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Christ died, rose, revived.
基督死去，复活，重生。
Of the inference we will speak afterwards, and shew how these grounds enforce that inference, that he should be ‘Lord both of the dead and of the living.’
关于这个推论，我们将在后面讨论，并展示这些根据如何支持这个推论，即他应当是”死人和活人的主”。
‘Christ died.’
“基督死去。”
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- First of all, you must know that Christ died here as a public person, or else the inference were not good.
首先，你必须知道基督在此是作为公众人物而死，否则这个推论就不成立。
Christ took upon him the person of no man, but the nature; for this end, that he might be a public person.
基督并未取任何人的位格，而是取了人性；为的就是要成为一个公众人物。
If Christ had taken the person of any body, there had been two persons of Christ.
如果基督取了任何人的位格，就会有两个基督的位格。
He had died in one person and not in another.
他就会在一个位格中死去而不是在另一个位格中。
Now having the nature that is common to all men, and not the person of Peter or James, &c., when he died the person died in that nature wherein he might die;
现在他具有所有人共有的人性，而不是彼得或雅各等人的位格，当他死时，这位格是在他可以死去的那个本性中死去；
so when it is said, ‘Christ died,’ we must consider Christ as a public person, not taking the particular person of any man, but the general nature of man into union with the second person.
所以当说”基督死了”时，我们必须将基督视为公众人物，不是取了任何人的特定位格，而是将普遍的人性与第二位格联合。
Christ died as a public person.
基督是作为公众人物而死。
- Secondly, Christ died as the ‘second Adam.’
其次，基督是作为”第二个亚当”而死。
The spring of all misery and death was from the ‘first Adam,’ but the ‘second Adam’ was a quickening Spirit, 1 Cor. 15:45.
一切苦难和死亡的源头来自”第一个亚当”，但”第二个亚当”是叫人活的灵，哥林多前书15:45。
He died as a public person, and the ‘second Adam.’
他是作为公众人物和”第二个亚当”而死。
We must know, moreover, that he died as the great High Priest of the church, offering to God the Father a sacrifice that made him Lord over all, as we shall see after.
此外，我们必须知道，他是作为教会的大祭司而死，向父神献上使他成为万有之主的祭，正如我们将要看到的。
He died as a priest, as indeed he that was foresignified by all the sacrifices and priests.
他是作为祭司而死，实际上他就是所有祭物和祭司所预表的那一位。
He was both priest and sacrifice: Heb. 9:14, ‘By the eternal Spirit, the Godhead, he offered himself to his Father.’
他既是祭司又是祭物：希伯来书9:14，”借着永远的灵，就是神性，他将自己献给了父。”
- Again, He died a voluntary death, for else he had not died in obedience.
再者，他死得自愿，否则他就不是出于顺服而死。
His death was violent in regard of them that forced it, but it was voluntary in regard of them that he offered himself for, as a sweet sacrifice to his Father.
就那些强迫他的人而言，他的死是暴力的；但就那些他为之献上自己的人而言，他的死是自愿的，如同向天父献上的馨香之祭。
That voluntariness made his death a sweet sacrifice; for whatsoever the Father did to him, he joined with the Father in it.
这种自愿使他的死成为馨香的祭；因为无论天父对他做什么，他都与天父同心。
The Father gave him; he gave himself.
天父赐下了他；他也献上了自己。
The Father appointed him to be so and so; and he joined with the Father in all things.
天父命定他如此这般；他在一切事上都与天父同行。
‘No man takes away my life from me,’ saith he himself, John 10:18.
“没有人夺去我的生命，”他自己如此说道，约翰福音10:18。
It was a voluntary death in regard of his freedom; nay, he thirsted after it, as you have it in the Gospel.
就他的自由而言，这是一个自愿的死；不，他渴望这死，正如福音书中所记载的。
He longed after it, upon high considerations, howsoever in a lower consideration, as it was a tormenting thing and a bitter cup, he had a desire that it might pass; but it was upon lower respects.
他因着崇高的考虑而渴望它，然而在较低层面的考虑上，因为这是一件痛苦的事和一个苦杯，他希望这杯可以离开；但这只是基于次要的考虑。
Upon higher respects, the will of his Father and the salvation of mankind, he thirsted to drink of that cup.
在更高的考虑上，为了天父的旨意和人类的救恩，他渴望喝这杯。
A man may will and nill the same thing upon presenting different objects and respects, and reasons.
人在面对不同的对象、方面和理由时，可能对同一件事既愿意又不愿意。
That which a man may decline, as we say, in this respect, looking to a particular end, that a man may desire, looking to a higher end; because man is framed so to yield to the stronger reason alway.
就如我们所说，人在看到某个特定目的时可能会拒绝的事，在看到更高的目的时可能会渴望；因为人天生就会屈服于更强的理由。
Thereupon that is no objection, ‘he seemed sometime a little unwilling.’
因此，”他有时似乎有点不愿意”这一说法并不构成反对理由。
It was looking upon something presented to him that made him in that respect unwilling; but looking upon other respects he gave himself willingly; the Father and he joined together.
是看到摆在他面前的某些事使他在那方面不愿意；但看到其他方面时，他就甘心情愿地献上自己；天父与他联合在一起。
And therefore by the way, when they talk of the active and passive obedience, there was action in all his passion’; chiefly in his passion there was action;
因此顺便说一下，当他们谈论主动服从和被动服从时，在他所有的受难中都有行动；主要是在他的受难中有行动；
for if it had been mere suffering without voluntary obedience, what obedience had that been?
如果仅仅是没有自愿服从的受苦，那还算什么服从呢？
A beast may so suffer, but against his will; but his voluntary obedience was the chief in all his passion.
野兽也可能这样受苦，但那是违背它的意愿的；但他的自愿服从才是他所有受难中最重要的。
‘He humbled himself to the death of the cross,’ as it is Phil. 2:8.
“他自己卑微，以至于死，且死在十字架上，”正如腓立比书2:8所说。
- Yet further, as he died voluntary, so he died as our surety.
- 更进一步说，正如他自愿而死，他也作为我们的担保而死。
Therefore he died a ‘cursed death’ due to us.
因此他死了一个本该属于我们的”被诅咒的死”。
‘He was made a curse for us,’ Gal. 3:13, that he might remove the curse from us.
“他为我们成为咒诅，”加拉太书3:13说，为要将咒诅从我们身上挪去。
These and such like conclusions must be observed in this, that the apostle saith, ‘To this end Christ died,’ because we shall have use of them afterwards.
这些以及类似的结论都必须在使徒所说的”基督为此而死”中被注意到，因为我们之后会用到它们。
Here we might stay and admire,† that life should die! that glory should become shame for us! and that he that is the author of all blessing should become a curse!
在此我们不禁驻足惊叹，生命竟要死亡！荣耀竟要为我们成为羞辱！那赐福的源头竟要成为咒诅！
Indeed, it is a great mystery that Christ, being God, should stoop so low that he could join together the infinite majesty of God, and that low degree of abasement, that he might condescend unto.
确实，这是一个重大的奥秘，基督作为上帝，竟降卑至此，能将上帝无限的威严与如此低微的卑贱结合在一起，以至于他愿意如此屈就。
Domine quo descendis, &c.: Lord, how far goest thou?
主啊，你要降卑到何等地步？
He could not go lower and be God.
他不能再降卑了而仍然是上帝。
God, to shew his love to us, shewed himself God in this, that he could be God and go so low as to die; and not only to die, but to die a shameful and cursed death for us.
上帝为显明他对我们的爱，在此显明他是上帝，因他能既是上帝又能降卑至死；不仅要死，还要为我们死一个羞辱和被诅咒的死。
But I pass to the particulars.
但我要进入细节了。