《基督徒指南》（电子书四册套装）A Christian Directory (4-eBook Set)

This classic work gives extensive directions for applying the Scriptures to all areas of life.

这部经典作品为将圣经应用到生活各个领域提供了广泛的指导。

Dr. Timothy Keller calls this “the greatest manual on biblical counseling ever produced.”

提摩太·凯勒博士称这是”有史以来最伟大的圣经辅导手册”。

Dr. J.I. Packer says that, next to the Bible, this is the greatest Christian book ever written.

J.I. 帕克博士说，除了圣经之外，这是有史以来最伟大的基督教书籍。

THE Book is so big that I must make no longer Preface, than to give you this necessary, short account, 1. Of the Quality; 2. and the Reasons of this work.

这本书如此庞大，以至于我必须写一个不再冗长的序言，只给你这个必要的简短说明，1. 关于品质；2. 以及这部作品的理由。

1. The Matter you will see in the Contents: As Amesius’s “Cases of Conscience” are to his “Medulla,” the second and practical part of Theology, so is this to a “Methodus Theologiæ” which I have not yet published.
2. 你将在目录中看到这些内容：正如阿梅修斯的《良心案例》之于他的《神学精髓》，神学的第二个实践部分，这部作品之于我尚未出版的《神学方法》也是如此。

And 1. As to the method of this, it is partly natural, but principally moral, ‘secundum ordinem intentionis,’ where our reasons of each location are fetched from the end.

而且1. 至于这个方法，它部分是自然的，但主要是道德的，’secundum ordinem intentionis’（按照意图的次序），我们每个位置的理由都从目的中获取。

Therefore unless I might be tedious in opening my reasons ‘à fine’ for the order of every particular, I know not how to give you full satisfaction.

因此，除非我可能在为每个细节的次序’à fine’（从目的）展开我的理由时令人厌烦，否则我不知道如何给你充分的满意。

But in this practical part I am the less solicitous about the accurateness of method, because it more belongeth to the former part (the theory), where I do it as well as I am able.

但在这个实践部分，我对方法的准确性不那么关切，因为这更属于前面部分（理论），在那里我尽我所能地去做。

2. This book was written in 1664 and 1665 (except the ecclesiastic cases of conscience, and a few sheets since added).
3. 这本书写于1664年和1665年（除了教会良心案例和后来添加的几页）。

And since the writing of it, some invitations drew me to publish my “Reasons of the Christian Religion,” my “Life of Faith,” and “– Directions for Weak Christians;” by which the work of the two first chapters here is more fully done; and therefore I was inclined here to leave them out; but for the use of such families as may have this without the other, I forbore to dismember it.

自从写作以来，一些邀请促使我出版了我的《基督教的理由》、《信心生活》和《给软弱基督徒的指导》；通过这些，这里前两章的工作得到了更充分的完成；因此我倾向于在这里省略它们；但为了那些可能只有这本而没有其他书的家庭的使用，我没有将其分解。

3. But there is a great disproportion between the several parts of the book.
4. 但这本书的几个部分之间有很大的不均衡。
5. The first part is largest, because I thought that the heart must be kept with greatest diligence, and that if the tree be good the fruit will be good; and I remember Paul’s counsel, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.”
6. 第一部分最大，因为我认为心必须以最大的勤勉来保守，如果树好，果子就好；我记得保罗的忠告：”你要谨慎自己和自己的教训，要在这些事上恒心；因为这样行，既能救自己，又能救听你的人。”

Nothing is well done by him that beginneth not at home: as the man is, so is his strength, and work.

不从自己开始的人做不好任何事：人是什么样，他的力量和工作就是什么样。

2. The two first chapters are too coarse and tedious for those of the higher form, who may pass them over.
3. 前两章对于高等形式的人来说太粗糙和冗长，他们可以跳过。

But the rest must be spoken to; to whom that is unprofitable which is most suitable and pleasant to more exercised and accurate wits.

但其余的人必须被谈到；对他们来说，那些对更有经验和准确智慧的人最适合和愉快的东西是无益的。

The Grand — Directions are but the explications of the essentials of Christianity, or of the baptismal covenant, even of our relation-duties to God the Father, Son (in several parts of his relation), and of the Holy Ghost.

重大指导只是基督教要素的解释，或洗礼之约的解释，甚至是我们对父神、子神（在祂关系的几个部分中）和圣灵的关系职责。

The doctrine of Temptations is handled with brevity, because they are so numerous; lest a due amplification should have swelled the book too much; when a small part of their number maketh up so much of Mr. John Downame’s great and excellent treatise, called “The Christian Warfare.”

试探的教义简短处理，因为它们如此众多；免得适当的扩展使书过于膨胀；而它们数量的一小部分就构成了约翰·道纳姆先生伟大而优秀的论文《基督徒争战》的很大部分。

The great radical sins are handled more largely than seemeth proportionable to the rest, because all die when they are dead.

重大根本罪恶的处理比与其余部分看起来成比例的更广泛，因为当它们死了，一切都死了。

And I am large about Redeeming Time, because therein the sum of a holy, obedient life is included.

我在救赎时间方面篇幅很大，因为其中包含了圣洁、顺服生活的总和。

4. If any say, ‘Why call you that a Sum of Practical Theology which is but the directing part, and leaveth out the explication, reasons, various uses, marks, motives, &c.?’
5. 如果有人说，’你为什么称那个只是指导部分的为实用神学概要，而省略了解释、理由、各种用途、标记、动机等等？’

I answer, 1. Had I intended sermonwise to say all that might well be said on each subject, it would have made many volumes as big as this.

我回答，1. 如果我打算以讲道的方式说出在每个主题上可以很好说出的一切，那将会产生许多像这样大的卷册。

2. Where I thought them needful, the explication of each duty and sin is added, with marks, contraries, counterfeits, motives, &c.
3. 在我认为必要的地方，添加了每个职责和罪恶的解释，以及标记、对立面、伪造品、动机等等。

And uses are easily added by an ordinary reader, without my naming them.

用途可以被普通读者轻易添加，而不需要我命名它们。

5. I do especially desire you to observe, that the resolving of practical cases of conscience, and the reducing of theoretical knowledge into serious Christian practice, and promoting a skilful facility in the faithful exercise of universal obedience, and holiness of heart and life, is the great work of this treatise; and that where I thought it needful, the cases are reduced to express Questions and Answers.
6. 我特别希望你观察到，解决实际的良心案例，将理论知识化为严肃的基督徒实践，促进在忠心行使普遍顺服和心灵生活圣洁方面的熟练便利，是这篇论文的伟大工作；在我认为必要的地方，案例被简化为明确的问题和答案。

But had I done so by all, many such volumes would have been too little; and therefore I thought the directing way most brief and fit for Christian practice; for if you mark them; you will find few directions in the book, which may not pass for the answer of an implied question or case of conscience; and when I have given you the answer in a direction, an ingenious reader can tell what question it is that is answered.

但如果我对所有都这样做，许多这样的卷册都会太少；因此我认为指导方式最简洁，最适合基督徒实践；因为如果你注意它们；你会发现书中很少有指导不能作为隐含问题或良心案例的答案；当我在指导中给你答案时，聪明的读者可以知道所回答的是什么问题。

And so, many hundred cases are here resolved, especially in the two first parts, which are not interrogatively named.

因此，这里解决了数百个案例，特别是在前两部分中，它们没有以疑问的方式命名。

6. And I must do myself the right as to notify to the reader, that this treatise was written when I was (for not-subscribing, declaring, &c.) forbidden by the law to preach, and when I had been long separated far from my library and from all books, saving an inconsiderable parcel which wandered with me, where I went; by which means this book hath two defects: 1. It hath no cases of conscience, but what my bare memory brought to hand: and cases are so innumerable, that it is far harder, methinks, to remember them, than to answer them; whereby it came to pass that some of the ecclesiastical cases, are put out of their proper place, because I could not seasonably remember them.
7. 我必须为自己做正确的事，通知读者，这篇论文是在我（因为不签署、宣告等等）被法律禁止讲道时写的，当时我长期远离我的图书馆和所有书籍，只有一小包不重要的书与我一起漂泊，无论我去哪里；通过这种方式，这本书有两个缺陷：1. 它没有良心案例，只有我纯粹的记忆带来的：案例如此无数，我认为，记住它们比回答它们要困难得多；由此发生了一些教会案例被放在错误的位置，因为我不能及时记住它们。

For I had no one casuist but Amesius with me.

因为我身边只有阿梅修斯一个良心案例学家。

But (after about twelve years separation), having received my library, I find that the very sight of Sayrus, Fragoso, Roderiquez, Tolet, &c. might have helped my memory to a greater number.

但是（在大约十二年的分离后），收到我的图书馆，我发现仅仅看到赛鲁斯、弗拉戈索、罗德里格斯、托勒特等等，可能会帮助我的记忆想起更多的数量。

But perhaps these will be enough for those that I intend them for.

但也许这些对我所打算的那些人来说已经足够了。

2. And by the same cause the margin is unfurnished of such citations as are accounted an ornament, and in some cases are very useful.
3. 由于同样的原因，页边空白处没有提供那些被认为是装饰的引用，在某些情况下是非常有用的。

The scraps inserted out of my few trivial books at hand being so mean, as that I am well content (except about Monarchy, Part IV.) that the reader pass them by as not worthy of his notice.

从我手头少数琐碎书籍中插入的片段如此微不足道，以至于我很满意（除了关于君主制，第四部分）读者将它们略过，认为不值得他注意。

And it is likely that the absence of books, will appear to the reader’s loss in the materials of the treatise; but I shall have this advantage by it, that he will not accuse me as a plagiary.

书籍的缺乏很可能在论文的材料中显现为读者的损失；但我将因此获得这个优势，即他不会指控我是抄袭者。

And it may be some little advantage to him, that he hath no transcript of any man’s books, which he had before; but the product of some experience, with a naked, unbiassed perception of the matter or things themselves.

对他来说可能有一些小优势，即他没有任何人的书的抄录，这是他以前有的；而是一些经验的产物，对事情或事物本身有赤裸、不偏不倚的感知。

7. Note also, that the Third and Fourth Parts are very defective of what they should contain, about the power and government of God’s officers in church and state; of which no readers will expect a reason but strangers, whose expectations I may not satisfy.
8. 还要注意，第三和第四部分在它们应该包含的关于神在教会和国家中的官员的权力和治理方面非常有缺陷；除了陌生人，没有读者会期望一个理由，而我可能无法满足他们的期望。

But as I must profess, that I hope nothing here hath proceeded from disloyalty, or disrespect to Authority, Government, Unity, Concord, Peace or Order; or from any opposition to Faith, Piety, Love, or Justice; so if unknown to me, there be any thing found here that is contrary or injurious to any one of these, I do hereby renounce it, and desire it may be taken as ‘non-scriptum.’

但正如我必须承认，我希望这里没有任何东西出于不忠诚，或对权威、政府、合一、和谐、和平或秩序的不敬；或出于对信心、虔诚、爱或正义的任何反对；因此，如果我不知道，这里发现任何与其中任何一个相反或有害的东西，我在此放弃它，并希望它被视为’non-scriptum’（未写）。

II. The Ends and Uses for which I wrote this book are these: 1. That when I could not preach the Gospel as I would, I might do it as I could. 2. That three sorts might have the benefit, as followeth.

二. 我写这本书的目的和用途是这些：1. 当我不能按我所愿的传福音时，我可以按我所能的去做。2. 三种人可以受益，如下所示。

1. That the younger and more unfurnished, and unexperienced sort of ministers, might have a promptuary at hand, for practical resolutions and directions on the subjects that they have need to deal in.
2. 那些更年轻、更缺乏装备和经验不足的牧师，可以手头有一个备忘录，用于他们需要处理的主题的实际决议和指导。

And though Sayrus and Fragoso have done well, I would not have us under a necessity, of going to the Romanists for our ordinary supplies.

虽然赛鲁斯和弗拉戈索做得很好，我不愿我们有必要为我们的日常供应而求助于罗马天主教徒。

Long have our divines been wishing for some fuller casuistical tractate: Perkins began well; Bishop Sanderson hath done excellently ‘de juramento;’ Amesius hath exceeded all, though briefly: Mr. David Dickson hath put more of our English cases about the state of sanctification, into Latin, than ever was done before him.

我们的神学家长期以来一直希望有一些更完整的良心案例学论文：珀金斯开始得很好；桑德森主教在’de juramento’（关于誓言）方面做得非常出色；阿梅修斯超越了所有人，尽管简洁：大卫·迪克森先生将我们英语中关于成圣状态的案例翻译成拉丁文，比他之前任何人做的都多。

Bishop Jeremy Taylor hath in two folios but begun the copious performance of the work.

杰里米·泰勒主教用两本对开本只是开始了这项工作的丰富表现。

And still men are calling for more, which I have attempted: hoping that others will come after, and do better than we all.

人们仍在呼吁更多，我已经尝试了：希望其他人会跟上，做得比我们所有人都好。

If any call it my pride, to think that any ministers or students are so raw as to need any thing that I can add to them, let him but pardon me for saying that such demure pleadings for a feigned humility, shall not draw me to a confederacy with blindness, hypocrisy, and sloth, and I will pardon him for his charge of pride.

如果有人称这是我的骄傲，认为任何牧师或学生如此生疏以至于需要我能为他们添加的任何东西，让他原谅我说这样的端庄辩护为了虚假的谦卑，不会吸引我与盲目、伪善和懒惰结盟，我会原谅他的骄傲指控。

It is long ago since many foreign divines subscribed a request, that the English would give them in Latin a Sum of our Practical Theology, which Mr. Dury sent over, and twelve great divines of ours wrote to Bishop Usher (as Dr. Bernard tells you in his Life), to draw them up a form or method.

很久以前，许多外国神学家签署了一个请求，希望英国人用拉丁文给他们一个我们实用神学的概要，杜里先生发送过去，我们的十二位伟大神学家写信给乌舍主教（正如伯纳德博士在他的生平中告诉你的），为他们制定一个形式或方法。

But it was never done among them all.

但在他们所有人中从未完成。

And it is said, that Bishop Downame at last undertaking it, died in the attempt.

据说，道纳姆主教最终承担它，在尝试中死去。

Had this been done, it is like my labour might have been spared.

如果这已经完成，我的劳动可能会被免除。

But being undone, I have thus made this essay.

但既然未完成，我就这样做了这个尝试。

But I have been necessitated to leave out much (about Conversion, Mortification, Self-denial, Self-acquaintance, Faith, Justification, Judgment, Glory, &c.), because I had written of them all before.

但我被迫省略了很多（关于转换、治死、舍己、自我认识、信心、称义、审判、荣耀等等），因为我以前都写过它们。

2. And I thought it not unuseful to the more judicious masters of families, who may choose and read such parcels to their families, as at any time the case requireth.
3. 我认为对更明智的家庭主人来说这不是无用的，他们可以选择并向他们的家庭读这样的部分，在任何时候情况需要时。

And indeed I began it rudely, with an intention of that plainness and brevity which families require; but finding that it swelled to a bigger bulk than I intended, I was fain to write my “Life of Faith,” as a breviate and substitute, for the families and persons that cannot have and use so large a volume: presupposing, my “– Directions for sound Conversion,” for “Weak Christians,” and for “Peace of Conscience,” printed long ago.

确实，我粗糙地开始了它，意图是家庭所需要的那种朴素和简洁；但发现它膨胀到比我打算的更大的体积，我不得不写我的《信心生活》，作为简本和替代品，为那些不能拥有和使用如此大卷册的家庭和个人：预设我的《健全转换指导》，为”软弱基督徒”，和为”良心平安”，很久以前印刷的。

3. And to private Christians I thought it not in vain, to have at hand so universal a directory and resolution of doubts; not expecting that they remember all, but may on every occasion, turn to such particulars as they most need.
4. 对私人基督徒来说，我认为手头有如此普遍的指南和疑虑的解决不是徒然的；不期望他们记住所有，但可以在每个场合，转向他们最需要的特殊情况。

But I must expect to be assaulted with these objections: and it is not only profane deriders and malignant enemies, that are used by satan to vilify and oppose our service of God.

但我必须期望被这些反对意见攻击：不仅仅是亵渎的嘲笑者和恶意的敌人，被撒但用来诽谤和反对我们对神的服事。

Object. I. ‘You have written too many books already.

反对意见一。’你已经写了太多书了。

Who do you think hath so little to do as to read them all?

你认为谁会如此无事可做而要读完它们全部？

Is it not pride and self-conceitedness to think that your scribblings are worthy to be read? and that the world hath need of so much of your instructions, as if there were no wise men but you?

认为你的涂鸦值得被阅读，世界需要如此多你的教导，好像除了你没有智慧人，这不是骄傲和自负吗？

You have given offence already by your writings; you should write less, and preach more.’

你已经因为你的著作给人冒犯了；你应该少写，多讲道。’

Answ. 1. I have seldom, if ever, in all my ministry, omitted one sermon for all my writings.

答案。1. 在我整个事工中，我很少，如果曾经有的话，为了我所有的著作而省略一次讲道。

I was not able to live in London, nor ride abroad; but through God’s mercy I seldom omitted any opportunities at home.

我无法住在伦敦，也不能骑马外出；但通过神的怜悯，我很少错过在家的任何机会。

2. And if I preach the same doctrine that I write, why should not men be as angry with me for preaching it, as for writing it?
3. 如果我讲道的教义与我写的相同，为什么人们不会因为我讲道而像因为我写作一样对我生气呢？

But if it be good and true, why is it not as good to preach by the press, to many thousands, and for many years after I am dead, as to preach to a parlour full for a few hours?

但如果它是好的和真实的，为什么通过印刷机向成千上万的人讲道，并在我死后许多年，不如向满屋子的人讲几个小时那样好呢？

Or why is not both as good as one?

或者为什么两者不能都像一个一样好？

3. I will not take the reverend objector to be ignorant, that writing, and publishing the word of God by it, is preaching it, and the most public preaching; and hath the example of the Apostles and Evangelists, as well as speaking.
4. 我不会认为这位可敬的反对者无知，即写作并通过它发表神的话，就是讲道，而且是最公开的讲道；并且有使徒和福音传道者的榜样，就像说话一样。

And one is no more appropriate to them than the other: though the extraordinaries of both be proper to them.

一个并不比另一个更适合他们：尽管两者的非凡之处都是他们特有的。

And do you not perceive what self-condemning contradiction it is, at the same time to cry out against those that dissuade you from preaching, or hinder you, and tell you it is needless, and you are proud to think the world needeth your preaching, and yet yourselves to say the very same against your brethren’s preaching by the press?

你没有察觉到这是什么样的自我谴责的矛盾吗，同时呼喊反对那些劝阻你讲道或阻碍你的人，告诉你这是不必要的，你认为世界需要你的讲道是骄傲的，然而你们自己却对你们弟兄通过印刷的讲道说同样的话？

I know an ignorant, illiterate sectary might say, ‘Writing is no preaching; and you are called to preach, and not to write.’

我知道一个无知、不识字的宗派分子可能会说，’写作不是讲道；你被呼召去讲道，而不是写作。’

But I must reverence you more than to suppose you so absurd.

但我必须更尊敬你，而不是假设你如此荒谬。

Other men forbid you but less public preaching, and you reproach me for more public preaching: that is the difference.

其他人禁止你只是较少公开的讲道，而你责备我更公开的讲道：这就是区别。

How hard is it to know what spirit we are of?

知道我们是什么样的灵是多么困难？

Did you think that you had been patrons of idleness, and silencers of ministers, while you declaim so much against it?

当你如此反对它时，你认为你一直是懒惰的赞助者和牧师的沉默者吗？

Your pretence that you would have me preach more, is feigned.

你假装要我多讲道，是虚假的。

And are you sure that you preach oftener than I do?

你确定你比我讲道更频繁吗？

When I persuaded ministers heretofore to catechise and instruct all their parishes personally, family by family, you said it was more toil than was our duty.

当我以前劝说牧师们亲自教理问答和教导他们所有的教区，一家一家地，你说这比我们的职责更劳苦。

And now you are against much writing too; and yet would be thought laborious ministers.

现在你也反对大量写作；然而仍想被认为是勤劳的牧师。

And as to the number and length of my writings, it is my own labour that maketh them so, and my own great trouble, that the world cannot be sufficiently instructed and edified in fewer words.

至于我著作的数量和长度，是我自己的劳动使它们如此，也是我自己的大麻烦，即世界不能用更少的话语得到充分的教导和造就。

But 1. Would not all your sermons set together be as long?

但1. 你所有的讲道加在一起不会一样长吗？

And why is not much and long preaching blamable, if long writings be?

如果长篇写作是应受责备的，为什么大量和长时间的讲道不应受责备？

2. Are not the works of Augustine, and Chrysostom, much longer?
3. 奥古斯丁和屈梭多模的作品不是更长吗？

Who yet hath reproached Aquinas or Suarez, Calvin or Zanchy, &c. for the number and greatness of the volumes they have written?

然而谁曾因为阿奎那或苏亚雷斯、加尔文或赞奇等等所写卷册的数量和伟大而责备他们？

Why do you contradict yourselves by affecting great libraries?

你们为什么通过喜爱大图书馆而自相矛盾？

3. When did I ever persuade any one of you, to buy or read any book of mine?
4. 我什么时候曾劝说你们中的任何一个人购买或阅读我的任何书？

What harm will they do to those that let them alone?

它们对那些不理会它们的人会造成什么伤害？

Or what harm can it do you for other men to read them?

或者其他人阅读它们对你能造成什么伤害？

Let them be to you as if they had never been written; and it will be nothing to you how many they are.

让它们对你来说就像从未被写过一样；它们有多少对你来说将是无关紧要的。

And if all others take not you for their tutors, to choose for them what books they must read, that is not my doing, but their own.

如果所有其他人不把你们当作他们的导师，为他们选择他们必须读什么书，那不是我做的，而是他们自己的。

If they err in taking themselves to be fitter judges than you, what tendeth most to their own edification, why do you not teach them better?

如果他们错误地认为自己比你们更适合判断什么最有助于他们自己的造就，你们为什么不更好地教导他们？

4. Either it is God’s truth, or error, which I write.
5. 我写的要么是神的真理，要么是错误。

If error, why doth no one of you shew so much charity, as by word or writing to instruct me better, nor evince it to my face, but do all to others by backbiting?

如果是错误，为什么你们中没有一个人显示如此多的爱心，通过言语或写作来更好地教导我，或当面证明它，而是通过背后中伤向别人做这一切？

If truth, what harm will it do?

如果是真理，它会造成什么伤害？

If men had not leisure to read our writings, the booksellers would silence us, and save you the labour; for none would print them.

如果人们没有闲暇阅读我们的著作，书商会让我们沉默，并节省你们的劳动；因为没有人会印刷它们。

5. But who can please all men?
6. 但谁能取悦所有人？

Whilst a few of you cry out of too much, what if twenty or a hundred for one be yet for more?

当你们中的少数人抱怨太多时，如果二十个或一百个对一个的比例仍然要求更多呢？

How shall I know whether you or they be the wiser and the better men?

我如何知道你们或他们谁是更智慧和更好的人？

Readers, you see on what terms we must do the work of God.

读者们，你们看到我们必须在什么条件下做神的工作。

Our slothful flesh is backward, and weary of so much labour: malignant enemies of piety are against it all.

我们懒惰的肉体是退缩的，厌倦如此多的劳动：虔诚的恶意敌人反对这一切。

Some slothful brethren think it necessary to cloke their fleshly ease by vilifying the diligence of others.

一些懒惰的弟兄认为有必要通过诽谤别人的勤勉来掩饰他们肉体的安逸。

Many sects whom we oppose, think it the interest of their cause (which they call God’s cause), to make all that is said against them seem vain, contemptible, and odious; which because they cannot do by confutation, they will do by backbiting and confident chat.

我们反对的许多宗派认为，让所有反对他们的话显得虚妄、可鄙和可憎符合他们事业的利益（他们称之为神的事业）；因为他们不能通过反驳来做到这一点，他们将通过背后中伤和自信的闲聊来做到。

And one or two reverend brethren, have, by the wisdom described exactly, James 3:15, 16, arrived at the liberty of backbiting and magisterial sentencing the works of others (which they confess they never read), that their reputation of being most learned, orthodox, worthy divines, may keep the chair at easier rates, than the wasting of their flesh in unwearied labours to know the truth, and communicate it to the world.

一两个可敬的弟兄，通过雅各书3:15, 16中准确描述的智慧，获得了背后中伤和权威性地判决别人作品（他们承认从未读过）的自由，以便他们作为最博学、正统、值得尊敬的神学家的名誉，可以以比在不倦的劳动中消耗他们的肉体来认识真理并向世界传达更容易的代价保持权威地位。

And some are angry, who are forward to write, that the booksellers and readers silence not others as well as them.

一些积极写作的人很愤怒，因为书商和读者没有像让他们沉默一样让别人沉默。

Object. II. ‘Your writings differing from the common judgment, have already caused offence to the godly.’

反对意见二。’你的著作与普遍判断不同，已经对敬虔的人造成了冒犯。’

Answ. 1. To the godly that were of a contrary opinion only.

答案。1. 仅仅对那些持相反观点的敬虔之人。

Sores that will not be healed, use to be exasperated by the medicine.

不愿愈合的疮通常被药物激怒。

2. It was none but healing, pacificatory writings, that have caused that offence.
3. 正是那些医治性、安抚性的著作造成了那种冒犯。
4. Have not those dissenters’ writings more offended the godly that were against them?
5. 那些异议者的著作不是更冒犯了反对他们的敬虔之人吗？

They have but one trick, to honour their denial, which more dishonoureth it, even by unsanctifying those that are not of their minds.

他们只有一个伎俩，就是荣耀他们的否认，这更羞辱了它，甚至通过不圣化那些不同意他们的人。

4. If God bless me with opportunity and help, I will offend such men much more, by endeavouring further than ever I have done, the quenching of that fire which they are still blowing up; and detecting the folly and mischief of those logomachies by which they militate against love and concord, and inflame and tear the church of God.
5. 如果神用机会和帮助祝福我，我将通过比我以往所做的更进一步地努力熄灭他们仍在煽动的火焰，以及察觉他们反对爱和和谐，煽动和撕裂神的教会的那些争辩的愚蠢和恶作剧，而更多地冒犯这些人。

And let them know that I am about it.

让他们知道我正在做这件事。

But some pastors as well as people, have the weakness to think that all our preachings and writings must be brought under their dominion, and to their bar, by the bare saying that ‘We offend the godly,’ that is, those of their opinion, which they falsely call by the name of scandal.

但一些牧师以及会众，有一个弱点，认为我们所有的讲道和著作都必须置于他们的统治之下，置于他们的法庭之下，仅仅通过说’我们冒犯了敬虔的人’，即那些与他们观点相同的人，他们错误地以绊倒的名义称呼。

5. But I think they will find little controversy to offend them in this book.
6. 但我认为他们在这本书中会发现很少冒犯他们的争议。

Object. III. ‘You should take more leisure, and take other men’s judgment of your writings before you thrust them out so hastily.’

反对意见三。’你应该花更多的时间，在你如此匆忙地推出你的著作之前，征求其他人对你著作的判断。’

Answ. 1. I have but a little while to live, and therefore must work while it is day.

答案。1. 我只有很短的时间可活，因此必须趁着白日工作。

Time will not stay.

时间不会停留。

2. I do shew them to those that I take to be most judicious, and never refused any man’s censure; but it is not many that have leisure to do me so great a kindness.
3. 我确实把它们展示给那些我认为最明智的人，从不拒绝任何人的批评；但没有多少人有闲暇对我做如此大的恩惠。

But that I commit them not to the perusal of every objector, is a fault uncurable, by one that never had an amanuensis, and hath but one copy, usually.

但我不把它们交给每个反对者阅读，这是一个无法治愈的错误，对于一个从未有过抄写员，通常只有一份副本的人。

3. And if I could do it, how should I be sure that they would not differ as much among themselves, as they do from me?
4. 即使我能做到，我如何确定他们彼此之间不会像与我的分歧一样大？

And my writings would be like the picture which the great painter exposed to the censure of every passenger, and made it ridiculous to all, when he altered all that every one advised him to alter.

我的著作会像那位伟大画家暴露给每个过路人批评的画一样，当他改变每个人建议他改变的一切时，使它对所有人都显得荒谬。

And, to tell you the truth, I was never yet blamed by one side as not sufficiently pleasing them; but I was blamed also by the contrary side, for coming so near them: and I had not wit enough to know which party of the accusers was the wiser?

说实话，我从未被一方责备为不够取悦他们；但我也被相反的一方责备，因为过于接近他们：我没有足够的智慧知道指控者的哪一方更智慧？

And therefore am resolved to study to please God and conscience, and to take man-pleasing, when inconsistent, for an impossible and unprofitable work; and to cease from man whose breath is in his nostrils, whose thoughts all perish as he passeth off the judicature of his stage, to the judicature of God.

因此我决心学习取悦神和良心，当不一致时，把取悦人当作不可能和无益的工作；停止依靠鼻孔里有气息的人，当他从他舞台的审判台过渡到神的审判台时，他的思想都消失了。

Object. IV. ‘Your ecclesiastical cases are dangerously reconciling, tending to abate men’s zeal against error.’

反对意见四。’你的教会案例是危险的和解，倾向于减弱人们对错误的热心。’

Answ. The world hath long enough escaped the danger of peace and reconciliation.

答案。世界已经足够长时间地逃避了和平与和解的危险。

It had been well if they had as long escaped the danger of your conceited, orthodox strife, which hath brought in confusion and all evil works.

如果他们也同样长时间地逃避了你们自负的正统争斗的危险就好了，这种争斗带来了混乱和所有邪恶的作为。

I take it to be a zeal effectively against love, and against unity, and against Christ, which, with the preachers of extremes, goeth under the name of a zeal against error, and for truth.

我认为这是一种有效地反对爱、反对合一、反对基督的热心，与极端的传道者一起，以反对错误和支持真理的热心的名义出现。

Object. V. ‘Are all these numerous — Directions to be found in Scripture?

反对意见五。’所有这些众多的指导都能在圣经中找到吗？

Shew us them in Scripture, or you trouble the church with your own inventions.’

在圣经中向我们显示它们，否则你用你自己的发明搅扰教会。’

Answ. 1. Are all your sermons in the Scripture?

答案。1. 你所有的讲道都在圣经中吗？

And all the good books of your library in the Scripture?

你图书馆中所有好书都在圣经中吗？

2. Will you have none but readers in the church, and put down preachers?
3. 你们在教会中只要读经员，要废除传道者吗？

Sure it is the reader that delivereth all and only the Scripture.

确实是读经员传达所有且仅有的圣经。

3. Are we not men before we are Christians?
4. 我们在成为基督徒之前不是人吗？

And is not the light and law of nature, divine?

自然的光照和律法不是神圣的吗？

And was the Scripture written to be instead of reason, or of logic, or other subservient sciences?

圣经写作是为了代替理性，或逻辑，或其他辅助学科吗？

Or must they not all be sanctified and used for divinity?

或者它们不都必须被圣化并用于神学吗？

4. But I think that as all good commentaries, and sermons, and systems of theology, are in Scripture, so is the — Directory here given, and is proved by the evidence of the very thing discoursed of, or by the plainest texts.
5. 但我认为正如所有好的注释、讲道和神学体系都在圣经中一样，这里给出的指导也是如此，并通过所论述事物本身的证据或最明白的经文得到证明。

Object. VI. ‘You confound your reader by curiosity of distinctions.’

反对意见六。’你通过奇特的区分使你的读者困惑。’

Answ. 1. If they are vain or false, shame them by detecting it, or you shame yourselves by blaming them, when you cannot shew the error.

答案。1. 如果它们是虚妄或错误的，通过察觉它来羞辱它们，或者当你不能显示错误时，你通过责备它们而羞辱你自己。

Expose not yourselves to laughter by avoiding just distinction to escape confusion; that is, avoiding knowledge to escape ignorance, or light to escape darkness.

不要通过避免正当的区分来逃避混乱而使你们自己暴露于嘲笑之中；那就是，避免知识来逃避无知，或避免光明来逃避黑暗。

2. It is ambiguity and confusion that breedeth and feedeth almost all our pernicious controversies; and even those that bring in error by vain distinction, must be confuted by better distinguishers, and not by ignorant confounders.
3. 正是模糊和混乱孕育和助长了几乎我们所有有害的争论；甚至那些通过虚妄区分带来错误的人，必须被更好的区分者驳倒，而不是被无知的混乱者。

I will believe the Holy Ghost, 2 Tim. 2:14, 15, 16 that logomachy is the plague by which the hearers are subverted, and ungodliness increased; and that orthotomy, or right dividing the Word of Truth is the cure.

我将相信圣灵，提摩太后书2:14, 15, 16，即争辩是颠覆听者和增加不敬虔的瘟疫；正解或正确分解真理的道是治疗。

And Heb. 5:14. Discerning both good and evil, is the work of long and well exercised senses.

希伯来书5:14。分辨好恶，是长期和良好操练的感官的工作。

Object. VII. ‘Is this your reducing our faith to the primitive simplicity, and to the creed?

反对意见七。’这是你将我们的信仰归回原始简单和信经吗？

What a toilsome task do you make religion by overdoing?

你通过过度而使宗教成为多么劳苦的任务？

Is any man able to remember all these numberless — Directions?’

有任何人能够记住所有这些无数的指导吗？’

Answ. 1. I pray mistake not all these for articles of faith.

答案。1. 我请求不要将所有这些误认为信仰条款。

I am more zealous than ever I was for the reduction of the Christian faith to the primitive simplicity; and more confident that the church will never have peace and concord, till it be so done, as to the test of men’s faith and communion.

我比以往任何时候都更热心于将基督教信仰归回原始简单；更确信教会永远不会有和平与和谐，直到在人的信仰和团契的试验方面如此行。

But he that will have no books but his creed and Bible, may follow that sectary, who when he had burnt all his other books as human inventions, at last burnt the Bible, when he grew learned enough to understand, that the translation of that was human too.

但那些除了信经和圣经不要任何书籍的人，可以跟随那个宗派分子，当他将他所有其他书籍作为人的发明焚烧后，最后焚烧了圣经，当他变得足够博学以理解，那个翻译也是人的。

2. If men think not all the tools in their shops, and all the furniture of their houses, or the number of their sheep, or cattle, or lands, nor the number of truths received by a learning intellect, &c. to be a trouble and toil, why should they think so of the number of helps to facilitate the practice of their duty?
3. 如果人们不认为他们店铺中的所有工具，他们房屋中的所有家具，或他们羊、牛或土地的数量，以及学习智力接受的真理数量等等是麻烦和劳苦，为什么他们应该对便利他们职责实践的帮助数量如此认为？

If all the books in your libraries make your studies on religion toilsome, why do you keep them? and do not come to the vulgar religion, that would hear no more but ‘Think well, speak well, and do well,’ or ‘Love God and your neighbour, and do as you would be done by.’

如果你们图书馆中的所有书籍使你们的宗教研究劳苦，你们为什么保留它们？而不是来到俗民宗教，那只愿听到’好好想，好好说，好好做’，或’爱神和你的邻舍，己所欲，施于人’。

He that doth this truly, shall be saved.

真正这样做的人将得救。

But there goeth more to the building of a house, than to say, Lay the foundation, and raise the superstructure: universals exist not but in individuals; and the whole consisteth of all the parts.

但建造房屋需要的比说’打地基，建上层结构’更多：普遍性只存在于个别中；整体由所有部分组成。

3. It is not expected that any man remember all these — Directions.
4. 不期望任何人记住所有这些指导。

Therefore I wrote them, because men cannot remember them, that they may upon every necessary occasion, go to that which they have present use for, and cannot otherwise remember.

因此我写了它们，因为人们无法记住它们，以便他们在每个必要的场合，可以去查阅他们目前有用的，否则无法记住的。

In sum, to my quarrelsome brethren I have two requests, 1. That instead of their unconscionable, and yet unreformed custom of backbiting, they would tell me to my face of my offences by convincing evidence, and not tempt the hearers to think them envious.

总之，对我争论的弟兄们我有两个请求，1. 不要继续他们无良心、然而未改革的背后中伤习惯，他们应该用令人信服的证据当面告诉我我的过错，不要试探听者认为他们嫉妒。

And 2. That what I do amiss they would do better: and not be such as will neither laboriously serve the church themselves, nor suffer others; and that they will not be guilty of idleness themselves, nor tempt me to be a slothful servant, who have so little time to spend; for I dare not stand before God under that guilt.

2. 我做错的，他们应该做得更好：不要成为既不自己勤劳地服事教会，也不容忍别人的人；他们自己不要有懒惰的罪，也不要试探我成为懒惰的仆人，我有如此少的时间可花费；因为我不敢在那罪名下站在神面前。

And that they will not join with the enemies and resisters of the publication of the Word of God.

他们不要与神的话语出版的敌人和抵抗者联合。

And to the Readers my request is, 1. That whatever for quantity or quality in this book is an impediment to their regular, universal obedience, and to a truly holy life, they would neglect and cast away.

对读者们我的请求是，1. 这本书中无论在数量或质量上阻碍他们规律的、普遍的顺服和真正圣洁生活的任何东西，他们应该忽视和丢弃。

2. But that which is truly instructing and helpful, they would diligently digest and practise; and I encourage them by my testimony, that by long experience I am assured, that this PRACTICAL RELIGION will afford both to church, state, and conscience, more certain and more solid peace, than contending disputers, with all their pretences of orthodoxness and zeal against errors for the truth, will ever bring, or did ever attain to.
3. 但那些真正有教导和帮助的，他们应该勤勉地消化和实践；我用我的见证鼓励他们，通过长期经验我确信，这个实用宗教将为教会、国家和良心提供比争论的辩论者，带着他们所有的正统假象和为真理反对错误的热心，所能带来或曾经达到的更确定和更坚固的和平。

I crave your pardon for this long apology: it is an age where the objections are not feigned, and where our greatest and most costly services of God, are charged on us as our greatest sins; and where at once I am accused of conscience for doing no more, and of men for doing so much.

我恳求你们原谅这长篇辩护：这是一个反对意见不是虚假的时代，我们对神最伟大和最昂贵的服事被指控为我们最大的罪；我同时被良心指控做得不够多，被人指控做得太多的时代。

Being really

真正是

A most unworthy servant of so good a Master,

如此好主人的最不配仆人，

RICHARD BAXTER.

理查德·巴克斯特。