跟清教徒学英语(或者神学)

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按:开始闭关校对《成圣的福音奥秘》一书,也算是自己的灵修功课吧。将从前已经校对过的5章也一并重新仔细检查校对,又发现多处错误,看来我的水平还是不行,校对的态度还是不够耐烦。需得好好端正一下。

随手列出第2章的几处修改,或加有注释,或as-is,随心所欲,不着形迹。


They account that this doctrine tends to the subversion of a holy practice, and is a great pillar of Antinomianism, and that the only way to establish sincere obedience is to make it rather a condition to be performed before our actual justification and reconciliation with God.

那些人认为:这种教导可能颠覆圣洁的实践,乃是反律法主义的一个重要支柱,而建立真顺服的唯一方法,是使之成为我们在真正称义、与神和解之前就必须履行的前提条件。

那些人认为:这种教导可能颠覆圣洁的实践,变成反律法主义的重要支柱,而建立真顺服的唯一方法,是使“顺服律法”成为我们在真正称义、与神和解之前就必须履行的前提条件。


Now, I leave it to considerate men to judge whether such a hope can be well grounded, without a good persuasion of such a reconciliation and saving love of God to us as does not depend on any precedent goodness of our works, but is a cause sufficient to produce them effectually in us.

现在,我请那些深思熟虑的人自己判断:若不清楚地相信我们已经与神和好,不相信神的救赎之爱不以我们任何的善工为前提,而是在我们里面有效地产生善行之原因,这样的盼望是否还有坚实的根据。

善工不是我们与神和好、领受神救赎之爱的前提,而是神的救赎发挥功用的结果。现在,我请那些深思熟虑的人自己判断:若我们不相信这一点,还能不能获得坚实的根据,相信我们拥有行出圣洁的盼望?


And this is sufficient to make us despair of living to God in holiness while we apprehend ourselves to be under the curse and wrath of God, by reason of our transgressions and sins still lying on us (Ezek. 33:10).

所以,我们若领悟到自己暴露在神的咒诅和忿怒之下,明白我们的过犯罪愆仍在我们身上,就足以使我们竭力在神面前活出圣洁(结 33:10)。

所以,只要知道我们暴露在神的咒诅和忿怒之下,明白我们的过犯罪愆仍在我们身上,就足以对圣洁地活在神面前感到绝望(结 33:10)。


I question not but the devils know the excellency of God’s nature as well as our greatest metaphysical speculators, and this but fills them the more with tormenting horror and trembling, that is contrary to love (James 2:19).

我毫不怀疑魔鬼知晓神本性之卓越,也熟悉我们中间最为伟大的形而上学家们,但却更使他们心里充满了痛苦的恐惧和战惊——一种与爱相反的情感(雅 2:19)。

我毫不怀疑,魔鬼与我们中间那些最伟大的形而上学家们一样通晓神本性之卓越,但知识只不过让他们心里更加充满了痛苦的恐惧和战惊——与爱相反的情感(雅 2:19)。

【注:as well as. 这也是会翻译错的,而且校对的时候也看不到。】


And this was enough to work a shameful nakedness by disorderly lusts, a turning his love wholly from God to the creature, and a desire to be hidden from the presence of God (Gem. 3 8, 10) which was a total destruction of the image of God’s holiness.

他放纵了情欲,就足以让他因赤身露体而羞耻,从全然从爱神转为爱那受造之物,想要在神面前隐藏(创 3:8,10),完全毁坏了神圣洁的形像。

就这样,就足以使他放纵情欲,可耻地赤身露体,从全然爱神转为爱那受造之物,想要在神面前隐藏(创 3:8,10),完全毁坏了人身上带着的神之圣洁形像。

【无法解释。我应当找个上师问问。】


Away then with all the contrary methods of the new divinity!

任何与神所新赐之法相反的做法,都要摒弃!

任何与此相悖的新发明,都当摒弃!


Let me, therefore, suppose a Sadducee, believing no happiness after this life, and put the question: ‘Can such a one love God with his whole heart, might and soul?’ Will he not be reasonable, rather to lessen and moderate his love towards God, lest he should be overmuch troubled to part with Him by death?

因此,若有一个不信来生福乐的撒都该人提出疑问:“有人能尽心、尽意、尽性地爱神吗?”难道他不应当明智地减少和节制对神的爱,免得他在死亡之时与神分离而感到过度的烦恼?

假设有一个不信来生福乐的撒都该人,请容我问你:“这样的人能尽心、尽意、尽性地爱神吗?”难道他不应当明智地减少和节制对神的爱,免得因死后与神分离而倍感烦恼?

【Let me put the question:翻译很难吗?】


Those that think it below the excellency of their love to work from a hope of the heavenly reward do in this way advance their love beyond the love of the apostles and primitive saints, and even of Christ Himself.

有些人以为,人若出于对属天奖赏的期盼而行,就是轻看了他们那超卓的爱——这样的人,以为自己的爱竟超越了众使徒、早期的圣徒、甚至基督本人

那些以为若出于对属天奖赏的期盼而行,就是贬损了爱之超卓与崇高的人,乃是以为自己的爱竟超越了众使徒、早期的圣徒、甚至基督本人。

【Those that think …】


This is contrary to the error of those that account it sufficient if we have strength to practice holiness if we will, or to will it if we please; and this is the sufficient strength which they earnestly contend for as a great benefit bestowed on all mankind by universal redemption.

我们的观点正好与有些人的错误认识相反;有些人的认为:只要我们有践行圣洁的的力量就足够了,因为这样我们的意志就可帮助我们行出圣洁,或者只要我们喜欢,我们就能建立行圣的意志;他们热诚地相信,这足以让人行出圣洁的力量,乃是神借着普世救赎赐给全人类的极大益处

我们的观点正好与有些人的错误相反。这些人认为,若我们愿意,就能行出圣洁,或者只要我们喜欢,就能行使意志,这样就足够了;他们热诚地争辩说,这足以让人行出圣洁的力量,乃是神借着普世救赎赐给全人类的极大益处。

【if we have strength to practice holiness if we will, or to will it if we please. 到底要用几个if,而且还没有虚拟语气,而是一般现在时。】


I acknowledge that the work of God is easy and pleasant to those whom God rightly furnishes with endowments for it; but those who assert it to be easy to men in their common condition show their imprudence in contradicting the general experience of heathens and Christians.

我承认,对那些已经获得神所赐正确禀赋的人来说,神的工作的确可能轻松愉快,但对那些声称人在普遍的败坏下很容易完成神之工作的人而言,他们在反驳异教徒和基督徒的普遍经验中显得十分轻率

我承认,对那些已经获得神所赐正确禀赋的人来说,神的工作的确可能轻松愉快,但那些声称人在普遍的败坏下很容易完成神之工作的人,他们的说法与异教徒和基督徒的普遍经验相悖,显得十分轻率

【我在第一遍校对的时候,实在是太轻率了。】


What, if by our endeavors we can do nothing in any measure according to the rule, shall the law be put off with no performance?

如果我们凭着自己的努力无法在任何程度上按照律法行事,难道律法毫无用处,不能带来任何行为上的改变

如果我们凭着自己的努力在遵行律法上完全无能为力,是否可以将律法抛在一边,不去管它?


Even so, when men that are dead in sin are called to do the works of a holy life, which are in them great miracles, God makes a discovery of the gift of power to them, that He may encourage them in a rational way to such a wonderful enterprise.

即便如此,当神呼召死在罪中的人活出圣洁的生命(这算是他们所行的大奇事),神就赐给他们大能的禀赋,好用理性的方法鼓励他们从事这样奇妙的事业

照样,当神呼召死在罪中的人活出圣洁的生命(这算是他们所行的大奇事),也会预先赐给他们大能的禀赋,好鼓励他们理智地从事这奇妙的工作。

【in a rational way,到底修饰哪个名词?He or them?】

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