于与之相结合的不同情况来决定他们；然而，不考虑这一点往往会导致非常危险的错误，使人们因为与他人之间的表面差异而对自己产生良好的印象，而实际上，他们的行为可能始终源自同一个原因。如果我们考虑人们灵魂的天性和构成，我们会发现有些人天性轻浮、轻松、轻浮，使他们的行为变得奇特和可笑；而其他人天性严肃、严厉，他们整个举止都表现出如此庄重，赢得了很多尊敬和敬重。有些人天性幽默、粗犷、脾气暴躁，既不能让自己满意，也不能容忍别人满意。 但并非所有人都生来如此酸楚和不快的性情；因为有些人天生具有一种甜蜜和仁慈的本性；他们在社交的亲密关系和朋友之间的相互喜悦中找到最大的快乐，并渴望每个人都对他们感激；很幸运的是，大自然提供了这种情感上的温柔，以弥补世界上真正的慈善的不足，并倾向于使人们为彼此的福祉做些事情。再者，在教育方面，有些人从未被教导过遵循任何规则，只追求快乐或利益；但有些人已经习惯于遵守最严格的礼仪和荣誉规则，以及一些美德的例子，以至于几乎无法做任何他们习惯视为卑鄙和不值得的事情。

In fine, it is no small difference in the deportment of mere natural men, that doth arise from the strength or weakness of their wit or judgment, and from their care and negligence in using them. Intemperance and lust, injustice and oppression, and all those other impieties which abound in the world, and render it so miserable, are the issues of self-love, the effect of the animal life, when it is neither overpowered by religion, nor governed by natural reason: but if it once take hold of reason, and get judgment and wit to be of its party, it will many times disdain the grosser sort of vices, and spring up into fair imitations of virtue and goodness. If a man have but so much reason as to consider the prejudice which intemperance and inordinate lust do bring unto his health, his fortune, and his reputation, self-love may suffice to restrain him; and one may observe the rules of moral justice, in dealing with others, as the best way to secure his own interest, and maintain his credit in the world. But this is not all; for this natural principle, by the help of reason, may take a higher flight, and come nigher the instances of piety and religion: it may incline a man to the diligent study of divine truths; for why should not these, as well as other speculations, be pleasant and grateful to curious and inquisitive minds? It may make men zealous in maintaining and propagating such opinions as they have espoused, and be very desirous that others should submit unto their judgment, and approve the choice of religion which they themselves have made. It may make them delight to hear and compose excellent discourses about the matters of religion; for eloquence is very pleasant, whatever be the subject: nay, some it may dispose to no small height of sensible devotion. The glorious things that are spoken of heaven, may make even a carnal heart in love with it: the metaphors and similitudes made use of in Scripture, of crowns and sceptres, and rivers of pleasure, &c. will easily affect a man's fancy, and make him wish to be there, though he neither understand nor desire those spiritual pleasures which are described and shadowed forth by them: and when such a person comes to believe that Christ has purchased those glorious things for him, he may feel a kind of tenderness and affection towards so great a benefactor, and imagine that he is mightily enamoured with him, and yet all the while continue a stranger to the holy temper and spirit of the blessed Jesus; and what hand the natural constitution may have in the rapturous devotions of some melancholy persons, hath been excellently discovered of late by several learned and judicious pens.
总之，仅凭自然人的举止就能看出，智慧或判断力的强弱以及对它们的使用的关注与疏忽之间存在着很大的差异。放纵和欲望、不公正和压迫以及世界上充斥着的其他邪恶行为，使世界变得如此悲惨，都是自私的结果，是动物生活的影响，当它既没有被宗教压倒，也没有被自然理性所统治时。但是，如果它一旦占据了理性，并使判断力和智慧成为自己的一方，它往往会鄙视更粗俗的邪恶，并发展成为对美德和善行的良好模仿。如果一个人有足够的理性来考虑放纵和无节制的欲望对他的健康、财富和声誉所带来的损害，自私就足以约束他；一个人可以遵守道德正义的规则，与他人打交道，这是确保自己的利益和维护自己在世界上的声誉的最佳方式。 但这还不是全部；因为这个自然原则，在理性的帮助下，可以飞得更高，更接近虔诚和宗教的实例：它可以倾向于勤奋地研究神圣的真理；因为为什么这些不应该像其他思考一样，对于好奇和探究的心灵来说是愉快和令人满意的呢？它可以使人们热衷于维护和传播他们所拥护的观点，并且非常希望他人能够接受他们的判断，并赞同他们自己所选择的宗教。它可以使他们喜欢听和创作关于宗教事务的优秀演讲；因为雄辩是非常愉快的，无论主题是什么：甚至有些人可能会被感性的虔诚所感动。关于天堂的荣耀事物，甚至可以使一个肉体的心灵爱上它：圣经中使用的比喻和类比，如冠冕、权杖和快乐的河流等。 很容易影响一个人的幻想，并使他希望在那里，尽管他既不理解也不渴望那些被描述和描绘的属灵的乐趣：当这样一个人相信基督已经为他购买了那些荣耀的事物时，他可能会对如此伟大的恩人感到一种温柔和亲切，想象自己对他非常着迷，然而与此同时，他仍然对耶稣的圣洁性情和灵性一无所知；而一些忧郁的人的狂喜祷告中，自然构造可能起到了什么作用，最近几位博学而明智的人已经出色地揭示了这一点。

To conclude, there is nothing proper to make a man's life pleasant, or himself eminent and conspicuous in the world, but this natural principle, assisted by wit and reason, may prompt him to it: and though I do not condemn those things in themselves, yet it concerns us nearly to know and consider their nature, both that we may keep within due bounds, and also that we may learn never to value ourselves on the account of such attainments, nor lay the stress of religion upon our natural appetites or performances.
总之，没有什么能使一个人的生活愉快，或使他在世界上显赫和引人注目，除了这个自然原则，辅以机智和理性，可能会促使他这样做：虽然我不反对这些事物本身，但我们非常关心了解和考虑它们的本质，既要保持适度，也要学会永远不要以这些成就为自豪，也不要把宗教的重点放在我们的自然欲望或表现上。

It is now time to return to the consideration of that divine life whereof I was discoursing before, that life which is hid with Christ in God; and therefore hath no glorious show or appearance in the world, and to the natural man will seem a mean and insipid notion. As the animal life consisteth in that narrow and confined love which is terminated on a man's self, and in his propension towards those things that are pleasing to nature; so the divine life stands in a universal and unbounded affection, and in the mastery over our natural inclinations, that they may never be able to betray us to those things which we know to be blameable. The root of the divine life is faith; the chief branches are love to God, charity to man, purity, and humility: for, as an excellent person hath well observed, however these names be common and vulgar, and make no extraordinary sound, yet do they carry such a mighty sense, that the tongue of man or angel can pronounce nothing more weighty or excellent. Faith hath the same place in the divine life, which sense hath in the natural, being indeed nothing else but a kind of sense, or feeling persuasion of spiritual things; it extends itself unto all divine truths; but in our lapsed estate, it hath a peculiar relation to the declaration of God's mercy and reconcilableness to sinners through a Mediator; and therefore, receiving its denomination from that principal object, is ordinarily termed faith in Jesus Christ.
现在是时候回到我之前所讨论的那种神圣的生活，这种生活是与基督一同隐藏在上帝里面的；因此，在世界上它没有光荣的外观，对于自然人来说，它似乎是一个平庸而乏味的概念。就像动物的生活在于狭隘而受限的爱，只局限于自己，并倾向于那些符合本性的事物；神圣的生活则在于普遍而无限的情感，并在我们对自然倾向的掌控上，使它们永远不能背叛我们所知道的那些可责备的事物。神圣生活的根源是信仰；其主要分支是对上帝的爱、对人的慈善、纯洁和谦卑：因为，正如一个卓越的人所观察到的那样，尽管这些名字是普通和平凡的，没有什么特别的声音，但它们传达了如此强大的意义，以至于人类或天使的舌头都无法发出更重要或更优秀的言辞。 信仰在神圣生活中的地位与感官在自然生活中的地位相同，实际上它只是一种对属灵事物的感知或感受的信念；它延伸到所有神圣的真理；但在我们堕落的状态中，它与上帝的怜悯和通过调解者与罪人和解的宣告有着特殊的关系；因此，它以那个主要对象命名，通常被称为对耶稣基督的信仰。

The love of God is a delightful and affectionate sense of the divine perfections, which makes the soul resign and sacrifice itself wholly unto him, desiring above all things to please him, and delighting in nothing so much as in fellowship and communion with him, and being ready to do or suffer any thing for his sake, or at his pleasure. Though this affection may have its first rise from the favours and mercies of God toward ourselves, yet doth it, in its growth and progress, transcend such particular considerations, and ground itself on his infinite goodness, manifested in all the works of creation and providence. A soul thus possessed with divine love, must needs be enlarged, toward all mankind, in a sincere and unbounded affection, because of the relation they have to God, being his creatures, and having something of his image stamped upon them; and this is that charity I named as the second branch of religion, and under which all the parts of justice, all the duties we owe to our neighbour, are eminently comprehended: for he who doth truly love all the world, will be nearly concerned in the interest of every one; and so far from wronging or injuring any person, that he will resent any evil that befals others, as if it happened to himself.
上帝的爱是对神性完美的愉悦和深情的感受，使灵魂完全顺服和奉献给他，最渴望的是取悦他，最喜欢的是与他交流和交往，愿意为他的缘故或他的喜悦而做或忍受任何事情。虽然这种感情可能最初源于上帝对我们自己的恩惠和怜悯，但在其成长和进展中，它超越了这些特定的考虑，并以他在创造和提供的一切工作中所显露的无限善良为基础。 一个灵魂如此充满神圣的爱，必然会对全人类怀有真诚而无限的情感，因为他们与上帝有关系，是他的创造物，并且在他们身上印有他的形象；这就是我所称之为宗教的第二个分支的慈善，它包含了所有公正的部分，包括我们对邻居的所有责任：因为真正爱世界的人，会对每个人的利益感到亲近；他不会伤害任何人，反而会对发生在他人身上的任何不幸感到愤怒，就像发生在自己身上一样。

By purity, I understand a due abstractedness from the body, and mastery over the inferior appetites; or such a temper and disposition of mind, as makes a man despise and abstain from all pleasures and delights of sense or fancy, which are sinful in themselves, or tend to extinguish or lessen our relish of more divine and intellectual pleasures; which doth also infer a resoluteness to undergo all those hardships he may meet with in the performance of his duty; so that not only chastity and temperance, but also Christian courage and magnanimity, may come under this head.
通过纯洁，我理解为与身体的适度分离和对低级欲望的掌控；或者说是一种心态和性情，使人鄙视并远离一切在本质上是罪恶的或倾向于熄灭或减少我们对更神圣和智慧的愉悦的感官或幻想的乐趣；这也意味着决心承受在履行职责过程中可能遇到的所有困难；因此，不仅贞洁和节制，而且基督教的勇气和豪情也可以归入这一范畴。

Humility imports a deep sense of our own meanness, with hearty and affectionate acknowledgment of our owing all that we are to the divine bounty; which is always accompanied with a profound submission to the will of God, and great deadness toward the glory of the world and applause of men.
谦卑带来对自己卑微的深刻认识，衷心而深情地承认我们所有的一切都归功于神的恩赐；这总是伴随着对上帝旨意的深深顺从，以及对世界的荣耀和人们的赞扬的冷漠。

These are the highest perfections that either men or angels are capable of—the very foundation of heaven laid in the soul; and he who hath attained them, needs not desire to pry into the hidden rolls of God's decrees, or search the volumes of heaven to know what is determined about his everlasting condition; but he may find a copy of God's thoughts concerning him, written in his own breast. His love to God may give him assurance of God's favour to him; and those beginnings of happiness, which he feels in the conformity of the powers of his soul to the nature of God, and compliance with his will, are a sure pledge that his felicity shall be perfected, and continued to all eternity; and it is not without reason that one said, "I had rather see the real impressions of a God-like nature upon my own soul, than have a vision from heaven, or an angel sent to tell me that my name was enrolled in the book of life."
这些是人类或天使所能达到的最高完美境界——天堂在灵魂中奠定的基础；而那些达到这些境界的人，无需渴望窥探上帝的隐秘旨意，或者搜索天堂的卷轴以了解关于他永恒命运的决定；相反，他可以在自己的内心中找到上帝对他的思想的副本。他对上帝的爱可以使他确信上帝对他的喜悦；而他在灵魂的力量与上帝的本质相符合、顺从上帝的旨意中所感受到的幸福的开端，是他幸福将得以完善并持续到永远的确凿保证；因此，有人说：“我宁愿看到上帝般的本性在我自己的灵魂上留下真实的印记，也不愿看到来自天堂的异象，或者有天使前来告诉我我的名字已被记录在生命之书中。”

When we have said all that we can, the secret mysteries of a new nature and divine life can never be sufficiently expressed: language and words cannot reach them; nor can they be truly understood but by those souls that are enkindled within, and awakened unto the sense and relish of spiritual things: "There is a spirit in man; and the inspiration of the Almighty giveth this understanding." The power and life of religion may be better expressed in actions than in words; because actions are more lively things, and do better represent the inward principle whence they proceed; and, therefore, we may take the best measure of those gracious endowments from the deportment of those in whom they reside; especially as they are perfectly exemplified in the holy life of our blessed Saviour, a main part of whose business in this world was to teach, by his practice, what he did require of others,—and to make his own conversation an exact resemblance of those unparalleled rules which he prescribed; so that if ever true goodness was visible to mortal eyes, it was then, when his presence did beautify and illustrate this lower world.
当我们已经说尽一切时，新的本质和神圣生命的秘密永远无法充分表达：语言和文字无法触及它们；只有那些内心燃烧、觉醒于属灵事物的灵魂才能真正理解它们：“人有灵，全能者的气使人有聪明。”宗教的力量和生命在行动中可能比在言语中更好地表达出来，因为行动更有活力，更能代表它们产生的内在原则；因此，我们可以从那些拥有这些恩赐的人的行为中最好地衡量它们；特别是当它们在我们救主圣洁的生活中得到完美体现时，他在这个世界上的主要任务之一就是通过他的实践来教导他对他人的要求，并使他自己的言行成为他所规定的无与伦比的规则的精确反映；因此，如果真正的善良曾经对凡人的眼睛可见，那就是当他的存在美化和阐明这个较低的世界时。

That sincere and devout affection wherewith his blessed soul did constantly burn towards his heavenly Father, did express itself in an entire resignation to his will; it was his very "meat to do the will, and finish the work of him that sent him." This was the exercise of his childhood, and the constant employment of his riper age. He spared no travel or pains while he was about his Father's business, but took such infinite content and satisfaction in the performance of it, that when, being faint and weary with his journey, he rested himself on Jacob's well, and entreated water of the Samaritan woman. The success of his conference with her, and the accession that was made to the kingdom of God, filled his mind with such delight, as seemed to have redounded to his very body, refreshing his spirits, and making him forget the thirst whereof he complained before, and refuse the meat which he had sent his disciples to buy. Nor was he less patient and submissive in suffering the will of God, than diligent in the doing of it: he endured the sharpest afflictions and extremest miseries that ever were inflicted on any mortal, without repining thought, or discontented word: for though he was far from a stupid insensibility, or a fantastic or stoical obstinacy, and had as quick a sense of pain as other men, and the deepest apprehension of what he was to suffer in his soul, (as his bloody sweat, and the sore amazement and sorrow which he professed, do abundantly declare,) yet did he entirely submit to that severe disposition of providence, and willingly acquiesced in it.
他那真诚虔诚的爱，对他天父的心灵燃烧，表现在完全顺从他的旨意上；他的“食物就是遵行差他来者的旨意，做成他差他来者的工作。”这是他童年时的锻炼，也是他成熟年龄的常规工作。他在从事天父的事工时，不遗余力，不辞劳苦，对此感到无限的满足和满意。当他在雅各的井上休息时，向撒玛利亚妇人请求水喝，他与她的对话的成功，以及上帝国的增加，使他心中充满了喜悦，似乎连他的身体也受到了回报，使他的精神得到了恢复，使他忘记了之前所抱怨的口渴，拒绝了他派门徒去买的食物。 他在忍受上帝的旨意方面同样耐心和顺从，不亚于在履行上帝的旨意方面勤奋：他忍受了任何凡人所遭受的最严厉的痛苦和最极端的苦难，没有怨恨的思想或不满的言辞：尽管他远非愚蠢的麻木不仁，或者奇特的斯多葛主义顽固，他和其他人一样对痛苦有着敏锐的感知，并对自己在灵魂上将要承受的痛苦有着最深刻的理解（正如他流血的汗水、他所表达的巨大惊愕和悲伤所充分证明的那样），然而他完全顺从那严酷的命运安排，并乐意接受。

And he prayed to God, that "if it were possible," (or, as one of the Evangelists hath it, "if he were willing,") "that cup might be removed:" yet he gently added, "nevertheless, not my will, but thine be done." Of what strange importance are the expressions, John 12:27. where he first acknowledgeth the anguish of his spirit, "Now is my soul troubled," (which would seem to produce a kind of demur,) "and what shall I say?" And then he goes on to deprecate his sufferings, "Father, save me from this hour;" which he had no sooner uttered, but he doth, as it were, on second thoughts, recall it in these words, "But for this cause came I into the world;" and concludes, "Father, glorify thy name." Now, we must not look on this as any levity, or blameable weakness in the blessed Jesus: he knew all along what he was to suffer, and did most resolutely undergo it; but it shows us the inconceivable weight and pressure that he was to bear, which, being so afflicting, and contrary to nature, he could not think of without terror; yet considering the will of God, and the glory which was to redound from him thence, he was not only content, but desirous to suffer it.
他向上帝祈祷，"如果可能的话"（或者，正如其中一位福音书作者所说的，"如果他愿意"），"那杯可以被移除："然而，他温和地补充道："然而，不要按我的意愿，而要按你的意愿。"约翰福音 12:27 中的表达有多么重要。他首先承认他的灵魂的痛苦，"现在我的灵魂忧愁"（这似乎产生了一种犹豫），"我该说什么呢？"然后他继续祈求他的苦难，"父啊，拯救我脱离这时候；"他一说出这句话，就好像在重新考虑之后，用这些话撤回了它，"但是我为此来到世界上；"并且总结道："父啊，荣耀你的名。"现在，我们不能把这看作是耶稣的轻率或可责备的软弱：他一直知道自己将要受苦，而且坚决地承受了它；但这向我们展示了他将要承受的难以想象的重压，这种重压如此痛苦，与人的本性相悖，他无法不感到恐惧；然而，考虑到上帝的旨意和从中产生的荣耀，他不仅满足于受苦，而且渴望受苦。

Another instance of his love to God was his delight in conversing with him by prayer, which made him frequently retire himself from the world, and, with the greatest devotion and pleasure, spend whole nights in that heavenly exercise, though he had not sins to confess, and but few secular interests to pray for; which, alas! are almost the only things that are wont to drive us to our devotions. Nay, we may say his whole life was a kind of prayer; a constant course of communion with God: if the sacrifice was not always offering, yet was the fire still kept alive; nor was ever the blessed Jesus surprised with that dulness, or tepidity of spirit, which we must many times wrestle with before we can be fit for the exercise of devotion.
他对上帝的爱的另一个例子是他通过祈祷与上帝交流的喜悦，这使他经常远离世俗，全心全意地度过整个夜晚，尽情享受这种天上的修炼，尽管他没有要忏悔的罪恶，也没有太多世俗的利益需要祈祷。哎呀！这几乎是唯一能驱使我们去祈祷的事情。我们可以说他的整个生活都是一种祈祷；与上帝不断交流的持续过程：即使祭祀并不总是在进行，但火焰仍然保持着；耶稣从未被那种迟钝或冷淡的精神所困扰，而我们在进行修炼之前必须经常与之搏斗。

In the second place, I should speak of his love and charity toward all men: but he who would express it, must transcribe the history of the gospel, and comment upon it; for scarce any thing is recorded to have been done or spoken by him, which was not designed for the good and advantage of some one or other.—All his miraculous works were instances of his goodness as well as his power; and they benefited those on whom they were wrought, as well as they amazed the beholders. His charity was not confined to his kindred or relations; nor was all his kindness swallowed up in the endearment of that peculiar friendship which he carried toward his beloved disciple; but every one was his friend who obeyed his holy commands, John 15:14. And whosoever did the will of his Father, the same was to him as his brother, sister, and mother.
其次，我应该谈谈他对所有人的爱和慈善：但是要表达出来，必须抄录福音的历史，并对其进行评论；因为几乎没有任何记载他所做或所说的事情，不是为了某个人的利益和好处而设计的。他的奇迹行为都是他善良和能力的体现；它们不仅使观看者惊叹，也使受到行为影响的人受益。他的慈善不仅限于他的亲属或亲戚；他所有的善行也不仅仅局限于他对他所钟爱的门徒的深厚友谊；而是每个遵守他圣洁命令的人都是他的朋友，如约翰福音 15:14 所说。凡是遵行他父亲旨意的人，对他来说都如同兄弟、姐妹和母亲。

Never was any unwelcome to him who came with an honest intention, nor did he deny any request which tended to the good of those that asked it: so that what was spoken of that Roman emperor, who, for his goodness, was called the darling of mankind, was really performed by him, that never any departed from him with a heavy countenance, except that rich youth, (Mark 10. who was sorry to hear that the kingdom of heaven stood at so high a rate, and that he could not save his soul and his money too. And certainly it troubled our Saviour, to see that when a price was in his hand to get wisdom, yet he had no heart to it. The ingenuity that appeared in his first address had already procured some kindness for him; for it is said, "and Jesus, beholding him, loved him:" but must he, for his sake, cut out a new way to heaven, and alter the nature of things, which make it impossible that a covetous man should be happy?
他从未对那些怀着诚实意图而来的人表示不欢迎，也从未拒绝任何有益于请求者的请求。因此，那位被称为人类宠儿的罗马皇帝所说的话，实际上是他所做到的，除了那位富有的年轻人（马可福音 10 章），他听说天国的代价如此之高，无法同时拯救自己的灵魂和金钱，因此离开时面带愁容。毫无疑问，我们的救主看到这一点感到困扰，因为当他手中有一笔代价可以获得智慧时，他却没有心意去做。他最初的诚实已经为他赢得了一些好意；因为有人说：“耶稣看着他，就爱他。”但是，难道他就为了他而开辟一条通往天堂的新道路，改变使得贪婪的人无法幸福的事物的本质吗？

And what shall I speak of his meekness, who could encounter the monstrous ingratitude and dissimulation of that miscreant who betrayed him, in no harsher terms than these: "Judas, betrayest thou the Son of man with a kiss?" What farther evidence could we desire of his fervent and unbounded charity, than that he willingly laid down his life even for his most bitter enemies; and mingling his prayers with his blood, besought the Father that his death might not be laid to their charge, but might become the means of eternal life to those very persons who procured it?
我如何描述他的温和呢？他能以如此温和的方式面对那个背叛他的恶棍的荒谬的忘恩负义和虚伪行为，只是说：“犹大，你用亲吻出卖人子吗？”我们还能期望他有什么更热切、无限的慈爱呢？他甘愿为他最痛恨的敌人舍弃自己的生命，他的祈祷与他的鲜血交织在一起，恳求父亲不要追究他们的死罪，而是让他们因此获得永生

The third branch of the divine life is purity, which, as I said consists in a neglect of worldly enjoyment accommodations, in a resolute enduring of all such troubles as we meet with in doing of our duty. Now surely, if ever any person was wholly dead to all the pleasures of the natural life, it was the blessed Jesus, who seldom tasted them when they came in his way; but never stepped out of his road to seek them. Though he allowed others the comforts of wedlock, and honoured marriage with his presence, yet he chose the severity of a virgin life, and never knew the nuptial bed: and though at the same time he supplied the want of wine with a miracle, yet he would not work one for the relief of his own hunger in the wilderness; so gracious and divine was the temper of his soul, in allowing to others such lawful gratifications as himself thought good to abstain from, and supplying not only their more extreme and pressing necessities, but also their smaller and less considerable wants. We many times hear of our Saviour's sighs, and groans, and tears; but never that he laughed; and but once that he rejoiced in spirit: so that through his whole life, he did exactly answer that character given of him by the prophet of old, that he was "a man of sorrows and acquainted with grief." Nor were the troubles and disaccommodations of his life other than matters of choice; for never did there any appear on the stage of the world with greater advantages to have raised himself to the highest secular felicity. He who would bring together such a prodigious number of fishes into his disciples' net, and, at another time, receive that tribute from a fish which he was to pay to the temple, might easily have made himself the richest person in the world. Nay, without any money, he could have maintained an army powerful enough to have justled Cesar out of his throne, having oftener than once fed several thousands with a few loaves and small fishes; but, to show how small esteem he had of all the enjoyments in the world, he chose to live in so poor and mean a condition, "that though the foxes had holes, and the birds of the air had nests, yet he, who was Lord and heir of all things, had not whereon to lay his head." He did not frequent the courts of princes, nor affect the acquaintance or converse of great ones; but, being reputed the son of a carpenter, he had fishermen, and such other poor people for his companions, and lived at such a rate as suited with the meanness of that condition.
神圣生命的第三个分支是纯洁，正如我所说的，它包括对世俗享乐的忽视，坚决忍受在履行职责时遇到的所有困难。现在，如果有人完全对自然生活的乐趣死心塌地，那一定是受福的耶稣，他很少品尝到这些乐趣，即使它们出现在他的面前；但他从不离开自己的道路去寻找它们。虽然他允许别人享受婚姻的安慰，并以他的存在尊重婚姻，但他选择了严苛的贞洁生活，从未有过婚姻之床；虽然与此同时，他用奇迹补充了酒的不足，但他不愿为自己在旷野中的饥饿工作奇迹；他的心灵是如此仁慈和神圣，他允许别人享受他自己认为好的合法满足，并不仅满足他们更极端和紧迫的需求，还满足他们更小和不太重要的需求。 我们经常听说我们的救主叹息、呻吟和流泪；但从未听说他笑过，只有一次他在心灵中欢喜：因此，他的整个生命都完全符合古代先知对他的描述，他是“忧伤而熟悉悲伤的人”。他的生活中的困扰和不便并非别无选择；因为世界舞台上从未有人具备如此多的优势来提升自己至最高的世俗幸福。他能将如此众多的鱼聚集到门徒的网中，又能从一条鱼身上收取他要交给圣殿的贡物，他本可以轻易成为世界上最富有的人。 不，即使没有任何钱，他也能维持一支足够强大的军队，足以将凯撒赶下王位，他曾多次用几个面包和小鱼喂饱几千人；但为了显示他对世界上所有享受的微不足道的看法，他选择过着如此贫穷和卑微的生活，“狐狸有洞，天空的鸟有窝，然而他，作为万物的主和继承人，却没有枕头可躺。”他不常去王侯的宫廷，也不追求与伟大人物的交往或交谈；相反，他被认为是一个木匠的儿子，他的伙伴是渔民和其他贫穷的人，他过着与那种贫穷状况相符的生活方式。

And thus I am brought unawares to speak of his humility, the last branch of the divine life; wherein he was a most eminent pattern to us, that we might "learn of him to be meek and lowly in heart." I shall not now speak of that infinite condescension of the eternal Son of God, in taking our nature upon him, but only reflect on our Saviour's lowly and humble deportment while he was in the world. He had none of those sins and imperfections which may justly humble the best of men; but he was so entirely swallowed up with a deep sense of the infinite perfections of God, that he appeared as nothing in his own eyes; I mean so far as he was a creature. He considered those eminent perfections which shined in his blessed soul, not as his own, but the gifts of God; and therefore assumed nothing to himself for them, but, with the profoundest humility, renounced all pretences to them. Hence did he refuse that ordinary compellation of "Good Master," when addressed to his human nature, by one who, it seems, was ignorant of his divinity: "Why callest thou me good? there is none good but God only;" as if he had said, The goodness of any creature (and such only thou takest me to be) is not worthy to be named or taken notice of. It is God alone who is originally and essentially good.' He never made use of his miraculous power for vanity or ostentation. He would not gratify the curiosity of the Jews with a sign from heaven, some prodigious appearance in the air; nor would he follow the advice of his countrymen and kindred, who would have all his great works performed in the eyes of the world, for gaining him the greater fame. But when his charity had prompted him to the relief of the miserable, his humility made him many times enjoin the concealment of the miracle; and when the glory of God, and the design for which he came into the world, required the publication of them, he ascribeth the honour of all to his Father, telling them, "that of himself he was able to do nothing."
因此，我不知不觉地谈到了他的谦卑，这是神圣生活的最后一支；他在这方面是我们的一个最杰出的榜样，让我们“向他学习谦和谦卑的心”。我现在不会谈论永恒的上帝之子无限的降卑，只是反思我们的救主在世时的谦卑和谦逊的行为。他没有那些可能使最好的人谦卑的罪恶和缺陷；但他完全沉浸在对上帝无限完美的深刻感知中，以至于在他自己的眼中，他显得微不足道；我的意思是，就他作为一个受造物而言。他将那些在他祝福的灵魂中闪耀的卓越完美视为上帝的恩赐，而不是他自己的，因此他对此并没有自夸，而是以最深沉的谦卑放弃了对它们的所有要求。因此，当有人称呼他的人性为“善师”时，他拒绝了这个普通的称呼，这个人显然不知道他的神性：“你为什么称呼我为善呢？ 除了上帝之外，没有人是善良的；好像他说，任何生物的善良（而你只认为我是这样的）都不值得被提及或注意。只有上帝才是最初和本质上的善良者。他从不为了虚荣或炫耀而使用他的神奇力量。他不愿满足犹太人的好奇心，展示天上的奇迹般的景象；也不愿听从他的同胞和亲戚的建议，让他的伟大作为在世人面前展示，以获得更大的名声。但当他的慈善心促使他去帮助那些可怜的人时，他的谦卑使他多次命令隐藏这个奇迹；当上帝的荣耀和他来到世上的目的要求公开宣扬时，他将所有的荣耀归功于他的父亲，告诉他们，“他自己不能做任何事情。”"

I cannot insist on all the instances of humility in his deportment towards men: his withdrawing himself when they would have made him a king; his subjection, not only to his blessed mother, but to her husband, during his younger years; and his submission to all the indignities and affronts which his rude and malicious enemies did put upon him. The history of his holy life, recorded by those who convened with him, is full of such passages as these; and indeed the serious and attentive study of it is the best way to get right measures of humility, and all the other parts of religion which I have been endeavouring to desribe.
我不能坚持他在与人交往中所有谦卑的例子：当他们想要立他为国王时，他选择了退避；在他年幼时，他不仅顺从他的圣母，还顺从她的丈夫；他还忍受了他那些粗鲁和恶意的敌人对他的所有侮辱和冒犯。他与他一起记录他圣洁生活的人所记载的历史中充满了这样的情节；事实上，认真而专注地研究这些是获得谦卑和我一直试图描述的宗教其他方面正确衡量的最佳途径。

But now, that I may lessen your trouble of reading a long letter, by making some pauses in it, let me here subjoin a prayer, that might be proper when one, who had formally entertained some false notions of religion, begins to discover what it is.
但是现在，为了减少你阅读一封长信的麻烦，我在这里附上一篇祷告，当一个曾经持有一些错误宗教观念的人开始发现它的真相时，这篇祷告可能是合适的。

A PRAYER.
一则祈祷。

Infinite and eternal Majesty! Author and Fountain of being and blessedness! how little do we poor sinful creatures know of thee, or the way to serve and please thee! We talk of religion, and pretend unto it; but, alas! how few are there that know and consider what it means! How easily do we mistake the affections of our nature, and issues of self-love, for those divine graces which alone can render us acceptable in thy sight! It may justly grieve me to consider, that I should have wandered so long, and contented myself so often with vain shadows and false images of piety and religion; yet I cannot but acknowledge and adore thy goodness, who hast been pleased, in some measure, to open mine eyes, and let me see what it is at which I ought to aim. I rejoice to consider what mighty improvements my nature is capable of, and what a divine temper of spirit doth shine in those whom thou art pleased to choose, and causest to approach unto thee. Blessed be thine infinite mercy, who sentest thine own Son to dwell among men, and instruct them by his example as well as his laws, giving them a perfect pattern of what they ought to be. O that the holy life of the blessed Jesus may be always in my thoughts, and before mine eyes, till I receive a deep sense and impression of those excellent graces that shined so eminently in him! And let me never cease my endeavours, till that new and divine nature prevail in my soul, and Christ be formed within me.
无尽而永恒的威严！生命和福祉的创造者和源泉！我们这些可怜的罪人对你了解甚少，对事奉和取悦你的方式更是一无所知！我们谈论宗教，假装信仰；但是，唉！了解并思考它的含义的人又有多少呢！我们很容易将我们本性的情感和自我爱的结果误认为那些唯有使我们在你眼中蒙悦纳的神圣恩典！考虑到我曾经如此长时间地迷失，并且经常满足于虚幻的虚影和虚假的虔诚和宗教形象，这确实使我感到悲伤；然而，我不得不承认和敬拜你的仁慈，你已经喜悦地在某种程度上启发了我的眼睛，让我看到我应该追求的东西。我为我的本性能够取得巨大的进步感到欣喜，并为你所选择并使之亲近你的人所展现的神圣精神感到赞叹。无尽的怜悯归于你，你派遣了你自己的儿子住在人间，并以他的榜样和律法教导他们，给他们提供了一个完美的典范。 愿受福的耶稣圣洁的生活时刻在我的思想和眼前，直到我对他所展现的卓越恩典有深刻的感受和印象！让我永不停止努力，直到那新的神圣本性在我的灵魂中占主导地位，基督在我内形成。

PART II.
第二部分。

On the Excellency of Religion and Divine Love.
论宗教和神圣爱的卓越性。

And now, my dear friend, having discovered the nature of true religion, before I proceed any further, it will not perhaps be unfit to fix our meditations a little on the excellency and advantages of it, that we may be excited to the more vigorous and diligent prosecution of those methods whereby we may attain so great a felicity. But, alas! what words shall we find to express that inward satisfaction, those hidden pleasures, which can never be rightly understood but by those holy souls that feel them? "A stranger intermeddleth not with their joys." Holiness is the right temper, the vigorous and healthful constitution of the soul. Its faculties had formerly been enfeebled and disordered, so that they could not exercise their natural functions; it had wearied itself with endless tossings and rollings, and was never able to find any rest. Now that distemper being removed, it feels itself well; there is due harmony in its faculties, and a sprightly vigour possesseth every part. The understanding can discern what is good, and the will can cleave to it. The affections are not tied to the motions of sense and the influence of external objects, but they are stirred by more divine impressions, are touched by a sense of invisible things.
亲爱的朋友，现在，我们已经发现了真正宗教的本质，在我继续之前，也许不妨稍微思考一下它的卓越和优势，这样我们就能更加积极和努力地追求那些能够获得如此巨大幸福的方法。但是，唉！我们将用什么词语来表达那内心的满足，那些无法被理解的隐藏的快乐，只有那些感受到它们的圣洁的灵魂才能真正理解。“外人无法参与他们的喜悦。”圣洁是灵魂的正确状态，是健康有力的构造。它的能力曾经被削弱和紊乱，以至于无法发挥其自然功能；它曾经因为无休止的翻滚而感到疲惫，从未能找到任何休息。现在，这种病症被消除了，它感觉良好；它的能力之间有着适当的和谐，每个部分都充满了活力。理解力可以辨别出什么是好的，意愿可以坚守它。 感情不是与感官的运动和外部物体的影响相联系，而是被更神圣的印象所激发，被看不见的事物所触动。

Let us descend, if you please, into a nearer and more particular view of religion, in those several branches of it which were named before. Let us consider that love and affection wherewith holy souls are united to God, that we may see what excellency and felicity is involved in it. Love is that powerful and prevalent passion, by which all the faculties and inclinations of the soul are determined, and on which both its perfection and happiness depend. The worth and excellency of a soul is to be measured by the object of its love. He who loveth mean and sordid things doth thereby become base and vile, but a noble and well-placed affection doth advance and improve the spirit into a conformity with the perfections which it loves. The images of these do frequently present themselves unto the mind, and, by a secret force and energy, insinuate into the very constitution of the soul, and mould and fashion it unto their own likeness. Hence we may see how easily lovers or friends do slide into the imitation of the persons whom they affect; and how, even before they are aware, they begin to resemble them, not only in the more considerable instances of their deportment, but also in their voice and gesture, and that which we call their mien or air; and certainly we should as well transcribe the virtues and inward beauties of the soul, if they were the object and motive of our love. But now, as all the creatures we converse with have their mixture and alloy, we are always in hazard to be sullied and corrupted by placing our affections on them. Passion doth easily blind our eyes, so that we first approve, and then imitate the things that are blameable in them. The true way to improve and ennoble our souls is, by fixing our love on the divine perfections, that we may have them always before us, and derive an impression of them on ourselves; and, "beholding with open face, as in a glass, the glory of the Lord, we may be changed into the same image, from glory to glory." He who, with a generous and holy ambition, hath raised his eyes towards that uncreated beauty and goodness, and fixed his affection there, is quite of another spirit, of a more excellent and heroic temper, than the rest of the world, and cannot but infinitely disdain all mean and unworthy things; will not entertain any low or base thoughts which might disparage his high and noble pretensions. Love is the greatest and most excellent thing we are masters of and therefore it is folly and baseness to bestow it unworthily. It is indeed the only thing we can call our own: other things may be taken from us by violence, but none can ravish our love. If any thing else be counted ours by giving our love, we give all, so far as we make over our hearts and wills, by which we possess our other enjoyments. It is not possible to refuse him any thing, to whom by love we have given ourselves; nay, since it is the privilege of gifts to receive their value from the mind of the giver, and not to be measured by the event, but by the desire, he who loveth may, in some sense, be said not only to bestow all that he hath, but all things else which may make the beloved person happy; since he doth heartily wish them, and would really give them if they were in his power: in which sense it is that one makes to say, "That divine love doth, in a manner, give God unto himself, by the complacency it takes in the happiness and perfection of his nature." But though this may seem too strained an expression, certainly love is the worthiest present we can offer unto God, and it is extremely debased when we bestow it another way.
请您满意的话，让我们深入而具体地了解宗教的各个分支。让我们考虑那些虔诚的灵魂与上帝结合的爱和情感，以便我们能够看到其中所包含的卓越和幸福。爱是一种强大而普遍的激情，决定了灵魂的所有能力和倾向，并决定了它的完美和幸福。一个灵魂的价值和卓越可以通过它所爱的对象来衡量。爱卑鄙和卑贱的事物的人会因此变得卑劣和卑贱，但高尚而恰当的感情会使灵魂进步并与其所爱的完美相符。这些完美的形象经常出现在思想中，并通过一种秘密的力量和能量潜入灵魂的本质，并塑造和形成它们自己的样子。 因此，我们可以看到恋人或朋友如何轻易地模仿他们所喜欢的人；甚至在他们意识到之前，他们开始像他们一样，不仅在他们的举止中，还在他们的声音和姿态中，以及我们所称之为风度或气质的东西；如果灵魂的美德和内在美是我们爱的对象和动机，我们也应该抄录它们。但是现在，由于我们与之交往的所有生物都有它们的混合和合金，我们总是有可能因为将我们的感情放在它们身上而变得肮脏和腐败。激情很容易使我们的眼睛失明，以至于我们首先赞同，然后模仿他们中的可责备之事。改善和提升我们的灵魂的真正方法是将我们的爱集中在神圣的完美上，这样我们就可以始终将它们放在眼前，并在自己身上留下印象；并且，“我们众人面对着镜子，得以看见主的荣耀，就变成主的形状，从荣耀变到荣耀。”那个怀着慷慨而神圣的雄心，将目光投向那无形的美和善，并将情感固定在那里的人，与世界上其他人完全不同，具有更高尚和英勇的气质，无法不无限鄙视一切卑劣和不值得的事物；不会接受任何可能贬低他高尚和崇高抱负的低级或卑劣的想法。爱是我们所掌握的最伟大、最卓越的东西，因此将其浪费在不值得的人身上是愚蠢和卑劣的。事实上，它是我们唯一可以称之为自己的东西：其他东西可能会被暴力夺走，但没有人能夺走我们的爱。如果其他任何东西被认为是我们的，那么通过给予我们的爱，我们就把一切都给了出去，因为我们通过心灵和意志拥有其他享受。 对于那些我们已经用爱给予自己的人，拒绝他们任何事情是不可能的；而且，由于礼物的价值取决于赠送者的心意，而不是结果，而是渴望，所以爱的人可以说不仅给予他所拥有的一切，还包括一切可以使被爱的人幸福的事物；因为他真心地希望这些事物，并且如果有能力的话，真的会给予他们：在这个意义上，有人说，“神圣的爱以对上帝的本性的幸福和完美的满足感，可以说是将上帝赐予自己。”虽然这种表达可能过于牵强，但毫无疑问，爱是我们可以献给上帝的最有价值的礼物，当我们以其他方式给予它时，它变得非常低贱。

When this affection is misplaced, it doth often vent itself in such expressions as point at its genuine and proper object, and insinuate where it ought to be placed. The flattering and blasphemous terms of adoration, wherein men do sometimes express their passion, are the language of that affection which was made and designed for God; as he who is accustomed to speak to some great person, doth perhaps, unawares, accost another with those titles he was wont to give him; but certainly that passion which accounteth its object a deity, ought to be bestowed on him who really is so. Those unlimited submissions, which would debase the soul if directed to any other, will exalt and ennoble it when placed here. Those chains and cords of love are infinitely more glorious than liberty itself; this slavery is more noble than all the empires in the world.
当这种感情被错误地放置时，它常常会通过指向其真正和适当的对象的表达方式来发泄自己，并暗示它应该被放置的地方。人们有时用奉承和亵渎的崇拜之词来表达他们的激情，这是为了上帝而创造和设计的感情的语言；就像一个习惯与某个伟大的人说话的人，可能会无意识地用他曾经给他的那些称号来称呼另一个人；但是，那种认为其对象是神的激情，应该赋予那个真正是神的人。那些无限制的顺从，如果指向其他人，会贬低灵魂，但当放置在这里时，它们会提升和使其高贵。那些爱的锁链和束缚比自由本身更加光荣；这种奴役比世界上所有的帝国都更高贵。

Again, As divine love doth advance and elevate the soul, so it is that alone which can make it happy. The highest and most ravishing pleasures, the most solid and substantial delights that human nature is capable of, are those which arise from the endearments of a well-placed and successful affection. That which imbitters love, and makes it ordinarily a very troublesome and hurtful passion, is the placing it on those who have not worth enough to deserve it, or affection and gratitude to requite it, or whose absence may deprive us of the pleasure of their converse, or their miseries occasion our trouble. To all these evils are they exposed, whose chief and supreme affection is placed on creatures like themselves; but the love of God delivers us from them all.
再次，正如神圣的爱推动并提升灵魂一样，只有它能使灵魂快乐。人类本性所能体验到的最高尚、最令人陶醉的快乐，最坚实、最实质的愉悦，都源自于一份恰当而成功的感情。使爱变得苦涩，并使其通常成为一种非常麻烦和有害的情感的是将其放在那些不值得拥有它的人身上，或者没有情感和感激之心来回报它，或者他们的离去可能使我们失去与他们交谈的乐趣，或者他们的痛苦会给我们带来困扰。所有这些祸害都会降临在那些将主要和至高的感情放在像他们自己一样的创造物上的人身上；但是对上帝的爱使我们摆脱了这一切。

First, I say, love must needs be miserable, and full of trouble and disquietude, when there is not worth and excellency enough in the object to answer the vastness of its capacity. So eager and violent a passion cannot but fret and torment the spirit, when it finds not wherewith to satisfy its cravings; and, indeed, so large and unbounded in its nature, that it must be extremely pinched and straitened, when confined to any creature: nothing below an infinite good can afford it room to stretch itself, and exert its vigour and activity. What! is a little skin-deep beauty, or some small degrees of goodness, to match or satisfy a passion which was made for God: designed to embrace an infinite good? No wonder lovers do so hardly suffer any rival, and do not desire that others should approve their passions by imitating it; they know the scantiness and narrowness of the good which they love, that it cannot suffice two, being in effect too little for one. Hence love, "which is as strong as death;" occasioneth "jealousy which is as cruel as the grave," the coals whereof are coals of fire, which hath a most violent flame.
首先，我说，当对象的价值和优秀程度不足以满足爱的巨大需求时，爱必然是痛苦的，充满困扰和不安。如此热切和强烈的激情无法不折磨和困扰精神，当它找不到满足其渴望的东西时；事实上，爱的本质是如此广阔和无限，当被限制在任何生物身上时，它必然会极度受限和狭窄：除了无限的善良之外，没有任何东西能够给它提供空间来展开自己，发挥其力量和活力。什么！一点点肤浅的美丽，或者一些微小的善良程度，能够与为上帝而存在的激情相匹配或满足吗？难怪恋人们如此难以容忍任何竞争者，并且不希望他人通过模仿来证明他们的激情；他们知道他们所爱之物的贫乏和狭隘，它不能满足两个人，实际上对一个人来说也太少了。因此，爱是“坚强如死亡”，引起了“残酷如坟墓”的嫉妒，其煤炭是火焰的煤炭，具有极其猛烈的火焰。

But divine love hath no mixture of this gall. When once the soul is fixed on that supreme and all-sufficient good, it finds so much perfection and goodness, as doth not only answer and satisfy its affection, but master and overpower it too. It finds all its love to be too faint and languid for such a noble object, and is only sorry that it can command no more. It wisheth for the flames of a seraph, and longs for the time when it shall be wholly melted and dissolved into love; and because it can do so little itself, it desires the assistance of the whole creation, that angels and men would conquer with it the admiration and love of those infinite perfections.
但神圣的爱没有这种苦胆的混合物。一旦灵魂专注于至高无上和充足的善，它发现了如此完美和善良，不仅满足了它的感情，而且还征服了它。它发现它所有的爱对于这样一个高贵的对象来说都太微弱和无力，只是遗憾它不能再多一些。它渴望成为天使的火焰，并渴望那个完全融化和溶解于爱的时刻；因为它自己能做的太少，所以它希望整个创造物的帮助，希望天使和人类与它一起征服对那些无限完美的赞赏和爱。

Again, Love is accompanied with trouble, when it misseth a suitable return of affection. Love is the most valuable thing we can bestow, and by giving it, we do, in effect, give all that we have; and therefore it must needs be afflicting to find so great a gift despised, that the present which one hath made of his whole heart, cannot prevail to obtain any return. Perfect love is a kind of self-dereliction, a wandering out of ourselves; it is a kind of voluntary death, wherein the lover dies to himself, and all his own interests, nor thinking of them, nor caring for them any more, and minding nothing but how he may please and gratify the party whom he loves. Thus he is quite undone, unless he meets with reciprocal affection; he neglects himself, and the other hath no regard to him: but if he be beloved, he is revived, as it were, and liveth in the soul and care of the person whom he loves; and now he begins to mind his own concernments, not so much because they are his, as because the beloved is pleased to own an interest in them: he becomes dear unto himself, because he is so unto the other.
再次，爱情伴随着困扰，当它没有得到适当的回报时。爱是我们能够给予的最宝贵的东西，通过给予它，我们实际上是把我们所有的一切都给了出去；因此，发现如此伟大的礼物被轻视是令人痛苦的，一个人用他的整个心灵所做的礼物不能获得任何回报。完美的爱是一种自我放弃，一种走出自己的状态；它是一种自愿的死亡，在这种死亡中，爱人对自己和自己的一切利益都死心了，不再考虑它们，不再关心它们，只关心如何取悦和满足所爱之人。因此，除非他得到相应的爱，否则他将彻底失败；他忽视了自己，而对方对他毫不关心：但如果他被爱着，他就像复活了一样，活在他所爱的人的灵魂和关心中；现在他开始关心自己的事务，不仅仅因为它们是他自己的，而是因为所爱的人愿意对它们产生兴趣：他变得对自己亲爱，因为他对对方来说是如此。

But why should I enlarge in so known a matter? Nothing can be more clear than that the happiness of love depends on the return it meets with: and herein the divine lover hath unspeakably the advantage, having placed his affection on him whose nature is love, whose goodness is as infinite as his being, whose mercy prevented us when we were his enemies, therefore cannot choose but embrace us when we are become his friends. It is utterly impossible that God should deny his love to a soul wholly devoted to him, and which desires nothing so much as to serve and please him; he cannot disdain his own image, nor the heart in which it is engraven. Love is all the tribute which we can pay him, and it is the sacrifice which he will not despise.
但是为什么我要在一个如此众所周知的事情上详述呢？没有什么比爱的幸福更清楚的了，它取决于所得到的回报：在这方面，神圣的爱者无疑占有无比的优势，因为他将他的感情放在了一个本质上是爱的人身上，他的善良无限如同他的存在，他的怜悯在我们还是他的敌人时就已经预先到来，所以当我们成为他的朋友时，他不能不拥抱我们。对于一个完全奉献于他的灵魂来说，上帝拒绝给予他的爱是完全不可能的，而且他最渴望的就是为他服务和取悦他；他不能蔑视自己的形象，也不能蔑视刻在其中的心。爱是我们能够向他支付的全部贡献，也是他不会轻视的牺牲。

Another thing which disturbs the pleasure of love, and renders it a miserable and unquiet passion, is absence and separation from those we love. It is not without a sensible affliction that friends do part, though for some little time: it is sad to be deprived of that society which is so delightful; our life becomes tedious, being spent in an impatient expectation of the happy hour wherein we may meet again: but if death has made the separation, as some time or other it must, this occasions a grief scarce to be paralleled by all the misfortunes of human life, and wherein we may pay dear enough for the comforts of our friendship. But O how happy are those who have placed their love on him who can never be absent from them! They need but open their eyes, and they shall every where behold the traces of his presence and glory, and converse with him whom their soul loveth; and this makes the darkest prison, or wildest desert, not only supportable, but delightful to them.
另一件扰乱爱的快乐，使其成为一种痛苦和不安的激情的事情，是与我们所爱的人的分离和分离。朋友们分别时，虽然只是短暂的时间，也会感到痛苦：失去那么令人愉快的交往是令人悲伤的；我们的生活变得乏味，因为我们不耐烦地期待着我们再次相聚的幸福时刻：但是如果死亡造成了分离，正如它必然会发生的那样，这将引起一种几乎无法与人生的所有不幸相比拟的悲伤，我们可能为友谊的安慰付出足够昂贵的代价。但是哦，那些将他们的爱放在永远不会离开他们的人身上的人是多么幸福啊！他们只需要睁开眼睛，就可以在任何地方看到他的存在和荣耀的痕迹，并与他们灵魂所爱的人交谈；这使得最黑暗的监狱或最荒凉的沙漠对他们来说不仅可以忍受，而且令人愉快。

In fine, A lover is miserable, if the person whom be loveth be so. They who have made an exchange of hearts by love, get thereby an interest in one another's happiness and misery; and this makes love a troublesome passion, when placed on earth. The most fortunate person hath grief enough to mar the tranquillity of his friend; and it is hard to hold out, when we are attacked on all hands, and suffer not only in our own person, but in another's. But if God were the object of our love, we should share in an infinite happiness, without any mixture or possibility of diminution; we should rejoice to behold the glory of God, and receive comfort and pleasure from all the praises wherewith men and angels do extol him. It should delight us, beyond all expression, to consider, that the beloved of our souls is infinitely happy in himself, and that all his enemies cannot shake or unsettle his throne: "that our God is in the heavens, and doth whatever he pleaseth."
总之，如果所爱之人不幸，爱人就会感到痛苦。通过爱情交换心灵的人们，彼此对对方的幸福和痛苦都有兴趣；这使得爱情成为一种烦恼的情感，当它存在于人间时。最幸运的人也有足够的悲伤来破坏朋友的宁静；当我们四面受敌，不仅自己受苦，还有别人受苦时，坚持下去是很困难的。但如果上帝是我们爱的对象，我们将分享无尽的幸福，没有任何混杂或可能减少的可能性；我们将喜悦地看到上帝的荣耀，并从人类和天使赞美他的一切赞美中得到安慰和快乐。考虑到我们灵魂所爱的人是无限幸福的，并且所有他的敌人都无法动摇或动摇他的王座，这将使我们欣喜若狂：“我们的上帝在天上，他随心所欲。”

Behold, on what sure foundation his happiness is built, whose soul is possessed with divine love, whose will is transformed into the will of God, and whose great desire is, that his Maker should be pleased! O the peace, the rest, the satisfaction that attendeth such a temper of mind!
看哪，他的幸福建立在何等坚实的基础上，他的灵魂充满神圣的爱，他的意愿转化为上帝的意愿，他最大的愿望是让造物主满意！哦，这样一种心态所带来的平安、安息和满足！

What an infinite pleasure must it needs be, thus, as it were, to lose ourselves in him, and, being swallowed up in the overcoming sense of his goodness, to offer ourselves a living sacrifice, always ascending unto him in flames of love! Never doth a soul know what solid joy and substantial pleasure is, till once, being weary of itself, it renounce all propriety, give itself up unto the Author of its being, and feel itself become a hallowed and devoted thing, and can say, from an inward sense and feeling, "My beloved is mine," (I account all his interest mine own,) "and I am his:" I am content to be any thing for him, and care not for myself, but that I may serve him. A person, moulded into this temper, would find pleasure in all the dispensations of Providence: temporal enjoyments would have another relish, when he should taste the divine goodness in them, and consider them as tokens of love, sent by his dearest Lord and Maker: and chastisements, though they be not joyous, but grievous, would hereby lose their sting, the rod as well as the staff would comfort him: he would snatch a kiss from the hand that was smiting him, and gather sweetness from that severity; nay, he would rejoice, that though God did not the will of such a worthless and foolish creature as himself, yet he did his own will, and accomplished his own designs, which are infinitely more holy and wise.
What an infinite pleasure must it needs be, thus, as it were, to lose ourselves in him, and, being swallowed up in the overcoming sense of his goodness, to offer ourselves a living sacrifice, always ascending unto him in flames of love! Never doth a soul know what solid joy and substantial pleasure is, till once, being weary of itself, it renounce all propriety, give itself up unto the Author of its being, and feel itself become a hallowed and devoted thing, and can say, from an inward sense and feeling, "My beloved is mine," (I account all his interest mine own,) "and I am his:" I am content to be any thing for him, and care not for myself, but that I may serve him. 一个被塑造成这种性情的人，会在上帝的安排中找到快乐：当他品尝到其中的神圣恩典，并将其视为他最亲爱的主和造物主送来的爱的象征时，世俗的享受会有另一种滋味；而惩罚虽然不是快乐的，却是痛苦的，但通过这种心态，它们会失去刺痛，鞭子和杖头都会给他安慰；他会从那揍打他的手中偷吻，从那严厉中汲取甜蜜；甚至，他会因为上帝没有按照他这个微不足道和愚蠢的生物的意愿行事，而欢喜，而因为上帝实现了自己的意愿，完成了自己的计划，这些计划是无比圣洁和智慧的。

The exercises of religion, which to others are insipid and tedious, do yield the highest pleasures and delight to souls possessed with divine love. They rejoice when they are called "to go up to the house of the Lord," that they may "see his power and his glory, as they have formerly seen it in the sanctuary." They never think themselves so happy, as when, having retired from the world, and gotten free from the noise and hurry of affairs, and silenced all their clamorous passions (those troublesome guests within,) they have placed themselves in the presence of God, and entertain fellowship and communion with him: they delight to adore his perfections, and recount his favours,—and to protest their affection to him, and tell him a thousand times that they love him; to lay their troubles or wants before him, and disburden their hearts in his bosom. Repentance itself is a delightful exercise, when it floweth from the principle of love. There is a secret sweetness which accompanieth those tears of remorse, those meltings and relentings of a soul returning unto God, and lamenting its former unkindness.
宗教的修行对于其他人来说可能是乏味和乏味的，但对于拥有神圣之爱的灵魂来说，却带来最高的快乐和喜悦。当他们被称为“上主的殿宇”，以便“看见他的能力和荣耀，就像他们曾在圣所中看见过一样”，他们会感到欢喜。他们从不认为自己比在世界上退隐、摆脱喧嚣和忙碌的事务、平息所有喧嚣的激情（那些令人烦恼的客人）之后，将自己置于上帝的面前，并与他交流和交往时更幸福：他们喜欢崇拜他的完美，回忆他的恩惠，向他表达他们的爱意，并告诉他一千次他们爱他；将自己的烦恼或需求摆在他面前，在他的怀抱中倾诉心声。悔改本身就是一种愉快的修行，当它源于爱的原则时。伴随着悔恨的眼泪、灵魂回归上帝并为自己以前的冷漠而悲叹的融化和悔悟，有一种秘密的甜蜜。

The severities of a holy life, and that constant watch which we are obliged to keep over our hearts and ways, are very troublesome to those who are only ruled and acted by an external law, and have no law in their minds inclining them to the performance of their duty: but where divine love possesseth the soul, it stands as sentinel to keep out every thing that may offend the beloved, and doth disdainfully repulse those temptations which assault it: it complieth cheerfully, not only with explicit commands, but with the most secret notices of the beloved's pleasure, and is ingenious in discovering what will be most grateful and acceptable unto him: it makes mortification and self-denial change their harsh and dreadful names, and become easy, sweet, and delightful things.
圣洁生活的严肃性，以及我们必须对心灵和行为保持持续警惕的要求，对那些只受外在法律支配并没有内在法律引导他们履行职责的人来说，是非常困扰的。但是，当神圣的爱占据灵魂时，它就像哨兵一样守卫着，阻止一切可能冒犯所爱之人的事物，并傲慢地击退那些试图攻击它的诱惑。它不仅愉快地遵守明确的命令，还会乐于发现所爱之人的最隐秘的喜好，并巧妙地找到最令他满意和接受的事物。它使苦修和自我否定改变了它们严酷和可怕的名字，变得轻松、甜美和令人愉悦的事物。

But I find this part of my letter swell bigger than I designed, (indeed who would not be tempted to dwell on so pleasant a theme!) I shall endeavour to compensate it by brevity in the other points.
但我发现我信中的这一部分比我预想的要庞大（确实，谁能不被诱惑住在如此愉快的主题上呢！）我将努力通过其他方面的简洁来弥补它。

The next branch of the Divine Life, is a universal charity and love. The excellency of this grace will be easily acknowledged; for what can be more noble and generous than a heart enlarged to embrace the whole world, whose wishes and designs are levelled at the good and welfare of the universe, which considereth every man's interest as its own? He who loveth his neighbour as himself, can never entertain any base or injurious thought, or be wanting in expressions of bounty. He had rather suffer a thousand wrongs, than be guilty of one; and never accounts himself happy, but when some one or other hath been benefited by him: the malice or ingratitude of men is not able to resist his love: he overlooks their injuries, and pities their folly, and overcomes their evil with good: and never designs any other revenge against his most bitter and malicious enemies, than to put all objections he can upon them, whether they will or not. Is it any wonder that such a person be reverenced and admired, and accounted the darling of mankind? This inward goodness and benignity of spirit reflects a certain sweetness and serenity upon the very countenance, and makes it amiable and lovely: it inspireth the soul with a holy resolution and courage, and makes it capable of enterprising and effecting the highest things. Those heroic actions which we are wont to read with admiration, have, for the most part, been the effects of the love of one's country, or of particular friendships: and, certainly, a more extensive and universal affection must be much more powerful and efficacious.
神圣生命的下一个分支是普遍的慈善和爱。这种恩典的卓越性将很容易被认可；因为还有什么比一个心胸开阔、能拥抱整个世界、其愿望和目标都是为了宇宙的利益和福祉而努力的更高尚和慷慨呢？那些像爱自己一样爱邻居的人，永远不会心存卑劣或伤害他人的想法，也不会缺乏慷慨的表达。他宁愿忍受千次的冤屈，也不愿犯下一次；只有当他帮助了他人时，他才会觉得自己幸福：恶意或忘恩负义的人无法抵挡他的爱；他忽视他们的伤害，怜悯他们的愚蠢，以善克恶；对于他最痛恨和恶意的敌人，他从不谋求其他报复，只是无论他们愿不愿意，尽可能地给他们提出反驳。这样的人受到尊敬和钦佩，被视为人类的宠儿，难道有什么奇怪的吗？ 这种内在的善良和仁慈的精神在面容上反映出一种甜美和宁静，使其可爱而可人。它激发灵魂产生一种神圣的决心和勇气，使其能够从事和实现最高的事物。我们常常以钦佩的心情阅读的那些英勇行动，大多数都是出于对国家的爱或特殊友谊的结果：而且，毫无疑问，更广泛和普遍的情感必定更加强大和有效。

Again, As charity flows from a noble and excellent temper, so it is accompanied with the greatest satisfaction and pleasure: it delights the soul to feel itself thus enlarged, and to be delivered from those disquieting, as well as deformed passions, malice, hatred, and envy; and become gentle, sweet, benign. Had I my choice of all things that might tend to my present felicity, I would pitch upon this, to have my heart possessed with the greatest kindness and affection towards all men in the world. I am sure this would make me partake in all the happiness of others: their inward endowments and outward prosperity; every thing that did benefit and advantage them would afford me comfort and pleasure: and though I should frequently meet with occasions of grief and compassion, yet there is a sweetness in commiseration, which makes it infinitely more desirable than a stupid insensibility: and the consideration of that infinite goodness and wisdom which governs the world, might repress any excessive trouble for particular calamities that happen in it: and the hopes or possibility of men's after happiness, might moderate their sorrow for their present misfortunes. Certainly, next to the love and enjoyment of God, that ardent charity and affection wherewith blessed souls do embrace one another, is justly to be reckoned as the greatest felicity of those regions above; and did it universally prevail in the world, it would anticipate that blessedness, and make us taste of the joys of heaven upon earth.
再次，慈善行为源自高尚和优秀的品质，因此它伴随着最大的满足和快乐：感受到自己的心灵如此开阔，摆脱了那些令人不安和丑陋的激情，如恶意、仇恨和嫉妒；变得温和、甜美、仁慈。如果我可以选择所有能够带来当前幸福的事物，我会选择让我的心充满对世界上所有人的最大善意和深情。我相信这会使我分享他人的所有幸福：他们内在的才能和外在的繁荣；任何对他们有益和有利的事物都会给我带来安慰和快乐：尽管我经常会遇到悲伤和同情的场合，但同情中有一种甜蜜，使其比愚蠢的麻木更加可取：而且考虑到那无限的善良和智慧统治着世界，可能会抑制对其中发生的特定灾难过度悲伤的情绪：而人们对未来幸福的希望或可能性，可能会减轻他们对当前不幸的悲伤。 当然，除了对上帝的爱和享受之外，那种祝福的灵魂彼此拥抱的热切的慈善和情感，理应被视为那些上方地区最大的幸福；如果它在世界上普遍存在，它将预先实现那种幸福，并让我们在地球上尝到天堂的喜悦。

That which I named as a third branch of religion, was purity; and you may remember I described it to consist in a contempt of sensual pleasures, and resoluteness to undergo those troubles and pains we may meet with in the performance of our duty. Now, the naming of this may suffice to recommend it as a most noble and excellent quality. There is no slavery so base, as that whereby a man becomes a drudge to his own lusts: nor any victory so glorious, as that which is obtained over them. Never can that person be capable of any thing that is noble or worthy, who is sunk in the gross and seculent pleasures of sense, or bewitched with the light and airy gratifications of fancy: but the religious soul is of a more sublime and divine temper; it knows it was made for higher things, and scorns to step aside one foot out of the ways of holiness, for the obtaining any of these.
我所称之为宗教的第三个分支是纯洁；你可能还记得我描述过它是对感官享乐的蔑视，以及决心承受我们在履行职责时可能遇到的困难和痛苦。现在，仅仅给它起个名字就足以推荐它作为一种最高尚和优秀的品质。没有比一个人成为自己欲望的奴隶更卑贱的奴役，也没有比战胜欲望更光荣的胜利。那些沉浸在粗俗和肉欲的快乐中，或者被轻浮和虚幻的满足所迷惑的人，永远不可能具备任何高尚或值得称道的品质；但是虔诚的灵魂具有更崇高和神圣的气质；它知道自己是为更高尚的事物而生，而且鄙视为了获得这些事物而偏离圣洁之道的行为。

And this purity is accompanied with a great deal of pleasure. Whatsoever defiles the soul disturbs it too; all impure delights have a sting in them, and leave smart and trouble behind them. Excess and intemperance, and all inordinate lusts, are so much enemies to the health of the body, and the interest of this present life, that a little consideration might oblige any rational man to forbear them on that very score; and if the religious person go higher, and do not only abstain from noxious pleasures, but neglect those that are innocent, this is not to be looked upon as any violent and uneasy restraint, but as the effect of better choice, that their minds are taken up in the pursuit of more sublime and refined delights, so that they cannot be concerned in these. Any person that is engaged in a violent and passionate affection, will easily forget his ordinary gratifications, will be little curious about his diet, or his bodily ease, or the divertisements he was wonted to delight in. No wonder then, if souls overpowered with divine love despise inferior pleasures, and be almost ready to grudge the body its necessary attendance for the common accommodations of life, judging all these impertinent to their main happiness, those higher enjoyments they are pursuing. As for the hardships they may meet with, they rejoice in them, as opportunities to exercise and testify their affection; and since they are able to do so little for God, they are glad of the honour to suffer for him.
这种纯洁伴随着极大的快乐。任何玷污灵魂的事物也会扰乱它；所有不纯的快乐都带有刺，留下痛苦和困扰。过度和放纵，以及所有无节制的欲望，都是对身体健康和现世利益的敌人，稍加思考就足以使任何理智的人因此而避免它们；如果虔诚的人更进一步，不仅戒除有害的快乐，而且忽视那些无辜的快乐，这不应被视为任何强制和不舒服的约束，而是更好选择的结果，他们的心思被升华和精致的快乐所吸引，以至于无法关注这些。任何陷入热烈和激情的感情中的人都会很容易忘记他平常的满足，对他的饮食或身体舒适或他过去喜欢的娱乐活动都不会过于关心。 难怪，如果灵魂被神圣的爱所压倒，就会鄙视低劣的快乐，几乎不愿意为了生活的常见便利而照顾身体，认为这些都与他们追求的更高的享受无关。至于他们可能遇到的困难，他们会因此而欢喜，因为这是锻炼和证明他们的爱的机会；既然他们为上帝所能做的很少，他们很高兴能为他而受苦。

The last branch of religion is humility; and however to vulgar and carnal eyes this may appear an abject, base, and despicable quality, yet really the soul of man is not capable of a higher and more noble endowment. It is a silly ignorance that begets pride. But humility arises from a nearer acquaintance with excellent things, which keeps men from doting on trifles, or admiring themselves because of some petty attainments. Noble and well-educated souls have no such high opinion of riches, beauty, strength, and other such like advantages, as to value themselves for them, or despise those that want them. And as for inward worth and real goodness, the sense they have of the divine perfections, makes them think very meanly of any thing they have hitherto attained, and be still endeavouring to surmount themselves, and make nearer approaches to those infinite excellencies which they admire.
宗教的最后一支是谦卑；然而对于俗世和肉体的眼光来说，这可能是一种卑微、低贱和可鄙的品质，但实际上，人的灵魂并不具备更高尚和更崇高的天赋。骄傲是愚蠢的无知所产生的。而谦卑则源于对卓越事物的更深入了解，使人不会迷恋琐事，或因为一些微不足道的成就而自我陶醉。高贵和受过良好教育的灵魂对财富、美貌、力量和其他类似的优势并没有如此高的评价，以至于为此而自负，或蔑视那些没有这些优势的人。至于内在的价值和真正的善良，他们对神圣完美的感知使他们对自己迄今为止所取得的任何成就都非常低估，并且仍在努力超越自己，更接近他们所崇拜的无限卓越。

I know not what thoughts people may have of humility, but I see almost every person pretending to it, and shunning such expressions and actions as may make them be accounted arrogant and presumptuous, so that those who are most desirous of praise will be loathe to commend themselves. What are those compliments and modes of civility, so frequent in our ordinary converse, but so many protestations of the esteem of others, and the low thoughts we have of ourselves? And must not that humility be a noble and excellent endowment, when the very shadows of it are accounted so necessary a part of good breeding?
我不知道人们对谦逊的想法是什么，但我几乎看到每个人都假装谦逊，避免那些可能让他们被认为傲慢和自负的言行，以至于那些最渴望赞美的人会不愿意自夸。那些恭维和礼貌的方式，在我们日常交谈中是什么呢？不就是对他人的尊重和对自己的低估吗？难道那种谦逊不是一种高尚而优秀的品质吗？因为连它的影子都被认为是良好教养的必要组成部分。

Again, This grace is accompanied with a great deal of happiness and tranquility. The proud and arrogant person is a trouble to all that converse with him, but most of all unto himself: every thing is enough to vex him; but scarce any thing sufficient to content and please him. He is ready to quarrel with any thing that falls out; as if he himself were such a considerable person, that God Almighty should do every thing to gratify him, and all the creatures of heaven and earth should wait upon him, and obey his will. The leaves of high trees do shake with every blast of wind; and every breath, every evil word will disquiet and torment an arrogant man. But the humble person hath the advantage when he is despised, that none can think more meanly of him than he doth of himself; and therefore he is not troubled at the matter, but can easily bear those reproaches which wound the other to the soul. And withal, as he is less affected with injuries, so indeed he is less obnoxious unto them. "Contention which cometh from pride," betrays a man into a thousand inconveniences, which those of a meek and lowly temper seldom meet with. True and genuine humility begetteth both a veneration and love among all wise and discerning persons, while pride defeateth its own design, and deprives a man of that honour it makes him pretend to.
再说一遍，这种恩典伴随着极大的幸福和宁静。骄傲自大的人给与他交往的人带来麻烦，但最重要的是给他自己带来麻烦：任何事情都足以激怒他，但几乎没有什么足以使他满足和高兴。他准备与任何事情争吵，仿佛他自己是如此重要的人，以至于全能的上帝应该为了取悦他而做任何事情，天地间的所有生物都应该侍奉他，听从他的意愿。高树的叶子在每一阵风中都会摇晃；每一口气，每一句恶言都会使傲慢的人不安和痛苦。但谦卑的人在被轻视时有一个优势，那就是没有人能对他的评价比他自己更低，因此他对此事不感到困扰，可以轻松忍受那些伤害别人灵魂的指责。而且，正因为他对伤害的反应较少，实际上他也较少受到伤害。从骄傲而来的争吵会使人陷入千般不便，而温和谦卑的人很少遇到这些问题。 真正的谦逊会在所有明智和有洞察力的人中产生尊敬和爱，而骄傲则会破坏自己的计划，并剥夺一个人所假装拥有的荣誉。

But as the chief exercises of humility are those which relate unto Almighty God, so these are accompanied with the greatest satisfaction and sweetness. It is impossible to express the great pleasure and delight which religious persons feel in the lowest prostration of their souls before God, when, having a deep sense of the divine majesty and glory, they sink (if I may so speak) to the bottom of their beings, and vanish and disappear in the presence of God, by a serious and affectionate acknowledgment of their own nothingness, and the shortness and imperfections of their attainments; when they understand the full sense and emphasis of the Psalmist's exclamation, "Lord! what is man?" and can utter it with the same affection. Never did any haughty and ambitious person receive the praises and applauses of men with so much pleasure, as the humble and religious do renounce them: "Not unto us, O Lord! not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake."
但是，由于谦卑的主要实践与全能的上帝有关，所以这些实践伴随着最大的满足和甜蜜。无法表达出虔诚的人在他们的灵魂在上帝面前最低的屈服时所感受到的巨大愉悦和喜悦，当他们对神圣的威严和荣耀有深刻的感知时，他们（如果我这样说的话）沉入自己的存在的最底部，在上帝的面前消失和消失，通过认真而深情地承认自己的渺小和所取得的成就的短暂和不完美，当他们理解诗人呼喊的完整含义时，“主啊！人算什么？”并且能够以同样的深情来表达。没有任何傲慢和野心勃勃的人能像谦卑和虔诚的人一样愉快地放弃人们对他们的赞美和称赞：“不是我们，耶和华啊！不是我们，乃是为了你的名而得荣耀，是为了你的慈爱和真理的缘故。”

Thus I have spoken something of the excellencies and advantages of religion in its several branches; but should be very injurious to the subject, did I pretend to have given any perfect account of it. Let us acquaint ourselves with it, and experience will teach us more than all that ever hath been spoken or written concerning it. But, if we may suppose the soul to be already awakened unto some longing desires after so great a blessedness, it will be good to give them vent, and suffer them to issue forth in some such aspirations as these:——
因此，我已经谈到了宗教在各个方面的优点和优势；但如果我假装已经给出了完美的描述，那对这个主题将是非常有害的。让我们熟悉它，经验将教会我们比任何已经说过或写过的东西更多。但是，如果我们可以假设灵魂已经被唤醒，对如此伟大的幸福产生了一些渴望，那么最好让它们发泄出来，并让它们以一些这样的渴望表达出来：——

A PRAYER.
一则祈祷。

Good God! what a mighty felicity is this to which we are called! How graciously hast thou joined our duty and happiness together, and prescribed that for our work, the performance whereof is a great reward! And shall such silly worms be advanced to so great a height? Wilt thou allow us to raise our eyes to thee? Wilt thou admit and accept our affection? Shall we receive the impression of thy divine excellencies, by beholding and admiring them,—and partake of thy infinite blessedness and glory, by loving thee, and rejoicing in thee? O the happiness of those souls that have broken the fetters of self-love, and disentangled their affection from every narrow and particular good! whose understandings are enlightened by thy Holy Spirit, and their wills enlarged to the extent of thine! who love thee above all things, and all mankind for thy sake! I am persuaded, O God, I am persuaded, that I can never be happy, till my carnal and corrupt affections be mortified, and the pride and vanity of my spirit be subdued, and till I come seriously to despise the world, and think nothing of myself. But O when shall it once be? O when wilt thou come unto me, and satisfy my soul with thy likeness, making me holy as thou art holy, even in all manner of conversation? Hast thou given me a prospect of so great a felicity, and wilt thou not bring me unto it? Hast thou excited these desires in my soul, and wilt thou not also satisfy them? O teach me to do thy will, for thou art my God; thy Spirit is good, lead me unto the land of uprightness. Quicken me, O Lord, for thy name's sake, and perfect that which concerneth me: thy mercy, O Lord, endureth for ever, forsake not the works of thine own hands."
天哪！我们被召唤到了多么巨大的幸福之中！你是多么慈悲地将我们的责任和幸福结合在一起，并规定我们的工作是一种巨大的回报！这样愚蠢的虫子竟然能够被提升到如此高度吗？你会允许我们仰望你吗？你会接纳和接受我们的爱吗？我们将通过观察和赞美你而领悟到你的神圣卓越，通过爱你和在你里面欢乐而分享你的无限福祉和荣耀吗？哦，那些打破了自我爱的束缚，将他们的感情从狭隘的个人利益中解脱出来的灵魂是多么幸福啊！他们的理解力被你的圣灵照亮，他们的意愿被扩展到与你一样广阔！他们爱你胜过一切，为了你的缘故爱所有人类！我深信，上帝啊，我深信，只有当我的肉体和腐败的感情被消灭，我的骄傲和虚荣被征服，我才能真正快乐，只有当我真正鄙视世界，对自己毫不在乎的时候。但是，哦，这一天何时才会到来呢？ 啊，你何时会来到我身边，以你的形象满足我的灵魂，使我如你一样圣洁，无论在何种言谈中？你给了我如此伟大的幸福前景，难道你不会带我去吗？你激发了我灵魂中的这些渴望，难道你不会满足它们吗？啊，教导我遵行你的旨意，因为你是我的上帝；你的灵是美善的，引导我走向正直之地。主啊，求你使我复活，为了你的名，成全与我有关的事情：你的慈爱，主啊，永远长存，不要离弃你亲手所造的工作。"

PART III.
第三部分。

On the Difficulties and Duties of the Christian Life.
论基督徒生活的困难和责任。

I have hitherto considered wherein true religion doth consist, and how desirable a thing it is; but when one sees how infinitely distant the common temper and frame of men is from it, he may perhaps be ready to despond, and give over, and think it utterly impossible to be attained. He may sit down in sadness, and bemoan himself, and say, in the anguish and bitterness of his spirit, "They are happy indeed whose souls are awakened unto the divine life, who are thus renewed in the spirit of their minds; but, alas! I am quite of another constitution, and am not able to effect so mighty a change. If outward observances could have done the business, I might have hoped to acquit myself by diligence and care; but since nothing but a new nature can serve the turn, what am I able to do? I could bestow all my goods in oblations to God, or alms to the poor, but cannot command that love and charity, without which this expense would profit me nothing. This gift of God cannot be purchased with money. If a man should give all the substance of his house for love, it would utterly be contemned. I could pine and macerate my body, and undergo many hardships and troubles; but I cannot get all my corruptions starved, nor my affections wholly weaned from earthly things. There are still some worldly desires lurking in my heart, and those vanities that I have shut out of the doors, are always getting in by the windows. I am many times convinced of my own meanness, of the weakness of my body, and the far greater weakness of my soul; but this doth rather beget indignation and discontent, than true humility in my spirit. And though I should come to think meanly of myself, yet I cannot endure that others should think so too. In a word, when I reflect on my highest and most specious attainments, I have reason to suspect, that they are all but the effects of nature, the issues of self-love acting under several disguises; and this principle is so powerful, and so deeply rooted in me, that I can never hope to be delivered from the dominion of it. I may toss and turn as a door on the hinges, but can never get clear off, or be quite unhinged of self, which is still the centre of all my motions; so that all the advantage I can draw from the discovery of religion, is but to see, at a huge distance, that felicity which I am not able to reach; like a man in a shipwreck, who discerns the land, and envies the happiness of those who are there, but thinks it impossible for himself to get ashore."
我迄今为止一直在考虑真正的宗教在哪里，以及它是多么令人向往的事情；但当一个人看到普通人的心态和状态与之相去甚远时，他可能会感到绝望，放弃，并认为这是完全不可能实现的。他可能会沮丧地坐下来，为自己感到悲伤，并在灵魂的痛苦和苦涩中说：“那些灵魂被唤醒进入神圣生活的人真是幸福，他们的思想得到了更新；但是，唉！我完全是另一种性格，无法实现如此巨大的改变。如果仅凭外在的仪式就能达到目标，我本可以寄希望于勤奋和谨慎来完成；但既然只有新的本性才能达到目标，我能做什么呢？我可以把我所有的财产奉献给上帝，或者施舍给穷人，但我无法命令那种爱和慈善，没有这种爱和慈善，这种花费对我毫无益处。这是上帝的恩赐，不能用金钱购买。如果一个人为了爱而把他家所有的财产都给出去，它将被完全蔑视。” 我可以忍受身体的枯萎和折磨，经历许多艰辛和困难；但我无法让所有的腐败消失，也无法完全将我的情感从世俗事物中戒除。我的心中仍然隐藏着一些世俗的欲望，那些我已经排除在门外的虚荣总是通过窗户溜进来。我多次意识到自己的卑微，意识到身体的脆弱，以及灵魂的更大脆弱；但这只会引发我的愤怒和不满，而不是真正的谦卑。即使我开始看轻自己，我也无法忍受别人也这样认为。总之，当我回想起自己最高尚和最华丽的成就时，我有理由怀疑它们只是自然的结果，是自我爱的表现，只是以不同的伪装出现而已；而这个原则在我身上是如此强大，如此根深蒂固，以至于我永远无法希望从它的统治中解脱出来。 我可能像门上的铰链一样翻来覆去，但永远无法完全摆脱，或者完全摆脱自我，自我仍然是我所有行动的中心；所以我从宗教的发现中能得到的唯一好处就是看到了我无法达到的幸福，就像一个遇到船只失事的人看到了陆地，羡慕那些在那里的人的幸福，但认为自己不可能上岸。"

These, I say, or such like desponding thoughts, may arise in the minds of those persons who begin to conceive somewhat more of the nature and excellency of religion than before. They have spied the land, and seen that it is exceeding good, that it floweth with milk and honey; but they find they have the children of Anak to grapple with, many powerful lusts and corruptions to overcome, and they fear they shall never prevail against them. But why should we give way to such discouraging suggestions? Why should we entertain such unreasonable fears, which damp our spirits and weaken our hands, and augment the difficulties of our way? Let us encourage ourselves, my dear friend, let us encourage ourselves with those mighty aids we are to expect in this spiritual warfare; for greater is he that is for us, than all that rise up against us. "The eternal God is our refuge, and underneath are the everlasting arms. Let us be strong in the Lord, and in the power of his might," for he it is that shall "tread down our enemies." God hath a tender regard unto the souls of men, and is infinitely willing to promote their welfare. He hath condescended to our weakness, and declared with an oath, that he hath no pleasure in our destruction. There is no such thing as dispute or envy lodged in the bosom of that ever-blessed Being, whose name and nature is Love. He created us at first in a happy condition; and now, when we are fallen from it, "He hath laid help upon one that is mighty to save," hath committed the care of our souls to no meaner person than the Eternal Son of his love. It is he that is the Captain of our salvation, and what enemies can be too strong for us when we are fighting under his banners? Did not the Son of God come down from the bosom of his Father, and pitch his tabernacle amongst the sons of men, that he might recover and propagate the divine life, and restore the image of God in their souls? All the mighty works which he performed, all the sad afflictions which he sustained, had this for their scope and design; for this did he labour and toil, for this did he bleed and die. "He was with child, he was in pain, and hath he brought forth nothing but wind; hath he wrought no deliverance in the earth? Shall he not see of the travail of his soul?" Certainly it is impossible that this great contrivance of heaven should prove abortive, that such a mighty undertaking should fail and miscarry. It hath already been effectual for the salvation of many thousands, who were once as far from the kingdom of heaven as we can suppose ourselves to be, and our "High Priest continueth for ever, and is able to save them to the uttermost that come unto God by him." He is tender and compassionate, he knoweth our infirmities, and had experience of our temptations. "A bruised reed will he not break, and smoking flax will he not quench, till he send forth judgment unto victory." He hath sent out his Holy Spirit, whose sweet but powerful breathings are still moving up and down in the world, to quicken and revive the souls of men, and awaken them unto the sense and feeling of those divine things for which they were made, and is ready to assist such weak and languishing creatures as we are, in our essays towards holiness and felicity: and when once it hath taken hold of a soul, and kindled in it the smallest spark of divine love, it will be sure to preserve and cherish, and bring it forth into a flame, "which many waters shall not quench, neither shall the floods be able to drown it." Whenever this day begins to dawn, "and the day-star to arise in the heart," it will easily dispel the powers of darkness, and make ignorance and folly, and all the corrupt and selfish affections of men, flee away as fast before it as the shades of night, when the sun cometh out of his chambers: "For the path of the just is as the shining light, which shineth more and more unto the perfect day. They shall go on from strength to strength, till every one of them appear before God in Zion."
这些，我说，或类似的沮丧的想法，可能会在那些开始对宗教的本质和卓越性有更多了解的人们的心中产生。他们已经看到了这片土地，看到它非常美好，流奶与蜜；但他们发现他们必须与阿衲族的子民搏斗，克服许多强大的欲望和腐败，他们担心自己永远无法战胜它们。但我们为什么要屈服于这种令人沮丧的建议呢？为什么要拥有这种不合理的恐惧，它们使我们的精神沮丧，削弱我们的力量，并增加我们前进道路的困难？让我们鼓励自己，亲爱的朋友，让我们用我们在这场属灵战争中所期待的强大援助来鼓励自己；因为那与我们同在的，比起所有起来攻击我们的人都更伟大。"永生的上帝是我们的避难所，在我们下面是永恒的臂膀。让我们在主里刚强，凭他的大能而有力量"，因为他将"践踏我们的敌人"。上帝对人的灵魂怀有温柔的关怀，并且无限愿意促进他们的福祉。 他降卑了自己，宣誓表示他不喜欢我们的毁灭。在那位名为爱的永恒神的怀抱中，不存在争论或嫉妒。他最初创造我们时，我们处于幸福的状态；现在，当我们堕落时，“他已经派遣了一个有力量拯救的人来帮助我们”，他把我们灵魂的护理交给了他所爱的永恒之子。他是我们救恩的领袖，当我们在他的旗帜下战斗时，有什么敌人能够太强大呢？难道神的儿子不是从他父亲的怀抱降临到人间，搭起帐篷与人同住，以恢复和传播神圣的生命，在他们的灵魂中恢复上帝的形象吗？他所完成的一切伟大工作，他所承受的一切悲伤苦难，都是为了这个目的；为了这个目的，他劳作辛苦，他流血牺牲。他怀孕受苦，他岂能一无所获，一无所施行拯救于地上？他难道不会看到他灵魂的劳苦的成果吗？当然，这个天堂的伟大构思不可能失败，这个巨大的计划不可能失败和失败。它已经对成千上万人的救赎产生了效果，这些人曾经离天堂的国度远得我们无法想象，而我们的"大祭司永远存在，并且能够拯救那些通过他来到上帝面前的人到底。他是温柔和富有同情心的，他知道我们的软弱，也经历了我们的诱惑。"他不会打破破碎的芦苇，也不会熄灭冒烟的灯芯，直到他发出胜利的判断。他派遣了他的圣灵，那甜美而有力的呼吸仍在世界上上下移动，以使人们的灵魂复苏和复兴，并唤醒他们对他们所创造的神圣事物的感知和感受，并准备帮助我们这样软弱而懒散的生物，在我们追求圣洁和幸福的努力中：一旦它占据了一个灵魂，并在其中点燃了最微小的神圣之爱的火花，它将确保保护和培育，并将其引向火焰，“许多水也不能熄灭，洪水也不能淹没它。”每当这一天开始破晓，“晨星在心中升起”，它将轻易驱散黑暗的力量，并使无知和愚蠢以及人类所有腐败和自私的情感迅速消失，就像太阳从它的宫殿中出来时，夜色迅速消散一样：“因为义人的道路如同晨光，越照越明，直到完全的白昼。他们要从力量走到力量，直到他们每一个人在锡安上见神。”"

Why should we think it impossible, that true goodness and universal love should ever come to sway and prevail in our souls? Is not this their primitive state and condition, their native and genuine constitution, as they came first from the hands of their Maker? Sin and corruption are but usurpers, and though they have long kept possession, "yet from the beginning it was not so." That inordinate self-love, which one would think were rooted in our very being, and interwoven with the constitution of our nature, is nevertheless of a foreign extraction, and had no place at all in the state of integrity. We have still so much reason left as to condemn it; our understandings are easily convinced, that we ought to be wholly devoted to him from whom we have our being, and to love him infinitely more than ourselves, who is infinitely better than we; and our wills would readily comply with this, if they were not disordered and put out of tune: and is not he who made our souls, able to rectify and mend them again? Shall we not be able, by his assistance, to vanquish and expel those violent intruders, "and turn unto flight the armies of the aliens?"
为什么我们要认为真正的善良和普遍的爱永远不可能在我们的灵魂中占主导地位和获胜呢？难道这不是它们最初的状态和条件，它们作为造物主的创造物的本来和真实的本质吗？罪恶和腐败只是篡夺者，虽然它们长期占据了地位，但“从一开始就不是这样”。那种过度的自我爱，人们可能认为它根深蒂固在我们的本质中，与我们的本性结合在一起，然而它实际上是外来的，根本不存在于完整状态中。我们仍然有足够的理由去谴责它；我们的理解很容易被说服，我们应该完全奉献给赐予我们生命的上帝，并且无限地爱他胜过我们自己，因为他比我们更好；如果我们的意志没有被扰乱和失调，它们将很愿意接受这一点：而且造我们的灵魂的那位难道不能够矫正和修复它们吗？凭借他的帮助，我们难道不能够战胜和驱逐那些强行闯入的人，“并使外族军队溃不成军”吗？

No sooner shall we take up arms in this holy war, but we shall have all the saints on earth, and all the angels in heaven, engaged on our party. The holy church throughout the world is daily interceding with God for the success of all such endeavours; and, doubtless, those heavenly hosts above are nearly concerned in the interests of religion, and infinitely desirous to see the divine life thriving and prevailing in this inferior world; and that the will of God may be done by us on earth, as it is done by themselves in heaven. And may we not then encourage ourselves, as the prophet did His servant, when he showed him the horses and chariots of fire, "Fear not, for they that be with us are more than they that be against us?"
我们一旦参与这场圣战，地上的所有圣徒和天堂的所有天使都将与我们同在。全世界的圣教会每天都在向上帝祈求这样的努力能够成功；毫无疑问，天上的那些天使们对宗教的利益非常关心，他们渴望在这个低等世界中看到神圣的生命蓬勃发展并占上风；他们希望我们在地上能够像他们在天上一样履行上帝的旨意。那么，我们难道不应该像先知对他的仆人说的那样鼓励自己：“不要害怕，因为与我们同在的比那些与我们敌对的更多。”

Away then with all perplexing fears and desponding thoughts. To undertake vigorously, and rely confidently on the divine assistance, is more than half the conquest. "Let us arise and be doing, and the Lord will be with us." It is true, religion in the souls of men is the immediate work of God, and all our natural endeavours can neither produce it alone, nor merit those supernatural aids by which it must be wrought. The Holy Ghost must come upon us, and the power of the Highest must overthrow us, before that holy thing can be begotten, and Christ be formed in us. But yet we must not expect that this whole work should be done without any concurring endeavours of our own. We must not lie loitering in the ditch, and wait till Omnipotence pull us from thence. No, no: we must bestir ourselves, and actuate those powers which we have already received. We must put forth ourselves to our utmost capacities, and then we may hope that "our labour shall not be in vain in the Lord." All the art and industry of man cannot form the smallest herb, or make a stalk of corn to grow in the field; it is the energy of nature, and the influences of Heaven, which produce this effect. It is God "who causeth the grass to grow, and herb for the service of man;" and yet nobody will say, that the labours of the husbandman are useless or unnecessary. So, likewise, the human soul is immediately created by God. It is he who both formeth and enliveneth the child; and yet he hath appointed the marriage-bed as the ordinary means for the propagation of mankind. Though there must intervene a stroke of Omnipotence to effect this mighty change in our souls, yet ought we to do what we can to fit and prepare ourselves; for we must break up our fallow ground, and root out the weeds, and pull up the thorns, that so we may be more ready to receive the seeds of grace, and the dew of heaven. It is true, God hath been found of some who sought Him not. He hath cast himself in their way, who were quite out of his. He hath laid hold upon them, and stopped their course on a sudden; for so was St. Paul converted in his journey to Damascus. But certainly this is not God's ordinary method of dealing with men. Though he hath not tied himself to means, yet he hath tied us to the use of them; and we have never more reason to expect the divine assistance, than when we are doing our utmost endeavours. It shall therefore be my next work, to show what course we ought to take for attaining that blessed temper I have hitherto described. But here, if, in delivering my own thoughts, I shall chance to differ from what is or may be said by others in this matter, I would not be thought to contradict and oppose them, more than physicians do, when they prescribe several remedies for the same disease, which perhaps are all useful and good. "Every one may propose the method he judges most proper and convenient; but he doth not thereby pretend that the cure can never be effected, unless that be exactly observed. I doubt it hath occasioned much unnecessary disquietude to some holy persons, that they have not found such a regular and orderly transaction in their souls, as they have seen described in books; that they have not passed through all those steps and stages of conversion, which some (who perhaps have felt them in themselves) have too peremptorily prescribed unto others. God hath several ways of dealing with the souls of men, and it sufficeth if the work be accomplished, whatever the methods have been.
摒弃一切困惑和沮丧的思绪。积极行动，并坚信神的帮助，这已经是成功的一大部分。“让我们起来行动，主必与我们同在。”诚然，宗教在人们的灵魂中是上帝的直接工作，我们的自然努力既不能单独产生它，也不能获得那些必须通过超自然援助才能完成的功劳。圣灵必须降临在我们身上，至高者的能力必须推翻我们，才能孕育出那个神圣的事物，基督在我们里面形成。但我们不能指望这整个工作完全不需要我们自己的努力。我们不能懒散地躺在沟渠里，等待全能者将我们拉出来。不，不：我们必须自己行动起来，发挥我们已经获得的能力。我们必须尽最大的能力，然后我们可以希望“我们在主里的劳苦不是徒然的。”人类的一切艺术和工业都无法形成最小的草药，或使庄稼在田野中生长；这是大自然的能量和天堂的影响产生的效果。 是上帝使草木生长，为人类提供草药的；然而没有人会说农夫的劳动是无用或不必要的。同样地，人的灵魂是由上帝直接创造的。他是塑造和赋予生命于孩子的；然而他已经指定了婚姻之床作为人类繁衍的普通手段。虽然在我们的灵魂中需要上帝的全能力量来实现这个伟大的变化，但我们应该尽力使自己适应和准备好；因为我们必须翻耕我们的荒地，拔除杂草，拔出荆棘，这样我们才能更愿意接受恩典的种子和天上的露水。诚然，上帝已经被一些不寻求他的人找到了。他已经出现在那些完全不在他的路上的人面前。他抓住了他们，突然阻止了他们的行程；因为圣保罗在去大马士革的旅途中就是这样被转变的。但毫无疑问，这不是上帝与人交往的普通方式。 虽然他没有将自己束缚于手段，但他却将我们束缚于使用这些手段；我们从未有过比我们尽最大努力时更有理由期待神的帮助。因此，我的下一个任务是展示我们应该采取什么样的方式来达到我之前所描述的那种幸福的心态。但是，如果在表达我的想法时，我与其他人在这个问题上的观点或许有所不同，我不希望被认为是在与他们相矛盾和对立，就像医生为同一种疾病开出多种治疗方法一样，这些方法或许都是有用的和好的。“每个人都可以提出他认为最合适和方便的方法，但这并不意味着只有那种方法才能完全治愈。我怀疑对一些虔诚的人来说，他们在灵魂中没有找到像书中描述的那种规律和有序的过程，可能给他们带来了很多不必要的不安，他们没有经历过那些转变的步骤和阶段，而一些人（也许他们自己曾经有过这些经历）对其他人过于武断地规定了这些步骤和阶段。 上帝对人的灵魂有多种处理方式，只要工作完成，方法如何都足够。

Again, though in proposing directions I must follow that order which the nature of things shall lead to, yet I do not mean that the same method should be so punctually observed in the practice, as if the latter rules were never to be heeded till some considerable time have been spent in practising the former. The directions I intend are mutually conducive one to another, and are all to be performed as occasion shall serve, and we find ourselves enabled to perform them.
再次，虽然在提出方向时我必须遵循事物的本质所引导的顺序，但我并不意味着在实践中应该如此严格地遵守相同的方法，好像后面的规则在实践前必须花费相当长的时间才能被注意到。我打算的方向是相互促进的，并且都应该根据需要来执行，只要我们发现自己有能力执行它们。

But now, that I may detain you no longer, if we desire to have our souls moulded to this holy frame, to become partakers of the divine nature, and have Christ formed in our hearts, we must seriously resolve, and carefully endeavour, to avoid and abandon all vicious and sinful practices. There can be no treaty of peace, till once we lay down these weapons of rebellion wherewith we fight against heaven; nor can we expect to have our distempers cured, if we be daily feeding on poison. Every wilful sin gives a mortal wound to the soul, and puts it at a greater distance from God and goodness; and we can never hope to have our hearts purified from corrupt affections, unless we cleanse our hands from vicious actions. Now, in this case we cannot excuse ourselves by the pretence of impossibility; for sure our outward man is some way in our power. We have some command of our feet, and hands, and tongue, nay, and of our thoughts and fancies too, at least so far as to divert them from impure and sinful objects, and to turn our mind another way; and we find this power and authority much strengthened and advanced, if we were careful to manage and exercise it. In the mean while, I acknowledge our corruptions are so strong, and our temptations so many, that it will require a great deal of steadfastness and resolution, of watchfulness and care, to preserve ourselves, even in this degree of innocence and purity.
但是现在，为了不再耽搁你，如果我们希望将我们的灵魂塑造成这样的圣洁状态，成为神性的参与者，并在我们的心中形成基督，我们必须认真决心，并努力避免和放弃一切邪恶和罪恶的行为。在我们放下与天堂作战的叛逆武器之前，不可能有和平的条约；如果我们每天都在摄取毒药，我们也不能指望病态得到治愈。每一个故意的罪恶都对灵魂造成致命的伤害，并使其与上帝和善良更加疏远；除非我们从邪恶的行为中洗净我们的手，否则我们永远无法指望我们的心灵从腐败的情感中净化出来。在这种情况下，我们不能以不可能为借口；因为我们的外在行为在某种程度上是我们可以控制的。我们对我们的脚、手、舌头，甚至我们的思想和幻想也有一定的掌控能力，至少可以将它们从不洁和罪恶的对象上转移，将我们的思绪引向另一个方向；如果我们小心地管理和运用这种力量和权威，我们会发现它得到了很大的加强和提升。 与此同时，我承认我们的腐败如此严重，诱惑如此之多，以至于需要极大的坚定和决心，警惕和关怀，才能保持我们即使在这种程度上的纯真和纯洁。

And, first, let us inform ourselves well what those sins are from which we ought to abstain. And here we must not take our measures from the maxims of the world, or the practices of those whom in charity we account good men. Most people have very light apprehensions of these things, and are not sensible of any fault, unless it be gross and flagitious, and scarce reckon any so great as that which they call preciseness: and those who are more serious, do many times allow themselves too great latitude and freedom. Alas! how much pride and vanity, and passion and honour; how much weakness, and folly, and sin, doth every day show itself in their converse and behaviour? It may be they are humbled for it, and striving against it, and are daily gaining some ground: but then the progress is so small, and their failings so many, that we have need to choose a more exact pattern. Every one of us must answer for himself, and the practices of others will never warrant and secure us. It is the highest folly to regulate our actions by any other standard than that by which we must be judged. If ever we would cleanse our way, it must be "by taking heed thereto according to the word of God;" and that "word which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," will certainly discover many things to be sinful and hideous, which pass for very innocent in the eyes of the world. Let us therefore imitate the Psalmist, who saith, "Concerning the works of men, by the words of thy lips I have kept myself from the paths of the destroyer." Let us acquaint ourselves with the strict and holy laws of our religion. Let us consider the discourses of our blessed Saviour, (especially that divine sermon on the mount,) and the writings of his holy apostles, where an ingenuous and unbiassed mind may clearly discern those limits and bounds by which our actions ought to be confined. And then let us never look upon any sin as light and inconsiderable; but be fully persuaded, that the smallest is infinitely heinous in the sight of God, and prejudicial to the souls of men; and that, if we had the right sense of things, we should be as deeply affected with the least irregularities, as now we are with the highest crimes.
首先，让我们清楚地了解我们应该避免的那些罪恶是什么。在这里，我们不能以世界的准则或那些我们慈善地认为是好人的人的做法为依据。大多数人对这些事情的理解非常轻浮，除非是明显的、极其恶劣的过错，否则他们不会意识到任何错误，几乎不会认为有什么过错比他们所谓的过分严谨更大。而那些更加认真的人，往往给自己过多的自由和宽容。唉！每天在他们的交往和行为中，有多少骄傲和虚荣、激情和荣誉；有多少软弱、愚蠢和罪恶都在展现出来？也许他们为此而谦卑，为此而奋斗，并且每天都在取得一些进展：但是进展如此之小，他们的过失如此之多，以至于我们需要选择一个更加精确的模范。我们每个人都必须为自己负责，他人的行为永远不能为我们提供保证和安全。用任何其他标准来规范我们的行为，都是最愚蠢的行为，因为我们将根据的是与我们受审判的标准。 如果我们想要净化自己的道路，必须“按照上帝的话语谨慎行事”；那“活泼有力，比任何双刃的剑更锋利，能刺透灵魂和心灵的分割处，能辨别心思和意图的念头”，必定会发现许多在世人眼中被认为无害的事情是罪恶和可憎的。因此，让我们效仿诗人，他说：“我因你嘴唇的言语，谨守人的道路，不偏向强暴的行径。”让我们熟悉我们宗教的严格和圣洁的法律。让我们思考我们救主的讲道（尤其是那神圣的登山宝训）和他圣洁的使徒的著作，一个纯真和无偏见的心灵可以清楚地辨别出我们行为应受限制的界限和范围。 然后，让我们永远不要将任何罪行视为轻微和不重要；而要完全相信，即使是最小的罪在上帝眼中也是无比可憎的，对人的灵魂有害；如果我们对事物有正确的认识，我们应该对最小的不规矩行为感到同样深深的震惊，就像我们现在对最严重的罪行一样。

But now, amongst those things which we discover to be sinful, there will be some unto which, through the disposition of our nature, or long custom, or the endearments of pleasure, we are so much wedded, that it will be like cutting off the right hand, or pulling out the right eye, to abandon them. But must we therefore sit down and wait till all difficulties be over, and every temptation be gone? This were to imitate the fool in the poet, who stood the whole day at the river-side till all the water should run by. We must not indulge our inclinations, as we do little children, till they grow weary of the thing they are unwilling to let go. We must not continue our sinful practices, in hopes that the divine grace will one day overpower our spirits, and make us hate them for their own deformity.
但是现在，在我们发现有些事情是罪恶的时候，由于我们的天性、长期习惯或者愉悦的享受，我们对其中一些事情非常执着，放弃它们就像割掉右手或者拔掉右眼一样困难。但是我们难道要坐下来等待困难都过去，诱惑都消失吗？这就像模仿诗人中的傻瓜，他整天站在河边等待水流过去。我们不能像对待小孩子一样纵容自己的倾向，直到他们对不愿放手的事物感到厌倦。我们不能继续我们的罪恶行为，希望神圣的恩典有一天会战胜我们的精神，使我们因为它们自身的丑陋而憎恨它们。

Let us suppose that we are utterly destitute of any supernatural principle, and want that taste by which we should discern and abhor perverse things; yet sure we are capable of some considerations which may be of force to persuade us to this reformation of our lives. If the inward deformity and heinous nature of sin cannot affect us, at least we may be frightened by those dreadful consequences that attend it: that same selfish principle which pusheth us forward unto the pursuit of sinful pleasures, will make us loath to buy them at the rate of everlasting misery. Thus we may encounter self-love with its own weapons, and employ one natural inclination for repressing the exorbitancies of another. Let us therefore accustom ourselves to consider seriously, what a fearful thing it must needs be to irritate and offend that infinite Being on whom we hang and depend every moment, who needs but to withdraw his mercies to make us miserable, or his assistance to make us nothing. Let us frequently remember the shortness and uncertainty of our lives, and how that, after we have taken a few more turns in the world, and conversed a little longer amongst men, we must all go down unto the dark and silent grave, and carry nothing along with us but anguish and regret for all our sinful enjoyments; and then think what horror must needs seize the guilty soul, to find itself naked and all alone before the severe and impartial Judge of the world, to render an exact account, not only of its more important and considerable transactions, but of every word that the tongue hath uttered, and the swiftest and most secret thought that ever passed through the mind. Let us sometimes represent unto ourselves the terrors of that dreadful day, when the foundation of the earth shall be shaken, and the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and the present frame of nature be dissolved, and our eyes shall see the blessed Jesus, (who came once into the world in all humility to visit us, to purchase pardon for us, and beseech us to accept of it,) now appearing in the majesty of his glory, and descending from heaven in a flaming fire, to take vengeance on those that have despised his mercy, and persisted in rebellion against him. When all the hidden things of darkness shall be brought to light, and the counsels of the heart shall be made manifest; when those secret impurities and subtle frauds whereof the world did never suspect us, shall be exposed and laid open to public view, and many thousand actions which we never dreamed to be sinful, or else had altogether forgotten, shall be charged home upon our consciences, with such evident convictions of guilt, that we shall neither be able to deny nor excuse them. Then shall all the angels in heaven, and all the saints that ever lived on the earth, approve that dreadful sentence which shall be passed on wicked men; and those who perhaps did love and esteem them when they lived in the world, shall look upon them with indignation and abhorrence, and never make one request for their deliverance. Let us consider the eternal punishment of damned souls, which are shadowed forth in Scripture by metaphors taken from those things that are most terrible and grievous in the world, and yet all do not suffice to convey into our minds any full apprehensions of them. When we have joined together the importance of all these expressions, and added unto them whatever our fancy can conceive of misery and torment, we must still remember, that all this comes infinitely short of the truth and reality of the thing.
假设我们完全缺乏任何超自然的原则，缺乏辨别和憎恶邪恶事物的品味；然而，我们肯定能够有一些考虑因素来说服我们改变生活方式。即使内在的罪恶和罪孽的本质不能影响我们，至少我们可以被那些伴随着罪恶的可怕后果所吓到：推动我们追求罪恶快乐的那种自私原则，会让我们不愿以永恒的痛苦为代价来购买它们。因此，我们可以用自己的武器对抗自爱，利用一种自然的倾向来抑制另一种过度行为。因此，让我们习惯于认真考虑，激怒和冒犯那个无限的存在对我们来说必然是多么可怕的事情，我们每时每刻都依赖和依靠他，他只需要撤回他的怜悯就能让我们变得痛苦，或者撤回他的帮助就能让我们变得一无所有。 让我们经常记住生命的短暂和不确定性，以及在我们在世界上多转几圈、与人交往更久之后，我们都必须走向黑暗而寂静的坟墓，除了对我们所有罪恶享受的痛苦和懊悔，我们什么都不能带走；然后想象一下，当有罪的灵魂发现自己在严厉而公正的世界审判者面前赤裸和孤独，需要准确地报告不仅是其更重要和显著的交易，而且是每一个口舌所说的话，以及每一个通过思想所经历的最快和最秘密的想法，那将会有多么恐怖。 让我们有时想象一下那可怕的日子，当地球的基础被震动，天空带着巨大的噪音消失，元素被炽热的火焰融化，自然的现有结构被解体，我们的眼睛将看到那位祝福的耶稣（他曾经谦卑地来到世上探望我们，为我们赎罪，并恳求我们接受），现在以他的荣耀显现，并从天上降临，以燃烧的火焰来报复那些蔑视他的怜悯并对他持续叛逆的人。当所有隐藏在黑暗中的事情都被揭示出来，心灵的计划都被显露出来；当那些世界从未怀疑过的秘密污染和狡猾欺诈被曝光并公之于众，以及许多我们从未梦到是罪恶的行为，或者已经完全忘记的行为，都被明确地指责到我们的良心上，以如此明显的罪恶感觉，以至于我们既不能否认也不能为其辩解。 那时，天堂中的所有天使和曾经在地球上生活过的所有圣徒都将赞同对邪恶之人所做出的可怕判决；而那些也许在他们活着时曾经爱戴和尊敬他们的人，将以愤怒和憎恶的眼光看待他们，并且永远不会为他们的解救提出任何请求。让我们考虑被圣经中以来自世界上最可怕和痛苦的事物的隐喻所描绘的被诅咒的灵魂的永恒惩罚，然而这些隐喻仍然无法完全让我们理解它们的真实含义。当我们将所有这些表达的重要性结合在一起，并加上我们的想象力所能构想的所有痛苦和折磨时，我们必须仍然记住，所有这些都远远无法达到事物的真实和现实。

It is true, this is a sad and melancholy subject; there is anguish and horror in the consideration of it; but sure it must be infinitely more dreadful to endure it: and such thoughts as these may be very useful to fright us from the courses that would lead us thither; how fond soever we may be of sinful pleasures, the fear of hell would make us abstain. Our most forward inclinations will startle and give back, when pressed with that question in the prophet, "Who amongst us can dwell with everlasting burnings?"
这是真实的，这是一个悲伤而忧郁的话题；考虑起来会感到痛苦和恐惧；但是忍受这一切肯定会更加可怕：这样的想法可能对我们吓退那些会导致我们走向那里的行为非常有用；无论我们对罪恶的享乐有多么迷恋，对地狱的恐惧会让我们戒绝。当被先知问到“我们中间谁能与永恒的烈火同住？”时，我们最强烈的倾向会感到惊慌并退缩。

To this very purpose it is that the terrors of another world are so frequently represented in holy writ, and that in such terms as are most proper to affect and influence a carnal mind: these fears can never suffice to make any person truly good; but certainly they may restrain us from much evil, and have often made way for more ingenious and kindly impressions.
为了这个目的，圣经中经常以最适合影响和影响肉体思维的方式描绘另一个世界的恐惧。这些恐惧永远不足以使任何人真正善良，但肯定可以约束我们远离许多邪恶，并经常为更巧妙和友善的印象铺平道路。

But it will not suffice to consider these things once and again, nor to form some resolutions of abandoning our sins, unless we maintain a constant guard, and be continually watching against them. Sometimes the mind is awakened to see the dismal consequences of a vicious life, and straight we are resolved to reform; but, alas! it presently falleth asleep, and we lose that prospect which we had of things, and then temptations take the advantage; they solicit and importune us continually, and so do frequently engage our consent before we are aware. It is the folly and ruin of most people to live at adventure, and take part in every thing that comes in their way, seldom considering what they are about to say or do. If we would have our resolutions take effect, we must take heed unto our ways, and set a watch before the door of our lips, and examine the motions that arise in our hearts, and cause them to tell us whence they come, and whither they go; whether it be pride or passion, or any corrupt and vicious humour, that prompteth us to any design, and whether God will be offended or any body harmed by it. And if we have no time for long reasonings, let us at least turn our eyes toward God, and place ourselves in his presence, to ask his leave and approbation for what we do. Let us consider ourselves under the all-seeing eye of that divine Majesty, as in the midst of an infinite globe of light, which compasseth us about both behind and before, and pierceth to the innermost corners of the soul. The sense and remembrance of the divine presence is the most ready and effectual means, both to discover what is unlawful, and to restrain us from it. There are some things a person could make a shift to pelliate or defend, and yet he dares not look Almighty God in the face, and adventure upon them. If we look unto him we shall be lightened; if we "set him always before us, he will guide us by his eye, and instruct us in the way wherein we ought to walk."
但是仅仅一次或多次考虑这些事情，或者制定一些放弃罪恶的决心是不够的，除非我们保持持续的警惕，并不断地对抗它们。有时候，我们的思想会被唤醒，看到邪恶生活的可怕后果，我们立即决心改过自新；但是，唉！它很快就会入睡，我们失去了对事物的展望，然后诱惑就会占据上风；它们不断地诱使和纠缠我们，以至于我们在意识到之前就经常同意了它们。大多数人的愚蠢和毁灭就是随遇而安，参与一切事情，很少考虑自己要说什么或做什么。如果我们想要我们的决心产生效果，我们必须谨慎行事，在我们的嘴唇前设置一个警戒，并检查我们心中产生的动机，并让它们告诉我们它们来自哪里，要去哪里；无论是骄傲还是激情，还是任何腐败和邪恶的情绪，都会促使我们采取任何行动，以及是否会冒犯上帝或伤害任何人。 如果我们没有时间进行长时间的推理，那么至少让我们转向上帝，将自己置于他的面前，为我们所做的事情请求他的许可和认可。让我们将自己看作是在那位神圣的威严面前，处于无限光明的球体中，这个球体无论在我们的前方还是后方都环绕着我们，并且能够洞察我们灵魂的最深处。对神圣存在的感知和记忆是最快捷和有效的方法，既能揭示什么是不合法的，也能约束我们不去做。有些事情一个人可以设法掩饰或辩护，但他却不敢直视全能的上帝，也不敢冒险去做。如果我们仰望他，我们将得到启示；如果我们“时常将他摆在我们面前”，他将以他的眼睛引导我们，并教导我们应该走的道路。"

This care and watchfulness over our actions must be seconded by frequent and serious reflections upon them, not only that we may obtain the divine mercy and pardon for our sins, by an humble and sorrowful acknowledgment of them; but also that we may re-enforce and strengthen our resolutions, and learn to decline or resist the temptations by which we have been formerly foiled. It is an advice worthy of a Christian, though it did first drop from a heathen pen, that before we betake ourselves to rest, we renew and examine all the passages of the day, that we may have the comfort of what we have done aright, and may redress what we find to have been done amiss, and make the shipwrecks of one day be as marks to direct our course in another. This may be called the very art of virtuous living, and would contribute wonderfully to advance our reformation, and preserve our innocence. But, withal, we must nor forget to implore the divine assistance, especially against those sins that do most easily beset us: and though it be supposed that our hearts are not yet moulded into that spiritual frame which should render our devotions acceptable; yet, methinks, such considerations as have been proposed to deter us from sin, may also stir us up to some natural seriousness, and make our prayers against it as earnest, at least, as they are wont to be against other calamities: and I doubt not but God, who heareth the cry of the ravens, will have some regard even to such petitions as proceed from those natural passions which himself hath implanted in us. Besides, that those prayers against sin, will be powerful engagements on ourselves to excite us to watchfulness and care; and common ingenuity will make us ashamed to relapse into those faults which we have lately bewailed before God, and against which we have begged his assistance.
这种对我们行为的关心和警惕必须得到频繁而认真的反思的支持，不仅是为了通过谦卑和悔过的承认来获得上帝的怜悯和宽恕我们的罪过，而且还要加强和巩固我们的决心，学会回避或抵制我们曾经失败的诱惑。这是一个值得基督徒注意的建议，尽管它最初是从一个异教徒的笔下流露出来的，即在我们入睡之前，我们要重新审视一天中的所有经历，这样我们才能享受我们正确行事的安慰，纠正我们发现的错误，并使一天的失败成为指引我们在另一天航行的标志。这可以称为真正的善行艺术，将极大地有助于推进我们的改革，保持我们的清白。 但是，尽管如此，我们也不能忘记祈求神的帮助，特别是对那些最容易困扰我们的罪恶。虽然我们的心灵可能还没有塑造成能使我们的虔诚得到接纳的属灵状态，但我认为，那些用来阻止我们犯罪的考虑也可以激起我们一些自然的认真态度，并使我们对罪恶的祈祷至少与我们对其他灾难的祈祷一样真诚。我毫不怀疑，听到乌鸦的哭声的上帝，甚至会对那些源自他自己在我们内心植入的自然激情的祈祷给予一些关注。此外，那些反对罪恶的祈祷将对我们自己产生强大的约束力，激励我们保持警惕和关心；常识将使我们感到羞愧，不再陷入我们刚刚在上帝面前哀悼过并恳求他帮助我们克服的那些过错。

Thus are we to make the first essay for recovering the divine life, by restraining the natural inclinations, that they break not out into sinful practices. But now I must add, that Christian prudence will teach us to abstain from gratifications that are not simply unlawful, and that, not only that we may secure our innocence, which would be in continual hazzard, if we should strain our liberty to the utmost point; but also, that thereby we may weaken the force of nature, and teach our appetites to obey. We must do with ourselves as prudent parents with their children, who cross their wills in many little indifferent things, to make them manageable and submissive in more considerable instances. He who would mortify the pride and vanity of his spirit, should stop his ears to the most deserved praises, and sometimes forbear his just vindication from the censures and aspersions of others, especially if they reflect only upon his prudence and conduct, and not on his virtue and innocence. He who would check a revengeful humour, would do well to deny himself the satisfaction of representing unto others the injuries which he hath sustained; and if we would so take heed to our ways, that we sin not with our tongue, we must accustom ourselves much to solitude and silence, and sometimes with the Psalmist, "hold our peace even from good," till once we have gotten some command over that unruly member. Thus, I say, we may bind up our natural inclinations, and make our appetites more moderate in their cravings, by accustoming them to frequent refusals; but it is not enough to have them under violence and restraint.
因此，我们要通过抑制自然的倾向来进行第一次尝试，以恢复神圣的生活，以防止它们变成罪恶的行为。但是现在我必须补充说，基督徒的谨慎将教导我们避免非法的满足，不仅是为了保护我们的清白，如果我们将自由发挥到极限，那将是不断冒险的；而且，还要减弱自然的力量，教导我们的欲望服从。我们必须像明智的父母对待自己的孩子一样，对许多无关紧要的事情进行干涉，以使他们在更重要的情况下易于管理和顺从。想要抑制自己的骄傲和虚荣心的人，应该对最应得的赞美充耳不闻，并有时不为他人的指责和诽谤辩护，尤其是如果它们只是针对他的谨慎和行为，而不是他的美德和清白。 欲遏制复仇的情绪者，最好不要向他人陈述自己所受的伤害；如果我们想要谨慎言行，避免用舌头犯罪，就必须经常独处和保持沉默，有时甚至要像诗篇作者一样，“连善言也当缄默”，直到我们能够控制住这个难以驾驭的器官。因此，我说，我们可以通过经常拒绝来束缚我们的天性倾向，使我们的欲望在渴求上更加适度；但仅仅将它们压制和约束还不够。

Our next essay must be, to wean our affections from created things, and all the delights and entertainments of the lower life, which sink and depress the souls of men, and retard their motions towards God and heaven; and this we must do by possessing our minds with a deep persuasion of the vanity and emptiness of worldly enjoyments. This is an ordinary theme, and every body can make declamations upon it; but, alas! how few understand or believe what they say? These notions float in our brains, and come sliding off our tongues, but we have no deep impression of them on our spirits; we feel not the truth which we pretend to believe. We can tell, that all the glory and splendour, all the pleasures and enjoyments of the world are vanity and nothing; and yet these nothings take up all our thoughts, and engross all our affections; they stifle the better inclinations of our soul, and inveigle us into many a sin. It may be in a sober mood we give them the slight, and resolve to be no longer deluded with them; but those thoughts seldom outlive the next temptation; the vanities which we have shut out at the doors get in at a postern: there are still some pretensions, some hopes that flatter us; and after we have been frustrated a thousand times, we must be continually repeating the experiment: the least difference of circumstances is enough to delude us, and make us expect that satisfaction in one thing which we have missed in another; but could we once get clearly off, and come to a serious and real contempt of worldly things, this were a very considerable advancement in our way. The soul of man is of a vigorous and active nature, and hath in it a raging and unextinguishable thirst, an immaterial kind of fire, always catching at some object or other, in conjunction wherewith it thinks to be happy; and were it once rent from the world, and all the bewitching enjoyments under the sun, it would quickly search after some higher and more excellent object, to satisfy its ardent and importunate cravings; and, being no longer dazzled with glittering vanities, would fix on that supreme and all-sufficient Good, where it would discover such beauty and sweetness as would charm and overpower all its affections. The love of the world, and the love of God, are like the scales of a balance; as the one falleth, the other doth rise: when our natural inclinations prosper, and the creature is exalted in our soul, religion is faint, and doth languish; but when earthly objects wither away, and lose their beauty, and the soul begins to cool and flag in its prosecution of them, then the seeds of grace take root, and the divine life begins to flourish and prevail. It doth, therefore, nearly concern us, to convince ourselves of the emptiness and vanity of creature-enjoyments, and reason our heart out of love with them: let us seriously consider all that our reason or our faith, our own experience or the observation of others, can suggest to this effect: let as ponder the matter over and over, and fix our thoughts on this truth, till we become really persuaded of it. Amidst all our pursuits and designs, let us stop and ask ourselves, For what end is all this? At what do I aim? Can the gross and muddy pleasures of sense, or a heap of white and yellow earth, or the esteem and affection of silly creatures like myself, satisfy a rational and immortal soul? Have I not tried these things already? Will they have a higher relish, and yield me more contentment tomorrow than yesterday, or the next year than they did the last? There may be some little difference betwixt that which I am now pursuing, and that which I enjoyed before; but sure, my former enjoyments did show as pleasant and promise as fair, before I attained them; like the rainbow, they looked very glorious at a distance, but when I approached I found nothing but emptiness and vapour. O what a poor thing would the life of man be, if it were capable of no higher enjoyments!
我们下一篇文章必须是，使我们的情感远离创造物，以及所有低级生活中的乐趣和娱乐，这些东西使人的灵魂沉沦，阻碍他们向上帝和天堂迈进；我们必须通过深信世俗享受的虚无和空洞来实现这一点。这是一个普通的主题，每个人都可以对此进行演讲；但是，唉！多少人理解或相信自己所说的呢？这些观念在我们的脑海中飘荡，从我们的舌头上滑落，但我们对它们没有深刻的印象；我们没有感受到我们所声称相信的真理。我们可以说，世界的所有荣耀和辉煌，所有的快乐和享受都是虚无和空洞的；然而，这些虚无占据了我们所有的思想，占据了我们所有的情感；它们扼杀了我们灵魂中更好的倾向，并引诱我们犯下许多罪过。 也许在清醒的心情下，我们对它们不屑一顾，并决心不再被它们迷惑；但这些想法很少能够经受住下一次的诱惑；我们在门外排除的虚荣心会从小门溜进来：仍然有一些自负，一些让我们心生希望的东西；即使我们已经失望了一千次，我们仍然不断地重复这个实验：即使是微小的环境差异也足以欺骗我们，让我们期待在一件事情中得到我们在另一件事情中错过的满足；但是，如果我们能够彻底摆脱，并对世俗的事物产生真正的蔑视，这将是我们道路上非常重要的进步。 人的灵魂是充满活力和活跃的本质，它内心有着一种炽热而无法熄灭的渴望，一种非物质的火焰，总是追求某种对象，与之结合以寻求幸福；一旦它与世界和太阳下的所有迷人享受分离，它会迅速寻找更高更优秀的对象，以满足其热切和迫切的渴望；当它不再被闪闪发光的虚荣所迷惑时，它会选择至高无上和足够满足的善，发现那里有如此美丽和甜蜜，能够迷住并征服它的所有情感。对世界的爱和对上帝的爱就像天平的两个砝码；一个下降，另一个就会上升：当我们的自然倾向得到满足，世俗事物在我们的灵魂中占据主导地位时，宗教信仰就会衰弱和消磨；但当尘世的对象枯萎、失去美丽，灵魂开始在追求它们的过程中变得冷却和疲软时，恩典的种子扎根，神圣的生命开始茁壮和盛行。 因此，我们几乎必须使自己相信，世俗享受的空虚和虚荣，并通过理性使我们对它们失去爱意：让我们认真考虑我们的理性或信仰，我们自己的经验或他人的观察，能够提供的一切有关这一点的建议：让我们反复思考这个问题，并将我们的思想集中在这个真理上，直到我们真正相信它。在我们所有的追求和计划中，让我们停下来问自己，这一切的目的是什么？我追求的是什么？感官的粗俗和浑浊的快乐，或者一堆白色和黄色的土地，或者像我这样的愚蠢生物的尊重和喜爱，能满足一个理性和不朽的灵魂吗？我不是已经尝试过这些东西了吗？它们明天会比昨天更有味道，或者明年比去年更让我满足吗？我现在追求的可能与我以前享受的有些微小的不同；但是当然，我以前的享受在我达到它们之前也是如此愉快和美好的；就像彩虹一样，它们在远处看起来非常辉煌，但当我接近时，我发现其中只有空虚和蒸汽。 哦，如果人的生活不能享受更高的乐趣，那将是多么可怜的事情！

I cannot insist on this subject; and there is the less need when I remember to whom I am writing. Yes, my dear friend, you have had as great experience of the emptiness and vanity of human things, and have, at present, as few worldly engagements as any that I know. I have sometimes reflected on those passages of your life wherewith you have been pleased to acquaint me; and, methinks, through all, I can discern a design of the divine Providence to wean your affections from every thing here below. The trials you have had of those things which the world dotes upon, have taught you to despise them; and you have found by experience, that neither the endowments of nature, nor the advantages of fortune, are sufficient for happiness; that every rose hath its thorn, and there may be a worm at the foot of the fairest gourd; some secret and undiscerned grief, which may make a person deserve the pity of those who, perhaps, do admire or envy their supposed felicity. If any earthly comforts have got too much of your heart, I think they have been your relations and friends; and the dearest of these are removed out of the world, so that you must raise your mind towards heaven when you would think upon them. Thus, God hath provided that your heart may be loosed from the world, and that he may not have any rival in your affection, which I have always observed to be so large and unbounded, so noble and disinterested, that no inferior object can answer or deserve it.
我不能坚持这个话题；而且当我记起我写给谁的时候，就更不需要了。是的，亲爱的朋友，你对人世间的虚无和虚荣有着丰富的经验，目前也没有像我所知道的其他人那样多的世俗事务。我有时会回想起你告诉过我的那些人生经历，我觉得在其中，我可以看出神的安排，要使你的情感远离这个世界上的一切。你对世人所迷恋的那些东西的考验，教会了你蔑视它们；你通过经验发现，无论是天赋的才能还是财富的优势都不足以带来幸福；每朵玫瑰都有刺，最美的葫芦底下可能有虫子；可能有一些秘密和未被察觉的悲伤，使一个人值得那些也许羡慕他们所谓的幸福的人的同情。 如果有任何世俗的安慰物占据了你的心，我认为它们就是你的亲戚和朋友；而其中最亲爱的已经离开了这个世界，所以当你想起他们时，你必须将心思转向天堂。因此，上帝已经安排好了，让你的心从世界解脱出来，使他在你的感情中没有任何竞争对手。我一直观察到，你的感情是如此宽广和无私，如此高尚和无私，以至于没有任何次等的对象能够回应或值得它。

When we have got our corruptions restrained, and our natural appetites and inclinations towards worldly things in some measure subdued, we must proceed to take such exercises as have a more immediate tendency to excite and awaken the divine life; and, first, let us endeavour conscientiously to perform those duties which religion doth require, and whereunto it would incline us, if it did prevail in our souls. If we cannot get our inward disposition presently charged, let us study at least to regulate our outward deportment: if our hearts be not yet inflamed with divine love, let us, however, own our allegiance to that infinite Majesty, by attending his service and listening to his word, by speaking reverently of his name and praising his goodness, and exhorting others to serve and obey him. If we want that charity, and those bowels of compassion which we ought to have towards our neighbours, yet must we not omit any occasion of doing them good: if our hearts be haughty and proud, we must, nevertheless study a modest and humble deportment. These external performances are of little value in themselves, yet they may help us forward to better things. The apostle indeed telleth us, "that bodily exercise profiteth little:" but he seems not to affirm that it is altogether useless; it is always good to be doing what we can, for then God is wont to pity our weakness, and assist our feeble endeavours; and when true charity and humility, and other graces of the divine Spirit, come to take root in our souls, they will exert themselves more freely, and with less difficulty, if we have before been accustomed to express them in our outward conversations. Nor need we fear the imputation of hypocrisy; though our actions do thus somewhat outrun our affections, seeing they do still proceed from a sense of our duty; and our design is not to appear better than we are, but that we may really become so.
当我们控制住了自己的腐败行为，将对世俗事物的自然欲望和倾向在某种程度上压制住后，我们必须继续进行更直接激发和唤醒神圣生命的锻炼；首先，让我们尽力履行宗教所要求的义务，如果宗教在我们的灵魂中占主导地位，它会倾向于这样做。如果我们无法立即改变内在的态度，那么至少要努力调整我们的外在行为：即使我们的心灵尚未被神圣的爱所点燃，我们仍然要承认我们对那无限尊严的至高无上的臣服，通过参加他的仪式和聆听他的话语，恭敬地提及他的名字并赞美他的善良，并劝告他人侍奉和顺从他。如果我们缺乏对邻舍应有的慈善和同情之心，我们仍然不能错过任何帮助他们的机会；如果我们的心灵傲慢自大，我们仍然要努力保持谦虚和谨慎的态度。这些外在的表现本身并没有太大的价值，但它们可以帮助我们向更好的方向前进。 使徒确实告诉我们，“身体的锻炼对益处甚少”，但他似乎并未断言它完全没有用处；尽力而为总是好的，因为上帝常常怜悯我们的软弱，并帮助我们脆弱的努力；当真正的慈善、谦卑和其他神圣灵的恩赐在我们的灵魂中扎根时，如果我们之前习惯于在外在交往中表达它们，它们将更自由地发挥作用，更容易实现。我们不需要担心被指责虚伪；虽然我们的行动有时超越了我们的感情，但它们仍然源于对我们的责任的认识；我们的目的不是显得比我们更好，而是真正成为更好的人。

But as inward acts have a more immediate influence on the soul, to mould it to a right temper and frame, so ought we to be most frequent and sedulous in the exercise of them. Let us be often lifting up our hearts toward God; and if we do not say that we love him above all things, let us at least acknowledge, that it is our duty, and would be our happiness, so to do: let us lament the dishonour done to him by foolish and sinful men, and applaud the praises and adorations that are given him by that blessed and glorious company above: let us resign and yield ourselves up unto him a thousand times, to be governed by his laws, and disposed of at his pleasure; and though our stubborn hearts should start back and refuse, yet let us tell him we are convinced that his will is always just and good; and, therefore, desire him to do with us whatsoever he pleaseth, whether we will or not. And so, for begetting in us a universal charity towards men, we must be frequently putting up wishes for their happiness, and blessing every person that we see; and when we have done any thing for the relief of the miserable, we may second it with earnest desires, that God would take care of them, and deliver them out of all their distresses.
但是，由于内心的行为对灵魂的影响更直接，以塑造正确的心态和状态，因此我们应该在这方面最频繁和勤奋地进行锻炼。让我们经常向上帝举起我们的心灵；即使我们不能说我们爱他胜过一切，至少让我们承认，这是我们的责任，也将是我们的幸福：让我们为愚蠢和罪恶的人对他的亵渎而悲叹，并赞美那些在天上赞美和崇拜他的祝福和荣耀的群体；让我们一千次地将自己交托给他，按照他的法律来管理我们，并按照他的意愿来处置我们；即使我们顽固的心灵会退缩和拒绝，让我们告诉他我们相信他的意愿总是公正和善良；因此，无论我们愿意与否，让我们请求他按照他的意愿对待我们。 为了在我们心中培养对人类的普遍关爱，我们必须经常为他们的幸福祈祷，并祝福我们见到的每个人；当我们为困苦者做了一些事情后，我们可以用真诚的愿望来配合，祈求上帝照顾他们，并使他们摆脱所有的困扰。

Thus should we exercise ourselves unto godliness, and when we are employing the powers that we have, the Spirit of God is wont to strike in and elevate these acts of our soul beyond the pitch of nature, and give them a divine impression; and, after the frequent reiteration of these, we shall find ourselves more inclined unto them, they flowing with greater freedom and ease.
因此，我们应该努力锻炼自己，追求虔诚。当我们运用我们所拥有的能力时，上帝的灵常常会介入并提升我们灵魂的行为，超越自然的限度，并赋予它们神圣的印记；经过频繁的重复，我们会发现自己更倾向于这些行为，它们会更加自由和轻松地流动。

I shall mention but two other means for begetting that holy and divine temper of spirit which is the subject of the present discourse. And the first is, a deep and serious consideration of the truths of our religion, and that, both as to the certainty and importance of them.—The assent which is ordinarily given to divine truth is very faint and languid, very weak and ineffectual, flowing only from a blind inclination to follow that religion which is in fashion, or a lazy indifferency and unconcernedness whether things be so or not. Men are unwilling to quarrel with the religion of their country, and since all their neighbours are Christians, they are content to be so too: but they are seldom at the pains to consider the evidences of those truths, or to ponder the importance and tendency of them; and thence it is that they have so little influence on their affections and practice. Those "spiritless and paralytic thoughts," (as one doth rightly term them,) are not able to move the will, and direct the hand. We must, therefore, endeavour to work up our minds to a serious belief and full persuasion of divine truths, unto a sense and feeling of spiritual things: our thoughts must dwell upon them till we be both convinced of them, and deeply affected with them. Let us urge forward our spirits, and make them approach the visible world, and fix our minds upon immaterial things, till we clearly perceive that these are no dreams; nay, that all things are dreams and shadows beside them. When we look about us, and behold the beauty and magnificence of this godly frame, the order and harmony of the whole creation, let our thoughts from thence take their flight towards that omnipotent wisdom and goodness which did at first produce, and doth still establish and uphold the same. When we reflect upon ourselves, let us consider that we are not a mere piece of organized matter, a curious and well-contrived engine; that there is more in us than flesh, and blood, and bones, even a divine spark, capable to know, and love, and enjoy our Maker; and though it be now exceedingly clogged with its dull and lumpish companion, yet ere long it shall be delivered, and can subsist without the body, as well as that can do without the clothes which we throw off at our pleasure. Let us often withdraw our thoughts from this earth, this scene of misery, and folly, and sin, and raise them towards that more vast and glorious world, whose innocent and blessed inhabitants solace themselves eternally in the divine presence, and know no other passions, but an unmixed joy and an unbounded love. And then consider how the blessed Son of God came down to this lower world to live among us, and die for us, that he might bring us to a portion of the same felicity; and think how he hath overcome the sharpness of death, and opened the kingdom of heaven to all believers, and is now set down on the right hand of the Majesty on high, and yet is not the less mindful of us, but receiveth our prayers, and presenteth them unto his Father, and is daily visiting his church with the influences of his Spirit, as the sun reacheth us with his beams.
我将提及另外两种产生那种神圣和崇高的精神品质的方法，这也是本篇论文的主题。第一种方法是深入而认真地思考我们宗教的真理，无论是其确定性还是重要性。通常对神圣真理的认同非常微弱和无力，只是出于盲目追随时尚宗教的倾向，或者出于懒散的漠不关心，不管事情是否如此。人们不愿与自己国家的宗教争论，既然他们的邻居都是基督徒，他们也愿意成为基督徒：但他们很少费心去考虑这些真理的证据，或者思考其重要性和倾向；因此，这些“无精打采和瘫痪的思想”（正如有人恰当地称之）无法激发意愿和指导行动。 因此，我们必须努力使我们的思想认真相信和完全确信神圣的真理，直到对属灵的事物有感知和体验：我们的思想必须停留在它们上面，直到我们对它们有信服和深深的感动。让我们鼓励自己的精神，使它们接近可见的世界，并将我们的思想集中在非物质的事物上，直到我们清楚地认识到这些不是梦想；不仅如此，所有的事物在它们旁边都是梦幻和幻影。当我们环顾四周，看到这个神圣的结构的美丽和壮丽，整个创造的秩序和和谐，让我们的思想从那里飞向那无所不能的智慧和善良，它最初创造了这一切，并且至今仍然建立和支撑着它。 当我们反思自己时，让我们考虑到我们不仅仅是一块有机物，一个奇特而精巧的机器；我们内在的东西比肉体、血液和骨头更多，甚至有一种神圣的火花，能够认识、爱和享受我们的造物主；虽然它现在被它那沉闷而笨重的伴侣所束缚，但不久它将被释放，能够独立存在，就像我们可以随意脱下衣服一样。让我们经常将思绪从这个充满痛苦、愚蠢和罪恶的地球转移到那更广阔、更辉煌的世界，那里的无辜和幸福的居民永远在神的面前安慰自己，只有纯粹的喜悦和无限的爱，没有其他的激情。 然后考虑一下上帝的儿子降临到这个低等世界与我们同住，并为我们而死，以使我们能分享同样的幸福；想想他如何战胜了死亡的痛苦，向所有信徒敞开了天国的大门，现在坐在至高者的右边，却并不忘记我们，接受我们的祈祷，并将它们呈现给他的父亲，每天都以他的圣灵的影响力来访问他的教会，就像太阳以它的光芒照耀我们一样。

The serious and frequent consideration of these, and such other divine truths, is the most proper method to beget that lively faith which is the foundation of religion, the spring and root of the divine life. Let me further suggest some particular subjects of meditation for producing the several branches of it. And, first, To inflame our souls with the love of God, let us consider the excellency of his nature, and his love and kindness towards us. It is little we know of the divine perfections; and yet that little may suffice to fill our souls with admiration and love, to ravish our affections, as well as to raise our wonder; for we are not merely creatures of sense, that we should be incapable of any other affection but that which entereth by the eyes. The character of any excellent person whom we have never seen, will many times engage our hearts, and make us hugely concerned in all his interests. And what is it, I pray you, that engages us so much to those with whom we converse? I cannot think that is merely the colour of their face, in their comely proportions, for then we should fall in love with statues, and pictures, and flowers. These outward accomplishments may a little delight the eye, but would never be able to prevail so much on the heart, if they did not represent some vital perfection. We either see or apprehend some greatness of mind, or vigour of spirit, or sweetness of disposition; some sprightliness, or wisdom, or goodness, which charm our spirit and command our love. Now these perfections are not obvious to the sight, the eyes can only discern the signs and effects of them; and if it be the understanding that directs our affection, and vital perfections prevail with it, certainly the excellencies of the divine nature (the traces whereof we cannot but discover in every thing we behold) would not fail to engage our hearts, if we did seriously view and regard them. Shall we not be infinitely more transported with that almighty wisdom and goodness which fills the universe, and displays itself in all the parts of the creation, which establisheth the frame of nature, and turneth the mighty wheels of Providence, and keepeth the world from disorder and ruin, than with the faint rays of the very same perfections which we meet with in our fellow-creatures? Shall we dote on the sacred pieces of a rude and imperfect picture, and never be affected with the original beauty; This were an unaccountable stupidity and blindness. Whatever we find lovely in a friend, or in a saint, ought not to engross, but to elevate our affections: we should conclude with ourselves, that if there be so much sweetness in a drop, there must be infinitely more in the fountain; if there be so much splendour in a ray, what must the sun be in its glory?
认真而频繁地思考这些以及其他神圣的真理，是产生那种活跃的信仰的最适当方法，这种信仰是宗教的基础，是神圣生命的源泉和根基。让我进一步提出一些特定的冥想主题，以产生它的各个方面。首先，为了燃起我们对上帝的爱，让我们考虑他的本质的卓越性，以及他对我们的爱和恩惠。我们对神圣完美的了解很少，然而这一点可能足以使我们的灵魂充满钦佩和爱，使我们的感情陶醉，同时也使我们惊叹不已；因为我们不仅仅是感官的生物，我们不应该只有通过眼睛进入的感情。我们从未见过的任何优秀人物的特质，往往会引起我们的心灵共鸣，使我们对他的一切利益非常关注。那么，我请问，是什么让我们如此关注我们交往的人？我不认为仅仅是他们脸上的颜色，他们的美丽外貌，否则我们就会爱上雕像、画像和花朵了。 这些外在的成就可能会稍微让眼睛愉悦，但如果它们不代表某种重要的完美，就永远无法在心灵上占据主导地位。我们要么看到或感知到一些伟大的心灵、精神的活力，或者温柔的性情；一些活力、智慧或善良，这些都能够吸引我们的心灵并赢得我们的爱。现在，这些完美并不明显可见，眼睛只能辨别出它们的迹象和效果；如果是理解引导我们的感情，并且生命的完美在其中占主导地位，那么神圣本质的卓越之处（我们无法不在所见之物中发现的痕迹）必然会吸引我们的心灵，如果我们真正地观察和关注它们的话。我们难道不会对充满宇宙的全能智慧和善良感到无比的欣喜，这种智慧和善良展现在创造的各个部分中，它建立了自然的结构，转动着伟大的命运之轮，保持着世界的秩序和稳定，比起我们在同类中遇到的微弱光芒，难道不会更加激动吗？ 我们是否应该迷恋一幅粗糙而不完美的画作中的神圣之处，而从未被原始美所感动？这将是一种难以理解的愚蠢和盲目。无论我们在朋友或圣人身上发现了多么可爱的东西，都不应该独占我们的情感，而是应该提升我们的情感：我们应该自我反思，如果一滴水中有如此甜美，那么源泉中必定有无限的甜蜜；如果一束光线中有如此辉煌，太阳在其荣耀中将会是怎样的呢？

Nor can we pretend the remoteness of the object, as if God were at too great a distance for our converse or our love. "He is not far from every one of us; for in him we live, move, and have our being." We cannot open our eyes, but we must behold some footsteps of his glory; and we cannot turn toward him, but we shall be sure to find his intent upon us, waiting as it were to catch a look, ready to entertain the most intimate fellowship and communion with us. Let us therefore endeavour to raise our minds to the clearest conceptions of the divine nature. Let us consider all that his works do declare, or his word doth discover of him unto us; and let us especially contemplate that visible representation of him which was made in our own nature by his Son, who was the "brightness of his glory, and the express image of his person," and who appeared in the world to discover at once what God is, and what we ought to be. Let us represent him unto our minds as we find him described in the gospel, and there we shall behold the perfections of the divine nature, though covered with the vail of human infirmities; and when we have framed unto ourselves the clearest notion that we can of a Being infinite in power, in wisdom, and goodness, the Author and fountain of all perfections, let us fix the eyes of our souls upon it, that our eyes may affect our heart—and while we are musing the fire will burn.
我们也不能假装远离上帝，仿佛他离我们太远，无法与他交流或相爱。“他离我们各人不远，因为我们在他里面活动、行动和存在。”我们无法睁开眼睛，却不见他荣耀的足迹；我们无法转向他，却一定能发现他专注地等待我们的目光，准备与我们进行最亲密的交流和交往。因此，让我们努力提升我们对神圣本质的最清晰的理解。让我们考虑他的作为向我们宣告的一切，或者他的话语向我们揭示的一切；让我们特别思考他通过他的儿子在我们自己的本性中所展示的那个可见的形象，他是“他荣耀的光辉，他本体的真像”，他在世上显现，一次性地揭示了上帝是什么，以及我们应该成为什么样的人。 让我们将他描绘在我们的心中，就像我们在福音书中所描述的那样，我们将看到神圣本质的完美，尽管被人类的弱点所掩盖；当我们构建出一个无限的力量、智慧和善良的存在的最清晰的概念时，这个存在是所有完美的创造者和源泉，让我们的灵魂的眼睛注视着它，让我们的眼睛影响我们的心灵——当我们沉思时，火焰将燃烧。

Especially, if we hereunto add the consideration of God's favour and good-will towards us; nothing is more powerful to engage our affection, than to find that we are beloved. Expressions of kindness are always pleasing and acceptable unto us, though the person should be otherwise mean and contemptible; but to have the love of one who is altogether lovely, to know that the glorious Majesty of heaven hath any regard unto us, how must it astonish and delight us, how must it overcome our spirits, and melt our hearts, and put our whole soul into a flame! Now, as the word of God is full of the expressions of his love towards men, so all his works do loudly proclaim it. He gave us our being, and, by preserving us in it, doth renew the donation every moment. He hath placed us in a rich and well-furnished world, and liberally provided for all our necessities. He raineth down blessings from heaven upon us, and causeth the earth to bring forth our provision. He giveth us our food and raiment, and while we are spending the productions of one year, he is preparing for us against another. He sweeteneth our lives with innumerable comforts, and gratifieth every faculty with suitable objects. The eye of his providence is always upon us, and he watcheth for our safety when we are fast asleep, neither minding him nor ourselves. But, lest we should think these testimonies of his kindness less considerable, because they are the easy issues of his omnipotent power, and do not put him to any trouble or pain, he hath taken a more wonderful method to endear himself to us: he hath testified his affection to us by suffering as well as by doing; and because he could not suffer in his own nature he assumed ours. The eternal Son of God did clothe himself with the infirmities of our flesh, and left the company of those innocent and blessed spirits who knew well how to love and adore him, that he might dwell among men, and wrestle with the obstinacy of that rebellious race, to reduce them to their allegiance and felicity, and then to offer himself up as a sacrifice and propitiation for them. I remember one of the poets hath an ingenious fancy to express the passion wherewith he found himself overcome after a long resistance: that the god of love had shot all his golden arrows at him, but could never pierce his heart, till at length he put himself into the bow, and darted himself straight into his breast. Methinks this doth some way adumbrate God's method of dealing with men. He had long contended with a stubborn world, and thrown down many a blessing upon them; and when all his other gifts could not prevail, he at last made a gift of himself, to testify his affection and engage theirs. The account which we have of our Saviour's life in the gospel, doth all along present us with the story of his love: all the pains that he took, and the troubles that he endured, were the wonderful effects and uncontrollable evidences of it. But, O that last, that dismal scene! Is it possible to remember it, and question his kindness, or deny him ours? Here, here it is, my dear friend, that we should fix our most serious and solemn thoughts, "that Christ may dwell in our hearts by faith; that we, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and heighth; and to know the love of Christ which passeth knowledge, that we may be filled with all the fulness of God."
特别是，如果我们再加上考虑到上帝对我们的恩宠和善意；没有什么比发现自己被爱更能激起我们的情感。善意的表达总是令人愉悦和受欢迎的，即使那个人本身可能卑微和可鄙；但是拥有一个完全可爱的人的爱，知道天堂的威严对我们有任何关注，这将如何使我们震惊和愉悦，如何克服我们的精神，融化我们的心灵，并使我们的整个灵魂燃烧起来！现在，上帝的话语充满了他对人类的爱的表达，他的一切作品都在大声宣告。他给了我们生命，并通过保护我们的生命，在每一刻都不断更新这个赠与。他把我们安置在一个富饶和丰富的世界中，并且慷慨地为我们提供一切必需品。他从天上降下祝福给我们，并使大地生出我们的食物。他给我们食物和衣物，而当我们消耗了一年的产物时，他正在为我们准备下一年的产物。他用无数的舒适来甜蜜我们的生活，并满足每个能力的适当对象。 他的眷顾之眼时刻注视着我们，当我们沉睡时，他会为我们的安全而守望，我们既不关心他也不关心自己。但是，为了让我们不认为他的恩慈不那么重要，因为这些都是他全能力量的轻松体现，并不给他带来任何麻烦或痛苦，他采取了更加奇妙的方式来让我们亲近他：他通过受苦和行动来表达对我们的爱；因为他不能在自己的本性中受苦，所以他承担了我们的本性。上帝的永恒之子披上了我们肉体的软弱，离开了那些无辜和有福的灵魂的陪伴，他们深知如何爱他和崇拜他，他来与人类同住，并与那些顽固的叛逆种族搏斗，使他们回归忠诚和幸福，然后为他们献上自己作为牺牲和赎罪。 我记得有一位诗人有一个巧妙的想法来表达他在长时间抵抗后被情感征服的激情：爱神向他射出了所有的金箭，但从未刺破他的心，直到最后他把自己放进弓中，直接射入他的胸膛。我觉得这在某种程度上预示了上帝与人类打交道的方式。他长时间与顽固的世界争斗，向他们施以许多祝福；当他的其他所有礼物都无法取胜时，他最终把自己作为礼物，以证明他的爱意并获得他们的回应。福音书中对我们救主生平的记载始终呈现出他的爱的故事：他所付出的所有辛劳和忍受的痛苦都是这种爱的奇妙效果和无法控制的证明。但是，哦，那最后，那可怕的场景！回想起来，我们怎么可能质疑他的仁慈，否认我们对他的爱呢？ 亲爱的朋友，我们应该在这里，深思熟虑地修正我们最严肃庄重的想法，“基督可以凭着信，住在我们心里，使我们在爱中扎根、奠基，能和众圣徒一同明白基督的爱是何等宽广、长久、深沉、高大；并且认识这超越知识的基督之爱，使我们被神的丰满充满。”"

We ought also frequently to reflect on those particular tokens of favour and love, which God hath bestowed on ourselves; how long he hath borne with our follies and sins, and waited to be gracious unto us—wrestling, as it were, with the stubbornness of our hearts, and essaying every method to reclaim us. We should keep a register in our minds of all the eminent blessings and deliverances we have met with, some whereof have been so conveyed, that we might clearly perceive they were not the issues of chance, but the gracious effects of the divine favour, and the signal returns of our prayers. Nor ought we to imbitter the thoughts of these things with any harsh or unworthy suspicions, as if they were designed on purpose to enhance our guilt, and heighten our eternal damnation. No, no, my friend, God is love, and he hath no pleasure in the ruin of his creatures. If they abuse his goodness, and turn his grace into wantonness, and thereby plunge themselves into the greater depth of guilt and misery, this is the effect of their obstinate wickedness, and not the design of those benefits which he bestows.
我们还应经常反思上帝赐予我们的特殊恩宠和爱的迹象；他多久以来容忍我们的愚蠢和罪恶，并等待着向我们施恩——他仿佛与我们顽固的心灵搏斗，尝试各种方法来拯救我们。我们应该在心中保留一份我们所遇到的所有显赫的祝福和解救的记录，其中一些是以一种我们可以清楚地感知到它们不是偶然事件的方式传达的，而是神恩的恩宠的显著回应，以及我们的祈祷的信号。我们不应该用任何严厉或不值得的怀疑来使这些事情的思考变得苦涩或不值得，好像它们是为了增加我们的罪恶和加剧我们的永恒的灭亡而特意设计的。不，不，我的朋友，上帝是爱，他不喜欢他的造物的毁灭。如果他们滥用他的恩慈，将他的恩典变成放纵，并由此使自己陷入更深的罪恶和痛苦之中，这是他们顽固的邪恶的结果，而不是他所赐予的那些好处的目的。

If these considerations had once begotten in our hearts a real love and affection towards almighty God, that would easily lead us unto the other branches of religion; and, therefore, I shall need say the less of them.
如果这些考虑在我们心中一次产生了对全能上帝的真正的爱和感情，那将很容易引导我们走向宗教的其他方面；因此，我就不需要多说了。

We shall find our hearts enlarged in charity toward men, by considering the relation wherein they stand unto God, and the impresses of his image which are stamped upon them. They are not only his creatures, the workmanship of his hands, but such of whom he taketh special care, and for whom he hath a very dear and tender regard, having laid the designs of their happiness before the foundations of the world, and being willing to live and converse with them in all the ages of eternity. The meanest and most contemptible person whom we behold is the offspring of heaven, one of the children of the Most High; and however unworthy he might behave himself of that relation, so long as God hath not abdicated and disowned him by a final sentence, he will have us to acknowledge him as one of him, and as such to embrace him with a sincere and cordial affection. You know what a great concernment we are wont to have for those that do any ways belong to the person whom we love; how gladly we lay hold on every opportunity to gratify the child or servant of a friend; and sure our love towards God would as naturally spring forth in charity towards men, did we mind the interest that he is pleased to take in them, and consider that every soul is dearer unto him than all the material world; and that he did not account the blood of his Son too great a price for their redemption.
我们应该考虑人与上帝的关系以及上帝在他们身上印刻的形象，从而使我们的心灵在对人的慈善上变得宽广。他们不仅是他的创造物，是他手工的杰作，而且是他特别关心的对象，他对他们非常亲爱和温柔，他在世界的基础之前就为他们的幸福制定了计划，并愿意与他们在永恒的岁月中生活和交往。我们所看到的最卑微和最可鄙的人也是天堂的后裔，是至高者的子女之一；无论他如何不配拥有这种关系，只要上帝没有通过最终的判决废黜和否认他，他就要求我们承认他是他的一员，并以真诚和热诚的感情拥抱他。 你知道我们对于那些与我们所爱之人有关的人常常有多么关切；我们多么乐意抓住每一个机会来满足朋友的孩子或仆人；而我们对上帝的爱也会自然而然地转化为对人的慈善，只要我们关注他对他们的关注，并考虑到每一个灵魂对他来说比整个物质世界都更珍贵；他并不认为他儿子的血所付出的代价过高，是为了他们的救赎。

Again, as all men stand in a near relation to God, so they have still so much of his image stamped on them as may oblige and excite us to love them. In some, this image is more eminent and conspicuous, and we can discern the lovely traces of wisdom and goodness; and though in others it may be miserably sullied and defaced, yet it is not altogether razed—some lineaments at least do still remain. All men are endowed with rational and immortal souls, with understandings and wills capable of the highest and most exalted things; and if they be at present disordered, and put out of tune by wickedness and folly, this may indeed move our compassion, but ought not, in reason, to extinguish our love. When we see a person of a rugged humour and perverse disposition, full of malice and dissimulation, very foolish and very proud, it is hard to fall in love with an object that presents itself unto us under an idea so little grateful and lovely. But when we shall consider these evil qualities as the diseases and distempers of a soul, which, in itself, is capable of all that wisdom and goodness wherewith the best of saints have ever been adorned, and which may, one day, come to be raised to such heights of perfection as shall render it a fit companion for the holy angels; this will turn our aversion into pity, and make us behold him with such resentments as we should have when we look upon a beautiful body that were mangled with wounds, or disfigured by some loathsome disease; and however we hate the vices, we shall not cease to love the man.
再次，由于所有人与上帝有着密切的关系，所以他们身上仍然有着上帝的形象，这使我们有义务和动力去爱他们。在某些人身上，这种形象更加突出和明显，我们可以看到智慧和善良的可爱痕迹；虽然在其他人身上，这种形象可能被严重玷污和破坏，但它并没有完全消失，至少还保留了一些特征。所有人都被赋予了理性和不朽的灵魂，具有最高和最崇高事物的理解和意愿能力；即使他们目前被邪恶和愚蠢扭曲和破坏，这可能引起我们的同情，但理性上不应该熄灭我们的爱。当我们看到一个脾气粗暴、性情乖戾、充满恶意和虚伪、非常愚蠢和非常骄傲的人时，很难爱上这样一个给我们带来如此不愉快和可爱的印象的对象。 但是当我们将这些邪恶品质视为灵魂的疾病和失调时，这个灵魂本身具备着最圣洁的圣徒所拥有的智慧和善良，而且有一天可能会被提升到完美的高度，使其成为与圣洁的天使相配的伴侣；这将使我们的厌恶转变为怜悯，并使我们以当我们看着一个被伤口撕裂或被某种令人厌恶的疾病毁容的美丽身体时的愤怒来看待他；无论我们多么憎恶邪恶，我们也不会停止爱这个人。

In the next place, for purifying our souls, and disentangling our affections from the pleasures and enjoyments of this lower life, let us frequently ponder the excellency and dignity of our nature, and what a shameful and unworthy thing it is for so noble and divine a creature as the soul of man, to be sunk and immersed in brutish and sensual lusts, or amused with airy and fantastical delights, and so to lose the relish of solid and spiritual pleasures; that the best should be fed and pampered, and the man and the Christian be starved in us. Did we but mind who we are, and for what we were made, this would teach us, in a right sense, to reverence and stand in awe of ourselves; it would beget a modesty and shamefacedness, and make us very shy and reserved in the use of the most innocent and allowable pleasures.
在接下来的地方，为了净化我们的灵魂，解脱我们的情感，远离这个低级生活的快乐和享受，让我们经常思考我们的本质的卓越和尊严，对于一个如此高贵和神圣的人类灵魂来说，沉溺于兽性和感官的欲望是多么可耻和不值得的，或者迷恋于虚幻和幻想的快乐，从而失去对实质和精神快乐的品味；最好的东西应该被滋养和宠爱，而我们的人和基督徒却在饥饿中。如果我们只关注我们是谁，我们为什么而存在，这将以正确的方式教导我们尊重和敬畏自己；它将产生一种谦虚和羞怯，使我们在使用最无辜和允许的快乐时非常谨慎和保守。

It will be very effectual to the same purpose, that we frequently raise our minds towards heaven, and represent to our thoughts the joys that are at God's right hand, those pleasures that endure for evermore; "for every man that hath this hope in him purifieth himself, even as he is pure." If our heavenly country be much in our thoughts, it will make us as "strangers and pilgrims, to abstain from fleshly lust, which war against the soul," and keep ourselves unspotted from this world, that we may be fit for the enjoyments and felicities of the other. But then we must see that our notions of heaven be not gross and carnal, that we dream not of a Mahometan paradise, nor rest on those metaphors and similitudes by which these joys are sometimes represented: for this might perhaps have a quite contrary effect; it might entangle us farther in carnal affections, and we should be ready to indulge ourselves in a very liberal foretaste of those pleasures wherein we had placed our everlasting felicity. But when we come once to conceive aright of those pure and spiritual pleasures; when the happiness we propose to ourselves is from the sight, and love, and enjoyment of God, and our minds are filled with the hopes and forethoughts of that blessed estate; O how mean and contemptible will all things here below appear in our eyes! With what disdain shall we reject the gross and muddy pleasures that would deprive us of those celestial enjoyments, or any way unfit and indispose us for them!
将我们的思想经常升向天堂，并向我们的思维展示上帝右手边的喜乐，那些永恒的快乐，对于同样的目的将非常有效；“凡向他有这指望的，就洁净自己，像他洁净一样。”如果我们对天国有很多思考，它将使我们成为“陌生人和旅客，戒绝肉体的私欲，这私欲是与灵魂争战的”，并使我们保持不受这个世界的玷污，以便我们能够适应其他享受和幸福。但是我们必须确保我们对天堂的概念不是粗俗和肉体的，不要梦想成为一个穆斯林的天堂，也不要依赖那些有时代表这些喜乐的隐喻和类比：因为这可能会产生完全相反的效果；它可能会使我们更深陷于肉体的情感中，我们将准备好在我们将永恒的幸福放置的那些快乐中自我放纵。 但是，当我们开始正确地理解那些纯净而精神的快乐时，当我们所追求的幸福来自于看见、爱慕和享受上帝，并且我们的心灵充满对那个祝福状态的希望和预期时，哦，这个世界上的一切东西在我们眼中将显得多么卑微和可鄙！我们将以怎样的轻蔑拒绝那些肮脏和浑浊的快乐，因为它们会剥夺我们那些天上的享受，或以任何方式使我们不适和无法准备好迎接它们！

The last branch of religion is humility, and sure we can never want matter of consideration for begetting it. All our wickednesses and imperfections, all our follies and our sins, may help to pull down that fond and overweening conceit which we are apt to entertain of ourselves. That which makes any body esteem us, is their knowledge or apprehension of some little good, and their ignorance of a great deal of evil that may be in us; were they thoroughly acquainted with us, they would quickly change their opinion. The thoughts that pass in our hearts, in the best and most serious day of our life, being exposed unto public view, would render us either hateful or ridiculous. And now, however we conceal our failings from one another, yet sure we are conscious of them ourselves, and some serious reflections upon them would much qualify and allay the vanity of our spirits. Thus holy men have come really to think worse of themselves, than of any other person in the world: not but that they knew that gross and scandalous vices are, in their nature, more heinous than the surprisals of temptations and infirmity; but because they were much more intent on their own miscarriages than on those of their neighbours, and did consider all the aggravations of the one, and every thing that might be supposed to diminish and alleviate the other.
宗教的最后一支是谦卑，我们确实永远不会缺乏考虑它的事情。我们所有的邪恶和不完美，所有的愚蠢和罪恶，都可以帮助我们摧毁我们对自己的过分自负和自大的想法。使别人尊重我们的是他们对我们一些微小的好处的了解或理解，以及他们对我们可能存在的许多恶劣行为的无知；如果他们真正了解我们，他们会很快改变他们的看法。我们内心的想法，在我们生命中最好和最认真的一天里，被公众看到，会使我们变得可憎或可笑。现在，无论我们如何相互隐藏我们的缺点，但我们肯定自己意识到它们，对它们进行一些认真的反思会大大减轻我们的虚荣心。 因此，圣人们实际上认为自己比世界上任何其他人都更糟糕：不是因为他们不知道粗俗和丑闻的恶行在本质上比诱惑和软弱更可憎；而是因为他们对自己的过失比对邻居的过失更加关注，并且考虑了一切加重自己过失的因素，以及可能减轻和缓解他人过失的一切事物。

But it is well observed by a pious writer, that the deepest and most pure humility doth not so much arise from the consideration of our own faults and defects, as from a calm and quiet contemplation of the divine purity and goodness. Our spots never appear so clearly, as when we place them before this infinite light; and we never seem less in our own eyes, than when we look down upon ourselves from on high. O how little, how nothing, do all these shadows of perfection then appear, for which we are wont to value ourselves! That humility, which cometh from a view of our own sinfulness and misery, is more turbulent and boisterous; but the other layeth us full as low, and wanteth nothing of that anguish and vexation wherewith our souls are apt to boil, when they are the nearest objects of our thoughts.
但是，一个虔诚的作家观察到，最深沉和纯净的谦卑并不是源于我们自己的过错和缺陷的考虑，而是源于对神圣纯洁和善良的平静思考。当我们将自己的污点放在这无限的光芒之前时，它们从未如此清晰可见；当我们从高处俯视自己时，我们似乎从未如此渺小。哦，我们常常以为自己有多完美的这些影子，此刻看起来是多么微小、无足轻重！那种源于对自己的罪恶和痛苦的观察的谦卑更加动荡和喧嚣；但另一种谦卑使我们降得一样低，并且不缺乏我们的灵魂在思考时所容易沸腾的痛苦和烦恼。

There remains yet another means for begetting a holy and religious disposition in the soul, and that is, fervent and hearty prayer. Holiness is the gift of God—indeed the greatest gift he doth bestow, or we are capable to recieve; and he hath promised his Holy Spirit to those who ask it of him. In prayer we make the nearest approaches to God, and lie open to the influences of heaven; then it is that the Sun of Righteousness doth visit us with his directest rays, and dissipateth our darkness, and imprinteth his image on our souls. I cannot now insist on the advantages of this exercise, or the disposition wherewith it ought to be performed; and there is no need I should, there being so many books that treat on this subject. I shall only tell you, that as there is one sort of prayer wherein we make use of the voice, which is necessary in public, and may sometimes have its own advantages in private; and another, wherein though we utter no sound, yet we conceive the expressions, and form the words, as it were, in our minds; so there is a third and more sublime kind of prayer, wherein the soul takes a higher flight, and having collected all its forces by long and serious meditation, it darteth itself (if I may so speak) towards God in sighs and groans, and thoughts too big for expression. As when, after a deep contemplation of the divine perfections appearing in all his works of wonder, it addresseth itself unto him in the profoundest adoration of his majesty and glory: for, when after sad reflections on its vileness and miscarriages, it prostrates itself before him with the greatest confusion and sorrow, not daring to lift up its eyes, or utter one word in his presence; or when, having well considered the beauty of holiness, and the unspeakable felicity of those that are truly good, it panteth after God, and sendeth up such vigorous and ardent desires as no words can sufficiently express, continuing and repeating each of these acts, as long as it finds itself upheld by the force and impulse of the previous meditation.
在灵魂中产生一种圣洁和虔诚的倾向还有另一种方法，那就是热切而真诚的祷告。圣洁是上帝的恩赐，实际上是他所赐予的最伟大的恩赐，也是我们能够接受的；他已经向那些向他祈求的人应许了他的圣灵。在祷告中，我们与上帝最为接近，敞开心扉接受天堂的影响；这时，公义的太阳以最直接的光芒降临到我们身上，驱散我们的黑暗，并在我们的灵魂上印上他的形象。我现在无法详述这种锻炼的好处，或者应该如何进行这种锻炼；而且也没有必要，因为有很多书籍涉及这个主题。 我只告诉你，有一种祈祷方式我们需要用到声音，这在公共场合是必要的，有时在私下也有其优势；还有一种祈祷方式，我们虽然不发出声音，但我们在心中构思表达，形成词语；还有一种更崇高的祈祷方式，灵魂飞向更高的境界，通过长时间的深思熟虑，以叹息、呻吟和难以言表的思绪向上帝投射自己（如果我这样说的话）。 当它深思熟虑地观察到神圣的完美在他所有奇迹般的作品中显现时，它以最深沉的敬畏之心向他致敬，赞美他的威严和荣耀：因为当它在对自己的卑微和过失感到悲伤的反思之后，它会以最大的困惑和悲伤俯伏在他面前，不敢抬起眼睛，也不敢在他面前说一句话；或者当它仔细思考圣洁的美和那些真正善良的人所拥有的无法言喻的幸福时，它渴望着上帝，发出无法用言语充分表达的强烈和热切的愿望，每一次都持续并重复这些行为，只要它感到前一次冥想的力量和冲动的支持。

This mental prayer is of all others the most effectual to purify the soul, and dispose it unto a holy and religious temper, and may be termed the great secret of devotion, and one of the most powerful instruments of the divine life; and, it may be, the apostle hath a peculiar respect unto it, when he saith, that "the Spirit helpeth our infirmities, making intercession for us with groanings that cannot be uttered," or, as the original may bear, "that cannot be worded." Yet I do not so recommend this sort of prayer, as to supersede the use of the other; for we have so many several things to pray for, and every petition of this nature requireth so much time, and so great an attention of spirit, that it were not easy therein to overtake them all: to say nothing, that the deep sighs and heavings of the heart, which are wont to accompany it, are something oppressive to nature, and make it hard to continue long in them. But certainly a few of these inward aspirations will do more than a great many fluent and melting expressions.
这种心灵祷告是最有效的净化灵魂、使其倾向于圣洁和宗教性情的方法，可以称之为虔诚的伟大秘密，也是神圣生活中最有力的工具之一；也许使徒在说到这一点时有特殊的尊重，他说“圣灵帮助我们软弱的时候，用说不出来的叹息为我们代求”，或者，原文可能是“用无法言说的方式”。然而，我并不是推荐这种祷告方式来取代其他方式的使用；因为我们有太多不同的事情需要祈求，而且每个这样的祈求都需要很多时间和极大的精神注意力，很难在其中完成所有的祈求；更不用说，伴随着这种祷告的深深叹息和心灵的沉重，对于人的本性来说有些压抑，使人难以长时间坚持下去。但是，几个内心的渴望肯定比许多流畅而感人的表达更有作用。

Thus, my dear friend, I have briefly proposed the method which I judge proper for moulding the soul into a holy frame; and the same means which serve to beget this divine temper, must still be practiced for strengthening and advancing it: and therefore I shall recommend but one more for that purpose, and it is the frequent and conscientious use of that holy sacrament, which is peculiarly appointed to nourish and increase spiritual life, when once it is begun in the soul. All the instruments of religion do meet together in this ordinance; and while we address ourselves unto it, we are put to practice all the rules which were mentioned before. Then it is that we make the severest survey of our actions, and lay the strictest obligations on ourselves; then are our minds raised up to the highest contempt of the world, and every grace doth exercise itself with the greatest activity and vigour; all the subjects of contemplation do there present themselves unto us with the greatest advantage; and then, if ever, doth the soul make its most powerful sallies toward heaven, and assault it with a holy and acceptable force. And certainly the neglect or careless performance of this duty, is one of the chief causes that bedwarfs our religion, and makes us continue of so low a size.
因此，我亲爱的朋友，我简要提出了我认为适合塑造灵魂成为圣洁状态的方法；而那些用于产生这种神圣气质的方法，必须继续实践以加强和推进它：因此，我只会推荐一个更多的目的，那就是频繁而有良心地使用那个特别被指定用来滋养和增加灵性生命的圣礼，一旦灵性生命在灵魂中开始。所有宗教工具都在这个仪式中汇聚在一起；当我们面对它时，我们被迫实践之前提到的所有规则。然后，我们对自己的行为进行最严格的审视，并对自己施加最严格的义务；然后，我们的思想被提升到对世界的最高蔑视，每一种恩典都以最大的活力和力量运作；所有的思考对象都以最大的优势呈现在我们面前；然后，如果有的话，灵魂会以一种圣洁而可接受的力量向天堂发起最有力的冲击。 忽视或草率地履行这一职责，无疑是我们宗教发展不良、使我们保持如此低水平的主要原因之一。

But it is time I should put a close to this letter, which is grown to a far greater bulk than at first intended. If these poor papers can do you the smallest service, I shall think myself very happy in this undertaking; at least I am hopeful you will kindly accept the sincere endeavors of a person who would fain acquit himself of some part of that which he owes you.
但是现在是时候结束这封信了，它的篇幅已经比最初预期的要大得多。如果这些可怜的纸张能为您提供最小的帮助，我将对此感到非常高兴；至少我希望您能友善地接受一个人真诚的努力，他想要偿还自己对您的某些债务。

A PRAYER.
一则祈祷。

And now, O most gracious God, Father and Fountain of mercy and goodness, who has blessed us with the knowledge of our happiness, and the way that leadeth unto it! excite in our souls such ardent desires after the one, as may put us forth to the diligent prosecution of the other. Let us neither presume on our own strength, nor distrust thy divine assistance: but while we are doing our utmost endeavours, teach us still to depend on thee for success. Open our eyes, O God, and teach us out of thy law. Bless us with an exact and tender sense of our duty, and a knowledge to discern perverse things. O that our ways were directed to keep thy statutes, then shall we not be ashamed when we have respect unto all thy commandments. Possess our hearts with a generous and holy disdain of all those poor enjoyments which this world holdeth out to allure us, that they may never be able to inveigle our affections, or betray us to any sin: turn away our eyes from beholding vanity, and quicken thou us in thy law. Fill our souls with such a deep sense, and full persuasion of those great truths which thou hast revealed in the gospel, as may influence and regulate our whole conversation; and that the life which we henceforth live in the flesh, we may life through faith in the Son of God. O that the infinite perfections of thy blessed nature, and the astonishing expressions of thy goodness and love, may conquer and overpower our hearts, that they may be constantly rising toward thee in flames of devoutest affection, and enlarging themselves in sincere and cordial love towards all the world for thy sake; and that we may cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in thy fear, without which we can never hope to behold and enjoy thee. Finally, O God! grant that the consideration of what thou art, and what we ourselves are, may both humble and lay us low before thee, and also stir up in us the strongest and most ardent aspiration towards thee. We desire to resign and give up ourselves to the conduct of thy Holy Spirit; lead us in thy truth, and teach us, for thou art the God of our salvation; guide us with thy counsel, and afterwards recieve us unto glory, for the merits and intercession of thy blessed Son our Saviour. Amen.
现在，至仁慈的上帝，怜悯和善良的源泉，你赐予我们幸福的知识和通往幸福的道路！在我们的灵魂中激发对幸福的热切渴望，使我们努力追求。让我们既不自负自己的力量，也不怀疑你的神圣帮助：在我们尽最大努力的同时，教导我们仍然依靠你的成功。上帝啊，开启我们的眼睛，从你的律法中教导我们。赐予我们对责任的准确而温柔的感知，以及辨别邪恶之事的知识。但愿我们的行为是为了遵守你的规条，这样我们在尊重你的一切诫命时就不会感到羞愧。使我们的心灵充满对这个世界所提供的所有贫乏享受的高尚和圣洁的鄙视，使它们永远不能引诱我们的感情，或者背叛我们犯任何罪恶：使我们的眼目转离虚空，使我们在你的律法中得到生机。 愿你充满我们的灵魂，使我们深刻感受到并完全相信你在福音中所揭示的伟大真理，以影响和调节我们的整个行为；愿我们今后在肉体中的生活，都能通过对上帝之子的信仰而得以生活。愿你无限完美的本性和你的慈善和爱的惊人表达征服并战胜我们的心灵，使它们不断地以最虔诚的爱升向你，并因你而对全世界怀有真诚和热诚的爱；愿我们能够洁净自己，远离一切肉体和精神的污秽，在你的敬畏中完善圣洁，否则我们将永远无法希望看到并享受你。最后，上帝啊！求你让我们思考你是谁，以及我们自己是谁，既能谦卑地俯伏在你面前，又能在我们内心中激发出最强烈和最热烈的向你渴望。 我们渴望放弃自己，将自己交托给你的圣灵引导；引领我们走在你的真理中，教导我们，因为你是我们的救恩之神；以你的谋略指引我们，并在荣耀中接纳我们，因为你可赞美的儿子，我们的救主的功德和代祷。阿门。

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The Life of God in the Soul of Man by Henry Scougal , Copyright © 2022
神在人的灵魂中的生命，亨利·斯科格尔著，版权所有©2022 年

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