第06章 非评乃行
§1
第06章非评乃行
§2
Chap. 6 - Not Judging, but Doing
§3
“你们不要论断人，免得你们被论断。”（太7:1）[1]
§4
Judge not, that ye be not judged. Matthew 7:1.[1]
§5
人想靠自己的行为而努力赚取救恩，就免不了要加上许多人为的苛求，作为防止罪恶的屏障。因为他们既发觉自己没有遵守律法，于是就自行订立一些规则和条例，强迫自己来遵守。这一切足以使心意离开上帝而转向自己。他的爱便从心中消逝，这样爱众人的心也就泯灭了。世人所设立的制度及其种种的繁文缛节，必引致其拥护者论断凡达不到规定之标准的人。这种自私而偏狭的批评风气，阻遏了一切高贵而宽厚的情操，使人变成以自我为中心的论断者和卑鄙的窥伺者。[2]
§6
The effort to earn salvation by ones own works inevitably leads men to pile up human exactions as a barrier against sin. For, seeing that they fail to keep the law, they will devise rules and regulations of their own to force themselves to obey. All this turns the mind away from God to self. His love dies out of the heart, and with it perishes love for his fellow men. A system of human invention, with its multitudinous exactions, will lead its advocates to judge all who come short of the prescribed human standard. The atmosphere of selfish and narrow criticism stifles the noble and generous emotions, and causes men to become self-centered judges and petty spies. {MB 123.1 }[2]
§7
法利赛人便是这一等人。他们自宗教聚会中出来，既不因感觉自己的软弱而谦卑，也不因上帝所赐给他们丰厚的特权而感恩，他们出来的时候充满了灵性上的骄傲，他们的论题乃是：“我自己，我的感想，我的知识，我的方法。”他们自己的成就，变成了用以论断他人的标准。他们披上了自大自尊的外袍，登上了审判台来批评定罪。[3]
§8
The Pharisees were of this class. They came forth from their religious services, not humbled with a sense of their own weakness, not grateful for the great privileges that God had given them. They came forth filled with spiritual pride, and their theme was, Myself, my feelings, my knowledge, my ways. Their own attainments became the standard by which they judged others. Putting on the robes of self-dignity, they mounted the judgment seat to criticize and condemn. {MB 123.2 }[3]
§9
民众也大多感染了同样的习气，侵犯了别人良心的领域，并在个人与上帝之间的事上互相论断。耶稣说：“你们不要论断人，免得你们被论断，”就是针对着这种习气和行为而言的。那意思便是：不要立自己为标准，不要将你的意见，你对于本分的观念，或你对于《圣经》的解释，作为别人的标准，而别人若不能达到你的理想时，你就在心里定他们的罪。不要批评别人或揣测他们的动机，并论断他们。[4]
§10
The people partook largely of the same spirit, intruding upon the province of conscience and judgingone another in matters that lay between the soul and God. It was in reference to this spirit and practice that Jesus said, Judge not, that ye be not judged. That is, do not set yourself up as a standard. Do not make your opinions, your views of duty, your interpretations of Scripture, a criterion for others and in your heart condemn them if they do not come up to your ideal. Do not criticize others, conjecturing as to their motives and passing judgment upon them. {MB 123.3 }[4]
§11
“所以时候未到，什么都不要论断，只等主来，他要照出暗中的隐情，显明人心的意念。”（林前4:5）我们不能鉴察人心。我们本身既有缺点，就没有资格论断别人。有限的世人只能凭外表来判断是非。唯有那位洞悉隐秘的动机，以仁慈怜悯之心待人的主，才有权判断每一个人的案情。[5]
§12
Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. 1 Corinthians 4:5. We cannot read the heart. Ourselves faulty, we are not qualified to sit in judgment upon others. Finite men can judge only from outward appearance. To Him alone who knows the secret springs of action, and who deals tenderly and compassionately, is it given to decide the case of every soul. {MB 124.1 }[5]
§13
“你这论断人的，无论你是谁，也无可推诿，你在什么事上论断人，就在什么事上定自己的罪，因你这论断人的，自己所行却和别人一样。”（罗2:1）这样，凡论断或批评别人的人，无异就宣布自己是有罪的，因为他们所行的和别人一样。他们在论断别人之时就定了自己的罪，而上帝也宣称这样的判决乃是公正的。他承认他们对自己所作的判决。[6]
§14
Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. Romans 2:1. Thus those who condemn or criticize others, proclaim themselves guilty, for they do the same things. In condemning others, they are passing sentence upon themselves, and God declares that this sentence is just. He accepts their own verdict against themselves. These clumsy feet, still in the mire, Go crushing blossoms without end; These hard, well-meaning hands we thrust Among the heartstrings of a friend.{MB 124.2 }[6]
§15
“这仍陷于泥泞的双足，时常残踏美丽的花朵，这粗鲁而拙笨的双手，往往损伤良友的心弦。”“为什么看见你弟兄眼中有刺？”（太7:3）那妄自批评论断弟兄之人的罪恶重大，甚至连“你这论断人的，自己所行却和别人一样，”这句话也未能完全表达。耶稣说：“为什么看见你弟兄眼中有刺，却不想自己眼中有梁木呢？”[7]
§16
Why beholdest thou the mote that is in thy brothers eye? Matthew 7:3. Even the sentence, Thou that judgest doest the same things, does not reach the magnitude of his sin who presumes to criticize and condemn his brother. Jesus said, Why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? {MB 125.1 }[7]
§17
他的话乃是形容那敏于发现别人缺点之人。当他以为探获了别人品格或生活上的一个缺点时，他就分外地热心设法将它指出来，但耶稣却宣称：由于这种非基督化的行动而养成的品性，若与所批评的缺点比较起来，就如梁木与刺相比一般。人由于缺乏宽容仁爱的精神，竟致将一粒原子也当作一个星球了。凡从未有过全然献身与基督之痛悔经验的人，就不会在他们的生活上表现救主慈爱之软化人心的感召力。他们误表福音良善温文的精神，又伤害基督曾为之受死的宝贵生灵。根据我们救主所引用的比喻看来，凡放纵非难之习气的人，所犯的罪较比他所指责的人更大，因为他不但犯了同样的罪，并且更加上了自负与非难的罪。[8]
§18
His words describe one who is swift to discern a defect in others. When he thinks he has detected a flaw in the character or the life he is exceedingly zealous in trying to point it out; but Jesus declares that the very trait of character developed in doing this un-Christlike work, is, in comparison with the fault criticized, as a beam in proportion to a mote. It is ones own lack of the spirit of forbearance and love that leads him to make a world of an atom. Those who have never experienced the contrition of an entire surrender to Christ do not in their life make manifest the softening influence of the Saviours love. They misrepresent the gentle, courteous spirit of the gospel and wound precious souls, for whom Christ died. According to the figure that our Saviour uses, he who indulges a censorious spirit is guilty of greater sin than is the one he accuses, for he not only commits the same sin, but adds to it conceit and censoriousness. {MB 125.2 }[8]
§19
基督乃是品格唯一的真标准，凡立自己为他人标准的人，就是僭居于基督的地位上了。既然天父已经“将审判的事全交与子，”（约5:22）所以凡妄图判断他人动机的人，又更是篡夺了上帝圣子的特权。这班自封的审判官和批评家，乃是自行置身于敌基督者的那一边。“他是抵挡主，高抬自己，超过一切称为神的，和一切受人敬拜的，甚至坐在上帝的殿里，自称是上帝。”（帖后2:4）[9]
§20
Christ is the only true standard of character, and he who sets himself up as a standard for others is putting himself in the place of Christ. And since the Father hath committed all judgment unto the Son (John 5:22), whoever presumes to judge the motivesof others is again usurping the prerogative of the Son of God. These would-be judges and critics are placing themselves on the side of antichrist, who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:4. {MB 125.3 }[9]
§21
那足以导致最不幸结果的罪恶，便是那表现法利赛主义特征的冷酷无情，吹毛求疵以及不肯饶恕的作风。宗教的经验中若缺乏爱心，耶稣就不在那里，他临格的阳光也就不在那里了。任何繁忙的活动，或非基督化的热诚，都不能弥补这种缺乏。人也许具有发掘他人瑕疵的不可思议的敏感，但耶稣却向凡放纵这种习气的人说：“你这假冒为善的人，先去掉自己眼中的梁木，然后才能看得清楚，去掉你弟兄眼中的刺。”凡自身犯有过失的人，总是最先怀疑他人的过失。他企图以指责他人来掩饰或辩护自己心中的邪恶。世人由于犯罪才获得有关罪恶的知识，人类的始祖一犯了罪，他们便立即互相指责了，世人的本性若不受基督的恩典所管束，就必然会这样行的。[10]
§22
The sin that leads to the most unhappy results is the cold, critical, unforgiving spirit that characterizes Pharisaism. When the religious experience is devoid of love, Jesus is not there; the sunshine of His presence is not there. No busy activity or Christless zeal can supply the lack. There may be a wonderful keenness of perception to discover the defects of others; but to everyone who indulges this spirit, Jesus says, Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brothers eye. He who is guilty of wrong is the first to suspect wrong. By condemning another he is trying to conceal or excuse the evil of his own heart. It was through sin that men gained the knowledge of evil; no sooner had the first pair sinned than they began to accuse each other; and this is what human nature will inevitably do when uncontrolled by the grace of Christ. {MB 126.1 }[10]
§23
人若放纵这种指责的习气，就决不会因揭发他们假想弟兄所有的缺点而感到满足。如果以较为缓和的方式不能使弟兄去作他们所认为当作的事，他们便不惜采用强迫的手段。他们会尽其全力地强迫人遵从他们所认为正当的观念。当基督在世的日子，犹太人所行的便是如此，而教会自那时直到如今，每逢失去基督的恩典，所行的也是如此。教会既发觉缺乏爱的力量，就求助于政府有力的手腕去实施其教条，执行其命令。自亚伯的日子直到我们这一世代，所制定的一切宗教法律，以及所有的一切逼迫，其内幕均在于此。[11]
§24
When men indulge this accusing spirit, they are not satisfied with pointing out what they suppose to be a defect in their brother. If milder means fail of making him do what they think ought to be done, they will resort to compulsion. Just as far as lies in their power they will force men to comply with their ideas of what is right. This is what the Jews did inthe days of Christ and what the church has done ever since whenever she has lost the grace of Christ. Finding herself destitute of the power of love, she has reached out for the strong arm of the state to enforce her dogmas and execute her decrees. Here is the secret of all religious laws that have ever been enacted, and the secret of all persecution from the days of Abel to our own time. {MB 126.2 }[11]
§25
基督决不驱迫，而是吸引人来归向他。他所采用的唯一强迫的方法便是爱的激励。何时教会开始求取属世权力的支持，那就是显明她缺乏基督的能力即神圣之爱的激励。[12]
§26
Christ does not drive but draws men unto Him. The only compulsion which He employs is the constraint of love. When the church begins to seek for the support of secular power, it is evident that she is devoid of the power of Christ--the constraint of divine love. {MB 127.1 }[12]
§27
但是困难却在于教会各个教友的身上，因此要加以补救便必须从此下手。耶稣吩咐控告者在试图纠正别人之前，先要去掉自己眼中的梁木，除尽自己好批评指责的习气，承认并离弃自己的罪恶。因为“没有好树结坏果子，也没有坏树结好果子。”（路6:43）你所放纵的这种控告的习气乃是坏果子，并且表明树也是坏的。你以自己的义来造就自己，是毫无用处的。你所需要的乃是内心的改变。你必须先有这样的经验，然后才有资格去纠正别人，因为“心里所充满的，口里就说出来。”（太12:34）[13]
§28
But the difficulty lies with the individual members of the church, and it is here that the cure must be wrought. Jesus bids the accuser first cast the beam out of his own eye, renounce his censorious spirit, confess and forsake his own sin, before trying to correct others. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. Luke 6:43. This accusing spirit which you indulge is evil fruit, and shows that the tree is evil. It is useless for you to build yourselves up in self-righteousness. What you need is a change of heart. You must have this experience before you are fitted to correct others; for out of the abundance of the heart the mouth speaketh. Matthew 12:34. {MB 127.2 }[13]
§29
当任何人在生活中遭遇危机，而你试图给予劝告或训诫之时，你的言语所含为善之感化的分量，仅仅与你借榜样和精神所得来的相等。你必须是良善的人，才能作良善的事。你自己的心若非因基督的恩典而变为谦卑、文雅、柔和，你就不能发挥出改造别人的感化力来。在你里面生发这种改变之后，你就会自然而然地为造福他人而活，正如玫瑰绽放其芬芳的花朵，葡萄结出其紫色的果实一般。[14]
§30
When a crisis comes in the life of any soul, and you attempt to give counsel or admonition, your words will have only the weight of influence for good that your own example and spirit have gained foryou. You must be good before you can do good. You cannot exert an influence that will transform others until your own heart has been humbled and refined and made tender by the grace of Christ. When this change has been wrought in you, it will be as natural for you to live to bless others as it is for the rosebush to yield its fragrant bloom or the vine its purple clusters. {MB 127.3 }[14]
§31
假若基督在你心里成了“有荣耀的盼望，”你就不会有窥探他人，揭露他们的错误的癖性了。你不但不想从事控告与指责，反倒要以帮助、造福、与救助为目的了。你在处理犯错之人时，就会听从这个劝勉：“当自己小心，恐怕也被引诱。”（加6:1）你必回想自己也曾多次犯错，而你在一度离开正路之后，再想寻找又是多么地困难。你就不会把你的弟兄推入更深的黑暗中去，而会存着充满怜悯的心向他说明他的危险了。[15]
§32
If Christ is in you the hope of glory, you will have no disposition to watch others, to expose their errors. Instead of seeking to accuse and condemn, it will be your object to help, to bless, and to save. In dealing with those who are in error, you will heed the injunction, Consider thyself, lest thou also be tempted. Galatians 6:1. You will call to mind the many times you have erred and how hard it was to find the right way when you had once left it. You will not push your brother into greater darkness, but with a heart full of pity will tell him of his danger. {MB 128.1 }[15]
§33
凡时常仰望髑髅地的十字架，记得是因他的罪而将救主钉在那里的人，决不会想把自己犯罪的程度来和别人作比较。他决不会登上审判台来控告别人。凡行在髑髅地十字架之荫下的人，决不能有吹毛求疵或自高自大的习气。[16]
§34
He who looks often upon the cross of Calvary, remembering that his sins placed the Saviour there, will never try to estimate the degree of his guilt in comparison with that of others. He will not climb upon the judgment seat to bring accusation against another. There can be no spirit of criticism or self-exaltation on the part of those who walk in the shadow of Calvarys cross. {MB 128.2 }[16]
§35
直等到你为了搭救犯错的弟兄愿意牺牲你自大自尊的心意，甚至甘心舍命的时候，才算是已去掉你自己眼中的梁木，而准备好去帮助你的弟兄了。这样你才能接近他，感动他的心。从来没有人因指责或呵斥而痛改前非，反之，许多人却因此被驱离基督，以致闭塞心门拒受劝化。和善的精神，温柔可爱的行为，可能拯救犯错的人，并遮盖许多的罪。你自己品格上所表现出来的基督，必对你所接触的人发挥一种变化的能力。但愿基督天天彰显在你的身上，然后他必借着你而表现出他圣言的创造之能，就是一种柔和、使人悦服，而又具有大能的感化力，要在主我们上帝的荣美中使他人得以再造。[17]
§36
Not until you feel that you could sacrifice your own self-dignity, and even lay down your life in order to save an erring brother, have you cast the beam out of your own eye so that you are prepared to help your brother. Then you can approach him and touch hisheart. No one has ever been reclaimed from a wrong position by censure and reproach; but many have thus been driven from Christ and led to seal their hearts against conviction. A tender spirit, a gentle, winning deportment, may save the erring and hide a multitude of sins. The revelation of Christ in your own character will have a transforming power upon all with whom you come in contact. Let Christ be daily made manifest in you, and He will reveal through you the creative energy of His word--a gentle, persuasive, yet mighty influence to re-create other souls in the beauty of the Lord our God. {MB 128.3 }[17]
§37
“不要把圣物给狗。”（太7:6）耶稣这话乃是指一班无意于脱离罪奴身分的人。由于放纵败坏和卑鄙的事，他们的本性就变得十分堕落，以致缠附邪恶而不愿与之分离了。基督的仆人不应容许自己被那些只以福音当作辩论与讥嘲之对象的人所拦阻。[18]
§38
Give not that which is holy unto the dogs, Matthew 7:6. Jesus here refers to a class who have no desire to escape from the slavery of sin. By indulgence in the corrupt and vile their natures have become so degraded that they cling to the evil and will not be separated from it. The servants of Christ should not allow themselves to be hindered by those who would make the gospel only a matter of contention and ridicule. {MB 129.1 }[18]
§39
但是一个愿意领受属天之宝贵真理的生灵，不论他沉溺于罪中到怎样的地步，救主总不至撇弃他。他的圣言对于一班税吏和妓女，就是新生的开始。抹大拉的马利亚——就是救主曾从她身上赶出七个鬼的那一位，乃是最后离开他的坟墓，也是他在复活之晨首先加以致意的人。那位原为福音强敌之一的大数人扫罗，却变成了基督忠贞的传道人保罗。在仇恨与侮蔑的外表之下，甚或在罪行与堕落之下，也可能藏着一个生灵是基督恩典所要加以拯救，而使之成为救赎主冠冕上闪耀的珍宝。[19]
§40
But the Saviour never passed by one soul, however sunken in sin, who was willing to receive the precious truths of heaven. To publicans and harlots His words were the beginning of a new life. Mary Magdalene, out of whom He cast seven devils, was the last at the Saviours tomb and the first whom He greeted in the morning of His resurrection. It was Saul of Tarsus,one of the most determined enemies of the gospel, who became Paul the devoted minister of Christ. Beneath an appearance of hatred and contempt, even beneath crime and degradation, may be hidden a soul that the grace of Christ will rescue to shine as a jewel in the Redeemers crown. {MB 129.2 }[19]
§41
“你们祈求，就给你们；寻找，就寻见；叩门，就给你们开门。”（太7:7）主为了避免他的话留有给人怀疑、谬解或误传的机会起见，他就重述这三重赐予的应许。他切望使凡愿寻求上帝的人相信他为万事都能作的主。故此他接着又说：“因为凡祈求的，就得着；寻找的，就寻见；叩门的，就给他开门。”[20]
§42
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Matthew 7:7. To leave no chance for unbelief, misunderstanding, or misinterpretation of His words, the Lord repeats the thrice-given promise. He longs to have those who would seek after God believe in Him who is able to do all things. Therefore He adds, For everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. {MB 130.1 }[20]
§43
主并未提出其他的条件。只是要你渴慕他的怜悯。期待他的训诲，并切望他的慈爱而已。“祈求”。祈求的行动表明你已觉悟自己的需要，而你若凭着信心祈求，就必得着。主已为自己的话作保证，而他的话决不会落空。你若存着真诚痛悔的心而来，就不必以为向主祈求他所应许的事物乃是僭越的行为。当你祈求所需要的福惠，俾使你得以成全基督化的品格时，主保证你正是在照着必要实现的应许而祈求。你既觉得并认清自己是一个罪人，就有充分理由祈求他的慈悲与怜悯。你得以就近上帝的条件，并不是你必须圣洁，而是你切望他清除你一切的罪恶，洁净你一切的不义。我们现在和将来所能提出的唯一辩证，便是我们的大需要，我们全然无助的景况，因此使他和他的救赎大能成为不可或缺的必需之物。[21]
§44
The Lord specifies no conditions except that you hunger for His mercy, desire His counsel, and long for His love. Ask. The asking, makes it manifest that you realize your necessity; and if you ask in faith you will receive. The Lord has pledged His word, and it cannot fail. If you come with true contrition you need not feel that you are presumptuous in asking for what the Lord has promised. When you ask for the blessings you need, that you may perfect a character after Christs likeness, the Lord assures you that you are asking according to a promise that will be verified. That you feel and know you are a sinner is sufficient ground for asking for His mercy andcompassion. The condition upon which you may come to God is not that you shall be holy, but that you desire Him to cleanse you from all sin and purify you from all iniquity. The argument that we may plead now and ever is our great need, our utterly helpless state, that makes Him and His redeeming power a necessity. {MB 130.2 }[21]
§45
“寻找”。不但要切慕他的福惠，更要渴望得着他自己。“你要认识上帝，就得平安。”（伯22:12）你要寻找，就必寻见。上帝也在寻找你，而你觉得有这要来就他的愿望，无非是出于他圣灵的吸引而已。要顺从这种吸引。基督正在为那受试探，犯错行，无信心之人的案件辩护。他正在设法提拔他们作他自己的友伴。“你若寻求他，他必使你寻见。”（代上28:9）[22]
§46
Seek. Desire not merely His blessing, but Himself. Acquaint now thyself with Him, and be at peace. Job 22:21. Seek, and you shall find. God is seeking you, and the very desire you feel to come to Him is but the drawing of His Spirit. Yield to that drawing. Christ is pleading the cause of the tempted, the erring, and the faithless. He is seeking to lift them into companionship with Himself. If thou seek Him, He will be found of thee. 1 Chronicles 28:9. {MB 131.1 }[22]
§47
“叩门”。我们因蒙特别的邀请而来到上帝面前，他也在等待着要欢迎我们进入他的接见室。那批最先跟随耶稣的门徒，不以在路旁与他作匆促的谈话为满足，他们说：“拉比，在哪里住？……他们就去看他在哪里住，这一天便与他同住。”（约1:38-39）照样，我们也能得蒙恩准而与上帝作最亲密的交往。“住在至高者隐密处的，必住在全能者的荫下。”（诗91:1）但愿凡渴求上帝福惠的人都来叩门，并抱着坚决的确信而在恩典之门前等待，说：主啊，因为你曾说过：“凡祈求的，就得着，寻找的，就寻见，叩门的，就给他开门。”[23]
§48
Knock. We come to God by special invitation, and He waits to welcome us to His audience chamber. The first disciples who followed Jesus were not satisfied with a hurried conversation with Him by the way; they said, Rabbi, . . . where dwellest Thou? . . . They came and saw where He dwelt, and abode with Him that day. John 1:38, 39. So we may be admitted into closest intimacy and communion with God. He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. Psalm 91:1. Let those who desire the blessing of God knock and wait at the door of mercy with firm assurance, saying, For Thou, O Lord, hast said, Everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. {MB 131.2 }[23]
§49
耶稣看着那些聚集来听他讲论的人，并恳切地盼望这大批的群众能够重视上帝的恩典与慈爱。他为要显明他们的需要和上帝乐于赐予的心意，就向他们提述一个饥饿的孩子向他属世的父母求饼的情形。他说：“你们中间，谁有儿子求饼，反给他石头呢？”他提及一般父母对儿女所存慈柔天生的爱，然后就说：“你们虽然不好，尚且知道拿好东西给儿女，何况你们在天上的父，岂不更把好东西给求他的人吗？”凡具有慈父心肠的人，决不会撇弃他那正感饥饿而向他求饼的儿子。难道他们认为他竟可能戏弄他的儿子，居然欲故意勾起儿子的希望，而仅为使他失望吗？难道作父亲的，应许要给儿子美味滋养的食物，反给他石头吗？因此，人怎可认为上帝不会答应他儿女的恳求而如此羞辱他呢？[24]
§50
Jesus looked upon those who were assembled to hear His words, and earnestly desired that the greatmultitude might appreciate the mercy and loving-kindness of God. As an illustration of their need, and of Gods willingness to give, He presents before them a hungry child asking his earthly parent for bread. What man is there of you, He said, whom if his son ask bread, will he give him a stone? He appeals to the tender, natural affection of a parent for his child and then says, If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him? No man with a fathers heart would turn from his son who is hungry and is asking for bread. Would they think him capable of trifling with his child, of tantalizing him by raising his expectations only to disappoint him? Would he promise to give him good and nourishing food, and then give him a stone? And should anyone dishonor God by imagining that He would not respond to the appeals of His children? {MB 131.3 }[24]
§51
你们既是属乎肉体，并且多有罪恶。“尚且知道拿好东西给儿女，何况天父，岂不更将圣灵给求他的人吗？”（路11:13）圣灵就是他自己的代表，乃是一切恩赐中最大的，一切的“好东西”都包含在其中了。即使是创造主自己，也不能给予我们更大更好的恩赐了。当我们祈求主怜悯我们的困难，并借他的圣灵引导我们时，他决不会掩耳不听我们的祷告。作父母的可能撇弃他饥饿的儿女，但上帝决不会拒绝那出自缺乏而渴望之心的呼求。他以何等奇妙的慈柔来描述他的大爱阿！以下的话乃是从天父心中发出来，赐给那些在幽暗的日子里觉得上帝不顾念他们之人的信息：“锡安说：耶和华离弃了我，主忘记了我。妇人焉能忘记她吃奶的婴孩，不怜恤她所生的儿子？即或有忘记的，我却不忘记你。看哪，我将你铭刻在我掌上。”（赛49:14-16）[25]
§52
If ye, then, being human and evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him? Luke 11:13. The Holy Spirit, the representative of Himself, is the greatest of all gifts. All good things are comprised in this. The Creator Himself can give us nothing greater, nothing better. When we beseech the Lord to pity us in our distress, and to guide us by His Holy Spirit, He will never turn away our prayer. It is possible even for a parent to turn away from his hungry child, but God can never reject the cry of the needy and longing heart. With what wonderful tenderness He has describedHis love! To those who in days of darkness feel that God is unmindful of them, this is the message from the Fathers heart: Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of My hands. Isaiah 49:14-16. {MB 132.1 }[25]
§53
上帝圣言中的每一个应许，都供给我们以祷告的题材，并提出耶和华的诺言作我们的保证。我们所需要的任何属灵福惠，我们都有权借着耶稣去求取。我们可以怀着赤子般的天真，向主陈述我们所确切需要的。我们可以将自己属世的事务告诉他，向他求衣索食，如同求取生命之粮和基督的义袍一样。你们的天父知道你们需要这一切东西，而且你们已蒙邀请，尽可为这些东西向他求取。各样的恩惠都是靠着耶稣的圣名而得到的。上帝必尊荣那名，也必从他那广大的丰盛中补足你们的缺乏。[26]
§54
Every promise in the word of God furnishes us with subject matter for prayer, presenting the pledged word of Jehovah as our assurance. Whatever spiritual blessing we need, it is our privilege to claim through Jesus. We may tell the Lord, with the simplicity of a child, exactly what we need. We may state to Him our temporal matters, asking Him for bread and raiment as well as for the bread of life and the robe of Christs righteousness. Your heavenly Father knows that you have need of all these things, and you are invited to ask Him concerning them. It is through the name of Jesus that every favor is received. God will honor that name, and will supply your necessities from the riches of His liberality. {MB 133.1 }[26]
§55
但是不要忘记：你以上帝为父而来就他之时，便是承认你对他的关系乃是儿子。你不但要信靠他的仁慈，更要凡事顺从他的旨意，知道他的爱是永不改变的。你将自己献上从事他的工作。耶稣的应许：“你们求，就必得着。”（约16:24）原是赐给那些曾吩咐要先求上帝的国和他的义之人的。[27]
§56
But do not forget that in coming to God as a father you acknowledge your relation to Him as a child. You not only trust His goodness, but in all things yield to His will, knowing that His love is changeless. You give yourself to do His work. It was to those whom He had bidden to seek first the kingdom of God and His righteousness that Jesus gave the promise, Ask, and ye shall receive. John 16:24. {MB 133.2 }[27]
§57
那位拥有天上地下所有权柄之主的诸般恩赐，都是为上帝的儿女所储存的，这些恩典全都珍贵无比，因此须借着救赎主宝血的重价牺牲而给予我们，这些恩赐足以满足心灵深处的渴望，而凡像小孩子一般来就上帝的人，都必领受并享有这些与永恒共存的恩赐。要将上帝的应许当作属于你自己的，在他面前提及这些应许为他亲口所说的话，这样你就必得到满足的喜乐了。[28]
§58
The gifts of Him who has all power in heaven and earth are in store for the children of God. Gifts soprecious that they come to us through the costly sacrifice of the Redeemers blood; gifts that will satisfy the deepest craving of the heart, gifts lasting as eternity, will be received and enjoyed by all who will come to God as little children. Take Gods promises as your own, plead them before Him as His own words, and you will receive fullness of joy. {MB 133.3 }[28]
§59
“所以无论何事，你们愿意人怎样待你们，你们也要怎样待人。”（太7:12）耶稣根据上帝对我们所存慈爱的保证，吩咐我们要彼此相爱，以一项广泛的原则包括了人与人之间所有的关系。[29]
§60
Therefore all things whatsoever ye would that men should do to you, do ye even so to them. Matthew 7:12. On the assurance of the love of God toward us, Jesus enjoins love to one another, in one comprehensive principle covering all the relations of human fellowship. {MB 134.1 }[29]
§61
犹太人一向关心自己所当得的分，他们挂虑的重担乃是获取他们所认为自己应享的权柄，尊敬和服侍。但基督却教导我们：所当挂虑的不是我们要获得多少？而是我们能给予多少？我们自己对别人所当尽之义务的标准，乃在乎我们认为别人应向我们尽怎样的义务而定。[30]
§62
The Jews had been concerned about what they should receive; the burden of their anxiety was to secure what they thought their due of power and respect and service. But Christ teaches that our anxiety should not be, How much are we to receive? but, How much can we give? The standard of our obligation to others is found in what we ourselves would regard as their obligation to us. {MB 134.2 }[30]
§63
当你与人交往之时，要设身处地为他们着想。你当体会他们的情感，他们的困难，他们的失望，他们的欢乐，和他们的忧伤，你要与他们化合为一，然后你向他们所行的一切，就如易地而处时你所希望他们对待你的一样。这是诚实的真正原则。这是“要爱人如己”的律法之另一种表现（太22:39）。而且这也是先知一切道理的总纲。它是天国的原则，也是凡配享受其中圣洁交谊之人所必须培养的。[31]
§64
In your association with others, put yourself in their place. Enter into their feelings, their difficulties, their disappointments, their joys, and their sorrows. Identify yourself with them, and then do to them as, were you to exchange places with them, you would wish them to deal with you. This is the true rule of honesty. It is another expression of the law. Thoushalt love thy neighbor as thyself. Matthew 22:39. And it is the substance of the teaching of the prophets. It is a principle of heaven, and will be developed in all who are fitted for its holy companionship. {MB 134.3 }[31]
§65
这条金律乃是真礼貌的原则，而它最正确的范例在耶稣的生平和品德上可以见到。啊，我们的救主在日常生活中所照耀出来的该是何等柔和而优美的光辉！他的临格所散溢的该是何等馨香的气氛！这同样的精神也必显示在他儿女的身上。凡有基督与之同住的人，必为神圣的气氛所环绕。他们洁白的衣袍必带有来自主的园囿中的芳香。他们的脸面必反射出他圣颜的荣光，照亮那疲惫蹒跚的脚步所行的道路。[32]
§66
The golden rule is the principle of true courtesy, and its truest illustration is seen in the life and character of Jesus. Oh, what rays of softness and beauty shone forth in the daily life of our Saviour! What sweetness flowed from His very presence! The same spirit will be revealed in His children. Those with whom Christ dwells will be surrounded with a divine atmosphere. Their white robes of purity will be fragrant with perfume from the garden of the Lord. Their faces will reflect light from His, brightening the path for stumbling and weary feet. {MB 135.1 }[32]
§67
人若对于那构成完美品格的真义具有正确的概念，就决不致不表现出基督的同情和温柔。恩典的感化力乃要软化人心，使情感高雅而纯洁，并赋予天生的优美与正当的道德观念。[33]
§68
No man who has the true ideal of what constitutes a perfect character will fail to manifest the sympathy and tenderness of Christ. The influence of grace is to soften the heart, to refine and purify the feelings, giving a heaven-born delicacy and sense of propriety. {MB 135.2 }[33]
§69
但是这条金律尚含有更精深的意义。每一位受托作上帝百般恩赐之管家的人，都受命要将这一切分赠予那班处于无知与黑暗中的生灵，正如他处于他们的境地时所切望他们分赠与他的一样。使徒保罗说：“无论是希腊人，化外人，聪明人，愚拙人，我都欠他们的债。”（罗1:14）由于你对于上帝的爱所有的认识，由于你所领受的他恩典的丰厚惠赐，都超过世人最愚昧最堕落的人，你就欠了那人的债，应该将这些恩赐分赠与他。[34]
§70
But there is a yet deeper significance to the golden rule. Everyone who has been made a steward of the manifold grace of God is called upon to impart to souls in ignorance and darkness, even as, were he in their place, he would desire them to impart to him. The apostle Paul said, I am debtor both to the Greeks, and to the barbarians; both to the wise, and to the unwise. Romans 1:14. By all that you have known of the love of God, by all that you have received of the rich gifts of His grace above the most benighted and degraded soul upon the earth are you in debt to that soul to impart these gifts unto him.{MB 135.3 }[34]
§71
今生的一切恩赐与福惠也是如此：任何你所享有的若超过了你的同胞，那就使你对于凡境遇较差的人欠了同等程度的债。我们若拥有财富，或生活安舒，那么我们就负有最严肃的责任，要照顾受苦的病人，寡妇和孤儿，正如我们若与他们易地而处时盼望他们照顾我们一样。[35]
§72
So also with the gifts and blessings of this life: whatever you may possess above your fellows places you in debt, to that degree, to all who are less favored. Have we wealth, or even the comforts of life, then we are under the most solemn obligation to care for the suffering sick, the widow, and the fatherless exactly as we would desire them to care for us were our condition and theirs to be reversed. {MB 136.1 }[35]
§73
这条金律的含意中，也授予了福山宝训其他部分所教导的同一真理，那就是“你们用什么量器量给人，也必用什么量器给你们。”我们向别人所行的，无论是善是恶，或是福惠或受咒诅，总必反应到自己身上来。我们所给予的无论是什么，将来必再收回来。我们所分赠与他人的属世福惠，可能而且往往必照样地还给我们。但除此以外，一切的赠予即使在今生也必得着报答，就是更充分的得着他爱的盈溢，这爱原是天国一切荣耀及其财宝的总和。而所行的恶事，也必有其报应。每一任意论断或使人丧志的人，也必经历他所招致别人的经历境地，他也必体会到他们由于缺乏他的同情与温柔而尝受的痛苦。[36]
§74
The golden rule teaches, by implication, the same truth which is taught elsewhere in the Sermon on the Mount, that with what measure ye mete, it shall be measured to you again. That which we do to others, whether it be good or evil, will surely react upon ourselves, in blessing or in cursing. Whatever we give, we shall receive again. The earthly blessings which we impart to others may be, and often are, repaid in kind. What we give does, in time of need, often come back to us in fourfold measure in the coin of the realm. But, besides this, all gifts are repaid, even in this life, in the fuller inflowing of His love, which is the sum of all heavens glory and its treasure. And evil imparted also returns again. Everyone who has been free to condemn or discourage, will in his own experience be brought over the ground where he has caused others to pass; he will feel what they have suffered because of his want of sympathy and tenderness. {MB 136.2 }[36]
§75
这事的命定乃出于上帝对我们的爱。他要引导我们憎恶自己心中的刚硬，并敞开心门来让耶稣住在其间。如此，罪恶消失，良善生出，那过去似乎是咒诅的反而成为福惠了。[37]
§76
It is the love of God toward us that has decreed this. He would lead us to abhor our own hardness of heart and to open our hearts to let Jesus abide in them. And thus, out of evil, good is brought, and what appeared a curse becomes a blessing. {MB 136.3 }[37]
§77
这条金律的标准，就是基督教的真正标准，任何缺少这种标准的便是骗局。凡导使人低估人类——就是基督之所以如此重视以致为之舍命的人类——之价值的宗教，凡导使我们疏忽人类的需要，痛苦，或权利的宗教，便是虚伪的宗教。我们在藐视贫穷，受苦，与有罪之人的要求上，就显明了自己乃是出卖基督的人。正因为人一方面以基督的名为名，而同时却在生活中否定他的圣德，以致基督教在世上只有如此微薄的力量。主的圣名也因这一切事情而被亵渎了。[38]
§78
The standard of the golden rule is the true standardof Christianity; anything short of it is a deception. A religion that leads men to place a low estimate upon human beings, whom Christ has esteemed of such value as to give Himself for them; a religion that would lead us to be careless of human needs, sufferings, or rights, is a spurious religion. In slighting the claims of the poor, the suffering, and the sinful, we are proving ourselves traitors to Christ. It is because men take upon themselves the name of Christ, while in life they deny His character, that Christianity has so little power in the world. The name of the Lord is blasphemed because of these things. {MB 136.4 }[38]
§79
经上论到使徒时代的教会，就是有复活之主的荣耀照在其上的那些光明的日子，如此说：“没有一人说：他的东西有一样是自己的。”“内中也没有一个缺乏的。”“使徒大有能力，见证主耶稣复活，众人也都蒙大恩。”“他们天天同心合意恒切的在殿里，且在家中擘饼，存着欢喜诚实的心用饭，赞美上帝，得众民的喜爱。主将得救的人天天加给他们。”（徒4:32-34；2:46-47）[39]
§80
Of the apostolic church, in those bright days when the glory of the risen Christ shone upon them, it is written that no man said that aught of the things which he possessed was his own. Neither was there any among them that lacked. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved. Acts 4:32, 34, 33; 2:46, 47. {MB 137.1 }[39]
§81
试细察天地之间，任何真理的显示，再没有比向需要我们的同情与帮助之人实施善行时所表彰的更为有力了。这便是在耶稣里面的真理。一旦凡自称信奉基督之名的人都实践了金律的原则，那同样的能力就必与使徒时代一般附随于福音之上了。[40]
§82
Search heaven and earth, and there is no truth revealed more powerful than that which is made manifest in works of mercy to those who need our sympathy and aid. This is the truth as it is in Jesus. When those who profess the name of Christ shall practice the principles of the golden rule, the same power will attend the gospel as in apostolic times.{MB 137.2 }[40]
§83
“引到永生，那门是窄的，路是小的。”（太7:14）在基督的时代，巴勒斯坦的居民都住在有墙垣的城邑里，而这些城邑大多坐落于丘陵和山岭上。每到日落时分，城门就要关闭，而通到城门口的道路却险峻多石，因此那在一日终了时的归客往往必须匆忙地奔走那段崎岖的山路，以便在薄暮之前抵达城门。缓步徘徊的人就被关在外面了。[41]
§84
Strait is the gate, and narrow is the way, which leadeth unto life. Matthew 7:14. In the time of Christ the people of Palestine lived in walled towns, which were mostly situated upon hills or mountains. The gates, which were closed at sunset, were approached by steep, rocky roads, and the traveler journeying homeward at the close of the day often had to press his way in eager haste up the difficult ascent in order to reach the gate before nightfall. The loiterer was left without. {MB 138.1 }[41]
§85
那引往家乡和安息的上行的窄路，供给耶稣以一个代表基督徒历程的动人的象征。他说：我摆在你面前的路是窄的，门也是不容易进去的，因为那条金律摒除了一切的骄傲与自私自利。固然，此外也有一条更宽的路，但它的终点却是灭亡。你若要攀登那条属灵生活的路，就必须不住的升高，因为那是一条上行的道路。你必须与那少数的人同行，因为大多数的人必然选择那条向下的道路。[42]
§86
The narrow, upward road leading to home and rest furnished Jesus with an impressive figure of the Christian way. The path which I have set before you, He said, is narrow; the gate is difficult of entrance; for the golden rule excludes all pride and self-seeking. There is, indeed, a wider road; but its end is destruction. If you would climb the path of spiritual life, you must constantly ascend; for it is an upward way. You must go with the few; for the multitude will choose the downward path. {MB 138.2 }[42]
§87
全人类可能带着他们一切的俗念，一切的自私，一切的骄傲、欺诈和道德上的败落，走在那条引往死亡的道路上。那里有足够容纳各人意见与学说的余地，也有可以顺其癖性，听任其利己之心的指示而行的空间。为要行走那引到灭亡的道路，无须寻找途径，因为那门是宽的，路是大的，人的脚步自然就会转向那终点乃是死亡的路去了。[43]
§88
In the road to death the whole race may go, with all their worldliness, all their selfishness, all their pride, dishonesty, and moral debasement. There is room for every mans opinions and doctrines, space to follow his inclinations, to do whatever his self-love may dictate. In order to go in the path that leads to destruction, there is no need of searching for the way; for the gate is wide, and the way is broad, and the feet naturally turn into the path that ends in death. {MB 138.3 }[43]
§89
但是那条引到生命的路却是小的，门也是窄的。你若对于任何容易缠累的罪恋恋不舍，就必发现那条路过于狭窄而无法走入。你若愿遵行主的道路，就须放弃你自己的道路，自己的意志，以及自己的邪行恶习。凡有志侍奉基督的人决不能附从世人的意见，或迎合世人的标准。天国的道路确是过于狭窄，不容权贵富豪乘其华辇扬威而行，过于狭窄，不容人施逞自私自利的野心，也过于险峻崎岖，以致贪图安逸的人无从攀登。劳碌、忍耐、舍己，凌辱、贫困、罪人的反对等原是基督的分。我们若要至终得以进入上帝的乐园，也必须以这些作为我们的分。[44]
§90
But the way to life is narrow and the entrancestrait. If you cling to any besetting sin you will find the way too narrow for you to enter. Your own ways, your own will, your evil habits and practices, must be given up if you would keep the way of the Lord. He who would serve Christ cannot follow the worlds opinions or meet the worlds standard. Heavens path is too narrow for rank and riches to ride in state, too narrow for the play of self-centered ambition, too steep and rugged for lovers of ease to climb. Toil, patience, self-sacrifice, reproach, poverty, the contradiction of sinners against Himself, was the portion of Christ, and it must be our portion, if we ever enter the Paradise of God. {MB 138.4 }[44]
§91
然而千万不要就此断定那向上的小路是难行的，而向下的大道则是易走的。那引到死亡的道路，沿途都有痛苦和刑罚，也有忧愁和失望，还有劝人不要前进的警告。上帝的慈爱已使疏忽任性的人不易毁灭自己。撒但的道路外表固然悦目动人，但这一切只是骗局而已，在那邪恶的道途上处处都有痛苦的后悔和腐蚀心灵的忧虑。我们可能以为放纵骄傲和属世的野心乃是乐事，但至终却是痛苦和忧伤。自私的计划可能提供得意的应许，给予享乐的希望，但我们终必发现我们的幸福业已中毒，我们的人生也因依靠以自我为中心的希望而成为苦恼不幸的了。那向下之路的门口也许满布鲜花而光彩缤纷，但沿途都是荆棘。那从它门口放射出来的希望之光，转变成为绝望的黑暗，那循该道而行的生灵便从此陷于无尽长夜的阴影里了。[45]
§92
Yet do not therefore conclude that the upward path is the hard and the downward road the easy way. All along the road that leads to death there are pains and penalties, there are sorrows and disappointments, there are warnings not to go on. Gods love has made it hard for the heedless and headstrong to destroy themselves. It is true that Satans path is made to appear attractive, but it is all a deception; in the way of evil there are bitter remorse and cankering care. We may think it pleasant to follow pride and worldly ambition, but the end is pain and sorrow. Selfish plans may present flattering promises and hold out the hope of enjoyment, but we shall find that our happiness is poisoned and our life embittered by hopes that center in self. In the downward road the gateway may be bright with flowers, but thorns are in the path. The light of hope which shines from its entrance fades into the darkness of despair, and the soul who follows that path descends into the shadows of unending night.{MB 139.1 }[45]
§93
“奸诈人的道路，崎岖难行，”但智慧的“道是安乐，它的路全是平安。”（箴13:15；3:17）每一件顺从基督的行为，每一次为他而作的克己，每一项善于忍受的试炼，每一回克服试探的胜利，都是朝向最后胜利的光荣迈进一步。我们若以基督为我们的向导，他就必安全地引领我们。那罪大恶极的人也毋需迷失道路。任何战战兢兢寻求的人，也不会不行在纯洁神圣的明光中。那路虽然如此狭窄，如此圣洁，以致罪恶不能存留其间，但已有进路为人人定妥了。因此任何怀疑战栗的生灵也不用说：“上帝毫不顾念我。”[46]
§94
The way of transgressors is hard, but wisdoms ways are ways of pleasantness and all her paths are peace. Proverbs 13:15; 3:17. Every act of obedience to Christ, every act of self-denial for His sake, every trial well endured, every victory gained over temptation, is a step in the march to the glory of final victory. If we take Christ for our guide, He will lead us safely. The veriest sinner need not miss his way. Not one trembling seeker need fail of walking in pure and holy light. Though the path is so narrow, so holy that sin cannot be tolerated therein, yet access has been secured for all, and not one doubting, trembling soul need say, God cares nought for me. {MB 140.1 }[46]
§95
道路也许崎岖，山坡也许陡峭，左右也许有陷阱，我们一路上也许必须忍受劳苦，在疲乏而渴望歇息之时，也许仍须跋涉而进，在昏倦之时，也许仍须战斗，在沮丧之时，也许我们必须依然盼望，但是既有基督作我们的向导，我们至终必不致不抵达所愿去的安舒之地。基督已在我们之前亲自行经这崎岖之途，并为我们的脚步修平了道路。[47]
§96
The road may be rough and the ascent steep; there may be pitfalls upon the right hand and upon the left; we may have to endure toil in our journey; when weary, when longing for rest, we may have to toil on; when faint, we may have to fight; when discouraged, we must still hope; but with Christ as our guide we shall not fail of reaching the desired haven at last. Christ Himself has trodden the rough way before us and has smoothed the path for our feet. {MB 140.2 }[47]
§97
况且这引到永生的险峻道途上，一路都有喜乐的泉源，使疲惫之人得以振奋。凡行走智慧之途的人，即使在患难中也是极其快乐的，因为他们心中所敬爱的主，虽然眼不能见，但仍在他们的身旁一同行走，他们每向上迈进一步，就更清楚地辨明他圣手的抚触，每行走一步，从眼不能见之主那里就有更辉煌的荣光射来，照在他们的路上，他们赞美的歌声也愈来愈宏亮，而上升参和那在宝座前之天使的歌颂。“义人的路，好像黎明的光，越照越明，直到日午。”（箴4:18）[48]
§98
And all the way up the steep road leading to eternal life are well-springs of joy to refresh the weary. Those who walk in wisdoms ways are, even in tribulation, exceeding joyful; for He whom their soul loveth, walks, invisible, beside them. At each upward step they discern more distinctly the touch of His hand; at every step brighter gleamings of glory from the Unseen fall upon their path; and their songs of praise, reaching ever a higher note, ascend to join the songs of angels before the throne. The path of the righteousis as the light of dawn, that shineth more and more unto the perfect day. Proverbs 4:18, R.V., margin. {MB 140.3 }[48]
§99
“你们要努力进窄门。”（路13:24）那迟到的旅客因急于在日落之前赶达城门，决不会在路上留恋任何吸引人的事物。他的全副精神专注于进城的目的之上。耶稣说：基督徒的人生中也需要具有同样热切的意志。我已向你展示品格的荣耀，那就是我国度中的真荣耀。这虽未向你提供任何属世权柄的应许，但仍是值得你付上最高的期望与努力的。我并不呼召你去为争取世上大国的无上权势而战争，但也不要就此断定没有战争要参与，或没有胜利要争取。我吩咐你要努力，奋斗，进入我属灵的国度。[49]
§100
Strive to enter in at the strait gate. Luke 13:24. The belated traveler, hurrying to reach the city gate by the going down of the sun, could not turn aside for any attractions by the way. His whole mind was bent on the one purpose of entering the gate. The same intensity of purpose, said Jesus, is required in the Christian life. I have opened to you the glory of character, which is the true glory of My kingdom. It offers you no promise of earthly dominion; yet it is worthy of your supreme desire and effort. I do not call you to battle for the supremacy of the worlds great empire, but do not therefore conclude that there is no battle to be fought nor victories to be won. I bid you strive, agonize, to enter into My spiritual kingdom. {MB 141.1 }[49]
§101
基督徒的人生，乃是一场战争和一次行军，但所要赢取的胜利却非人力所能获致的。那战场就是人内心的领域。我们所必须从事的战争——人类有史以来最大的战争——乃是要将自我降服于上帝的旨意之下，将心志顺从爱的管辖。旧的性情是由血气和肉欲所生，决不能承受上帝的国。遗传的癖性和从前的积习，都须予以弃绝。[50]
§102
The Christian life is a battle and a march. But the victory to be gained is not won by human power. The field of conflict is the domain of the heart. The battle which we have to fight--the greatest battle that was ever fought by man--is the surrender of self to the will of God, the yielding of the heart to the sovereignty of love. The old nature, born of blood and of the will of the flesh, cannot inherit the kingdom of God. The hereditary tendencies, the former habits, must be given up. {MB 141.2 }[50]
§103
凡决心要进入属灵之国的人，必发觉未曾更新之本性中的一切力量与欲望，乃由黑暗之国的势力作后盾，而且是列阵与他作对的，自私和骄傲必起而反抗一切揭露其罪恶真面目的事物。我们靠着自己无法克服那较力争胜的邪欲恶习。我们无法胜过那束缚我们为奴的强敌。唯有上帝才能使我们得胜。他渴望我们能克服自己，以及自己的意志和习尚。但若不取得我们的同意与合作，他就不能在我们心里运行。圣灵乃借着那赐予人类的禀赋和能力而施行工作。我们务须运用自己的精力来与上帝合作。[51]
§104
He who determines to enter the spiritual kingdomwill find that all the powers and passions of an unregenerate nature, backed by the forces of the kingdom of darkness, are arrayed against him. Selfishness and pride will make a stand against anything that would show them to be sinful. We cannot, of ourselves, conquer the evil desires and habits that strive for the mastery. We cannot overcome the mighty foe who holds us in his thrall. God alone can give us the victory. He desires us to have the mastery over ourselves, our own will and ways. But He cannot work in us without our consent and co-operation. The divine Spirit works through the faculties and powers given to man. Our energies are required to co-operate with God. {MB 141.3 }[51]
§105
若不多方恳切祈祷，若不步步使自我降卑，胜利是无法获致的。不要勉强使自己的意志与神圣的媒介合作，而必须使之甘心情愿地顺服。上帝的灵即或可以百倍恳切的感化力加于你身，但仍不能使你成为基督徒，配作天国的子民。撒但的要塞也不能因此而被攻破。意志必须置于上帝的旨意这一方。你靠着自己确属无力使自己的意志、愿望和倾向顺服上帝的旨意，但你若甘愿作乐意顺从的人，上帝就必为你玉成此事，甚至“将各样的计谋，各样拦阻人认识上帝的那些自高之事，一概攻破了，又将人所有的心意夺回，使它都顺服基督。”（林后10:5）而后你就必“恐惧战兢，作成你们得救的工夫，因为你们立志行事，都是上帝在你们心里运行，为要成就他的美意。”（腓2:12-13）[52]
§106
The victory is not won without much earnest prayer, without the humbling of self at every step. Our will is not to be forced into co-operation with divine agencies, but it must be voluntarily submitted. Were it possible to force upon you with a hundredfold greater intensity the influence of the Spirit of God, it would not make you a Christian, a fit subject for heaven. The stronghold of Satan would not be broken. The will must be placed on the side of Gods will. You are not able, of yourself, to bring your purposes and desires and inclinations into submission to the will of God; but if you are willing to be made willing, God will accomplish the work for you, even casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 2 Corinthians 10:5. Then you will work out your own salvation with fear and trembling. For it is God whichworketh in you both to will and to do of His good pleasure. Philippians 2:12, 13. {MB 142.1 }[52]
§107
但是有许多被基督的优美和天国的荣耀所吸引的人，却畏缩不前，不肯履行那使这一切归于他们所有而必具的条件。有许多奔走宽路的，并不全然满意于自己所行的道路。他们渴望摆脱罪恶的奴役，却靠着自己的力量企图对抗自己的恶习。他们虽朝向小路与窄门，但自私的享乐，爱世界的心，骄傲，不圣洁的野心，却在他们与救主之间布下了一道障碍。要弃绝他们自己的意志，以及他们所拣选的爱好或追求的目标，必须作一番牺牲的工夫，而他们对此便踌躇不前，犹豫不决，结果仍废然而返。许多人“想要进去，却是不能。”（路13:24）他们羡慕良善，也稍作努力以求得它，但他们却不选择良善，他们也没有不惜任何代价务求获得的决心。[53]
§108
But many are attracted by the beauty of Christ and the glory of heaven, who yet shrink from the conditions by which alone these can become their own. There are many in the broad way who are not fully satisfied with the path in which they walk. They long to break from the slavery of sin, and in their own strength they seek to make a stand against their sinful practices. They look toward the narrow way and the strait gate; but selfish pleasure, love of the world, pride, unsanctified ambition, place a barrier between them and the Saviour. To renounce their own will, their chosen objects of affection or pursuit, requires a sacrifice at which they hesitate and falter and turn back. Many will seek to enter in, and shall not be able. Luke 13:24. They desire the good, they make some effort to obtain it; but they do not choose it; they have not a settled purpose to secure it at the cost of all things. {MB 143.1 }[53]
§109
我们若想得胜，唯一的希望乃是将自己的意志与上帝的旨意联合，每日每时都与他合作同工。我们无法保留自我而仍能进入上帝的国。若是我们终于达到了圣洁的地步，则必是由于放弃自我，而接受了基督的心的缘故。骄傲与自负必须钉在十字架上。我们肯不肯付出我们所必须付上的代价？我们愿不愿使自己的意志与上帝的旨意完全符合？除非等到我们甘心情愿，上帝改造的恩典就无从在我们身上彰显出来。[54]
§110
The only hope for us if we would overcome is to unite our will to Gods will and work in co-operation with Him, hour by hour and day by day. We cannot retain self and yet enter the kingdom of God. If we ever attain unto holiness, it will be through the renunciation of self and the reception of the mind of Christ. Pride and self-sufficiency must be crucified. Are we willing to pay the price required of us? Are we willing to have our will brought into perfect conformity to the will of God? Until we are willing, the transforming grace of God cannot be manifest upon us. {MB 143.2 }[54]
§111
我们所要参加的战斗，乃是“为真道打那美好的仗。”使徒保罗说：“我也为此劳苦，照着祂在我里面运用的大能尽心竭力”（西1:29）。
§112
The warfare which we are to wage is the goodfight of faith. I also labor, said the apostle Paul, striving according to His working, which worketh in me mightily. Colossians 1:29. {MB 143.3 }[55]
§113
雅各在遭遇他一生中最大的危机时，就躲到一边去祷告。他心中充满了一个坚强的愿望，要追求品格上的变化。但正当他向上帝恳求之际，他以为是有一个仇敌按手在他身上，便终夜作生死的博斗。但是他心灵的愿望并未因生命的危险而有所改变。当他将近精疲力竭之时，那位使者就显出他神圣之能，而经他一摸之下，雅各才知道那与他较力的是谁。他在负伤而无助的情况之下，倒在救主的怀中，恳求赐福。他不肯放弃也不停止他的呼吁，而基督也就照着他的应许：“让他持住我的能力，使他与我和好，愿他与我和好。”（赛27:5）而答允了这个无助而痛悔之生灵的祈祷。雅各怀着坚决的心意恳求说：“你不给我祝福，我就不容你去。”（创32:26）这种坚忍不拔的精神，乃是由那位与先祖较力的主所激发的。赐给他胜利的也是他，他并且将他的名字从雅各改为以色列，说，“因为你与神与人较力，都得了胜。”（创32:28）雅各曾经徒然仗赖自己的力量而较力争取的一切，却借着献己和坚定的信心而赢得了。“使我们胜了世界，就是我们的信心。”（约一5:4）[56]
§114
Jacob, in the great crisis of his life, turned aside to pray. He was filled with one overmastering purpose--to seek for transformation of character. But while he was pleading with God, an enemy, as he supposed, placed his hand upon him, and all night he wrestled for his life. But the purpose of his soul was not changed by peril of life itself. When his strength was nearly spent, the Angel put forth His divine power, and at His touch Jacob knew Him with whom he had been contending. Wounded and helpless, he fell upon the Saviours breast, pleading for a blessing. He would not be turned aside nor cease his intercession, and Christ granted the petition of this helpless, penitent soul, according to His promise, Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me. Isaiah 27:5. Jacob pleaded with determined spirit, I will not let Thee go, except Thou bless me. Genesis 32:26. This spirit of persistence was inspired by Him who wrestled with the patriarch. It was He who gave him the victory, and He changed his name from Jacob to Israel, saying, As a prince hast thou power with God and with men, and hast prevailed. Genesis 32:28. That for which Jacob had vainly wrestled in his own strength was won through self-surrender and steadfast faith. This is the victory that overcometh the world, even our faith. 1 John 5:4.{MB 144.1 }[56]
§115
“你们要防备假先知”（太7:15）那传扬假道的师傅必要兴起，来勾引你们离开小路与窄门。要防备他们，他们外面虽然披着羊皮，里面却是残暴的狼。耶稣赐下了一个考验的方法，借此可以分辨师傅的真伪。他说：“凭着他们的果子，就可以认出他们来。荆棘上岂能摘葡萄呢？蒺藜里岂能摘无花果呢？”（太7:16）[57]
§116
Beware of false prophets. Matthew 7:15. Teachers of falsehood will arise to draw you away from the narrow path and the strait gate. Beware of them; though concealed in sheeps clothing, inwardly they are ravening wolves. Jesus gives a test by which false teachers may be distinguished from the true. Ye shall know them by their fruits, He says. Do men gather grapes of thorns, or figs of thistles? {MB 145.1 }[57]
§117
我们并未受命要借着他们的花言巧语或崇高的信仰表白来试验他们。应当以上帝的圣言来判断他们。“人当以训诲和法度为标准，他们所说的，若不与此相符，必不得见晨光。”“我儿，不可听了教训而又偏离知识的言语。”（赛8:20；箴19:27）这些师傅传来怎样的信息呢？这信息是否引领你敬畏上帝？这信息是否引领你借着忠于他的诫命而表现你对他的爱？人们若不体会到道德律法的重要，他们若轻视上帝的训令，他们若违犯他诫命中最小的一条，并叫人如此行，则在上天看来他们将是毫无价值可言的了。我们可以知道他们所宣称的一切是毫无根据的。他们所从事的工作，正是上帝的仇敌黑暗之君所创始的。[58]
§118
We are not bidden to prove them by their fair speeches and exalted professions. They are to be judged by the word of God. To the law and to the testimony: if they speak not according to this word it is because there is no light in them. Cease, my son, to hear the instruction that causeth to err from the words of knowledge. Isaiah 8:20; Proverbs 19:27. What message do these teachers bring? Does it lead you to reverence and fear God? Does it lead you to manifest your love for Him by loyalty to His commandments? If men do not feel the weight of the moral law; if they make light of Gods precepts; if they break one of the least of His commandments, and teach men so, they shall be of no esteem in the sight of heaven. We may know that their claims are without foundation. They are doing the very work that originated with the prince of darkness, the enemy of God. {MB 145.2 }[58]
§119
那自称奉基督之名并佩戴他标记的人，并非都是属于他的。耶稣说：很多奉我的名教训人的，终必显出亏欠来。“当那日必有许多人对我说：主啊，主啊，我们不是奉你的名传道？奉你的名赶鬼？奉你的名行许多异能吗？我就明明地告诉他们说：我从来不认识你们，你们这些作恶的人，离开我去吧。”（太7:22-23）[59]
§120
Not all who profess His name and wear His badge are Christs. Many who have taught in My name, said Jesus, will be found wanting at last. Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? Andthen will I profess unto them, I never knew you: depart from Me, ye that work iniquity. {MB 145.3 }[59]
§121
有些人虽然错了，却自以为是对的。他们虽然称基督为主，并自诩是奉他的名行许多大事，但他们却是行恶的。“他们的口多显爱情，心却追随财利。”对于他们而言，那宣讲上帝圣言的人，就如“善于奏乐，声音幽雅之人所唱的雅歌，他们听你的话却不去行。”（结33:31-32）[60]
§122
There are persons who believe that they are right, when they are wrong. While claiming Christ as their Lord, and professedly doing great works in His name, they are workers of iniquity. With their mouth they show much love, but their heart goeth after their covetousness. He who declares Gods word is to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear Thy words, but they do them not. Ezekiel 33:31, 32. {MB 146.1 }[60]
§123
单单在口头上自称为门徒是毫无价值的。那在基督里拯救生灵的信心，并不像许多人所表达的那样，他们说：“只要相信，只要相信，你毋须遵守律法。”但是那不导致顺从的信仰乃是僭妄之举。使徒约翰说：“人若说我认识他，却不遵守他的诫命，便是说谎话的，真理也不在他心里了。”（约一2:4）但愿无人以为特殊的护佑，或神奇的表现，便可作为他们的工作或所倡导的理论之真实性的证明。人若轻浮地讲述上帝的圣言，并将自己的意见，感觉和活动置于神圣的标准之上，我们就可以知道他们里面并没有光。[61]
§124
A mere profession of discipleship is of no value. The faith in Christ which saves the soul is not what it is represented to be by many. Believe, believe, they say, and you need not keep the law. But a belief that does not lead to obedience is presumption. The apostle John says, He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him. 1 John 2:4. Let none cherish the idea that special providences or miraculous manifestations are to be the proof of the genuineness of their work or of the ideas they advocate. When persons will speak lightly of the word of God, and set their impressions, feelings, and exercises above the divine standard, we may know that they have no light in them. {MB 146.2 }[61]
§125
顺从乃是门徒的试金石。遵守诫命就证实了我们所声称的爱心之真诚性。当我们所接受的教义除灭心中的罪恶，洗净心灵的污秽，结出圣洁的果子时，我们便知道这就是上帝的真理了。当我们的生活中显出慈善、仁爱、怜恤、同情之时；当我们的心中具有行善的喜乐之时；当我们高举基督而不高举自我之时，我们就晓得我们所信的是正确的了。“我们若遵守他的诫命，就晓得是认识他。”（约一2:3）[62]
§126
Obedience is the test of discipleship. It is the keeping of the commandments that proves the sincerity of our professions of love. When the doctrine we accept kills sin in the heart, purifies the soul from defilement, bears fruit unto holiness, we may know that it is the truth of God. When benevolence, kindness,tenderheartedness, sympathy, are manifest in our lives; when the joy of right doing is in our hearts; when we exalt Christ, and not self, we may know that our faith is of the right order. Hereby we do know that we know Him, if we keep His commandments. 1 John 2:3. {MB 146.3 }[62]
§127
“房子总不倒塌，因为根基立在磐石上。”（太7:25）民众因基督的话语而深受感动。真理原则的神圣优美吸引了他们；而基督的严肃警告在他们听来，犹如鉴察人心之上帝的声音一般。他的话语打击了他们原有的概念和见解的根基；而要顺从他的教训，则需要他们在思想和行为的一切习惯上有所改变。如此，就免不了会和他们宗教界的教师们发生冲突，因为这会涉及推翻拉比们历代以来所建立的整个制度。因此，民众的心虽然都响应了他的话语，但只有少数人愿意接受他的话为人生的指南。[63]
§128
It fell not; for it was founded upon the rock. Matthew 7:25, R.V. The people had been deeply moved by the words of Christ. The divine beauty of the principles of truth attracted them; and Christs solemn warnings had come to them as the voice of the heart-searching God. His words had struck at the very root of their former ideas and opinions; to obey His teaching would require a change in all their habits of thought and action. It would bring them into collision with their religious teachers; for it would involve the overthrow of the whole structure which for generations the rabbis had been rearing. Therefore, while the hearts of the people responded to His words, few were ready to accept them as the guide of life. {MB 147.1 }[63]
§129
耶稣以一个例证来结束他在山上的宝训，非常生动地阐明了将他所说的话付诸实践的重要性。在拥挤于救主身旁的群众当中，有很多是终身在加利利海边度日的。当他们坐在山坡上倾听基督的话语时，可以望见许多的山谷与幽峡，就是山间的溪流所借以获得通往大海的道路。在夏季，这些溪流往往隐没不见，只留下了一片干涸而充满尘土的河床。但是当冬天的风暴袭击诸山的时候，河水就变成了汹涌猛烈的急流，有时更泛滥两岸，以其势不可挡的洪流将一切东西都冲去了。因此，农夫在草原上所建搭的茅屋，看起来似乎安全无虞，往往也被冲去了。但是在山上的高处，却有许多房屋建筑在磐石之上。在当地有些地方的房屋完全是用石头造成的，其中有许多竟能抵御千年以来暴风雨的袭击。这些房屋是经历许多辛劳和困难而建成的。它们的交通出入困难，坐落的地方也显然比不上草原那样美好动人。但它们却建基于磐石之上，无论风吹、水冲、或风暴的袭击都是徒然的。[64]
§130
Jesus ended His teaching on the mount with an illustration that presented with startling vividness the importance of putting in practice the words He had spoken. Among the crowds that thronged about the Saviour were many who had spent their lives about the Sea of Galilee. As they sat upon the hillside, listening to the words of Christ, they could see valleys and ravines through which the mountain streams found their way to the sea. In summer these streams oftenwholly disappeared, leaving only a dry and dusty channel. But when the wintry storms burst upon the hills, the rivers became fierce, raging torrents, at times overspreading the valleys and bearing everything away on their resistless flood. Often, then, the hovels reared by the peasants on the grassy plain, apparently beyond the reach of danger, were swept away. But high upon the hills were houses built upon the rock. In some parts of the land were dwellings built wholly of rock, and many of them had withstood the tempests of a thousand years. These houses were reared with toil and difficulty. They were not easy of access, and their location appeared less inviting than the grassy plain. But they were founded upon the rock, and wind and flood and tempest beat upon them in vain. {MB 147.2 }[64]
§131
耶稣说：凡接受我向你们所讲的话，并以此为他品格和人生之基础的人，就好比那把这些房屋盖在磐石上的人一样。几世纪以前，先知以赛亚曾写道：“我们上帝的话，必永远立定。”（赛40:8）而在登山施训多年以后，彼得引证以赛亚的这段话，并附加一句说：“所传给你们的福音就是这道。”（彼前1:25）上帝的道是我们这个世界所知的唯一坚定不拔之物。它是安全可靠的根基。耶稣说：“天地废去，我的话却不能废去。”（太24:35）[65]
§132
Like the builders of these houses on the rock, said Jesus, is he who shall receive the words that I have spoken to you, and make them the foundation of his character and life. Centuries before, the prophet Isaiah had written, The word of our God shall stand forever (Isaiah 40:8); and Peter, long after the Sermon on the Mount was given, quoting these words of Isaiah added, This is the word which by the gospel is preached unto you (1 Peter 1:25). The word of God is the only steadfast thing our world knows. It is the sure foundation. Heaven and earth shall pass away, said Jesus, but My words shall not pass away. Matthew 24:35. {MB 148.1 }[65]
§133
律法与上帝本性的伟大原理，都包含于基督在山上所施的宝训之中了。凡建立在这些宝训之上的人，就是建立在基督那万古磐石之上。我们领受这道，也就是领受基督。而且唯有如此领受他圣言的人，才是建立在他的身上。“因为那已经立好的根基，就是耶稣基督，此外没有人能立别的根基。”“因为在天下人间没有赐下别的名，我们可以靠着得救。”（林前3:11；徒4:12）基督，就是道，上帝的启示——他的圣德，他的律法，他的慈爱，他的生命之彰显——乃是我们可以在其上建立那存到永远之品格的唯一根基。[66]
§134
The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building uponChrist, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. Other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11. There is none other name under heaven, given among men, whereby we must be saved. Acts 4:12. Christ, the Word, the revelation of God,--the manifestation of His character, His law, His love, His life,--is the only foundation upon which we can build a character that will endure. {MB 148.2 }[66]
§135
我们借着顺从基督的道而建立在他身上。仅仅欣赏公义的人并不是义人，行义的人才是义人。圣洁并不是狂喜，而是将一切都献与上帝的效果，也就是遵行我们天父的旨意。当以色列民在应许之地的边境安营时，他们仅仅具有关于迦南的知识或吟唱迦南的诗歌，都是不够的。单是这一切都不能使他们享有那美地的葡萄园或橄榄林。他们唯有借着攻占那地，借着履行所指定的条件，借着运用对上帝所存活泼的信心，借着将他的诸般应许据为己有，同时并顺从他的训示，才能使那地真正的归于他们。[67]
§136
We build on Christ by obeying His word. It is not he who merely enjoys righteousness, that is righteous, but he who does righteousness. Holiness is not rapture; it is the result of surrendering all to God; it is doing the will of our heavenly Father. When the children of Israel were encamped on the borders of the Promised Land, it was not enough for them to have a knowledge of Canaan, or to sing the songs of Canaan. This alone would not bring them into possession of the vineyards and olive groves of the goodly land. They could make it theirs in truth only by occupation, by complying with the conditions, by exercising living faith in God, by appropriating His promises to themselves, while they obeyed His instruction. {MB 149.1 }[67]
§137
宗教乃在乎实行基督的话；这不是以行为去赢取上帝的恩宠，而是因为我们虽全然不配，却已领受了他爱的恩赐。基督命定人的得救，并不在乎口头上的宣称，乃在乎义行上所显示的信心。所期望于跟从基督之人的乃是行，而不单是言。品格的建立乃基于行为。“凡被上帝的灵引导的，都是上帝的儿子。”（罗18:14）上帝的儿子既不是那些心灵被圣灵所感动的人，也不是那些间或顺服圣灵能力的人，而是那些被圣灵引导的人。[68]
§138
Religion consists in doing the words of Christ; not doing to earn Gods favor, but because, all undeserving, we have received the gift of His love. Christ places the salvation of man, not upon profession merely, but upon faith that is made manifest in works of righteousness. Doing, not saying merely, is expected of the followers of Christ. It is through action that character is built. As many as are led by the Spiritof God, they are the sons of God. Romans 8:14. Not those whose hearts are touched by the Spirit, not those who now and then yield to its power, but they that are led by the Spirit, are the sons of God. {MB 149.2 }[68]
§139
你是否盼望作跟从基督的人，却不知道怎样入手呢？你是否处在黑暗当中，却不知道怎样寻找光明呢？当遵循你已有的光而行。要决心顺从你所知道的上帝的圣言。他的能力，他自己的生命，都在他的圣言之内。当你凭着信心而领受他的圣言时，他的圣言就必赋予你顺从的能力。当你注意你已有的亮光时，更大的亮光就必照临。这样，你便是建立在上帝的圣言上，而你的品格也必按基督圣德的样式而得以建立。[69]
§140
Do you desire to become a follower of Christ, yet know not how to begin? Are you in darkness and know not how to find the light? Follow the light you have. Set your heart to obey what you do know of the word of God. His power, His very life, dwells in His word. As you receive the word in faith, it will give you power to obey. As you give heed to the light you have, greater light will come. You are building on Gods word, and your character will be builded after the similitude of the character of Christ. {MB 150.1 }[69]
§141
那真正的根基——基督，乃是活石；他的生命已分赐与凡建立于他身上的人。“你们来主面前，也就像活石，被建造成为灵宫。”“各房靠他联络得合式，渐渐成为主的圣殿。”（彼前2:5；弗2:21）各块石头都与根基合而为一，因有共同的生命贯彻其中。任何风暴都不能倾覆这座建筑物：因为“分享上帝之生命的，必与他永远共存。”[70]
§142
Christ, the true foundation, is a living stone; His life is imparted to all that are built upon Him. Ye also, as living stones, are built up a spiritual house. Each several building, fitly framed together, groweth into a holy temple in the Lord. 1 Peter 2:5, R.V.; Ephesians 2:21, R.V. The stones became one with the foundation; for a common life dwells in all. That building no tempest can overthrow; for-- That which shares the life of God, With Him surviveth all. {MB 150.2 }[70]
§143
但是凡建造在上帝圣言之外其它根基上的建筑物，却都必倒塌。凡像基督时代的犹太人那样，在世人的理想和见解，在世人所发明的仪式和礼节，或在撇开基督的恩典而独自成就的事工之根基上建造的人，就无异是将其品格的建筑盖在流沙之上。试探的猛烈风暴必将其沙土的根基冲毁，只在时间的海岸上留下他的一所破屋而已。[71]
§144
But every building erected on other foundation than Gods word will fall. He who, like the Jews in Christs day, builds on the foundation of human ideas and opinions, of forms and ceremonies of mans invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptationwill sweep away the sandy foundation and leave his house a wreck on the shores of time. {MB 150.3 }[71]
§145
“所以主耶和华如此说：……我必以公平为准绳，以公义为线铊，冰雹必冲去谎言的避所，大水必漫过藏身之处。”（赛28:16-17）[72]
§146
Therefore thus saith the Lord God, . . . Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. Isaiah 28:16, 17. {MB 151.1 }[72]
§147
然而今日恩典仍在恳劝罪人。“主耶和华说：我指着我的永生起誓：我断不喜悦恶人死亡，唯喜悦恶人转离所行的道而活。以色列家啊，你们转回，转回吧，离开恶道，何必死亡呢？”（结33:11）那在今天向冥顽不悟之人说话的声音，也就是那位眺望他所爱的城邑而心中悲痛之主的声音：“耶路撒冷啊，耶路撒冷啊，你常杀害先知，又用石头打死那奉差遣到你这里来的人！我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意！看哪！你们的家成为荒场留给你们。”（路13:34-35）耶稣视耶路撒冷为拒绝并藐视他恩典之世界的表征。执迷不悟的心啊，他那时是为你而悲泣！但即使当耶稣在山上流泪的时候，耶路撒冷仍可能悔改而逃避它的厄运。上天的恩赐仍有少许时间等待着她接受。同样的，心灵啊，基督仍以慈爱的声音在向你说话：“看哪，我站在门外叩门，若有听见我声音就开门的，我要进到他那里去，我与他，他与我一同坐席。”“看哪，现在正是悦纳的时候，现在正是拯救的日子。”（启3:20；林后6:2）[73]
§148
But today mercy pleads with the sinner. As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die? Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate. Luke 13:34, 35, R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. Now is the accepted time; behold, now is the day of salvation. Revelation 3:20; 2 Corinthians 6:2.{MB 151.2 }[73]
§149
你这将希望寄托在自己身上的人，就是将房子盖在沙土之上。但要逃避那即将临到的毁灭，为时尚不太晚。当在风暴刮起之前，投奔那稳固的根基。“主耶和华如此说：看哪，我在锡安放一块石头作为根基，是试验过的石头，是稳固的根基，宝贵的房角石，信靠的人必不着急。”“地极的人都当仰望我，就必得救，因为我是上帝，再没有别神。”“你不要害怕，因为我与你同在，不要惊惶，因为我是你的上帝。我必坚固你。我必帮助你，我必用我公义的右手扶持你。”“你们必不蒙羞，也不抱愧,直到永世无尽。”（赛28:16；45:22；41:10；45:17）[74]
§150
You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste. Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else. Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness. Ye shall not be ashamed nor confounded world without end. Isaiah 28:16, R.V.; 45:22; 41:10; 45:17. {MB 152.1 }[74]