A Discourse of the Cleansing Virtue of Christ’s Blood论基督宝血的洁净功效

And the blood of Jesus Christ, his Son, cleanseth us from all sin. 1 John 1. 7.

他儿子耶稣的血也洗净我们一切的罪。约翰一书1章7节

The apostle, in the beginning of the chapter, puts the saints to whom he writes in mind of the Gospel he had writ, wherein he had declared to them that Word of life which had been with the Father, and was manifested to the world, and which he now declares again, that they might have a fellowship with the apostles in the truth, and not with the false teachers in their errors; and for an incentive, assures them that the fellowship of those that kept the truth as it is in Jesus was with the Father and with the Son: ver. 3, 1 That which we have seen and heard declare we unto you, that you also may have fellowship with us; and truly our fellowship is with the Father, and with his Son, Jesus Christ: with the Father, as the source and spring of eternal life and happiness; with the Son, as mediator, who has opened the way to us, removed the bars, and given us an access to and a communion with the Father.

使徒在本章开头，提醒他所写信的圣徒们，要记念他所写的福音，其中他向他们宣告了那生命之道，这道本与父同在，并向世界显明出来，他现在再次宣告这道，使他们可以在真理上与使徒们有交通，而不是与假教师在错谬中有交通；作为激励，他向他们保证，那些持守在耶稣里真理之人的交通是与父并与子同在的：第3节，”我们将所看见、所听见的传给你们，使你们与我们相交。我们乃是与父并祂儿子耶稣基督相交的”：与父相交，因为祂是永生和幸福的源头和泉源；与子相交，因为祂是中保，为我们开了道路，除去了障碍，赐给我们进到父面前并与父交通的通路。

For by sin we were alienated from God, our sin had caused justice to lock up the gates of paradise, and forbid such guilty and polluted offenders to approach to the pure majesty of God.

因为我们因罪与神疏远，我们的罪使公义关闭了乐园的门，禁止这样有罪和被玷污的罪犯接近神纯洁的威严。

The apostle, to encourage them to cleave to the gospel, proposes to them a fellowship with God by the means of Jesus Christ, his Son and our Mediator, as the chief happiness and felicity of man, and that which can only afford them a full and complete joy.

使徒为了鼓励他们持守福音，向他们提出通过神的儿子耶稣基督这位我们的中保与神相交，这是人类的至高幸福和福分，也是唯一能给他们带来完全和完备喜乐的。

And afterwards, ver. 5, 1 ‘This then is the message which we have heard of him, and declare unto you, that God is light, and in him there is no darkness at all;’ he prescribes to them the means whereby they may keep up a communion with God, which he infers from the transcendent excellency of the divine nature, who is light: light, in regard of the clearness of his knowledge; light, in regard of his unstained purity, not tainted with the least spot or dust of evil, not having anything unworthy in his nature, nor doing anything unbecoming in his actions.

随后，在第5节，”神就是光，在祂毫无黑暗。这是我们从主所听见、又报给你们的信息”，他向他们规定了保持与神交通的方法，这是从神性的超越卓越中推断出来的，神就是光：就祂知识的清晰而言，祂是光；就祂无瑕的纯洁而言，祂是光，没有被丝毫邪恶的污点或尘埃所玷污，在祂的本性中没有任何不配的，在祂的行为中也没有任何不当的。

If, therefore, our conversations be in darkness., if we wallow in the mire of any untamed, unmortified lust, what soever our evangelical professions may be, or howsoever we may fancy ourselves entered into a fellowship with the Father by the means of the mediator, it is but a lying imagination; for how can there be a communion between two natures so different, between light and darkness, purity and impurity, heaven and hell, God and the devil?

因此，如果我们的行为在黑暗中，如果我们沉溺在任何未被制服、未被治死的情欲泥沼中，无论我们的福音信仰告白是什么，或者无论我们如何幻想自己通过中保进入了与父的交通，这都不过是虚假的想象；因为两个如此不同的本性之间怎么可能有交通呢，光明与黑暗之间，纯洁与不洁之间，天堂与地狱之间，神与魔鬼之间？

But if our conversation be agreeable to gospel precepts, we have then a fellowship with him: ver. 7, ‘if we walk in the light, as he is in the light, we have fellowship one with another,’ i.e. God has a fellowship with us in affection and delight, and we have a fellowship with God in salvation and happiness; God gives himself to us, and we give ourselves to God.

但如果我们的行为符合福音的教训，我们就与祂有交通：第7节，”我们若在光明中行，如同神在光明中，就彼此相交”，即神在慈爱和喜悦中与我们有交通，我们在救恩和幸福中与神有交通；神将祂自己赐给我们，我们将自己献给神。

He bestows grace and pardon on us, and we resign up our hearts and affections to him.

祂将恩典和赦免赐给我们，我们将心灵和情感献给祂。

And this is a certain proof that we are interested in the expiatory virtue of the blood of Christ.

这是我们在基督宝血赎罪功德中有份的确凿证据。

Or else those latter words may be a prevention of an objection which might result from the apprehension of the relies of corruption in the best man in this life.

或者，这些后面的话可能是为了预防一个异议，这异议可能来自对今生最好的人身上仍存残余败坏的忧虑。

Since God is infinitely pure light, without darkness, and we have so much darkness mixed with our best light, we must for ever despair of having any fellowship with God; the infinite distance, by reason of our indwelling corruption, will put us out of all hopes of ever attaining such a sovereign felicity.

既然神是无限纯洁的光，毫无黑暗，而我们的最好光明中还掺杂着如此多的黑暗，我们就必须永远绝望于与神有任何交通；因为我们内住的败坏所造成的无限距离，将使我们失去获得如此至高福分的一切盼望。

But this reply is prevented by this clause of the apostle: ‘And the blood of Jesus Christ, his Son, cleanseth us from all sin.’

但这个回答被使徒的这句话阻止了：”祂儿子耶稣的血也洗净我们一切的罪。”

Let not the sense of your daily infirmities animate any desponding fears.

不要让你们日常软弱的感觉激起任何沮丧的恐惧。

If you square your hearts and lives in all sincerity according to the gospel rule, there is a provision made for your security in the blood of Christ.

如果你们以全部的真诚按照福音的准则端正你们的心灵和生活，在基督的宝血中已经为你们的安全作了预备。

God will wipe off the guilt of your defects by the virtue of that precious blood which has been shed for your reparation.

神将借着那为你们的修复而流出的宝血的功德，除去你们缺陷的罪咎。

The apostle here supposes remainders of sin in those that have the privilege of walking with God, and interest in the blessings of the covenant.

使徒在这里假定那些有与神同行特权和在圣约祝福中有份的人身上仍有罪的残余。

The blood of Jesus Christ.

耶稣基督的宝血。

By this is meant the last act in the tragedy of his life, his blood being the ransom of our souls, the price of our redemption, and the expiation of our sin.

这是指祂生命受苦历程中的最后行动，祂的宝血是我们灵魂的赎价，是我们救赎的代价，是我们罪的赎罪祭。

The shedding his blood was the highest and most excellent part of his obedience, Philip. ii. 8, His whole life was a continual suffering, but his death was the top and complement of his obedience, for in that he manifested the greatest love to God and the highest charity to man.

流出祂的宝血是祂顺服中最高和最卓越的部分，腓立比书二章8节，祂的整个生命是持续的受苦，但祂的死是祂顺服的顶峰和完成，因为在其中祂向神显明了最大的爱，向人显明了最高的慈爱。

The expiatory sacrifices under the law were always bloody, death was to be endured for sin, and blood was the life of the creature; the blood or death of Christ is the cause of our justification.

律法之下的赎罪祭总是流血的，死亡是为罪所要承受的，血是生物的生命；基督的宝血或死亡是我们称义的原因。

His Son.

祂的儿子。

His sonship makes his blood valuable.

祂的儿子身份使祂的宝血宝贵。

It is blood, and so agreeable to the law in the penalty; it is the blood of the Son of God, and therefore acceptable to the lawgiver in its value.

这是血，因此在刑罚上符合律法；这是神儿子的血，因此在价值上为立法者所悦纳。

Though it was the blood of the humanity, yet the merit of it was derived from the divinity.

虽然这是人性的血，然而其功德是从神性而来的。

It is not his blood as he was the son of the virgin, but his blood as he was the Son of God, which had this sovereign virtue.

不是祂作为童女之子的血，而是祂作为神儿子的血，才有这至高的功德。

It is no wonder, therefore, that it should have such a mighty efficacy to cleanse the believers in it, in all ages of the world, from such vast heaps of guilt, since it is the blood of Christ, who was God; and valuable, not so much for the greatness of the punishment whereby it was shed, as the dignity of the person from whom it flowed.

因此，这血有如此大能的功效，能洁净世上各个时代信靠它的人脱离如此巨大的罪咎堆积，这并不奇怪，因为这是基督的血，祂就是神；其宝贵，不是因为流出这血的刑罚之大，而是因为流出这血之人的尊贵。

One Son of God weighs more than millions of worlds of angels.

神的一个儿子比千万世界的天使更有分量。

Cleanseth.

洁净。

Cleansing and purging are terms used in Scripture for justifying as well as sanctifying.

洁净和洗净是圣经中用来表示称义和成圣的术语。

The apostle interprets washing of both those acts: 1 Cor. vi. 11, ‘But you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God.’

使徒解释洗净包含这两个行动：哥林多前书六章11节，”但如今你们奉主耶稣基督的名，并借着我们神的灵，已经洗净，成圣，称义了。”

The latter words are exegetical of the former; they both are the fruits of the merit of the blood of Christ.

后面的话是对前面的解释；它们都是基督宝血功德的果实。

The one is the act of the Father as a judge appeased by that blood, the other the act of the Spirit as a sanctifier purchased by that blood.

一个是父作为被那血平息的审判者的行动，另一个是圣灵作为被那血买赎的成圣者的行动。

And so the ‘washing of us in the blood of Christ,’ spoken of Rev. i. 5, is to be understood of justification.

因此，启示录一章5节所说的”用祂的血洗净我们”，是要理解为称义。

Sanctification is expressed, ver. 6, by ‘making us kings and priests to God,’ giving us royal and holy natures, to offer up spiritual sacrifices unto God; and several times the word “chafar”, which signifies to expiate, appease, is translated to sanctify, Exod. xxix. 33, 36, and to cleanse, ver. 37; and a word that signifies cleansing is sometimes put for justifying, as in the third commandment, Exod. xx. 7, ‘The Lord will not hold him guiltless that takes his name in vain,’ “lo yenakeh”, will not cleanse or purge them.

成圣在第6节表达为”使我们成为王室，作祂父神的祭司”，赐给我们君王和圣洁的本性，向神献上属灵的祭物；多次”chafar”这个词，意思是赎罪、平息，被翻译为成圣，出埃及记二十九章33、36节，和洁净，第37节；表示洁净的词有时用来表示称义，如在第三条诫命中，出埃及记二十章7节，”妄称耶和华你神名的，耶和华必不以他为无罪”，”lo yenakeh”，不会洁净或洗净他们。

But it must be understood of cleansing from guilt, because it refers to the penalty of the law.

但必须理解为从罪咎中洁净，因为它涉及律法的刑罚。

It is here used in this sense; it is spoken to them that are sanctified and have a fellowship with God, that if they walk in the light, God will impute to them the blood of his Son for their absolution from the guilt of all their infirmities.

在这里是在这个意义上使用的；这是对那些已经成圣并与神有交通的人说的，如果他们在光中行走，神将祂儿子的血归算给他们，使他们从一切软弱的罪咎中得到赦免。

The blood of Christ cleanseth.

基督的宝血洁净。

1. It has a virtue to cleanse.
2. 它有洁净的功德。

It does not actually cleanse all, but only those that believe.

它实际上不洁净所有人，只洁净那些相信的人。

Nor does it cleanse them from new sins, but upon renewed acts of faith.

它也不会洁净他们脱离新的罪，而是在重新的信心行动上。

There is a sufficiency in it to cleanse all, and there is an efficacy in it to cleanse those that have recourse to it.

它有洁净所有人的充分性，它有洁净那些求助于它的人的功效。

As when we say a medicine purges such a humour, we understand it of the virtue and quality of the medicine, not that it purges unless it be taken in, or otherwise applied to the distempered person.

正如我们说一种药物清除某种体液时，我们理解的是药物的功德和性质，而不是说它会清除，除非被服用或以其他方式应用于患病的人。

2. The blood of Christ cleanseth, not has cleansed, or shall cleanse.
3. 基督的宝血洁净，不是已经洁净，或将要洁净。

This notes a continued act.

这表明一个持续的行动。

There is a perpetual pleading of it for us, a continual flowing of it to us.

有它为我们的永恒代求，有它向我们的持续流淌。

It is a fountain set open for sin, Zech. xiii. 1.

它是为罪开启的泉源，撒迦利亚书十三章1节。

There is a constant streaming of virtue from this blood, as there is of corruption from our nature.

有功德从这血中不断流出，正如败坏从我们的本性中不断流出一样。

It was shed but once, it is applied often, and the virtue of it is as durable as the person whose blood it is.

它只流出一次，却常常被应用，它的功德如同这血所属之人一样持久。

3. The blood of Christ cleanseth.
4. 基督的宝血洁净。

The apostle joins nothing with this blood.

使徒没有将任何东西与这血联合。

It has the sole and the sovereign virtue.

它有独一和至上的功德。

There is no need of tainted merits, unbloody sacrifices, and terrifying purgatories.

不需要被玷污的功德，不流血的祭物，和可怕的炼狱。

The whole of cleansing is ascribed to this blood, not anything to our own righteousness or works.

整个洁净都归于这血，不是归于我们自己的义或行为。

It admits no partner with it, not the blood of martyrs nor the intercessions of saints.

它不接受任何伙伴，不是殉道者的血，也不是圣徒的代求。

4. The blood of Christ cleanseth us from all sin.
5. 基督的宝血洁净我们脱离一切罪。

It is an universal remedy.

它是普世的救治。

Whatsoever has the nature of sin, sins against the law and sins against the gospel.

凡有罪的本质的，违背律法的罪和违背福音的罪。

It absolves from the guilt of sin, and shelters from the wrath of God.

它免除罪的罪咎，并庇护脱离神的忿怒。

The distinction of venial and mortal sins has no footing here; no sin but is mortal without it, no sin so venial but needs it.

可恕之罪和不可恕之罪的区别在这里没有立足之地；没有它，没有罪不是致命的，没有罪轻微到不需要它。

This blood purges not some sort of sins, and leaves the rest to be expiated by a purgatory fire.

这血不是洁净某些罪，而让其余的由炼狱之火来赎罪。

This expression of the apostle, of all sin, is water enough to quench all the flames of purgatory that Rome has kindled; what sins are not expiated by it are left not to a temporary, but an eternal death; not to a refining, but a consuming fire.

使徒这个表达，一切罪，是足够扑灭罗马点燃的所有炼狱火焰的水；没有被它赎罪的罪不是留给暂时的，而是永恒的死亡；不是留给精炼的，而是焚烧的火。

So that we see these words are an antidote against fears arising by reason of our infirmities, a cordial against faintings, an encouragement to a holy walk with God.

因此我们看到这些话是对抗因我们软弱而产生的恐惧的解药，是对抗昏厥的强心剂，是与神圣洁同行的鼓励。

It is a short but a full panegyric of the virtue of the blood of Christ.

这是对基督宝血功德的简短但完整的颂词。

1. In regard of the effect, cleansing.
2. 关于效果，洁净。
3. In regard of the cause of its efficacy.
4. 关于其功效的原因。

It is the blood of Jesus, a saviour; the blood of Christ, one appointed, anointed by God to be a Jesus; the blood of the Son of God, of one in a special relation to the Father, as his only begotten, beloved Son.

这是耶稣的血，一位救主；基督的血，一位被指定、被神膏立为耶稣的；神儿子的血，一位与父有特殊关系的，作为祂的独生爱子。

3. In regard of the extensiveness of it, all sin.
4. 关于其广泛性，一切罪。

No guilt so high but it can master, no stain so deep but it can purge; being the blood of the Son of God, and therefore of infinite virtue, it has as much force to demolish mountains of guilt as level mole-hills of iniquity.

没有罪咎如此之高以至于它不能制服，没有污点如此之深以至于它不能洁净；作为神儿子的血，因此有无限的功德，它有同样的力量能摧毁罪咎的山岭如同夷平罪恶的小土丘。

The words are a plain doctrine in themselves:

这些话本身就是一个明白的教义：

Doct.

教义。

The blood of Christ has a perpetual virtue, and does actually and perfectly cleanse believers from all guilt.

基督的宝血有永恒的功德，并且实际上和完全地洁净信徒脱离一切罪咎。

This blood is the expiation of our sin and the unlocking our chains, the price of our liberty and of the purity of our souls.

这血是我们罪的赎罪祭和解开我们锁链的钥匙，是我们自由和灵魂纯洁的代价。

The redemption we have through it is expressly called the forgiveness of sin, Eph. i. 7, ‘In whom we have redemption through his blood, the forgiveness of sin,’ – by a metonymy of the effect for the cause; remission was an act of redemption.

我们通过它所得的救赎明确地被称为罪的赦免，以弗所书一章7节，”我们借这爱子的血得蒙救赎，过犯得以赦免”——这是以果代因的转喻；赦免是救赎的一个行动。

When the apostle, Heb. x. 14, tells, ‘That by one offering he has for ever perfected them that are sanctified,’ he places this perfection in the remission of sin, ver. 17, 18.

当使徒在希伯来书十章14节说，”因为祂一次献祭，便叫那得以成圣的人永远完全”时，他将这完全放在罪的赦免上，第17、18节。

He did in the offering himself so transact our affairs, and settle our concerns with God, that there was no need of any other offerings to eke it out or patch it up.

祂在献上自己时如此处理了我们的事务，并解决了我们与神的关切，以至于不需要任何其他的献祭来补充或修补它。

As the blood of the typical sacrifices purified from ceremonial, so the blood of the anti-typical offering purifies from moral uncleanness.

正如预表性祭物的血洁净礼仪上的不洁，照样反预表献祭的血洁净道德上的不洁。

The Scripture places remission wholly in this blood of the Redeemer.

圣经将赦免完全置于这救赎主的血中。

When Christ makes his will and institutes his supper, he commends this as our righteousness: Mat. xxvi. 28, ‘This is my blood of the New Testament, which is shed for many for the remission of sins,’ according to the title and end given it in the prophet, Zech. ix. 11.

当基督立祂的遗嘱并设立祂的晚餐时，祂称赞这为我们的义：马太福音二十六章28节，”因为这是我立约的血，为多人流出来，使罪得赦”，这是按照先知在撒迦利亚书九章11节所给的名称和目的。

‘By this blood of the covenant the prisoners are delivered from the pit of corruption, wherein there was no water; no water to quench our thirst, no water to cleanse our souls, but mud and mire to defile them.

“因这立约的血，将你中间被掳而囚的人从无水的坑中释放出来；没有水解我们的渴，没有水洁净我们的灵魂，只有泥浆和污泥玷污它们。

This was the design of his death, as himself speaks: Luke xxiv. 46, 47, ‘That repentance and remission of sins should be preached in his name amongst all nations.’

这是祂死的目的，正如祂自己所说：路加福音二十四章46、47节，”并且人要奉祂的名传悔改、赦罪的道，从耶路撒冷起直传到万邦。”

And Peter, in his discourse at Cornelius his house, comprises in this the intent of the whole Scripture: ‘To him give all the prophets witness, that through his name whosoever believes in him shall receive remission of sins,’ Acts x. 43.

彼得在哥尼流家中的讲道里，将整本圣经的意图包含在这里：”众先知也为祂作见证说：’凡信祂的人必因祂的名得蒙赦罪。'”使徒行传十章43节。

As this was the justifying blood in the time of the prophets, so it will be the justifying blood to the end of the world.

正如这在先知时代是称义的血，照样它将是称义的血直到世界的末了。

By this blood only the robes of any are made white, Rev. vii. 14; by this blood the accuser of the brethren is overcome and cast in his suit, Rev. xii. 10, 11.

唯有借着这血，任何人的衣袍才得以洁白，启示录七章14节；借着这血，那控告弟兄的被胜过并在他的诉讼中被击败，启示录十二章10、11节。

The maintaining of justification by this blood seems to be the great contest between the true church and the anti-Christian state.

坚持借着这血称义似乎是真教会与敌基督国度之间的大争战。

(1.) The blood of Christ is to be considered morally in this act.

(1.) 基督的宝血在这个行动中要从道德上来考虑。

The natural end of blood in the veins is a reparation of the substance of the body by a conversion of the blood into it.

血管中血液的自然目的是通过将血液转化为身体实质来修复身体的实质。

And the proper use of blood is not to cleanse, for it defiles and bespots anything whereon it is dropped; but morally considered, as the shedding of blood implies loss of life and punishment for a crime, so blood is an expiation of the crime, and a satisfaction to the law for the offence committed against it.

血液的正当用途不是洁净，因为它玷污并弄脏任何滴到的东西；但从道德上考虑，由于流血意味着失去生命和对罪行的刑罚，所以血液是对罪行的赎罪，是对违犯律法之罪行向律法的满足。

As the shedding innocent blood does morally pollute a land, so the shedding the blood of the malefactor and murderer does morally cleanse a land: Numb. xxxv. 33, ‘Blood defiles the land, and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it’.

正如流无辜人的血在道德上玷污一块土地，照样流恶人和凶手的血在道德上洁净一块土地：民数记三十五章33节，”血污秽地，若有在地上流人血的，非流那杀人者的血，那地就不得洁净。”

Had not this blood of Christ been shed, our sins had not been pardoned, our souls had not been secured, our chains had continued, and our terrors had been increased; the strokes of justice bad been felt, and the face of mercy had been veiled; we had wholly been the vassals of the one, and foreigners to the other.

若基督的这血没有流出，我们的罪就不会被赦免，我们的灵魂就不会得到保障，我们的锁链就会继续，我们的恐惧就会增加；公义的击打就会被感受到，怜悯的面容就会被遮盖；我们就完全成为前者的奴仆，成为后者的外人。

(2.) The cleansing is to be doubly considered.

(2.) 洁净要双重考虑。

There is a cleansing from guilt, and a cleansing from filth, both are the fruits of this blood: the guilt is removed by remission, the filth by purification.

有从罪咎的洁净，和从污秽的洁净，两者都是这血的果实：罪咎通过赦免被除去，污秽通过洁净被除去。

Christ does both: he cleanses us from our guilt as he is our righteousness, from our spot as he is our sanctification; for he is both to us, 1 Cor. i. 80, the one upon the account of his merit, the other by his efficacy, which he exerts by his Spirit.

基督两样都做：祂作为我们的义洁净我们脱离罪咎，作为我们的成圣洁净我们脱离污点；因为祂对我们两样都是，哥林多前书一章30节，一个是基于祂的功德，另一个是通过祂的功效，这功效祂通过祂的灵发挥出来。

The proper intendment of the blood of Christ was to take off the curse of the law, and free us from our guilt; the washing off our stains is the proper work of the Spirit, upon that account signified to us by water in the prophets.

基督宝血的正当意图是除去律法的咒诅，释放我们脱离罪咎；洗去我们污点是圣灵的正当工作，基于这个缘故在先知书中用水向我们表明。

The blood and water flowing from the side of Christ upon the cross were distinct, John xix. 34, 35, as appears by the great seriousness wherewith John affirms the relation: ‘He that saw it bare record, and his record is true, and he knows that he saith true.’

从十字架上基督肋旁流出的血和水是分开的，约翰福音十九章34、35节，这从约翰肯定这记录的极大严肃性可以看出：”看见这事的那人就作见证，他的见证也是真的，并且他知道自己所说的是真的。”

These two liquors flowed from his side distinctly, and do not mingle in their streams; and this seems to be so disposed by the providence of God, to signify that from the death of Christ there flow two sorts of benefits of a different nature, and which ought to be differently considered; viz., sanctification, represented by water destined to washing; and justification, which arises from satisfaction, represented by the blood shed for remission of sin.

这两种液体分别从祂肋旁流出，在它们的流淌中不相混合；这似乎是神的护理如此安排，表明从基督的死流出两种不同性质的益处，应该分别考虑；即成圣，由注定用于洗涤的水所代表；和称义，由为赦罪而流的血所代表，这来自满足。

These both spring up from the death of Christ, yet they belong to two distinct offices of Christ.

这两者都从基督的死而涌出，然而它们属于基督两个不同的职分。

He justifies us as a surety, a sacrifice by suffering, as a priest by merit; but be sanctifies us as a king, by sending his Spirit to work efficaciously in our hearts.

祂作为保证人称义我们，通过受苦作祭物，作祭司通过功德；但祂作为君王成圣我们，差遣祂的灵有效地在我们心中做工。

When we consider the blood of Christ, we consider Christ as a sacrifice; and sacrifices were called purifications, kaqarmata, not in regard of washing away the filth, but expiating the guilt of sin; yet indeed the justifying virtue of this blood is never exerted without a sanctifying virtue accompanying it.

当我们思考基督的宝血时，我们将基督视为祭物；祭物被称为洁净祭kaqarmata，不是关于洗去污秽，而是赎除罪的罪咎；然而实际上这血的称义功德从不在没有成圣功德伴随的情况下发挥作用。

As blood and water flowed out of the side of Christ together, so blood and water flow into the heart of a sinner together.

正如血和水一同从基督肋旁流出，照样血和水一同流入罪人的心中。

The typical blood of the covenant, when sprinkled by Moses upon he book and people, was mixed with water, Heb. ix. 19, 20, to signify that holiness, signified by water, accompanies the application of propitiation, signified by blood.

当摩西将预表性的立约之血洒在书和百姓身上时，是与水混合的，希伯来书九章19、20节，表明由水所表示的圣洁伴随着由血所表示的挽回祭的应用。

All the force of sin consisted in condemnation, to which it had subjected men as it was a transgression of the law, and in conjunction therewith it had defiled the soul as it was loathsome, and filthy.

罪的全部力量在于定罪，作为对律法的违犯，它使人受到定罪，与此同时它玷污了灵魂，因为它是可憎和污秽的。

Now Christ shed his blood to make an expiation of sin, and sent his Spirit to make a destruction of sin.

现在基督流出祂的血来赎除罪，差遣祂的灵来毁灭罪。

By virtue of his death there is no condemnation for sin, Rom. viii. 1, 3; by virtue of the grace of his Spirit there is no dominion of sin. Rom. vi. 4, 14.

凭着祂死的功德，罪就不定罪了，罗马书八章1、3节；凭着祂圣灵的恩典，罪就没有权势了，罗马书六章4、14节。

(3.) This cleansing from guilt may be considered as meritorious or applicative.

(3.) 这从罪咎的洁净可以被视为功德性的或应用性的。

As the blood of Christ was offered to God, this purification was meritoriously wrought; as particularly pleaded for a person, it is actually wrought; as sprinkled upon the conscience, it is sensibly wrought.

当基督的宝血献给神时，这洁净是功德性地成就的；当特别为一个人代求时，它是实际地成就的；当洒在良心上时，它是可感知地成就的。

The first merits the removal of guilt, the second solicits it, the third ensures it; the one was wrought upon the cross, the other is acted upon his throne, and the third pronounced in the conscience.

第一个赢得了罪咎的除去，第二个恳求它，第三个确保它；一个在十字架上成就，另一个在祂的宝座上进行，第三个在良心中宣告。

The first is expressed, Rom. iii. 26, his blood rendered God propitious; the second, Heb. ix. 12, as he is entered into the holy of holies; the third, Heb. ix. 14, Christ justifies as a sacrifice in a way of merit; and when this is pleaded, God justifies as a judge in a way of authority.

第一个表达在罗马书三章26节，祂的血使神施恩；第二个在希伯来书九章12节，因为祂进入了至圣所；第三个在希伯来书九章14节，基督作为祭物以功德的方式称义；当这被代求时，神作为审判者以权威的方式称义。

Christ laid the foundation of a discharge from all guilt upon the cross, and procures an actual discharge upon the first look of a sincere faith towards him; and when this blood is sprinkled upon the conscience, it ‘purgeth it from dead works,’ Heb, ix. 14, from the guilt of death we contracted by sinful works, and from the sentence of death which the law pronounced by reason of those works, that thereby we may have a liberty to appear before God, and be fit to serve him.

基督在十字架上奠定了从一切罪咎中释放的根基，并在真诚信心第一次仰望祂时获得实际的释放；当这血洒在良心上时，它”洁净你们的心，除去你们的死行”，希伯来书九章14节，从我们因罪恶行为而招致的死亡罪咎中，从律法因那些行为而宣告的死刑中，使我们因此可以有自由来到神面前，适合服事祂。

The sprinkling the tabernacle and the vessels of the sanctuary, and the person officiating in it, was the applying of the propitiation made by the sacrifice to those things for the special consecration of them unto God.

洒圣幕和圣所的器皿，以及在其中供职的人，是将祭物所作的挽回祭应用到那些事物上，为了将它们特别献给神。

No blood was sprinkled but the blood of the victim, solemnly offered unto God upon the altar, according to his own appointment; no blood applied to the conscience can cleanse it but the blood of this great sacrifice, which is peculiarly called ‘the blood of sprinkling,’ as it is the blood of the covenant, Heb. xii. 24.

没有血被洒，除了祭牲的血，按照祂自己的指定庄严地献给神在祭坛上；没有血应用到良心上能洁净它，除了这大祭物的血，它特别被称为”所洒的血”，因为它是立约的血，希伯来书十二章24节。

The virtue of it conveyed as sprinkled is from the propitiation it made as shed.

它作为洒血所传达的功德来自它作为流血所作的挽回祭。

A not guilty is entered into the court of God when this blood is pleaded, and a not guilty inscribed upon the roll of conscience when this blood is sprinkled.

当这血被代求时，无罪被记录在神的法庭上，当这血被洒时，无罪被写在良心的卷轴上。

It appeases God’s justice and quenches wrath.

它平息神的公义并熄灭忿怒。

As it is pleaded before his tribunal, it silences the accusations of sin; and quells tumults in a wrangling conscience, as it is sprinkled upon the soul.

当它在祂的审判台前被代求时，它使罪的控告静默；当它洒在灵魂上时，它平息争吵良心中的骚动。

2. The evidence of this truth well appears;-
3. 这真理的证据很好地显明；-

(1.) From the credit it had for the expiation and cleansing of guilt, before it was actually shed, and the reliance of believers in all ages on it.

(1.) 从它在实际流出之前就有的赎罪和洁净罪咎的信用，以及各个时代信徒对它的依靠。

The blood of Christ was applied from the foundation of the world, though it was not shed till the fullness of time.

基督的宝血从世界的根基就被应用，虽然它直到时候满足才流出。

They had the benefit of the promise of redemption before the accomplishment of the sacrifice for redemption.

他们在救赎祭物成就之前就有了救赎应许的益处。

The cleansing we have now is upon the account of the blood of Christ already shed; the cleansing they had then was upon the account of the blood of Christ in time to be shed: the one respects it as past, the other as future.

我们现在所有的洁净是基于基督已经流出的宝血；他们那时所有的洁净是基于基督将要流出的宝血：一个把它看作过去的，另一个把它看作未来的。

We must distinguish the virtue from the work of redemption.

我们必须区分救赎的功德与救赎的工作。

The work was appointed in a certain time, but the virtue was not restrained to a certain time, but was communicated to believers from the foundation of the world, as well as extended to the last ages of the world.

工作被指定在某个时间，但功德不受限于某个时间，而是从世界的根基就传达给信徒，也延伸到世界的末后时代。

Several considerations will clear this.

几个考虑将澄清这一点。

[I.] The Scripture speaks but of one person designed for this great work.

[I.] 圣经只说到一位为这大工作而设计的人。

John Baptist speaks of ‘the Lamb of God,’ pointing to one lamb appointed to ‘take away the sins of the world,’ John i. 29.

施洗约翰说到”神的羔羊”，指向一只被指定”除去世人罪孽”的羔羊，约翰福音一章29节。

The world is to be understood cronkkwV, for all ages, all times of the world; as the same is meant, I John ii. 2, ‘He is a propitiation for our sins: and not for ours only, but also for the sins, of the whole world;’ and he, and only he, is the propitiation, by once offering of himself.

世界要按时间chronos理解，指所有时代，世界的所有时间；正如同样的意思，约翰一书二章2节，”祂为我们的罪作了挽回祭，不是单为我们的罪，也是为普天下人的罪”；祂，且只有祂，是挽回祭，通过一次献上自己。

Not for the sins of us only that live in the dregs of time, and the declining age of the world, but of those that went before in all ages of the world, from its youth till his appearance in the flesh and expiring upon the cross.

不只是为我们这些生活在时间残渣中、世界衰落时代的人的罪，也是为世界各个时代在祂之前的人的罪，从世界的年轻时期直到祂道成肉身并在十字架上断气。

Christ is said to be the one mediator, in the same sense that God is said to be the one God: 1 Tim. ii. 5, ‘For there is one God, and one mediator between God and men, the man Christ Jesus.’

基督被称为独一的中保，与神被称为独一的神是同样的意思：提摩太前书二章5节，”因为只有一位神，在神和人中间，只有一位中保，乃是降世为人的基督耶稣。”

As there is but one creator of man, so there is but one mediator for men.

正如只有一位人的创造者，照样只有一位人的中保。

As God is the God of all that died before Christ came, as well as of those that lived after, so Christ is the mediator of all that died before his coming, as well as of those that saw his day.

正如神是基督来之前所有死者的神，也是此后活着之人的神，照样基督是祂来之前所有死者的中保，也是看见祂日子之人的中保。

They had Christ for their mediator, or some other; some other they could not have, because there is but one.

他们有基督作他们的中保，或者有别的；别的他们不可能有，因为只有一位。

They might as well have had another creator besides God, as another mediator besides the man Christ Jesus.

他们可能除了神之外还有另一位创造者，正如除了人基督耶稣之外还有另一位中保一样。

In regard of the antiquity of his mediation from the foundation of the world, he is represented, when he walks as mediator in the midst of the seven golden candlesticks, with ‘hair as white as wool,’ a character of age, Rev. i. 14.

关于祂从世界根基就有的中保职分的古老，当祂作为中保行走在七个金灯台中间时，祂被描绘为”头发如白羊毛”，这是年龄的特征，启示录一章14节。

As God is described so in regard of his eternity, Dan. vii. 9.

正如神关于祂的永恒也是如此被描述的，但以理书七章9节。

There is but one God from eternity, but one mediator, whose mediation has the same date as the foundation of the world, and runs parallel with it; but one captain of salvation also for many sons, Heb. ii. 10, that were brought to glory.

从永恒只有一位神，只有一位中保，祂的中保职分与世界的根基有同样的日期，并与之平行；也只有一位救恩的元帅为许多儿子，希伯来书二章10节，他们被带入荣耀。

All that were brought to glory were brought into that happy state by this captain of salvation, as made perfect by sufferings; so that either none were brought to glory before the sufferings of Christ, which is not true, or they were brought to glory by virtue of the sufferings of that captain of salvation.

所有被带入荣耀的都是通过这位救恩的元帅被带入那幸福状态的，因为祂通过受苦得以完全；因此要么在基督受苦之前没有人被带入荣耀，这不是真的，要么他们是凭着那位救恩元帅受苦的功德被带入荣耀的。

If that one captain were not a perfect head of salvation but by shedding his blood, then those that were under his conduct from the beginning of the world could not be perfect, but upon the account of his passion.

如果那位独一的元帅不是通过流血才成为完全的救恩元首，那么从世界开始就在祂带领下的人就不能完全，只能凭着祂受难的缘故。

For they had no perfection but in and by their head; the same way that he was justified for them, they were justified by him.

因为他们没有完全，只有在他们的元首里并通过他们的元首；祂为他们称义的同样方式，他们通过祂被称义。

[2.] This one mediator was set forth ever since the fall of man as the foundation of pardon and recovery.

[2.] 这位独一的中保自从人堕落以来就被设立为赦免和恢复的根基。

The covenant of grace commencing from the time of the fall of man, the virtue of this blood, which is the blood of the covenant, bore the same date; and, indeed, the blood of the Redeemer, as the way of procuring restoration, was signified in that first promise, which was the first dawning of the covenant of grace after that black night of obscurity the revolt of man had drawn upon the world, Gen. iii. 15.

恩典之约从人堕落时开始，这血的功德，就是立约的血，具有同样的日期；实际上，救赎主的血，作为获得恢复的道路，在那第一个应许中就被表明了，这是在人的背叛给世界带来黑暗朦胧之夜后恩典之约的第一缕曙光，创世记三章15节。

The recovery of man from that gulf of misery the head or subtle brains of the serpent had cast them into, is promised there to be by a man (for that must be signified by the seed of the woman), and some great and worthy person able for so great an undertaking, and to be effected by suffering, intimated by bruising his heel, which could not be without something of blood in the case.

人从蛇的头脑或狡猾智慧投入的苦难深渊中的恢复，在那里应许是通过一个人（因为这必须由女人的后裔来表明），和某位伟大配得的人，能胜任如此伟大的事业，并通过受苦来成就，这由伤他的脚跟所暗示，这种情况不可能没有流血。

Satan would not cease, but express his enmity against the dissolver of his works, and the deliverer of his captives.

撒但不会停止，而是表达他对解散他作为的，和释放他俘虏的仇恨。

It must also signify a deliverance from that which he was reduced to by the subtilty of the serpent, and that was sin and destruction.

它也必须表明从他因蛇的狡猾而被降到的状况中得拯救，那就是罪和毁灭。

It could not be meant of a freedom from a bodily death, because this promise being made before, the pronouncing the sentence of a bodily death, which was not till ver. 19, was a bar to any such thought, for it had been a mockery, a falsity in God to promise Adam a redemption for that, and afterward overturn his promise by threatening that which he had promised before to redeem him from.

它不可能意味着从身体死亡中得自由，因为这应许在之前就给出了，宣告身体死亡的判决，直到第19节才有，这阻止了任何这样的想法，因为神应许亚当从那里得救赎，然后通过威胁祂之前应许要救赎他脱离的东西来推翻祂的应许，这对于神来说将是嘲弄，是虚假的。

This bruise, therefore, that the seed of the woman was to receive from the devil, at what time soever it should be inflicted, was to extend in the virtue of it to Adam, and his believing posterity that should come upon and go off the stage of the world before the revolution of that time wherein it was to be transacted; otherwise, the making of this promise to him, which should not distil any gracious dews upon him, had been to feed him with mere smoke, a thing unbecoming the Creator of the world.

因此，女人的后裔要从魔鬼那里受的这伤，无论何时被加诸，在其功德上都要延伸到亚当，和他信主的后裔，他们要在那要成就的时间循环之前来到并离开世界的舞台；否则，向他作这应许，却不向他滴下任何恩典的甘露，就是用纯粹的烟雾喂养他，这是不配世界创造者的事。

Besides, it was declared in types and figures.

此外，它在预表和象征中被宣告。

As the ceremonial uncleanness, which the legal sacrifices were appointed to purge, was an image of the moral impurity which needed expiation, so the blood of beasts, shed for the cleansing of it, was a shadow of that blood which was designed in the fullness of time for the expiation of the other.

正如礼仪的不洁，就是律法祭物被指定要洁净的，是需要赎罪的道德不洁的形象，照样为洁净它而流的兽血，是在时候满足时为赎罪而设计的那血的影儿。

Nay, there were not only types of it, but plain prophecies concerning it.

不仅如此，不只有它的预表，还有关于它的清楚预言。

The righteousness whereby all believers are justified is witnessed in the whole current of Scripture, both by the law and the prophets, to be without the works of the law: ‘Even that righteousness of God, which is by faith of Jesus Christ,’ Rom. iii. 21, 22.

所有信徒被称义的义在整本圣经的全部流向中，律法和先知都见证是不靠律法的行为的：”就是神的义，因信耶稣基督加给一切相信的人”，罗马书三章21、22节。

And therefore when there was a conference between Moses and Elias on the one part, and Christ on the other, the subject of it is not anything but that of his decease, Luke ix. 81: the declaration of that being the chief intent of the types of the law, instituted by the ministry of Moses; and of the prophets, whereof Elias was the chief, though not in the publishing of the mediator, yet in the peculiar mark of the favour of God in his translation to heaven.

因此当摩西和以利亚在一边，基督在另一边有会议时，其主题不是别的，正是祂的去世，路加福音九章31节：这的宣告是律法预表的主要意图，由摩西的职事设立；和先知的主要意图，以利亚是其中的首领，虽然不是在发布中保方面，但在他被提到天堂这神恩宠的特殊记号方面。

But Isaiah is the plainest and most illustrious in the proclamations of the coming, the design and methods of the Redeemer.

但以赛亚在宣告救赎主的来临、目的和方法方面是最清楚和最杰出的。

And particularly the pardon of sin by virtue of his suffering is discovered: Isa. xliii. 24, 25, ‘Thou hast made me to serve with thy sins, then hast wearied me with thine iniquities.’

特别是凭着祂受苦而来的罪的赦免被揭示：以赛亚书四十三章24、25节，”你使我因你的罪恶服役，使我因你的罪孽疲乏。”

Then it follows, ‘I, even I, am he that blotteth out thy transgression for my own sake.’

然后接着说，”惟有我为自己的缘故涂抹你的过犯。”

Christ is said to serve with their sins; and Isa. liii. is a comment upon this, showing what kind of servitude it was that the Redeemer endured, and what that weariness was which he sustained for our iniquity, viz. that he was wounded, bruised, and offered up.

基督被说是因他们的罪服役；以赛亚书五十三章是对此的注释，显明救赎主所忍受的是什么样的服役，以及祂为我们的罪孽所承受的疲乏是什么，即祂被刺透，被压伤，被献上。

The whole scope of the chapter proves this, for it is spent in numbering up the benefits of the Messiah, the calling of the Gentiles, and gathering a church from all parts of the world, vers. 5, 6, &c., and vers. 19, 20; and in the last part describes the chiefest benefit by the Messiah, viz. propitiation and remission of sin; and to show that pardon was wholly free, he removes all false causes of pardon, human merit, and legal sacrifices: ver. 22, 23, ‘Thou hast not called upon me, thou hast not filled me with the fat of thy sacrifices;’ and then publishes the merit of the Messiah, serving with, or in their sins, upon which account out of mere grace the sins of men are blotted out, ver. 24, 25; as much as to say, Not thou, 0 Jacob, by thy duties and offerings hast merited the blotting out of thy sins.

整章的范围证明了这一点，因为它用来细数弥赛亚的益处，外邦人的呼召，和从世界各地聚集教会，第5、6节等，和第19、20节；在最后部分描述弥赛亚最大的益处，即挽回祭和罪的赦免；为了显明赦免是完全免费的，祂除去赦免的一切虚假原因，人的功德，和律法祭物：第22、23节，”你并没有求告我，你也没有用祭物的脂油使我满足”；然后发表弥赛亚的功德，因他们的罪服役，或在他们的罪中服役，基于这个缘故，出于纯粹的恩典，人的罪被涂抹，第24、25节；这等于说，雅各啊，不是你通过你的本分和献祭配得你罪的涂抹。

That glory is only due to me, who served with thy sins in dying and suffering, and paid the price of redemption, that by this means, without thy merit, thy sins might be wiped out; and, ver. 27, 28, he declares the rejection of the Jewish church, the giving Jacob to a curse and Israel to reproach, for their refusal of this way of redemption.

那荣耀只归于我，我在死亡和受苦中因你的罪服役，并付了救赎的代价，使通过这方式，没有你的功德，你的罪可以被擦去；第27、28节，祂宣告犹太教会的拒绝，将雅各交给咒诅，将以色列交给羞辱，因为他们拒绝这救赎的道路。

[8.] Though these promises and prophecies of the expiation and cleansing of sin were something obscure to them, and though they did not exactly know the method how it would be accomplished, yet that sin should be pardoned was fully revealed, and something of the method of it might be known unto them.

[8.] 虽然这些关于赎罪和洁净罪的应许和预言对他们来说有些模糊，虽然他们并不确切知道它将如何成就的方法，然而罪应当被赦免是完全启示给他们的，其中的一些方法可能是他们所知道的。

First, That sin should be pardoned was fully revealed to them, and their faith had something clear for their support.

首先，罪应当被赦免是完全启示给他们的，他们的信心有清楚的东西作为支撑。

It was sufficient that he had published a time wherein and a seed whereby Satan’s head should be bruised, and afterwards bad proclaimed his name in text letters, to be ‘a God pardoning iniquities, transgressions, and sins,’ Exod. xxxiv. 6.

充分的是，祂已经公布了一个时间，在其中并通过一个后裔撒但的头要被击伤，此后用明文字母宣告祂的名，为”赦免罪孽、过犯、和罪的神”，出埃及记三十四章6节。

How could Jacob without the knowledge of this say at his expiring hour that he had waited for God’s salvation? Gen. xlix. 18;

雅各若没有这知识，怎么能在他临终时说他等候神的救恩呢？创世记四十九章18节；

how could David else so earnestly have begged for a purging hyssop?

大卫不然怎么能如此恳切地祈求洁净的牛膝草呢？

how could he be confident that there was a grace to make him as white as the unspotted snow, and his bloody soul as pure as unstained wool? Ps. li. 7;

他怎么能确信有恩典使他如无斑点的雪一样白，使他血污的灵魂如未染的羊毛一样纯洁呢？诗篇五十一篇7节；

how could Manasseh have with so much confidence laid himself at the feet of God in his prison, had he looked upon him only as a revenging and not a pitying God?

玛拿西若只把祂看作报复而不是怜悯的神，怎么能如此满怀信心地在监狱中俯伏在神脚前呢？

The promise of God’s being their God was often inculcated to them, assuring them thereby that the thing should be done, that nothing of pardon and the fruit of it should be wanting to them, though the manner was not declared in that promise;

神作他们神的应许常常向他们灌输，由此向他们保证这事要成就，赦免和其果实对他们不会有任何缺乏，虽然方式在那应许中没有宣告；

for the promise of God’s being their God included all spiritual blessings, particularly this of cleansing from sin, without which he could not be their God in a way of grace, but their judge in a way of wrath.

因为神作他们神的应许包含了所有属灵的祝福，特别是这从罪的洁净，没有这个，祂就不能以恩典的方式作他们的神，而是以忿怒的方式作他们的审判者。

Secondly, They might know something of the method and manner of it.

其次，他们可能知道其中方法和方式的一些东西。

The mercy of God was revealed, the pardon of sin assured, and sacrifices instituted among the Jews to keep up their faith in the expectation of this promised expiation; but the manner how, and the merit whereby, was not so clearly drawn out to their view, which is fully opened to us in the gospel, Eph. iii. 5.

神的怜悯被启示，罪的赦免被保证，祭物在犹太人中被设立来维持他们对这应许的赎罪的期望信心；但如何的方式，和凭借什么的功德，在他们看来并不那么清楚地展现出来，这在福音中向我们完全敞开，以弗所书三章5节。

The types indeed were obscure; it is a hard matter to understand them now since the revelation of the gospel, much harder to spell them out by that moonlight before the sun was risen.

预表确实是模糊的；现在在福音启示之后理解它们是困难的事，在太阳升起之前凭那月光拼读它们更加困难。

Yet the believers then could not be ignorant, but there was some excellent thing wrapped up in them, that they were not appointed for any excellency they had in themselves, or any power to propitiate God and appease his anger, which God’s disdainful speaking of them many times, when they rested upon their external sacrifices, might inform them of.

然而那时的信徒不可能无知，而是有一些卓越的东西包含在其中，它们不是因为自身有任何卓越性而被指定的，或有任何力量来安抚神和平息祂的怒气，神多次轻蔑地谈论它们，当他们依靠外在祭物时，可能告知他们这一点。

They might collect from thence that they all had reference to some richer blood, and were images of some nobler sacrifice, besides what the foundation promise would mind them of, that some great person in our nature was designed for the bruising the serpent’s head, by suffering the bruising of his heel by the force of the serpent.

他们可能从那里收集到，它们都指向某些更丰富的血，并且是某些更高贵祭物的形象，除了根基应许会提醒他们的，就是我们本性中的某位伟大人物被设计来击伤蛇的头，通过承受蛇的力量对他脚跟的击伤。

They could not read that glorious and comfortable name of God, Exod. xxxiv. 6, but that clause, ver. 7, that he would ‘by no means clear the guilty,’ (which belongs to his name as well as the other of pardoning, and is uttered in the same breath), might startle them, and would seem to be an exception to dash out the comfort of all the foregoing titles.

他们不能不读到神那荣耀和安慰的名，出埃及记三十四章6节，但那句话，第7节，祂”万不以有罪的为无罪”，（这与其他赦免的属性一样属于祂的名，并在同一口气中说出），可能使他们震惊，似乎是个例外，要打破所有前述称号的安慰。

How they could reconcile such distant terms of a God pardoning, and yet not clearing the guilty, without a reflection upon some grand expiatory sacrifice, which might render to justice what was due for their crimes, and draw forth from mercy what was necessary for their misery, I understand not.

他们如何能调和神赦免这样相距甚远的条件，却不以有罪的为无罪，若不反思某个重大的赎罪祭，它可能向公义给出他们罪行应得的，并从怜悯中引出他们痛苦所需要的，我不理解。

No doubt but some of them saw something of the Messiah’s work wrapped up in the typical sacrifices and ceremonies; for it is not likely that they should all be wholly ignorant of the intendment of them.

毫无疑问，他们中的一些人在预表的祭物和仪式中看到了弥赛亚工作的一些东西；因为他们不太可能对其意图完全无知。

It is very likely that Job, who was not a Jew, but an Edomite, and, as some think, died that year the Israelites came out of Egypt, had the knowledge of redemption by the Messiah, and why might not the Israelites also have some knowledge of it as early?

很可能约伯，他不是犹太人，而是以东人，如一些人认为的，在以色列人出埃及那年死去，有弥赛亚救赎的知识，为什么以色列人不也可能同样早就有一些这样的知识呢？

No question but they had; the place in Job is remarkable: Job xix. 25, ‘I know that my Redeemer lives, and that he shall stand at the latter day upon the earth.’

毫无疑问他们有；约伯书中的地方很显著：约伯记十九章25节，”我知道我的救赎主活着，末了必站立在地上。”

Most, both of Protestants and papists, understand it of Christ.

大多数人，无论是更正教徒还是天主教徒，都理解这指的是基督。

The word is “go’el” a Redeemer by right of affinity, as Christ was, being our brother by the assumption of our nature; and he seems to speak not only of one that was a redeemer in act, but a redeemer by office, and his appearance to be in the latter day refers to his incarnation in the latter age of the world, whom himself also should behold with his eyes at the resurrection.

这词是”go’el”救赎主，凭着亲属关系的权利，正如基督是的，通过取了我们的本性成为我们的弟兄；他似乎说的不只是一位在行动上的救赎者，而是一位职分上的救赎者，他在末日的显现指的是他在世界末后时代的道成肉身，他自己也要在复活时亲眼看见。

It is some extraordinary and remarkable thing that he would have so noted, for ver. 23, 24, he speaks: ‘Oh that my words were now written! Oh that they were printed in a book, that they were graven with an iron pen, and lead in the rock for ever.’

这是他要如此记录的某种非凡和显著的事，因为第23、24节，他说：”惟愿我的言语现在写上，都记录在书上；用铁笔镌刻，用铅灌在磐石上，直存到永远。”

He would have it perpetually preserved and marked; and the comfort he took in the consideration of this his Redeemer to be incarnate so possesses him that it is observed that he does not utter such heavy complaints to the end of the book as he had done before.

他要它永远被保存和标记；他在思考这位要道成肉身的救赎主时所得的安慰如此占有他，以至于观察到他在书的结尾不再发出像以前那样沉重的抱怨。

Christ was as much Job’s Redeemer before his incarnation and passion as ours since; yet as to the manner how he was to redeem, the price he was to pay, there was a veil upon him, till it was cleared up by the prophets, upon a nearer approach of the dawning of the fullness of time; for though they had some revelation of the Messiah as a great person, a great priest after the order of Melchisedec, a great king, a special favourite of God, yet how was he to cleanse sin they were ignorant of.

基督在祂道成肉身和受难之前如同约伯的救赎主，正如祂之后是我们的救赎主；然而关于祂要如何救赎的方式，祂要付的代价，有一层帕子遮盖着祂，直到先知们澄清了这一点，在时候满足的曙光更近的临近时；因为虽然他们有弥赛亚的一些启示，作为一位伟大的人物，一位按照麦基洗德等次的大祭司，一位大君王，神特别宠爱的，然而祂要如何洁净罪，他们是无知的。

As they did not know what new doctrines he would reveal as a prophet, or what kind of kingdom he should have as a monarch, so they did not fully know what kind of sacrifice he should offer as a priest.

正如他们不知道祂作为先知要启示什么新教义，或祂作为君王应有什么样的国度，照样他们不完全知道祂作为祭司应献什么样的祭物。

They had some kind of knowledge, but not a distinct one.

他们有某种知识，但不是清楚的。

[4.] The ancient patriarchs had faith, and were actually pardoned.

[4.] 古代的先祖有信心，并且实际上被赦免了。

They had the same spirit of faith as those had which lived in the times of the gospel, 2 Cor. iv. 13.

他们有与那些生活在福音时代的人同样的信心之灵，哥林多后书四章13节。

Noah is said to be ‘a just man, and perfect in his generations,’ Gen. vi. 9, when he was young and when he was old; but how?

挪亚被称为”义人，在当时的世代是个完全人”，创世记六章9节，当他年轻时和年老时都是如此；但如何呢？

‘He found grace in the eyes of the Lord,’ ver. 8.

“挪亚在耶和华眼前蒙恩”，第8节。

He denied his own righteousness, and fled to the grace of God, which could not be exhibited to him but in Christ; for no grace without contented justice.

他否认自己的义，逃到神的恩典中，这恩典只能在基督里向他显明；因为没有满足公义就没有恩典。

The ground of all the comfort and joy Abraham had was the sight of the appearance of this bleeding Redeemer, though afar off, John viii. 56.

亚伯拉罕所有安慰和喜乐的根据是看见这位流血救赎主的显现，虽然远远地看见，约翰福音八章56节。

To what purpose was that sight, without a benefit redounding to him from it?

那看见有什么目的，若没有从中归于他的益处呢？

And that great patriarch was justified by faith in him; which the apostle discourses of, Rom. iv.; and hereupon he was called ‘the father of the faithful,’ as being the first express pattern of justification set down in Scripture.

那位伟大的先祖因信祂而被称义；这是使徒在罗马书四章所论述的；因此他被称为”信心之父”，作为圣经中记载的第一个明确的称义典范。

For he was not the father of the faithful by carnal procreation, but upon the account of religion; the father, as he was the teacher by his example, the name of fathers being given to instructors.

因为他不是通过肉体生育成为信徒之父，而是因为宗教的缘故；父亲，因为他通过自己的榜样成为教师，父亲的名称被给予教导者。

If he were not therefore cleansed and counted righteous upon the account of his blood, he could not be set forth as a pattern of justification unto others, the pattern being written one way and the copies another.

因此，如果他不是因着祂的血被洁净和算为义，他就不能被立为他人称义的典范，典范这样写而副本却另样。

It was the sole promise of the blessed seed which was the cause of his justification, not sacrifices or circumcision.

正是那蒙福后裔的独一应许成为他称义的原因，不是祭物或割礼。

The same righteousness is imputed to the father as is to the children, and the same to the children that was to the father.

算给父亲的义与算给儿女的义是同样的，算给儿女的义与算给父亲的义是同样的。

He and we have the same faith, the same object of faith; and by what we are justified, by the same he was justified.

他和我们有同样的信心，同样的信心对象；我们凭什么被称义，他也凭同样的被称义。

It was the same blessedness he and we have, the same gospel he and we beard, Gal. iii. 8.

他和我们有同样的福分，他和我们听到同样的福音，加拉太书三章8节。

The grace conferred upon David was from Christ: how could his sin else have been remitted, for which no sacrifice was appointed under the law?

赐给大卫的恩典来自基督：他的罪不然怎么能被赦免，律法下没有为此指定祭物？

Ps. li. 16, 17, ‘Thou desiredst not sacrifice, else would I give it.’

诗篇五十一篇16、17节，”你本不喜爱祭物，若喜爱，我就献上。”

Supposing the legal sacrifices were sufficient, without any relation to something else to expiate the sin for which they were appointed, how should those sins of presumption which David was guilty of be expiated, since there was no institution of any legal victim for them?

假设律法祭物是充分的，不需要与其他东西有关系来赎除它们被指定要赎除的罪，那么大卫所犯的那些任意妄为的罪如何被赎除，既然没有为这些罪设立任何律法祭牲？

Surely the Israelites were not left destitute of help in this case.

当然以色列人在这种情况下不会被撇下没有帮助。

And God, by providing no sacrifice for those sins, intimated that there was a nobler sacrifice yet behind.

神没有为那些罪提供祭物，暗示还有一个更高贵的祭物在后面。

The Messiah as a priest was in David’s eye, whom he calls his Lord, though he was to proceed out of his loins, Ps. cx. 1, 4.

弥赛亚作为祭司在大卫眼中，他称祂为主，虽然祂要从他腰中出来，诗篇一百一十篇1、4节。

David’s Lord by another right than as God, for he does distinguish him from the Father as Lord, and therefore David’s Lord by another right, a right of redemption.

大卫的主凭着另一种权利而不是作为神，因为他确实将祂与父区别开来作为主，因此大卫的主凭着另一种权利，救赎的权利。

The Jews had a sufficient account that the sacrifices of the law could not purge sin, in the sacrifice of the red heifer, Num. xix. 2, which could not expiate their sins.

犹太人有充分的理由知道律法的祭物不能洁净罪，在红母牛的祭物中，民数记十九章2节，它不能赎除他们的罪。

If it had a virtue to this purpose, why should the priest who sacrificed her and sprinkled the blood before the tabernacle, and the person that burnt her, and the person that gathered up the ashes, wash their clothes afterwards, and be unclean till the evening, ver. 7, 8, 9, who were more likely than the rest to be expiated by it?

如果它有这个目的的功德，为什么献这牛、洒血在会幕前的祭司，和烧牛的人，和收牛灰的人，要洗衣服，并且不洁净到晚上，第7、8、9节，他们比其他人更可能被它赎除？

Their sins were pardoned, but impossible to be so by the blood of bulls and goats, Heb. x. 4, yet not without the interposition of a bloody sacrifice; for ‘without blood there is no remission,’ Heb. ix. 22, whereby the apostle proves the necessity of the sacrifice of Christ.

他们的罪被赦免了，但不可能通过牛羊的血如此，希伯来书十章4节，然而不能没有流血祭物的介入；因为”若不流血，罪就不得赦免了”，希伯来书九章22节，使徒借此证明基督祭物的必要性。

And could sin be pardoned without a sacrifice, the apostle’s argument to evince the unpardonableness of the sin against the Holy Ghost, or of those that refused the sacrifice of Christ, would be invalid, for his reason to prove it unpardonable is because there is no more sacrifice for it; all which supposes the necessity of a satisfaction to justice by blood, to open the way to the throne of grace, and put any man into the favour of God.

如果罪能在没有祭物的情况下被赦免，使徒证明干犯圣灵的罪不可赦免，或那些拒绝基督祭物之人的罪不可赦免的论证就无效了，因为他证明它不可赦免的理由是因为再没有赎罪的祭了；这一切都假设通过血来满足公义的必要性，以开通向恩典宝座的道路，使任何人进入神的恩宠。

It was this blood, therefore, shed upon the cross, whereby the transgressions under the first testament were purged, and upon the account of which the promised inheritance was received, Heb. ix. 15.

因此，正是这在十字架上流出的血，借着它前约之下的过犯被洁净，因着它应许的产业被承受，希伯来书九章15节。

Christ could not else have pronounced a blessedness upon faith without the vision of him, as he does, John xx. 19, ‘Blessed are they that have believed, and have not seen,’ meaning those that died in faith in the time of the law.

基督不然就不能宣告信心的福分而不用看见祂，正如祂所做的，约翰福音二十章29节，”那没有看见就信的有福了”，意思是那些在律法时代因信而死的人。

And the apostle is express in it, that Christ ‘by that one offering perfected for ever them that are sanctified,’ Heb. x. 14, understanding those that were sanctified, or cleansed, or pardoned before the actual offering, as appears by the ground of this his inference, which was the insufficiency of all other sacrifices to take away sin.

使徒明确表达，基督”因为祂一次献祭，便叫那得以成圣的人永远完全”，希伯来书十章14节，理解为那些在实际献祭之前就成圣的，或被洁净的，或被赦免的人，从他这个推论的根据可以看出，就是所有其他祭物除罪的不充分性。

There was never but one God that justifies, never but one way of justification, and that by faith, as the apostle argues, Rom. iii. 80, and therefore but one cause of the justification of all them that went before, because but one object of faith, the blood of the Messiah, the Redeemer of the world.

从来只有一位称义的神，从来只有一条称义的道路，就是因信，正如使徒所论证的，罗马书三章30节，因此所有在前面的人称义只有一个原因，因为只有一个信心的对象，弥赛亚的血，世界的救赎主。

In him only all things were gathered and summed up i nto blessedness, Eph. i. 12, and men are blessed in him, Ps. lxxii. 17.

只有在祂里面万物被聚集并总结在福分中，以弗所书一章10节，人在祂里面蒙福，诗篇七十二篇17节。

In his merit, says the Chaldee paraphrase, understanding it of the Messiah.

在祂的功德中，迦勒底释义说，理解这指的是弥赛亚。

[5.] And this might well be, on account of the compact between the Father, the Judge, and the Son, the Redeemer.

[5.] 这很可能是这样，因为父神这位审判者与子神这位救赎主之间的约定。

Had he not promised the shedding of his blood, justice had dislodged the sinner from the world.

如果祂没有应许流出祂的血，公义就会将罪人从世界中驱逐出去。

All hopes of regaining paradise had been lost, without it the authority of the law had not been preserved, the sacredness of divine truth had been violated, and the rectitude of his government laid in the dust by an easy indulgence, and passing over the sin.

重新获得乐园的所有希望都会失去，没有它律法的权威就不会被保存，神圣真理的神圣性就会被违犯，祂政权的正直就会因轻易的宽容和忽略罪而被践踏在尘土中。

Christ therefore stood up, and promised his soul as a sacrifice for sin.

因此基督站起来，应许祂的灵魂作为赎罪祭。

He was before Abraham was: John viii. 58, Before Abraham was, I am;’ I am, I was what I am now, a Mediator; by promise, by constitution, by acceptation; and therefore ‘Abraham saw my day, and was glad,’ as it is before, ver. 56.

祂在亚伯拉罕以前就有了：约翰福音八章58节，”还没有亚伯拉罕就有了我”；我是，我曾是我现在所是的，一位中保；通过应许，通过设立，通过接纳；因此”亚伯拉罕欢欢喜喜地仰望我的日子”，如前面第56节所说。

I was a Lamb slain, accepted as a Lamb slain, as Mediator, upon credit.

我是被杀的羔羊，被接纳为被杀的羔羊，作为中保，凭着信用。

His office was of a more ancient date than his incarnation; and he was the same in the function of a Mediator before as he was after his taking our flesh, the same for them in his compact as he was for us in the performance.

祂的职分比祂的道成肉身更古老；祂在取了我们肉身之前在中保功能上与之后是一样的，祂在约定中为他们所是的与祂在履行中为我们所是的是一样的。

A man may be freed from prison upon the promise of a surety worthy of credit, though the debt be not actually paid till some time after, according to agreement; and the possession of a purchase may be delivered, though a time afterwards be set for the payment of the price.

一个人可以因着值得信任的保证人的应许而从监狱中被释放，虽然债务按照协议直到一段时间后才实际支付；购买的财产可以被交付，虽然价格的支付被定在之后的时间。

The payment of the ransom is not of absolute necessity before the deliverance of the captive.

在俘虏被释放之前支付赎金不是绝对必要的。

Many were delivered from their bonds by God before the payment made by Christ, but not before the payment promised by him.

许多人在基督付出代价之前就被神从捆绑中释放，但不是在祂应许付出代价之前。

The blood of this sacrifice as shed reaches us though sixteen hundred years since it was poured out; but the blood of this sacrifice promised by the Redeemer, and receiving credit with God, reached Adam four thousand years before it was shed.

这祭物的血被流出后达到我们，虽然自它被倾倒以来已有一千六百年；但这祭物的血被救赎主应许，并在神那里得到信用，在它被流出前四千年就达到了亚当。

God imparted the virtue before Christ actually merited, and freed the captive before the ransom was paid; yet upon the account of the promised merit and contracted ransom, natural causes must be before the effect, moral causes may be after the effect.

神在基督实际获得功德之前就传授了功德，在赎金被支付之前就释放了俘虏；然而基于应许的功德和约定的赎金，自然原因必须在结果之前，道德原因可以在结果之后。

The blood of Christ cleanses not as a natural, but as a moral cause.

基督的宝血洁净不是作为自然原因，而是作为道德原因。

He was in this respect a ‘Lamb slain from the foundation of the world,’ Rev. xiii. 8: slain federally, though not actually; imputatively, though not really; sententially in the acceptation of the judge, though not executively in the enduring the passion; and therefore he was a Lamb slain from the foundation of the world efficaciously, by whose blood the ancient believers were sprinkled, as well as those of a later date.

祂在这个意义上是”从创世以来被杀的羔羊”，启示录十三章8节：在约中被杀，虽然不是实际上；归算上被杀，虽然不是真实地；在审判者的接纳中被判定，虽然不是在承受受难中执行地；因此祂是从创世以来有效地被杀的羔羊，古代的信徒以及后来的信徒都被祂的血洒过。

And though some refer those words, from the foundation of the world, not to the word slain, but to the writing of the names in the book of life of the Lamb, ‘whose names were written from the foundation of the world in the book of the Lamb slain,’ it will not much alter the thing.

虽然有些人将那些话”从创世以来”不是指向”被杀”这词，而是指向在羔羊生命册上写名字，”他们的名字从创世以来就记在被杀之羔羊的生命册上”，这不会大大改变这事。

The slaying of the Lamb was agreed, as well as the writing the names in the book; and it will also follow, that no man had any place in the book, but had also an interest in the Lamb slain, and the benefits he enjoyed by virtue of the register were to flow to him through the blood of the covenanting Redeemer, and their names were writ there upon the credit of the Lamb to be slain; for in him was the choice made before the foundation of the world, Eph. i. 4, and through him were the blessings of pardon given out from the foundation of the world.

羔羊的被杀被同意了，正如在册上写名字被同意了；这也将随之而来，没有人在册上有任何地位，却不在被杀的羔羊里有份，他凭借登记册所享受的益处要通过立约救赎主的血流向他，他们的名字凭着将要被杀的羔羊的信用被写在那里；因为在祂里面在创世以前就作了拣选，以弗所书一章4节，通过祂赦免的祝福从创世以来就被分赐。

Had not this Lamb offered himself to be slain, man had been cast into everlasting chains as well as the devils, who had no mediator, no lamb to be slain for them.

如果这羔羊没有献上自己被杀，人就会像魔鬼一样被投入永远的锁链中，他们没有中保，没有羔羊为他们被杀。

Well, then, it follows from hence, that the blood of Christ is of a full credit with God.

那么，从这里可以得出，基督的宝血在神那里有完全的信用。

Christ was the same to the patriarchs as to the apostles: Heb. xiii. 8, ‘He was the same yesterday, today, and forever;’ yesterday, to Adam, four thousand years since.

基督对先祖们如同对使徒们是一样的：希伯来书十三章8节，”耶稣基督昨日、今日、一直到永远，是一样的”；昨日，对亚当，四千年前。

Yesterday, in the Hebrew phrase, often signifies all the time past; today, now in the time of his appearance forever, to the generations that follow, not only in regard of his person and deity, but in regard of his office and benefits.

昨日，在希伯来语法中，常常表示所有过去的时间；今日，现在在祂显现的时候；永远，对跟随的世代，不仅关于祂的位格和神性，也关于祂的职分和益处。

It is not meant of his deity, but of his mediation, as will appear by the following verse, where the apostle designs the alienating their judgments from too high an opinion of the ceremonial rites and sacrifices.

这不是指祂的神性，而是指祂的中保职分，从下一节可以看出，使徒在那里设计使他们的判断疏离对礼仪和祭物过高的看法。

They never purged sin, but Christ was the cause of the purgation of them under the law as well as under the gospel, though he were not so distinctly known by them as by us.

它们从不洁净罪，但基督是在律法之下以及在福音之下洁净它们的原因，虽然祂不像被我们认识那样被他们清楚地认识。

The blood of Christ extended to believers in all ages; he was a seed for Abraham as well as Abraham’s seed: Gen. xxi. 12, ‘In Isaac shall thy seed be called;’ “zera’ lecha”, a seed for thee, it may be rendered, a seed for thy good, and eternal deliverance; not only a seed out of his loins, but a seed for his benefit.

基督的宝血延伸到各个时代的信徒；祂是亚伯拉罕的后裔，也是为亚伯拉罕的后裔：创世记二十一章12节，”从以撒生的，才要称为你的后裔”；”zera’ lecha”，为你的后裔，可以译为，为你好处的后裔，和永远的拯救；不仅是从他腰中出来的后裔，也是为他益处的后裔。

As a flash of lightning out of a cloud in the night enlightens all things both before and behind it, so the righteousness and blood of Christ is imputed not only to men that come after him, but to those that went before him.

正如夜间云中的闪电照亮它前面和后面的一切事物，照样基督的义和宝血不仅归算给在祂之后来的人，也归算给在祂之前去的人。

If the credit of it were so great then, the merit of it is as great now, since the actual effusion of the blood.

如果它的信用那时是如此之大，它的功德现在也是如此之大，自从血的实际流出以来。

It is therefore rightly a blood that cleanses from all sin.

因此它理所当然是洁净一切罪的血。

(2.) This was the true and sole end of his incarnation and death.

(2.) 这是祂道成肉身和死亡的真正和唯一目的。

All the ends mentioned by the angel Gabriel to Daniel centre in this and refer to it: chap. ix. 24, ‘To finish the transgression, make an end of sin, and make reconciliation for iniquity, and to bring in everlasting righteousness,’ and thereby should all the visions and prophecies concerning the Messiah and his work be fulfilled.

天使加百列向但以理提到的所有目的都集中在这里并指向它：第九章24节，”要止住罪过，除净罪恶，赎尽罪孽，引进永义”，借此所有关于弥赛亚和祂工作的异象和预言都要成就。

And to this purpose would ‘the Most Holy’ be ‘anointed,’ as the cause and foundation of all that removal of sin mentioned before.

为了这个目的”至圣者”要”受膏”，作为前面提到的所有罪的除去的原因和根基。

All the words which signify sin, and contain in them all sorts of sin, are here expressed, to show the completeness of the design in regard of the subject the Messiah was to remove out of the way.

所有表示罪的词，包含在其中的各种罪，都在这里表达，以显明弥赛亚要除去的对象在设计上的完全性。

The word translated to finish, “chala'”, signifies also to shut up or restrain; and the word translated to make an end, “chatam”, signifies to seal up.

翻译为止住的词”chala'”也表示关闭或约束；翻译为除净的词”chatam”表示封闭。

Sin was to be restrained from ravaging about at pleasure like a devouring monster, or shut up and stopped from being an accuser to condemnation; and sealed up, not for confirmation of sin, but for concealment of it, as things sealed are not to be looked into but by persons authorised thereunto.

罪要被约束，不能像吞噬的怪物那样随意肆虐，或被关闭和阻止成为定罪的控告者；被封闭，不是为了确认罪，而是为了隐藏它，正如被封闭的东西除了被授权的人不能被查看。

It is a breach of trust, and an invasion of another’s right, to do it.

这样做是违背信任，侵犯他人的权利。

So God is said to cover sin, and Christ here to seal up sin by his blood, and for ever hide it from the face of God, and to make reconciliation for iniquity, or expiate it.

所以神被说成遮盖罪，基督在这里用祂的血封闭罪，永远从神面前隐藏它，为罪孽作和解，或赎除它。

Since it was sin only that was the cause of the enmity, and which separated us from communion with God, wherein the happiness of a creature is placed, there was a necessity, for our rescue from misery, to remove our guilt, that that which tore us might be muzzled, that that which accused us might be silenced, that that which was a bar to our happiness might be demolished, that so the misery we endured might fly from us, and the blessings we wanted might flow down to us.

既然只有罪是仇恨的原因，使我们与神的交通隔绝，受造物的幸福就在其中，就有必要为了我们从痛苦中得救，除去我们的罪咎，使撕裂我们的被封住口，使控告我们的被沉默，使阻挡我们幸福的被拆毁，使我们所承受的痛苦可以从我们身上飞走，我们所缺乏的祝福可以流向我们。

For this cause the Messiah was anointed, and for this end he undertook his employment on earth, to remove the obstacle which hindered our access to God.

为了这个原因弥赛亚受膏，为了这个目的祂承担了祂在地上的工作，除去阻碍我们到神面前的障碍。

Hence we find that the covenant of grace, when spoken of in the Old Testament to be fully revealed in the latter days, contains chiefly those promises of ‘blotting out transgressions, and remembering sin no more.’

因此我们发现恩典之约，当在旧约中被说到要在末后的日子完全启示时，主要包含那些”涂抹过犯，不再记念罪恶”的应许。

[1.] This is the fundamental doctrine of the gospel.

[1.] 这是福音的根本教义。

The apostle therefore, with a particular emphasis, tells them this is a thing to be known and acknowledged by all that own Christianity: I John iii. 5, ‘And you know that he was manifested to take away our sins.’

因此使徒特别强调地告诉他们，这是所有承认基督教的人都要知道和承认的事：约翰一书三章5节，”你们知道主曾显现，是要除掉人的罪。”

You know nothing of Christianity if you know not and believe not this, that Christ appeared to take away the guilt of sin by a non-imputation, and to quell the power of sin by a mortification of it; to remove the punishment it had merited, and the corruption it had established in the hearts of men.

如果你不知道也不相信这一点，你就对基督教一无所知，就是基督显现是要通过不归算除去罪的罪咎，通过治死除去罪的权势；除去它所应得的刑罚，和它在人心中建立的败坏。

Sin therefore will perfectly be cleansed both by remission and sanctification, else Christ would fall short of the end of his manifestation.

因此罪将通过赦免和成圣被完全洁净，否则基督就达不到祂显现的目的。

This was the doctrine the apostles were first charged to publish, both as the reason of Christ’s suffering and of his resurrection, that ‘remission of sins might be preached in his name among all nations,’ Luke xxiv. 46, 47; remission of sin, as purchased by his death, and assured by his resurrection.

这是使徒们首先被委托要传布的教义，既作为基督受苦的理由也作为祂复活的理由，使”人要奉祂的名传悔改、赦罪的道，从耶路撒冷起直传到万邦”，路加福音二十四章46、47节；罪的赦免，由祂的死购买，由祂的复活保证。

The foundation of pardon was in his passion, and the manifestation of the efficacy of his passion was by his resurrection; both of them therefore were to be declared in order to this end.

赦免的根基在祂的受难，祂受难功效的显明在祂的复活；因此两者都要为了这个目的被宣告。

And though Paul was not then present at this first commission (as being one born out of due time, and summoned into the office of apostleship afterward), yet his instructions were of the same nature, and observed by him in the same order: I Cor. xv. 3, ‘For I delivered unto you first of all that which I also received,’ viz. first, ‘How that Christ died for our sins according to the Scriptures.’

虽然保罗那时不在这第一次委托的现场（因为他是个未到产期而生的人，后来才被召进使徒职分），然而他的教导是同样性质的，并被他按同样的顺序遵守：哥林多前书十五章3节，”我当日所领受又传给你们的，第一，就是基督照圣经所说，为我们的罪死了。”

Set aside this end, what attractive can there be in a crucified man, one made the derision and reproach of his nation, to cause any to believe in him?

撇开这个目的，一个被钉十字架的人，一个成为他民族嘲笑和羞辱的人，还有什么吸引力能使任何人相信祂呢？

Faith particularly pitches upon the death of Christ, and particularly eyes in that passion the intent both of the sender and of him that is sent.

信心特别投靠基督的死，特别在那受难中看出差遣者和被差遣者两者的意图。

The first thing himself published when be exercised his office was this jubilee: Luke iv. 18, 19, ‘The acceptable year of the Lord,’ wherein captives were to be delivered, debts to be remitted, and bonds to be cancelled.

祂自己执行职分时首先宣布的就是这禧年：路加福音四章18、19节，”主的恩年”，其中俘虏要被释放，债务要被免除，契约要被取消。

That was the main end of his coming to die, which, when done, was the sole reason of his advancement; the purging sin, and our sin, was the ground of his glorious sitting at the right hand of God, Heb. i. 3.

那是祂来死的主要目的，这事成就后，就是祂升高的唯一理由；洁净罪，我们的罪，是祂荣耀地坐在神右边的根据，希伯来书一章3节。

[2.] There could be no other end of his shedding his blood but this.

[2.] 祂流血不可能有别的目的，只有这个。

Since his death is called a ‘sacrifice,’ Eph. v. 2; a ‘propitiation,’ 1 John ii. 2, Rom. iii. 25, it can be for no other end but the cleansing of sin; for this was the reason of the institution of sacrifices.

既然祂的死被称为”祭物”，以弗所书五章2节；”挽回祭”，约翰一书二章2节，罗马书三章25节，它不可能有别的目的，只有洁净罪；因为这是设立祭物的理由。

Blood shed in a sacrifice way implied blood criminal, and deserving to be shed.

以祭物方式流的血暗示罪恶的血，应当被流出。

Had he come upon the earth in a stately grandeur, to rout armies of men, batter down the walls of cities and demolish empires, the rooting out of tyranny and monsters might have been thought his design.

如果祂以庄严的威仪来到地上，击溃人的军队，摧毁城墙，推翻帝国，铲除暴政和怪物可能被认为是祂的目的。

But this was no way for the expiation of sin, but the destruction of the sinner.

但这不是赎罪的方法，而是毁灭罪人。

But coming to shed his blood, to be a sacrifice, to be the reproach of men, and to be God’s servant in this office, which he was not by nature, what end can be imagined but somewhat in relation to sin, and that both to the expiation and destruction of it?

但祂来流血，作祭物，作人的羞辱，在这职分上作神的仆人，这不是祂本性所是的，还能想象什么目的，除了与罪有关的某些事，既要赎罪也要除罪？

For dying and shedding his blood for it was not the way to maintain sin, but to abolish it; not a means to render iniquity lovely, but odious.

因为为它死和流血不是维持罪的方法，而是废除它；不是使罪孽可爱的方法，而是使它可憎。

If this were not the issue of his death, it would be useless, his blood would be shed in vain.

如果这不是祂死的结果，那就是无用的，祂的血就白流了。

His death, being a punishment and by way of sacrifice, must be for some end, it could not be for anything relating to himself, or to merit anything for himself; for, being God, there could be no accession of happiness to him; he needed not to merit anything, because he wanted nothing.

祂的死，作为刑罚和祭物的方式，必须有某种目的，它不可能是为了与祂自己有关的任何事，或为祂自己赚取任何东西；因为作为神，祂不可能有幸福的增加；祂不需要赚取任何东西，因为祂什么都不缺。

All merit is a desert of something which is not at present possessed, but desired to be possessed.

所有的功德都是对目前不拥有但渴望拥有的东西的应得。

He had not, nor could, commit any sin for which he should become a sacrifice.

祂没有也不能犯任何罪使祂成为祭物。

The Deity is incapable of unrighteousness and crime.

神性不能有不义和罪行。

The punishment was not therefore upon any account of his own.

因此刑罚不是因为祂自己的任何缘故。

No crime was committed by him in his humanity that might merit the infliction of such a punishment; this was impossible, for whatsoever crime had been committed in his humanity had been the crime of his person, and so had been a spot upon his deity, united in one person with his humanity.

祂在人性中没有犯任何可能应受这样刑罚的罪行；这是不可能的，因为任何在祂人性中所犯的罪都会是祂位格的罪，因此会成为祂神性的污点，在一个位格中与祂的人性联合。

Besides, he took human nature to suffer in it; his incarnation had an ought to suffer linked to it, so that his shedding his blood was resolved on before any crime could be committed, if it were to be supposed that in his humanity he were capable of any error or miscarriage.

此外，祂取了人性要在其中受苦；祂的道成肉身有应当受苦与之相联，所以祂流血在任何罪行可能被犯之前就决定了，如果假设祂在人性中能犯任何错误或过失的话。

His blood must be shed for some other, and the punishment inflicted upon him which was merited by some other persons.

祂的血必须为别人而流，加在祂身上的刑罚是别人应得的。

It could not be for the holy angels; they were innocent, and not criminally indebted, and therefore obnoxious to no penalty.

这不可能是为了圣天使；他们是无罪的，没有犯罪的债务，因此不受任何刑罚。

It being for the taking away of sin, the word sin excludes the good angels, who never sinned, but always obeyed God, Ps. ciii. 21; nor could it be for the evil angels, for the Scripture excludes them from any redemption, and binds them for ever in chains of darkness, to bear the punishment in their own persons.

既然是为了除去罪，罪这个词排除了善天使，他们从未犯罪，而是总是顺服神，诗篇一百零三篇21节；也不可能是为了恶天使，因为圣经排除他们得任何救赎，将他们永远捆绑在黑暗的锁链中，要在他们自己身上承受刑罚。

Besides that, this punishment could not properly be borne in any other nature specifically distinct from their sinning nature, as it was.

此外，这刑罚不能恰当地由任何其他本质上与他们犯罪本性不同的本性承担，如实际情况。

It must be for the sin of men, or for nothing.

它必须是为了人的罪，或者什么都不是。

And consequently the death of Christ would be an insignificant thing; but it is utterly inconsistent with the wisdom and holiness of God to appoint, and the wisdom and honour of Christ to agree, to a task for nothing and to no purpose.

因此基督的死就是无意义的事；但神的智慧和圣洁指定，基督的智慧和尊荣同意一个毫无目的的任务，这是完全不一致的。

Now since Christ offered his life to God (which he did not owe upon his own account), a reward was due to him upon the account of justice, which must consist in remitting something which he owed, or imparting something which he wanted.

既然基督向神献上祂的生命（这不是祂因自己的缘故所欠的），基于公义就有奖赏归于祂，这必须包括免除祂所欠的某些东西，或赐给祂所缺乏的某些东西。

No debt for himself could he be charged with, no indigence could be in his humanity upon his own account, since all happiness was due to that by virtue of its union with the deity; nothing could be bestowed upon him for himself, because he wanted nothing; nothing could be remitted to him, because he owed nothing.

祂不能因自己被指控有任何债务，祂的人性不能因祂自己的缘故有任何缺乏，因为所有幸福因着与神性的联合都归于那人性；没有什么能为祂自己赐给祂，因为祂什么都不缺乏；没有什么能被免除给祂，因为祂什么都不欠。

Since therefore he so deeply humbled himself, not for himself but for others, and that there was a merit on his part, and consequently a just retribution on God’s part due, it was necessary it should be given to some others upon his account, that what they owed might be remitted, and what they wanted might be bestowed.

因此既然祂如此深深地谦卑自己，不是为了自己而是为了别人，在祂这边有功德，因此在神那边有应当的公正报应，就有必要因着祂的缘故给其他一些人，使他们所欠的可以被免除，他们所缺乏的可以被赐予。

These could be no other than men whom he came to justify, and to whom the debt owing to God might be discounted, upon the account of Christ’s payment.

这些人不可能是别人，只能是祂来称义的人，欠神的债可以因着基督的付出而被免除。

3. This cleansing sin is wrought solely by his own worth, as he is the Son of God.
4. 这洁净罪完全是由祂自己的价值所成就的，因为祂是神的儿子。

It is therefore said in the text, the blood not only of Jesus Christ, but of the Son of God.

因此在经文中说的是，不仅是耶稣基督的血，而且是神儿子的血。

The blood of Jesus received its value from his Sonship, the eternal relation he stood in to his Father.

耶稣的血从祂的儿子身份，祂与父神所处的永恒关系中得到其价值。

Since sin is an infinite evil, as being committed against an infinite God, no mere creature can satisfy for it, nor can all the holy works of all the creatures be a compensation for one act of sin, because the vastest heap of all the holy actions of men and angels would never amount to an infinite goodness, which is necessary for the satisfaction of an infinite wrong.

既然罪是无限的恶，因为是对无限神所犯的，任何受造物都不能为此满足，所有受造物的一切圣洁工作也不能补偿一个罪行，因为人和天使一切圣洁行为的最大堆积永远不会达到无限的善，这是满足无限过错所必需的。

One sin, containing in it an infinite malice, is greater in the rank of evils than all good works heaped together can be in the rank of goods.

一个罪，包含其中的无限恶意，在恶的等级中比所有善行堆积在一起在善的等级中所能达到的更大。

But this blood was not only the blood of Jesus, a man, but the blood of that person that was the Son of God; of him who was our surety as the Son of God before he was our surety as the Son of man; who interposed as a surety four thousand years before his incarnation and shedding his blood, though he could not act the part of a surety without his incarnation and shedding his blood.

但这血不仅是耶稣一个人的血，而是那位神儿子的血；祂在成为人子作我们的保证人之前就已经作为神的儿子是我们的保证人；祂在道成肉身和流血前四千年就作为保证人介入，虽然祂不能在没有道成肉身和流血的情况下担当保证人的角色。

Either we had no surety before he was incarnate, or else the Son of God in his own person was our surety.

要么我们在祂道成肉身之前没有保证人，要么神的儿子在祂自己的位格中就是我们的保证人。

The shedding his blood was pursuant to that interposition he made as the Son of God in our stead before he was the Son of man; and it was truly the blood of that person who had offered himself to be our surety, and been accepted in that关系, so many ages before a created nature was assumed by him; so that, though his humanity was a creature, and was necessary as a subject wherein the satisfaction was to be performed, yet it added no worth to the satisfaction of itself.

祂流血是根据祂在成为人子之前作为神的儿子为我们所作的介入；这真正是那位在祂取受造本性之前许多世代就献上自己作我们保证人并在那关系中被接纳的位格的血；所以虽然祂的人性是受造物，并且作为要在其中完成满足的主体是必需的，然而它本身并没有给满足增加任何价值。

The value which his blood had was from his deity, his being the Son of God, in which condition he entered into his relation of a mediator for us.

祂的血所具有的价值来自祂的神性，祂作为神的儿子，在这种情况下祂进入为我们作中保的关系。

It was the same person that was the brightness of God’s glory and the express image of his person; the same person that upheld all things by the word of his power, who did by himself, in that glorious person, ‘purge our sins,’ Heb. i. 3.

这是同一个位格，是神荣耀所发的光辉，是神本体的真像；同一个位格用祂权能的命令托住万有，祂在那荣耀的位格中”洗净了人的罪”，希伯来书一章3节。

The priests under the law purged the sins of the people by the sacrifices of beasts; this was an infinitely nobler victim, a beam of brightness streaming from the eternal Father while be was purging our sins in his eclipse; the express image of his person, while he was made a curse upon the cross, upholding all things by the word of his power; while he bowed his head under the weight of his sufferings, he was all this while making an atonement for our sins, whence redounded an inconceivable efficacy to his blood.

律法下的祭司通过兽的祭物洁净百姓的罪；这是一个无限更高贵的祭物，当祂在祂的黯然失色中洁净我们的罪时，是从永恒父神流出的光辉；祂本体的真像，当祂在十字架上成为咒诅时，用祂权能的命令托住万有；当祂在祂受苦的重担下低头时，祂一直在为我们的罪作赎罪，从中产生了祂的血不可思议的功效。

The nature of man died, but he had another nature as immortal as the person whose brightness he was, that lived to add value to his sufferings.

人的本性死了，但祂有另一个本性，与祂所是其光辉的那位格一样不朽，活着为祂的受苦增加价值。

This divine person, by his own strength and in this glorious relation, wrestled with the flames of wrath, and took hold of the tribunal of justice, and by the value of his sufferings, smoothed the face of a frowning God, assuaged the tempests of a provoked justice, and placed before the tribunal of judgment a strong and everlasting righteousness of his own composure, as a veil between the piercing eye of divine holiness and the guilty and filthy state of a sinner.

这位神圣的位格，凭祂自己的力量和在这荣耀的关系中，与忿怒的火焰摔跤，抓住公义的审判台，凭祂受苦的价值，平息了皱眉神的面容，平静了被激怒的公义的风暴，在审判台前放置了祂自己构成的坚固和永恒的义，作为神圣圣洁的锐利眼目与罪人有罪和污秽状态之间的帕子。

So great a person, one equal with God, was necessary for the restoring his honour and Sanctifying his name; so great a person was necessary for the purging the fallen creature from his guilt and filth.

如此伟大的位格，与神同等的一位，对于恢复祂的尊荣和圣化祂的名是必需的；如此伟大的位格对于洁净堕落的受造物脱离他的罪咎和污秽是必需的。

4. Hence it follows that sin is perfectly cleansed by this blood.
5. 因此可以得出，罪被这血完全洁净了。

Since it expiated the sins of former ages, since it was the end of his coming, since he did what he did by his own worth, sin must be perfectly cleansed, else the end of his coming is not attained, and his worth would appear to be but of a finite value.

既然它赎除了前代的罪，既然这是祂来的目的，既然祂凭祂自己的价值作了祂所作的，罪必须被完全洁净，否则祂来的目的就没有达到，祂的价值就显得只是有限的价值。

All cleansing is the fruit of this blood: the cleansing from guilt is wrought immediately by it; the purging from filth is mediately by his Spirit, but as it was the purchase of his blood.

一切洁净都是这血的果子：脱离罪咎的洁净是直接由它成就的；脱离污秽的洁净是通过祂的灵间接成就的，但这是祂血的购买。

(1.) The blood of Christ does not perfectly cleanse us here from sin, in regard of the sense of it.

(1.) 基督的血在这里不能完全洁净我们脱离罪，在感觉方面。

Some sparks of the fiery law will sometimes flash in our consciences, and the peace of the gospel be put under a veil.

火热律法的一些火花有时会在我们的良心中闪现，福音的平安被蒙上帕子。

The smiles of God’s countenance seem to be changed into frowns, and the blood of Christ appears as if it ran low.

神面容的微笑似乎变成了皱眉，基督的血似乎流得很少。

Evidences may be blurred and guilt revived.

证据可能模糊，罪咎复活。

Satan may accuse, and conscience knows not how to answer him.

撒但可能控告，良心不知道如何回答他。

The sore may run fresh in the night, and the soul have not only comfort bid from it, but refuse comfort when it stands at the door.

伤口可能在夜晚重新流血，灵魂不仅被安慰告别，而且当安慰站在门口时拒绝安慰。

There will be startlings of unbelief, distrusts of God, and misty steams from the miry lake of nature.

会有不信的惊吓，对神的不信任，和从本性的泥湖中升起的雾气。

But it has laid a perfect foundation, and the top stone of a full sense and comfort will be laid at last.

但它已经奠定了完美的根基，完全感觉和安慰的顶石最终会被放置。

Peace shall be as an illustrious sunshine without a cloud, a triumphant breaking out of love, without any arrows of wrath sticking fast in the conscience; a sweet calm, without any whisper of a blustering tempest; the guilt of sin shall be for ever wiped out of the conscience, as well as blotted out of God’s book.

平安将如无云的辉煌阳光，爱的得胜爆发，没有任何忿怒的箭刺在良心中；甜美的平静，没有任何咆哮暴风的低语；罪的罪咎将永远从良心中擦去，如同从神的册子中涂抹一样。

The accuser shall no more accuse us, either to God or ourselves; no new indictment shall be formed by him at the bar of conscience; nay, conscience itself shall be for ever purged, and sing an uninterrupted requiem, and hymn of peace, shall not hiss the least accusation of a crime.

控告者不再控告我们，无论对神还是对我们自己；他不再在良心的法庭上形成新的起诉；不，良心本身将永远被洁净，唱着不间断的安息曲和平安的赞美诗，不会发出对罪行的丝毫控告。

As God’s justice shall read nothing for condemnation, so conscience shall read nothing for accusation.

正如神的公义不会读到任何定罪的东西，照样良心不会读到任何控告的东西。

The blood of Christ will be perfect in the effects of it.

基督的血在其效果上将是完美的。

As it rent the veil between God and us, it will rend the veil between conscience and us; no more frowns from the one, nor any more janglings in the other.

正如它撕裂了神与我们之间的帕子，它将撕裂良心与我们之间的帕子；不再有来自一方的皱眉，也不再有来自另一方的争吵。

As Christ said, when he was giving up the ghost, ‘It is finished,’ viz., the sense and sufferings under a guilty state, it is then a believer may say his fears are finished, when he is breathing forth his soul into the arms of his sacrificed Saviour.

正如基督在断气时说，”成了”，即在有罪状态下的感觉和受苦，那时信徒可以说他的恐惧结束了，当他将灵魂呼出到祂被献祭的救主怀抱中时。

Iniquities shall never more appear in their guilty charge to draw blood from the soul of a penitent believer.

罪孽永远不会再以它们有罪的控告出现，从悔改信徒的灵魂中抽血。

The soul shall be without fault before the throne of God, Rev. xiv. 5.

灵魂将在神宝座前无瑕疵，启示录十四章5节。

(2.) The blood of Christ does not perfectly cleanse us here from sin, in regard of the stirrings of it.

(2.) 基督的血在这里不能完全洁净我们脱离罪，在其搅动方面。

The old serpent will be sometimes stinging us, and sometimes foiling us.

那古蛇有时会刺痛我们，有时会挫败我们。

The righteous soul will be vexed with corruptions within it, as well as the abominations of others without it.

义人的灵魂会被其内的败坏困扰，也被其外他人的可憎之事困扰。

The Canaanite is in the land, and therefore the virtue of the blood of Christ is expressed in our power of wrestling, not yet in the glory of a triumph.

迦南人在地上，因此基督宝血的美德表现在我们摔跤的力量上，还不在得胜的荣耀中。

It does not here perfectly free us from the remainders of sin, that we may be still sensible that we are fallen creatures, and have every day fresh notices and experiments of its powerful virtue; and that his love might meet with daily valuations in a daily sense of our misery.

它在这里不完全释放我们脱离罪的残余，使我们仍然感觉到我们是堕落的受造物，每天都有对其大能美德的新鲜察觉和经历；使祂的爱在我们每日对痛苦的感觉中得到每日的估价。

But this blood shall perfect what it has begun, and the troubled sea of corruption, that sends forth mire and dirt, shall be totally removed.

但这血将完成它所开始的，发出污泥和污垢的败坏之海将被完全除去。

Then shall the soul be as pure as unstained wool, as spotless as the dew from the womb of the morning; no wrinkles upon the face, no bubblings up of corruption in the soul.

那时灵魂将如未染的羊毛一样纯洁，如从清晨腹中而出的甘露一样无瑕；面上没有皱纹，灵魂中没有败坏的冒泡。

The blood of Christ shall still the waves, and expel the filth, and crown the soul with an everlasting victory.

基督的宝血将平息波浪，驱逐污秽，以永远的得胜为灵魂加冠。

‘The spirits of just men’ are then ‘made perfect,’ Heb. xii. 23.

“义人的灵魂”那时”得以完全”，希伯来书十二章23节。

(3.) But the blood of Christ perfectly cleanses us from sin here, in regard of condemnation and punishment.

(3.) 但基督的宝血在这里完全洁净我们脱离罪，在定罪和刑罚方面。

Thus it blots it out of the book of God’s justice; it is no more to be remembered in a way of legal and judicial sentence against the sinner.

这样它从神公义的册子中涂抹掉它；不再以法律和司法判决的方式记念它来对付罪人。

Though the nature of sin does not cease to be sinful, yet the power of sin ceases to be condemning.

虽然罪的本质不停止是有罪的，然而罪的权势停止是定罪的。

The sentence of the law is revoked, the right to condemn is removed, and sin is not imputed to them, 1 Cor. v. 19.

律法的判决被撤销，定罪的权利被除去，罪不归算给他们，哥林多前书五章19节。

Where the crime is not imputed, the punishment ought not to be inflicted.

罪行不被归算的地方，刑罚就不应该被施加。

It is inconsistent with the righteousness of God to be an appeased, and yet a revenging, judge.

神既是被平息的审判者，又是报复的审判者，这与神的义不符。

When the cause of his anger is removed, the effects of his anger are extinguished.

当祂怒气的原因被除去时，祂怒气的后果就被消除了。

Where there is a cleansing from the guilt, there necessarily follows a removal of the punishment.

有脱离罪咎的洁净的地方，必然随之而来的是刑罚的除去。

What is the debt we owe upon sin?

我们因罪所欠的债是什么？

Is it not the debt of punishment, which is righteously exacted for the fault committed?

不就是刑罚的债，为所犯的过错而公义地要求的吗？

When the blood of Christ therefore purifies any from their guilt, it rescues them from the punishment due to that guilt.

因此当基督的宝血洁净任何人脱离他们的罪咎时，它拯救他们脱离那罪咎应得的刑罚。

Herein does the pardon of sin properly consist, in a remission of punishment.

罪的赦免正当地在于刑罚的豁免。

The crime cannot be remitted, but only in regard of punishment merited by it.

罪行不能被豁免，只能在其应得的刑罚方面被豁免。

If God should punish a man that is sprinkled with the blood of Christ, and pleaded for by the blood of Christ it would be contrary both to his justice and mercy: to his justice, because he has accepted of the satisfaction made by Christ, who paid the debt, and acquitted the criminal, when he bore his sin in his own body upon the tree; it would be contrary to his mercy, for it would be cruelty to adjudge a person to punishment, who is legally discharged, and put into the state of an innocent person, by the imputation of the righteousness of the Redeemer.

如果神惩罚一个被基督宝血洒过并被基督宝血代求的人，这既违背祂的公义也违背祂的怜悯：违背祂的公义，因为祂已经接受了基督所作的满足，基督付了债，当祂在树上亲身担当了他的罪时释放了罪犯；这违背祂的怜悯，因为判决一个在法律上被释放并通过救赎主义的归算而被置于无罪人状态的人受刑罚，这是残酷的。

Though the acts of sin are formally the same that they were, yet the state of a cleansed sinner is not legally the same that it was; for being free from the charge of the law, he is no longer obnoxious to the severity of the law.

虽然罪的行为在形式上与从前一样，然而被洁净罪人的状态在法律上不再与从前一样；因为从律法的控告中得自由，他不再受律法严厉的约束。

‘There is no condemnation to them that are in Christ,’ Rom. viii. 1.

“如今，那些在基督耶稣里的就不定罪了”，罗马书八章1节。

No matter left that shall actually condemn, since Christ for sin, or as a sacrifice for sin, condemned sin in the flesh, ver. 3.

没有留下实际定罪的事，因为基督为罪，或作为赎罪祭，就在肉体中定了罪案，第3节。

(4.) The effect of this blood shall appear perfect at the last, in the final sentence.

(4.) 这血的效果将在最后显得完美，在最终的判决中。

It cleanses us initially here, completely hereafter.

它在这里初步洁净我们，在以后完全洁净我们。

It cleanses us here in law.

它在这里在法律上洁净我们。

Its virtue shall be manifest by a final sentence.

它的美德将通过最终判决显明。

‘He that believes not is condemned already,’ John iii. 18; condemned by the threatening, but not by the pronounced sentence.

“不信的人，罪已经定了”，约翰福音三章18节；被威胁定罪，但不是被宣告的判决定罪。

So he that believes is justified by the plea of this blood, justified in the promise of the gospel, but not yet by public sentence, which is reserved till the last day: ‘After death the judgment,’ Heb. ix. 27.

照样，相信的人因这血的辩护被称义，在福音的应许中被称义，但还没有被公开判决称义，这被保留到末日：”按着定命，人人都有一死，死后且有审判”，希伯来书九章27节。

As Christ was justified after be had presented his blood, was owned to be God’s righteous servant by a public declaration in his exaltation, 1 Tim. ii. 16, so those that have an interest in this blood have a sentential justification at their dissolution, by God as a judge, and fully complete, when their persons shall be pronounced just, at the reunion of the soul and body at the resurrection.

正如基督在献上祂的血后被称义，在祂的升高中通过公开宣告被承认为神的义仆，提摩太前书三章16节，照样那些在这血中有份的人在他们离世时从神作为审判者得到判决的称义，并完全完成，当他们的人在复活时灵魂与身体团聚时被宣告为义。

Whence this time is called the ‘day of refreshment,’ Acts iii. 19, when sins shall be blotted out, when God shall no more correct, and conscience shall no more reproach for guilt.

因此这时候被称为”安舒的日子”，使徒行传三章19节，当罪被涂抹时，神不再管教，良心不再因罪咎责备。

Sin is cleansed now, but said to be blotted out then, because then all the parts of salvation shall be complete.

罪现在被洁净，但被说成那时被涂抹，因为那时救恩的所有部分都将完成。

Election was an act of eternity, but then it shall be declared, in the separation of them for ever from the rest of the world, to be with him in glory.

拣选是永恒的行动，但那时将被宣告，在他们永远从世界其余部分分离出来，与祂在荣耀中。

Redemption was purchased by the death of Christ, offered in the gospel, and conferred upon the believer, but then it will be complete in a deliverance from all enemies, and the last enemy, death.

救赎由基督的死购买，在福音中提供，赐给信徒，但那时它将在从所有仇敌和最后的仇敌死亡的拯救中完成。

And therefore called the ‘day of redemption,’ Eph. iv. 30.

因此被称为”得赎的日子”，以弗所书四章30节。

There shall then be an endless repose from all sorrow within, and trouble without.

那时将有从内在一切忧伤和外在烦恼的无尽安息。

Sanctification is begun to be wrought here by the Spirit, but sin is not abolished; all earthly affections are not completely put off.

成圣在这里开始被圣灵成就，但罪没有被废除；所有属世的情感没有完全脱去。

So it will be with our justification, as it consists in pardon of sin; sins are blotted out now, but then in a more excellent, full, and visible manner.

我们的称义也将如此，因为它包含在罪的赦免中；罪现在被涂抹，但那时以更卓越、完全和可见的方式。

We need a daily pardon upon daily sin, but then God will absolve us once for all, from all our faults committed in our whole lives, and no more will be committed to need a pardon.

我们需要每日的赦免因着每日的罪，但那时神将一次性赦免我们一生所犯的所有过错，不再有过错需要赦免。

There is here a secret grant passed in our consciences; there, a solemn publication of it before men and angels.

这里有在我们良心中通过的秘密许可；那里，在人和天使面前对它的庄严宣布。

Here every one receives a pardon in particular, as they come to him.

这里每个人都特别得到赦免，当他们来到祂面前时。

As those under the law had a particular expiation by the means of the sacrifices presented by them, but in the annual day of expiation there was a general propitiation for the sins of the people, and all their iniquities together were carried into the desert, so the pardon that was granted to particular believers shall then resolve into one entire absolution of the whole body; when Christ shall pronounce them all righteous, and present them unblameable, and without spot to his Father.

正如律法下的人通过他们献上的祭物有特别的赎罪，但在一年一度的赎罪日有为百姓的罪的总的挽回祭，他们所有的罪孽一起被带到旷野，照样那时赐给个别信徒的赦免将解决为整个身体的一个完全赦免；当基督宣告他们都为义，将他们无可指摘、无瑕疵地献给祂的父。

Justification is complete in this world, in regard that the guilt of sin shall never return, and a person counted righteous shall never be counted unrighteous; but not so complete that the sense of sin shall never return.

称义在这世界是完全的，因为罪的罪咎永不回来，被算为义的人永不被算为不义；但不是如此完全以致罪的感觉永不回来。

But then neither David’s murder shall rise up against him, nor Peter’s denial of his master ever stare him in the face.

但那时大卫的谋杀不会起来反对他，彼得对他主人的否认也不会瞪着他的脸。

No need of fresh looks upon the brazen serpent for cure, because there shall be no bitings by the fiery ones to grieve and trouble.

不需要重新看铜蛇来医治，因为不会有火蛇的咬伤来忧伤和烦扰。

(5.) Hence, it cleanses from all sin universally.

(5.) 因此，它普遍地洁净一切罪。

For since it was the blood of so great a person as the Son of God, it is as powerful to cleanse us from the greatest as the least.

因为既然这是如此伟大的位格即神儿子的血，它有能力洁净我们脱离最大的罪如同最小的罪。

Had it been the blood of a sinful creature, it had been so far from expiation, that it would rather have been for pollution.

如果这是有罪受造物的血，它远非赎罪，反而会是为了污染。

Had it been the blood of an angel, though holy (supposing they had any to shed), yet it bad been the blood of a creature, and therefore incapable of mounting to an infinite value; but since it is the blood of the Son of God, it is both the blood of a holy and of an uncreated and infinite person.

如果这是天使的血，虽然圣洁（假设他们有血可流），然而这仍是受造物的血，因此不能达到无限的价值；但既然这是神儿子的血，它既是圣洁的血，也是非受造和无限位格的血。

Is it not therefore able to exceed all the bulk of finite sins, and to equal in dignity the infiniteness of the injury in every transgressor?

因此它不是能够超过所有有限罪的总量，并在尊严上等同每个违法者中伤害的无限性吗？

The particle all is but a rational consequent upon the mention of so rich a treasure of blood.

“一切”这个词只是提到如此丰富的血的宝藏的理性结果。

The nature of the sins, and the blackness of them, is not regarded, when this blood is set in opposition to them.

当这血被设置来对抗罪时，罪的本质和其黑暗不被考虑。

God only looks what the sinners are, whether they repent and believe.

神只看罪人是什么，他们是否悔改和相信。

He was ‘delivered for our offences,’ Rom. iv. 25, not for some few offences, but for all; and as he was delivered for them, so be is accepted for them.

祂”为我们的过犯交付了”，罗马书四章25节，不是为了一些少数过犯，而是为了所有；正如祂为它们被交付，照样祂为它们被接纳。

The effect, therefore, of it is a cleansing of all, both the original and additional transgressions; the omissions of that good God has righteously commanded, and the commissions of that evil he has holily prohibited.

因此，它的效果是洁净一切，既包括原罪也包括额外的过犯；对神公义所命令的善的忽略，和对祂圣洁所禁止的恶的犯罪。

Men have different sins, according to their various dispositions or constitutions.

人有不同的罪，根据他们各种不同的性情或体质。

Every man has his ‘own way;’ and the iniquity of all those various sins of a different stamp and a contrary nature, in regard of the acts and objects, God has ‘made to meet’ at the cross of Christ, and ‘laid them all upon him,’ Isa. liii. 6.

每个人都有他”自己的道路”；关于行为和对象，所有那些不同印记和相反本质的各种罪的罪孽，神已经”使其相遇”在基督的十字架上，并”将这一切都归在祂身上”，以赛亚书五十三章6节。

The sins of all believing persons, in all parts, in all ages of the world, from the first moment of man’s sinning, to the last sin committed on the earth.

所有信徒的罪，在所有地方，在世界的所有时代，从人犯罪的第一刻，到地上犯的最后一个罪。

In regard of this extensive virtue, the scapegoat was a type of him; for though there were not particular sacrifices under the law, appointed for some sins, yet in that anniversary one, all the sins of the people were laid upon the head of that devoted goat, to be carried into the wilderness, Lev. xvi. 21, “‘awonot”, “pish’eyhem”, “chato’tam”.

关于这广泛的美德，替罪羊是祂的预表；因为虽然律法下没有为某些罪指定的特别祭物，然而在那一年一度的祭中，百姓所有的罪都被归在那献上的羊头上，要被带到旷野，利未记十六章21节，”‘awonot”，”pish’eyhem”，”chato’tam”。

And the same several words, signifying all sorts of sins, are there used, as God uses, Exod. xxxiv. 7, when he proclaims himself a God forgiving iniquity, transgression, and sin.

同样的几个词，表示各种罪，在那里被使用，正如神使用的，出埃及记三十四章7节，当祂宣告自己是赦免罪孽、过犯和罪恶的神。

And the first sin we read of cleansed by this blood, after it was shed, was the most prodigious wickedness that ever was committed in the face of the sun, even the murder of the Son of God, Acts ii. 36, 38.

我们读到在这血流出后被它洁净的第一个罪，是在日光下所犯的最巨大的邪恶，就是谋杀神的儿子，使徒行传二章36、38节。

So that, suppose a man were able to pull heaven and earth to pieces, murder all the rest of mankind, destroy the angels, those superlative parts of the creation, be would not contract so monstrous a guilt as those did in the crucifying the Son of God, whose person was infinitely superior to the whole creation.

所以，假设一个人能够把天地撕碎，谋杀其余所有人类，毁灭天使这些受造物的最高部分，他也不会招致如那些钉死神儿子的人那样巨大的罪咎，祂的位格无限地超越整个受造界。

God then hereby gave an experiment of the inestimable value of Christ’s blood, and the inexhaustible virtue of it.

神因此借此给出了基督宝血无法估量的价值和其无穷美德的试验。

Well might the apostle say, ‘The blood of Christ cleanseth us from all sin.’

使徒很可以说，”耶稣基督的血洗净我们一切的罪。”

III. Thing; How Christ’s blood cleanses from sin.

III. 事情；基督的血如何洁净罪。

God the Father does actually and efficiently justify; Christ’s blood does meritoriously justify.

父神实际地和有效地称义；基督的血功德地称义。

God the Father is considered as judge, Christ is considered as priest and sacrifice.

父神被视为审判者，基督被视为祭司和祭物。

He was a ‘Priest in things pertaining to God,’ Heb. ii. 17, ‘to make reconciliation for the sins of the people,’

祂是”在神的事上，为大祭司”，希伯来书二章17节，”为百姓的罪献上挽回祭”，

He is the ‘fountain set open for sin and for uncleanness,’ Zech. xiii. 1.

祂是”为罪恶与污秽开一个泉源”，撒迦利亚书十三章1节。

And ‘forgiveness of sin’ is a fruit of ‘redemption through his blood,’ Col. i. 14.

“罪得赦免”是”借着祂的血得蒙救赎”的果子，歌罗西书一章14节。

This is done,

这是通过以下方式成就的，

1. By taking sin upon himself.
2. 通过承担罪在祂自己身上。

God collected all the sins from all parts of the world, in all ages of the world, bound them up together, and ‘laid them upon’ Christ’s shoulders, Isa. liii. 6, alluding to the manner of transferring the sins of the people by Aaron’s laying his hands upon the head of the sacrifice; so that, as the scape-goat purged the people, Christ cleanses or justifies men by bearing their iniquities, Isa. liii. 11.

神收集了世界各地、各个时代的所有罪，将它们捆绑在一起，”归在”基督的肩膀上，以赛亚书五十三章6节，暗指亚伦将手按在祭物头上来转移百姓罪恶的方式；因此，正如替罪羊洁净百姓，基督通过承担他们的罪孽来洁净或称义人，以赛亚书五十三章11节。

Not by bearing the pollution of them inherently, but the guilt of them, or the curse which the sinner had merited; for our sins could no more be transmitted to him, in the filth and defilement of them, than the iniquities of the Israelites could be infused into the scape-goat, but only in their curse and guilt.

不是通过本质上承担它们的污染，而是承担它们的罪咎，或罪人应得的咒诅；因为我们的罪不能在其污秽和玷污中传递给祂，正如以色列人的罪孽不能注入替罪羊，而只能在它们的咒诅和罪咎中。

A beast was not capable of spiritual pollution, because it wanted an intellectual nature; nor Christ, because of the excellency of his person.

野兽不能有属灵的污染，因为它缺乏理性本质；基督也不能，因为祂位格的卓越。

Christ took our sins upon him, not thereby to become sinful, but to become devoted in a judicial manner, as a curse; and, therefore, his being said to be ‘made sin’ in one place, ‘ that we might be made the righteousness of God in him,’ 2 Cor. v. 21, is to be interpreted by Gal. iii. 13, wherein he is said to be ‘made a curse to redeem us from the curse of the law,’ i. e. a person exposed to the vengeance of God, to procure impunity for the offenders, that they might be absolved, and treated as if they had never been criminal.

基督承担我们的罪在祂身上，不是因此成为有罪的，而是以司法的方式成为被献上的，作为咒诅；因此，祂在一处被说成”替我们成为罪”，”好叫我们在祂里面成为神的义”，哥林多后书五章21节，要由加拉太书三章13节来解释，其中祂被说成”为我们受了咒诅，就赎出我们脱离律法的咒诅”，即一个暴露在神报复下的人，为犯罪者获得免罚，使他们可以被赦免，被对待如同他们从未犯罪。

He is ‘the Lamb of God, that takes away the sins of the world,’ John i. 29, airwn: the word signifies to take up, as well as to take away.

祂是”神的羔羊，除去世人罪孽的”，约翰福音一章29节，airwn：这个词既表示承担，也表示除去。

He took the guilt upon his shoulders, that he might for ever take it away from ours.

祂将罪咎承担在祂的肩膀上，使祂可以永远从我们的肩膀上除去它。

As we are made righteousness in him, so he was made sin for us.

正如我们在祂里面成为义，照样祂为我们成为罪。

Now we are not righteous before God by an inherent, but by an imputed righteousness, nor was Christ made sin by inherent, but imputed, guilt.

现在我们在神面前不是因内在的义而为义，而是因归算的义，基督也不是因内在的罪咎而成为罪，而是因归算的罪咎。

The same way that his righteousness is communicated to us, our sin was communicated to him.

祂的义传递给我们的同样方式，我们的罪被传递给祂。

Righteousness was inherent in him, but imputed to us; sin was inherent in us, but imputed to him.

义在祂里面是内在的，但归算给我们；罪在我们里面是内在的，但归算给祂。

He received our evils to bestow his good, and submitted to our curse to impart to us his blessings; sustained the extremity of that wrath we had deserved, to confer upon us the grace he had purchased.

祂接受我们的恶来赐给我们祂的善，屈服于我们的咒诅来分给我们祂的祝福；承受我们应得的忿怒的极端，来赐给我们祂所购买的恩典。

The sin in us, which he was free from, was by divine estimation transferred upon him, as if he were guilty, that the righteousness he has, which we were destitute of, might be transferred upon us, as if we were innocent.

我们里面的罪，祂是免于的，通过神的估计转移到祂身上，仿佛祂有罪，使祂所有的义，我们所缺乏的，可以转移到我们身上，仿佛我们无罪。

He was made sin, as if he had sinned all the sins of men, and we are made righteousness, as if we had not sinned at all.

祂成为罪，仿佛祂犯了人的一切罪，我们成为义，仿佛我们根本没有犯罪。

2. By accounting the righteousness and sufficiency of his sufferings to us.
3. 通过将祂受苦的义和充分性归算给我们。

If we stand upon our own bottom, we are lost; our own rags cannot cover us, nor our own imperfections relieve us.

如果我们站立在自己的根基上，我们就灭亡了；我们自己的破布不能遮盖我们，我们自己的不完全也不能拯救我们。

‘The whole world lies in wickedness,’ 1 John v. 19.

“全世界都卧在那恶者手下”，约翰一书五章19节。

God is a consuming fire, and we are combustible matter; the holiness of God, and the soul of the most righteous fallen creature, cannot meet without abhorrence on the part of God, and terror on the part of man.

神是烈火，我们是可燃物质；神的圣洁和最义的堕落受造物的灵魂不能相遇而不引起神这边的憎恶和人这边的恐惧。

Divine holiness cannot but hate us, divine justice cannot but consume us, if we have no other righteousness than our own imperfect one, to please the one, and be a bar to the other.

神的圣洁不能不恨我们，神的公义不能不消灭我们，如果我们没有别的义除了我们自己不完全的义，来取悦前者，阻挡后者。

There is no justification by the law, but upon a perfect righteousness, and we must be justified by the performance of the law, or we can never be justified; for the law of God was not abrogated upon the fall of man: it is the authority of the lawgiver, and not the offence of the malefactor, which does abolish a law; but we cannot perform the law ourselves.

律法不能称义，除非基于完全的义，我们必须通过履行律法被称义，否则我们永远不能被称义；因为神的律法在人堕落后没有被废除：是立法者的权威，而不是犯法者的过犯，才能废除律法；但我们不能自己履行律法。

Alas! ‘All have sinned and come short of the glory of God,’ Rom. iii. 23, of that righteousness which glorifies God; and having once broken the law, we can never be said perfectly to keep it; for if we had grace given us to perform it for the future, it nulls not the breach of it for the time past.

哀哉！”世人都犯了罪，亏缺了神的荣耀”，罗马书三章23节，亏缺了那荣耀神的义；既然一旦违背了律法，我们永远不能说完全遵守它；因为即使我们得到恩典来为将来履行它，这也不能抵消过去对它的违背。

Since the law is not abrogated, it must be exactly obeyed, the honour of it must be preserved; it cannot be observed by us, it was Christ only who kept it, and never broke it, and endured the penalty of it for us, not for himself; for the law requires obedience of a creature, but demands not punishment but upon default of obedience.

既然律法没有被废除，它必须被精确遵守，它的尊荣必须被保持；它不能被我们遵守，只有基督遵守了它，从未违背它，并为我们承受了它的刑罚，不是为祂自己；因为律法要求受造物的顺服，但不要求刑罚，除非缺乏顺服。

The punishment was not inflicted on him for himself, but for us; the ‘Virtue of that must be transferred to us, which cannot be any other way than by imputation, or reckoning it ours, as we are one body with him.

刑罚不是因祂自己加在祂身上的，而是为了我们；其美德必须转移给我们，这不能通过别的方式，只能通过归算，或算作我们的，因为我们与祂是一个身体。

Besides, justification cannot be by any thing inherent in us, for we are ungodly before the first instant of justification, Rom. v. 5, and sinners and enemies, Rom. v. 10.

此外，称义不能通过我们里面任何内在的东西，因为在称义的第一个瞬间之前我们是不敬虔的，罗马书五章5节，是罪人和仇敌，罗马书五章10节。

Since there is nothing but unrighteousness in us, a righteousness must be fetched from something without us.

既然我们里面只有不义，义必须从我们以外的某样东西获取。

If it be without us, it is not inherent in us.

如果它在我们以外，它就不是我们里面内在的。

What righteousness is in us after justification, cannot be the cause of the justification which preceded that righteousness.

称义后在我们里面的义，不能是在那义之前的称义的原因。

The effect never precedes the cause.

结果永远不会在原因之前。

If the righteousness whereby we are justified be not inherent in us, but in another, how can it be our righteousness, but by some way of counting it to us?

如果我们被称义的义不是在我们里面内在的，而是在另一位里面，它怎么能是我们的义，除非通过某种方式将它算给我们？

God intended Christ’s suffering as the way of bearing iniquity for us, and accepted him as one that bore our iniquities, and made this bearing iniquity the ground of the justification of many: Isa. liii. 11, ‘By his knowledge shall my righteous servant justify many, for he shall bear their iniquities.’

神指定基督的受苦作为为我们承担罪孽的方式，接受祂作为承担我们罪孽的那一位，使这承担罪孽成为许多人称义的根据：以赛亚书五十三章11节，”我的义仆要使许多人因认识祂而称义，并且祂要担当他们的罪孽。”

In his bearing our iniquities, there was the imputation of our sins; in our justification, there must be the imputation of his suffering.

在祂承担我们的罪孽中，有我们罪的归算；在我们的称义中，必须有祂受苦的归算。

The counting another’s righteousness to us is as reasonable and easy to conceive as the counting our sins to another.

将别人的义算给我们，与将我们的罪算给别人一样合理和容易理解。

Without this way of reckoning it to us, we cannot conceive of the intercession of Christ, or what pleas he can use.

没有这种将它算给我们的方式，我们无法理解基督的代求，或祂能使用什么辩护。

He is an advocate by virtue of his propitiation, and his righteousness in it, 1 John ii. 1, 2.

祂凭着祂的挽回祭和其中祂的义作辩护者，约翰一书二章1、2节。

The plea, then, must be of this nature: Father, I took flesh by thy order, and suffered death according to thy pleasure; I gave my soul a ransom for many, and the shedding of my blood was a sweet-smelling sacrifice.

那么，辩护必须是这样的性质：父啊，我按照祢的吩咐取了肉身，按照祢的旨意受死；我舍了我的魂作许多人的赎价，我血的流出是馨香的祭物。

Thou wouldst have me made a curse to free others from the curse, and to receive wounds, that others might receive health.

祢要我成为咒诅来释放别人脱离咒诅，受伤使别人得医治。

Let those, therefore, that plead the merit of my suffering, be absolved from their guilt.

因此，让那些恳求我受苦功德的人从他们的罪咎中被赦免。

I have borne their sins, their iniquities thou didst cause to meet on me, condemn them not to bear those iniquities I have borne already.

我已经承担了他们的罪，他们的罪孽祢使其归在我身上，不要定罪他们承担那些我已经承担的罪孽。

To what purpose did I bear them, if they must bear them too?

如果他们也必须承担，我承担它们有什么目的？

And to what purpose should they believe in me, if they must sink under the same condemnation with those that refuse me?

如果他们必须与那些拒绝我的人一起沉沦在同样的定罪下，他们信我有什么目的？

How this plea can be made without accepting those sufferings for us, and counting the righteousness of them to us, is not to be understood.

这个辩护如何能在不接受那些为我们的受苦和将其义算给我们的情况下进行，是无法理解的。

Some compare this way of imputation to the sun shining upon the wall, through a green or blue glass, whereby the true colour of the wall is indiscernible while the colour communicated by the glass is upon it; yet this colour is not the colour of the wall, but the colour of the glass, and inherent in the glass, only reflected upon the wall; so the righteousness whereby we are justified, and which covers our iniquities from the sight of God, is inherent in Christ, but transferred to us.

有些人将这种归算的方式比作阳光透过绿色或蓝色玻璃照在墙上，由此墙的真实颜色在玻璃传递的颜色在其上时是不可分辨的；然而这颜色不是墙的颜色，而是玻璃的颜色，在玻璃中内在，只是反射在墙上；照样，我们被称义的义，从神的视线中遮盖我们的罪孽，是在基督里内在的，但转移给我们。

The ground of this imputation is community of nature.

这种归算的根据是本质的共同体。

Because he ‘took not the nature of angels,’ it is not reckoned to them, Heb. ii. 16, 17.

因为祂”并不救拔天使”，它不被算给他们，希伯来书二章16、17节。

If he had taken the nature of angels, it could not have been reckoned to us, because he had not been akin to us.

如果祂取了天使的本质，它就不能被算给我们，因为祂就不与我们同类。

Had he taken the nature of angels, it could no more have been imputed to us than the fall of angels can be imputed to us; which cannot be, because we have not an agreement in the same nature with them; and, next to that, the ground of it is his resurrection from the grave.

如果祂取了天使的本质，它不能归算给我们，正如天使的堕落不能归算给我们；这不可能，因为我们与他们没有同样本质的一致；其次，其根据是祂从坟墓中的复活。

Had he lain in the grave, his righteousness could not have been imputed to us, because it had not been declared sufficient in itself; and the sufficiency of the price, and the accepting it for a ransom, must precede the accounting of it to another for his deliverance.

如果祂躺在坟墓中，祂的义就不能归算给我们，因为它没有被宣告在自身是充分的；价格的充分性和接受它作为赎价，必须在将它算给另一个人以拯救他之前。

That which is the evidence of the perfection, and agreeableness of it to the judgment of God, is the ground of the imputation of it to us; but his going to the Father, whereof his resurrection was the first step, and his ascension the next, is the convincing argument the Comforter makes use of to persuade men of the fullness and exactness of it, John xvi. 10.

那证明其完全和与神判断一致的，是将它归算给我们的根据；但祂往父那里去，其中祂的复活是第一步，祂的升天是下一步，是保惠师用来说服人其完满和精确的有说服力的论证，约翰福音十六章10节。

(1) This cleansing of us by imputing this blood to us, is by virtue of union and communion with him.

(1) 这种通过将这血归算给我们来洁净我们，是凭着与祂的联合和相交。

The apostle before the text speaks of a fellowship with God and Christ, which implies union with Christ, and then the blood of Christ cleanses from all sin.

使徒在经文之前谈到与神和基督的团契，这暗示与基督的联合，然后基督的血洁净一切罪。

What Christ did as a common person, is accepted for us, but the actual imputation of it to us depends upon our becoming one body with him.

基督作为公共人格所做的，为我们被接纳，但实际将它归算给我们取决于我们与祂成为一个身体。

If we had not had a union with Adam in nature, and been seminally in him, his sin could no more have been imputed to us than the sin of the fallen angels could be counted ours; so if we have not a union with Christ, his righteousness can no more be reckoned to us than the righteousness of the standing angels can be imputed to us.

如果我们在本性上没有与亚当联合，种子地在他里面，他的罪不能归算给我们，正如堕落天使的罪不能算作我们的；照样如果我们没有与基督联合，祂的义不能算给我们，正如站立天使的义不能归算给我们。

We must therefore be in Christ as really as we were in Adam, though not in the same manner of reality.

因此我们必须在基督里如同我们在亚当里一样真实，虽然不是同样的真实方式。

We were in Adam seminally, we are in Christ legally; yet so that it is counted in the judgment of God as much as if there were a seminal union.

我们在亚当里是种子地，我们在基督里是法理地；然而在神的判断中被算作如同有种子联合一样。

Believers are therefore called the seed of Christ, Isa. liii. 10, Ps. xxii. 30.

因此信徒被称为基督的后裔，以赛亚书五十三章10节，诗篇二十二篇30节。

And they are called Christ, 1 Cor. xii. 12; and ‘the body of Christ,’ ver. 27.

他们被称为基督，哥林多前书十二章12节；和”基督的身体”，第27节。

It is, says one, not numerically, but legally such.

有人说，这不是数字上的，而是法理上的。

If we had been in him seminally, as we were in Adam, righteousness would have been communicated to all descending from him; but God has appointed a higher way of communication by spiritual union.

如果我们种子地在祂里面，如同我们在亚当里面，义就会传递给所有从祂而出的后裔；但神指定了通过属灵联合的更高传递方式。

As those who were in Adam by natural propagation are made guilty by his transgression to condemnation, so all that are spiritually united to Christ are cleansed from their many offences to justification, Rom. v. 16.

正如那些通过自然繁衍在亚当里的人因他的过犯被定罪，照样所有属灵地与基督联合的人从他们的许多过犯中被洁净得称义，罗马书五章16节。

As there was a necessity of his union with us in our nature for our redemption, since he could not be the Redeemer of mankind by death, as he was the Son of God, unless he were also the Son of man, so there is a necessity of our union with him in his Spirit.

正如为了我们的救赎祂有必要在我们的本性中与我们联合，因为祂不能作为神的儿子通过死亡成为人类的救赎主，除非祂也是人子，照样我们有必要在祂的灵里与祂联合。

As there could be no expiation without a satisfaction, no satisfaction to be made by Christ, unless there were an imputation of our sins to him; and no imputation can be supposed, unless he were united to us in our nature; so there can be no imputation of anything in him to us, unless there be a strait union, whereby he becomes our head and we his members.

正如没有满足就没有赎罪，基督不能作满足，除非有我们的罪归算给祂；没有归算可以假设，除非祂在我们的本性中与我们联合；照样祂里面的任何东西不能归算给我们，除非有紧密的联合，借此祂成为我们的头，我们成为祂的肢体。

What does the apostle mean in that wish of being ‘found in Christ,’ but this union, whereby be might have a share in his righteousness?

使徒在那”在基督里面”的愿望中是什么意思，除了这种联合，借此可以在祂的义中有份？

Philip. iii. 9. Not his own righteousness, but the righteousness of God communicated through or by faith.

腓立比书三章9节。不是他自己的义，而是神的义通过信心传递。

And where is our completeness, but in him?

我们的完全在哪里，除了在祂里面？

Col. ii. 10. As we are reckoned one lump and mass with him, and being joined to him, are counted one spirit with him, 1 Cor. vi. 17.

歌罗西书二章10节。正如我们与祂被算作一团一块，与祂联合，被算作与祂一灵，哥林多前书六章17节。

Union with him goes first in order of nature before justification; we are first united to him as our sponsor, and being in him we are counted righteous.

与祂的联合在本质次序上先于称义；我们首先与祂联合作为我们的保证人，在祂里面我们被算为义。

This is the apostle’s assertion: I Cor. i. 30, ‘But of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness,’ &c.

这是使徒的断言：哥林多前书一章30节，”但你们得在基督耶稣里是本乎神，神又使祂成为我们的智慧、公义”等等。

And so ‘the righteousness of the law,’ Rom. viii. 4, dikaiwma tou nomou, or the just judgment of the law, ‘is fulfilled in us,’ saith Cocceius.

因此”律法的义”，罗马书八章4节，dikaiwma tou nomou，或律法的公义判决，”在我们身上得以成就”，科克修说。

We are judged to have in him a perfect obedience, or we are judged not out of Christ as sinners, but in Christ as his members.

我们被判定在祂里面有完全的顺服，或我们不是作为罪人在基督以外被判定，而是作为祂的肢体在基督里被判定。

(2.) This union is made by faith, and upon this account we are said to be justified by faith.

(2.) 这种联合是通过信心成就的，因这缘故我们被说成因信称义。

This is our willingness to receive Christ upon the terms he is offered.

这是我们愿意按照祂被提供的条件接受基督。

Since a mediator is not a mediator of one, but supposes in the notion of it two parties, there must be a consent on both sides.

既然中保不是一方的中保，而是在其概念中假定两方，必须有双方的同意。

God’s consent is manifested by giving, our consent is by receiving, which is a title given to faith, John i. 12; God’s consent in appointing and accepting the atonement, and ours in receiving the atonement, which is all one with ‘receiving forgiveness of sin,’ Rom. v. 11.

神的同意通过赐予显明，我们的同意通过接受，这是给信心的称号，约翰福音一章12节；神的同意在指定和接受赎罪中，我们的同意在接受赎罪中，这与”接受赦罪”是一回事，罗马书五章11节。

God’s consent in the typical administration was evident in appointing sacrifices, and the sending down fire from heaven for consuming them.

神的同意在预表性管理中显然在指定祭物，和从天降火焚烧它们。

The sinner’s consent was to be signified by laying his hands upon the head of the sacrifice, intimating his union with that sacrifice, and so by the sacrificing of it he was counted as quitted of that guilt for which the sacrifice was offered.

罪人的同意要通过将手按在祭物头上来表示，暗示他与那祭物的联合，因此通过献祭他被算作从那祭物所为之献上的罪咎中得释放。

We must be as willing to accept of this sacrifice as Christ was to offer this sacrifice, with a willingness of the same kind; but, alas, what creature can mount to a willingness of the same degree!

我们必须如基督愿意献上这祭物一样愿意接受这祭物，带着同样种类的意愿；但是，哀哉，什么受造物能达到同样程度的意愿！

God might have required many sharp conditions of us, many years’ troubles and sorrows, but he requires only a willingness of us to receive and acknowledge the depths of his wisdom and grace, and conform to his will in the new covenant.

神可能要求我们许多严厉的条件，许多年的困难和忧愁，但祂只要求我们愿意接受和承认祂智慧和恩典的深度，并在新约中顺服祂的旨意。

This makes up the marriage knot between the sinner and the Redeemer.

这构成了罪人与救赎主之间的婚姻纽带。

By this the soul empties itself and clasps about a Saviour, and then Christ and the believer are counted as one person legally; therefore, Christ dwelling in us, and our having faith, are linked together as if they were the same thing, Eph. iii. 17.

通过这个灵魂倒空自己并拥抱救主，然后基督和信徒在法理上被算作一个人；因此，基督住在我们里面，和我们有信心，被联结在一起如同它们是同一件事，以弗所书三章17节。

By God’s acceptance of this blood we are rendered cleansable and justifiable.

通过神接纳这血我们被使得可洁净和可称义。

By our acceptance of it, it is actually imputed to us, and we actually justified.

通过我们接纳它，它实际归算给我们，我们实际被称义。

However, when it was shed by Christ, and received as a sweet-smelling sacrifice by God, it made us pardonable; yet actual pardon is not bestowed without believing.

然而，当它被基督流出，被神接受为馨香的祭物时，它使我们可被赦免；然而实际的赦免不是没有相信就赐下的。

His blood avails none but those that he pleads it for, and he pleads it not for those that come to God, but that ‘come to God by him,’ Heb. vii. 25, those that plead in his name for the benefits which are the purchase of his blood.

祂的血只对祂为之代求的人有效，祂不为那些来到神面前的人代求，而是为那些”借着祂进到神面前”的人，希伯来书七章25节，那些奉祂的名为祂血所购买的益处代求的人。

Without him, we are combustible matter before a consuming fire, and cannot approach to the throne of God with any success.

没有祂，我们在烈火前是可燃物质，不能成功地来到神的宝座前。

This faith must go in order before cleansing or justification.

这信心在次序上必须在洁净或称义之前。

The righteousness of God is only ‘upon them that believe,’ Rom. iii. 22.

神的义只”加给一切相信的人”，罗马书三章22节。

‘We have believed that we might be justified,’ Gal. ii. 16.

“我们信了基督耶稣，为要因信基督称义”，加拉太书二章16节。

This faith is not our righteousness, nor is it ever called so, but we have a righteousness by the means of faith.

这信心不是我们的义，也从未被如此称呼，但我们通过信心的方式有义。

By faith, or through faith, is the language of the apostle: Rom. iii. 22, 25, ‘Faith in his blood,’ faith reaching out to his blood, embracing his blood, sucking up his propitiating blood and pleading it.

“因信”或”通过信心”是使徒的语言：罗马书三章22、25节，”信靠祂的血”，信心伸向祂的血，拥抱祂的血，吸取祂挽回的血并代求它。

Though faith is the eye and hand of the soul, looking up and reaching out to whole Christ as offered in the promise, yet in this act of it to be freed from the guilt of sin, it grasps Christ as a sacrifice, it hangs upon him as paying a price, and takes this blood as a blood shed for the soul, and insists upon the sufficient value of it with God.

虽然信心是灵魂的眼和手，仰望并伸向在应许中提供的完整基督，然而在这个从罪咎中得释放的行动中，它抓住基督作为祭物，它依靠祂作为付代价的，将这血当作为灵魂流出的血，并坚持它在神面前的充分价值。

Faith respects the subject wherein it is as guilty, for it is a grace divesting a man of his own righteousness, and emptying a man of his own strength and sufficiency, and accusing the soul of guilt, and therefore eyes that which stands in direct opposition to this guilt, the free grace of God accepting Christ as a propitiation.

信心看重其所在主体为有罪的，因为它是脱去人自己义的恩典，倒空人自己力量和充分性的恩典，控告灵魂有罪的恩典，因此注目那直接与这罪咎相对的，神接受基督为挽回祭的白白恩典。

It eyes that in craving justification, which God eyes in bestowing it, which is the Redeemer’s bearing iniquity, Isa. liii. 11.

它在渴望称义中注目那神在赐予称义中所注目的，就是救赎主承担罪孽，以赛亚书五十三章11节。

It has no efficacy of itself, but as it is the band of our union with Christ.

它本身没有功效，只是作为我们与基督联合的纽带。

The whole virtue of cleansing proceeds from Christ the object.

全部洁净的美德来自客体基督。

We receive the water with our hands, but the cleansing virtue is not in our hands, but in the water, yet the water cannot cleanse us without our receiving it; our receiving it unites the water to us, and is a means whereby we are cleansed.

我们用手接水，但洁净的美德不在我们手中，而在水中，然而水不能在我们不接受它的情况下洁净我们；我们接受它将水与我们联合，是我们得洁净的方式。

And therefore it is observed that our justification by faith is always expressed in the passive, not in the active; as we are justified by faith, not that faith justifies us.

因此观察到我们因信称义总是用被动语态表达，不是主动语态；如我们因信被称义，不是信心称义我们。

The efficacy is in Christ’s blood, the reception of it in our faith.

功效在基督的血中，接受它在我们的信心中。

Though we are justified by faith, yet all our peace, and all those blessings which are bundled up in peace with God, come in and through our Lord Jesus Christ, Rom. v. 1.

虽然我们因信称义，然而我们所有的平安，和所有包含在与神和好中的祝福，都通过我们的主耶稣基督而来，罗马书五章1节。

‘Being justified by faith, we have peace with God, through our Lord Jesus Christ.’

“我们既因信称义，就借着我们的主耶稣基督得与神相和。”

IV. The use.

IV. 应用。

If the blood of Christ has the only and perpetual virtue, and does actually and perfectly cleanse believers from all sin, then it affords us,

如果基督的血有唯一和永恒的美德，并且实际地和完全地洁净信徒脱离一切罪，那么它为我们提供，

1. A use of instruction.
2. 教导的应用。

(1) Every man, uninterested by faith in the blood of Christ, is hopeless of a freedom from guilt while he continues in that state.

(1) 每个人，若不因信在基督的血中有份，在他继续那种状态时对脱离罪咎是绝望的。

Without faith we are at a distance from God, by contracting in our natural state a guilt that subjected us to the curses of the law, and we remain under that wrath the state of nature put us into, till we are interested by faith in the expiating blood of the Redeemer.

没有信心我们与神疏远，在我们的天然状态中招致使我们受律法咒诅的罪咎，我们仍在天然状态使我们陷入的忿怒下，直到我们因信在救赎主赎罪的血中有份。

All the indictments that our own consciences, and, which is incomprehensibly more, the omniscience of God, can charge upon us, remain in their full force, are unanswerable by us, and we must inevitably sink under them, till the blood of Christ, apprehended by faith, cancel the bond and raze out the accusation.

我们自己的良心能控告我们的所有起诉书，以及无法理解地更多的神的全知能控告我们的，都保持其全部力量，我们无法回答，我们必然在其下沉沦，直到基督的血，被信心领会，取消债券并涂抹控告。

The blood of Christ is so far from cleansing an unbeliever from all sin, that it rather binds his sins the faster on him.

基督的血远非洁净不信者脱离一切罪，反而更紧地将他的罪捆绑在他身上。

Unbelief locks the sins on more strongly, so that the violations of the law stick closer to him, and the wrath of God hangs over him.

不信更强烈地锁住罪，使违背律法的事更紧地粘在他身上，神的忿怒悬在他头上。

Those that have no communion with Christ, have no interest in the blood of Christ; for they are such as ‘have fellowship with the Father, and with his Son Jesus Christ,’ to whom John in the text appropriates this privilege of being cleansed from all sin by the blood of Christ.

那些与基督没有相交的人，在基督的血中没有份；因为约翰在经文中将这个被基督的血洁净脱离一切罪的特权归于那些”与父并祂儿子耶稣基督相交”的人。

Those that slight the blood of Christ, render themselves incapable of cleansing, because no other sacrifice can be offered, no other blood can be presented to God of a value equal to it: ‘No more sacrifice remains for sin,’ Heb. x. 26.

那些轻视基督血的人，使自己无法得洁净，因为没有别的祭物可以献上，没有别的血可以献给神有与之相等的价值：”赎罪的祭就再没有了”，希伯来书十章26节。

There was but one bloody sacrifice appointed for expiation, and there can be no less required of us for the enjoying the benefit of it, than the receiving the atonement, Rom. v. 11.

只有一个流血的祭物被指定为赎罪，我们要享受其益处所需要的，不能少于接受赎罪，罗马书五章11节。

It is not consistent with the honour of God to discharge men upon the account of the sufferings of the surety, who will persist in that sin for which the surety suffered, and make use if a Saviour to be freed from suffering, but not freed from offending.

基于保证人受苦的缘故释放那些将坚持保证人为之受苦的罪，利用救主来免于受苦但不免于犯罪的人，这与神的尊荣不符。

It would be contrary to the end of our Saviour’s death to sprinkle that blood upon those that tread it under their feet, which was shed for the gathering together the sons of God, John xi. 52, to let the despisers of it have an equal share in the benefits of it with those that receive it.

将那血洒在那些践踏它的人身上，这与我们救主死的目的相反，这血是为聚集神的儿女而流的，约翰福音十一章52节，让藐视它的人与接受它的人在其益处中有同等的份。

It cannot be imagined that God will ever make it a savour of life, as much to them that will not value it, as to those that do.

不能想象神会让它成为生命的香气，对那些不珍视它的人如同对那些珍视它的人一样。

(2.) No freedom from the guilt of sin is to be expected from mere mercy.

(2.) 不能从单纯的怜悯期望脱离罪咎的自由。

The figure of this was notable in the legal economy.

这在律法经济中的象征是显著的。

The mercy-seat was not to be approached by the high priest without blood, Dent. ix. 7.

大祭司不能没有血就接近施恩座，申命记九章7节。

Christ himself, typified by the high priest, expects no mercy for any of his followers, but by the merit of his blood.

基督自己，被大祭司预表，不期望对祂任何跟随者的怜悯，除了通过祂血的功德。

What reason have any then to expect remission upon the account of mere compassion, without pleading his blood?

那么任何人有什么理由期望基于单纯怜悯的赦免，而不代求祂的血？

Mercy is brought to us only by the smoke of this sacrifice.

怜悯只通过这祭物的烟带给我们。

The very title of justification implies not only mercy, but justice, and more justice than mercy; for justification is not upon a bare petition, but a propitiation.

称义这个名称本身不仅暗示怜悯，而且暗示公义，更多公义而非怜悯；因为称义不是基于单纯的请求，而是挽回祭。

To be pardoned indeed implies mercy.

被赦免确实暗示怜悯。

Pardon is an act of favour, whereby the criminal is graced and gratified, but to be justified is to be discharged in a legal way, or by way of compensation.

赦免是恩惠的行为，借此罪犯被恩待和满足，但被称义是以法律方式或补偿方式被释放。

A man may be pardoned as a supplicant, but not pronounced righteous but upon the merits of his cause.

一个人可以作为恳求者被赦免，但不能被宣告为义，除非基于他案件的功德。

He that employs mercy, acknowledges guilt, but insists not upon a righteousness.

求助怜悯的人承认罪咎，但不坚持义。

Justification or pardon is not the act of God as Creator, for then it had been mere mercy; nor as a lawgiver, according to the terms of the first covenant, for then no man after his revolted state could be justified; but as a judge, according to the laws of redemption, and that in a way of righteousness and justice, 2 Tim. iv. 8.

称义或赦免不是神作为创造者的行为，因为那样就是单纯的怜悯；也不是作为立法者，按照第一个约的条款，因为那样没有人在背叛状态后能被称义；而是作为审判者，按照救赎的律法，那是以义和公义的方式，提摩太后书四章8节。

God is not to be sought to for this concern, but in Christ; nor mere mercy implored without the Redeemer’s merit, because God does not forgive our sins, or reconcile our persons to himself, but for the propitiating blood of his Son.

神不能为这个关切被寻求，除了在基督里；不能恳求单纯的怜悯而没有救赎主的功德，因为神不赦免我们的罪，或使我们的人与祂自己和好，除了因为祂儿子挽回的血。

To expect pardon only upon the account of mercy, is to honour one attribute with the denial of, or overlooking the other.

只基于怜悯的缘故期望赦免，是通过否认或忽视另一个属性来尊荣一个属性。

Though God be merciful, yet he is just; his mercy is made known in remission, his justice manifested in justification.

虽然神是怜悯的，然而祂是公义的；祂的怜悯在赦免中被显明，祂的公义在称义中被彰显。

Forget not the great demonstration of his justice when you come to plead for mercy.

当你来恳求怜悯时，不要忘记祂公义的伟大证明。

Plead both in the blood of Christ, God is merciful to none out of Christ; he is merciful to none but to whom he is just: merciful to them in regard of themselves, and their own demerits; just and righteous to them in regard of the blood and merit of his Son.

在基督的血中恳求两者，神对基督以外的任何人都不怜悯；祂只对祂公义对待的人怜悯：关于他们自己和他们自己的过失对他们怜悯；关于祂儿子的血和功德对他们公义和义。

(3.) There is no ground for the merits of the saints, or a cleansing purgatory.

(3.) 圣徒的功德或洁净的炼狱没有根据。

The apostle saith not you have a treasure of the merits of the departed saints; or you must expect a purgatory hereafter to cleanse you from all your sins.

使徒没有说你们有离世圣徒功德的宝库；或你们必须期望死后的炼狱来洁净你们脱离一切罪。

He mentions only the blood of Christ as fully sufficient and efficacious for this end.

他只提到基督的血为此目的是完全充分和有效的。

To set up other mediations, atonements, satisfactions, is a contempt of the wisdom of God in his ordination of this only one of his Son; of the holiness and justice of God in accepting this, as if God had mistaken himself, when he cheerfully received this as completely satisfactory to him, and answering his ends; as if, notwithstanding his full pleasure with it, it needed some addition from creatures to eke it out to a completeness.

设立其他中保、赎罪、满足，是藐视神指定祂儿子这唯一者的智慧；藐视神接受这个的圣洁和公义，仿佛神误解了自己，当祂欢然接受这个为对祂完全满意的，回应祂的目的时；仿佛尽管祂对此完全喜悦，它仍需要受造物的一些添加来补足其完全。

It is a dishonour to Christ, accusing him of an imperfect satisfaction, of an insufficient and infirm blood, a stripping it of its infinite value.

这是对基督的羞辱，控告祂不完全的满足，不充分和软弱的血，剥夺其无限价值。

How can that be infinite which needs a finite thing to strengthen it, and render it efficacious?

需要有限之物来加强并使其有效的，怎么能是无限的？

He that goes to a muddy stream to wash himself, disgraces the pure fountain he has in his own dwelling.

去污浊溪流洗自己的人，羞辱了他自己住处的纯净泉源。

This the Romanists use in the form of absolution: ‘Let the passion of our Lord Jesus Christ, the merits of the blessed virgin, and of all the saints, and whatsoever good thou hast done, and whatsoever thou hast sustained, be to thee,’ i. e. accounted to thee, or accepted for thee, ‘for the remission of thy sins, the increase of thy grace, and the reward of eternal life.’

罗马天主教徒在赦罪形式中使用这个：”愿我们主耶稣基督的受难，蒙福童女和众圣徒的功德，以及你所行的一切善事，你所承受的一切，归于你”，即算给你，或为你被接受，”为了你罪的赦免，你恩典的增加，和永生的赏赐。”

(Cajetan sum. p. 2. The first head, Absolution) Nor is purgatory a small disparagement to the extensive virtue of this cleansing blood.

（Cajetan sum. p. 2. 第一部分，赦罪）炼狱对这洁净血的广泛美德也不是小的贬低。

If the blood of Christ cleanses, what interpretation can common reason and sense make of it, but that the person so cleansed is exempted from any punishment for his crime?

如果基督的血洁净，常理和感官能对此作什么解释，除了如此被洁净的人免于他罪行的任何刑罚？

Is the blood of the Son of God of so weak an efficacy, that it needs a cleansing fire in another world to purge out the relies of guilt left behind by it in this?

神儿子的血是如此软弱的功效，以至于需要另一个世界的洁净之火来清除它在这世界留下的罪咎残余吗？

If there must be such a penal satisfaction, where is the uncontrollable virtue of this blood?

如果必须有这样的刑罚满足，这血不可控制的美德在哪里？

If this blood, which is the blood of God, has not a sufficient virtue, what finite fire can lay claim to it?

如果这血，就是神的血，没有充分的美德，什么有限的火能声称拥有它？

What in reason can be supposed to have it?

在理性上什么可以被假设拥有它？

And if it be perfectly purgative, what need of anything else, that can never deserve the name of satisfaction?

如果它是完全洁净的，还需要什么别的东西，那永远不配得满足之名？

Shall that God, who is goodness and righteousness itself, punish a man for that crime which he has remitted upon so great a compensation?

那本身就是良善和公义的神，会因着祂在如此大的补偿上已经赦免的罪行而惩罚人吗？

If he be pardoned, with what justice can he be punished?

如果他被赦免了，他能以什么公义被惩罚？

If he be punished by the severity of fire, with what mercy, or by what merit, was he pardoned and justified?

如果他被火的严厉惩罚，他是以什么怜悯，或凭什么功德，被赦免和称义？

It is no friendship to the perfection of God’s justice to allege that he will punish that which he has remitted, and as little right is done to the perfection of Christ’s meritorious blood, to make it of a half validity, a lame propitiation, which requires something to be done or suffered by the sinner to render it complete in the sight of God.

声称祂会惩罚祂已经赦免的，这对神公义的完全不是友善，对基督功德血的完全也同样没有给予应有的对待，使它成为一半有效性，跛脚的挽回祭，需要罪人做某事或受某苦来使它在神眼中完全。

With what face could Christ tell sinners that came believingly to him in the world, that their ‘faith had saved them,’ and they might ‘go in peace,’ if a purgatory satisfaction were to be exacted of them after this life, and his own passion had been unable to make their peace?

如果炼狱的满足要在此生之后向他们索取，祂自己的受难无法使他们得平安，基督能以什么面目告诉在世上信靠地来到祂面前的罪人，他们的”信救了他们”，他们可以”平平安安地去”？

(4.) No mere creature can cleanse from sin.

(4.) 单纯的受造物不能洁净罪。

No finite thing can satisfy an infinite justice; no finite thing can remit or purchase the remission of an injury against an infinite being.

有限之物不能满足无限的公义；有限之物不能赦免或购买对无限存在的伤害的赦免。

A finite compensation can bear no proportion to an infinite wrong.

有限的补偿与无限的错误不能成比例。

If pardon as well as regeneration be a work of omnipotence, as we have lately heard, no creature but is as unable to remove guilt from the soul as it had been unable to remove deformity from the first matter and chaos.

如果赦免如同重生一样是全能的工作，正如我们最近听到的，没有受造物不是如同无法从最初物质和混沌中除去变形一样无法从灵魂中除去罪咎。

A creature can no more cleanse a soul, than it can frame and govern a world, and redeem a captived sinner.

受造物不能洁净灵魂，正如它不能构建和治理世界，救赎被掳的罪人。

(5.) There is no righteousness of our own, no services we can do, are sufficient for so great a concern.

(5.) 没有我们自己的义，没有我们能做的服事，足以应付如此重大的关切。

To depend upon any, or all of them, or anything in ourselves, is injurious to the value and worth of this blood; it is injurious also to ourselves; it is like the setting up a paper wall to keep off a dreadful fire, even that consuming one of God’s justice.

依赖其中任何一个，或全部，或我们里面的任何东西，是对这血的价值和价值的伤害；这对我们自己也是伤害；这如同设立纸墙来阻挡可怕的火，就是神公义的那烈火。

The apostle does more than once complain of the seducers that crept into the Galatian church, and would sow the tares of justification by the law, and their own works, so that they made the death of Christ in vain, Gal. ii. 2, and his work of no effect, Gal. v. 4; and tells them there plainly, that the expectation of a justification upon such an account was a falling from grace.

使徒不止一次抱怨那些潜入加拉太教会的诱惑者，他们要撒因律法和他们自己行为称义的稗子，使基督的死徒然，加拉太书二章2节，使祂的工作无效，加拉太书五章4节；在那里明白告诉他们，基于这样缘故期望称义是从恩典中坠落。

If we are justified from our guilt by works, they must be works before faith or after faith; not before faith, for the corruption of nature remaining in its full force, without any amendment, any alteration, or subduing by renewing grace, will check men that understand anything of the woeful and deplorable, the weak and impotent, condition of man by nature, from such a thought; and indeed those that hold justification by works make faith in Christ necessary to the acceptance of those works.

如果我们因行为从我们的罪咎得称义，它们必须是信心之前或信心之后的行为；不是信心之前，因为本性的败坏保持在其全部力量中，没有任何修正，任何改变，或被更新恩典制服，这会阻止那些对人天然状态的悲惨和可悲，软弱和无力的光景有任何理解的人有这样的想法；确实那些持守因行为称义的人使对基督的信心对接受那些行为成为必要。

Nor do works after faith justify, for then a believer is not justified upon his believing, but upon his working after his believing; so that faith then is not the justifying grace, but a preparation to those works which justify, which is quite contrary to the strain of the great apostle in his epistles, who ascribes justification to faith in the blood of Christ, and to faith without works.

信心之后的行为也不称义，因为那样信徒不是因他的相信被称义，而是因他相信之后的行为；所以那时信心就不是称义的恩典，而是对那些称义行为的预备，这与伟大使徒在他书信中的倾向完全相反，他将称义归于对基督血的信心，归于没有行为的信心。

It is by faith we are united to Christ as the great undertaker for us; by that we receive the atonement, and accept of the infinite satisfaction made by the Redeemer to the justice of God.

是通过信心我们与基督联合作为我们的伟大承担者；通过这个我们接受赎罪，接受救赎主向神的公义所作的无限满足。

The acceptance of this, and embracing this as done for us, and accepted by God for us, cannot be an act of our works, but of our faith.

接受这个，拥抱这个为我们所做的，被神为我们接受的，不能是我们行为的行动，而是我们信心的。

All works are excluded by the apostle, Rom. iv. 5, 6, without restraining them to the works of the law, as he does sometimes in other places.

所有行为都被使徒排除，罗马书四章5、6节，没有将它们限制于律法的行为，如他有时在其他地方所做的。

Faith alone is opposed to works in general, and therefore to all sorts of works; and works after grace he does plainly exclude: Eph. ii. 8, ‘By grace you are saved through faith; and that not of yourselves: not of works, lest any man should boast.’

唯独信心与一般的行为相对，因此与所有种类的行为相对；恩典之后的行为他明白排除：以弗所书二章8节，”你们得救是本乎恩，也因着信；这并不是出于自己：不是出于行为，免得有人自夸。”

What works are those?

那些是什么行为？

Works after regeneration; for they are those works to which they were ‘created in Jesus Christ,’ which indeed, saith he, ‘God ordained that we should walk in them,’ not that we should be saved or justified by them.

重生之后的行为；因为它们是他们”在基督耶稣里造成的”行为，他说，确实”神预备叫我们行在其中”，不是叫我们因它们得救或被称义。

And so, when he desires not to be ‘found in his own righteousness, which is of the law,’ Philip. iii. 8, 9, can he understand only those works and that righteousness which he had before his conversion to Christ?

因此，当他渴望不”有自己因律法而得的义”，腓立比书三章8、9节，他能只理解他归信基督之前的那些行为和那义吗？

As though works after faith were not more conformable to the law than works before faith; but let them be works flowing from what principle soever, he renounces them all, accounts them loss for Christ, and places no confidence in them.

仿佛信心之后的行为不比信心之前的行为更符合律法；但让它们是从任何原则流出的行为，他都放弃它们，为基督的缘故算它们为损失，不在它们里面放置信心。

He did not renounce the privileges of his birth, or strip himself of a love to holy works, but of the opinion of any value they had with God of themselves to justification.

他没有放弃他出生的特权，或脱去对圣洁行为的爱，而是脱去它们本身在神面前对称义有任何价值的观点。

Whatsoever might come under the title of his own righteousness he does cast away, as to any dependence on it, or pleading of it before God.

任何可能归于他自己义的名称下的，他都丢弃，就依赖它或在神面前恳求它而言。

And may not his works, after his giving up his name to Christ, be called is own righteousness, as well as those in a state of nature?

他将自己的名归给基督之后的行为，不能如同那些在天然状态中的一样被称为他自己的义吗？

Though the principle was altered, yet the acts from that principle were his own acts, and his own righteousness.

虽然原则改变了，然而从那个原则而来的行为是他自己的行为，他自己的义。

So Abraham was not justified by his works after believing, no more than by those before: Rom. iv. 3, ‘Abraham believed God, and it was accounted to him for righteousness.’

所以亚伯拉罕不因相信之后的行为被称义，正如不因之前的一样：罗马书四章3节，”亚伯拉罕信神，这就算为他的义。”

For those words, cited out of Gen. xv. 6, were spoken of Abraham, several years after his call and compliance with it by faith, and here singled out as the cause of his justification, without any concomitance of his own works flowing from that faith, or any mixture of them, or consideration of them by God in this justifying act.

因为那些话，引自创世记十五章6节，是关于亚伯拉罕说的，在他的呼召和因信顺从它的几年之后，在这里被单独挑出作为他称义的原因，没有从那信心流出的他自己行为的任何伴随，或它们的任何混合，或神在这称义行动中对它们的考虑。

And David, though he was a great prophet, yet had not so distinct a knowledge of the gospel as those that live in the times of the gospel, yet under that legal administration wherein he was born, and bred, and lived all his days, had no confidence in his own works, not in those which he wrought as God’s servant, out of love to him, fear of him, trust in him; he refuses all venturing his soul upon them, before the tribunal of God, when he desires God not to enter into judgment with him: Ps. cxliii. 2, ‘Enter not into judgment with thy servant;’ ‘Answer me in thy righteousness,’ ver. 1, not according to my own.

大卫，虽然他是伟大的先知，然而没有如那些生活在福音时代的人对福音那样清楚的知识，然而在他出生、长大、度过一生的那律法管理下，对他自己的行为没有信心，不在那些他作为神的仆人，出于对祂的爱、对祂的敬畏、对祂的信靠而做的行为上；他拒绝在神的审判台前将他的灵魂冒险在它们上面，当他渴望神不与他进入审判时：诗篇一百四十三篇2节，”求你不要审问仆人”；”凭你的公义应允我”，第1节，不是按照我自己的。

Enter not into judgment with thy servant; though I be thy servant, and mine own conscience tells me I have an upright heart towards thee, yet I dare not enter into a plea with thee upon my service, or stand before thy judgment-seat in the strength of my works; and the reason he renders shows that he understood it of justification, and is inclusive of all men that ever drew breath, for it is as generally expressed as anything can be: ‘For in thy sight shall no man living be justified.’

不要与你的仆人进入审判；虽然我是你的仆人，我自己的良心告诉我我向你有正直的心，然而我不敢基于我的服事与你进入辩护，或凭我行为的力量站在你的审判座前；他给出的理由表明他理解这是关于称义，包括所有曾经呼吸过的人，因为这如同任何事物一样普遍地表达：”因为在你面前，凡活着的人没有一个是义的。”

Not an apostle, martyr, prophet, can stand before God when he compares his action with the rule.

没有使徒、殉道者、先知，当他将他的行动与规则比较时能站在神面前。

David was far from any confident sentiment of his own works, or the strength of the blood of legal sacrifices.

大卫远离对他自己行为的任何自信情感，或律法祭物血的力量。

How often does he aggravate his crimes, and debase the value of his services, and speak of the sacrifices, as unable to render a satisfaction to God!

他多么经常加重他的罪行，贬低他服事的价值，谈论祭物，作为无法向神提供满足的！

We see the father of the faithful, the greatest type of Christ, and he that seems the most rational among the apostles, disclaiming any justification by their own works, even by those wrought by them after they were really listed in the service of God.

我们看到信心之父，基督最大的预表，和在使徒中似乎最理性的那位，否认通过他们自己行为的任何称义，甚至通过他们在真正被列入神的服事之后所做的那些。

And there is good reason for it.

这有充分的理由。

[1.] No righteousness of man is perfect, and therefore no righteousness of man is justifying.

[1.] 人的义没有一个是完全的，因此人的义没有一个是称义的。

Whatsoever works do justify, must be, in the extent of them, and all the circumstances, fully conformed unto that precept that enjoins them.

任何称义的行为，在其范围和所有情况中，必须完全符合命令它们的律例。

What man has a righteousness commensurate with the rule of the law, whereby his works are to be tried?

什么人有与律法规则相称的义，他的行为要按此受审？

Again, every man, the moment before his justification, is ungodly, Rom. iv. 5.

再者，每个人在他称义的时刻之前是不敬虔的，罗马书四章5节。

He is in that state just before his justification.

他在称义之前正处在那种状态。

If he be justified by his own works, he is then justified by ungodly works, and then a contradiction will follow, that a man is justified by his merit of condemnation, and pronounced righteous upon the account of his unrighteousness.

如果他因自己的行为被称义，那么他就是因不敬虔的行为被称义，那么就会产生矛盾，即一个人因他定罪的功德被称义，因他的不义被宣告为义。

It is as much as to say, a man shall be justified by his sinfulness, and be judged an observer of the law by his transgressing it.

这等于说，一个人要因他的罪被称义，因他违背律法被判为律法的遵守者。

First, The mixture of one sinful act among a multitude of good works, renders a man imperfect, and consequently incapable of justification by them.

首先，在众多善行中混合一个罪恶行为，使人不完全，因此无法因它们称义。

Suppose a man had only one sin, and all his other works clear without a flaw, the law could not pronounce him righteous, because he fell short of that universal and perpetual rectitude which the law requires in all things: Gal. iii. 10, ‘Cursed is he that continueth not in all things which are written in the book of the law, to do them.’

假设一个人只有一个罪，他所有其他的行为都清洁无瑕，律法也不能宣告他为义，因为他缺乏律法在万事上要求的普遍和永恒的正直：加拉太书三章10节，”凡不常照律法书上所记一切之事去行的，就被咒诅。”

If he fails but in one thing, and that but once in his whole life, and that but in the omission of any one circumstance it requires, be sinks under the curse.

如果他只在一件事上失败，在他整个生命中只有一次，只是在忽略它要求的任何一个情况中，他就沉沦在咒诅之下。

But since a man never performed in his whole life a duty entirely exact, with what face can he expect a justification from that law, which he never observed with that exactness due to it in any one action that ever he did?

但既然一个人在他整个生命中从未完全精确地履行过一个本分，他凭什么面目能期望从那律法得称义，他在任何一个他曾做过的行动中都从未以应有的精确性遵守过它？

Works are debts; unless a debt be fully paid, a man cannot be said to be a righteous person.

行为是债务；除非债务完全偿还，一个人不能被说成是义人。

If a man owes a thousand pound, and pays nine hundred ninety-nine pound nineteen shillings, and pays not that one shilling, which is as much due as the whole, he is unrighteous in withholding that, and the bond may be put in suit against him for that if the creditor please.

如果一个人欠一千磅，付了九百九十九磅十九先令，没有付那一先令，这与整体一样应付，他在扣留那个上是不义的，如果债权人愿意，债券可以为此对他提起诉讼。

What man ever paid the full debt of works he owed to God by virtue of the law?

什么人曾经完全偿还了他凭律法欠神的行为债务？

How far is any man from paying all the parts of his debt but one only?

任何人距离偿还他债务的所有部分除了一个之外有多远？

Suppose we had not only a perfect work, but many perfect works, all perfect works but one the works might justify themselves, but not justify the person that has a stain upon him in the account of the law.

假设我们不仅有一个完全的行为，而且有许多完全的行为，除了一个之外都是完全的行为，这些行为可能称义它们自己，但不能称义在律法账目上有污点的人。

But the case is more deplorable for if God will contend with man, he ‘cannot answer him one of a thousand,’ Job ix. 2, 3.

但情况更可悲，因为如果神要与人争辩，他”千中之一也不能回答”，约伯记九章2、3节。

Some of the Jews interpret it thus: that the arguments and pleas men can bring from their own works, for their defence before his tribunal, are so weak and trifling, that God in scorn would not vouchsafe to give a reply to one plea of theirs among a thousand.

一些犹太人这样解释：人们能从他们自己的行为中为在祂审判台前的辩护带来的论证和恳求是如此软弱和琐碎，以至于神会轻蔑地不屑给他们一千个恳求中的一个回复。

But rather it is to be understood, that man cannot render one little reason among a thousand pleas for his own justification, on any one of a thousand of those charges God can bring against him.

但宁可这样理解，人不能在神能对他提出的一千个控告中的任何一个上，在一千个为他自己称义的恳求中提出一个小理由。

Secondly, There is not one act a man does, but there is matter of condemnation in it.

其次，人所做的行为没有一个不在其中有定罪的成分。

As the Scripture excepts every man from doing good, as considered in his natural corruption, Rom. iii. 12, so it excepts every man from doing any one pure good action: Eccles. vii. 20, ‘There is not a just man upon earth, that doeth good, and sins not,’ i. e. he does not do any good work without a mixture of sin; and therefore the Scripture pronounces a man’s ‘own righteousness as filthy rags,’ Isa. lxiv. 6.

正如圣经将每个人从行善中除外，如在他天然败坏中所考虑的，罗马书三章12节，照样它将每个人从做任何一个纯粹善行中除外：传道书七章20节，”时常行善而不犯罪的义人，世上实在没有”，即他不做任何善工而不混合罪；因此圣经宣告人的”自己的义都像污秽的衣服”，以赛亚书六十四章6节。

Righteousness in the whole extent of it, whatsoever he does that is righteous in a way of eminency, is but a filthy rag, it is but a shred, and that filthy too.

义在其整个范围内，无论他以卓越方式所做的义的事，只是污秽的破布，只是碎片，而且也是污秽的。

And to think it is able to purge the soul from sin, is as much as to think to wash away one mud by another.

认为它能洁净灵魂脱离罪，等于认为用一个泥巴洗掉另一个泥巴。

That which is condemning cannot be justifying, that which falls short of the holiness of the law cannot free us from the condemning sentence of the law.

定罪的不能称义，达不到律法圣洁的不能释放我们脱离律法的定罪判决。

But there is nothing that a man does but is defective, if compared with the law, which requires an exactness of obedience in every act, without any stain.

但人所做的没有什么不是有缺陷的，如果与律法比较，律法要求每个行动中顺服的精确性，没有任何污点。

It requires perfection in the person, and perfection in every service; it allows no blemish, nor pronounces a man righteous, where it does not find a completeness both for parts and time.

律法要求人的完全，每个服事的完全；它不允许瑕疵，也不宣告人为义，如果它没有发现在部分和时间上的完整性。

It is so far therefore from justifying, that it must needs condemn.

因此它如此远离称义，以至于必须定罪。

‘For the righteousness of the law must be fulfilled in every one of us,’ Rom. viii. 4.

“使律法的义成就在我们这不随从肉体、只随从圣灵的人身上”，罗马书八章4节。

Whatsoever plea we can raise from our own works, will represent us guilty, and that can never be the matter of our absolution, which has sufficient matter of condemnation in it.

我们能从自己行为中提出的任何恳求，都会显示我们有罪，那永远不能成为我们赦免的根据，其中有充足的定罪根据。

Tainted work is never able to maintain its standing before the infinite holiness of God.

被玷污的工作永远不能在神的无限圣洁前维持其地位。

Thirdly, All the works after grace fall short of the perfection required in them by the law.

第三，恩典之后的所有行为都达不到律法在其中要求的完全。

I do not say they fall altogether short of the perfection required in them by the gospel, i. e. fall short of that integrity and sincerity which is our evangelical perfection; but they fall short of that perfection which is required by the law.

我不是说它们完全达不到福音在其中要求的完全，即达不到那完整性和真诚性，那是我们福音的完全；但它们达不到律法要求的那种完全。

There is no grace in any renewed man in this life in that perfect degree it ought to be.

今生任何重生人里面的恩典都没有达到它应有的完全程度。

Corruption of nature remains in every man, with regeneration of nature.

本性的败坏与本性的重生一起留在每个人里面。

It is true there is a new principle put in, but not so powerful as to abolish that principle which possessed us before, though it does overmaster it.

确实有一个新原则被放入，但没有强大到废除之前拥有我们的那个原则，虽然它确实制服了它。

There is a ‘flesh lusting against the spirit,’ as well as a ‘spirit lusting against the flesh,’ Gal. v. 17.

有”情欲和圣灵相争”，也有”圣灵和情欲相争”，加拉太书五章17节。

And Paul, that was renewed as much as any man we ever knew renewed, had a flesh that served the law of sin, with a mind that served the law of God, Rom. vii. 25.

保罗，如同我们所知任何重生的人一样被更新，有服事罪律的肉体，和服事神律的心意，罗马书七章25节。

No grace is wrought to its full growth.

没有恩典被做到其充分成长。

There is staggering in our faith, and coldness in our love, and hardness in our melting; and therefore it was a good speech of Luther’s, We can never be saved, if God does not turn his eyes from our virtues as well as our sins.

我们的信心中有摇摆，我们的爱中有冷淡，我们的融化中有刚硬；因此路德的一句好话是，如果神不从我们的美德如同我们的罪转开祂的眼目，我们永远不能得救。

How can that, the unrighteousness whereof was our burden before the throne of God, be our righteousness before him?

那个其不义在神宝座前是我们重担的，怎么能在祂面前成为我们的义？

How can that heal us, which stands in need of cure, and renders us sick?

那个需要医治并使我们患病的，怎么能医治我们？

Who can bring a clean thing out of an unclean?

谁能从污秽之物中取出洁净之物？

Or the highest righteousness out of an unclean newness, and an imperfect regeneration?

或从不洁的新性和不完全的重生中取出最高的义？

If our duties after grace be so corrupt that they need something to render them acceptable, and accepted in the sight of God, they can never be of that worth as to render our persons righteous; for that which needs something to make itself valid, can never make any other thing valid.

如果我们恩典之后的本分如此败坏，需要某物使它们可接受，在神眼中被接受，它们永远不能有那种价值来使我们的人为义；因为需要某物使自己有效的，永远不能使任何其他事物有效。

If our duties want a pardon, and something to cover the defects, and wipe off the blemishes of them, they can never, upon any bottom of their own, plead themselves to be a sufficient righteousness for a guilty sinner, guilty in the acting that which is pleaded as a righteousness.

如果我们的本分需要赦免，需要某物遮盖缺陷，抹去其瑕疵，它们永远不能基于它们自己的任何根据，恳求自己是有罪罪人充分的义，在行那被恳求为义的事上有罪。

No flesh can be justified in the sight of God, and nothing that comes from flesh can be our righteousness.

凡有血气的不能在神面前称义，从肉体来的没有什么能成为我们的义。

The best man being in part flesh, all his works are in part fleshly.

最好的人部分是肉体，他所有的工作部分是属肉体的。

Where the nature is wholly corrupt, the fruit cannot be good; where the nature is in part corrupt, the fruit of the new nature must be tinctured by the steams of the old, and therefore is too defective to bottom our happiness upon.

本性完全败坏的地方，果子不能好；本性部分败坏的地方，新本性的果子必须被旧本性的气息染色，因此太有缺陷而不能成为我们幸福的根基。

And consider but these two things:

只考虑这两件事：

First, Men’s own consciences cannot but accuse them of coming short of the glory of God, in everything they do.

首先，人自己的良心不能不控告他们在所做的每件事上都亏缺了神的荣耀。

Can any man upon earth say he ever did a perfect action, that he dares venture his soul upon it, in the presence of God?

地上有任何人能说他曾做过完全的行动，敢在神面前将他的灵魂冒险在其上吗？

There is no man’s conscience but must needs accuse him of sin: 1 John i. 8, ‘He that saith he has no sin, has nothing of the truth in him;’ and what man’s conscience ever bore that testimony to him, that he was perfect in all his works?

没有人的良心不必须控告他有罪：约翰一书一章8节，”我们若说自己无罪，便是自欺，真理不在我们心里了”；什么人的良心曾为他作见证说他在所有行为上都是完全的？

Does it not rather witness that be has numberless times violated the divine precepts?

它不是宁可见证他无数次违背了神的律例吗？

Who can say he did perfectly exert an act of faith, so entire, fixed, steady, as might suit the divine holiness, or that his love had such an intense flame in any service he presented to God?

谁能说他完全发挥了信心的行动，如此完整、坚定、稳固，以至于能配合神的圣洁，或他的爱在他向神献上的任何服事中有如此强烈的火焰？

No man yet, upon serious consideration, did ever judge any one of big works perfect before God.

还没有人在认真考虑后，曾判断他任何一个重大行为在神面前是完全的。

He must have very mean thoughts of the holiness of God, or be very inconsiderate of his own actions, and not dive into all the matter and circumstances of them, if he so judged.

如果他如此判断，他必须对神的圣洁有非常卑微的想法，或对他自己的行动非常不经心，没有深入其所有内容和情况。

Indeed, Paul says, he knew nothing by himself, i. e. of unfaithfulness in declaring the mysteries of God, as to the matter and substance of them, yet would he not venture his justification upon that bottom, 1 Cor. iv. 4.

确实，保罗说他虽然不觉得自己有错，即在宣讲神的奥秘上没有不忠心，就其内容和实质而言，然而他不会将他的称义冒险在那个根基上，哥林多前书四章4节。

A self-justification in this would be a self-condemnation: Job ix. 20, ‘If I justify myself, my own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.’

在此的自我称义会是自我定罪：约伯记九章20节，”我虽有义，自己的口要定我为有罪；我虽完全，我口必显我为弯曲。”

Secondly, But, suppose there be no accusations of conscience, durst we stand to God’s trial of our works?

其次，但是，假设良心没有控告，我们敢承受神对我们行为的审判吗？

The omniscience of God pierces further than our knowledge; for ‘who can understand the errors of his ways?’ Pg. xix. 12.

神的全知洞察得比我们的知识更深；因为”谁能知道自己的错失呢？”诗篇十九篇12节。

If any action might be perfect in our account, shall we therefore think it so in the account of God’s unspotted holiness, who is greater than our hearts, and knows more than our hearts?

如果任何行动在我们的账目上可能是完全的，我们因此要在神无瑕疵圣洁的账目上也这样认为吗，祂比我们的心大，知道比我们的心更多？

‘Who can stand before so holy a God?’ 1 Sam. vi. 20.

“谁能在耶和华这圣洁的神面前侍立呢？”撒母耳记上六章20节。

Job, therefore, chap. ix. 21, would not know his own soul, though he were perfect, he would not approve or boast of him. self in the presence of God; for he might be ignorant of something in his own spirit which never yet reached his notice, but was not unknown to God, that knew all things; he would despise his life, i. e. overlook all his upright course, and bury it in silence, when he comes to appear before God.

因此约伯记九章21节，即使他是完全的，他也不愿知道自己的灵魂，他不会在神面前认可或自夸；因为他可能不知道他自己灵里的某些东西，这些从未达到他的注意，但对知道万事的神并非未知；当他来到神面前显现时，他会藐视他的生命，即忽视他所有正直的路程，将其埋在沉默中。

Fourthly, Since, therefore, all our own righteousness is of this hue, it would be contrary to the justice and holiness of God to justify a man for imperfect works.

第四，因此，既然我们所有自己的义都是这种色调，为不完全的行为称义人会与神的公义和圣洁相违背。

His judgment is always according to truth, Rom. ii. 2.

祂的审判总是按照真理，罗马书二章2节。

If he should judge and accept that for a perfect righteousness which is notoriously imperfect in itself, it would imply a defect in the understanding of the judge, whereby he is changed, and judges that to be exact holiness now which he judged not so before.

如果祂要审判并接受那本身明显不完全的为完全的义，这会暗示审判者理解上的缺陷，由此祂被改变，现在判断为精确圣洁的，祂以前没有如此判断。

But certainly, if it be an imperfect righteousness, the infinite understanding of God can never imagine it perfect, and the holiness of God would never deceive itself in accepting that as perfect which is not in its own nature so.

但确实，如果它是不完全的义，神的无限理解永远不会想象它是完全的，神的圣洁永远不会欺骗自己，接受那本性上不完全的为完全。

If imperfect works of grace can justify now, what reason can be rendered for the strictness God required of the first man in the first covenant, and his severe dealing with him upon the transgression of it?

如果不完全的恩典行为现在能称义，对神在第一个约中对第一个人要求的严格，和他违背它时神对他的严厉处理，能给出什么理由？

The best reason, and most becoming the majesty of God, is the holiness of his nature, which is as infinite now as when he made the first covenant.

最好的理由，最配神的威严的，是祂本性的圣洁，这在现在如同祂立第一个约时一样无限。

If that holiness can now content itself with an imperfect righteousness, and pronounce us justified persons without a full conformity to the law, it might take a little further step, and pronounce us righteous without any conformity at all to it.

如果那圣洁现在能满足于不完全的义，在没有完全符合律法的情况下宣告我们为称义的人，它可能再进一步，在完全不符合律法的情况下宣告我们为义。

If he could deny his holiness and truth in one thing, he might upon the same account deny it in all, and so lay it aside by degrees till it came to nothing.

如果祂能在一件事上否认祂的圣洁和真理，祂可能基于同样的缘故在所有事上否认它，因此逐渐将其搁置直到归于无有。

If we rightly understand the infiniteness of God’s holiness, we cannot conceive that anything imperfect can justify us before so exact and strict a tribunal, where sits the omniscience of God to see, the holiness of God to hate, and the justice of God to punish, every defect and deviation from his law.

如果我们正确理解神圣洁的无限性，我们无法设想任何不完全的东西能在如此精确和严格的审判台前称义我们，那里坐着神的全知来看见，神的圣洁来恨恶，神的公义来惩罚每个缺陷和对祂律法的偏离。

[2.] The design of God was to justify us in such a way as to strip us of all matter of glorying in ourselves, and therefore it is not by any righteousness of our own.

[2.] 神的设计是以这样的方式称义我们，即剥夺我们在自己里面夸耀的所有根据，因此不是通过我们自己的任何义。

This the apostle in many places asserts, Rom. iii. 26, 27.

使徒在许多地方断言这个，罗马书三章26、27节。

He justifies by the law of faith, to exclude boasting, which would not have been excluded by the law of works; and Eph. ii. 9, ‘Not of works, lest any man should boast.’

祂通过信心的律法称义，为了排除夸耀，这不会被行为的律法排除；以弗所书二章9节，”也不是出于行为，免得有人自夸。”

He had before spoken of salvation or justification by grace, ver. 5; and to strike men’s bands off from resting on anything in themselves, and put our own righteousness out of countenance, he repeats it again, ver. 8, ‘By grace ye are saved, and that not of yourselves; not of works,’ because God will have all boasting excluded.

祂之前谈到因恩典得救或称义，第5节；为了击掉人们依靠自己里面任何东西的手，使我们自己的义失色，祂再次重复，第8节，”你们得救是本乎恩，这并不是出于自己，不是出于行为”，因为神要排除所有夸耀。

The apostle’s argument holds as strong against the works of grace as those of nature, the works after the receiving of the gospel as those of the law; it would else be invalid, for if we were justified by our own works, wrought by us after the grace of redemption communicated to us, it would but little more exclude boasting than the works of Adam wrought by him in the rectitude of his nature, which was the gift of God to him.

使徒的论证对恩典的行为如同对本性的行为一样有力，对接受福音之后的行为如同对律法的行为一样；否则就无效，因为如果我们因自己的行为称义，这些行为是我们在救赎恩典传递给我们之后所做的，这比亚当在他本性的正直中所做的行为几乎不能更多地排除夸耀，那是神给他的礼物。

The natural principle of his actions, as well as the gracious principle of a believer’s, were bestowed on them by God.

他行动的天然原则，如同信徒的恩典原则，都是神赐给他们的。

That was an act of God’s goodness, this of his grace.

那是神良善的行为，这是祂恩典的行为。

And they are our works by grace, as well as the acts of Adam in innocence would have been his works by nature.

它们是我们因恩典的行为，正如亚当在无罪中的行为会是他因本性的行为。

For though the works of grace are wrought from a principle implanted by the Spirit of God, yet they are not the works of that Spirit, no more than Adam’s works could be said to be the works of God, because they were from a principle implanted in him by God.

因为虽然恩典的行为是从神的灵栽种的原则而做的，然而它们不是那灵的行为，正如亚当的行为不能说是神的行为，因为它们来自神栽种在他里面的原则。

The works would have been Adam’s, by the concurrence of God as Creator, and those works are a believer’s by the concurrence of God as Redeemer.

那些行为会是亚当的，通过神作为创造者的同工，那些行为是信徒的，通过神作为救赎者的同工。

And if we were justified by them, there would be as well matter of boasting as there would have been in Adam had he stood and been efficiently justified or pronounced righteous upon his innocent works.

如果我们因它们称义，就会有夸耀的根据，正如亚当如果站立并有效地称义或因他无罪的行为被宣告为义时会有的一样。

God hates any glorying before him.

神恨恶在祂面前的任何夸耀。

The pharisee, therefore, that displayed his righteousness in the temple before God, with some kind of reflection upon his own worth, Luke xviii. 10-12, with some kind of exaltation of himself and contempt of the publican, went away unjustified, though he did thankfully acknowledge his eminency in morality above the publican to stream to him from the goodness of God.

因此，那个在殿里在神面前展示他义的法利赛人，带着某种对他自己价值的反思，路加福音十八章10-12节，带着某种高举自己和藐视税吏的态度，离开时没有称义，虽然他确实感谢地承认他在道德上超过税吏的卓越是从神的良善流向他的。

And no good man in Scripture ever pleaded his own works in prayer to God for his justification, though sometimes they have appealed to God concerning their integrity in a particular action.

圣经中没有好人曾在向神的祷告中为他的称义恳求他自己的行为，虽然有时他们就他们在特定行动中的正直向神申诉。

Daniel disowns his own righteousness, Dan. ix. 18; and the famous cardinal and champion of the Romish church, upon his deathbed, would rely on the merits of Christ, though he had disputed for the merit of works.

但以理否认他自己的义，但以理书九章18节；罗马教会著名的红衣主教和斗士，在他临终床上，会依靠基督的功德，虽然他曾为行为的功德争辩。

So sensible are men of the little matter they have to glory of in themselves, when they are ready to stand before the tribunal of God.

当人们准备站在神的审判台前时，他们对自己里面可夸耀的微小根据如此敏感。

God in justification will have the entire glory of his grace to himself; but if any work of ours, though never so gracious, were the cause but in part of our justification, we had whereof to glory.

神在称义中要将祂恩典的全部荣耀归于自己；但如果我们的任何行为，虽然多么有恩典，即使部分是我们称义的原因，我们就有可夸耀的。

If we divided it between Christ and ourselves, Christ would have but half the glory, and the other half would be due to us.

如果我们在基督和我们自己之间分割它，基督只会有一半荣耀，另一半会归于我们。

To conclude, no man can be justified but by a covenant of grace, and by the righteousness of God, not his own; since all men have been under the corruption of original sin, no man has arrived to happiness by any righteousness of his own.

总结，没有人能称义除了通过恩典之约，通过神的义，不是他自己的；既然所有人都处在原罪的败坏之下，没有人通过他自己的任何义达到幸福。

Every man being a sinner is under the curse of the law, and being accursed by it, cannot be justified by it.

每个人既是罪人就在律法的咒诅之下，被它咒诅，就不能被它称义。

The law does not frown and smile upon a man at one and the same time.

律法不会在同一时间对一个人既皱眉又微笑。

It proposes no recompense but to those that entirely observe it, and denounces a curse upon those that in the least do violate it; it accuses, does not justify, and fills the conscience with darkness and despair, not with comfort and peace.

它只向那些完全遵守它的人提出报偿，对那些在最小程度上违背它的人宣告咒诅；它控告，不称义，用黑暗和绝望充满良心，不是用安慰和平安。

6. We are therefore justified by a righteousness imputed to us.
7. 因此我们因归算给我们的义称义。

‘The blood of Christ cleanseth us from all sin.’

“基督的血洁净我们脱离一切罪。”

It is not inherent in us, but in the veins of Christ; it is not physically or corporally applied to us, but juridical, in a judicial way, and therefore imputed to us, and that for justification.

它不是固有在我们里面，而是在基督的血管里；它不是身体上或肉体上应用于我们，而是法理的，以司法的方式，因此归算给我们，那是为了称义。

Hence we are said to be justified by his blood, Rom. v. 9.

因此我们被说成因祂的血称义，罗马书五章9节。

If justified by his blood, then meritoriously; the merit of that blood must then be imputed to us, and we upon the account of it pronounced righteous by God, since this blood was never inherent in us.

如果因祂的血称义，那么是功德性地；那血的功德必须归算给我们，我们基于它被神宣告为义，既然这血从未固有在我们里面。

Hence forgiveness of sins and justification is often ascribed unto it, Rom. iii. 23-25, Col. i. 14.

因此赦罪和称义经常归于它，罗马书三章23-25节，歌罗西书一章14节。

As our iniquities were charged upon him, so his righteousness is derived to us.

正如我们的罪孽被归到祂身上，祂的义也传递给我们。

Our iniquities were never inherent in him, but imputed to him; so his blood never was inherent in us, but imputed to us for the satisfaction of the law, and so for our justification from the penalty and curse of it.

我们的罪孽从未固有在祂里面，而是归算给祂；照样祂的血从未固有在我们里面，而是归算给我们为满足律法，因此为我们从律法的刑罚和咒诅中称义。

If it were our righteousness that were imputed to us, it would be an imputation of debt, not of grace, Rom. iv. 4.

如果是我们的义归算给我们，那会是债务的归算，不是恩典的，罗马书四章4节。

It cannot be inherent righteousness, because it is a righteousness imputed without works, ver. 6; but no inherent righteousness is without works.

它不能是固有的义，因为它是没有行为而归算的义，第6节；但没有固有的义是没有行为的。

Again, ver. 5, the object of justification is an ungodly person, one that has no righteousness of his own.

再者，第5节，称义的对象是不敬虔的人，没有他自己义的人。

But since there must be a complete righteousness to justify him, it must be the righteousness of another, for being ungodly, it cannot be his own.

但既然必须有完全的义来称义他，它必须是另一位的义，因为是不敬虔的，它不能是他自己的。

It is therefore by the righteousness of one man, Christ: Rom. v. 19, ‘As we are made sinners by one man’s disobedience, so we are made righteous by one man’s obedience.’

因此是通过一个人基督的义：罗马书五章19节，”因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了。”

Our being made sinners by one man’s disobedience, was no personal act of our own, but a personal act of Adam’s; so we are made righteous, not by a personal obedience of our own, but by the perpetual obedience of Christ, which cannot be of advantage to us, unless some way or other counted to us.

我们因一人的悖逆成为罪人，不是我们自己的个人行为，而是亚当的个人行为；照样我们成为义，不是通过我们自己的个人顺从，而是通过基督的持续顺从，这不能对我们有益，除非以某种方式算给我们。

Use 2; of comfort.

应用2；安慰的。

The comfort of a a believer has a strong and lasting foundation in the blood of Christ.

信徒的安慰在基督的血中有坚固和持久的根基。

All our sins met upon Christ as they did upon the scape-goat, and were carried away with the streams of his blood.

我们所有的罪都落在基督身上如同落在替罪羊身上，被祂血的流淌带走。

A cleansing blood was not the language of the first covenant.

洁净的血不是第一个约的语言。

It required blood to be poured out in a way of revenge, not to be poured out and applied for the pardon of others.

它要求血以报复的方式流出，不是为别人的赦免而流出和应用。

What can relieve us, if this blood, shed by a holy Saviour, and accepted by a righteous judge, cannot?

如果这血，被圣洁救主流出，被公义审判者接受，都不能解救我们，什么能？

This blood has removed the curse, purchased our liberty, and may therefore calm every believing conscience.

这血除去了咒诅，买来了我们的自由，因此可以平静每个相信的良心。

What expression can be more stored with comfort than this, ‘The blood of Jesus Christ his Son cleanseth us from all sin.’

什么表达能比这个更充满安慰，”祂儿子耶稣的血洁净我们脱离一切罪。”

1. The title is cheering.
2. 这称号是令人鼓舞的。

‘The blood of Jesus Christ his Son.’

“祂儿子耶稣基督的血。”

The titles of the blood of God, and the righteousness of God, are enough to answer all objections, and testify a virtue in it as incomprehensible as that of his Godhead, which elevated it to an infinite value.

神的血和神的义这些称号，足以回答所有反对，见证其中的美德如同祂神性一样不可理解，这将它提升到无限价值。

What wounds are so deep that they cannot be healed by the sovereign balsam of so rich a blood?

什么伤口如此深以至于不能被如此丰富血液的至上香膏医治？

What sins are too great to be expiated, and what diseases too desperate to be cured, by the blood of him that created the world?

什么罪太大而不能被赎罪，什么疾病太绝望而不能被创造世界者的血医治？

How great is that blood, that must have more of value, since it is the blood of the Son of God, than all sins can have of guilt, since they are the sins of the sons of men!

那血何等伟大，既然它是神儿子的血，必须比所有罪的罪咎有更多价值，既然它们是人子们的罪！

The blood of Christ is as much above the guilt of our Sins, as the excellency of his person is above the meanness of ours.

基督的血超过我们罪的罪咎，正如祂位格的卓越超过我们的卑微。

2. And who can fathom the comfort that is in the extensiveness of the object?
3. 谁能测透对象广泛性中的安慰？

All sin.

一切罪。

As we are not limited in the Lord’s prayer to pray for the forgiveness of some debts only, and not for others, but pray for the forgiving of trespasses indefinitely, so there is no stint set to the virtue of this cleansing blood.

正如我们在主祷文中不被限制只为某些债的赦免祷告，不为其他的，而是无限制地为过犯的赦免祷告，照样这洁净血的美德没有限制。

All transgressions to it are like a grain of sand, or the drop of a bucket to the ocean, no more seen or distinguished when it is swallowed up by that mass of waters.

对它来说所有过犯如同一粒沙，或一桶水滴对海洋，当被那大水团吞没时不再被看见或区分。

It is a ‘plenteous redemption,’ since it redeems Israel, and all the Israel of God, from all their iniquities, Ps. cxxx. 7, 8.

这是”丰盛的救赎”，既然它救赎以色列，和神的所有以色列人，脱离他们一切的罪孽，诗篇一百三十篇7、8节。

His blood can cleanse as many sins as his Godhead can create worlds, and those are numberless; since there is no limits to his power there can be none to his blood.

祂的血能洁净如同祂的神性能创造世界一样多的罪，那些是无数的；既然祂的能力没有限制，祂的血也不能有限制。

Though our sins have weakened the law, and made it unable to save us, yet they cannot weaken the omnipotent satisfaction of the Redeemer.

虽然我们的罪削弱了律法，使它不能拯救我们，然而它们不能削弱救赎主全能的满足。

The multitude of sins in the sinner enhance the vastness of the payment made by the surety.

罪人众多的罪增强了保证人所付代价的巨大。

Let not any believing soul be dejected, or any soul that would cordially believe and resign himself up to the conduct of Christ.

不要让任何相信的灵魂沮丧，或任何要诚心相信并将自己交托给基督引导的灵魂沮丧。

That blood that has cleansed so many from sin, and from such multitudes of sins, in their several capacities, can cleanse you from all your sins, were they as great as all those jointly that have been cleansed by it from the beginning of the world.

那洁净如此多人脱离罪，脱离如此众多罪，在他们各自情况中的血，能洁净你脱离你所有的罪，即使它们如同从世界开始被它洁净的所有那些联合起来一样大。

For what hindrance is there but that it can do the same in one person that it has done in many?

有什么阻碍它不能在一个人身上做它在许多人身上所做的？

When we look upon the multitude of our sins, our pride and vain imaginations, our omissions of service, our carelessness in the ways of God, there cannot but be a hanging down the head, till we lift up our eyes to the cross and see all balanced by the blood of the Son of God, which cannot be overtopped by the guilt of a believing person.

当我们看我们众多的罪，我们的骄傲和虚妄想象，我们服事的忽略，我们在神道路上的粗心，不能不垂头，直到我们举目看十字架，看见一切都被神儿子的血平衡，这不能被相信之人的罪咎超越。

3. And does not the word cleanse deserve a particular consideration?
4. “洁净”这个词不值得特别考虑吗？

What does that note but,

这表明什么除了，

(1.) Perfection.

(1.) 完全。

It cleanses their guilt so that it ‘shall not be found,’ Jer. 1. 20.

它洁净他们的罪咎使其”不被查出”，耶利米书五十章20节。

What can justice demand more of us, more of our Saviour, than what has been already paid?

公义能对我们要求更多，对我们救主要求更多，超过已经付出的吗？

The everlasting death of a believing sinner cannot be challenged by it, since the blood of a redeeming Saviour has been shed for it.

相信罪人的永死不能被它挑战，既然救赎救主的血已经为此流出。

It were injustice to put the creature upon an imperfect satisfaction, since the surety has given a complete one; and injustice to punish him that is no longer guilty of a crime in the judgment of the law of redemption, since by faith he relies upon the blood of the Redeemer.

既然保证人已经给出完全的满足，让受造物承受不完全的满足是不公义的；既然通过信心他依靠救赎主的血，惩罚在救赎律法判断中不再有罪的人是不公义的。

Justice can no more condemn any that are objects of mercy by receiving the blood of the second covenant, than mere mercy can save any one that remains an object of revenging justice under the first covenant.

公义不能定罪任何通过接受第二个约的血成为怜悯对象的人，正如单纯怜悯不能拯救任何在第一个约下仍是报复公义对象的人。

By this means we do not stand before God only as innocent persons, but as those that have fulfilled the law, both as to precept and penalty, Rom. viii. 4.

通过这个方式我们不仅作为无罪的人站在神面前，而且作为那些履行了律法的人，在律例和刑罚两方面，罗马书八章4节。

(2.) Continuance of justification; the present tense implies a continued act.

(2.) 称义的持续；现在时态暗示持续的行为。

Christ’s blood is never lost and congealed, as the blood of the legal sacrifices.

基督的血从不丢失和凝固，如律法祭物的血。

His blood is called a ‘new way,’ Heb. x. 19, 20, prosjatoV; the word rendered new signifies a thing newly slain or sacrificed.

祂的血被称为”新路”，希伯来书十章19、20节，prosjatoV；翻译为新的这个词意指新近被杀或献祭的东西。

His blood is as new and fresh for the work it was appointed to as when it was shed upon the cross, as full of vigour as if it had been shed but this moment; it is a blood that was not drunk up by the earth, but gathered up again into his body to be a living, pleading, cleansing blood in the presence of God for ever.

祂的血对它被指定的工作如同在十字架上流出时一样新鲜，如同刚在此刻流出一样充满活力；这是没有被地土吸收的血，而是重新聚集到祂身体里，在神面前永远成为活的、代求的、洁净的血。

He did not leave his body and blood putrefying in the grave, the sacrifice had then ceased and corrupted, it had not been of everlasting efficacy, as now it is.

祂没有让祂的身体和血在坟墓里腐烂，祭物那时就停止和败坏了，它就不会有永恒的功效，如现在一样。

The justification of a believer stands upon as certain terms as the justification of Christ himself before God.

信徒的称义立在如同基督自己在神面前称义一样确定的条件上。

His was upon the account of shedding his blood, ours upon the account of embracing his blood.

祂的是基于流祂的血，我们的是基于拥抱祂的血。

He was justified by God after his bleeding, Isa. 1. 6, 8, and brought in triumph, and sending a challenge to any to condemn him, since God had justified him, ver. 9; which words the apostle alludes to, Rom. viii. 33, 34, to show the unrepeatableness of justification, and applies them to believers, though they were spoken by Christ in his own case.

祂在流血后被神称义，以赛亚书五十章6、8节，被带入得胜，向任何要定祂罪的发出挑战，既然神已经称祂为义，第9节；使徒暗指这些话，罗马书八章33、34节，为了显示称义的不可重复性，将它们应用于信徒，虽然它们是基督就祂自己的情况说的。

Christ was justified by his resurrection: 1 Tim. in. 16, ‘Justified in the Spirit,’ which is no other than what Peter expresses by being ‘quickened in the Spirit,’ 1 Peter iii. 18.

基督因祂的复活称义：提摩太前书三章16节，”被圣灵称义”，这不过就是彼得表达的”按着灵性说祂复活了”，彼得前书三章18节。

As Christ was justified by his resurrection from all the sins which met upon him on the cross, and that for ever, so are believers cleansed from all their guilt, and that for ever, by virtue of this blood.

正如基督通过祂的复活从在十字架上落在祂身上的所有罪得称义，那是永远的，照样信徒凭这血的美德从他们所有的罪咎得洁净，那是永远的。

The meritorious plea of this blood continuing for ever, is not without the perpetual act of the righteous Judge justifying those for whom it is pleaded.

这血功德代求的永远持续，不是没有公义审判者称义那些为他们代求之人的永恒行为。

Hence will follow security at the last judgment.

因此末日审判时的安全会随之而来。

His blood cleanses from all sin here, and his voice shall absolve from all sin hereafter.

祂的血在这里洁净一切罪，祂的声音将在以后赦免一切罪。

He that has been a propitiation for your guilt, and an advocate against your accusers, shall never as a judge condemn you for your sins.

那曾为你们罪咎作挽回祭，作辩护者对抗你们控告者的，永不会作为审判者因你们的罪定你们的罪。

He does not indeed judge as a priest, but as a king; but his kingly power is but subservient to his priestly office, since he was more solemnly confirmed in that, viz. by an oath, than in the other; and therefore his royal authority shall never ruin any whom his priestly sacrifice has restored to their lost inheritance.

祂确实不作为祭司审判，而是作为君王；但祂的王权只是服从祂的祭司职分，既然祂在那个职分上被更庄严地确认，即通过起誓，超过在另一个上；因此祂的王权永不会毁灭任何祂祭司牺牲已经恢复到他们失去产业的人。

Let no believing soul therefore despond, let him draw this blood over his fears to stifle them, as God has done over his sins to cancel them, and drown them in this same ocean into which God has hurled his transgressions.

因此不要让任何相信的灵魂沮丧，让他用这血覆盖他的恐惧来窒息它们，正如神覆盖他的罪来取消它们，将它们淹没在神将他过犯投入的同一海洋中。

Use 3; of exhortation.

应用3；劝勉的。

Have recourse only to this blood upon all occasions, since it only is able to cleanse us from all our guilt.

在所有场合只求助于这血，既然只有它能洁净我们脱离所有罪咎。

We have treasured up wrath, and wounded conscience; nothing can pacify a severe wrath, and calm a tempestuous conscience, but this blood.

我们积蓄了忿怒，伤害了良心；没有什么能平息严厉的忿怒，平静风暴般的良心，除了这血。

Had we but the guilt of one sin upon us, we stood in need of an expiation by it as well as if we had ten thousand.

即使我们身上只有一个罪的罪咎，我们需要通过它赎罪，如同我们有一万个罪一样。

Every infinite wrong must have an infinite satisfaction.

每个无限的错误必须有无限的满足。

Entertain no disparaging and little thoughts of this blood, which the Scripture pronounces of so plenteous, unsearchable, and great a virtue.

不要对这血怀有贬低和轻微的想法，圣经宣告它有如此丰盛、不可测度和伟大的美德。

It was God’s intent to cleanse sin by it, when he agreed with the Redeemer about shedding his blood: Isa. liii. 11, ‘My righteous servant shall justify many, for he shall bear their iniquities.’

当祂与救赎者约定流祂的血时，神的意图是通过它洁净罪：以赛亚书五十三章11节，”我的义仆要使许多人得称为义，因为祂要担当他们的罪孽。”

It was set out by him to this end, when it was shed.

当它流出时，它被祂为此目的设立。

Zech. xiii. 1, ‘In that day a fountain shall be opened for the house of David,’ the stronger spirits, and men most according to God’s heart, ‘and for the inhabitants of Jerusalem,’ the weaker sort; for all a fountain to fill every private cistern.

撒迦利亚书十三章1节，”那日，必给大卫家”，较强的灵，最合神心意的人，”和耶路撒冷的居民”，较弱的，”开一个泉源”；为所有人开一个泉源来充满每个私人蓄水池。

Make not the covenant of God with his Son in vain; slight not his grace by refusing to drink of his open fountain.

不要使神与祂儿子的约徒然；不要通过拒绝饮用祂敞开的泉源而轻视祂的恩典。

The glory of purging iniquity was reserved by God for this blood, it is committed to no other; the blood of bulls and goats never had, never could, have the honour of so great a work.

洁净罪孽的荣耀被神为这血保留，不委托给别的；公牛和山羊的血从未有过，永不能有如此伟大工作的荣耀。

It is the glorious title of his blood to cleanse from all sins, as it is the honourable signification of his name Jesus to save from all sins.

洁净一切罪是祂血的荣耀称号，正如拯救一切罪是祂名字耶稣的尊贵意义。

We cannot please God more than by coming to him for the pardon of our sins, upon the account of this blood he has so delighted to honour.

我们不能比基于这血祂如此喜悦尊荣而来到祂面前为我们罪的赦免更讨神喜悦。

If we do not, we deny it the glory of its cleansing virtue; we undervalue the efficacy of it, and would have it without any subject to exercise its power on.

如果我们不这样做，我们否认它洁净美德的荣耀；我们低估它的功效，愿意它没有任何对象来施展其能力。

We need not fear to approach to it, since God has manifested it highly acceptable to him, and available for us.

我们不需要害怕接近它，既然神已经显明它对祂高度可接受，对我们可得。

The unsearchable riches of it should more encourage us than the greatness of our guilt discourage our address.

它不可测度的丰富应该比我们罪咎的巨大更鼓励我们，而不是阻止我们的祈求。

Have recourse to it by faith, resting on the power of this blood, as the means appointed by God, and intended by Christ, for the expiation of sin.

通过信心求助于它，依靠这血的能力，作为神指定、基督意图的赎罪方法。

Faith as accepting Christ as a king does not justify, but faith as accepting Christ as a priest and sacrifice, as shedding his blood, for we must accept him in that office wherein he made the atonement; and that was not as he was a prophet or a king, but as he was a priest and a sacrifice; and therefore it is called, ‘faith in his blood,’ Rom. iii. 25, though indeed a faith in his blood is not without receiving him as a king, and submitting to his precepts, as well as relying on his sacrifice.

接受基督为君王的信心不称义，而是接受基督为祭司和祭物、流祂血的信心，因为我们必须在祂作赎罪的职分上接受祂；那不是作为祂是先知或君王，而是作为祂是祭司和祭物；因此被称为”信靠祂的血”，罗马书三章25节，虽然确实信靠祂的血不是没有接受祂为君王，顺服祂的律例，以及依靠祂的牺牲。

He that receives the blood of Christ, as well as he that names the name of Christ, must depart from iniquity, and avoid those things which break the covenant.

接受基督血的人，如同称呼基督名的人，必须离开罪孽，避免那些破坏约的事。

Mingle not any thing with his satisfaction; let no muddy waters of your own be mixed with this gospel wine.

不要将任何东西与祂的满足混合；不要让你自己的污水与这福音酒混合。

If we look for a justification by anything else, we forfeit all right of justification by him: Gal. v. 2, ‘Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing;’ take it for a certain truth, for I as an apostle speak it, that if you have an opinion that you shall be justified by circumcision, or anything of the law, or of your own works, or would make them partakers with Christ in this matter, Christ shall profit you nothing, you had as good never have had a Christ made known to you, for any virtue you are like to derive from him.

如果我们寻求通过别的什么称义，我们就丧失通过祂称义的所有权利：加拉太书五章2节，”我保罗告诉你们，若受割礼，基督就与你们无益了”；将此当作确定的真理，因为我作为使徒说这话，如果你们有观点认为你们要通过割礼，或律法的任何东西，或你们自己的行为称义，或要使它们在此事上与基督共享，基督就与你们无益，你们最好从未有基督向你们显明，就你们可能从祂得到的任何美德而言。

As none died with him to expiate your guilt, so he will suffer none to be joined with him in justifying your persons.

正如没有人与祂同死来赎你们的罪咎，祂也不会容忍任何人与祂联合来称义你们的人。

Christ bears this blood only in his hand, when he pleads for us; we should carry this blood only in our hearts when we plead for ourselves.

当基督为我们代求时，祂只在祂手中带着这血；当我们为自己代求时，我们应该只在我们心中携带这血。

It is not his blood only as shed does justify, but his blood pleaded in the court of heaven by himself, and pleaded before the throne of God by the believing sinner; without it we have no more plea than the apostate angels have, whom God has cast out of his favour for ever.

不是祂的血仅仅作为流出的称义，而是祂的血被祂自己在天庭代求，被相信的罪人在神宝座前代求；没有它我们没有比背道天使更多的代求，神永远将他们赶出祂的恩惠。

And since we contract guilt every day, let us daily apply the medicine.

既然我们每天招致罪咎，让我们每天应用这药。

The pleas of this blood are renewed according to the necessity of our persons.

这血的代求根据我们人的需要被更新。

As often as an Israelite had been bitten by the fiery serpents, he must have looked up to the brazen one, if he would not have been destitute of a cure; and we, upon every sting of conscience, must look up to him who has been lifted up upon the cross for our remedy.

以色列人每次被火蛇咬，如果他不想缺乏医治，他必须仰望铜蛇；我们在良心每次刺痛时，必须仰望那在十字架上被举起作我们救治的祂。

This blood is appointed for sins after conversion, for those, that walk in the light.

这血被指定为归信后的罪，为那些行在光中的人。

Since the fountain is open every day, and we contract guilt every day, let not a day pass without fresh applications of this blood upon any defects in our walking with him; since, ‘if we walk in the light,’ and are industrious to observe the will of God, ‘the blood of Jesus Christ his Son cleanseth us from all sin.’

既然泉源每天敞开，我们每天招致罪咎，不要让一天过去而不在我们与祂同行的任何缺陷上新鲜应用这血；既然，”我们若在光明中行”，勤勉遵守神的旨意，”祂儿子耶稣的血就洁净我们脱离一切罪。”

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