I may well call this a mystical union, because the apostle calls it a great mystery, in an Epistle full of mysteries (Eph. 5:32), intimating that it is eminently great above many other mysteries.
在一封充满奥秘的使徒书信（弗 5:32）中，使徒保罗告诉我们，这乃是“极大的奥秘”，因此，我完全可以称其为一个“奥秘的联合”，表明它比许多其他的奥秘要伟大得多。
在一封提到各种奥秘的使徒书信中，使徒保罗告诉我们这乃是“极大的奥秘”（弗 5:32），表明它比许多其他的奥秘要伟大得多，因此，我完全可以称其为“奥秘的联合”。
Here I shall show that the old man, the flesh, or natural state, is not only sin, as some would have it, but it contains in it several things, which I shall name, that make it to be sinful, besides several other things that make it miserable.
需要指出的是，有人以为旧人、肉体或属血气的状态不过是一种罪(sin)而已，但它却蕴含各种因素，不仅使人痛苦难受，而且让天性易于犯罪(sinful)。以下我会逐一讨论。
需要指出的是，旧人、肉体或属血气的状态不单是人的罪，而且蕴含着使人痛苦的因素，与几种引人犯罪的因素。
One thing belonging to our natural state is the guilt of sin, even of Adam’s first sin, and of the sinful depravation of our nature, and of all our own actual transgressions, and therefore we are by nature the children of wrath (Eph. 2:3) and under the curse of God.
【各种“罪”，guilt of sin, fisrt sin, sinful depravation, transgressions …被迫出动英文。】
犯罪（guilt）是我们的本性。罪的引诱，亚当的原罪，在罪中堕落的人性，以及我们实际所犯下的各种罪行，都让我们担负罪疚（guilt of sin）——因此我们天生就是可怒之子（弗 2:3），在神的咒诅之下。
Have we not cause to judge that the apostle Paul, while he was a zealous Pharisee, and at least some few of the great multitude of the Jews in his time that were zealous of the law and had the instruction of the Holy Scriptures, attained as near to that true holiness as the heathen philosophers, or any others in their natural state?
我们是否可以判断，从前本是狂热法利赛人的使徒保罗，以及与他同时代、为律法发热心、受圣经教训的许多犹太人中，或许有几位近乎于真正的圣洁，外邦的哲学家或其他属血气的人中或许同样有这等人出现？
难道我们没有理由认为，使徒保罗从前尚是狂热法利赛人的时候，与犹太人中间少数为律法大发热心、受圣经教训的人，在真正的圣洁上，不过与异教哲学家或其他属血气的人差不多吗？
Our consciences are informed by the common light of natural reason that it is just with God to require us to perform these duties, that we may avoid His wrath and enjoy His favor.
我们的良心受到普遍的自然理性光照，与神一致地公正要求我们履行这些职责，为叫我们可以逃避祂的烈怒、享受祂的恩惠。
我们的良心受到普遍的自然理性光照，知道神要求我们承担如此义务乃是出于祂的公义，为叫我们可以逃避祂的烈怒、享受祂的恩惠。
This moves them to account them the only Boanerges and powerful preachers that preach little or none of the doctrine of free grace, but rather spend their pains in rebuking sin and urging people to get Christ and His salvation by their works, and thundering hell and damnation against sinners.
他们自以为是独一无二的“半尼其”（Boanerges，意为“雷子”，见可3:17），唯一有能力的传道人，却几乎从来不教导无偿的恩典，反而不厌其烦地谴责罪恶，敦促人们通过行为得到基督和祂的救恩，以雷鸣般地吼声向罪人发出地狱和咒诅罪人的宣告。
他们自以为是世上唯一的振聋发聩、大有能力的传道人，却几乎从来不教导无偿的恩典，而是不厌其烦地谴责罪恶，敦促人们通过行为得到基督和祂的救恩，以雷鸣般地吼声向罪人发出地狱的警告、永罚的咒诅。
【雷子的典故。平行对称翻译的另一例。】
And they might as readily judge sincere obedience to be the condition of justification under the law, as we can judge it to be the condition under the gospel.
而且，他们很容易根据律法判断一个人是否满足真诚顺服的条件，于是可以称义，而我们在福音之下并无这样的便利。
他们很容易把真诚顺服当作因律法称义的条件，就像我们可能把它当作因福音称义的条件一样。
【under the law，临近原则，修饰justification,而不是遥远的动词“judge”。】
And the Ten Commandments do not bind us as they were words of that covenant (Exod. 34:28).
十诫也不再作为旧约的条文，继续束缚我们（出 34:28）。
十诫作为旧约的条文，也不再继续束缚我们（出 34:28）。