A Fountain Sealed
一个封闭的喷泉

The Work of the Spirit in Sealing
圣灵在封印中的工作

by Richard Sibbes
由理查德·西布斯（Richard Sibbes）所著

Table of Contents
目录

Epistle Dedicatory
致辞信

The Holy Ghost, why called a Spirit
圣灵为何被称为灵？

Why Holy
为什么神圣

1. Of grieving the Spirit
悲伤的灵魂

2. Of the sealing of the Spirit
圣灵的封印

3. Of the day of redemption
赎回的日子

TO THE TRULY NOBLE AND MUCH HONOURED LADY,
致真正高贵和备受尊敬的女士，

THE LADY ELIZABETH BROOKE,
伊丽莎白·布鲁克夫人

WIFE TO SIR ROBERT BROOKE.
罗伯特·布鲁克爵士的妻子。

MADAM,—Besides that deserved interest your ladyship held in the affections and esteem of this worthy man, more than any friend alive, which might entitle you to all that may call him author, this small piece of his acknowledgeth a more special propriety† unto your ladyship. For though his tongue was as the 'pen of a ready writer' in the hand of Christ who guided him, yet your ladyship's hand and pen was in this his scribe and amanuensis whilst he dictated a first draft of it in private, with intention for the public. In which labour both of humility and love your ladyship did that honour unto him which Baruch—though great and noble—did but receive in the like, transcribing the words of Jeremiah from his mouth, Jer. 36:4. Wherein yet your ladyship did indeed but write the story of your own life, which hath been long exactly framed to the rules herein prescribed. We therefore that are entrusted in the publishing of it, deem it but an act of justice in us to return it thus to your ladyship, unto whom it owes even its first birth; that so wherever this little treatise shall come, there also this that you have done may be told and recorded for a memorial of you. And we could not but esteem it also an addition of honour to the work, that no less than a lady's hand, so pious and so much honoured, brought it forth into the world; although in itself it deserveth as much as any other this blessed womb did bear. The Lord, in way of recompence, write all the holy contents of it yet more fully and abundantly in your ladyship's heart, and all the lineaments of the image of Jesus Christ, and seal up all unto you by his blessed Spirit, with joy and peace, to the day of redemption!
夫人，除了您对这位值得尊敬的人的情感和尊重之外，超过任何活着的朋友，这使您有权称他为作者的一切，他的这个小作品更加特别地属于您夫人。因为虽然他的舌头像是基督的手中的“敏捷写作的笔”，但在他私下口述的初稿中，您夫人的手和笔是他的抄写员和书记员，意图为公众服务。在这个谦卑和爱的劳动中，您夫人对他表示了荣耀，这与巴录（尽管伟大而高贵）在类似情况下所受到的待遇相同，他从耶利米的口中抄写了他的话，耶利米书 36:4。然而，在这里，您夫人实际上只是在写下您自己的生活故事，这个故事长期以来一直严格遵循了这里规定的规则。因此，我们被委托将其出版，认为将其归还给您夫人是我们的正义行为，因为它甚至归功于您夫人的首次诞生；这样，无论这个小册子到达哪里，您所做的事情也将被告知和记录下来，作为对您的纪念。 我们不禁认为，这也是对这项工作的荣誉增添了一份，因为这是一位虔诚而备受尊敬的女士的手所创作的；尽管它本身与其他任何作品一样值得被这个祝福的子宫孕育。愿主以回报的方式，将其中所有圣洁的内容更加充实丰盈地写在贵夫人的心中，并用他祝福的圣灵将耶稣基督的形象的所有线条密封在您身上，带给您喜乐与平安，直到救赎的那一天！

Madam, we are, your ladyship's devoted,
夫人，我们是您的至诚仆人

THO. GOODWIN.‡

PHILIP NYE.‡
菲利普·奈伊。

A FOUNTAIN SEALED
一个封闭的喷泉

And grieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption.—EPH. 4:30.
不要使神的圣灵忧伤，你们原是被他印上了，以待得赎的日子。- 以弗所书 4:30

WHETHER the words be a command ensuing from authority, or counsel from wisdom, or a caveat from God's care of our souls, it is not material, considering both counsel and caveats of the great God have both force of a command, with some mixture of the sweetness of love. The apostle, as his manner is, from the largeness of his spirit, riseth from a particular dissuasive from corrupt communication in the verse before, to this general advice of not grieving God's Spirit by sin, especially against conscience enlightened. And this dissuasive from evil is enforced from a dangerous effect of grieving the Spirit of God; and the danger of grieving ariseth from this, that it is the Spirit of God, and God himself, whom we grieve, and a holy Spirit: holy in himself, and holy as the cause of all holiness in us; and he that, after he hath wrought holiness in us, sealeth and confirmeth us in that act of grace, until the day of our glorious redemption. So that the grounds of not grieving are from the greatness and goodness of the person whom we grieve, and from the greatness and constancy of the benefits we have by him. To speak something of the person: the Holy Spirit is called a Spirit, not only by nature, as being a spiritual essence, but in regard of his person and office; he is both breathed from the Father and the Son, as proceeding from them both; and by office, breatheth into all that God hath given Christ to redeem and him to sanctify. He is so the Spirit of God in proceeding from God, as that he is God, which whoso denieth deny their own baptism; being as well baptized into the name of the Holy Ghost as into the Father and the Son. And no less a person than God is needful to assure our souls of God's love, and to change our nature, being in an opposite frame. Who can reveal to us the mind of God but the Spirit of God? And herein we may see the joint forwardness both of the Father and Son and Holy Ghost: when both Father and Son join in willingness to send so great a person to apply unto us, and to assure us of that great good the Father hath decreed, and the Son performed for us.
无论这些话语是来自权威的命令，智慧的建议，还是上帝对我们灵魂的关怀，都不重要，考虑到上帝的建议和警告都具有命令的力量，并带有爱的甜蜜。使徒按照他的方式，从前一节中对腐败交流的具体劝阻上升到这个一般性的建议，即不要通过犯罪来伤害上帝的灵，尤其是违背启示的良心。这种对邪恶的劝阻是通过伤害上帝的灵产生的危险影响来加强的；而伤害的危险来自于我们伤害的是上帝的灵，上帝自己，以及一个圣洁的灵：他本身是圣洁的，也是我们所有圣洁的原因；他在我们身上创造圣洁之后，将我们封印并坚定在那个恩典的行动中，直到我们荣耀的救赎之日。因此，不伤害的基础来自于我们伤害的人的伟大和善良，以及我们从他那里得到的伟大和持久的好处。 说到这个人，圣灵被称为灵，不仅是因为他的本质是属灵的实质，而且是因为他的人和职责；他既是从父和子那里呼吸而来的，也是从他们两个那里出来的；并且通过职责，他向上帝赐给基督来救赎的一切，并使他成圣。他既然是从上帝那里出来的上帝的灵，那么他就是上帝，否认这一点的人就是否认了自己的洗礼；因为他们不仅受洗于父和子的名字，也受洗于圣灵的名字。只有上帝这样一个至高无上的人才能确保我们的灵魂得到上帝的爱，并改变我们的本性，使我们从相反的状态中解脱出来。除了上帝的灵谁能向我们启示上帝的心意呢？在这一点上，我们可以看到父、子和圣灵的共同愿望：当父和子都愿意派遣如此伟大的人来应用于我们，并向我们保证父亲已经决定的伟大善事，以及儿子为我们所完成的伟大善事。

Why Holy?
为什么神圣？

That attribute the Spirit delights in is that of holiness, which our corrupt nature least delights in and most opposeth.* Holiness is the glory and crown of all other excellency, without which they are neither good in themselves, nor comfortable to us. It implies a freedom from all impurity, and a perfect hatred of it; an absolute perfection of all that is excellent. What is it then to grieve such an Holy Spirit, before whom the heavens themselves are impure, and not only the devils tremble, but the angels cover their faces? What shall we think then of them which do not only neglect, but despise, yea, oppose this holiness, and endure anything else? What is hated in the world with keen and perfect hatred but holiness, 'without which yet we shall never see God,' Heb. 12:14, nor enter into that pure place into which we all profess a desire to enter? There was planted in man by nature a desire of holiness, and a desire of happiness. The desire of happiness is left still in us, but for holiness, which is the perfection of the image of God in us, is both lost, and the desire of it extinguished; and that men might the better drive it out of the world under a form and show of it, they oppose the truth of it, and that with the greater success, because under that great colour the devil and his vicar carry all their devilish policies under a show of holiness. We see in popery, everything is holy with them but that which should be holy, the truth of God and the expression of it. The Man of Sin himself must have no worse title than 'His Holiness.' A show of devised holiness pleaseth man's nature well enough, as being glorious for appearance, and useful for ends. But the truth of it being cross to the whole corrupt nature of man, will never be entertained until nature be new moulded by his Holy Spirit in the use of holy means, sanctified by himself for that end. It is this that makes a man a saint, and civil virtues to be graces; which raiseth things that are otherwise common to an higher degree of excellency. This is that to a Christian which reason is to a man. It gives him a being and a beauty different from all other. It makes every action we do in obedience to God a service, and puts a religious respect upon all our actions, directing them to the highest end.
圣灵所喜悦的属性是圣洁，而我们腐败的本性最不喜欢并最反对圣洁。圣洁是所有其他美德的荣耀和冠冕，没有圣洁，它们既不好本身，也不对我们舒适。它意味着摆脱一切污秽，对污秽的完美憎恶；对所有卓越之处的绝对完美。那么，对于这样一个圣洁的圣灵感到悲伤是什么意思呢？在他面前，天堂本身都是不洁净的，不仅魔鬼战栗，连天使也要蒙上脸。那么，对于那些不仅忽视，而且蔑视、甚至反对这种圣洁，并忍受其他任何事物的人，我们应该怎么想呢？在世界上，除了圣洁，还有什么被热切而完美地憎恶呢？'没有圣洁，我们永远不会看见神'（来 12:14），也不会进入我们都渴望进入的那个纯洁之地。人的本性中根植着对圣洁的渴望和对幸福的渴望。 幸福的欲望仍然存在于我们内心，但对于圣洁，即上帝形象的完美在我们内心已经丧失，对它的渴望也已熄灭；为了更好地将其从世界上驱逐出去，人们以一种形式和外观与之对抗，他们反对它的真理，而且在这个伟大的色彩下，魔鬼及其代理人以圣洁的外观进行了所有恶魔般的策略。我们在天主教中看到，他们认为一切都是神圣的，除了应该是神圣的，即上帝的真理和表达。罪恶之人自己的称号也不能比“他的圣洁”更糟糕。一种虚构的圣洁的外观对人的本性来说足够好，因为它在外观上是光荣的，并且对于目的是有用的。但是，它的真理与人的整个腐败本性相悖，除非在使用被他自己为此目的祝圣的圣洁手段时，本性经过他的圣灵的新塑造，否则它将永远不会被接受。这使一个人成为圣徒，并使文明美德成为恩典；这将使本来普通的事物提升到更高的卓越程度。对于基督徒来说，这就像理性对于人类来说一样重要。 它赋予他一种与众不同的存在和美丽。它使我们对上帝的顺从成为一种奉献，并赋予我们的一切行动宗教的尊重，将它们引导至最高的目标。

Now that which the apostle dissuades from is from grieving so holy a Spirit. These truths are presupposed.
现在，使徒所劝阻的是不要伤害如此神圣的圣灵。这些真理是预设的。

First, That the Holy Ghost is not in us personally as the second person is in Christ man, for then the Holy Ghost and we should make one person; nor is the Holy Ghost in us essentially only, for so he is in all creatures; nor yet is in us only by stirring up holy motions, but he is in us mystically, and as temples dedicated to himself. Christ's human nature is the first temple wherein the Spirit dwells, and then we become temples by union with him. The difference betwixt his being in Christ and us, is, that the Spirit dwells in Christ in a fuller measure, by reason that as a head he is to convey spirit into all his members. Secondly, the Spirit is in Christ entirely without anything to oppose. The Spirit always finds something in us that is not his own, but ready to cross him. Thirdly, the Spirit is in us derivatively from Christ. As a fountain we receive grace at second hand, answerable to grace in him. The Holy Ghost was in Adam before his fall immediately, but now he is in Christ first, and then for Christ in us, as members of that body whereof Christ is the head. And it is well for us that he dwells first in Christ, and then in us. For from this it is that his communion with us is inseparable, as it is from Christ himself, with whom the Spirit makes us one. The Holy Spirit dwells in those that are Christ's after another manner than in others in whom he is in, in some sort by common gifts, but in his own he is in them as holy, and as making them holy; as the soul is in the whole body in regard of divers operations, but in the head only as it understandeth, and from thence ruleth the whole body. So the Holy Ghost is in his in regard of more noble operations, and his person is together with his working, though not personally. And though the whole man be the temple of the Holy Ghost, yet the soul especially; and in the soul the very spirit of our minds, as most suitable to him, being a Spirit. Whence the apostle wishes 'the grace of Christ to be with our spirits,' 2 Tim. 4:22. The best of spirits delight most in the best of us, which is our spirits. In the temple the further they went all was more holy, till they came to the holy of holies. So in a Christian the most inward part, the spirit, is, as it were, the 'holy of holies,' where incense is offered to God continually.* What a mercy is this, that he that hath the heaven of heavens to dwell in will make a dungeon to be a temple, a prison to be a paradise, yea, an hell to be an heaven. Next to the love of Christ in taking our nature and dwelling in it, we may wonder at the love of the Holy Ghost, that will take up his residence in such defiled souls.
首先，圣灵并不像第二位在基督人中那样个人地在我们里面，因为那样的话，圣灵和我们就会成为一个人；圣灵也不仅仅本质上在我们里面，因为他也在所有的创造物中；他也不仅仅在我们里面激发圣洁的动力，而是以神秘的方式在我们里面，并且作为奉献给他自己的圣殿。基督的人性是圣灵居住的第一个圣殿，然后我们通过与他的合一成为圣殿。他在基督和我们之间的区别在于，圣灵在基督里以更充足的程度居住，因为作为头，他要将圣灵传递给他的所有肢体。其次，圣灵在基督里完全没有任何对立的东西。圣灵总是在我们里面找到一些不属于他自己的东西，而且准备与他对抗。第三，圣灵在我们里面是从基督那里派生而来的。我们像从一个泉源接受恩典，与他里面的恩典相对应。圣灵在亚当堕落之前就立即在他里面，但现在他首先在基督里，然后为了基督在我们里面，作为基督作为头的身体的一部分。对我们来说，他首先在基督里居住，然后在我们里面居住是很好的。 因此，他与我们的交流是不可分割的，就像与基督本身一样，圣灵使我们与基督合而为一。圣灵在那些属基督的人身上的居住方式与在其他人身上的方式不同，他在其他人身上是通过一些普通的恩赐，但在他自己的人身上，他是圣洁的，并使他们成为圣洁的；就像灵魂在整个身体中进行各种操作一样，在头部中只有在理解和支配整个身体方面才存在。因此，圣灵在他的人身上进行更高尚的操作，他的人与他的工作一起存在，尽管不是个人的存在。虽然整个人是圣灵的殿，但灵魂尤其如此；在灵魂中，我们思想的灵魂，作为与他最相称的，是一个灵。因此，使徒希望“基督的恩典与我们的灵同在”（提摩太后书 4:22）。最好的灵最喜欢我们中最好的部分，也就是我们的灵。在圣殿中，他们越往前走，一切都更加圣洁，直到他们到达至圣所。因此，在一个基督徒中，最内在的部分，也就是灵魂，就像是“至圣所”，在那里不断向上帝献上香气。这是何等的怜悯，拥有诸天之天的居所的他，将地牢变成了圣殿，监狱变成了天堂，甚至地狱也变成了天堂。除了基督以爱之心接纳我们的本性并居住其中之外，我们也让人惊叹于圣灵的爱，他愿意在如此被玷污的灵魂中安家。

2. The second thing presupposed is, that the Holy Spirit being in us, after he hath prepared us for an house for himself to dwell in, and to take up his rest and delight in, he doth also become unto us a counsellor in all our doubts; a comforter in all our distresses; a solicitor to all duty; a guide in the whole course of our life, until we dwell with him for ever in heaven, unto which his dwelling here in us doth tend. He goeth before us as Christ did in the 'pillar of the cloud and fire' before the Israelites into Canaan, being a defence by day, and a direction by night. When we sin, what do we else but grieve this guide?
第二个前提是，圣灵在我们里面，当他为自己准备了一个居住的房子，并在其中安息和喜悦之后，他也成为我们在所有疑惑中的顾问；在所有困厄中的安慰者；在所有责任中的劝诱者；在我们一生的整个过程中的指引，直到我们永远与他同住在天堂，这也是他在我们里面的居住的目的。他像基督一样在云柱和火柱中引导以色列人进入迦南之前走在我们前面，白天是保护，夜晚是指引。当我们犯罪时，我们做的不过是伤害这位指引者。

3. The third ground is, that we, the best of us, are prone to grieve this Holy Spirit. What use were there else of this caveat? We carry too good a proof of this in our own hearts. We have that which is enmity to the Spirit within us, sin; and an adversary to the Spirit and us, Satan. These joining together and having intelligence, and having correspondency one with another, stir us up to that which grieves this good Spirit.
第三个原因是，即使我们中最好的人也容易使圣灵忧伤。否则，这个警告有什么用呢？我们自己的内心就是这一点的最好证明。我们内心有与圣灵为敌的罪恶，还有与圣灵和我们为敌的撒旦。它们联合起来，相互通晓，相互勾结，激发我们去做那些使这个善良的圣灵忧伤的事情。

4. The fourth thing presupposed is, that we may and ought, by Christian care and circumspection, so to walk in an even and pleasing course, that we shall not grievously offend the Spirit, or grieve our own spirits. We may avoid many lashes and blows, and many an heavy day which we may thank ourselves for. And God delighteth in the prosperity of his children, and would have us walk in the comforts of the Holy Ghost; and is grieved when we grieve him: that then he must grieve us to prevent worse grief. The due and proper act of a Christian in this life is to please Christ, and to be comfortable in himself, and so to be fitted for all services.
第四个前提是，我们可以并且应该通过基督徒的关心和谨慎，以平稳和愉悦的方式行走，这样我们就不会严重冒犯圣灵，或者使自己的心灵感到悲伤。我们可以避免许多鞭打和打击，以及许多我们自己应该感谢的沉重的日子。上帝喜悦他的子民的繁荣，并希望我们在圣灵的安慰中行走；当我们使他悲伤时，他也感到悲伤：这样他就必须使我们悲伤以防止更糟糕的悲伤。在这个生命中，一个基督徒的适当行为是取悦基督，并在自己内心感到舒适，从而为一切服务做好准备。

Of Grieving the Spirit
哀悼精神

These things premised, it is easy to conceive the equity of the apostle's dissuasive from grieving the Holy Spirit. For the better unfolding of which, we will unfold these four points. First, What it is to grieve the Spirit? Secondly, is Wherein we specially grieve the Spirit? Thirdly, How we may know when we have grieved the Spirit? Fourthly, What course we should take to prevent this grief?
这些前提条件下，很容易理解使徒劝阻悲伤圣灵的公正性。为了更好地阐明这一点，我们将阐述以下四个要点。首先，什么是悲伤圣灵？其次，我们特别在哪些方面悲伤圣灵？第三，我们如何知道自己是否悲伤了圣灵？第四，我们应该采取什么措施来防止这种悲伤？

1. For the first: The Holy Ghost cannot properly be grieved in his own person, because grief implies a defect of happiness in suffering that we wish removed. It implies a defect in foresight, to prevent that which may grieve. It implies passion, which is soon raised up and soon laid down. God is not subject to change. It implies some want of power to remove that which we feel to be a grievance. And therefore it is not beseeming the majesty of the Spirit thus to be grieved. We must therefore conceive of it as befitting the majesty of God, removing in our thoughts all imperfections. First, then, we are said to grieve God when we do that which is apt of itself to grieve; as we are said to destroy our weak brother when we do that which he taking offence at, is apt to mislead him and so to destroy him. Secondly, We grieve the Spirit when we do that whereupon the Spirit doth that which grieved persons do; that is, retireth and sheweth dislike and returns grief again. Thirdly, Though the passion of grief be not in the Holy Ghost, yet there is in his holy nature a pure displeasance and hatred of sin, with such a degree of abomination, as though it tend not to the destruction of the offender, yet to sharp correction; so that grief is eminently in the hatred of God in such a manner as becomes him. Fourthly, We may conceive of the Spirit as he is in himself in heaven, and as he dwells and works in us; as we may conceive of God the Father, as hidden in himself and as revealed in his Son and in his word; and as we may conceive of Christ as the second person and as incarnate. So likewise of the Holy Ghost as in himself and as in us. God, in the person of his Son, and his Son as man and as minister of circumcision, was grieved at the rebellion and destruction of his own people. The Holy Spirit as in us grieveth with us, witnesseth with us, rejoiceth in us and with us; and the Spirit in himself and as he worketh in us hath the same name; as the gifts and graces and the comforts of the Spirit are called the Spirit; even as the beams of the sun shining on the earth are called the sun, and when we let them in or shut them out, we are said to let in or shut out the sun. We may grieve the Spirit, when we grieve him as working grace and offering comfort to us. The graces of the Spirit have the name of the Spirit whence they come, as the Spirit of love and wisdom. Again, our own spirits, so far as sanctified, are said to be the Spirit of God. So the Spirit of God, not in itself, but in Noah, did strive with the old world, 1 Pet. 3:19. And so we grieve the Spirit, when we grieve our own or other men's spirits, so far as they are sanctified by the Spirit.
首先：圣灵本身不会真正感到悲伤，因为悲伤意味着在我们希望消除的痛苦中存在幸福的缺陷。它意味着预见的缺陷，无法阻止可能引起悲伤的事情。它意味着情感，情感很快就会产生并很快消失。上帝不会改变。它意味着一些无法消除我们感到痛苦的事情的能力缺失。因此，这样悲伤并不适合圣灵的威严。因此，我们必须在思想中将其视为适合上帝的威严，排除所有的不完美。首先，当我们做一些本身容易引起悲伤的事情时，我们被说成是在使上帝悲伤；就像当我们做一些会冒犯我们软弱的弟兄的事情时，我们被说成是在毁灭他，因为这些事情容易误导他并使他走上毁灭之路。其次，当我们做一些引起圣灵做出悲伤反应的事情时，我们使圣灵感到悲伤；也就是说，圣灵会退避并表现出不喜欢的态度，并再次感到悲伤。 第三，虽然悲伤的情感不属于圣灵，但在他圣洁的本性中，对罪恶有纯净的不悦和憎恶，具有一定程度的厌恶，尽管它不会导致罪人的毁灭，但会带来严厉的惩罚；因此，悲伤在上帝的憎恶中显著存在，以一种与他相称的方式。第四，我们可以将圣灵理解为他在天上的本质，以及他在我们内心居住和工作的方式；就像我们可以理解上帝作为父亲，他隐藏在自己内心中，也在他的儿子和他的话语中显现；以及我们可以理解基督作为第二位位格和道成肉身的方式一样。同样，我们也可以理解圣灵既是他自己，也是在我们内心中的存在。上帝在他的儿子的身份中，以及他作为人类和割礼的仆人的身份中，对自己的人民的叛逆和毁灭感到悲伤。 圣灵在我们内心与我们一同忧伤，与我们一同作证，与我们一同欢乐；圣灵在自己和在我们内工作时有着同样的名字；就像圣灵的恩赐、恩典和安慰被称为圣灵一样；就像太阳的光束照射在地球上被称为太阳一样，当我们让它们进来或关掉它们时，我们被说成是让太阳进来或关掉太阳。当我们使圣灵忧伤时，我们也使他在我们内工作的恩典和安慰忧伤。圣灵的恩典被称为圣灵的名字，因为它们来自圣灵，比如爱和智慧的圣灵。再者，我们自己的灵，只要被圣化，就被称为神的灵。所以，神的灵在挪亚身上与旧世界争战，彼得前书 3:19。当我们使我们自己或他人的灵，只要它们被圣灵所圣化，忧伤时，我们也使圣灵忧伤。

Now the Spirit, as in us, worketh in us according to the principles of man's nature, as understanding and free creatures, and preserveth the free manner of working proper to man; and doth not always put forth an absolute prerogative power, but dealeth with us by way of gentle and sweet motions and persuasions, and leaveth it in our freedom to embrace or refuse these inferior works of the Spirit. And our hearts tell us it is in our power to entertain or reject the motions, which, when we do in our own apprehension, we churlishly offend the Spirit, as willing to draw us to better ways; and we cannot otherwise judge of this but as grieving. God in his dealing with men puts his cause into our hands, that by our prayers and otherwise we may help or hinder him against the mighty. And Christ puts himself into our hands in his ministers and in the poor, counts himself regarded or neglected in them. So the Holy Spirit puts, as it were, his delight and contentment in our power, and counts when we entertain his motions of grace or comfort we entertain him, and when we refuse them we grieve him. And the Holy Ghost will have us interpret our refusing of his motion to be a refusing of him; and not only a refusing of him, but of the Son, and of the Father, whose Spirit he is. Oh, if we did but consider how high the slighting of a gracious motion reaches, even to the slighting of God himself, it would move us to give more regard unto them. As we use these motions, so would we use the Spirit himself if he were in our power. They are not only the ambassadors, but the royal offspring of the Spirit in us; and when we offer violence to them, we kill as much as in us lieth the royal seed of the Spirit.
现在，圣灵在我们里面按照人的本性的原则工作，作为理解和自由的创造物，保持着适合人的自由工作方式；并且并非总是展示绝对的特权力量，而是通过温和而甜蜜的动力和劝说与我们交往，并且让我们自由地接受或拒绝这些次要的圣灵工作。我们的内心告诉我们，我们有能力接纳或拒绝这些动力，当我们在自己的理解中这样做时，我们粗暴地冒犯了圣灵，因为他愿意引导我们走向更好的道路；我们对此的判断只能是悲伤。上帝在与人交往时将他的事情交到我们手中，以便我们通过祈祷和其他方式帮助或阻碍他对抗强大的力量。基督将自己交到我们手中，通过他的仆人和穷人，他认为自己在他们身上受到重视或被忽视。因此，圣灵将他的喜悦和满足似乎交到我们手中，当我们接纳他的恩典或安慰时，我们就接纳了他，当我们拒绝时，我们就使他悲伤。 圣灵会让我们理解我们拒绝他的引导就是拒绝他自己；不仅是拒绝他，还是拒绝他的儿子和父亲，因为他是他们的灵。哦，如果我们能考虑到对恩慈引导的轻视有多么严重，甚至达到轻视上帝自己的程度，那将促使我们更加重视它们。我们对待这些引导的方式，也会是我们对待圣灵自己的方式，如果他在我们的掌控之中。它们不仅是圣灵在我们内心的使者，也是他的皇家后裔；当我们对它们施以暴力时，我们就在尽我们所能杀死圣灵的皇家种子。

Obj. It may be objected, when we do anything amiss, we intend not the grieving of the Spirit.
当我们做错事时，可能会有人反对，我们并不打算伤害精神。

Ans. It is true, unless we were devils incarnate, we will not purposely and directly grieve the Spirit; but when we sin, we will the grieving of him in the cause. No man hates his own soul, or is in love with death; yet men will willingly do that which, if they hated their own souls, and loved death, they could not do worse. 'Why will you perish, you house of Israel?' Jer. 27:13, saith God. They intend no such matter as perishing. God's meaning is, why will you go on in such destructive courses as will end in perishing. If we could hate hell in the cause of it and way to it, as we hate it in itself, we would never come there.
答：除非我们是恶魔的化身，否则我们不会故意直接伤害圣灵；但当我们犯罪时，我们会在原因上伤害他。没有人恨自己的灵魂，也没有人爱上死亡；然而，人们愿意做那些如果他们恨自己的灵魂并爱上死亡，他们就不能做得更糟的事情。耶利米书 27:13 中，上帝说：“以色列家啊，你们为什么要灭亡呢？”他们并没有打算灭亡。上帝的意思是，为什么你们要继续走那些会导致灭亡的毁灭性道路。如果我们能在原因和途径上像我们在本质上那样恨地狱，我们就永远不会去那里。

2. For the second point, wherein we especially grieve the Spirit; grief ariseth either from antipathy and contrariety, or from disunion of things naturally joined together. In greater persons especially, grief ariseth from any indignity offered from neglect or disrespect, and most of all from unkindness after favour shewed. Thus the Holy Ghost is grieved by us. What more contrary to holiness than sin, which is the thing, and the only thing that God abominates, yea, in the devil himself. But, then, add to the contrariety in sin the aggravations from unkindness, and this makes it more sinful. What greater indignity can we offer to the Holy Spirit than to prefer base dust before his motions leading us to holiness and happiness? What greater unkindness, yea, treachery, to leave directions of a friend to follow the counsel of an enemy; such as when they know God's will, yet will consent with flesh and blood, like Balaam, who was swayed by his profit against a clear discovery of God's will. We cannot but make the Spirit of God in us in some sort ashamed to think of our folly in 'leaving the fountain, and digging cisterns, Jer. 2:13; in leaving a true guide, and following the pirate. Men are grieved especially when they are disrespected in their place and office. It is the office of the Spirit to enlighten, to soften, to quicken, and to sanctify. When we give content to Satan, it puts the Holy Ghost out of office. The office of the Holy Ghost is likewise to be a comforter. It cannot therefore but grieve the Holy Spirit, when 'the consolations of the Almighty' are either forgotten, or 'seem nothing' unto us in the pettishness of our spirits; when, with Rachel, 'we will not be comforted,' who, instead of wrestling with God by prayer, wrangle with him by cavilling objections. They take pleasure to move objections, instead of a holy submission to higher reasons that might raise them to comfort, and take Satan's part against the Holy Spirit and their own spirit, and against arguments that are ministered by those that are more skilful in the ways of salvation than themselves. How little beholding is the Holy Spirit to such, who please themselves in a spirit of opposition; and yet so sweet is this Holy Spirit that after long patience, he overcomes many of these with his goodness, and makes them at length with shame lay their hands upon their mouths and be silent. Yet that is one reason they stick so long in temptations, and are kept so long under 'the spirit of bondage.' Those likewise cannot but grieve the Comforter, that leave his comforts and seek for other comforters; that think there is not comfort enough in religion, but will bow down to the world; such as linger after the liberties of the flesh, after 'stolen waters,' as if God kept house not good enough for them. It is a great disparagement to prefer husks before the provision of our Father's [house], and to die—like fish out of their proper element—if we want carnal comforts. But above all, they grieve the Spirit most that have had deepest acquaintance with the Spirit, and have received greatest favours from the Spirit. When the Holy Ghost comes in love, and we have given way to him to enlighten our understandings; and when in our affections we have tasted of the good things of God, that the promises are sweet, and the gospel is good; when we have given such way to the Spirit, then to use him unkindly, this grieves the Spirit. Where the Holy Ghost hath not only set up a light, but given a taste of heavenly things, and yet we, upon false allurements, will grow to a distaste, it cannot but grieve the Spirit. And this makes the sin 'against the Holy Ghost' so desperate, because there hath been a strong conviction and illumination. Therefore, of all sins, the sins of professors of religion grieve the Spirit most; and of all professors, those that have most means of knowledge, because their obligations are deeper, and their engagements greater. The deeper the affection hath entered, the greater the grief must needs be in unloosing. The offence of friends grieves more than the injuries of enemies. And therefore the sins that offend God most are committed within the church. Where is the greatest sin of all, the sin against the Holy Ghost, committed, but within the church, and where there is the greatest light and the greatest means? Sins against knowledge grieve most, especially if there be a malicious opposing, for there can be nothing to excuse it. The malice of the will maketh the sin of the deeper die, and it is contrary to the Spirit, as it is a Spirit of goodness; and hence is it that presumptuous sins so much grieve the Spirit; for by such sins we abuse the sweetest attribute of God's Spirit, his goodness, and be therefore evil because he is good, and turn his grace into wantonness, the sin of this age. Sins against knowledge are either such as are
对于第二点，我们特别伤害了圣灵；伤害可能来自反感和对立，也可能来自本来应该结合在一起的事物的分离。尤其是对于更高贵的人，伤害可能来自于被忽视或不尊重所带来的任何侮辱，尤其是在受到恩惠后的不友善。因此，我们伤害了圣灵。还有什么比罪更与圣洁相对立的呢？罪是上帝所憎恶的事物，甚至连魔鬼自己也是如此。但是，再加上对罪的不友善，这使得罪更加罪恶。我们能对圣灵做出的更大的侮辱是将卑贱的尘土置于他引导我们走向圣洁和幸福的动力之前吗？还有什么比离开朋友的指引而追随敌人的建议更不友善、甚至是背叛的呢？就像巴兰一样，他在明确知道上帝的旨意后，仍然会与血肉之躯妥协，被自己的利益所左右。我们不禁让上帝的灵在我们内心感到羞愧，想到我们在“离弃活水的泉源，为自己凿出破裂不能存水的池子”（耶利米书 2:13），离开了真正的指引，而追随了海盗。 男人特别伤心的是当他们在自己的地位和职位上受到不尊重。启示灵的职责是启发、软化、加快和使圣化。当我们满足撒旦的要求时，就会使圣灵失去职责。圣灵的职责也是作为安慰者。因此，当“全能者的安慰”被我们忘记或在我们的情绪中“似乎无关紧要”时，圣灵不禁感到悲伤；当我们像拉结一样，“不愿被安慰”，而不是通过祈祷与上帝摔跤，而是通过争辩反对他。他们喜欢提出异议，而不是对更高的理由虔诚地顺服，这些理由可能使他们得到安慰，并且对抗圣灵、对抗自己的灵魂以及那些在救恩之道上比他们更有技巧的人提供的论据。圣灵对这样的人是多么不满，他们自己喜欢反对的精神；然而，这位圣灵是如此甜美，以至于经过长时间的耐心，他以他的善良征服了其中许多人，并最终使他们羞愧地捂住嘴巴，保持沉默。 然而，这也是他们在诱惑中坚持那么久，长时间被“束缚之灵”所困扰的原因之一。那些离开他的安慰并寻求其他安慰者的人，无疑会使安慰者感到悲伤；那些认为宗教中的安慰不够，却愿意向世俗低头的人；那些追求肉体自由、追求“偷来的水”，仿佛上帝的家对他们来说不够好的人。把豆荚放在父亲的供应之前是一种很大的贬低，如果我们缺乏肉体上的安慰，就像鱼离开了它们适应的环境一样死去。但最重要的是，那些与圣灵有最深入了解并从圣灵那里得到最大恩惠的人最伤害圣灵。当圣灵以爱的方式来临，我们给予他照亮我们的理解的机会；当我们在情感上品尝到上帝的美好事物，承诺是甜美的，福音是美好的；当我们给予圣灵如此的机会时，然后对他不友善，这会伤害圣灵。 在那里，圣灵不仅点燃了一盏明灯，还赐予了对天国事物的品味，然而我们却因虚假的诱惑而产生厌恶，这必然使圣灵感到悲伤。这就是为什么“得罪圣灵”的罪如此绝望，因为曾经有过强烈的确信和启示。因此，在所有的罪中，宗教教授的罪最让圣灵悲伤；而在所有的教授中，那些拥有最多知识手段的人，因为他们的责任更重，承诺更大。感情越深入，解脱时的痛苦就越大。朋友的冒犯比敌人的伤害更令人痛心。因此，得罪上帝最多的罪是在教会内部犯下的。最大的罪恶，即得罪圣灵的罪，是在教会内部犯下的，那里有最大的光明和最大的手段。得罪知识的罪最令人痛心，尤其是如果有恶意的反对，因为没有任何借口可以辩解。 恶意的意愿使罪恶更加深重，与善的精神相悖；因此，傲慢的罪行会让善的精神深感痛心。因为通过这样的罪行，我们滥用了上帝精神中最甜美的属性——他的善良，我们因此而变得邪恶，将他的恩典滥用成为放纵的罪行，这是这个时代的罪恶。对知识的罪行要么是那些

(1.) Directly against knowledge, as when we will not understand what we should do, because we will not do what we understand. Such put out the candle that they may sin with the more freedom. This kind of ignorance doth not free from sin, but increaseth it. Some men will not hear the word, nor read good books, lest their consciences should be awaked (a). This affected* ignorance increaseth the voluntariness. Again, when we maintain untruths for any advantage, knowing them to be untruths, as many learned papists cannot but do. What a great indignity is it to the Spirit of God to 'sell the truth,' which we should 'buy,' yea, with the loss of our lives, and to prefer the pleasing of a base man, or some gain to ourselves, before a glorious beam of God!
(1.) 直接违背知识，就像我们不明白我们应该做什么，因为我们不会做我们所理解的事情。这种行为犹如熄灭蜡烛，以便更自由地犯罪。这种无知并不能使人摆脱罪恶，反而增加了罪恶。有些人不愿听取真理的话语，也不愿阅读好书，以免觉悟到自己的良心（a）。这种假装的无知增加了自愿性。再者，当我们为了某种利益而坚持错误的事实，明知它们是错误的，就像许多有学问的天主教徒所做的那样。这是对上帝的圣灵的极大侮辱，我们应该“购买”真理，甚至不惜生命的代价，而不是为了取悦一个卑鄙的人或者为了自己的利益而放弃上帝的荣耀之光！

(2.) Other sins, if we know them to be sins, are sins against knowledge, not so directly, but collaterally. Yet this will be the chief aggravation, when our consciences are once awaked, not so much that we have sinned, as that we have sinned against the light; when the will hath nothing to plead for itself. It would, because it would, though it knew the contrary. Involuntariness takes away something of the heinousness of sin. When there is ignorance, perturbation, or passion, there is less sin and less grieving of the Spirit. But when there are none of these, but a man will sin because he will, accounting it a kind of sovereignty to have his will, this will prove the most miserable condition. For not to have the will regulated by him that is the chiefest good, is the greatest perverseness, and will end in desperation.
(2.) 其他的罪恶，如果我们知道它们是罪恶，那么它们是对知识的罪恶，不是直接的，而是间接的。然而，当我们的良心一旦觉醒，最主要的加重是，我们犯罪的不是那么重要，而是我们犯罪的是光明；当意志没有任何辩护的时候。它会这样做，因为它想这样做，尽管它知道相反的事实。无意识会减轻罪恶的严重性。当存在无知、动荡或激情时，罪恶和悲伤的灵性都会减少。但是当这些都没有，而一个人会犯罪，因为他想这样做，认为这是一种主权，这将证明是最悲惨的境地。因为不让意志受到最善良的主宰的调节，是最大的扭曲，并将以绝望告终。

Quest. Why are voluntary sins so great, and so much grieve the Spirit of God?
为什么自愿犯罪如此严重，如此令上帝的灵感到悲伤？

Ans. When there is passion there is some colour for sin, as profit, pleasure, fear to displease, &c. When there is ignorance, there is a want of that that might help the understanding; but when there are none of these, and a man willingly sins, he is more directly carried against the command and will of God. There is nothing puts him on. Yet he accounts it so small a matter that he will do it without any provocation, out of a slight esteem of the good pleasure and will of God.
当有激情时，罪恶会有一些色彩，如利润、快乐、害怕不讨好等。当有无知时，缺乏可能帮助理解的东西；但当这些都没有，一个人自愿犯罪，他更直接地违背了上帝的命令和意愿。没有什么能促使他这样做。然而，他认为这是一件微不足道的事情，他会在没有任何挑衅的情况下去做，出于对上帝的善意和意愿的轻视。

As common swearers, can they plead ignorance? They know the commandment, 'God will not hold them guiltless that take his name in vain,' Exod. 20:7. Can they plead perturbation? They do it oft in a bravery, when they are not urged. There is no engagement in that sin of profit or pleasure, but a voluntary superfluity of pride. They would have you to know that they are men that care not for God himself; let God and his ministers take it as they will. Though I have no pleasure or profit by it, yet I will have my liberty. The heart that hath been thus wicked will hardly admit of comfort when it stands in need of it.
作为常见的咒骂者，他们能够辩称无知吗？他们知道戒律，“不可妄称耶和华你神的名，因为妄称耶和华名的，耶和华必不以他为无罪。”（出埃及记 20:7）他们能够辩称心神不宁吗？他们经常在毫无压力的情况下咒骂，这是一种虚张声势，没有任何利益或快乐的参与，只是出于自愿的过剩的骄傲。他们希望你知道他们是那些不在乎上帝的人；不管上帝和他的仆人如何看待，他们都无所谓。尽管我对此没有兴趣或利益，但我要保持我的自由。当心灵如此邪恶时，很难在需要安慰时接受它。

We are not said to be ill, because we know ill, but because we will and consent to ill. It is the will that makes up the bargain; sin were not sin else. God hath given us the custody of our own souls, and as long as we keep the keys faithfully, and betray not our souls to Satan, so long we possess our own souls and our comforts. But when he suggests, Do this, or speak this, and we consent, he takes full and free possession of us, as much as in us lies; and God in judgment saith 'amen' to it. God saith, Take him, Satan. Since he will not have my Spirit to rule him, it is fit he should have a worse. The more willingness, the more sinfulness, and the less defence; and God's justice cannot better be satisfied than by punishing them most against their wills, who sinned most with their will. The clearer the light is, and the more advantages it hath, the more we sin.
我们之所以被称为不健康，不是因为我们了解不健康，而是因为我们愿意并同意不健康。这是意愿构成了交易；否则罪就不是罪了。上帝赋予我们对自己灵魂的保护，只要我们忠实地保管好钥匙，不将灵魂背叛给撒旦，我们就拥有自己的灵魂和安慰。但当他暗示我们做这个或说这个，而我们同意时，他就完全自由地占据了我们，就像在我们身上一样；上帝在审判中对此说“阿门”。上帝说，拿走他，撒旦。既然他不愿意让我的灵来统治他，那他就应该拥有更糟糕的。愿意越大，罪恶越深，防御越少；上帝的公正最好通过惩罚那些最不情愿犯罪的人来满足，他们是最愿意犯罪的人。光线越明亮，优势越多，我们就越犯罪。

In this respect it is that sins against the second table grieve more than sins against the first, because here the conscience is more awakened. These be sins against a multiplied light, against the light of nature, light of the word and Spirit; and such sins are contrary to human society. They dissolve those bonds that nature, even by the common relics it hath left, studies to maintain. Though corrupt nature hath no good in it, for we deserved to be like devils, yet God intending to have civil society, out of which he usually gathers his church, preserveth in man's nature an hatred of sins that overthrow society. Such sins, therefore, being committed against more light, wound more; as in case of murder, notorious perjury, theft, &c.
在这方面，违背第二诫的罪行比违背第一诫的罪行更令人痛心，因为这里的良心更加觉醒。这些是违背了多重光明的罪行，违背了自然的光明、道的光明和圣灵的光明；而这样的罪行是与人类社会相悖的。它们破坏了自然本身试图维持的那些纽带。虽然腐败的本性中没有任何善良，因为我们本应像魔鬼一样，但上帝意图建立一个公民社会，而他通常从中聚集他的教会，因此在人的本性中保留了对破坏社会的罪行的憎恶。因此，这样的罪行犯下的时候，伤害更大；比如谋杀、公然伪证、盗窃等。

Therefore God oft gives up men, upon breach of the first table, to breaches of the second, that so they may come to more grief and shame, as being the breakers of both tables. Men never fall into the breach of the second table, but upon breach of the first. No man despiseth man's law, but he despiseth God's law first. No man breaks the law of nature, but he despiseth the God of nature. Profane atheistical persons, that glory in the breach of the third commandment by swearing, God meets with them by giving them over to gross abominable sins of the second table; which vexeth them more, though they should not, than sins against the first table; exposing them, besides inward grief, to open shame. Then God opens conscience to tell them, not only that they are to blame for their gross sins, but for the root of them, atheism, profaneness, looseness, which are sins against the first table. This is an aggravation of sins against knowledge, when our knowledge hath been holpen and strengthened by education, by example of others running into our eyes, which is a more familiar teaching than that of rule, and strengthened also by observation and experience of ourselves, and the former strength we have had, against the sin we now commit; and sweetness we have found in the resisting of it. None are worse than those that have been good and are naught,* and might be good, and will be naught, when there is more deliberation and foreknowledge of the dangerous issue, and this also joined with the warning of others. As Reuben said unto the rest of his brethren, 'Spake I not unto you,' &c.,† so may God's Spirit and conscience say to men, Did not I acquaint you with the danger of sin? You are now in misery and terrors of conscience, but did you not slight former admonitions, and helps, and means? Conscience is an inferior light of the Spirit: to do things against conscience is to do them against the Spirit. God spake to me, and I heeded him not. How doth God speak? When conscience speaks, and saith, This is good, this is bad, then God speaks. Conscience hath somewhat divine in it. It is a petty god. It speaks from God. Especially when the Spirit joins with conscience, then God speaks indeed; then there is light upon light.
因此，上帝常常放弃那些违反第一戒的人，使他们违反第二戒，以便他们遭受更多的痛苦和羞辱，因为他们违反了两个戒律。人们只有在违反第一戒之后才会违反第二戒。没有人蔑视人的法律，除非他首先蔑视上帝的法律。没有人违反自然法则，除非他蔑视自然之神。亵渎无神论者以违反第三戒为荣，上帝通过使他们陷入对第二戒可憎的罪恶中来惩罚他们；尽管他们不应该如此，但这比违反第一戒更加痛苦；除了内心的痛苦外，还使他们暴露于公开的羞辱之中。然后，上帝开启良心，告诉他们，他们不仅要为他们的严重罪行负责，还要为这些罪行的根源，即无神论、亵渎和放纵，负责，这些都是违反第一戒的罪行。 这是对知识的罪行的加重，当我们的知识受到教育的帮助和加强，通过他人的例子进入我们的眼睛，这比规则更为熟悉的教导，也通过我们自己的观察和经验加强，以及我们以前对抗这种罪行所拥有的力量；以及我们在抵抗它时所发现的甜蜜。没有比那些曾经善良而现在却变坏的人更糟糕的了，当他们更加深思熟虑并预知到危险的结果时，他们本可以变得善良，但却选择变坏，而且还有其他人的警告。正如流便对他的兄弟们说的那样，“我不是对你们说过吗”，上帝的灵和良心也可以对人们说，我不是告诉过你们罪的危险吗？你们现在处于痛苦和良心的恐惧中，但你们不是轻视了以前的警告、帮助和手段吗？良心是灵魂的次级光芒：违背良心的行为就是违背灵魂。上帝对我说话，但我没有听从。上帝是如何说话的？当良心说话时，它说，这是好的，这是坏的，那么上帝就在说话。良心中有一些神圣的东西。 这是一个小小的神。它来自上帝。特别是当灵与良心相结合时，上帝确实在说话；那时就有了光明。

Upon divers respects some sin may grieve more or less than another. As the Holy Ghost is a Spirit, so spiritual sins grieve most—as pride, envy—imprinting upon the soul as it were a character of the contrary ill spirit. Carnal sins, whereby the soul is drowned in delight of the body, may more grieve the Spirit in another respect; as defiling his temple, and as taking away so much of the soul. Love and delight carry the soul with them; and the more deeply such sins enter into the creature, besides the defilement, the less strength it hath to spiritual duties. Grace is seated in the powers of nature. Now carnal sins disable nature, and so sets us in a greater distance from grace, as taking away the heart, Hos. 4:11. Hereupon the apostle sets being 'filled with wine,' contrary to being 'filled with the Spirit,' Eph. 5:18. And hence it is the apostle forbids, in the former words, 'unclean communication.' The Holy Spirit is a Spirit of truth, hates hypocrites, being painted sepulchres; but as a spirit of purity hates foul livers, and foul-mouthed speakers, as 'open' sepulchres. They cannot therefore but much grieve the Spirit, that feed corrupt lusts, and study to give contentment, and pay tribute to the flesh, to which they owe no service and are no debtors, and by sowing to the flesh, from which we can reap nothing but corruption, Gal. 6:8. When our thoughts are exercised to content the outward man, to contrive for the things of the world only, this is to pay tribute of the strength and vigour of our affections to the utter enemy of God's Spirit, and our own souls. When our thoughts run deeply into earthly things, we become one with them.
在某些方面，某些罪恶可能比其他罪恶更令人痛苦。正如圣灵是一个灵，所以灵性的罪恶最令人痛苦，比如骄傲、嫉妒，它们在灵魂上留下了与邪恶灵相反的印记。肉体的罪恶，通过沉溺于身体的快乐，可能在另一个方面更令圣灵痛苦，因为它们玷污了他的殿宇，并夺走了灵魂的一部分。爱和快乐带动着灵魂，这些罪恶越深入生物体，除了玷污之外，对于履行灵性职责的能力就越弱。恩典存在于自然的力量中。现在，肉体的罪恶使自然失去能力，使我们与恩典之间的距离更大，就像夺走了心脏一样（何西阿书 4:11）。因此，使徒在以弗所书 5:18 中将“醉酒”与“被圣灵充满”相对立。因此，使徒在前文中禁止“污秽的言语”。圣灵是真理的灵，憎恶伪君子，他们是粉饰的坟墓；但作为纯洁的灵，他憎恶邪恶的生活者和嘴巴不干净的说话者，就像“敞开的”坟墓一样。 他们因为满足腐败的欲望、追求满足并向肉体纳贡，而无法不深感伤心，尽管他们对肉体没有义务，也不欠任何债务。当我们思考如何满足外在的人，只为世俗之物而策划时，这就是将我们的感情力量和活力纳贡给上帝的圣灵的彻底敌人，也是对我们自己灵魂的伤害。当我们的思想深入地球的事物时，我们与它们融为一体。

Who will think himself well entertained into an house, when there shall be entertainment given to his greatest enemy with him, and shall see more regard had, and better countenance shewed, to his enemy than to him? When the motions of corrupt nature are more regarded than the motions of the Spirit? The 'wisdom' of the Spirit, 'which is from above, is first pure,' James 3:17, and maketh us so, and raiseth the soul upward to things above. Christians indeed have their failings; but if a true Christian examine himself, his heart will say, that every day he intends the glory of God, and the good of the state he lives in. He hath a larger heart than a base worldling, that keeps within the sphere of himself, spending all his thoughts there, and consults only with flesh and blood, with profit and pleasure, to hear what they say. Such baseness cannot but grieve the Spirit, as contrary to our hopes and heavenly calling, which are glorious.
当一个人在一个房子里受到款待时，如果他看到他的最大敌人也被款待，并且看到对敌人的关注和态度比对他更好，他会觉得自己受到了良好的款待吗？当腐败的本性的动机比圣灵的动机更受重视时？圣灵的智慧是从上面来的，首先是纯洁的，它使我们变得纯洁，并将灵魂提升到更高的事物。基督徒确实有他们的缺点；但是如果一个真正的基督徒自我检查，他的内心会说，他每天都意图荣耀上帝，为他所生活的国家做好事。他的心比一个庸俗的世人更宽广，后者只关注自己的圈子，把所有的思想都花在那里，并且只与血肉之躯、利益和快乐进行咨询，听听他们说什么。这样的卑劣行为不禁会使圣灵感到悲伤，因为它与我们的希望和天上的呼召相悖，而这些是荣耀的。

It is a dangerous grieving of the Spirit, when, instead of drawing ourselves to the Spirit, we will labour to draw the Spirit to us, and study the Scriptures to countenance us in some corrupt course, and labour to make God of our mind, that we may go on with the greater liberty; when men get to themselves teachers after their own lusts, as many do, especially if they be in place—Ahab shall not want his four hundred false prophets;—when men cut the rule and standard to fit themselves, and not fit themselves to it (b). You have some that are resolved what to do, and yet will be asking counsel; and if they have an answer to their minds then they rest; if not, then their answer is, This is your judgment, but others are of a contrary opinion. And thus they labour to make the Spirit of God in his ministers to serve their turn. So did the Jews in Jeremiah's time, Jer. 42:2, seq.
当我们不是靠近圣灵，而是努力让圣灵靠近我们，并且研究圣经以支持我们的邪恶行径，并努力使自己的思想成为上帝，以便我们可以更自由地继续前进时，这是一种危险的悲伤。许多人都会按照自己的欲望找到自己的老师，尤其是那些有地位的人-亚哈必定不会缺少他的四百个假先知-当人们将规则和标准剪裁以适应自己，而不是适应它时（b）。你们中有些人已经决定要做什么，但仍然会寻求建议；如果他们得到了满意的答案，他们就会停下来；如果没有，他们的回答是，这是你的判断，但其他人持相反的意见。他们努力让上帝的圣灵在他的仆人中为他们服务。耶利米时代的犹太人就是这样做的，耶利米书 42:2，以下。

Some will father those sinful affections that arise from the flesh, and are strengthened by Satan, upon the Holy Spirit, counting wrath that is kindled from hell to be fire of holy zeal coming from heaven. Thus the enemies of religion think they do God service in their massacres.* Such are those that wickedly oppose the ways of God, and yet are ready to say, 'Glory be to the Lord.' Such men study holiness in the show, that they may overthrow it in the power, and will countenance an ill course by religion.
有些人会将源自肉体的罪恶情感归因于圣灵，并将撒旦加强的情感视为来自天堂的神圣热情。因此，宗教的敌人们认为他们在屠杀中是在为上帝服务。这些人邪恶地反对上帝的道路，却准备说：“荣耀归于主。”这样的人在表面上追求圣洁，却在实际行动中破坏它，并以宗教的名义支持邪恶的行径。

Such also are faulty who lay the blame of an uncomfortable life upon religion; when men are therefore uncomfortable, because they are not religious enough. 'The ways of wisdom are the ways of pleasure,' Prov. 3:17.
这样的人也是有缺陷的，他们把不舒适的生活归咎于宗教；而事实上，人们之所以不舒适，是因为他们不够虔诚。"智慧的道路是快乐的道路"，箴言 3:17。

In these times, being the second spring of the gospel, we must take heed of sins against the gospel. Benefits, the greater they are, being neglected or abused, bring the greater judgment. The office of the Holy Spirit is, by the ministry, to lay open the riches of Christ, and the glory of God's grace in him. By neglecting so great salvation, and by thinking this favour of God to be a common favour, we sin against both Father, Son, and Holy Ghost; and in that they desire most to be glorified. Such therefore as say to the clouds, 'Drop not,' and to the winds, 'Blow not,' and to the prophets, 'Prophesy not;' that study to keep out the light and sin against it, as discovering them, and awakening them, and hindering them from taking that solace in carnal courses of the world; as opening the eyes of others to know them further than they would be known, and so to lose that respect they would have in the hearts of men: this cannot but grieve the Spirit of God, and move him to take away that truth that we are so far from thinking a blessing, that we are weary of it, and fret against it.
在这个时代，作为福音的第二个春天，我们必须谨防违背福音的罪恶。福利越大，被忽视或滥用，带来的审判就越大。圣灵的职责是通过事奉揭示基督的丰富和上帝在他身上的恩典的荣耀。通过忽视如此伟大的救恩，并认为上帝的恩惠是普通的恩惠，我们就得罪了父、子和圣灵；而他们最渴望被荣耀。因此，那些对云彩说“不要下雨”，对风说“不要吹”，对先知说“不要预言”的人，他们努力阻止光明并违背光明，因为光明揭示了他们，唤醒了他们，并阻止他们从世界的肉体行径中获得安慰；他们让他人的眼睛进一步了解他们，超过他们愿意被了解的程度，从而失去了他们在人心中的尊重：这不禁使上帝的灵伤心，并促使他拿走我们认为不是祝福的真理，我们对它感到厌倦，并对它感到不满。

The office of the Spirit is to set out Christ, and the favour and mercy of God in Christ. When we slight Christ in the gospel, the ordinance and organ of working good in us, the Holy Ghost is slighted and grieved. Bad is our condition by nature; and what a deal of misery do we add to this bad condition! Are we not all the children of wrath? And have we not since we were born added sin unto sin? Do we not grow in sin as we do in years? Is not God just? and hell terrible? Now God out of infinite mercy having provided a way to free us from the danger of sin; and not only so, but to advance us to life everlasting; and that we should not be ignorant of that he hath done for us, he hath set up an ordinance wherein the Holy Ghost discovers his love. When we slight this, and account it but an ordinary favour, nay, rather a burden, and think the opening of divine mysteries things that may be spared, that there is too much preaching; and what needs all this ado?—this grieves the Spirit, whose office is to lay open 'the unsearchable riches of Christ,' Eph. 3:8, the infinite and glorious mercy and goodness of God in Christ, wherein God hath set himself in all his attributes to triumph and be glorified. We grieve all the sacred Trinity. God the Father is grieved to see his mercy slighted; God the Son to see his blood accounted common; and God the Holy Ghost, whose office it is to discover these things. This is the common sin of the times and kingdom, which threateneth judgment more than anything else. When the gospel, the blessed truth of salvation, is published, 'the axe is laid to the root of the tree,' Mat. 3:10, the instrument of destruction; if men slight the mercies of God, entertain not Christ, walk not worthy of the gospel, they shall feel the stroke of his sharp anger. The blood-red horse followeth the white horse, Rev. 6:4. The white horse is the publishing of the gospel. When God sets himself to glorify himself, in mercy, in the greatest benefits, and we account them nothing, or but common favours, God removes the candlestick; the red horse of blood and destruction follows. And indeed what man will endure his greatest favours and kindnesses to be slighted?
圣灵的职责是展示基督，以及上帝在基督里的恩典和怜悯。当我们在福音中轻视基督，轻视在我们内心中工作善行的圣灵时，我们就轻视并伤害了圣灵。我们的本性是邪恶的，我们给这个本性增添了多少痛苦啊！难道我们不都是愤怒的子女吗？自从我们出生以来，我们不是一直在犯罪吗？我们的罪恶不是随着岁月的增长而增加吗？上帝不是公义的吗？地狱不是可怕的吗？现在，上帝出于无限的怜悯，为我们提供了一条摆脱罪恶危险的道路；不仅如此，还要使我们得以永生。为了让我们不会对他为我们所做的一无所知，他设立了一种仪式，圣灵在其中展示他的爱。当我们轻视这一点，认为这只是一种普通的恩惠，甚至是一种负担，认为揭示神秘事物的开示是可以省略的，认为传道太多，认为这一切都没有必要时，这就伤害了圣灵。圣灵的职责是揭示“基督那测不透的丰富”，以弗所书。 3:8，上帝在基督里的无限和荣耀的怜悯和善良，上帝在其中以他的所有属性来凯旋和荣耀自己。我们使整个三位一体感到悲伤。上帝父亲悲伤于看到他的怜悯被轻视；上帝子悲伤于看到他的血被视为平常；上帝圣灵悲伤，因为他的职责是揭示这些事情。这是当今时代和王国的普遍罪恶，比任何其他事情都更加威胁到审判。当福音，即拯救的福音真理，被宣扬时，“斧子已经放在树根上”，马太福音 3:10，这是毁灭的工具；如果人们轻视上帝的怜悯，不接纳基督，不配得福音，他们将感受到他犀利愤怒的打击。红马紧随白马而来，启示录 6:4。白马是福音的宣扬。当上帝开始以他的怜悯、最伟大的恩惠来荣耀自己时，而我们却视之为无足轻重或普通的恩惠，上帝会移走灯台；血红的毁灭之马紧随其后。实际上，有哪个人能容忍他最伟大的恩惠和善意被轻视呢？

Now a degree in grieving the Spirit this way is, when men will not be thoroughly convinced of their own sinful condition, and of the infinite love and mercy of God in Christ, in the pardoning of them. If God by his Spirit in the ministry, or in a particular reproof, come to men and discover their natural condition, and tell them they are worse than they take themselves to be, they will oppose it and study revenge, as St Paul saith: 'Am I become your enemy, because I tell you the truth?' Gal. 4:16. This must needs grieve the Spirit.
现在，当人们不能完全相信自己的罪恶状况，以及上帝在基督里的无限爱和怜悯，以宽恕他们时，悲伤圣灵的程度就是这样的。如果上帝通过他的圣灵在传道中或在特定的责备中来到人们面前，揭示他们的本性状况，并告诉他们他们比自己认为的更糟糕，他们会反对并寻求报复，正如保罗所说：“我成了你们的仇敌吗？因为我实话实说吗？”（加拉太书 4:16）。这必然会使圣灵悲伤。

Again, The Holy Spirit is grieved when ye have a corrupt judgment of things, not weighing them in the right balance, nor value them according to their worth. When we esteem any knowledge rather than divine knowledge, any truths but truths that concern Christ, when men look upon grace as contemptible, and prefer other things above it; make a tush at holiness—Give us, say they, gifts and parts—alas, what are all gifts and parts without a gracious heart? Have not the devils greater parts than any man? Are they not called dœmones, from the largeness of their understanding? (c) If parts and gifts were best, the devils were better than we.—What an indignity is this to the Holy Spirit, to think it better to be accounted witty and politic, than to be holy and gracious!
再次，当你们对事物有腐败的判断，没有按照正确的平衡来权衡它们，也没有根据其价值来评估它们时，圣灵就感到悲伤。当我们看重任何知识而不是神圣的知识，看重与基督无关的真理而不是与基督有关的真理，当人们认为恩典是可鄙的，并且将其他事物置于其上时；当人们对圣洁不屑一顾——他们说，给我们才华和能力——唉，没有一个有恩典的心，所有的才华和能力又算得了什么呢？难道恶魔的才华和能力不比任何人都强大吗？他们不是因为理解力的广大而被称为恶魔吗？（c）如果才华和能力最好，那么恶魔比我们更好。这是对圣灵的一种侮辱，认为被认为聪明和精明比成为圣洁和有恩典更好。

Again, Those sins wherein there is plotting and contriving exceedingly grieve the Spirit, because they are done in cold blood. David deeply wounded his conscience, and grieved the Spirit, in plotting the death of Uriah, which was the diminution of the credit of David, that the Scripture saith, he was good in all things, except in the matter of Uriah, 1 Kings 15:5. Why? Because therein he grieved the Spirit most, in plotting and contriving the cruel murder of so good a man. How can they think they have the Spirit of God, that plot and undermine men's estates, to have their wills in unjust courses? or if they have the Spirit, can this be without grieving it? for the Spirit will perpetually suggest the contrary.
再次，那些充满阴谋和策划的罪行极大地伤害了圣灵，因为它们是冷血地完成的。大卫在策划乌利亚的死亡中深深伤害了自己的良心，并使圣灵感到悲伤，这是对大卫声誉的损害，圣经说他在一切事上都是好的，只有在乌利亚的事上不好，列王纪上 15:5。为什么呢？因为在那里，他最伤害了圣灵，策划和谋划了如此善良的人的残忍谋杀。他们怎么能认为自己拥有上帝的灵，而策划和破坏别人的财产，以不正当的方式满足自己的意愿呢？或者如果他们拥有圣灵，这难道不会伤害它吗？因为圣灵将不断提醒相反的事情。

Again, We grieve the Holy Spirit when we commit such sins as we might avoid, such sins as we have some helps against and least provocation unto. It is a general rule, Quanto major facilitas, &c. (d). The more the facility of not sinning, the greater the sin. Therefore, when we are tempted to sin, consider what conscience saith: I have been an hearer of the word; what hath the Spirit of God revealed and discovered unto me? He hath shewed that this is a sin. Whom do I grieve by the commission of it? The Spirit of God, and wound my own conscience. And then consider, will that that I sin for countervail this? Do I not buy my sin too dear? Sins are dearly bought with the grieving of the Spirit of God. Therefore, wisely think beforehand what sin will cost.
再次，当我们犯下那些本可以避免的罪行时，我们伤害了圣灵，这些罪行我们有一些帮助来对抗，也有最少的刺激。这是一个普遍的规则，愈容易犯罪，罪行就愈大。因此，当我们受到诱惑犯罪时，要考虑良心所说：我曾听过上帝的话语，上帝的灵向我启示和揭示了什么？他显示这是一个罪。我通过犯罪伤害了谁？上帝的灵，并伤害了我的良心。然后考虑一下，我为了这个罪而犯罪是否值得？我没有用太高的代价买下我的罪吗？罪是通过伤害上帝的灵而昂贵的。因此，事先明智地考虑一下罪会付出什么代价。

Men grieve the Spirit by cavilling against the truth. The heathen man could say, It is an ill custom to be cavilling against religion, whether in good earnest or in jest (e). Yet we have a sect, a generation of men, that are of all religions, of no religion; men of a contradictory spirit, that always take the opposite part, that cavil at the truth to shew their parts. This is too ordinary among the wits of the world.
男人通过对真理的挑剔来伤害精神。异教徒可以说，对宗教进行挑剔，无论是认真的还是开玩笑的，都是一种不好的习惯。然而，我们有一个派别，一个由各种宗教或无宗教信仰的人组成的群体；他们是矛盾的人，总是持相反的立场，对真理进行挑剔以展示自己的才华。这在世界上的聪明人中太常见了。

This grieves the Holy Spirit also, when men take the office of the Spirit from him; that is, when we will do things in our own strength and by our own light, as if we were gods to ourselves. Man naturally affects a kind of divinity. It was the fault of Adam. And till God drive him out of himself by his Spirit, and by afflictions, he sets much by his own parts and wit, and thereupon neglects prayer and dependence on God, as if the Spirit had nothing to do with his regiment.* When men set upon actions in the strength of natural parts, perhaps they may go on in their course as civil† men, but never as Christians, to have comfort of their actions, because they will be guides and gods to themselves. If a man belong to God, God will cross him in such ways wherein he refuseth to honour God and to give him his due place. He shall miscarry, when, perhaps, other men shall have success, though it be to harden them to destruction. This is a subtle way by which Satan abuseth men. The life of a Christian is dependent on an higher principle than himself, to rule and guide him.
这也使圣灵感到悲伤，当人们从他那里夺走圣灵的职责时；也就是说，当我们凭借自己的力量和自己的光明去做事情，仿佛我们是自己的神。人天生就渴望一种神性。这是亚当的过错。除非上帝用他的圣灵和苦难将他从自己身上驱逐出去，否则他会非常看重自己的才智，因此忽视祷告和对上帝的依赖，仿佛圣灵与他的统治无关。当人们以自然才能的力量进行行动时，也许他们可以像普通人一样继续前进，但永远不会像基督徒那样，因为他们将成为自己的导师和神。如果一个人属于上帝，上帝将在他拒绝尊重上帝并给他应有的地位的方式上阻挠他。他会失败，而其他人也许会成功，尽管这会使他们变得更加坚硬，走向毁灭。这是撒旦欺骗人的一种狡猾方式。基督徒的生命依赖于比他自己更高的原则来统治和引导他。

Another way whereby we commonly grieve the Spirit of God is, when the mind is troubled with a multitude of business; when the soul is like a mill, where one cannot hear another, the noise is such as takes away all intercourse. It diminisheth of our respect to the Holy Spirit when we give way to a multitude of business; for multitude of business begets multitudes of passions and distractions; that when God's Spirit dictates the best things that tend to our comfort and peace, we have no time to heed what the Spirit adviseth. Therefore we should so moderate our occasions and affairs, that we may be always ready for good suggestions. If a man will be lost, let him lose himself in Christ and in the things of heaven; for if we be drowned in the world, it will breed discomfort.
我们常常使上帝的圣灵感到悲伤的另一种方式是，当心思被繁多的事务所困扰时；当灵魂像一座磨坊，人们无法听到彼此的声音，噪音太大以至于无法交流。当我们忙于繁多的事务时，我们对圣灵的尊重就会减少；因为繁多的事务会产生许多激情和分心的因素；当上帝的圣灵启示给我们那些对我们的安慰和平安有益的最好的事物时，我们却没有时间去关注圣灵的建议。因此，我们应该适度安排我们的事务，以便随时准备接受好的建议。如果一个人想要迷失自己，就让他在基督和天堂的事物中迷失自己；因为如果我们沉溺于世俗，那将会带来不安。

Lastly, Omission or slight performance of duties grieve the Spirit. The Spirit, as he comes from the Father and the Son, from God, so he is great in himself, being God: 'Offer this to thy king,' saith Malachi, 1:8, when he saw them come negligently and carelessly to the worship of God. When people hear drowsily, and receive the sacrament unpreparedly, this grieves the Spirit, because it comes from irreverence and disrespect. And the reason why so many are dead-hearted, is because they make no conscience of omissions, of drowsiness, of negligent cold performances. Such Christians, what do they differ from carnal men in duties, for they will hear, pray, receive sacraments. He is the best Christian that is the most reverent Christian, the most careful Christian, most jealous over his own heart. Usually those are the richest in grace. Even amongst good men, those that are most careful and watchful over themselves, they go away enriched with the greatest blessing. Therefore let us hear, and so hear; let us receive, and receive 'thus:' 'So let us eat of this bread,' &c., 1 Cor. 11:28. The Scripture fixeth a reverent respect before duty, suitable to the majesty of the great God whose business we are about.
最后，忽视或轻微地履行职责会使圣灵悲伤。圣灵来自父和子，来自上帝，因此他本身伟大，是上帝：“马拉基书 1:8 说：‘把这个献给你的君王’，当他看到他们草率地和不在乎地来敬拜上帝时。当人们听得迷迷糊糊，没有准备好地领受圣餐时，这使圣灵悲伤，因为这源于不敬和不尊重。而为什么有那么多人心如死灰，是因为他们对忽视、昏昏欲睡和冷漠的履行没有良心。这样的基督徒，在履行职责上与世俗人有何区别，因为他们会听道、祷告、领受圣餐。最好的基督徒是最敬虔、最谨慎、最对自己的心戒备的基督徒。通常，那些最谨慎、最警惕自己的人，会得到最丰富的恩典。因此，让我们听，并且真正听；让我们领受，并且“这样”领受：“所以，人应当自己省察，然后吃这饼，喝这杯。”（哥林多前书 11:28） 圣经要求我们在履行职责之前要怀着敬畏的态度，以适应我们所从事的伟大神的威严。

Besides grieving God's Spirit in ourselves, there is an heavy guilt lies upon us for grieving the Spirit in others, which is done many ways.
除了在我们自己身上伤害上帝的灵，我们还有一个沉重的罪过，就是伤害别人的灵，这可以通过多种方式实现。

First, By neglecting the grace of God in them, or despising them for some infirmities which love should cover. Contempt is a thing which the nature of man is more impatient of than of any injury. Those that are given this way to wrong others are punished with the common hatred of all.
首先，通过忽视他们内在的上帝的恩典，或者因为一些爱应该掩盖的弱点而蔑视他们。蔑视是人性更加无法忍受的事情，比任何伤害都要更加无法容忍。那些以这种方式伤害他人的人将受到所有人的普遍憎恶的惩罚。

We likewise grieve the spirit of others by sharp censures, and the greater our authority is, the deeper is the grief a censure inflicteth. Many weak spirits cannot enjoy quiet, while they are exercised with such sharpness. They think themselves excommunicated out of the hearts of those in whose good liking they desire to dwell.
我们同样通过严厉的指责来伤害他人的精神，而我们的权威越大，指责所带来的伤害就越深。许多脆弱的灵魂无法在受到如此严厉的批评时保持宁静。他们觉得自己被排斥在那些他们希望得到认可的人的心中。

Again, Those that are above others grieve the spirits of those under them by unjust commands; as when masters press their servants to that which their conscience cannot digest, and so make them sin, and offer violence to that tender part.

Again, We grieve the spirit of others, when those that are inferior shew themselves untractable to those above them in magistracy or ministry, when they make them spend their strength in vain. Thus the Spirit of God in Noah strove with the old world, 1 Pet. 3:19. Our duty is, therefore, to walk wisely in regard of others; and if it be a duty to please men in all things lawful in the way of humanity, much more ought we to please Christians in those things wherein we do not displease God, as being joined in communion with them in the same spirit. Yet here we must remember that it is one thing to cross the humour and offend the pride of another; and another to grieve the Spirit in him. No cures can be wrought without grief in that kind; and if we grieve not their spirits when such humours prevail in them, we shall grieve our own for neglect of duty.
再次，当那些地位低于他们的人在政府或事工中表现出不服从时，我们会伤害到他人的精神，使他们白白浪费力量。因此，我们的责任是明智地对待他人；如果在人道的范围内以一切合法的方式取悦人是一种责任，那么我们在那些不得罪上帝的事情上更应该取悦基督徒，因为我们与他们在同一灵里有交通。然而，在这里我们必须记住，挫败别人的情绪和冒犯他们的骄傲是一回事；而伤害他们内心的灵是另一回事。在那种情况下，没有治愈是不可能的；如果我们不在他们身上引起这种情绪，当这些情绪在他们身上盛行时，我们将因忽视职责而伤害自己的灵。

And in the last place, this causeth another grief, when those that are good watch not over their ways. The Spirit is grieved for the reproaches of religion that come from the wicked; for what say they? Doth religion and the Spirit teach you this? Thus Christians make the name of God to be ill spoken of; and this grieves the Spirit, and will grieve them if they belong to God. Oh, wretch that I am, that I should open the mouths of others, and grieve the Spirit of God, not only in myself, but in others, because he is grieved by me!
最后，当善良的人不注意自己的行为时，这会引起另一种痛苦。邪恶的人对宗教的诽谤使圣灵感到痛苦；他们说什么呢？难道宗教和圣灵教导你们这样做吗？这样基督徒使上帝的名字受到诋毁；这使圣灵感到痛苦，并且如果他们属于上帝，也会使他们感到痛苦。哦，我是多么可悲，我竟然打开了别人的嘴巴，不仅在我自己身上使上帝的圣灵感到痛苦，而且还使别人感到痛苦，因为他们因我而感到痛苦！

Scandalous courses; either by unreasonable use of our liberty, without respect to the weakness of others, or by actions that are in themselves evil or of ill report. By such actions we grieve the spirit of others. An ill example always either grieveth or infecteth. The spirit of Lot was grieved for the unclean conversation of the Sodomites, which no question hastened their ruin, 2 Peter 2:7.
丑闻课程；要么是因为我们不合理地使用自由，不尊重他人的弱点，要么是因为行为本身是邪恶的或有恶名的。通过这样的行为，我们伤害了他人的精神。一个不好的榜样总是会引起痛苦或传染。洛得的精神因所多玛人的不洁言行而感到痛苦，毫无疑问加速了他们的毁灭，彼得后书 2:7。

How shall we know when we grieve the Spirit? We may know that by the sins before mentioned as the cause of grief. Again, the Spirit will bring report of its own grief. We may know when we have offended a friend, when he leaves our company; so we may know we have discontented the Spirit by spiritual desertions, both in respect of assistance in the performance of duties, and resisting temptations, and bearing afflictions; as also in respect of comfort, as when we find a strangeness and dulness of disposition, unless it be from some natural distemper of body, we may fear all is not well.
我们如何知道我们伤害了圣灵？我们可以通过前面提到的那些导致伤害的罪行来知道。此外，圣灵会自己报告自己的伤痛。当我们得罪了朋友时，他离开我们的身边，我们就知道我们伤害了他；同样，当我们在履行职责时缺乏帮助、抵抗诱惑和承受苦难时，我们也可以知道我们让圣灵不满；此外，当我们感到情绪陌生和迟钝时，除非是因为身体上的某种自然疾病，否则我们可能会担心一切不太好。

When we find a proneness to divert* to other comforts, and to hold correspondency with carnal persons, and delight not as formerly in the communion of saints, but find an indifferency for any acquaintance; when we drive hardly, and our wheels fall off;† when conscience will not let us omit good duties, and yet we want the oil of the Spirit to make us strong and nimble in the performance of them, whereupon they come not off with that acceptance to God or our own spirits: these indispositions shew we have not used the Spirit well, whom otherwise we should find a Spirit of strength, a Spirit of comfort, a quickening Spirit.
当我们发现自己倾向于追求其他的安慰，与世俗的人保持联系，不再像以前那样喜欢与圣徒交流，而对任何熟人都感到漠不关心；当我们努力奋斗，但却遇到困难；当良心不允许我们忽视善行，但我们却缺乏圣灵的油脂来使我们在履行这些善行时变得坚强和敏捷，因此这些善行对上帝或我们自己的灵魂来说并不令人满意：这些不适表明我们没有好好利用圣灵，否则我们应该会发现他是一个坚强的灵魂，一个安慰的灵魂，一个使人振奋的灵魂。

The issues of grieving the Spirit will prove very dangerous, for the Spirit may justly leave us to our own spirits and deceitful hearts, which, as they are arch-flatterers, so will prove arch-traitors to us, and so let in a worse guest into our souls. The ill spirit is always ready presently to take possession, who, by joining with the stream of our corruptions, may please us for a time, but will destroy us for ever.
悼念圣灵的问题将会非常危险，因为圣灵可能会公正地离开我们，让我们自己的心灵和欺骗的心灵来主宰我们，它们既是最会奉承的，也会成为我们最大的背叛者，从而让更糟糕的客人进入我们的灵魂。邪恶的灵魂总是准备好立即占据我们，通过与我们的堕落结合，它可能会暂时取悦我们，但会永远毁灭我们。

When we grieve the good Spirit of God, and cause him to leave us, our soul is left as a hell; for what is hell but the absence of God in his favour and mercy?
当我们伤害了上帝的善灵，并导致他离开我们时，我们的灵魂就像地狱一样；因为地狱不就是上帝的恩宠和怜悯的缺席吗？

Again, We cannot grieve the Spirit of God in doing anything against it but it will grieve us again, and, being a Spirit, may fill our spirits with that grief that may make our conditions a kind of hell upon earth. Few reprobates feel those terrors here that the godly oft do by their bold adventures; for besides the terrors of the natural conscience, they have the Spirit to set them on, and that Spirit which had so well deserved of them before, which cannot but increase the horror and shame. In hell itself this will be the bitterest torment, to think of refusing mercy, mercy pressed and offered with all love. A careless spirit oft proves 'a wounded spirit,' and that, 'who can bear?' Prov. 18:14, until he that woundeth healeth again, by giving grace to afflict ourselves, and wait his good time to take pity of us. That which we say of conscience is true. It is our best friend, and our worst enemy. If a man's conscience be his friend, it will make all friendly to him (f). It will make God his friend, affliction his friend; nothing can sit at the heart to grieve him. But if a man's conscience turn his enemy, there need no other enemies be sought out. He hath enow in his own heart, his own tormenting conscience tearing itself. This may be as truly said of the Spirit of God, who is above conscience. If we make him not our best friend, we are sure to have him our worst enemy, that sets all other enemies upon us. Displeasure is as the person is. 'It is a fearful thing to fall into the hands of the living God,' Heb. 10:31. 'Who knows the power of his wrath?' Ps. 90:11. It is a powerful wrath. No creature hath power over the spirit immediately, but this Spirit of spirits, who can fill the soul, the whole soul, and every corner of it. Being adequate to the soul, as large as the soul and larger, he can fill it with wrath that shall burn to hell; and who shall take off the wrath of God when the Spirit of God sets it on once?
再次，我们不能以任何违背上帝的行为来伤害上帝的灵，但这将再次伤害我们，作为一种灵，它可能会使我们的灵魂充满悲伤，使我们的境况成为地上的一种地狱。很少有被拒绝的人在这里感受到虔诚者常常通过大胆的冒险所感受到的恐惧；除了自然良心的恐惧之外，他们还有灵魂的引导，以及之前对他们有如此好处的灵魂，这不禁增加了恐惧和羞耻。在地狱本身，这将是最痛苦的折磨，想到拒绝怜悯，怜悯是如此真诚地被迫和提供的。一个漫不经心的灵魂常常会变成“受伤的灵魂”，这是“谁能忍受？”（箴言 18:14），直到那伤害者再次医治，通过赐予我们自我折磨的恩典，并等待他的恩慈时机来怜悯我们。我们所说的良心是真实的。它是我们最好的朋友，也是我们最坏的敌人。如果一个人的良心是他的朋友，它将使一切对他友善（f）。它将使上帝成为他的朋友，苦难成为他的朋友；没有什么可以坐在他的心上使他悲伤。但如果一个人的良心变成他的敌人，就不需要寻找其他敌人了。 他在自己的心中已经有足够的东西，他自己折磨自己的良心正在撕裂。这同样可以用来形容上帝的灵，他高于良心。如果我们不把他当作我们最好的朋友，我们肯定会把他当作我们最坏的敌人，他会引来其他所有的敌人。不满是因人而异的。"落在活神的手里是可怕的"（希伯来书 10:31）。"谁知道他的忿怒的威力呢？"（诗篇 90:11）。这是一种强大的忿怒。没有任何生物能够直接控制灵魂，只有这个灵魂之灵，他能够充满灵魂，充满整个灵魂，充满每一个角落。他与灵魂相适应，与灵魂一样大甚至更大，他能够充满愤怒，将其燃烧到地狱；当上帝的灵魂一旦引发愤怒，谁能够解除上帝的愤怒呢？

Quest. Whence is it that we grieve the Spirit?
我们为何伤害了灵魂？

Ans. Because there is a cursed principle in us, always active, which is not perfectly subdued in this life. Death is the accomplishment of mortification; but while we are here, this corruption in us will alway be working. 'The flesh lusteth against the Spirit,' Gal. 5:17. The flesh is an active busy thing. It bestirs itself. Now, when contraries are so near as the flesh and Spirit, in the same soul, they must needs thwart and grieve one another continually.
因为我们内心中有一个被诅咒的原则，始终活跃，而在这个生命中无法完全征服。死亡是苦行的完成；但在我们活着的时候，我们内心的腐败将一直在起作用。"肉体和圣灵相争，这是相对的。"（加拉太书 5:17）肉体是一个活跃而忙碌的东西。它自己活动起来。现在，当肉体和圣灵这样的对立物如此接近，存在于同一个灵魂中，它们必然会不断地相互阻挠和痛苦。

Quest. It may be demanded how far forth a child of God may grieve the Spirit, and yet remain the child of God?
问题。有人可能会问，一个上帝的孩子可以多么伤害圣灵，却仍然保持上帝的孩子身份？

Ans. In answer to this know, that we must not judge of sin by the matter in which, but by the spirit from which, sin is committed. There is no sin so gross but the saints of God may fall into it; but yet the child of God is hindered by a contrary law of the Spirit from yielding full consent before, or taking full delight in a sin, or allowing or persisting after. And though, in regard of ingratitude, the sin of a godly man admits of a greater aggravation than the sin of others, yet setting that aside, the sin itself of a godly man is less, for his temptations be stronger, and Satan's malice more eager against him, and his resistance of sin greater, all which doth abate the heinousness of the guilt. The more resistance from within argues a stronger party from within in the godly; the force of sin is broken from within. Take a godly man at the worst, there is some work of the Spirit in him, that in some measure is answerable to the counsels and motions of the Spirit without him. The Holy Spirit hath some hold in him, by which he doth recover him. A wicked man proceeds from grieving to quenching, and from quenching to resisting. The Spirit hath no party, no side in him; and therefore, when the Spirit is gone, farewell. They are glad that then they can follow their pleasures and sins without check.
答：回答这个问题，我们不能根据犯罪的事实来判断，而是要根据犯罪的精神来判断。没有任何罪行是如此严重，以至于上帝的圣徒们不会陷入其中；然而，上帝的儿女受到了相反的圣灵法则的阻碍，不会在犯罪之前完全同意，或者对犯罪感到满足，或者允许或坚持犯罪。虽然从感恩的角度来看，虔诚者的罪行可能比其他人的罪行更加严重，但是除此之外，虔诚者本身的罪行较轻，因为他们的诱惑更强，撒旦对他们的恶意更加猛烈，他们对抗罪恶的力量更大，所有这些都减轻了罪行的严重性。内心的更多抵抗表明虔诚者内心有更强大的力量；罪恶的力量被内心打破。即使在最糟糕的时候，虔诚者内心仍然有圣灵的工作，这在某种程度上与他外在的圣灵的引导和动力相符。圣灵在他内心中有一些抓住他的地方，通过这个地方，他得以得到恢复。一个邪恶的人从悲伤到扑灭，再从扑灭到抵抗。 精神没有党派，没有立场；因此，当精神离去时，告别。他们高兴地发现，那时他们可以毫无约束地追求自己的欢乐和罪恶。

Sometimes God leads his children to heaven through some foul way, by which he lets them see what need they have of washing by the blood and Spirit of Christ, which otherwise perhaps they would not so much value, when they grieve the Spirit, and the Spirit thereupon grieves them, and that grief proves medicinal. The grief which sin breeds, consumes the sin that bred it. We are in covenant with so wise and powerful a God, that overrules even sin itself to serve his purpose in bringing his to heaven. They have that in them whereby they hate the sin they do, and love the goodness they do not; whereas others hate the good in some respects they do, and love the ill which they dare not commit. Howsoever they are drawn into sin, yet they will never break the conjugal bond betwixt Christ and their souls, so far as that sin should reign in them as a commanding lord, they will not forsake their oath of allegiance to serve willingly a contrary king. They may presume sometimes upon Christ, thinking they have a balm ready to cure the wound again,—as some, to shew the virtue of their oils, do 'make wounds in themselves,—the deceitfulness of sin seducing them. But God ever chastiseth this boldness, and taketh such a course with them, that it ends in taking the greater shame to themselves, and by so much as they have been more presumptuous. The loss of comfort, and the sense of sorrow they feel, makes them say from experience, that there is nothing gotten by sin, and that it proves bitterness in the end.
有时候，上帝会通过一些邪恶的方式引导他的子民进入天堂，让他们看到自己需要通过基督的血和圣灵来洗净的需要，否则他们可能不会如此珍视。当他们伤害了圣灵，圣灵也因此而伤心，而这种伤心是有医疗作用的。罪所带来的悲伤会消除产生它的罪恶。我们与一个如此智慧和强大的上帝立约，他甚至能够统治罪恶，以实现他将人带入天堂的目的。他们内心深处厌恶自己所做的罪恶，爱着他们所没有的善良；而其他人在某些方面厌恶他们所做的善良，却爱着他们不敢去犯的邪恶。无论他们如何被引诱犯罪，他们永远不会打破基督与他们灵魂之间的婚姻约束，以至于罪恶在他们身上像一个统治者一样统治，他们不会放弃对基督的效忠誓言，甘心为一个相反的国王服务。他们有时可能会对基督产生过度的依赖，认为有一种药膏可以治愈他们的伤口，就像有些人为了展示他们的油的功效而“自伤”一样，被罪恶的欺骗所迷惑。 但是上帝总是惩罚这种放肆，对他们采取一种方式，以至于他们自己更加羞愧，并且他们越是傲慢，就越是如此。失去安慰和感受到的悲伤使他们从经验中说出，犯罪并没有得到任何好处，最终只会带来苦涩。

Again, Though they are kept from sins, in some sense, presumptuous, yet they are always kept from that 'great offence.' Though they may commit a sin against the Holy Ghost, yet they can never commit the sin against the Holy Spirit, because this is a sin of malice after strong conviction; expressed in words dipped in malice by 'a tongue set on fire by hell,' James 3:6, and in actions coming from an opposite spirit, and tending to opposition, and to bitter persecution, if their malice be not greater than their power. And it ends always in impenitency, by reason they despise that grace, and cast away that potion whereby they should recover. Their pride will not stoop to God's way.
再者，虽然他们在某种程度上被保持免于犯罪，但他们始终被保持远离“大罪”。虽然他们可能犯了亵渎圣灵的罪，但他们永远不会犯亵渎圣灵的罪，因为这是一种在强烈确信之后的恶意罪行；这种罪行通过“火烧地狱的舌头”（雅各书 3:6）所表达的恶意言辞和来自相反精神的行动，并倾向于反对和苦难的迫害，除非他们的恶意超过他们的能力。而且它总是以不悔改而结束，因为他们蔑视那恩典，抛弃了他们应该恢复的药物。他们的骄傲不会屈服于上帝的方式。

Thirdly, After such fearful relapses, darkness in the understanding and rebellion in the will increaseth, sin grows stronger, and they weaker and weaker to resist.
第三，经历了如此可怕的复发后，理解力中的黑暗和意志中的反抗增加，罪恶变得更加强大，而他们变得越来越无力抵抗。

Fourthly, Satan being once cast out by some degree of illumination and reformation, brings 'seven devils after, worse than himself,' Mat. 12:45. When they see their former courses stand not with their lusts and hopes, they take a contrary course, and so fall to bitterness in the end.
第四，撒旦一旦被某种程度的启示和改革所驱逐，就会带来“比他更坏的七个魔鬼”，马太福音 12:45。当他们发现自己以前的行为与他们的欲望和希望不符时，他们会采取相反的方式，最终陷入苦涩。

There is a double miscarriage about this sin.
关于这个罪行有一个双重的流产。

(1.) Some are too headlong in their censures of others; whereas the greater the sin is, the greater caution should be in fastening it upon any, especially whose spirits we are not thoroughly acquainted withal, considering so many things must meet in this sin.
有些人对他人的批评过于冲动；然而，罪行越大，我们就越应该谨慎地将其归咎于任何人，尤其是那些我们对其精神状况不够了解的人，考虑到这个罪行中必须考虑到很多因素。

(2.) The second miscarriage is, in an ungrounded censure of ourselves. There be three things that fear frees us from the danger of. First, Fear lest the time of our conversion be past, because we have so often grieved the Spirit; whereas if their time were past they would be given up to a careless security. A second is, fear of some judgment, which God stirs up in the heart to prevent the judgment that we may not feel that we fear; because fear stirs up care, and care stirs up diligence to avoid what we fear. A third is, fear lest we have committed the sin against the Holy Ghost, which shews we have not committed that sin. It is never committed but without fear and with delight. In these cases we need fear them least that fear themselves most.
（2）第二次流产是对自己的无根据的指责。有三件事可以使我们摆脱危险。首先，害怕我们的转变时机已经过去，因为我们经常伤害了圣灵；而如果他们的时机过去了，他们将陷入漫不经心的安全感。第二个是，害怕某种审判，上帝激发我们内心的恐惧，以防止我们感受到恐惧；因为恐惧激发关注，关注激发努力避免我们所害怕的事情。第三个是，害怕我们犯了亵渎圣灵的罪，这表明我们没有犯那个罪。这种罪只有在没有恐惧而有愉悦的情况下才会犯。在这些情况下，我们最不需要害怕的是那些最害怕自己的人。

The fourth point is, What course we should take to prevent this grieving of the Spirit.
第四点是，我们应该采取什么措施来防止这种伤害精神的情况发生。

1. Let us give up the government of our souls to the Spirit of God. It is for our safety so to do, as being wiser than ourselves, who are unable to direct our own way. It is our liberty to be under a wisdom and goodness larger than our own. Let the Spirit think in us, desire in us, pray in us, live in us, do all in us; labour ever to be in such a frame as we may be fit for the Spirit to work upon; as Nazianzen saith of himself, 'Lord, I am an instrument for thee to touch' (g). A musical instrument, though in tune, soundeth nothing unless it be touched. Let us lay ourselves open to the Spirit's touch. Thus Saint Paul lived not, but Christ lived in him, Gal. 2:20. This requires a great deal of self-denial, to put ourselves thus upon the guidance of the Spirit. But if we knew what enemies we are to ourselves, it would be no such hard matter.
让我们将我们的灵魂交给上帝的圣灵来管理。这样做是为了我们的安全，因为圣灵比我们更聪明，我们自己无法引导自己的道路。我们有自由选择接受比我们更大的智慧和善良。让圣灵在我们里面思考、渴望、祈祷、生活，让圣灵在我们里面做一切；努力使自己处于一种状态，以便圣灵能够在我们身上工作；就像纳齐安岑（Nazianzen）对自己说的那样：“主啊，我是你触摸的乐器”（g）。一个音乐乐器，即使调好了，如果没有被触摸，就不会发出声音。让我们敞开心扉接受圣灵的触摸。保罗圣徒就是这样生活的，而不是他自己，加拉太书 2:20。这需要很多自我否定，将自己置于圣灵的引导之下。但如果我们知道我们对自己是多么的敌对，这就不是什么难事了。

2. Secondly, Study to walk perfectly in obeying the Spirit in all things; which requires much circumspection in knowing and regarding our ways; and then we shall find the Spirit ready to close with us, and tell us, 'This is the way, walk in it,' Isa. 30:21. And upon obedience we shall find the Spirit encouraging us by a secret intimation, that this or that is well done. Thus Paul was said to be 'bound in Spirit,' Acts 20:22. The Spirit so put him on, that he could not withstand the motions, until the execution of it. We must take especial heed of slighting any motion, as being the Spirit's messenger. They are God's ambassadors, sent to make way for God into our hearts; therefore give them entertainment. Many men, rather than they will be troubled with holy motions, stifle them in the birth, as harlots, that to avoid the pain of child-birth, kill their fruit in the womb. Let us take heed of murdering these births of the Spirit. But seeing Satan will oft interrupt good motions by good motions, that he may hinder both,
其次，在一切事情上学习完美地顺从圣灵的引导；这需要我们在了解和关注自己的行为时要非常谨慎；然后我们会发现圣灵愿意与我们同行，并告诉我们：“这就是道路，要行在其中。”（以赛亚书 30:21）而且，当我们顺从时，我们会发现圣灵通过秘密的启示来鼓励我们，认为这样做是正确的。就像保罗被说成是“被圣灵捆绑”（使徒行传 20:22）一样。圣灵如此激励他，以至于他无法抵挡这种动力，直到执行完毕。我们必须特别小心不要轻视任何动力，因为它们是圣灵的使者。它们是上帝派来为上帝进入我们的心灵铺路的；因此，请接待它们。许多人宁愿扼杀这些圣灵的动力，而不愿被困扰，就像妓女为了避免分娩的痛苦而杀死子宫中的胎儿一样。让我们小心不要谋杀这些圣灵的动力。但是，既然撒旦经常通过好的动力来打断好的动力，以便阻止两者，

Quest. How shall we know from whence the motions come?
问题：我们如何知道运动的来源？

Ans. 1. When two good motions arise, seeming diverse, the Spirit of God carries strong to one—and that is from God—more than to the other. Good motions are either raised up in us, or sent unto us by the Spirit. Both these, if they be raised by the Spirit, will carry us to God. They will rise as high as the spring is whence they come. What ariseth from ourselves endeth in ourselves.
当两种好的动机出现时，看似不同，上帝的灵会更强烈地引导我们走向其中一种，那是来自上帝的。好的动机要么在我们内心产生，要么由圣灵送到我们那里。如果这两者都是由圣灵引发的，它们将引导我们走向上帝。它们将上升到它们来自的泉源的高度。而源于我们自己的动机将在我们自己身上结束。

2. Those motions that the Spirit stirs up from within come from sanctified judgment and estimation of what they are moved to. Other motions are hasty, and gone before they have their errand. Holy motions are constant (as strengthened from constant grace within), till they see the issue of what they are moved to. Other motions are like lightning, and sudden flashes, that leave the soul more dark and amazed than before. Holy motions are answerable to the duties of our calling. Other motions oft lead us out of the compass of our calling.
那些由圣灵激发的动作来自于对自己所受感动的神圣判断和评估。其他动作是匆忙的，还没来得及完成任务就消失了。神圣的动作是持久的（因为它们来自于内在的恩典的坚定），直到看到它们所受感动的结果。其他动作就像闪电和突然的闪光，让灵魂比之前更加黑暗和惊讶。神圣的动作与我们的使命职责相符。其他动作常常让我们偏离了我们的使命范围。

3. The Spirit moveth in the godly: first, by a dwelling in them, and working in them gracious abilities; and then draws forth those abilities to good actions. But the Spirit dwelleth not in others, nor produceth any sanctified abilities in them, but only moveth them sometimes to good actions, without changing of them.
圣灵在虔诚者中运动：首先，通过在他们内心居住，并使他们具备恩赐能力；然后将这些能力引导出来，用于善行。但圣灵不居住在其他人身上，也不在他们身上产生任何圣洁的能力，只是有时候激励他们去做善事，而不改变他们本身。

4. The Holy Spirit's motions are seasonable. Other motions oft press upon us to disturb an holy duty. The breath of the Spirit in us is suitable to the Spirit's breathing in the Scriptures; the same Spirit doth not breathe contrary motions.
圣灵的运动是适时的。其他运动常常压迫我们，以扰乱圣洁的职责。圣灵在我们内心的呼吸与圣经中的圣灵呼吸相适应；同一圣灵不会呼吸相反的运动。

5. Motions of the Spirit, when they come in favour, carry their own evidence with them, as light doth. The motions of the Spirit are sweet and mild, and lead us gently on. They are not ordinarily violent raptures, removing the soul from itself, but leave in the soul a judgment of them, and of other things.
灵性的动力，当它们得到认可时，会自带证据，就像光一样。灵性的动力是甜美而温和的，它们温柔地引导我们前行。它们通常不是猛烈的狂喜，不会将灵魂从自身中抽离，而是在灵魂中留下对它们和其他事物的判断。

6. Again, The Spirit moveth us so to duties of religion as agree with civil honesty and charity to our neighbours.* Those therefore know not what spirit they are of, who, under a pretence of zeal, will be uncivil and cruel, shewing they are not led by that Spirit that appeared in the shape of a dove. Both tables in this are one, that they come from one Spirit; and 'the second is like the first,' and requires love. And because all graces and duties come from the same Spirit, therefore one duty never crosses another; but the wisdom of the Spirit moves to all holy duties in their several and suitable places.
再次，圣灵使我们履行宗教职责，与公民道德和对邻居的仁爱相符。因此，那些以热心为借口而不礼貌和残忍的人不知道他们属于哪种精神，他们并不受那以鸽子形象出现的圣灵的引导。这两个规则是一致的，它们来自同一个圣灵；“第二个与第一个相似”，并且需要爱。由于所有的恩典和职责都来自同一个圣灵，因此一个职责永远不会与另一个相冲突；而圣灵的智慧会在各自适当的地方引导我们履行所有的圣洁职责。

7. Motions, for the matter good, yet may be carnal in regard of self-confidence from whence they come.† That which Peter resolved upon was good, but confidence in himself marred it. Those motions which the Spirit stirs up are carried along in relying upon assisting grace. So much for that question.
7. 动机，对于事情的好处来说，可能是出于自信而肉体化的。彼得的决心是好的，但是对自己的自信破坏了它。圣灵激发的动机是依靠助力的恩典而前进的。关于这个问题就说这么多。

3. Again, If we would not grieve the Spirit, let us take heed of being wanting to the Spirit's direction. The flesh here will make a forward objection, 'We can do no more than we can.'
再次，如果我们不想使圣灵忧伤，让我们小心不要缺乏对圣灵的引导。肉体会提出一个前进的反对意见，'我们能做的不过如此。'

Ans. The Spirit is always beforehand with us, preventing‡ us with some knowledge and some ability, which if we join with the Spirit in putting forth, the Spirit is ready to concur with us, and lead us further. And our conscience will tell us so much, that if we do otherwise it is not for want of present assistance or privity, that the Spirit will deny us strength if we put ourselves upon it. Our own hearts, though deceitful, will tell us that we do what we do out of willingness, preferring some seeming good before the motion of the Spirit. Herein we carry in our conscience that which will quit God and condemn ourselves. There is not the worst man, whose heart runs away from God, but God follows him a great while with sweet motions, though such be the invincible stubbornness of the heart, that it will not yield. This will take away all excuse, as Saint Austin argues well (h). If I had known, saith a wicked man, I would not have done thus. Saith he, the pride of thy heart suggests that. Hadst thou not motions and admonitions that told thee the danger of it? If the Spirit, even in the worst actions, concur so far as they are actions and motions, may we not think that he is much more ready to concur with holy motions stirred up first by himself? If the Spirit be willing to concur in natural actions, much more in spiritual, whereunto itself is the first mover. The Spirit leaves not us till we leave the Spirit.
答：圣灵总是在我们之前，用一些知识和能力来阻止我们，如果我们与圣灵一起发挥作用，圣灵就愿意与我们合作，并引领我们更进一步。我们的良心会告诉我们这么多，如果我们做得不同，那不是因为缺乏现在的帮助或知情，而是因为如果我们依靠自己，圣灵会拒绝给我们力量。我们自己的心，虽然是欺骗的，但会告诉我们，我们所做的是出于自愿，是在圣灵的动力之前更喜欢某种看似好的东西。在这方面，我们在良心中带着能够使我们摆脱上帝并谴责自己的东西。没有最坏的人，他的心远离上帝，但上帝会用甜蜜的动力追随他很长一段时间，尽管心的顽固性是无法屈服的。这将消除所有的借口，正如圣奥斯定很好地辩论（h）。一个邪恶的人说，如果我知道的话，我就不会这样做。他说，你心中的骄傲告诉你的。你没有动力和警告告诉你这样做的危险吗？ 如果在最糟糕的行为中，即使只是行为和动作，灵魂也会同意，我们难道不可以认为他更愿意与自己首先激发的圣洁动力一起合作吗？如果灵魂愿意在自然行为中合作，那么在属灵行为中更是如此，因为灵魂本身就是第一动力。灵魂不离开我们，直到我们离开灵魂。

4. When the Spirit suggests good motions, turn them presently into holy resolutions.* Is this my duty, and that which tends to my comfort? Certainly I will do it. Let not these motions die in us. How many holy motions are kindled in hearing the word, and receiving the sacraments, &c., which die as soon as they are kindled for want of resolution! Therefore let us not give over till these motions be turned into purposes, and those good purposes ripened to holy actions, that they be not nipped in the blossom, but may bring forth perfect fruit. Let us labour to improve these talents to the end for which they are sent. Are they motions of comfort? Let us use them for comfort. Are they motions tending to duty? Let us make conscience to do our duty: let not our despairing hearts cross the Spirit in his comforts, nor stand out stubbornly as enemies against our duty, for that is to cross God, and to nip his motions in the bud.
当灵感提出良好的动机时，立即将它们转化为圣洁的决心。这是我的责任，也是对我的安慰有益的事情吗？我当然会去做。不要让这些动机在我们内心消失。有多少圣洁的动机在听道和领受圣餐时被点燃，但由于缺乏决心而很快熄灭！因此，我们不要放弃，直到这些动机转化为目标，这些良好的目标成熟为圣洁的行动，不要让它们在萌芽时被扼杀，而是能结出完美的果实。让我们努力将这些才能发展到它们被派遣的目的。它们是安慰的动机吗？让我们用它们来获得安慰。它们是指向责任的动机吗？让我们有良心地履行我们的责任：不要让我们绝望的心在安慰中与圣灵对抗，也不要顽固地作为敌人对抗我们的责任，因为那是对上帝的对抗，是扼杀他的动机在萌芽时。

5. Let the Spirit have full scope, both in the ordinances, and in the motions stirred up by the ordinances. This is the way to make the ordinances and the times glorious, but the liberties of the gospel are contrary to the liberties of the flesh. It turneth all things upside down, and men out of themselves. Hence is it that there is nothing so much opposed by the spirit of the world, as the purity and power of the gospel, which is a sufficient prejudice of an ill condition that all such men are in. But there is another spirit in gracious men. They are the children of light, and love it. If we would not grieve the Spirit, we must be willing to bring ourselves under all advantages of the Spirit's working; as conversing with those that are spiritual, and especially attending on those ordinances wherein the Spirit breatheth; wherein we may meet the Spirit. The walks of God's Spirit are, in the means of salvation, hearing the word preached, and holy communion one with another. The word and Spirit go together. Therefore if we will have the comforts of the Spirit, we must attend upon the word. Men grieve the Spirit by neglecting the word, and holy conference, &c. It is with the word and Spirit as with the veins and arteries. The veins have arteries, that as the veins carry the blood, the arteries carry the spirits to quicken the blood. The word is dead without the Spirit, and therefore attend on the word. And then wait on the Spirit to quicken the word, that both word and Spirit may guide us to life everlasting. Motions of this kind come from the Spirit; as it is said of old Simeon, that he came by the motion of the Spirit into the temple, Luke 2:27. John was 'in the Spirit on the Lord's day,' Rev. 1:10. Our manna falls most then. Christ's Spirit and word dwell together in the heart. Therefore the apostle useth the dwelling of Christ in us and the word indefinitely.* Faith wrought by the word lays hold upon Christ, and brings him into the soul, and keeps him there. It is a blessed thing when the Spirit in the ordinance and the Spirit in our hearts meet together. This is the way to feed and cherish the Spirit in us, and to put oil as it were into our lamp; because the Spirit, as it is in us, is thus nourished, even as the fire, though in its own element, feedeth upon nothing; yet with us here below it is maintained with fuel, otherwise dieth and goeth out. Take heed of slighting any help of faith that God affords us, as wicked Ahaz, Isa. 7:3, seq. God offered him, for the strengthening of his faith, a sign from heaven, or from earth, or any other creature. Oh no! he would not tempt God. He seemed a pious man; he would not tempt God; but what saith the prophet? 'Is it little for you to despise me? but you will grieve God;' insinuating, that when we despise those helps God hath given, we grieve the Spirit of God. Those that neglect the word and sacrament, what do they despise? A poor minister? and neglect bread and wine? No. They despise God himself, who knows better than ourselves what need we have of these helps.
让圣灵在仪式和仪式激发的动力中得到充分发挥。这是使仪式和时代变得辉煌的方法，但福音的自由与肉体的自由相反。它颠倒一切，使人脱离自我。因此，世界的精神最反对福音的纯洁和力量，这足以预示这些人所处的不良状态。但在有恩典的人中有另一种精神。他们是光明的子民，热爱它。如果我们不想伤害圣灵，我们必须愿意使自己处于圣灵工作的一切优势之下；与属灵的人交往，尤其是参加圣灵呼吸的仪式；在那里我们可以遇见圣灵。神的圣灵的行走是在救恩的途径中，听传道的话，和彼此的圣洁交流。话语和圣灵是一起的。因此，如果我们想要圣灵的安慰，我们必须听从话语。人们通过忽视话语和圣洁的交流等方式伤害圣灵。 与血管和动脉一样，言语和灵性也是如此。血管有动脉，就像血管输送血液一样，动脉输送灵性以活化血液。没有灵性，言语是死的，所以要依靠言语。然后等待灵性活化言语，使言语和灵性引导我们走向永恒的生命。这种动力来自于灵性；正如古时所说，西面是被灵性的动力带到圣殿的（路加福音 2:27）。约翰在主日“被圣灵感动”（启示录 1:10）。我们的吗哪大多在那时降临。基督的灵性和言语同住在心中。因此，使徒用基督在我们里面的居住和言语来表示。由言语产生的信心抓住基督，将他带入灵魂，并使他留在那里。当圣礼中的灵性与我们心中的灵性相遇时，这是一件有福的事情。 这是培养和珍惜我们内心的灵性的方法，就像给我们的灯加油一样；因为灵性在我们内心得到滋养，就像火在自己的元素中不需要任何东西来燃烧一样；然而在我们这里，它需要燃料来维持，否则就会消亡。要小心不要轻视上帝给予我们的信仰帮助，就像邪恶的亚哈斯一样，以赛亚书 7:3 所描述的那样。上帝为了加强他的信仰，给了他一个来自天上、地上或其他生物的神迹。哦不！他不愿意试探上帝。他似乎是一个虔诚的人；他不愿意试探上帝；但是先知说什么呢？“你轻视我是小事吗？但你会使上帝伤心。”这暗示着当我们轻视上帝给予的帮助时，我们伤害了上帝的灵性。那些忽视圣经和圣餐的人，他们轻视了什么？一个可怜的牧师？忽视面包和酒？不。他们轻视的是上帝自己，他比我们更清楚我们需要这些帮助。

6. Again, When we find the Spirit not assisting and comforting as in former times, it is fit to search the cause, which we shall find some slighting of holy motions, or the means of breeding of them; or yielding to some corruption which we are more especially addicted unto, or some sin unrepented of, which we take no notice of. It is good, therefore, to search our souls to the bottom. There may be some hidden corruption lying in the soul, which may undermine our grace and comfort; there may be a privy thief that robs us of all. And besides beloved and secret sins, it is good to bethink ourselves of old sins, which perhaps hitherto we have but outwardly thought of; and God is willing by some deadness and trouble of spirit, to mind us of renewing of sorrow for them. For want of strict accounting with ourselves, God calls us to these arrearages and back-reckonings, as we see in Joseph's brethren, Gen. 50:15. If we find not that sweetness of communion with the Spirit that formerly we enjoyed, bethink ourselves when and wherein we lost it, that we may meet the Spirit again in these ways wherein we found him before we lost him, and take heed of those courses, in the entrance of which we found the Spirit leaving us.:
当我们发现圣灵不像以前那样帮助和安慰我们时，我们应该寻找原因，我们会发现一些轻视圣灵的动力或者培养这些动力的方法；或者屈服于我们特别偏爱的某种腐败，或者某种未悔改的罪恶，我们对此毫不在意。因此，检查我们的灵魂到底是好的。灵魂中可能隐藏着一些腐败，可能会破坏我们的恩典和安慰；可能有一个秘密的小偷抢走了我们的一切。除了心爱的和秘密的罪恶之外，我们还应该想起以前的罪恶，也许到目前为止我们只是表面上考虑过；上帝愿意通过一些灵魂的死寂和困扰来提醒我们为这些罪恶悔过。由于我们没有严格地与自己核算，上帝呼召我们进行这些拖欠和回头账目，正如我们在约瑟的兄弟们身上看到的，创世记 50:15。 如果我们发现与圣灵的交流中失去了以前所享有的甜蜜，我们要回想起我们何时何地失去了它，以便我们可以在我们以前找到圣灵的那些方式中再次遇见他，并注意那些我们发现圣灵离开我们的途径。:

7. Again, Take heed of little sins, which we count lesser sins perhaps than God doth. We weigh sin in our own balance, and not in his, whereas no sin is to be accounted little; for if it were once set upon the conscience, and the wrath opened due unto it, it would take all comfort from us. And therefore we must judge of sin as the Spirit doth, if we would not grieve the Spirit. As the communion of the Spirit is of all the sweetest, so the preserving of it requires most exact watchfulness and thorough understanding of ourselves. Take heed of the beginning of sin. When any lust ariseth, pray it down presently; say nay to it; let it have no consent; be presently humbled; otherwise we are endangered by yielding to grieve, by grieving to resist, by resisting to quench, by quenching, maliciously to oppose the Spirit. Sin hath no bounds but those which the Spirit puts, whom therefore we should not grieve. And let us look to the head and spring of sins, whereby we grieve the Spirit of God; not to the sin so much as to the root. We are angry with ourselves for being passionate, but what is the cause of passion? It comes from pride. Jonah was a passionate man; in that measure that he was passionate he was proud. He was loath to be shamed when he had said, 'Nineveh shall be destroyed,' Jonah 4:11. He thought upon the sparing of them he should be discredited; and he preferred his credit before the destruction of a populous city. So there is much depraving and detraction in the world; and thereupon brawls and breaches. What is the cause? A spirit of envy, and ofttimes a spirit of pride. So men run into the danger of others by wronging them. What is the cause? Worldliness, base earthly-mindedness. Men think not of the root of sin, but dwell upon the act done. We should be led from the remote streams to the spring and source of all, and bewail that especially.
再次，要注意那些我们可能认为比上帝更小的罪。我们用自己的标准来衡量罪恶，而不是用上帝的标准，然而没有罪可以被视为微小；因为一旦罪恶被放在良心上，上帝对其的愤怒就会显露出来，这将使我们失去所有的安慰。因此，如果我们不想伤害圣灵，我们必须像圣灵一样判断罪恶。正如圣灵的交流是最甜蜜的，保持圣灵的交流需要最精确的警惕和对自己的彻底了解。要注意罪恶的开始。当任何欲望出现时，立即祈祷它消失；对它说不；不要同意它；立即谦卑；否则我们会因屈服而受到伤害，因伤害而抵抗，因抵抗而扑灭，因扑灭而恶意地反对圣灵。罪恶没有界限，除了圣灵设定的界限，所以我们不应该伤害圣灵。让我们关注犯罪的根源和源头，因为这样我们才会伤害上帝的圣灵；不要太关注罪恶本身，而是关注根源。我们对自己的暴躁感到愤怒，但是暴躁的原因是什么？它来自于傲慢。 约拿是一个热情的人；他的热情使他骄傲。当他说：“尼尼微必定毁灭”时，他不愿意被羞辱。他担心若饶恕他们，他的信誉会受损；他宁愿保护自己的信誉，而不是毁灭一个人口众多的城市。所以世界上存在着许多诋毁和中伤，由此引发争吵和冲突。原因是什么？嫉妒之心，往往也是骄傲之心。因此，人们通过伤害他人而陷入危险。原因是什么？世俗，低俗的心态。人们不考虑罪恶的根源，而只停留在行为上。我们应该从遥远的溪流引导到一切的源头，并对此特别悔悟。

This care will be helped by spiritual wisdom, whereby we may discern both wherein we have grieved the Spirit, and wherein for the time to come we may. We cannot maintain friendship in perfect and sweet terms with any whose dispositions we know not; what will please or displease them. Therefore we should study the nature and delight of the Spirit, and wherein we are prone both to forget ourselves and the Spirit. We esteem not much the friendship of those who are so much friends to themselves, as they pass* not much whether friends be contented or discontented. The Spirit dwells most largely in that heart that hath emptied itself of itself. The Israelites felt not the sweetness of the manna till they had spent their fleshpots and other provision of Egypt. The nature of God's Spirit is holy; as it is holy, so [it] delighteth only in holy temples. Those, therefore, that set up any 'idol of jealousy' in their souls against God, that do not 'preserve their vessels in holiness,' cannot think of any communion with the Spirit. The Spirit is jealous of our affections, and will have nothing set up in the heart above God. Though the Spirit stoops to dwell in us, yet we must not forget the respect due to so great a superior, but reverently entertain whatever comes from him. Reverence and obedience is the carriage due to a superior, and where the distance is not kept a breach will follow. We should reverence ourselves for the Spirit's sake, and think ourselves too good for any base lust to lodge in. The heart that the Spirit hath taken for itself should turn off all the contrary motions with abomination. What should pride and envy and passion do in an heart consecrated to the Spirit of meekness and holiness?
这种关怀将得到精神智慧的帮助，借此我们可以辨别我们在哪些方面伤害了圣灵，以及在将来的时间里我们可以在哪些方面伤害。我们无法与我们不了解其性情的人保持完美和甜蜜的友谊；不知道什么会让他们高兴或不高兴。因此，我们应该研究圣灵的本质和喜悦，以及我们在哪些方面容易忘记自己和圣灵。我们并不看重那些只关心自己的朋友的友谊，他们并不在乎朋友是否满意或不满意。圣灵最广泛地居住在那些已经将自己排空的心中。以色列人在消耗了埃及的肉锅和其他供应之后，才感受到吗哪的甜美。上帝的圣灵的本质是圣洁的；正因为它是圣洁的，所以它只喜悦在圣洁的殿中。因此，那些在他们的灵魂中树立起任何对上帝的嫉妒之像，不“以圣洁保守他们的器皿”的人，无法想象与圣灵的交流。圣灵对我们的感情是嫉妒的，并且不允许在心中树立任何超过上帝的东西。 虽然圣灵屈尊寄居在我们身上，但我们不应忘记对如此伟大的上级应有的尊重，要虔诚地接纳来自他的一切。尊敬和服从是对上级的态度，如果不保持适当的距离，就会产生裂痕。我们应该为了圣灵而尊重自己，认为自己不值得任何卑劣的欲望寄宿。圣灵所占据的心应该摒弃一切相反的动机，以憎恶对待。骄傲、嫉妒和激情在一个奉献给温柔和圣洁之灵的心中有何作为呢？

Upon any breach we must look by renewing repentance and faith in Christ, to renew our peace with God, before we can expect the grace and comfort of the Spirit. For as the Spirit cometh from the Father and the Son, and is procured by the death and satisfaction of the Son to the Father, without which we could never have expected the gift of the Spirit, so still we must have an eye to this satisfaction by Christ, and reconciliation through it, before we can recover communion with the Spirit, as being the best fruit of the love of God reconciled through Christ. We see David in the 51st Psalm first importunes God for mercy again and again, and then 'for the Spirit,' and for 'the joy of salvation.'
在任何违背之时，我们必须通过重新悔改和信靠基督，与上帝恢复和平，然后才能期待圣灵的恩典和安慰。因为圣灵来自父和子，并且是通过子对父的死亡和赎罪获得的，如果没有这个，我们永远不可能期待到圣灵的恩赐。因此，我们仍然必须注视基督的赎罪和通过它的和解，才能恢复与圣灵的交流，因为这是上帝的爱通过基督和解的最好的果实。我们看到大卫在诗篇 51 中先一再恳求上帝的怜悯，然后恳求“赐我圣灵”，以及“使我重获救恩的喜乐”。

And take heed that nothing come in nor go out of our souls that may grieve the Spirit of God. Some things come in to us that grieve the Spirit, the corruptions we receive from others. Some things come out of our hearts that grieves God's Spirit, as corrupt thoughts and speeches. That indeed is the scope of this place, 'Let no corrupt communication come out of your mouths,' &c., and then follows, 'And grieve not the Holy Spirit of God.' And after again he saith, 'Let all bitterness, and wrath, and clamour be laid aside,' insinuating that one way of grieving the Spirit is by ill and corrupt language. We can never talk with company that is not spiritual, but they will either vex and grieve us, or taint and defile us, unless it be in such exigencies of our calling as requires our converse with them. But I speak of a voluntary choice of such as favour not good things. Many men, to please their own carnal spirits, and the carnal spirits of others, they vent that that is against conscience, and against that that is higher than conscience, a more divine principle, the Holy Spirit of God; loose carnal speakers are people void of the power of religion.
请注意，我们的灵魂中不要有任何会使上帝的圣灵悲伤的事物进入或离开。有些事情进入我们的灵魂会使圣灵悲伤，比如我们从他人那里接受的腐败。有些事情从我们的内心中流露出来，会使上帝的圣灵悲伤，比如腐败的思想和言语。这确实是这段经文的重点，“你们口中不可有污秽的言语”，然后接着说，“不要叫圣灵担忧”。之后他又说，“一切苦毒、恼恨、争吵都当从你们中间除掉”，暗示悲伤圣灵的一种方式是使用不良和腐败的语言。除非是在我们的职责所需的紧急情况下与他们交往，否则我们永远不能与不属灵的人交谈，因为他们要么会使我们烦恼和悲伤，要么会玷污和玷污我们。但我所说的是自愿选择与不喜好善事的人交往。许多人为了取悦自己的肉体欲望和他人的肉体欲望，发表违背良心、违背高于良心的更神圣原则的言论，上帝的圣灵；轻率的肉体言论是没有宗教力量的人。

Obj. Let no man say, Here is ado, indeed! duty upon duty. This will make our life troublesome.
不要让任何人说，这真是一团乱麻！一个任务接着一个任务。这会让我们的生活变得麻烦。

Ans. The life of a Christian is an honourable, a comfortable, sweet life. Indeed, it requires the most care and watchfulness of any life in the world, being the best life. It is begun here, and accomplished in an everlasting life in heaven. Nothing in this world, neither our estates nor our favour with great persons, can be preserved without watchfulness; and shall we think to preserve the chief happiness of our souls without it, having so many enemies without and within, that labour to draw us into a cursed condition?
基督徒的生活是光荣、舒适、甜蜜的生活。确实，它需要世界上最多的关心和警惕，因为它是最好的生活。它在这里开始，在天堂中完成。在这个世界上，无论是我们的财产还是我们与伟大人物的好感，都无法在没有警惕的情况下保持下去；难道我们认为我们的灵魂的最大幸福可以在没有警惕的情况下保持下去吗？我们有那么多的外部和内部敌人，他们努力将我们引入可悲的境地。

Therefore, to stir us up to the practice of these duties, that we may give contentment to so sweet a guest, consider what reason we have to regard the Spirit and his motions, from the good we have by them.
因此，为了激励我们去实践这些职责，以便让我们给予如此甜美的客人满足，请考虑我们因圣灵及其引导而受益的理由。

The Holy Spirit of God is our guide. Who will displease his guide, a sweet comfortable guide, that leads us through the wilderness of this world? As the cloud before the Israelites by day, and the pillar of fire by night, so he conducts us to the heavenly Canaan. If we grieve our guide, we cause him to leave us to ourselves. The Israelites would not go a step further than God by his angel went before them. It is in vain for us to make toward heaven without our blessed guide. We cannot do, nor speak, nor think anything that is holy and good without him. Whatsoever is holy and pious, it grows not in our garden, in our nature, but it is planted by the Spirit.
上帝的圣灵是我们的向导。谁会惹恼他的向导，一个甜蜜舒适的向导，引领我们穿越这个世界的荒野？就像以色列人白天跟随的云彩，夜晚跟随的火柱一样，他引导我们进入天堂的迦南地。如果我们伤害了我们的向导，我们会让他离开我们自己。以色列人不会比上帝的天使走得更远。如果没有我们那位祝福的向导，我们徒劳地朝着天堂前进。我们不能做任何圣洁善良的事情，也不能说或思考，没有他。任何圣洁和虔诚的事物，不是在我们的花园、我们的本性中生长，而是由圣灵种植的。

There is nothing in the world so great and sweet a friend that will do us so much good as the Spirit, if we give him entertainment. Indeed, he must rule. He will have the keys delivered to him; we must submit to his government. And when he is in the heart, he will subdue by little and little all high thoughts, rebellious risings, and despairing fears. This shall be our happiness in heaven, when we shall be wholly spiritual, that 'God shall be all in all.' We shall be perfectly obedient to the Spirit in our understandings, wills, and affections. The Spirit will then dwell largely in us, and will make the room where he dwelleth sweet and lightsome and free, subduing whatsoever is contrary, and bring fulness of peace and joy and comfort. And in the mean time, in what condition soever we are, we shall have suitable help from the Spirit. We are partly flesh and partly spirit. God is not all in all; the flesh hath a part in us. We are often in afflictions and under clouds. Let us therefore prize our fellowship with the Spirit. For are we in darkness? He is a Spirit of light. Are we in deadness of spirit? He is a Spirit of life. Are we in a disconsolate estate? He is a Spirit of consolation. Are we in perplexity, and know not what to do? He is a Spirit of wisdom. Are we troubled with corruptions? He is a sanctifying, a subduing, a mortifying Spirit. In what condition soever we are, he will never leave us till he hath raised us from the grave, and taken full possession of body and soul in heaven. He will prove a comforter when neither friends, nor riches, nor any thing in the world can comfort us. How careful should we be to give contentment to this sweet Spirit of God!
如果我们招待他，世界上没有什么比圣灵更伟大、更甜美的朋友，他会给我们带来很多好处。确实，他必须统治。他将得到钥匙；我们必须顺从他的统治。当他在心中时，他将逐渐征服一切高傲的思想、叛逆的起义和绝望的恐惧。当我们在天堂时，这将是我们的幸福，那时我们将完全属灵，上帝将成为一切。我们将在理解、意愿和感情上完全顺从圣灵。圣灵将广泛地在我们内心居住，并使他居住的地方变得甜美、明亮和自由，征服一切相反的东西，并带来平安、喜乐和安慰的满足。与此同时，无论我们处于什么状态，我们都将得到圣灵的适当帮助。我们部分是肉体，部分是灵性。上帝并不是一切；肉体在我们内心占有一部分。我们经常处于困苦和阴云之下。因此，让我们珍视与圣灵的交通。因为我们是否处于黑暗中？他是光之灵。我们是否处于灵性的死寂中？他是生命之灵。我们是否处于悲伤的状态中？ 他是一位安慰的灵。我们是否困惑不知所措？他是一位智慧的灵。我们是否被腐败困扰？他是一位使圣化、征服和死亡的灵。无论我们处于什么状态，他都不会离开我们，直到他将我们从坟墓中复活，并在天堂完全占据我们的身体和灵魂。当朋友、财富或世界上的任何事物都无法安慰我们时，他将成为我们的安慰者。我们应该多么小心地让这位甜美的上帝之灵感到满足！

No Christian is so happy as the watchful Christian that is careful of his duty, and to preserve his communion with the Holy Spirit of God; for by entertaining him, he is sure to have communion with the Father and the Son. It is the happiest condition in the world, when the soul is the temple of the Holy Spirit; when the heart is as the 'holy of holies,' where there be prayers and praises offered to God. The soul is as it were an holy ark; the memory like the pot of manna preserving heavenly truths. It is an heavenly condition. A man prospers to heavenward when the Spirit of God is with him. You know Obed-Edom, when the ark was in his house, all thrived with him, 2 Sam. 6:12; so while the Spirit and his motions are entertained by us we shall be happy in life, happy in death, happy to eternity. For it it is he
没有比警惕的基督徒更幸福的了，他们小心谨慎地履行自己的职责，并保持与上帝的圣灵的交流；因为通过招待他，他们肯定会与父和子有交流。当灵魂成为圣灵的殿堂时，这是世界上最幸福的状态；当心灵如同“至圣所”时，那里有向上帝献上祷告和赞美。灵魂就像一个圣洁的约柜；记忆就像保存天国真理的一罐吗哪。这是一种天国的状态。当上帝的灵与一个人同在时，他就会向着天堂前进。你们知道俄別以东，当约柜在他家里时，他一切都兴旺发达，撒母耳记下 6:12；所以，当我们招待圣灵及其感动时，我们将在生活中幸福，死亡中幸福，永远幸福。因为他就是

'By which you are sealed to the day of redemption.'

The apostle sealeth this grave admonition by an argument taken from the Spirit's sealing of them 'to the day of redemption.'
使徒以圣灵将他们封印“直到救赎的日子”作为一个论据来强调这个严肃的警告。

We are all by nature in bondage to sin and corruption. We are all redeemed from sin by the first coming of Christ, and are to be redeemed from corruption by the second.
我们所有人都天生受到罪恶和腐败的束缚。我们都通过基督的第一次降临从罪恶中得到救赎，并将通过第二次降临从腐败中得到救赎。

There is a day appointed for this glorious work. In the mean time, God would have us assured of it aforehand. This assurance is by 'sealing.' And this sealing is 'by the Spirit.' None else need do it, no meaner person can do it.
有一天被指定为这个光荣的工作。与此同时，上帝希望我们事先确信这一点。这种确信是通过“封印”来实现的。而这种封印是“通过圣灵”来实现的。没有其他人需要这样做，也没有更低贱的人可以这样做。

And what respect is due to the Spirit for doing so gracious a work? That we grieve him not; and not only so, but that we endeavour so to please him, as he may with delight go on with this blessed work that it hath pleased him to take upon him.
对于圣灵如此恩赐的工作，我们应该给予何种尊重？我们不要使他忧伤；不仅如此，我们还要努力取悦他，使他能够愉悦地继续这个他乐意承担的祝福工作。

As the duty is spiritual, so the arguments that enforce it are spiritual; and the argument here is fetched from that which hath a most constraining force; love expressed in the sweetest fruit of it, and the stability of it, 'sealing,' and 'sealing to the day of redemption,' as if the apostle should reason thus: God the Father hath ordained you to salvation by the redemption of Christ his Son; and that you might have the comfort of it in the way to it against all discouragements you may meet with, the Holy Ghost hath assured you of it, and set his seal upon you as those that are set apart for so great salvation; that the sense of this love might breed love in you again, and love breed a care out of ingenuity,* not to offend so gracious a Spirit.
由于责任是属灵的，所以强调它的论据也是属灵的；而这里的论据是从最具约束力的爱中得来的，这爱表现在最甜美的果实中，以及它的稳定性，'封印'，'封印直到救赎的日子'，好像使徒这样推理：上帝父亲通过他的儿子基督的救赎将你们命定为得救；为了让你们在通往救赎的道路上对抗一切挫折都能得到安慰，圣灵已经向你们保证了这一点，并将他的印记盖在你们身上，就像那些被分别出来接受如此伟大救恩的人一样；这种爱的感受可能再次在你们心中产生爱，而爱则会出于真诚的关怀，不愿冒犯如此恩慈的圣灵。

The Holy Spirit by which you are sealed
你被封印的圣灵

The Holy Ghost delighteth to speak in our own language. We cannot rise to him, therefore he stoopeth to us.
圣灵喜欢用我们自己的语言说话。我们无法升华到他那里，所以他屈尊到我们这里来。

This 'sealing' is either sealing of persons, or of good things intended to the persons. Sealing is not only a witnessing to us, but a work upon us and in us, carrying the image of him that sealeth us; whereby we are not only assured of the good promised to us, but fitted for the receiving of it. God prepareth no good for any but whom he prepares and fits for that good. There is not only an outward authorising of the great grants we have by promise, oath, and sacrament, but an inward by the Spirit persuading of our interest in them, and working that which doth authorise us to lay claim unto them, after the use of a seal, both in confirmation and representation, and resemblance of him that sealed.
这个“封印”既可以是对人的封印，也可以是对旨在给人的好事物的封印。封印不仅是对我们的见证，而且是对我们的工作和影响，使我们具有封印我们的那个人的形象；通过这种方式，我们不仅确信所应许给我们的好事物，而且适合接受它。上帝为任何人都没有准备好事物，除非他为那个好事物准备并使之适合。我们所拥有的伟大承诺、誓言和圣礼不仅有外在的授权，而且有内在的圣灵说服我们对其中的利益，并使我们有权利要求它们，就像使用印章一样，既是确认，又是代表和类似于那个封印的人。

Of the Sealing of the Spirit
关于圣灵的封印

The persons sealed are, first, Christ, and then those that are given to Christ.
被封印的人首先是基督，然后是那些归属于基督的人。

I. Christ is sealed,*
基督已被封印*

1. By the Father. Christ was ordained by him to be a saviour in our nature, predestinate to be the head of the church. Wherefore he often saith he came to do his Father's will: 'Him hath the Father sealed,' John 6:27, anointing him, calling him, setting him forth, sanctifying him by the Spirit, and every way fitting him with all grace to be a saviour.
基督是由父神任命为我们的救主，预定成为教会的头。因此，他经常说他来是为了完成父神的旨意：“父神已经印证了他”（约翰福音 6:27），膏立他，呼召他，显明他，圣别他，并以圣灵使他完全配备一切恩典，成为救主。

2. He was sealed by the fulness of the Godhead dwelling in flesh, abased and exalted for us; so as his flesh is the flesh of the Son of God, and his blood the 'blood of God,' Acts 20:28.
他被神性的丰满所封印，降卑和升高是为了我们；因此，他的肉体是神的儿子的肉体，他的血是“神的血”，使徒行传 20:28。

3. Sealed by a testimony from heaven of all three persons: by the Father, 'This is my well-beloved Son;' by the Holy Spirit descending like a dove; by himself to his human nature dwelling in all fulness in it. Christ is sealed by miracles done upon him and by him; by his baptizing and installing into his office, and by giving himself up to shed his blood for sin, by which blood the covenant is established and sealed.
3. 由天上的三位一体的见证所确认：父亲说，“这是我的爱子”；圣灵像鸽子一样降临；他自己亲自住在他的人性中，充满其中。基督通过在他身上和他身上所行的奇迹来得到确认；通过他的洗礼和就职来得到确认，并通过献出自己的血来为罪而流血，通过这血来建立和确认盟约。

4. In being justified in the Spirit, being raised from the dead, and 'declared thereby to be the Son of God mightily with power,' Rom. 1:4; and then advanced to the right hand of God, that through him our faith and trust might be in God, 2 Peter 3:14; and appearing there for ever for us, sheweth not only his ability and willingness to save us, but that it is done already. We may see all whatever we can look for to ourselves performed in our head to our comfort.
在灵里被称义、从死里复活，并且“借着大能显明是神的儿子”，罗马书 1:4；然后被提升到神的右边，使我们的信心和信靠归于神，彼得后书 3:14；并且永远在那里为我们显现，不仅显示了他拯救我们的能力和意愿，也表明这已经完成。我们可以看到我们所期望的一切在我们的头上为我们的安慰而完成。

II. As Christ was sealed and fitted for us, so we are sealed and fitted for Christ.† There is a privy seal in predestination. This is known only to God himself: 'The Lord knoweth who are his,' 2 Tim. 2:19. And this knowledge of God of us is carried secret, as a river under ground, until his calling of and separating us from the rest of men, when first by his Spirit he convinceth us of what we are in ourselves, and of our cursed condition, and thereby layeth us low by sorrow and humiliation for sin as the greatest evil. And then a pardon is more to us than a crown; then we will wait for mercy and continue so, and beg for mercy, and that upon Christ's own condition, by denying and renouncing anything of our own; then Christ is Christ unto us. Indeed, after this, it pleaseth Christ by his Spirit to open 'a door of hope,' and give some hints of mercy; and to let in some beams of love, and withal to raise up the soul by a spirit of faith, to close with particular mercy opened and offered by the Spirit, whereby the soul sealeth to the truth of the promise: John 3:33, 'He that believeth hath set to his seal that God is true.' It is strange that God should stoop so low as to receive, as it were, confirmation by our belief, but thus God condescends in the phrase of Scripture, as we are said to help God: 'Curse ye Meroz, because they came not to help the Lord,' &c., Judges 5:23. God stoops to be helped by us, and to have his truth, and power, and goodness ratified and confirmed by us. When we believe the promise of God in Christ—though it be by the help of the Spirit—we seal God's truth. And then God honoureth that sealing of ours by the sealing of his Spirit: 'After you believed you were sealed,' saith the apostle, Eph. 1:13; that is, the gracious love of Christ was further confirmed to them. God honours no grace so much as faith. Why? Because it honours God most of all others. It gives God the honour of his mercy, and goodness, and wisdom, and power, and of his truth, especially he that believe sin God by believing, seals that God is true; and God honours that soul again by sealing it to the day of redemption. God hath promised, 'Those that honour me, I will honour,' John 12:26; therefore, 'He that believeth hath the witness in himself,' 1 John 5:10. That grace promised belongeth to him, for he carries in his heart the counterpane* of the promises, he that confesseth and believeth shall have mercy. I believe, saith the soul, therefore the promise belongs to me. My faith, answering God's love in the promise, witnesseth so much to me. The Spirit not only revealeth Christ and the promises in general, but in attending upon the ordinances, by an heavenly light, the Spirit discovers to us our interest in particular, and saith to the soul, God is thy salvation, and enableth the soul to say, I am God's. 'I am my beloved's, and my beloved is mine,' Cant. 2:16. 'Christ loved me, and gave himself for me,' Gal. 2:20. Whence came this voice of Saint Paul? It was the still voice of the Spirit of God, that, together with the general truth in the gospel, discovered in particular Christ's love to him. It is not a general faith that will bring to heaven, but there is a special work of the Spirit, in the use of means, discovering and sealing the good will of God to us, that he intends good unto us; and thereupon our hearts are persuaded to believe in God, and to love God as our God, and Christ as our Christ.
II. 正如基督为我们封印和配备一样，我们也为基督封印和配备。† 在预定中有一个秘密的封印。这只有上帝自己知道：“主认识谁是他的人。”（提摩太后书 2:19）上帝对我们的这种认识是秘密的，就像地下的河流一样，直到他呼召我们并将我们与其他人分开时，他首先通过他的圣灵使我们确信我们自己的状况，以及我们被诅咒的状态，从而因罪恶而感到悲伤和谦卑，将我们降低到最大的邪恶。那时，对我们来说，宽恕比皇冠更重要；那时，我们将等待怜悯，并继续这样，乞求怜悯，并且根据基督自己的条件，否认和放弃我们自己的任何东西；那时，基督对我们来说就是基督。确实，在此之后，基督喜欢通过他的圣灵打开“希望之门”，并给予一些怜悯的暗示；并且让一些爱的光束进入，并且通过信心的灵魂，以接受圣灵所打开和提供的特定怜悯，从而提升灵魂，使其对应许的真实性加以确认：约翰福音 3:33，“那信的人就把印章盖上，证明神是真实的。”上帝屈尊接受我们的信仰作为确认，这是奇怪的，但上帝在圣经中以这种方式屈尊，就像我们被称为帮助上帝一样：“诅咒米录的居民，因为他们不来帮助耶和华。”（士师记 5:23）上帝屈尊接受我们的帮助，使他的真理、能力和善良得到证实和确认。当我们相信上帝在基督里的应许时，尽管是在圣灵的帮助下，我们就在盖上帝的真理。然后，上帝通过圣灵的盖印来尊重我们的盖印：“你们信了主，就被印上了。”（以弗所书 1:13）也就是说，基督的恩爱对他们进一步得到了确认。上帝最看重的恩典就是信心。为什么呢？因为它最看重上帝。它使上帝得到他的怜悯、善良、智慧、能力和真理的荣耀，尤其是那些相信上帝的人，通过相信，盖印了上帝是真实的；而上帝又通过盖印将灵魂保守到救赎的日子。上帝应许：“尊重我的，我必尊重他。”（约翰福音 12:26）因此，“相信上帝的，就有这见证在自己里面。”（约翰一书 5:10） 那恩典的应许属于他，因为他心中怀揣着应许的床单，承认并相信的人将蒙受怜悯。我相信，灵魂说，因此这个应许属于我。我的信心回应上帝在应许中的爱，对我作证如此。圣灵不仅揭示基督和应许的普遍性，而且在参与圣礼时，通过天上的光明向我们展示我们在其中的利益，并对灵魂说，上帝是你的救恩，并使灵魂能够说，我是上帝的。'我是我所爱的，我所爱的是我的'，雅歌 2:16。'基督爱我，并为我舍己'，加拉太书 2:20。圣保罗的这个声音从哪里来？这是上帝的圣灵的静音，与福音中的普遍真理一起，特别揭示了基督对他的爱。不是一般的信仰会带我们到天堂，而是圣灵在使用手段时的特殊工作，揭示并盖印上帝对我们的美意，他打算对我们行善；因此，我们的心被说服相信上帝，并爱上帝作为我们的上帝，爱基督作为我们的基督。

This is excellently set down in the sweet communion of marriage. The Spirit is the paranymphos,† the procurer of the marriage, between Christ and the soul. Now it is not sufficient to know that God and Christ bear good will to all believers (though that be the ground and general foundation of all, and a great preparative to the special sealing of the Spirit); but then the Spirit comes and saith, Christ hath a special good will to me, and stirs up in me a liking to him again, to take him upon his own conditions, with conflict of corruptions, with the scorns of the world, &c. Whereupon the mutual marriage is made up between Christ and us. This work is the 'sealing of the Spirit.'
这在甜蜜的婚姻交流中被很好地表达出来。圣灵是基督和灵魂之间的媒人，婚姻的策划者。现在，仅仅知道上帝和基督对所有信徒怀有好意是不够的（尽管这是一切的基础和普遍的基础，并且是特殊的圣灵印证的重要准备），但是圣灵来了，说基督对我有特殊的好意，并在我心中激起对他的喜爱，再次接受他的条件，与腐败的斗争，与世界的嘲笑等等。于是，基督和我们之间的婚姻得以完成。这项工作就是“圣灵的印证”。

Many are the privileges of a Christian from this his sealing, as the use of a seal in man's affairs is manifold.
基督徒从这个印章中获得了许多特权，就像在人的事务中使用印章一样，具有多种用途。

1. Seals serve for confirmation and allowance. To that purpose measures are sealed. God is said to seal instruction, Job 33:16. Confirmation is either by giving strength, or by the authority of such as are able to make good what they promise, and also willing; which they shew by putting to their seal, which hath as much strength to confirm him to whom the promise is made, as he hath will and power to make it good that hath engaged himself. Amongst men there is the writing, and the seal to the writing. When the seal is added to the writing there is a perfect ratification. So there are abundance of gracious promises in the Scriptures. Now when the Spirit comes and seals them to the soul, then they are sure to us; the Spirit puts the seal to the promises.
印章用于确认和许可。为此目的，措施被封存。据说上帝封存教导，约伯记 33:16。确认可以通过赋予力量，或者通过有能力履行承诺并且愿意履行的人的权威来实现；他们通过盖章来表明这一点，这个印章对于确认承诺的人来说具有同样的力量，就像他有意愿和能力履行自己的承诺一样。在人类中，有书写和书写的印章。当印章被添加到书写中时，就完成了确认。因此，圣经中有许多恩典的应许。现在，当圣灵来到并将它们封存给灵魂时，它们对我们来说是确实的；圣灵给应许盖上印章。

2. The use of it likewise is for distinction from others that carry not that mark. So the sealing of the Spirit distinguisheth a Christian from all other men. There is a distinction between men, in God's eternal purpose, but that concerns not us to meddle with, further than to know it in general. God 'knoweth who are his,' 2 Tim. 2:19, and who are not his; but in time the Holy Spirit distinguisheth and ranks men as they were distinguished before all worlds, and as they shall be at the day of judgment. The beginning of that distinction that shall be afterward is in this life.
使用它的目的也是为了与不带有那个标记的其他人区分开来。因此，圣灵的印记使基督徒与其他所有人区分开来。在上帝的永恒目的中，人与人之间有区别，但我们不需要过多干涉，只需大致了解即可。上帝“认识谁是他的人”（提摩太后书 2:19），谁不是他的人；但在时间中，圣灵将人们区分和排列，就像在所有世界之前区分一样，也像在审判的那一天一样。那将来的区别的开始就在这个生命中。

A seal maketh the impression of an image; the prince's image useth to be in his seal. So is God's image in his, which destroyeth the old image and print that was in us before. Holy and good men by this work of the Spirit are distinguished,
一个印章制造了一个图像的印记；王子的形象通常出现在他的印章上。同样，上帝的形象出现在他的印章上，它摧毁了我们之前的旧形象和印记。通过圣灵的工作，圣洁和善良的人被区分出来。

(1.) From civil* men by the work of holiness, which mere civil men have not at all, but despise.
(1.) 通过圣洁的工作，从普通人中获得，而普通人根本没有，却蔑视。

(2.) And, secondly, from seeing† good men by the depth of that work. The Spirit of God works a new nature in them, whereby they are distinguished. Now nature in every creature is carried to one thing more than to another. There is a distinct propension‡ in a good man to God, to grace and goodness; his aims and bent are distinct; and thereupon he hath a greater enlargement of heart suitable to his great aims. He looks above the world and worldly men. They are narrow, low, base-spirited men, the best of them.
（2）其次，从看到善良的人通过那项工作的深度。上帝的灵在他们身上创造了一种新的本性，使他们与众不同。现在，每个生物的本性都倾向于某一事物而不是另一事物。善良的人对上帝、恩典和善良有着明显的倾向；他的目标和倾向是明确的；因此，他的心灵有着更大的扩展，与他伟大的目标相适应。他超越了世界和世俗的人。他们是狭隘、低微、卑贱的人，即使是最好的人也是如此。

(3.) Again, Things by nature work from within. Herein painted hypocrites are distinguished from a true substantial Christian. He works from a principle within. Another man is moved as the automata, things, of motion, clocks, and the like engines of wit,§ that move from a weight without that poiseth them. If they do any good it is from somewhat without that swayeth their aims and ends, and not from an inward principle. Nature works from an inward principle; light things go upward and heavy things downward, naturally; artificial things are forced. Thus good men are distinguished from those that are seemingly holy; there is a new nature wrought in them.
（3）再次，事物本质上是从内部运作的。在这里，伪善者与真正坚实的基督徒有所区别。他从内在的原则出发行动。另一个人像自动机、运动物体、钟表等智慧的机械一样，是被外部的重量推动的。如果他们做了什么好事，那是因为外在的力量左右了他们的目标和结果，而不是出于内在的原则。自然从内在的原则运作；轻的东西自然向上，重的东西自然向下；人为的东西则是被迫的。因此，善良的人与那些表面上圣洁的人有所区别；在他们身上发生了一种新的本性。

(4.) Again, Nature is constant. What is done naturally is done constantly. Heavy bodies go always downward, and light bodies upward. Every creature works according to his nature. An holy man is exercised in holiness constantly, because he doth it from an inward principle, from a work and stamp within. Different things may seem the same; as wild herbs may have the colour and form of those that are planted in the garden, but there is difference in the virtue of them. The seeming graces and actions of an hypocrite, they have no virtue in them; as there are some drugs without virtue, dead things. But there is a distinguishing virtue in the faith of a Christian, whereby he overcomes the world and his lusts; whereby he doth all duties, prays and hears, and is fruitful in his conversation. In all his graces there is a comforting, strengthening virtue. True gold hath the virtue to comfort and strengthen the heat|| that alchymy gold hath not (i). True grace hath a working, comforting virtue. Another man's formal artificial actions have no virtue in them; neither is it intended, they being only put on to serve a turn. Two men may do the same things, and yet there be a grand difference: the one doing them from the seal of the Spirit, from a deeper die and stamp of the Spirit; the other if from the Spirit, yet it is but from a common work at the best. Some dyes cannot bear the weather, but alter colour presently; but there are others that, having something that give a deeper tincture, will hold. The graces of a true Christian hold out in all kinds of weathers, in winter and summer, prosperity and adversity, when superficial counterfeit holiness will give out. Thus we see the seal of the Spirit serves for distinction.
（4）再次，自然是恒定的。自然发生的事情总是持续发生的。重物总是向下运动，轻物体向上运动。每个生物都按照自己的本性行事。一个圣洁的人不断地修炼圣洁，因为他是从内在的原则、内在的工作和印记中做到这一点的。不同的事物可能看起来相同；野生草药可能具有与种植在花园中的草药相同的颜色和形状，但它们的功效是不同的。伪君子的表面恩典和行为没有任何功效；就像有些药物没有功效一样，它们是死的东西。但是，基督徒的信仰中有一种区别性的力量，他凭借这种力量战胜世界和自己的欲望；他通过这种力量履行所有的职责，祈祷和听道，并在他的言行中结出果实。在他所有的恩典中都有一种安慰和加强的力量。真正的黄金具有安慰和加强热量的力量，而炼金术黄金则没有这种力量。真正的恩典具有一种工作和安慰的力量。另一个人的形式化的人为行为没有任何功效；也没有打算，因为它们只是为了应付一时之需而做出的。 两个人可能做同样的事情，但却存在着巨大的区别：一个人是出于圣灵的印记，出于更深层次的圣灵印记；而另一个人即使出于圣灵，也只是最好情况下的普通工作。有些染料不能经受天气的考验，会立即改变颜色；但有些染料含有能够给予更深色的成分，能够持久。一个真正的基督徒的恩典在各种天气条件下都能持续存在，无论是冬天还是夏天，无论是繁荣还是逆境，而肤浅的假冒圣洁则会失效。因此，我们看到圣灵的印记用于区分。

3. The use of a seal is likewise for appropriation. Merchants use to seal their wares they would not have others have any right unto.
使用印章也是为了占有。商人使用印章来封存他们的商品，以防止他人拥有任何权利。

A Christian is God's in a more peculiar manner than others. There is not only a witness of the Spirit that God is his; but the Spirit works in him an assent to take God again. There is a mutual appropriation: 'I am my beloved's, and my beloved is mine,' Cant. 2:16. When the soul can say, 'Thou art my God,' it is not frustrate, because God saith before, 'I am thy salvation,' Ps. 35:3. Where the Spirit seals, God appropriates. 'God chooseth the righteous man to himself,' Ps. 4:3. And we may know this appropriation by appropriating God again: 'Whom have I in heaven but thee? and what have I in earth in comparison of thee?' Ps. 73:25. There is no action that God works upon the soul, but there is a reflect action by the Spirit to God again. If God choose and love us, we choose and love him again. God appropriates us first. We are his and we are Christ's. We are God's, because he hath given Christ for us. We are Christ's, because he hath given himself for us. We are, as the apostle saith, a people of acquisition, 'a people purchased,' Acts 20:28—purchased at a dear rate by the blood of Christ. Those that are Christ's, the Spirit appropriates them. This appropriation is by sealing.
一个基督徒与其他人不同，他以一种更特殊的方式属于上帝。不仅有圣灵的见证说上帝是他的，而且圣灵在他里面起作用，使他同意再次接纳上帝。这是一种相互的拥有：“我是我的良人的，我的良人是我的。”（雅歌 2:16）当灵魂能够说：“你是我的上帝”时，这并不是徒劳的，因为上帝之前说过：“我是你的拯救。”（诗篇 35:3）圣灵封印的地方，上帝拥有。上帝选择义人归自己（诗篇 4:3）。我们可以通过再次拥有上帝来知道这种拥有：“除你以外，天上还有谁能使我心喜悦？除你以外，在地上我也没有所爱慕的。”（诗篇 73:25）上帝对灵魂所做的每一个行动，都有圣灵对上帝的反应。如果上帝选择并爱我们，我们也选择并爱他。上帝首先拥有我们。我们是他的，我们是基督的。我们是上帝的，因为他为我们赐下了基督。我们是基督的，因为他为我们舍己。正如使徒所说，我们是一个被收购的民族，“一个被赎回的民族”（使徒行传 20:28）——用基督的宝血以昂贵的代价购买。那些属基督的人，圣灵将他们拥有。这种拥有是通过封印实现的。

4. Again, We use to set our seal only upon that we have some estimation of. 'Set me as a seal,' saith the church in the Canticles, 'upon thy right hand,' 8:6; have me in thy eye and mind as a special thing thou valuest.
再次，我们只在我们有一些评估的东西上盖上我们的印章。《雅歌》中的教会说：“把我当作印章，戴在你的右臂上”（8:6），把我当作你特别珍视的事物，牢记在心。

The witness and work of the Spirit shews God's estimation of us. The Scripture is abundant in setting forth the great price that God sets on his children. They are his children, his spouse, his friends, his portion, his treasure, his coin. He sets his mark, his likeness on them. They are things hallowed and consecrated. They are first fruits. 'Israel is a holy thing,' Jer. 2:3. Their titles shew the esteem that God hath of them. He values them more than all the world besides, which are as chaff and dross: 'The righteous man is more excellent than his neighbour,' Prov. 12:26. As there is a difference of excellency between precious stones and other common stones, between fruitful and barren trees, so there is amongst men. And in this regard, God sets a higher esteem upon some; and thence it is that they have those honourable and glorious titles in Scripture, of 'sons,' 'heirs,' 'kings,' and 'co-heirs with Christ;' when others are termed 'dross and dung,' and thorns,' and have all the base terms that may be.
圣灵的见证和工作显示了上帝对我们的评价。圣经充满了对上帝对他的子民的重视。他们是他的儿女，他的配偶，他的朋友，他的份额，他的宝藏，他的财富，他的硬币。他在他们身上留下了他的印记，他的样子。他们是神圣和神圣的事物。他们是初熟的果实。“以色列是圣洁的东西”（耶利米书 2:3）。他们的称号显示了上帝对他们的尊重。他比世界上的一切都更重视他们，而其他的都像秕糠和渣滓：“义人比邻舍更优秀”（箴言 12:26）。就像宝石和普通石头之间有卓越的差别，多产和贫瘠的树木之间也有差别，人与人之间也有差别。在这方面，上帝对一些人更加重视；因此，他们在圣经中有着荣耀的称号，如“儿子”、“后嗣”、“君王”和“与基督同为后嗣”；而其他人则被称为“渣滓和粪土”，并被用尽可能贬低的词汇来形容。

Now this estimation, by 'sealing,' is known to us by the grace God works in us. Common gifts and privileges and favours of the world are no seal of God's estimation. If God should give a man kingdoms and great monarchies, it seals not God's love to him at all; but when God makes a man a spiritual king to rule over his base lusts, this is a seal of God's valuing him above other men. Therefore we should learn how to value others and ourselves, not by common things that castaways may have, but by the stamp of God set on us by the Spirit, which is an argument that God intends to lay us up as coin for another treasury, for heaven. It is the common grand error of the times to be led with false evidences. Many think God loves them, because he spares them and follows them with long patience, and makes them thrive in the world. Alas! are these fruits of God's special love? What grace hath he wrought in thy heart by his Spirit? 'He gives his Spirit to them that pray,' Luke 11:13; insinuating that next the gift of his Son, the greatest gift is the Spirit, to fashion and fit us to be members of his Son. This is an argument of God's love and esteem.
现在，这种估计，通过“封印”，是我们通过上帝在我们身上工作的恩典所知道的。世界上的普通礼物、特权和恩惠并不能成为上帝估价的封印。如果上帝给一个人王国和伟大的君主制，这并不代表上帝对他的爱；但当上帝使一个人成为精神上的国王来统治他卑贱的欲望时，这就是上帝对他的重视的封印。因此，我们应该学会如何评价他人和自己，不是通过那些被抛弃者可能拥有的普通事物，而是通过上帝的印记在我们身上，这是上帝打算将我们保存为另一个宝库，即天堂的证据。现在，被错误证据引导是这个时代的普遍错误。许多人认为上帝爱他们，因为他容忍他们，并以长久的耐心跟随他们，并使他们在世界上繁荣。唉！这些是上帝特别的爱的果实吗？他的圣灵在你的心中做了什么恩典？他给那些祈求的人赐下他的圣灵，路加福音 11:13；这暗示着除了赐下他的儿子之外，最伟大的恩赐就是圣灵，用来塑造和使我们成为他儿子的肢体。这是上帝的爱和尊重的证据。

5. Seals likewise are used for secrecy, as in letters, &c. So this seal of the Spirit is a secret work. God knoweth who are his. They are only known to him and to their own hearts: 'The white stone is only known to him that hath it, and the hidden manna,' Rev. 2:17. None so infallibly can know the state in grace, as those that have the gracious work themselves. Holy men in some degree are known one to another, to make the communion of saints the sweeter. There is a great deal of spiritual likeness in Christians; 'face answereth to face,' Prov. 27:19, that one hath strong confidence of the salvation of another. But the undoubted certainty of a man's estate is known only to God and his own soul; nay, sometimes it is hidden from a man's self. There are so many infirmities and abasements and troubles in the world, that this life is called a 'hidden life' in Scripture: 'Our life is hid with Christ in God,' Col. 3:3. It is unknown to the saints themselves sometimes, and the world alway: 'They neither know him that begets, nor them that are begotten,' 1 John 5:1.
5. 印章也被用于保密，比如在信件中等等。所以，圣灵的这个印章是一项秘密的工作。只有上帝知道谁是他的子民。他们只有被他和他们自己的心灵所知：'白石只有拥有它的人知道，以及隐藏的吗哪'，启示录 2:17。在恩典中，没有人能像那些拥有恩典工作的人一样确切地知道自己的属灵状态。圣洁的人在某种程度上互相认识，以使圣徒的交通更加甜蜜。基督徒之间有很多属灵的相似之处；'脸对脸，心对心'，箴言 27:19，一个人对另一个人的得救有强烈的信心。但一个人的地位的确切确定只有上帝和他自己的灵魂知道；甚至有时候这个确定性对一个人自己来说也是隐藏的。在这个世界上有太多的软弱、卑微和困扰，所以这个生命在圣经中被称为'隐藏的生命'：'我们的生命与基督一同藏在上帝里面'，歌罗西书 3:3。有时候圣徒们自己都不知道，而世人永远不知道：'不认识那生他的，也不认识那生他的'，约翰一书 5:1。

6. Hence, likewise, the use of a seal is to shew that things should be kept inviolable. Hereupon the church is as a 'sealed fountain,' Cant. 4:12. Sealing shews a care of preservation from common annoyance. Hereupon likewise it is that sealing is the securing of persons or things sealed from hurt. No man will violate a letter, because it is sealed. The tomb where Christ was buried was sealed, and the prison doors upon Daniel, that none might meddle with them. So the Spirit of God, by this work of sealing, secures God's children; as the blood sprinkled upon the posts of the doors of the Israelites secured them from the destroying angel. In Ezek. 9:4, there was a mark set upon those that were to be preserved that secured them; and in Rev. 7:3, the 'sealed ones' must not be hurt. So where this seal of the Spirit is, it is an argument that God means to preserve such a one from eternal destruction, and from prevailing dangers in this world. They are God's sealed ones. No man can hurt them without wrong to God himself. 'Touch not mine anointed, and do my prophets no harm,' Ps. 105:15. And likewise from devouring sins and dangerous apostasy. A man that is truly sealed by the Spirit of God he never becomes a member of antichrist, a stigmatised papist—for antichrist hath his seal too—he is kept from soul-murdering errors; he hath this security upon him by the work and witness of God's Spirit. Whatsoever the use is, or can be, of a seal in man's affairs, that God will have us make use of in his heavenly intercourse betwixt him and us.
因此，同样地，使用印章是为了显示事物应该被保持不可侵犯。因此，教会就像是一个“封闭的泉源”，《雅歌》4:12。封印显示了对免受常见困扰的保护关怀。同样地，封印也是保护被封印的人或物免受伤害。没有人会违反一封信，因为它是封好的。基督被埋葬的坟墓被封住了，但以理的监狱门也被封住了，以免有人干涉。因此，上帝的灵通过这个封印的工作来保护上帝的儿女；就像以色列人门柱上洒的血保护他们免受毁灭天使的伤害一样。在以西结书 9:4 中，那些要被保护的人被标记了，这个标记保护了他们；在启示录 7:3 中，“被封印的人”不能受伤害。所以，当圣灵的封印存在时，这表明上帝打算保护这样的人免受永恒的毁灭和在这个世界上的危险。他们是上帝的封印者。没有人可以伤害他们而不冒犯上帝自己。“不可伤害我的受膏者，不可恶待我的先知。”（诗篇 105:15）同样地，也免受吞噬的罪恶和危险的背离的伤害。 一个真正被上帝的圣灵封印的人永远不会成为反基督的成员，也不会成为被污名化的天主教徒，因为反基督也有他的印记。他被保护免受毁灭灵魂的错误，这是由上帝的圣灵的工作和见证所赋予的安全感。无论在人类事务中印章的用途是什么，上帝要求我们在他与我们之间的天上交往中使用它。

Whereby you are sealed
你被封印

Now there are divers degrees of the Spirit's sealing.
现在有不同程度的圣灵的封印。

1. Faith; 'He that believes hath the witness in himself,' 1 John 5:10. He carries in his heart the counterpane* of all the promises. This grace is first planted in the heart, and answereth to God's love and purpose towards us of giving eternal life. The seal and first discovery of election is manifested to us in our believing. Acts 13:48, 'As many as were ordained to eternal life believed.' This believing is also a seal to us, in that it is of those gifts that 'accompany salvation,' Heb. 6:9, of which God never repents him by calling back again. It is a 'seed that abideth for ever.'
信仰；'相信的人在自己内心有见证'，约翰一书 5:10。他心中怀揣着所有应许的床单。这种恩典首先种植在心中，并回应了上帝对我们的爱和赐予永生的目的。选民的印记和首次启示在我们相信时向我们显现。使徒行传 13:48，'凡预定得永生的人都信了。'这种信仰也是对我们的印记，因为它是那些'与得救同行的恩赐'之一，希伯来书 6:9，上帝永远不会后悔并召回的恩赐。它是'永远长存的种子'。

2. The work of sanctifying grace upon the heart is a seal. Whom the Spirit sanctifieth he saveth. 'The Lord knoweth who are his,' 2 Tim. 2:19. But how shall we know it? By this seal: 'Let every one that nameth the name of the Lord depart from iniquity,' not only in heart and affection, but in conversation, and that shall be a seal of his sonship to him. None are children of God by adoption, but those that are children also by regeneration; none are heirs of heaven but they are new born to it. 'Blessed be God, the Father of our Lord Jesus Christ, who hath begotten us anew to an inheritance immortal,' &c., 1 Peter 1:4. This seal of sanctification leaves upon the soul the likeness of Jesus Christ, even grace for grace.
圣化恩典对心灵的工作是一个印记。被圣灵使圣的人，他也拯救。"主认识谁是他的人"，提摩太后书 2:19。但我们如何知道呢？通过这个印记："凡称呼主名的人都要离开不义"，不仅在心灵和感情上，而且在行为上，这将成为他儿子身份的印记。只有那些在重生中也是神的儿女的人才是神的领养儿女；只有那些新生的人才是天堂的继承人。"愿颂赞归与我们主耶稣基督的父神，他按自己的大怜悯，借着耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望，得着不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业"，彼得前书 1:3-4。这个圣化的印记在灵魂上留下了耶稣基督的样式，就是恩典加恩典。

But because in time of desertion and temptation we are in a mist, and cannot read our own faith and our own graces, it pleaseth Christ after some trial and exercise to shine upon his own graces in the heart, whereby we may know we believe and know we love; until which time, the heart sees nothing that is good, and seems to be nothing but all objections and doubtings. We may be sometimes in such a state as Paul and his company was in the ship, Acts 27:20, when 'they saw neither sun nor stars many days together;' almost past all hope. So a Christian may for many days together see neither sun nor star; neither light in God's countenance nor light in his own heart; no grace issuing from God; no grace carrying the soul to God; though even at that time God darts some beam through those clouds upon the soul. The soul again, by a spirit of faith, sees some light through those thickest clouds, enough to keep the soul from utter despair, though not to settle it in peace.
但是因为在背离和诱惑的时候，我们处于迷雾中，无法读懂自己的信仰和恩典，所以基督经过一些试炼和锻炼，照亮我们内心的恩典，使我们能够知道我们相信和我们爱；在此之前，心灵看不到任何好的东西，似乎只有一切异议和怀疑。我们有时可能处于像保罗和他的同伴在船上时的状态，使徒行传 27:20，当“他们多日不见太阳，也不见星辰”，几乎没有希望。所以一个基督徒可能连续多日看不到太阳和星星；在上帝的面容中没有光明，自己的心中也没有光明；没有来自上帝的恩典；没有将灵魂带到上帝面前的恩典；尽管在那个时候，上帝仍然通过那些云彩向灵魂发射一些光芒。灵魂再次通过信心的灵感，透过那些最浓密的云彩看到一些光明，足以使灵魂免于彻底绝望，尽管无法使其平静下来。

In this dark condition, if they do as St Paul and his company did, cast anchor even in the dark night of temptation, and pray still for day, God will appear, and all shall clear up; we shall see light without and light within; the day-star will arise in their hearts.
在这黑暗的境况下，如果他们像圣保罗和他的同伴一样，即使在诱惑的黑夜中也要抛锚，并且仍然为拥有光明而祈祷，上帝将会显现，一切将会变得清晰；我们将会看到外部的光明和内心的光明；晨星将会在他们的心中升起。

Though by reflecting upon our souls we are able to discern a spirit of faith, God may hide himself from the soul in regard of comfort. Nay, a Christian may know himself to be in the state of grace, and yet be in an afflicted condition. As in Job's case, he knew his Redeemer lived, and he resolved to trust in him, 'even though he killed him,' Job 13:15; he knew he was no hypocrite; he knew his graces were true; and for all the imputations of his friends, they could not dispute him out of his sincerity: 'You shall not take my uprightness from me,' Job 27:6. Yet for the present he saw no light from heaven till it pleased God to reveal himself in special favour to him. There is always peace and joy in believing; yet not in that degree which gives the soul content, until by honouring God in believing, and waiting still his good time, he honoureth us with further sense of his favour, and poureth forth his Spirit to us, manifesting his special love towards us; and this is a further degree of sealing of us, confirming us more strongly than before.
虽然通过反思我们的灵魂，我们能够辨别出一种信仰的精神，但上帝可能会在安慰方面隐藏自己。是的，一个基督徒可能知道自己处于恩典的状态，但仍然处于困苦的境地。就像约伯的情况一样，他知道他的救赎主活着，并决心信靠他，即使他杀了他（约伯记 13:15）；他知道自己不是伪君子；他知道自己的恩典是真实的；尽管他的朋友们对他进行了种种指责，但他们无法质疑他的真诚：“你们不可夺去我的正直”（约伯记 27:6）。然而，就目前而言，他没有看到来自天堂的光芒，直到上帝喜悦地向他显明自己的特别恩宠。相信总是有平安和喜乐的；然而，直到通过在信靠中尊重上帝，并等待他的恩典时机，他以进一步感受他的恩宠，并向我们倾泻他的灵，显明他对我们的特别爱，才能给予灵魂满足的程度，这是对我们的进一步封印，比以前更坚定地确认我们。

The reason why we can neither have grace to believe, nor know we believe, nor when we know we believe enjoy comfort without a fresh new act of the Spirit, is because the whole carriage of a soul to heaven is above nature. Where the Spirit makes a stand, we stand and can go no further. We cannot conclude from right grounds without some help of the Spirit; some doubts, some fears will hinder the application to ourselves, even as those that live in some damnable sin cannot but grant that those that live in such a sin shall never inherit heaven; and their conscience tells them they live in such a sin, yet self-love blinds them so, that they will not conclude against themselves that they shall be damned; so true believers cannot conclude for themselves without divine light and help.
我们既不能获得恩典去相信，也不能知道我们相信，更不能在知道我们相信时享受安慰，除非有圣灵的新行动，这是因为灵魂通向天堂的整个过程超越了自然。当圣灵停下来时，我们也停下来，无法再前进。我们无法从正确的根据中得出结论，没有圣灵的帮助，一些疑虑和恐惧会阻碍我们将其应用于自己，就像那些活在可恶的罪中的人无法否认，那些活在这样的罪中的人将永远不能继承天堂；他们的良心告诉他们，他们活在这样的罪中，但自私的爱使他们盲目，他们不会得出结论，认为他们将受到谴责；同样，真正的信徒也不能在没有神圣的光和帮助的情况下为自己得出结论。

It pleaseth God thus to keep every degree and act of sealing in his own hand, to keep us in a perpetual dependence upon him, and to awe us that we should not grieve the Spirit of grace, and cause him to suspend either act of grace or comfort.
上帝喜欢将每个层次和封印的行为都掌握在自己手中，让我们始终依赖他，并让我们敬畏，不要使恩典的灵感到悲伤，导致他暂停任何恩典或安慰的行动。

Joy and strong comfort come from a superadded seal of the Spirit. The works of the Spirit are of a double kind: either in us, by imprinting sanctifying grace; or upon us, by shining upon our souls in sweet feelings of joy. What the Spirit worketh in us is more constant, as a new nature which is always like itself and worketh uniformly; but comfort and joy are of the nature of such privileges as God vouchsafeth at one time and not at another, to some and not to others.
喜乐和强大的安慰来自圣灵的额外印记。圣灵的工作有两种：一种是在我们内心中，通过印刻圣化的恩典；另一种是在我们身上，通过在我们的灵魂中闪耀出甜蜜的喜悦感。圣灵在我们内心中的工作更加持久，就像一种始终如一、均匀工作的新本性；但安慰和喜乐是上帝在某个时候而不是另一个时候，给予某些人而不是其他人的特权的性质。

This degree of sealing in regard of joy hath its degrees likewise; sometimes it is so clear and strong, that the soul questioneth not its state in grace ever after, but passeth on in a triumphant manner to that glory it looks for. Sometimes after this sealing there may be interrupting of comfortable communion so far as to question our condition; yet this calling into question comes not from the Spirit, which, where it once witnesseth for us, never witnesseth against us, but it is a fruit of the flesh not fully subdued, it is a sin itself, and usually a fruit of some former sin. For howsoever we should not doubt after a former witness of the Spirit, yet there will be so much weakening of sense of our assurance, as there is yielding to any lust. The knowledge of our estate in grace and comfort thereupon, though it may be weakened by neglect of our watchfulness, yet still it hath the force of an argument to assure us when the Spirit pleaseth to direct us to make use of it, because God's love varies not as our feelings doth; and a fit doth not alter a state. The child in the womb stirs not always, yet it lives; and that may be gathered from the former stirrings.
这种喜悦的封印程度也有不同的程度；有时它是如此明确和强烈，以至于灵魂在蒙恩的状态上再也不会质疑，而是以胜利的方式继续前进，追求那荣耀。有时在这种封印之后，可能会有中断的舒适交流，以至于质疑我们的状况；然而这种质疑并不来自圣灵，因为圣灵一旦为我们作证，就永远不会反对我们，而是来自未完全征服的肉体的结果，它本身就是一种罪，通常是某种先前的罪的结果。因为无论我们在圣灵先前的见证之后不应该怀疑，但只要屈服于任何欲望，我们的确信感就会减弱。对于我们在恩典中的地位和安慰的认识，虽然它可能因我们疏忽警惕而减弱，但它仍然具有一个论据的力量，可以在圣灵指引我们使用它时向我们保证，因为上帝的爱不会随着我们的感受而改变；而一次适当的行为并不会改变一个状态。胎儿并不总是动，但它是活着的；这可以从先前的动作中得出结论。

This degree of sealing by way of witness and comfort, is appropriated to the Holy Spirit. Every person in the blessed Trinity hath their several work. The Father chooseth us and passeth a decree upon the whole groundwork of our salvation. The Son executeth it to the full. The Spirit applieth it, and witnesseth our interest in it by leading our souls to lay hold upon him, and by raising up our souls in the assurance of it, and by breeding and cherishing sweet communion with Father and Son, who both of them seal us like wise by the Spirit. This joy and comfort is so appropriated to the Spirit, as it carrieth the very name of the Spirit, and is one of the three witnesses on earth, that witnesseth not only Christ to be a Saviour, but our Saviour, 1 John 5:7. The three witnesses on earth are, the 'Spirit, water, and blood.'* For the better conceiving of which place, we must know that the great work of Christ's redemption and justification was typified in the Old Testament by blood; and the great work of our sanctification typified by their washing. To answer which types, when Christ's side was pierced, there came forth both blood and water, shewing that Christ came not only by blood to justify us, but by water to sanctify us. Hereupon blood and water have the power to be witnesses. The blood of Christ being sprinkled on the heart by the Spirit, doth pacify the conscience in assuring it that God is pacified by blood, as 'being offered by the eternal Spirit,' Heb. 9:14. This quieting power sheweth that it was the blood of God, and shed for me in particular.
这种通过见证和安慰的封印程度，是属于圣灵的。三位一体中的每个人都有各自的工作。父神选择我们，并对我们的救赎基础做出决定。子耶稣将其完全执行。圣灵应用并见证我们在其中的利益，通过引导我们的灵魂抓住他，并通过确信的方式提升我们的灵魂，并培养和滋养与父神和子耶稣的甜蜜交流，他们两个也通过圣灵来封印我们。这种喜乐和安慰是如此归属于圣灵，以至于它带有圣灵的名字，并且是地上的三个见证之一，不仅见证基督是救主，而且是我们的救主，约翰一书 5:7。地上的三个见证是“圣灵、水和血”。为了更好地理解这个地方，我们必须知道，基督救赎和称义的伟大工作在旧约中是以血为预表；而我们的成圣的伟大工作则是以他们的洗净为预表。 回答哪些类型，当基督的肋旁被刺穿时，既有血又有水流出，表明基督不仅通过血来使我们称义，还通过水来使我们成圣。因此，血和水有权力作证。基督的血被圣灵洒在心上，使良心平静，确信神因血而得到平息，正如希伯来书 9:14 所说的“他借着永远的灵将自己无瑕无疵献给神”。这种安抚的力量表明这是神的血，为我个人流出。

The witness of water is from the power the Spirit hath to cleanse our nature, which no creature can do, but the Spirit of God. Change of nature is peculiar to the Author of nature. If we feel, therefore, our natures altered, and of unclean become holy, in some measure we may know we are the children of God, as being begotten by the Spirit of Christ, conforming us to his own holiness. Our spirit as sanctified can witness to us that we are Christ's,
水的见证来自于圣灵具有洁净我们本性的能力，这是任何生物都无法做到的，只有上帝的圣灵能够。改变本性是自然之父的特权。因此，如果我们感觉到我们的本性发生了改变，从不洁变为圣洁，我们可以在某种程度上知道我们是上帝的儿女，因为我们是由基督的圣灵所生，使我们与他自己的圣洁相符。我们的灵被圣化后可以向我们作证我们是基督的。

But oft it falls out, that our own spirits, though sanctified, cannot stand against a subtle temptation strongly enforced. God superadds his own Spirit. Guilt often prevails over the testimony of blood; that of water, by reason of stirring corruptions, runneth troubled. Therefore the third, the immediate testimony of the Spirit, is necessary to witness the Father's love to us, to us in particular, saying, 'I am thy salvation,' Ps. 35:3, 'thy sins are pardoned,' Mat. 9:2. And this testimony the word echoeth unto, and the heart is stirred up and comforted with joy inexpressible. So that both our spirits and consciences, and the Spirit of Christ joining in one, strongly witness our condition in grace, that we are the sons of God.
但往往情况是，即使我们的灵魂已经得到神圣的洗净，也无法抵挡强烈的诱惑。上帝加添了他自己的圣灵。罪恶常常战胜血的证明；因为搅动的腐败，水的证明也变得混乱。因此，第三个，圣灵的直接证明，对于见证父对我们的爱是必要的，特别是对我们个人来说，他说：“我是你的拯救”，诗篇 35:3，“你的罪得到赦免”，马太福音 9:2。这个证明回响在话语中，心灵被激发起来，以无法言喻的喜悦得到安慰。因此，我们的灵魂和良心，以及基督的圣灵合而为一，强烈地见证我们在恩典中的境况，我们是神的儿子。

In this threefold testimony, the order is this: blood begets water; satisfaction by blood procures the Spirit from God, as a witness of God's love; and by feeling the power of blood and water, we come to have the Spirit witnessing and sealing our adoption unto us, to establish us in the state of grace against storms of temptation to the contrary. The Spirit persuadeth to look unto blood, convinceth the heart of the efficacy of it, and then quieteth the soul, which giveth itself up to Christ wholly and to whole Christ; and thence feels his heart established against carnal reason, so as he can and doth oppose Christ's blood to all the guilt that doth arise. And this witness of the Spirit comforting the soul is the most familiar, and affects most.
在这三重的证言中，顺序如下：血生水；通过血的满足，从上帝那里获得圣灵，作为上帝爱的见证；通过感受血和水的力量，我们得到圣灵的见证和印证，使我们在恶劣的诱惑风暴中坚定在恩典的状态中。圣灵劝服我们注视血，使心深信其效力，然后安抚灵魂，使其完全归附于基督和整个基督；从而感到自己的心坚定不移，抵挡一切罪恶的指责。而圣灵安慰灵魂的这种见证是最亲切和最有影响力的。

If we feel it not, as oft we do not, then rise upward from want of this joy of spirit to water, and see what work we find of the Spirit in cleansing our souls; and if we find these waters not to run so clearly as to discern our condition in them, then go to the witness of blood, and let us bathe our souls in it, and then we shall find peace in free grace procured by blood; for ofttimes a Christian is driven to that pass, that nothing can comfort him, within or without him, in heaven or earth, but the free and infinite mercy of God in the blood of Christ, whereon the soul relieth when it feels no comfort, nor joy of the Spirit, nor sees no work of sanctification. Then it must rest on the satisfaction wrought by the blood of Christ, when the soul can go to God and say, 'If we confess our sins, thou art just to forgive them; and the blood of Christ shall cleanse us from all sin,' 1 John 1:9. Therefore, though I feel not inward peace, nor the work of the Spirit, yet I will cast myself upon thy mercy in Christ. Hereupon we shall in God's time come to have the witness of water and the Spirit more evidently made clear unto us.
如果我们感觉不到它，就像我们经常不感觉到的那样，那么从这种精神的喜悦的缺乏中向上升起，去看看在清洁我们的灵魂方面，圣灵所做的工作；如果我们发现这些水并不流得那么清澈，以至于无法辨别我们的状况，那么就去寻求血的见证，让我们的灵魂在其中沐浴，然后我们将在血所获得的自由恩典中找到平安；因为基督徒常常被逼到这种境地，除了上帝在基督的血中的自由和无限的怜悯之外，无论是内在还是外在，无论是在天上还是在地上，都没有什么能够安慰他的，当他感觉不到安慰，也没有圣灵的喜乐，也看不到成圣的工作。那么它必须依靠基督的血所完成的赎罪来安息，当灵魂能够去找上帝并说：“我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。”（约翰一书 1:9）。因此，即使我感觉不到内在的平安，也感觉不到圣灵的工作，我仍然会投身于你在基督里的怜悯之中。因此，我们将在上帝的时间里更明显地得到水和圣灵的见证。

The Spirit it is that witnesses with blood, and witnesses with water, and by water, whatsoever of Christ's is applied unto us by the Spirit. But, besides witnessing with these witnesses, the Spirit hath a distinct witness by way of enlarging the soul; which [is] joy in the apprehension of God's fatherly love and Christ's setting the soul at liberty. The Spirit doth not always witness unto us our condition by force of argument from sanctification, but sometimes immediately by way of presence; as the sight of a friend comforts without help of discourse. The very joy from sight prevents the use of discourse.
圣灵是以血和水作见证，并且通过水，凡属基督的都被圣灵应用于我们身上。除了与这些见证一同见证外，圣灵还通过扩大灵魂的方式有一个独特的见证；这是在感受到上帝慈父的爱和基督使灵魂自由的时候所产生的喜悦。圣灵并不总是通过从成圣的论证中向我们见证我们的状况，而有时是直接通过存在的方式；就像看到一个朋友舒适地在一起，不需要言语的帮助。从视觉上的喜悦就预防了使用言语的必要。

This testimony of the Spirit containeth in it the force of all, word, promise, oath, seal, &c. This is greater than the promise, as a seal is more than our hand, and as an oath is more than a man's bare word. The same that is said of God's oath in comparison with his bare promise, may be said of this sealing in comparison of other testimonies. That as God was willing more abundantly to clear to the heirs of promise their salvation, he added an oath, Heb. 6:18; so for the same end he added this his Spirit as a seal to the promise, and to the other testimonies. Our own graces indeed, if we were watchful enough, would satisfy us. The fountain is open as to Hagar, but she seeth it not, &c., Gen. 21:17, seq. Howsoever the Spirit, if that cometh, it subdueth all doubts.
这个灵的见证包含了一切的力量，话语，应许，誓言，印记等。这比应许更伟大，就像印章比我们的手更重要，誓言比一个人的光秃秃的话更重要。关于上帝的誓言与他光秃秃的应许相比，同样可以说这个印记与其他见证相比。正如上帝更愿意向应许的后嗣更丰富地清楚地表明他们的救恩一样，他增加了一个誓言（希伯来书 6:18），为了同样的目的，他增加了这个他的灵作为应许和其他见证的印记。事实上，如果我们足够警惕，我们自己的恩典会使我们满意。泉源对哈加尔来说是开放的，但她看不见，等等（创世记 21:17）。无论如何，如果有灵来了，它会消除一切疑虑。

As God in his oath and swearing joineth none to himself, but sweareth by himself, so in this witness he taketh in no other testimony to confirm it, but witnesseth by himself. And hence ariseth 'joy unspeakable and glorious,' 1 Pet. 1:8, and 'peace which passeth all understanding,' Philip. 4:7; for it is an extract of heaven when we see our being in the state of grace, not in the effect only, but as in the breast and bosom of God.
正如上帝在他的誓言和宣誓中没有与他人结合，而是指着自己发誓，所以在这个见证中，他没有使用其他证词来确认，而是凭自己作证。因此，这引发了“难以言喻和荣耀的喜悦”（彼得前书 1:8）和“超乎人所能理解的平安”（腓立比书 4:7）；因为当我们看到自己处于恩典的状态时，不仅仅是在效果上，而是在上帝的怀抱中，这就是天堂的一部分。

Quest. But how shall we know this witness from an enthusiastical fancy and illusion?
但是我们如何区分这个证人是真实的还是狂热的幻想呢？

Ans. This witness of the Spirit is known from the strong conviction it bringeth with it, which weigheth and overpowers the soul to give credit unto it. But there be, you will say, strong illusions. True. Bring them therefore to some rules of discerning. Bring all your joy, and peace, and confidence to the word. They go both together. As a pair of indentures, one answers another. In Christ's transfiguration upon the mount, Moses and Elias appeared together with Christ. In whatsoever transfiguration and ravishment we cannot find Moses and Elias and Christ to meet—that is, if what we find in us be not agreeable to the Scriptures—we may well suspect it as an illusion.
这位圣灵的见证是通过它带来的坚定信念而被认识到的，它压倒并征服灵魂，使其相信。但你可能会说，有强烈的错觉。是的。因此，将它们带到一些辨别的规则中。将你所有的喜悦、平安和信心带到圣经中。它们是一对的。就像一对契约，一个回答另一个。在基督在山上的变容中，摩西和以利亚与基督一起出现。在任何变容和狂喜中，如果我们找不到摩西、以利亚和基督的相遇，也就是说，如果我们在自己身上找不到与圣经相符的东西，我们可以怀疑它是一种错觉。

That you may know the voice of the Spirit of God from the carnal confidence of our own spirits, inquire,
为了让你能够辨别出神的灵的声音与我们自己肉体的自信之间的区别，请探究

1. What went before.
之前发生了什么。

2. What accompanieth it.
它的伴随物。

3. What followeth after this ravishing joy.

1. The word must go before it, in being assented unto by faith, and submitted unto by answerable obedience: 'In whom, after you believed' the word of promise, 'you were sealed.' So that if there be not,
这个词必须在信心的认同和相应的顺从中先行，然后才能接受和服从：'在你们信了应许的话以后，你们就被印上了印记。'所以如果没有这个，

(1.) First, A believing of the word of promise, there is no sealing: 'The God of peace give you joy in believing,' 1 Thes. 5:23. There must be a believing, a 'walking according to rule,' Gal. 6:16, or else no joy nor peace will be unto us. If we cannot bring the word and our hearts together, it is not God's, but Satan's sealing, a groundless presumption, and it will end in despair. As Christ came by water and blood, so doth this testimony; it cometh after the other two. First, the heart is carried to blood, and from thence hath quiet; then followeth water, and our nature is washed and changed; and then cometh this of the Spirit. Though it be not grounded on their testimony, but is above theirs, yet they go before. Where we thus find the work, we may know it to be right by the order of it.
首先，对应许之言的信仰，没有封印：“愿赐平安的神亲自使你们全然成圣。你们的灵与魂与身子得蒙保守，在我们主耶稣基督降临的时候，完全无可指摘。”（帖撒罗尼迦前书 5:23）我们必须有信仰，按照规则行事（加拉太书 6:16），否则我们将得不到喜乐和平安。如果我们不能将上帝的话语和我们的心结合在一起，那不是上帝的封印，而是撒旦的封印，是没有根据的妄想，最终将以绝望告终。正如基督通过水和血而来，这个见证也是如此；它是在其他两个之后出现的。首先，心灵被带到血那里，从那里得到安宁；然后是水，我们的本性被洗净和改变；然后是圣灵的工作。虽然这不是建立在他们的见证之上，而是超越了他们的，但他们先行。当我们在这样的工作中找到它时，我们可以通过它的顺序知道它是正确的。

(2.) It cometh after deep humiliation and abasement. Though we know ourselves to be the children of God in some such measure, as we would not change our condition for all the world, yet we would have more evidence; we would have further manifestation of God's countenance towards us; we are not satisfied, but wait. After we have long fasted, and our hearts melted and softened, then God poureth water upon the dry wilderness, and then it comes to pass, through his goodness and mercy, that he comforts and satisfies the desires of the hungry soul. God will not suffer the spirit of his children to fail.
（2）它在深深的谦卑和卑微之后来临。虽然我们知道自己在某种程度上是上帝的儿女，我们不愿意为了整个世界而改变我们的状况，但我们希望有更多的证据；我们希望有更进一步的上帝对我们的显现；我们不满足，而是等待。在我们长时间禁食之后，我们的心灵融化和软化，然后上帝将水倾泻在干旱的荒野上，然后，通过他的恩慈和怜悯，他安慰并满足饥饿的灵魂的渴望。上帝不会让他的儿女的灵魂消沉。

(3.) Likewise, after self-denial in that which is pleasing to us. It is made up with inward comfort. If this self-denial be from a desire of nearer communion with God, God will not fail them in that they desire. There are wretches in the world that will deny their sinful nature nothing. If they have a disposition to pride, they will be proud; if they have a lust to be rich, to live in pleasures, to follow the vanities of the times, they will do so; they will not say nay to corrupt nature in any thing. Will God vouchsafe to give any true joy or comfort of spirit to such ones? No. Those that let loose their natures without a check shall never taste of this hidden manna. But when we deny ourselves, deny to hear or see that which may feed corruption, when we deny to take delight in that, that we might if we would go the course of the world, there is a proportionable measure of joy and peace and comfort in a higher kind made good to the soul. God is so good, we shall lose nothing for parting with anything for his sake.
同样地，在我们喜欢的事情上自我克制之后，内心会得到安慰。如果这种自我克制是出于与上帝更亲近的愿望，上帝不会辜负他们的期望。世界上有些可怜的人会对他们的罪性毫不克制。如果他们有骄傲的倾向，他们会骄傲；如果他们有贪婪的欲望，想过奢侈的生活，追随时代的虚荣，他们会这样做；他们不会在任何事情上对腐败的本性说不。上帝会赐予这样的人真正的喜乐或心灵的安慰吗？不会。那些放纵自己的本性而不加约束的人将永远尝不到这隐藏的法宝。但当我们拒绝自己，拒绝听或看那些可能滋养腐败的事物，当我们拒绝以我们可以选择的方式去追随世界的时候，灵魂会得到相应程度的喜乐、平安和安慰。上帝是如此慈善，我们为了他的缘故放弃任何东西，不会失去任何东西。

(4.) It is usually found, after conflict and victory, as a reward. 'To him that overcometh, will I give to eat of the hidden manna,' Rev. 2:17. God's children, after strong conflict with some temptation or inward corruption, especially that which accompanieth their disposition and temper, when they have so conflicted as that at last they get the better, they find by experience sweet enlargement of spirit. To strive against them is a sign of grace, but to get victory over them, even to subdue our enemies under us that rise up against us, this bringeth true peace and joy.
（4）通常在冲突和胜利之后，作为一种奖励被发现。如《启示录》2:17 所说：“得胜的，我必赐他吃那隐藏的吗哪。”上帝的儿女，在与某种诱惑或内在腐败的激烈冲突之后，尤其是伴随着他们的性格和脾气的冲突，当他们经历了如此激烈的斗争以至于最终取得了胜利时，他们会通过经验感受到心灵的甜蜜扩展。与它们斗争是恩典的标志，但是战胜它们，甚至征服那些起来反对我们的敌人，这才带来真正的平安和喜乐。

(5.) After we have put forth our spiritual strength in holy duties, God crowns our endeavours with increase of comfort. A Christian that takes pains with his heart, and will not serve God with that which cost him nothing, enjoys that which the spiritual sluggard wishes for, and goes without. God is so just that those men which have striven to live according to the principles of nature, have found a contentment proportionable to their endeavours; some degree of pleasure attends every good action, as a reward before a reward.
在我们在圣洁的职责中发挥了我们的精神力量之后，上帝以更多的安慰来加冕我们的努力。一个虔诚的基督徒，他用心灵付出努力，不愿意用毫不费力的方式事奉上帝，享受着那些精神懒汉所渴望而无法得到的东西。上帝是如此公正，那些努力按照自然原则生活的人，会找到与他们的努力相称的满足感；每一个善行都伴随着一定程度的快乐，作为一种奖励在奖励之前。

2. Besides these things that go before this joy and testimony, there are, secondly, some things that do accompany it, if it be right, as,
此喜悦和见证之前的事物之外，还有一些事物与之相伴，如果它是正确的话，那么

(1.) This spiritual comfort enlargeth our hearts to a desire after an high prizing the ordinances, so far is it from taking us off from a dependence upon them. In the word and other means it found comfort from God, therefore it delights to be meeting God still in his own ways. The eye of the soul is strengthened to see further into truths, and is enabled more spiritually to understand the things it knew before, as in many of the same truths that wise men understand, they understood them when they were young as when they were old, but then more clearly. So all truths are more clearly known by this. The Spirit by which we are sealed is the Spirit of illumination, not that it reveals any thing different from the word, but giveth a more large understanding and inward knowledge of the same truths as were known before.
这种属灵的安慰使我们的心灵渴望高度珍视圣礼，而不是使我们不再依赖它们。在神的话语和其他方式中，它从神那里找到了安慰，因此它喜欢在神的方式中继续与神相遇。灵魂的眼睛被加强，能够更深入地看到真理，并且更有灵性地理解之前所知道的事情，就像许多智者理解的相同真理一样，无论他们年轻还是年老，他们都能理解，但是更清楚。因此，所有的真理都通过这种方式更清楚地被认识到。我们被封印的灵是启示之灵，它并不揭示与话语不同的任何事物，而是赋予了更广泛的理解和内在的知识，就像之前所知道的那些真理一样。

(2.) A liberty and boldness with God, for 'where the Spirit is, there is a gracious liberty;' that is, further enlargements from the law, guilt of sin, and the fear of the wrath of God, that we can come with some boldness to his throne and to him as our Father; a freedom to open our souls in prayer before him. This stands not so much in multitude of words, or forms of expressions, but a son-like boldness in our approaches in prayer. The hypocrite, especially in extremity, cannot pray; his conscience stops his mouth. But where the Spirit sealeth, it giveth this liberty, freely to open and spread our case before him and call upon him, yea, under the evidence of some displeasure.
（2）与上帝有一种自由和大胆，因为“圣灵在哪里，就有恩典的自由”；也就是说，从律法、罪恶的负罪感和对上帝愤怒的恐惧中进一步解脱，我们可以毫不犹豫地来到他的宝座前，将他当作我们的父亲；在祷告中敞开我们的灵魂，与他交流。这并不在于言辞的繁多或表达方式的多样，而是在祷告中表现出儿子般的大胆。伪君子，尤其是在极端情况下，无法祷告；他的良心使他闭口不言。但是，当圣灵印证时，它赋予了我们这种自由，可以毫不保留地向他敞开并陈述我们的情况，并呼求他，甚至在某种不悦的证据下。

(3.) There doth likewise ordinarily accompany this sealing of the Spirit, Satan's malice and opposition; who, being cast from heaven himself, envies this heaven upon earth in a creature of meaner rank by creation than himself. We must not think to enjoy pure joy here without molestation. If there be danger of exalting above measure, we must look for some messenger of Satan.
（3）通常，圣灵的印记伴随着撒旦的恶意和反对；他自己被从天堂赶出来，嫉妒这个地球上比他自己地位低下的创造物所拥有的天堂。我们不能指望在这里享受纯粹的喜乐而没有任何干扰。如果有超过适度的危险，我们必须寻找撒旦的使者。

3. After this witness it leaves the soul more humble; none more abased in themselves than those that have nearest communion with God, as we see in the angels that stand before God and cover their faces, so Isa. 6:2, seq. Job, after God had manifested himself unto him, abhorred himself in dust and ashes, Job 42:6. It brings with it a greater desire of sanctification and heavenly-mindedness. As Elias ascended up into heaven, his cloak fell by degrees from him; the higher our spirits are raised, the more we put off affections to earthly things.
3. 这个见证使灵魂更加谦卑；与神最亲近的人比任何人都更加自卑，就像我们在天使面前看到的那样，他们遮住自己的脸，以赛亚书 6:2 所描述的那样。约伯在神向他显现之后，以尘土和灰烬憎恶自己，约伯记 42:6。它带来了对成圣和以天国为念的更强烈的渴望。正如以利亚升天时，他的斗篷逐渐从他身上脱落；我们的灵魂越是升高，我们就越能摆脱对世俗事物的情感依恋。

(2.) Again, The end of this further manifestation of the Spirit being encouragement to duty, or suffering in a good cause, the soul by this witness of the Spirit finds increase of spiritual mettle. It finds itself steeled against opposition. Whilst this wind filleth their sails, they are carried on amain,* and are frighted with nothing that stands in their way. See how the believers triumph upon the Spirit's witnessing to their spirits that they are the sons of God, Rom. 8:16–33, &c.
再次，这更进一步的灵性显现的终结是对责任或为善事而受苦的鼓励，灵魂通过这灵性的见证找到了属灵的勇气的增长。它发现自己对抗反对意见变得坚定不移。当这股风填满他们的帆时，他们被带着前进，不会被任何阻碍所吓倒。看看信徒们如何在灵性见证他们是神的儿子的时候得胜，罗马书 8:16-33 等等。

God usually reserveth such comforts for the worst times: 'Give wine to those that be of heavy heart,' Prov. 31:6. The sense of this love of Christ is better than wine. This refreshing Paul had in the dungeon, and he sung at midnight. After this witnessing, therefore, look for some piece of service to do, or trial to undergo.
上帝通常将这样的安慰保留给最困难的时刻：“要把酒给将要灭亡的人喝，把清酒给心里苦闷的人喝。”箴言 31:6。基督的爱的感受比酒更美好。保罗在监狱中得到了这种恢复，他在半夜唱歌。因此，在经历这样的见证之后，寻找一些事奉的机会或经历一些试炼。

Much must be left to God's fatherly wisdom in this, who knows whom to cheer up, and when and in what degree, and to what purpose and service; and remember always that these enlargements of spirit are as occasional refreshings in the way, not daily food to live upon. We maintain our life by faith, not by sight or feeling. Feasting is not for every day, except that feast of a good conscience, which is continual; but I speak of grand days and high feasts. These are disposed as God seeth cause.
在这方面，许多事情必须交给上帝慈父的智慧，他知道该鼓励谁，何时以及在何种程度上，以及出于何种目的和服务；并且永远记住，这些心灵的扩展只是在旅途中偶尔的恢复，而不是日常的食物。我们凭信心而不是凭视觉或感觉来维持生活。盛宴并非每天都有，除了那种持续不断的良心的盛宴；但我说的是盛大的日子和盛大的盛宴。这些都是按照上帝的旨意安排的。

(3.) Where this sealing of the Spirit is, there followeth also upon it a lifting up of the head in thinking of our latter end. It makes one think of the times to come with joy, as the Holy Ghost here mentioneth the day of redemption, as a motive to them to take heed that they did not grieve the Spirit; intimating they should think of the day of redemption with a great deal of joy and comfort. The saints are described in Scripture to be those that 'look for the appearing of Christ,' 2 Pet. 3:12. They are Christ's, and in him their reckonings and accounts are even. And therefore with delight they can often think and meditate upon the blessed times that are to come.
（3）在这个灵的封印中，也随之而来的是对我们最后结局的思考。它使人以喜悦的心态思考未来的时代，正如圣灵在这里提到救赎的日子，作为他们不要伤透圣灵的动机；暗示他们应该以极大的喜悦和安慰来思考救赎的日子。圣经中描述圣徒们是那些“等候基督显现”的人，彼得后书 3:12。他们属于基督，在他里面他们的账目是平衡的。因此，他们可以愉快地思考和沉思即将到来的美好时光。

There be divers degrees of sealing, arising from divers degrees of revelation. God first reveals his good will in his promises to all believers. This is the privilege of the church, especially in these latter times. Then by his Spirit reveals those saving truths to those that are his, by a divine light. So that by argument drawn from the power they feel from truths, in searching secrets, in casting down, in raising up, in staying the soul, they can seal to them that they are divine.
有各种程度的封印，源自各种程度的启示。上帝首先通过对所有信徒的应许揭示他的美意。这是教会的特权，尤其是在这些末世时代。然后，通过他的圣灵，以神圣的光启示那些属于他的人救赎的真理。因此，通过从他们感受到的真理的力量中得出的论证，在搜索秘密、推翻、抬举和安抚灵魂的过程中，他们可以为自己证实这些真理是神圣的。

The same Spirit that reveals the power of the word to me, reveals in particular mine own interest in all those truths upon hearing them. Whereupon they are written in my heart, as if they had been made in particular to me: the comfortable truths in the word are transcribed into my heart answerable to the word; as that God in Christ is mine, forgiveness mine, grace mine: whereupon adoption in Christ is sealed; which God still sealeth further to my soul by increase of comfort, as he seeth cause for encouragement. The same Spirit that manifesteth in me the word I hear and read to be the truth of God, from the power and efficacy of it: the same Spirit teacheth to apply it, and in applying of it sealeth me.
同样的圣灵向我启示了神的话语的力量，也向我启示了我对这些真理的特别兴趣。因此，它们被写在我的心中，就好像它们是专门为我而造的一样：在神的话语中的安慰的真理被抄写到我的心中，与神的话语相符；比如神在基督里是我的，宽恕是我的，恩典是我的：因此，基督里的领养得到了印证；神通过增加的安慰进一步向我的灵魂印证，因为他看到了鼓励的理由。同样的圣灵向我显明了我听到和阅读的话语是神的真理，因为它的力量和效果：同样的圣灵教导我如何应用它，并在应用中给我印证。

Therefore we ought to desire to be sealed by the Spirit, in regard of an holy impression; and then that the Holy Spirit would shine upon his own graces, so as we may clearly see what is wrought in us above nature; and because this is furthered by revealing his love in Christ in adoption to us, we must desire of God to vouchsafe the Spirit of revelation, to reveal the mysteries of his truth unto us, and our portion in them in particular, and so our adoption; and in the mean time to wait and attend his good pleasure in the use of all good means. Thus we waiting, God will so far reveal himself in love to us, as shall assure us of his love, and stir up love again; and the same Spirit that is a Spirit of revelation will be a Spirit of sanctification, and so adoption. Dignity, and fitting qualities suitable to dignity, go both together.
因此，我们应该渴望被圣灵封印，以获得一种神圣的印象；然后，圣灵会照亮他自己的恩典，使我们能够清楚地看到在我们身上超越自然的作为；由于这是通过在基督里向我们启示他的爱和领养来促进的，我们必须向上帝祈求赐予启示的圣灵，向我们启示他真理的奥秘，以及我们在其中的份量，以及我们的领养；与此同时，我们要等待并遵循他的善意，在使用一切善良的方法时等待。这样等待，上帝将以他的爱向我们显现，使我们确信他的爱，并再次激起爱心；而那同样是启示之灵的圣灵也将成为圣化之灵，从而实现领养。尊贵和与尊贵相称的合适品质是相辅相成的。

In that grand inquiry about our condition, there is a great miscarriage when men will begin with the first work of the Father in election, then pass to redemption by Christ: I am God's, and Christ hath redeemed me; and never think of the action of the third person in sanctification, which is the nearest action upon the soul, as the third person himself is nearest unto us; and so fetch their first rise where they should set up their last rest. Whereas we should begin our inquiry in the work of the third person, which is next unto us; and then upon good grounds we may know our redemption and election.
在关于我们状况的伟大探究中，当人们从父神在选举中的首要工作开始，然后转向基督的救赎时，就会发生巨大的错误：我是神的，基督已经救赎了我；却从未考虑到第三位圣灵在成圣中的作用，这是对灵魂最近的作用，因为第三位圣灵本身离我们最近；因此，他们的起点是他们应该设立最后的栖息地的地方。相反，我们应该从第三位圣灵的工作开始我们的探究，这是离我们最近的；然后我们可以根据充分的理由了解我们的救赎和选举。

The Holy Spirit is both a Spirit of revelation and of sanctification together, as hath been said; for together with opening the love of the Father and the Son, he fitteth us by grace for communication with them.
圣灵既是启示的灵，也是成圣的灵，正如前面所说的；因为他与父和子一同启示他们的爱，并且通过恩典使我们适合与他们交流。

People out of self-love will have conceits of the Father's and Son's love severed from the work of the Spirit upon their hearts, which will prove a dangerous illusion. Although the whole work of grace by the Spirit arise from the Father's and Son's love, witnessed by the Spirit, yet the proof of the Father's love to us in particular, ariseth from some knowledge of the work of the Spirit; the error is not in thinking of the Father's and Son's love, but in a strengthening themselves by a pleasing powerless thought of it against the work of grace by the Spirit, which their corruption withstands. So they will carve out of the work of the Trinity what they think agreeable to their lusts, whereas otherwise, if their heart were upright, they would for this very end think of God's love and Christ's, to quicken them to duty and to arm them against corruption.
人们出于自爱会对父爱和子爱与圣灵在他们心中的工作分离产生傲慢的想法，这将证明是一种危险的幻觉。虽然整个恩典的工作都是由圣灵见证父爱和子爱产生的，但对我们个人而言，对父爱的证明来自对圣灵工作的一些了解；错误不在于思考父爱和子爱，而在于通过对其令人愉悦但无力的思考来加强自己，以对抗圣灵的恩典工作，而他们的腐败抵制了这种工作。因此，他们会根据自己的私欲创造出他们认为符合自己欲望的三位一体的工作，然而，如果他们的心是正直的，他们会为了这个目的思考上帝的爱和基督的爱，以激励他们履行职责并抵御腐败。

To the Day of Redemption
到救赎之日

1. There is a double redemption: redemption of the soul by the first coming of Christ to shed his blood for us; redemption of our bodies from corruption by his second coming. We have not the perfect consummation and accomplishment of that which Christ wrought in his first coming till his second coming. Then there shall be a total redemption of our souls, and bodies, and conditions. There is a double redemption, as there is a double coming of Christ, the first and the second; the one to redeem our souls from sin and Satan, and to give us title to heaven; the other to redeem our bodies from corruption, when Christ shall come 'to be glorious in his saints,' 2 Thes. 1:10. As likewise there is a double resurrection, the first and the second, and a double regeneration, of soul and body.
有一个双重的救赎：基督第一次降临为我们流血，救赎了我们的灵魂；基督第二次降临将救赎我们的身体免于腐败。直到基督第二次降临，我们才能完全实现和完成基督在第一次降临中所成就的事工。届时，我们的灵魂、身体和境况将得到完全的救赎。就像基督的降临有第一次和第二次一样，救赎也有双重的存在；第一次降临是为了救赎我们的灵魂使其脱离罪恶和撒旦，并给我们赢得天堂的权利；第二次降临是为了救赎我们的身体使其免于腐败，当基督来临时，他将在他的圣徒中显得荣耀（帖撒罗尼迦后书 1:10）。同样，复活也有第一次和第二次，灵魂和身体都会经历两次重生。

In sickness and weakness of body, or when age hath overtaken us that we cannot live long here, and the horror of the grave, the house of darkness, is presented to us; Oh let us think there will be a redemption of our bodies as well as of our souls! Christ will redeem our bodies from corruption, as he came to work the redemption of our souls from sin and death; and he that will redeem our bodies out of the grave, he will redeem his church out of misery. He will call the Jews; he that will do the greater will do the inferior. When we hear of this, let us think with comfort of all the promises that are yet unperformed.
在身体生病和虚弱的时候，或者当年老体衰，无法在此地长久生活时，当我们面对黑暗之家、恐怖的坟墓时，让我们想象我们的身体和灵魂都将得到救赎！基督将拯救我们的身体免于腐败，就像他来拯救我们的灵魂免于罪恶和死亡一样；他将从坟墓中拯救我们的身体，他也将从苦难中拯救他的教会。他将呼召犹太人；他能做大的事就能做小的事。当我们听到这些时，让我们安慰地想到所有尚未实现的应许。

2. Secondly, Full redemption is not yet. What need I bring Scripture to prove it. It is a point that every man's experience teacheth. Alas! let our bodies speak: we are not free from sickness and diseases; nay, what is our life but a going to corruption? The sentence is passed upon us, 'earth returneth to earth,' Gen. 3:19. Till death we are going to death; so besides sickness and weakness here, we must die, and after death be subject to corruption. The apostle in this respect calleth our body 'a vile body,'* Philip. 3:21. As for our souls, though they be freed from the guilt and damnation of sin, yet there are remainders of corruption that breed fear and terror; and though they be freed from the rule of Satan, yet not from his molestation and vexations by temptations. In a word, our whole state and condition in this world is a state and condition of misery; we are followed with many afflictions, so that there is not yet perfect redemption, whether we look to body, soul, or state; the body being subject to diseases, the soul to infirmities, the state to misery.
其次，完全的救赎尚未到来。我为什么需要引用经文来证明这一点。这是每个人的经验所教导的。唉！让我们的身体说话：我们并没有摆脱疾病和疾病的困扰；不仅如此，我们的生命又何尝不是走向腐败？判决已经下来，“尘土必归于尘土”（创世记 3:19）。直到死亡，我们都在走向死亡；所以除了在这里的疾病和虚弱之外，我们必须死亡，并在死后受到腐败的影响。使徒在这方面称我们的身体为“卑贱的身体”（腓立比书 3:21）。至于我们的灵魂，虽然它们已经摆脱了罪恶的罪行和定罪，但仍然存在着腐败的残余，引发恐惧和恐怖；虽然它们已经摆脱了撒旦的统治，但并没有摆脱他的诱惑所带来的困扰和烦恼。总之，我们在这个世界上的整个状态和境况都是痛苦的状态和境况；我们被许多苦难所追随，所以无论是从身体、灵魂还是状态来看，都还没有完全的救赎；身体受疾病的困扰，灵魂受弱点的影响，状态受苦难的困扰。

But there is a 'day' appointed for it.
但是有一个“日子”被指定了。

By a 'day' we are not to understand the time measured by the course of the sun in twenty-four hours, but in the Scripture meaning, a day is a set time of mercy or judgment. As there was a solemn day, 'the fulness of time,' Gal. 4:4, for the working of the first redemption, so there is a solemn time set for the second redemption, when all the children of God shall be gathered; those that lie in the dust shall be raised and for ever glorified. It is the day of all days; that day that by way of excellency is called 'that day,'† in the Scriptures, and 'the day of the Lord,' Mat. 12:8—the day that we should think of every day, especially in sickness, and trouble, and crosses, and molestations, from the wicked world, and in sense of the remainders of corruption. There is a day of redemption to come that will make amends for all. The frequent thoughts of that day would comfort us, and keep us from shrinking in any affliction and trouble; it would move us to a carriage and conversation answerable to our hopes, and also it would help to fit us, it would infuse a desire of qualification to be prepared for that great day.
通过“一天”，我们不是指太阳在 24 小时内的时间，而是在圣经中的意义上，一天是指一段确定的怜悯或审判的时间。就像有一个庄严的日子，“时候满足了”，加拉太书 4:4，用于第一次救赎的工作，同样也有一个庄严的时间为第二次救赎设定，当所有上帝的儿女都将被聚集起来；那些躺在尘土中的人将被复活并永远得荣耀。这是所有日子中的日子；在圣经中，这一天被称为“那一天”，并且是“主的日子”，马太福音 12:8—这一天我们应该每天都想到，尤其是在疾病、困扰、十字架和来自邪恶世界的困扰中，以及对罪恶的感觉。还有一天要来，那将弥补一切。对那一天的频繁思考会给我们安慰，并使我们在任何困苦和痛苦中不退缩；它会促使我们的行为和交往与我们的希望相符，并且它还会帮助我们适应，它会激发我们渴望有资格为那伟大的日子做好准备。

But how little of our time is spent in thoughts this way! If we could oft think of the day of redemption, our lives would be otherwise, both in regard of gracious as also of comfortable carriage. Should we be disconsolate at every loss and cross, at sicknesses and the thought of death, when we shall be turned into our first principle, the earth, if we did think of the day of redemption, when all shall be restored again, all the decays of nature, and the image of God be perfectly stamped? The thought of this would make us go willingly to our graves, knowing that all this is but a preparation for the great 'day of redemption.' The first day of redemption, when Christ came to redeem our souls, and to give us title to heaven, it was in the expectation of all good people before Christ. They are said 'to wait for the consolation of Israel,' Luke 2:25. That was the character to know those blessed people by. And what should be the distinguishing character of gracious souls now, but to be such as wait for the coming of Christ? How oft in the epistles of St Paul is it? 'There is a crown of righteousness for me, and for all that wait for the appearing of Christ,' 2 Tim. 4:8.
但是我们花在这样的思考上的时间是多么少啊！如果我们经常思考救赎的日子，我们的生活将会有所不同，无论是在恩典的表现上还是在舒适的表现上。当我们遇到损失和困难、生病和死亡的想法时，我们是否应该感到沮丧呢？当我们将被转化为我们的第一个原则——大地时，如果我们思考救赎的日子，当一切都将再次恢复，自然的衰退和上帝的形象将完美地显现出来，这样的思考会使我们愿意走向坟墓。我们知道，这一切只是为了伟大的“救赎日”做准备。救赎的第一天，当基督来救赎我们的灵魂，并给我们天堂的权利时，这是在基督来临之前所有善良人的期望。他们被称为“等候以色列的安慰”，路加福音 2:25。这是那些有福的人的特征。而现在，恩典的灵魂的区别特征又应该是什么呢？难道不应该是等候基督的到来吗？在保罗的书信中，我们经常看到这样的话：“有公义的冠冕为我存留，就是按着公义审判的主到了那日要赐给我的；不但赐给我，而且也赐给凡爱慕他显现的人。”提摩太后书 4:8。

There was a year of jubilee among the Jews every fifty years. Then all that were in bondage were set at liberty. So at this blessed jubilee, this glorious day of redemption, all that are in bondage of death and under corruption shall be set at everlasting liberty. No question but the poor servants that were vexed with hard masters, they thought of the jubilee; and those that had their possessions took away, they thought of the jubilee, the day of recovering all. So let us oft think of this everlasting jubilee, when we shall recover all that we lost, for ever to keep it, and never to lose it again as we did in the first creation. Let us oft think of this day. It will infuse vigour and strength into all our conversation. Indeed, to the ungodly, it is not a day of redemption, but a 'day of judgment,' and the 'revelation of the just wrath of God,' when their sins shall be laid open, and receive a sentence answerable.
每隔五十年，犹太人都会举行一年一度的禧年。那时所有被奴役的人都会获得自由。因此，在这个祝福的禧年，这个光荣的救赎日，所有被死亡束缚和腐败所困扰的人将获得永恒的自由。毫无疑问，那些受苦于严厉主人的贫穷仆人会想到禧年；那些被剥夺财产的人会想到禧年，即恢复一切的日子。因此，让我们经常想到这个永恒的禧年，当我们将永远地恢复我们失去的一切，并永不再像在第一次创造中那样失去它。让我们经常想到这一天。它将为我们所有的交谈注入活力和力量。确实，对于不虔诚的人来说，这不是一个救赎的日子，而是一个“审判的日子”，是“上帝公义愤怒的启示”，当他们的罪恶被揭示出来，并受到相应的判决。

Alas! there is such a deal of atheism in the world—and the seeds of it in the best, unless it be wrought out daily—that we forget the God of vengeance and the day of vengeance. Would men go on in sins against conscience if they thought of this last day? It is impossible. Such courses come from this abominable root of atheism and unbelief; for had they but a slight faith, it would be effectual to alter their course in some measure. Therefore the Scripture gives them the name of fools, though they would be thought to be the only wise men. 'The fool hath said in his heart, There is no God,' Ps. 14:1. And what follows? 'Corrupt are they, and abominable.' The cause of all is, the fool hath said in his heart. He will needs force it upon his heart that there is no God, hell, nor heaven, nor judgment. Thence come abominable courses.
唉！世界上有这么多的无神论，即使在最好的人中也有这种种子，除非每天都能被消除，否则我们会忘记复仇的上帝和复仇的日子。如果人们想到最后的审判日，他们会继续违背良心吗？这是不可能的。这样的行为源于可憎的无神论和不信仰的根源；如果他们只有一点点信仰，它将对他们的行为产生一定的改变。因此，圣经称他们为愚昧之人，尽管他们自认为是唯一明智的人。“愚昧人心里说：没有神。”（诗篇 14:1）接下来呢？“他们都是污秽的，行善的没有一个。”一切的原因就是愚昧人心里说。他非要强迫自己相信没有神、地狱、天堂和审判。于是，可憎的行为就产生了。

Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption
不要使神的圣灵忧伤，你们是被他印记，直到救赎的日子

From the consideration of all that hath been formerly spoken of, the sealing of the Spirit to the day of redemption, there ariseth these four conclusions:
从前面所说的一切考虑中，关于圣灵的印记直到救赎之日，可以得出以下四个结论：

First, That we may attain unto a knowledge that we are in that state of grace.
首先，我们要达到一种认识，即我们处于恩典状态。

Secondly, That upon knowledge of our state in grace for the present, we may be assured of our future full redemption.
其次，当我们了解我们目前在恩典中的状态时，我们可以确信我们将来会完全得到救赎。

Thirdly, That this assured knowledge is wrought by the Spirit.
第三，这确信的知识是由圣灵产生的。

Fourthly, That the consideration of this assurance wrought by the Spirit is an effectual argument to dissuade from grieving the Spirit.
第四，圣灵所带来的这种确信是一个有效的理由，劝阻我们不要伤透圣灵的心。

1. For the first, we may know we are in the state of grace, first, because the apostle would not have used an argument moving not to grieve the Spirit from a thing unknown or guessed at. It is an ill manner of reasoning to argue from a thing unknown.
首先，我们可能会知道我们处于恩典的状态，首先是因为使徒不会使用一个关于未知或猜测的事情来阻止我们伤害圣灵的论点。从一个未知的事情来推理是一种不好的推理方式。

2. Again, Sealing of us by the Spirit is not in regard of God, but ourselves. God knoweth who are his, but we know not that we are his but by sealing.
再次，圣灵的封印不是关于上帝，而是关于我们自己。上帝知道谁是他的子民，但只有通过封印，我们才能知道我们是他的子民。

3. The scope of the Scriptures indited by the Spirit is for comfort. The apostle saith so directly; and what comfort is in an uncertain condition, wherein a man knows not but he may be a reprobate? Wherefore came our Saviour into the world and took our nature upon him? Why became he a curse for us? Why hath he carried our nature into heaven, and there appears for us till he hath brought us home to himself, but that he would have us out of all doubt of his love after once by faith we have received him? Whence proceeded those commandments to believe, those checks of unbelievers, the commendation of them that did believe, those upbraidings of doubting, as springing from unbelief? To what use are the sacraments, but to seal unto us the benefits of Christ, if upon all this we should still doubt of God's love, especially when, besides the sealing of the promises to us, we are sealed ourselves by the Spirit of promise?
圣经的范围是由圣灵所写，目的是为了安慰。使徒直接这样说；在一个不确定的状态中，一个人不知道自己是否可能是被弃绝的，这有什么安慰呢？所以我们的救主为什么来到世上，为什么承担我们的本性？为什么他为我们成了咒诅？为什么他把我们的本性带到天上，并在那里为我们显现，直到他把我们带回自己那里，这不是因为他希望我们一旦通过信仰接受了他，就不再怀疑他的爱吗？那些要我们相信的诫命，那些对不信者的警告，对相信者的赞扬，对怀疑者的责备，都是从不信仰中产生的吗？圣礼有什么用处，除了为我们盖印基督的恩惠之外，如果在这一切之上，我们仍然怀疑上帝的爱，特别是当我们不仅仅是被应许的盖印，而且我们自己也被应许的圣灵所盖印？

Obj. This is true if we know we do believe.
这是真的，如果我们知道我们确实相信。

Ans. It is the office of the Spirit, as to work faith and other graces, so to reveal them to us. Every grace of God is a light of itself coming from the Father of lights; and it is the property of light not only to discover other things, but itself too; and it is the office of the Spirit to give further light to this light, by shining upon his own grace in us. An excellent place for this is 1 Cor. 2:12, 'We have received the Spirit that is of God, that we might know the things that are freely given to us of God.' 'In the mouth of two or three witnesses shall every thing be confirmed.' One witness is, 'the spirit of man,' which knows 'the things that are in man,' 1 Cor. 2:11; the other witness is 'the Spirit of God, witnessing to our spirits that we are the children of God,' Rom. 8:14. Here is light added to light, witness added to witness, the greater witness of the Spirit to the less of our spirits. The apostle joins them both together: 'My conscience bears me witness through the Holy Ghost,' Rom. 9:1.
答：这是圣灵的职责，既要使我们产生信心和其他恩典，也要向我们启示它们。上帝的每一种恩典都是一种独立的光，来自光之父；而光的特性不仅是揭示其他事物，也是揭示自身；圣灵的职责是通过照耀我们内心的恩典，给这种光带来更多的光。这方面的一个很好的例子是哥林多前书 2:12，“我们领受的，并不是世上的灵，乃是从神来的灵，叫我们能知道神白白赐给我们的。”“凭两三个见证，句句都要定准。”一个见证是“人的灵”，它知道“人里面的事”，哥林多前书 2:11；另一个见证是“神的灵，给我们的灵作见证，我们是神的儿女”，罗马书 8:14。这里是光加光，见证加见证，圣灵对我们的灵的更大见证。使徒将它们两者结合在一起：“我靠着圣灵，有良心给我作见证”，罗马书 9:1。

Obj. Man's heart is deceitful.
人的心是欺诈的。

Ans. But the Spirit of God in man's heart is not deceitful. It is too holy to deceive, and too wise to be deceived in this point of assurance. We plough with the Spirit's heifer, or else we could not find out this riddle, Judges 14:18. Where there is an object to be seen, and an eye to see, and light to discover the object to the eye, sight must needs follow. In a true believer, after he is enlightened, as there is grace to be seen, and an eye of faith to see, so there is a light of the Spirit discovering that grace to that inward sight. In the bottom of a clear river, a clear eyesight may see anything. Where nothing is, nothing can be seen. It is an evidence that the patrons of doubtings have little grace in them, and much boldness in making themselves a measure for others. Those that are base-born know their mothers better than their fathers. The Church of Rome is all for the mother, but the babes of Christ know their father. The remainder of corruption will indeed be still breeding doubts, but it is the office of the Spirit of faith to quell them as they arise. We are too ready in time of temptation to doubt. We need not help the tempter by holding it a duty to doubt. This is to light a candle before the devil, as we use to speak.
但上帝的灵在人的心中并不是欺骗的。它太圣洁而不会欺骗，也太聪明而不会在这个确信的问题上被欺骗。我们与圣灵的母牛一起耕种，否则我们无法解开这个谜语，士师记 14:18。当有一个对象需要被看见，有一只眼睛来看，有光来揭示对象给眼睛时，视觉必然会跟随。在一个真正的信徒身上，在他被启示之后，既有恩典可以被看见，有信心的眼睛来看，也有圣灵的光来揭示那恩典给内心的视觉。在清澈的河底，清澈的视力可以看见任何东西。没有东西，就看不见任何东西。这是怀疑的支持者们在他们身上没有多少恩典，却在为自己设立一个衡量标准上非常大胆的证据。那些卑鄙出身的人比他们的父亲更了解他们的母亲。罗马教会全心全意地追随母亲，但基督的婴孩们知道他们的父亲。罪的残余确实会不断滋生怀疑，但信仰的圣灵的职责是在它们产生时平息它们。在诱惑来临时，我们太容易怀疑。我们不需要通过将怀疑视为一种责任来帮助诱惑者。 This is to light a candle before the devil, as we use to speak.

Quest. May not there be doubtings where there is true faith? May not a true believer be without assurance?
可能在真正的信仰中会有怀疑吗？一个真正的信徒可能没有确信吗？

Ans. There be three ranks of Christians: First, Some that are yet under the spirit of bondage, that like little children do all for fear. Secondly, Those that are under the spirit of adoption, and do many things well, but yet are not altogether free from fear. These are like those children that are moved with reverence to obey their parents, and yet find their commands somewhat irksome unto them. The third are such as, by the love of God shed into their hearts by the Spirit of adoption, are carried with large spirits to obey their Father; and herein like unto those children that not only obey, but take a delight in it, upon a judgment that both obedience and the thing wherein they obey is good. This we ought to labour for. But we find many Christians in the second rank. Many truly believe in Christ by some light let into their hearts by the Spirit of adoption, who are not yet fully assured of the love of Christ. There is the act of faith and the fruit of faith. The act of faith is to cast ourselves upon God's mercy in Christ; the fruit of faith is in believing to be assured of this. We must know that faith is one thing, assurance another. They may have faith, and yet want a double assurance: first, assurance of their faith, being not able to judge at all times of their own act; likewise, secondly, assurance of their state in grace, as in time of desertion and temptation. A soul at such a time casts itself upon Christ, as knowing comfort is there to be had, though he be not sure of it for himself; and this the soul doth out of obedience, though not out of feeling, as the poor man in the gospel, 'Lord, I believe: help my unbelief,' Mark 9:24. The soul oftentimes out of the deep, cries, and in the dark, trusts in God; and this is the bold adventure of faith, the first object whereof is Christ held out in a promise; and not assurance, which springeth from the first act when it pleaseth God to shine upon the soul; and is a reward of glorifying God's mercy in Christ by casting the soul upon his truth and goodness. Assurance is God's seal, faith is our seal. When we set to our seal by believing, he sets to his seal, assuring us of our condition. We yield first the consent and the assent of faith; and then God puts his seal to the contract. There must be a good title before a confirmation, a planting before a rooting and establishing, the bargain before the earnest. Some would have faith to be an overpowering light of the soul, whereby undoubtedly they believe themselves to be Christ,* and Christ to be theirs; which stumbleth many a weak yet true Christian; for this is rather the fruit of a strong faith than the act of a weak, which struggleth with doubting until it hath gotten the upper hand. True it is, there must be so much light let into the soul as the soul may rely upon Christ; and this light must be discovered by the Spirit; and such a light as shews a special love of Christ to the soul. And again, it is true that we are not to take up our rest in the light until the heart be further subdued; as many are too hasty to conclude of a good condition upon uncertain signs, before they have attained unto fuller assurance; but yet we must not deny faith where this strong assurance is wanting, so far as to conclude against ourselves, if there be desires putting on, to endeavour with conflict against the rising of unbelief, with a high prizing of the favour of God in Christ, so as to value it above all things. Degrees do not vary the kind; weakness may stand with truth, but where truth is there will be an incessant desire of future sealing.
答：基督徒分为三个等级：首先，有些人仍然受束缚的精神所控制，像小孩子一样出于恐惧而做一切。其次，那些受到领养精神影响的人，做很多好事，但仍然不能完全摆脱恐惧。他们就像那些对父母顺从心存敬畏的孩子，但却觉得父母的命令有些让人讨厌。第三种人是那些因为领养的精神将上帝的爱倾注到他们的心中，他们心胸开阔，顺从他们的父亲；在这方面，他们就像那些不仅顺从，而且乐于顺从的孩子，因为他们判断顺从和被顺从的事情都是好的。这是我们应该努力追求的。但我们发现许多基督徒处于第二个等级。许多人确实通过领养的精神在心中得到了一些光明而相信基督，但他们还没有完全确信基督的爱。信仰的行为和信仰的果实是不同的。信仰的行为是将自己托付给基督的怜悯；信仰的果实是相信并确信这一点。我们必须知道，信仰是一回事，确信是另一回事。 他们可能有信心，但仍然需要双重保证：首先，对于他们的信仰，因为他们无法始终判断自己的行为；同样，其次，对于他们在恩典中的状态的保证，例如在被遗弃和受诱惑的时候。在这样的时候，灵魂将自己托付给基督，因为知道在那里可以得到安慰，尽管他自己并不确定；灵魂出于顺从而这样做，虽然没有出于感觉，就像福音书中的那个穷人说的：“主啊，我信；求你帮助我的不信。”（马可福音 9:24）灵魂经常在深渊中呼喊，在黑暗中信靠上帝；这是信心的大胆冒险，其第一个对象是在应许中呈现的基督；而不是保证，保证是从上帝首次照耀灵魂时产生的；它是赞美上帝的怜悯，通过将灵魂托付给他的真理和善良来获得的回报。保证是上帝的印记，信心是我们的印记。当我们通过信仰来盖章时，他也盖上他的印记，向我们保证我们的状况。我们首先提供信仰的同意和同意；然后上帝在契约上盖上他的印记。 在确认之前必须有一个好的标题，在扎根和建立之前必须有种植，在认真之前必须有讨价还价。有些人认为信仰是灵魂中的一束强大的光，毫无疑问地他们相信自己是基督，基督是他们的；这使许多虚弱但真实的基督徒跌倒；因为这更多是强大信仰的结果，而不是虚弱信仰的行为，虚弱信仰在怀疑中挣扎，直到获得上风。诚然，必须让灵魂接受足够的光照，以便灵魂可以依靠基督；这种光必须由圣灵揭示；这是一种显示基督对灵魂特殊爱的光。再者，确实我们不能在心灵得到更进一步的征服之前就安顿在光中；许多人过于急躁地根据不确定的迹象得出良好状态的结论，而没有达到更充分的确信；但是我们不能因为缺乏这种强烈的确信而否认信仰，以至于对自己下结论，如果有愿望穿上，努力与不信仰的上升进行斗争，并高度珍视基督里上帝的恩惠，以至于将其视为最重要的事物。 程度不会改变种类；虚弱可能与真理并存，但真理存在的地方将会有对未来封印的不断渴望。

2. The second conclusion: We may, upon the knowledge of our present estate in grace, be assured for the time to come, for this sealing is to the 'day of redemption;' that is, till we be put into full possession of what we now believe; and besides, sealing is for securing for the time to come; and our Saviour's promise is, that though he departed from them, yet the Comforter should abide with them for ever, John 14:16. And why are we certain of the favour of God to our comfort for the present, but that we doubt not of it for the time to come?
第二个结论：根据我们对恩典中当前状态的了解，我们可以确信未来的时间，因为这个印记是为了“救赎的日子”；也就是说，直到我们完全拥有我们现在所信仰的东西；此外，印记是为了保证未来的时间；我们的救主应许说，虽然他离开了他们，但安慰者将永远与他们同在，约翰福音 14:16。我们为什么对上帝的恩惠在现在的安慰中如此确定，难道不是因为我们对未来的时间也毫不怀疑吗？

Faith and love, and these graces, they never fail finally; therefore when the Scripture speaks of faith, it speaks of salvation by it for the present; as if a man should be in heaven presently so soon as he believed. 'We are saved by faith,' say the Scriptures, Eph. 2:8. We are not yet saved, but the meaning is, we are set by faith into a state of salvation. Being put into Christ by faith, we 'are risen with Christ, and sit in heavenly places with him,' Eph. 1:3. Faith makes the things to come present; and faith believes that 'neither things present, nor things to come, shall be able to separate us from the love of God in Christ,' Rom. 8:39. So that our assurance is not only for the present, but for the time to come. We are sealed 'to the day of redemption,' and who can reverse God's seal, or God's act or deed? Grace is the earnest-penny of glory.* God hath made a covenant, and given earnest. He will not lose it. The earnest is never taken away, but filled up. If we be assured of grace for the present, we may be sure it shall be made up full in glory hereafter. If the Spirit of Christ be in us, the same Spirit that raised Christ from the dead will raise us up likewise, and not leave us until we be in full redemption: 'We shall awake filled with his image,' Rom. 8:11, seq., and Ps. 17:15.
信仰和爱，以及这些恩典，最终永不会失败；因此，当圣经谈到信仰时，它是指现在通过信仰得到救恩；就好像一个人一信就立刻进入天堂一样。圣经说：“我们是因信得救的”（弗 2:8）。我们还没有得救，但意思是，我们通过信仰被置于救恩的状态中。通过信仰被放入基督里，我们“与基督一同复活，与他一同坐在天上”（弗 1:3）。信仰使未来的事物变得现在；信仰相信“无论是现在的事物，还是将来的事物，都不能使我们与基督的爱隔绝”（罗 8:39）。因此，我们的确信不仅仅是为了现在，也是为了将来。我们被封印“直到救赎的日子”，谁能撤销上帝的封印，或者上帝的行动或事工呢？恩典是荣耀的保证金。上帝立了约，并给了保证金。他不会失去它。保证金永远不会被拿走，而是被充满。如果我们对现在的恩典有把握，我们可以确信它将来会在荣耀中得到充满。 如果基督的灵在我们里面，那同样使基督从死里复活的灵也会使我们复活，并且不会离开我们，直到我们完全得到救赎：“我们将醒来时充满他的形象”，罗马书 8:11，以及诗篇 17:15。

No opposition shall prevail. God hath set us a seal on his right hand to keep us; ay, and on his breast (as the high priest had the twelve tribes) to love us, and on his shoulder to support us. The marked and sealed ones in Ezek. 9:4, and Rev. 7:2, were secured from all destruction. If we be in Christ our rock, temptations and oppositions are but as waves; they may dash upon us, but they break themselves.
没有任何反对意见能够占上风。上帝在他的右手上给我们盖了一个印章，以保护我们；是的，在他的胸前（就像大祭司对十二个支派）来爱我们，并在他的肩膀上支持我们。在以西结书 9:4 和启示录 7:2 中被标记和盖上印章的人们，被保护免受一切毁灭。如果我们在基督里，诱惑和反对只是像波浪一样；它们可能会冲击我们，但它们会自己破碎。

Quest. Why then do we pray for the forgiveness of sins?
为什么我们要祈求罪过的宽恕呢？

Ans. We pray for a clear evidence of what we have; secondly, as the end is ordained, so the means must be used. God doth and will pardon sin; and therefore we must pray for pardon, as a means ordained. Thirdly, Prayer doth not prejudice the certainty of a thing. Christ prayeth for that he was most sure of: John 17:24, 'I pray for them which thou hast given me, for they are thine.'
我们祈求明确的证据，证明我们所拥有的；其次，既然目标已经确定，就必须使用相应的手段。上帝会宽恕罪过，因此我们必须祈求宽恕，作为一种旨意所设定的手段。第三，祈祷不会损害事物的确定性。基督为他最确定的事情祈祷：约翰福音 17:24，“我为他们祈求，因为他们是你所赐给我的。”

Pregnant for the proof of this point is that of Peter: 'We are begotten again to a lively hope,' a hope of that life which maketh lively, 1 Peter 1:3–5. Oh but we are weak! True, but 'we are kept by the power of God.' An inheritance is not only kept for us, but we are kept for it.
怀孕是证明这一点的证据，正如彼得所说：“我们借着复活的耶稣基督，从死里得了重生，叫我们有活泼的盼望。”（彼得前书 1:3-5）哦，但我们是软弱的！没错，但是“我们靠神的能力被保守。”不仅有一个产业为我们保留着，我们也为这个产业而保守着。

Obj. But Satan is strong, and his malice is more than his strength.
但是撒旦很强大，他的恶意超过了他的力量。

Ans. True. But we are kept as by a garrison. We have a guard about us.
但是我们被当作一个卫队来看待。我们周围有一支警卫。

Obj. All this is true while faith holdeth out, but that may fail.
所有这一切都是真实的，只要信念坚持下去，但信念可能会失败。

Ans. No. We are kept by the power of God 'through faith.' God keepeth our faith, and us by faith.
答案：不。我们是被上帝的力量“藉着信心”保守着。上帝保守着我们的信心，也保守着我们。

Obj. But the time is long between us and salvation, and many dangers may fall out.
但是我们与救赎之间的时间很长，可能会发生许多危险。

Ans. Be it so that the time is long, yet we are 'kept unto salvation,' even until the 'day of redemption;' for the Spirit, by virtue of the covenant, puts the fear of God into our hearts, that we shall never depart from him. God doth not promise what we shall do of ourselves, but what he will do in us and by us. Thus the Holy Ghost putteth a shield into our hands to ward off all objections; and helps us to subdue the reasonings that are apt to rise within us against this blessed hope. So that this happy condition is not only sure to us, but God hath assured us of it. God's gracious indulgence is such, he sees here we go through a wilderness and are molested every way; therefore he would have us assured of a blessed condition to come. So good is God, he doth not only find out a glorious way of redemption by the blood of his Son God-man, but he acquaints us with it in the days of our pilgrimage, partly that we may glorify him, that he may have the praise beforehand of what good he intends us; for assurance of that blessed condition will stir up our spirits to bless God. What the thing itself would work, faith works the same in some measure. Therefore Saint Peter, 1 Pet. 1:3, 4, 'Blessed be God,' saith he, 'who hath begotten us again to a lively hope of an inheritance immortal, undefiled, that fadeth not away, reserved in the heavens.' Why doth he bless God before we have it? Because we are as sure of it as if we had it. What is revealed beforehand is praised for beforehand. God would have us assured, that he may have glory.
答案：虽然时间很长，但我们被“保守到救恩”，直到“救赎的日子”；因为圣灵凭借盟约的力量，将敬畏上帝的心放入我们的内心，使我们永远不会离开他。上帝并不承诺我们自己会做什么，而是他将在我们身上和通过我们身上做什么。因此，圣灵将盾牌放在我们手中，以抵挡一切异议，并帮助我们征服我们内心对这个美好希望的疑虑。因此，这种幸福的状态不仅对我们来说是确定的，而且上帝已经向我们保证了这一点。上帝的恩慈是如此之大，他看到我们在荒野中行走，无论哪个方面都受到困扰；因此，他希望我们确信未来会有一个美好的状态。上帝是如此善良，他不仅通过他的儿子上帝人的血找到了一个荣耀的救赎之路，而且在我们朝圣的日子里让我们了解了这一点，部分原因是为了我们能够荣耀他，让他提前得到他对我们的美好意图的赞美；因为对那个美好状态的确信将激发我们的精神来赞美上帝。这件事本身会产生什么作用，信仰在某种程度上也会产生同样的作用。因此，圣彼得在彼得前书 1 章中写道： 1:3, 4，他说：“当赞美上帝，他使我们重生，赐予我们活生生的希望，得到一个永恒、无瑕疵、不会消逝的产业，存留在天上。”为什么在我们还没有得到之前他就赞美上帝呢？因为我们对此是如此确信，就像我们已经拥有了一样。事先揭示的事情会事先受到赞美。上帝希望我们确信，这样他才能得到荣耀。

Partly to comfort us: for faith is effectual to work that comfort that the thing present would do in some measure. What comfort would the soul have if it should see heaven open and itself entering into it, if redemption were at hand? The same faith works in some measure. What is more sure than the thing itself? What more comfortable than faith in it?
部分是为了安慰我们：因为信仰能够产生一定程度上与当前事物相同的安慰。如果灵魂看到天堂敞开并自己进入其中，如果救赎即将来临，那将会有怎样的安慰呢？同样的信仰在某种程度上起到了作用。有什么比事物本身更可靠？有什么比对它的信仰更令人舒适的呢？

When the Israelites were in the wilderness, going to Canaan, they had many promises that they should come to Canaan, and many extraordinary helps to lead them thither—the pillar, and cloud, and angel; and God, out of indulgence condescending to their weakness, gave them some grapes of Canaan. He put it into the mind of the spies to bring of the fruits. So God gives us some work of his blessed Spirit, whereby he would have us assured and sealed to the day of redemption.
当以色列人在旷野中前往迦南时，他们得到了许多应许，他们将来会到达迦南，并得到了许多非凡的帮助，引导他们前往那里-柱子、云彩和天使；上帝也因为宽容而屈尊迁就他们的软弱，给了他们一些迦南的葡萄。他激发了探子们带回一些水果的想法。因此，上帝也给了我们一些他祝福的圣灵的工作，使我们能够确信并在救赎的日子得到印证。

3. The third conclusion is this, that the Spirit doth seal us. This cannot be otherwise; for who can establish us in the love of God, but he that knows the mind of God towards us? and who knows the mind of God but the Spirit of God?
第三个结论是，圣灵给我们盖上印记。这是不可避免的；因为除了那知道神对我们的心意的人，谁能使我们在神的爱中坚定不移呢？而除了神的灵，谁能知道神的心意呢？

Then am I sealed, when I do not only believe, but by a reflecting act of the soul know I do believe; and this reflection, though it be by reason, yet it is by reason enabled by the Spirit. Our spirits by the Spirit only, can discern of spiritual acts. It is not for us to know things above nature; without a cause, above nature. None can know the meaning of our broken desires, so as to help us in our infirmities, but that Spirit that stirred up those desires. Again, none knows the grievances of our spirits, but our own spirits and the Spirit of God, who knows all the turnings and corners of the soul.
当我不仅相信，而且通过灵魂的反思行为知道我相信时，我就被封印了；而这种反思，虽然是通过理性，但是是由圣灵赋予的理性。只有我们的灵魂才能通过圣灵辨别属灵的行为。我们无法了解超越自然的事物；没有原因，超越自然。没有人能够理解我们破碎的欲望的含义，以帮助我们克服软弱，除了那激发这些欲望的圣灵。再者，除了我们自己的灵魂和上帝的灵魂，没有人知道我们的灵魂的痛苦，上帝知道灵魂的所有转折和角落。

Who can mortify those strong corruptions that would hinder us in the way to heaven, but the Spirit clothing our spirit with power from above? Who purifieth the conscience, but he that is above conscience? Who can raise our spirits above all temptations and troubles, but that Spirit of power that is above all?
谁能够克服那些会阻碍我们通向天堂之路的强大腐败呢？除了那位以来自上方的力量装饰我们的灵魂的圣灵，没有人能够做到。谁能够净化我们的良心，除了那位高于良心的存在？谁能够将我们的精神提升至超越一切诱惑和困扰的境地，除了那位高于一切的能力之灵？

The strength and vigour of any creature is from the spirits; and the strength of the spirits of all flesh is from this Spirit, whose office is to put spirit into our spirit.
任何生物的力量和活力都来自于精神；而所有肉体的精神力量都来自于这个精神，其职责是将精神注入我们的精神。

As God redeemed us with his blood, so God must apply this blood, that conscience may be quieted. He only can subdue the rebellion of our spirits, and soften our hearts, and make them fit for sealing. The Spirit only can so report the mercy of God to our souls, as to persuade and work our hearts to this assurance, otherwise we would never yield. For partly the greatness of the state is such that none but God can assure; and partly the misgiving and unbelief of our heart is such that none but God can subdue it. The thing being so great, and our deservings so little, being unworthy of the things of this life, much more of that eternal happiness, this cannot be done without the high and glorious Spirit of God.
上帝以他的血救赎了我们，因此上帝必须应用这血，以使良心得到安抚。只有他能够征服我们灵魂的叛逆，软化我们的心灵，使其适合被封印。只有圣灵能够如此向我们的灵魂传达上帝的怜悯，以说服并激发我们的心灵对这种保证的确信，否则我们永远不会屈服。因为一方面，这种状态的伟大是如此之大，只有上帝才能保证；另一方面，我们心灵的犹豫和不信任是如此之深，只有上帝才能征服它。事情如此伟大，而我们的功绩如此微小，我们不配享受这个世界的事物，更不用说那永恒的幸福了，这是不可能没有上帝那崇高而荣耀的圣灵的帮助。

How earnest and desirous then is both the Father and the Son to save us, that pleased to send such an orator and ambassador as is equal with themselves to persuade us, to assure us, to fit us for salvation! And how gracious is the Spirit that will vouchsafe to have such communion with such poor sinful spirits as ours! And should not this work upon our hearts a care not to grieve the Holy Spirit? And so we come to the fourth conclusion.
那么，父亲和儿子是多么真诚和渴望拯救我们，他们乐意派遣一个与他们平等的演说家和大使来劝说我们，来保证我们，来使我们适合得救！圣灵是多么宽容，愿意与我们这样贫穷而罪恶的灵魂交流！这难道不应该让我们的心灵关注不要伤害圣灵吗？因此，我们得出第四个结论。

4. The fourth conclusion is, that the sealing of the Spirit unto salvation should be a strong prevailing argument not to grieve the Spirit; that is, not to sin, for sin only grieves the Spirit. 'The grace of God,' saith Paul to Titus, 'that bringeth salvation,' Tit. 2:11, 12. Christ appeared; and what is Christ but grace? Christ appeared, and the free favour of God in Christ, whereby we are assured of salvation, 'which teacheth us'—what to do?—'to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world.' Even the consideration of the benefits of Christ that are past, such as came with Christ's first coming; but that is not all: ver. 13, 'Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.' The second coming of Christ enforceth likewise the same care of holiness: 'Our conversation is in heaven,' Philip. 3:20, and not as theirs, spoken of in the former verse, whose end is damnation, whose belly is their god, who mind earthly things. No. We mind heavenly things. And these heavenly desires, from whence sprung they but from the certain 'expectation of our Saviour, the Lord Jesus Christ, who shall change our vile bodies?' &c., Philip. 3:21; that is, shall redeem us fully, even our bodies as well as our souls.
第四个结论是，圣灵的印记对于得救应该是一个强有力的论据，不要使圣灵忧伤；也就是说，不要犯罪，因为只有罪才会使圣灵忧伤。保罗对提多说：“神的恩典已经显明出来，救所有人。”（提多书 2:11,12）基督显现了；基督不就是恩典吗？基督显现了，带来了神在基督里的自由恩典，使我们确信得救，“教导我们”——做什么呢？——“舍弃不敬虔的心和世俗的情欲，在今世节制、公义、敬虔地生活。”甚至还要考虑到基督过去的益处，比如基督第一次来临时带来的益处；但这还不是全部：第 13 节，“等候所盼望的福，就是我们伟大的神和救主耶稣基督的荣耀显现。”基督的第二次来临同样强调对圣洁的关注：“我们却是天上的国民。”（腓立比书 3:20）不像前一节所说的人，他们的结局是定罪，他们的肚子是他们的神，他们思念地上的事物。不，我们思念天上的事物。 这些天上的欲望，它们的来源不就是来自于我们对救主主耶稣基督的确切期望吗？他将改变我们卑贱的身体，等等，腓立比书 3:21；也就是说，他将完全拯救我们，包括我们的身体和灵魂。

1. It is an argument of force whether we be not yet sealed, or be sealed. If not sealed, then grieve not him whose only office is to seal, entertain his motions, give way to him, that he may have scope and liberty of working. Set no reasons against his reasons. Hearken to no counsel against his counsel. Stand not out his persuasions any longer, but yield up your spirits to him, lest he put a period to his patience. He is long-suffering, but not always-suffering. If he give us up to our own spirits, we shall only be witty* to work out our own damnation. We are not given up to our own spirits but after many repulses of this Holy Spirit; and at length, what now will not serve for an argument to persuade us shall be used hereafter as an argument to torment us. The Spirit will help our spirits to repeat and recall all the motions to our own good that we formerly put back. We should think, when conscience speaks in us, God speaks; and when the Spirit moves us, it is God that moves us; and that all excuse will be cut off: answer will be, Did not I tell you of this by conscience, my deputy? Did not I move you to this good by mine own Spirit? Take heed of keeping out any light; for light, where it doth not come in and soften, hardens; none so hard-hearted as those upon whom the light hath shined. There is more to be hoped from a man that hath only a natural conscience, than from him whose heart and spirit hath been long beaten on; there is more to be hoped from a heathen Pilate than a proud Pharisee. Those that will not be sealed to their salvation, it is just with God that they should be sealed up to their destruction. The soul without the Spirit is darkness and confusion, full of self-accusing and self-tormenting thoughts. If we let the Spirit come in, it will scatter all and settle the soul in a sweet quiet.
无论我们是否已经被封印，或者已经被封印，这都是一个力量的争论。如果没有被封印，那么不要使他悲伤，他的唯一职责就是封印，接受他的动作，给予他空间和自由进行工作。不要对他的理由提出理由。不要听从他的建议。不要再坚持他的劝说，而是将你们的精神交给他，以免他对自己的耐心有所限制。他有长久的忍耐，但并非永远忍耐。如果他将我们交给我们自己的精神，我们只会机智地为自己的毁灭而努力。我们不是在这个圣灵多次拒绝我们之后才被交给我们自己的精神；最终，现在不能用作说服我们的论点将来将被用作折磨我们的论点。圣灵将帮助我们的精神重复和回忆我们以前拒绝的所有动作，以造福我们自己。当良心在我们内心说话时，我们应该认为是上帝在说话；当圣灵感动我们时，是上帝在感动我们；而所有的借口都将被割断：回答将是，难道我没有通过良心，我的代理人，告诉过你们这个吗？难道我没有通过我的圣灵来感动你们去做这件善事吗？ 小心避免任何光线进入；因为光线在没有进入并柔化的地方会变得坚硬；没有比那些受到光照的人更冷酷无情的了。一个只有天然良心的人比一个心灵和精神长期受到打击的人更有希望；一个异教的彼拉多比一个骄傲的法利赛人更有希望。那些不愿意为他们的救赎而被封印的人，上帝封印他们的毁灭是公正的。没有圣灵的灵魂是黑暗和混乱的，充满自责和自我折磨的思想。如果我们让圣灵进入，它将驱散一切，并使灵魂安定在甜蜜的宁静中。

2. For those that have been sealed by the Spirit, and yet not so fully as to silence all doubts about their estate: those should, out of that beginning of comfort which they feel, study to be pliable to the Spirit for further increase. The Spirit sealeth by degrees. As our care of pleasing the Spirit increaseth, so our comfort increaseth: our light will increase as the morning light unto the perfect day. Yielding to the Spirit in one holy motion will cause him to lead us to another, and so on forwards until we be more deeply acquainted with the whole counsel of God concerning our salvation. Otherwise, if we give way to any contrary lust, darkness will grow upon our spirits unawares, and we shall be left in an unsettled condition, as those that travel in the twilight, that cannot perfectly find out their way. We shall be on and off, not daring to yield wholly to our lusts, because of a work of grace begun; nor yield wholly to the Spirit, because we have let some unruly affection get too much strength in us; and so our spirits are without comfort, and our profession without glory.
对于那些被圣灵封印的人，尽管他们的状态还没有完全消除所有疑虑：他们应该从他们感受到的安慰的开始，努力顺从圣灵以获得更多的增长。圣灵逐渐封印。随着我们越来越关心取悦圣灵，我们的安慰也会增加：我们的光明将增加，如同早晨的光明直到完全的白天。在一个圣洁的动作中顺从圣灵将使他引导我们进一步，如此往前，直到我们更深入地了解上帝关于我们救恩的全部计划。否则，如果我们屈服于任何相反的欲望，黑暗将在我们的灵魂中不知不觉地增长，我们将处于不稳定的状态，就像在黄昏中旅行的人，无法完全找到自己的路。我们将时而如此，时而如彼，不敢完全屈服于我们的欲望，因为有一项恩典的工作已经开始；也不敢完全屈服于圣灵，因为我们已经让一些不受控制的情感在我们身上获得了太多的力量；因此，我们的灵魂没有安慰，我们的信仰没有荣耀。

We shall lie open to Satan if he be let loose to winnow our faith; for if our state come to be questioned we have nothing to allege but the truth of our graces, and if we have not used the Spirit well we shall not have power to allege them, nor to look upon any grace wrought in us, but upon those lusts and sins whereby we have grieved the Spirit; they will be set in order before us, and so stare us in the face, that we cannot but fix our thoughts upon them. And Satan will not lose such an advantage, but will tempt us to call the work of grace in question, which though it be a true work, yet, for want of light of the Spirit to discern it, we cannot see it to our comfort; whereas, if the Spirit would witness unto us the truth of our state and the sincerity of our graces, we should be able to hold our own, and those temptations will vanish.
如果撒旦被释放来筛选我们的信仰，我们将暴露在他面前；因为如果我们的状态受到质疑，我们只能提出我们的恩典的真实性，如果我们没有善用圣灵，我们将没有能力提出它们，也无法看到在我们身上发生的任何恩典，只能看到我们伤害了圣灵的那些欲望和罪恶；它们将被摆在我们面前，以至于我们不得不将思想集中在它们上。撒旦不会放过这样的优势，而是会引诱我们质疑恩典的工作，尽管这是一项真实的工作，但由于缺乏圣灵的光照来辨别，我们无法看到它以获得安慰；然而，如果圣灵能向我们作证我们的状态的真实性和我们恩典的真诚，我们将能够坚持自己，那些诱惑将会消失。

3. For those that the Holy Spirit hath set a clearer and stronger stamp upon, that do not question their condition, they of all others should not grieve the Spirit.
对于那些圣灵更加明确和强烈地印证的人，不怀疑自己的状态的人，他们中的任何其他人都不应该使圣灵忧伤。

(1.) A Spirit of ingenuity* will hinder them, and stir up a shame in them to requite so ill such a friend. Nothing so ingenuous as grace. What is commendable in nature is in greater perfection in grace. How doth the conscience of unkindness to a friend that hath deserved well of us trouble our spirits, that we know not with what face to look upon him? And will not unkindness to the Spirit make us ashamed to lift up our face to heaven?
（1）一种独创的精神将阻碍他们，并激起他们对这样一个朋友如此不好的回报感到羞愧。没有什么比恩典更真诚。在自然界中值得称赞的东西在恩典中更加完美。对一个对我们有好处的朋友的不友善行为如何困扰我们的良心，以至于我们不知道该怎么面对他？难道对圣灵的不友善行为不会让我们羞愧地抬起头面对天堂吗？

(2.) Benefits are bonds, and the greater favour the stronger obligation. Now what greater favour is there than for the Spirit to renew us according to the image of God our glorious Saviour, who carried the image of Satan before? And by this to appropriate us unto God, to be laid up in his treasure, as carrying his stamp; and by this to be separated from the vile condition of the world, although we carry in us the seeds of the same corruption that the worst doth, differing nothing from them but in God's free grace and the fruits of it; for God to esteem so of us, that have no worthiness of our own, but altogether persons not worthy to be loved, as to make our unworthiness a foil to set out the freeness of his love in making us worthy, whom he found not so; for the Spirit by sealing of us to secure us in the midst of all spiritual dangers, and to hide us as his secret ones, that that evil one should not touch us to hurt us: these, as they are favours of an high nature, the more care they require to walk worthy of them. We cannot but forget ourselves, before we yield to anything against that dignity the Spirit hath sealed us to.
(2.) 好处是纽带，越大的恩惠就越强烈的义务。现在有什么比圣灵按照我们荣耀的救主上帝的形象更新我们更大的恩惠呢？他曾经携带撒旦的形象。通过这样做，将我们归属于上帝，将我们放在他的宝库中，如同携带他的印记；通过这样做，使我们与世界的卑鄙状况分离，尽管我们身上携带着与最坏的人一样的腐败的种子，与他们唯一的区别就是上帝的自由恩典和其结果；因为上帝如此看重我们，我们没有自己的价值，完全是不值得被爱的人，却使我们的不值得成为烘托他的爱的自由之美的铺垫，他使我们有价值，而我们本来并不如此；圣灵通过给我们盖印来保护我们免受一切属灵危险的侵害，并将我们隐藏为他的秘密之一，使那邪恶的人不能触碰我们伤害我们：这些都是高尚的恩惠，越是如此，就越需要我们小心行走，配得上这些恩惠。在我们屈服于违背圣灵给我们盖印的尊严的任何事情之前，我们不得不忘记自己。

(3.) Nature, helped with ordinary education, moveth every man to carry himself answerable to his condition: a magistrate as a magistrate, a subject as a subject, a child as a child; and we think it disgraceful to do otherwise. And shall that which is disgraceful to nature not be much more disgraceful to nature renewed and advanced by the Spirit? And indeed, as we should not, so we cannot grieve the Spirit so far forth as we are renewed, 1 John 3:9. Our new nature will not suffer us to dissemble, to be worldly, to be carnal, as the world is. We cannot but study holiness, we cannot but be for God and his truth, we cannot but express what we are and whose we are.
（3）自然，辅以普通教育，促使每个人按照自己的身份行事：官员作为官员，臣民作为臣民，孩子作为孩子；我们认为做其他事情是可耻的。那么，对于被圣灵更新和提升的自然来说，那些对自然来说是可耻的事情难道不更加可耻吗？实际上，正如我们不应该，也不能够让圣灵悲伤，因为我们已经得到更新，约翰一书 3:9。我们的新本性不允许我们伪装，成为世俗的，像世界一样肉体的。我们不能不追求圣洁，我们不能不为上帝和他的真理而奋斗，我们不能不表达我们是谁和属于谁。

It is impossible a man should care for heaven, that doth not care for the beginnings of heaven. He cannot be said to care for full redemption and glory, that doth not care for the Spirit of grace. Fulness of grace is the best thing in glory. Other things, as peace and joy and the like, they are but the shinings forth of this fulness of grace in glory.
一个不关心天堂起源的人不可能关心天堂。一个不关心恩典之灵的人不能说关心完全的救赎和荣耀。恩典的丰满是荣耀中最好的事物。其他的事物，如和平和喜乐等，只是恩典丰满在荣耀中的显现。

Again, When the Spirit assureth us of God's love in the greatest fruits of it, as it doth when it assureth this redemption, that love kindles love again, and love constrains us by a sweet necessity to yield cheerful and willing obedience in all things. There is nothing more active and fuller of invention than love, and there is nothing that love studies more than how to please. There is nothing that it fears more than to discontent. It is a neat* affection, and will endure nothing offensive, either to itself or the spirit of such as we love; and this love the Spirit teaches the heart, and love teaches us not only our duty, but to do it in a loving and acceptable manner. It carries out the whole stream of the soul with it, and rules all whilst it rules, and will not suffer the soul to divert to by-things, much less to contrary.
再次，当圣灵向我们保证上帝的爱在其最伟大的果实中时，就像它保证这个救赎一样，这爱再次点燃了爱，并且爱通过一种甜蜜的必要性迫使我们在一切事情上愉快地、乐意地顺从。没有什么比爱更积极、更富有创造力的了，没有什么比爱更关注如何取悦的了。没有什么比让它不满意更让它害怕的了。它是一种精致的情感，不会容忍任何冒犯，无论是对自己还是对我们所爱之人的精神。这种爱是圣灵教导心灵的，爱不仅教导我们的责任，还教导我们以一种充满爱意和可接受的方式去履行。它将整个灵魂的激流带出，并在统治时统治一切，并不允许灵魂转向次要的事物，更不用说相反的事情了。

Again, These graces that are conversant about that condition which the Spirit assureth us of, as faith and hope, are purging and purifying graces, working a suitableness in the soul to the things believed and hoped for; and the excellency of the things believed and hoped for have such a working upon the soul that it will not suffer the soul to defile itself. Our hopes on high will lead us to ways on high. Therefore whilst these graces are exercised about these objects, the soul cannot but be in a pleasing frame.
再说一遍，那些与圣灵所确信的条件有关的恩典，如信心和希望，是净化和洁净的恩典，它们在灵魂中产生一种适应性，使其与所信和所盼望的事物相符；而所信和所盼望的事物的卓越性对灵魂产生如此的影响，以至于它不会让灵魂自污。我们对高处的希望将引领我们走向高处的道路。因此，当这些恩典在这些对象上发挥作用时，灵魂不可避免地会处于一种愉悦的状态。

It hath been an old cavil, that certainty of salvation breeds security and looseness of life. And what is there that an ill-disposed soul cannot suck poison out of? A man may as truly say the sea burns, or the fire cools. There is nothing quickens a soul more to cheerful obedience than assurance of God's love, and that our 'labour should not be in vain in the Lord,' 1 Cor. 15:58. This is the Scripture's logic and rhetoric, to enforce and persuade [to] a holy life, from knowledge of our present estate in grace. 'I beseech you by the mercies of God,' saith St Paul, Rom. 12:1. What mercies? Such as he had spoken of before,—justification, sanctification, assurance, that all shall work together for good, that nothing shall be able to separate us from the love of God in Christ. All duties tend to assurance, or spring from assurance.
确信得救会导致安逸和放纵的生活，这是一个古老的争论。邪恶的灵魂能从中吸取毒药的东西有什么呢？一个人可以说海水燃烧，火焰冷却，都是真实的。没有什么比确信上帝的爱和我们在主里的劳苦不徒然更能激励一个灵魂快乐地顺服。这是圣经的逻辑和修辞，通过对我们在恩典中的现状的认识来强调和劝诱圣洁的生活。“弟兄们，我以神的慈悲劝你们”，圣保罗在罗马书 12:1 中说。什么样的慈悲呢？就是他之前所说的，称义、成圣、确信，所有这些都会一同效力，没有什么能使我们与基督里的上帝的爱隔绝。所有的责任都趋向于确信，或者源于确信。

God's intendment* is to bring us to heaven by a way of love and cheerfulness, as all his ways towards us in our salvation are in love. And this is the scope of the covenant of grace, and for this end he sends the Spirit of adoption into our hearts, that we may have a child-like liberty with God in all our addresses to him. When he offers himself to us as a Father, it is fit we should offer ourselves to him as children; nature teaches a child, the more he desires his father's love, the more he fears to displease him. And he is judged to be graceless that will therefore venture to offend his father, because he knows he neither can or will disinherit him. Certain it is, the more surely we know God hath begotten us to so glorious an inheritance, the more it will work upon our bowels, to take all to heart that may any way touch him. This wrought upon David. When the prophet told him God hath done this and this for thee, and 'would have done more if that had been too little,' 2 Sam. 12:8, it melted him presently into an humble confession. Those that have felt the power of the Spirit of adoption on their hearts, will both by a divine instinct, as also by strength of reason, be carried to all those courses wherein they shall approve themselves to their Father. Instinct of nature strengthened with grounds will move strongly.
上帝的意图是通过爱和快乐的方式将我们带到天堂，因为他在我们的救赎中对我们的一切方式都是出于爱。这是恩典的约定的目标，为此他将领养的圣灵送入我们的心中，使我们在与上帝的一切交流中都能像孩子一样自由。当他将自己呈现给我们作为父亲时，我们应该将自己呈现给他作为孩子；自然会教导一个孩子，他越渴望父亲的爱，就越害怕得罪他。那些敢于冒犯父亲的人被认为是没有恩典的，因为他知道父亲既不能也不会剥夺他的产业。可以肯定的是，我们越确定上帝已经使我们得到了如此荣耀的产业，就越会感动我们的内心，使我们对任何可能触动他的事情都非常关心。这对大卫产生了影响。当先知告诉他上帝为你做了这样和那样的事情，并且“如果那还不够，他还会做更多”，撒母耳记下 12:8，他立刻感动得谦卑地承认。 那些在心灵上感受到领养之灵的力量的人，无论是出于神圣的本能，还是出于理性的力量，都会被带到那些能够使他们得到父亲认可的道路上。本能加强了的自然倾向会产生强烈的推动力。

To conclude this discourse, let Christians therefore be careful to preserve and cherish the work of assurance and sealing in them.
为了总结这篇论述，让基督徒们小心地保护和珍惜他们内心的确信和印记的工作。

Means. 1. What God doth for us, he doth by grace in us. He will preserve us that we shall not fall from him by putting the grace of fear into us, Jer. 32:40. He will keep us, but by what means? 'The peace of God, which passeth all understanding, shall guard our hearts,' Phil. 4:7. God maketh our calling and election sure in us, by stirring our hearts up to be diligently exercised in adding one grace unto another, and in growing in every grace, as 2 Pet. 1:5. Therefore we must attend upon all spiritual means of growth and quickening: so shall you have a further 'entrance into the kingdom of Jesus Christ, 2 Pet. 1:11; that is, you shall have more evident knowledge of your entrance into the kingdom of grace here, and likewise into the kingdom of glory hereafter. Those that do not so shall have no comfort either from the time past, for they shall forget that they were purged from their sins; or from thoughts of the time to come, for they shall 'not be able to see things far off.'
意思 1：上帝为我们所做的一切，都是通过在我们内心注入恩典来实现的。他会通过将敬畏的恩典赐予我们来保护我们，使我们不会背离他（耶利米书 32:40）。他会保守我们，但是通过什么方式呢？“神所赐的平安，是人所不能理解的，必在基督耶稣里保守我们的心怀意念”（腓立比书 4:7）。上帝使我们的蒙召和蒙选在我们内心得以确实，通过激发我们的心灵，使我们勤奋地锻炼并增加各种恩典，以及在每一种恩典中不断成长（彼得后书 1:5）。因此，我们必须关注所有属灵的成长和振兴的手段：这样你们就能够更进一步地“进入我们主救主耶稣基督的国”（彼得后书 1:11）；也就是说，你们将对自己在这里进入恩典之国，以及在将来进入荣耀之国的事实有更明显的认识。那些不这样做的人，既无法从过去的时光中得到安慰，因为他们会忘记自己已经洁净了罪恶；也无法从未来的思考中得到安慰，因为他们“看不见远处的事”

2. If assurance be in a lesser degree, yet yield not to temptations and carnal reasonings. If our evidences be not so fair, yet we will not part with our inheritance. Coins, as old as groats, that have little of the stamp left, yet are current. We lose our comfort many times, because we yield so easily, because we have not such a strong and clear seal of salvation as we would. To be borne down that we have none at all, is a great weakness. Exercise, therefore, the little faith thou hast, in striving against such objections, and it will be a means to preserve the seal of the Spirit.
如果保证程度较低，也不要屈服于诱惑和肉体的推理。即使我们的证据不那么明确，我们也不会放弃我们的遗产。像老硬币一样，虽然已经磨损，但仍然可以流通。我们经常失去安慰，是因为我们太容易屈服，因为我们没有像我们希望的那样强大和清晰的救赎印记。一点都没有被压垮是一种巨大的弱点。因此，要运用你所拥有的微小信仰，与这些异议进行斗争，这将有助于保持圣灵的印记。

3. Because this sealing is gradual, we should pray, as Paul, Eph. 1:17, for a spirit of revelation, that we may be more sealed. The Ephesians were sealed, for whom Paul prays, and so the Colossians; yet [he prays] that God would reveal to their spirits more their excellent condition. There are 'riches of assurance,' Col. 2:2. The apostle would have them to labour not only for assurance, but for the riches of it. That will bring rich comfort, and joy and peace. Times of temptations and trial may come, and such as, if we have not strong assurance, we may be sorely troubled and call all in question. This may be the sad condition of God's own children; and from this, that in times of peace they contented themselves with a lesser degree of this assurance and sealing.
因为这种封印是逐渐的，我们应该像保罗一样，以弗所书 1:17，祈求启示的灵，使我们能够更加被封印。保罗为以弗所人祈祷，他们已经被封印，科罗西人也是如此；然而，他祈求上帝向他们的灵魂更多地启示他们卓越的境况。有着“确信的丰富”，歌罗西书 2:2。使徒希望他们不仅为确信而努力，而且为确信的丰富而努力。这将带来丰富的安慰、喜乐和平安。诱惑和试炼的时刻可能会来临，如果我们没有坚定的确信，我们可能会受到严重的困扰，并对一切产生怀疑。这可能是上帝自己的儿女的悲惨境况；而这是因为在和平时期，他们满足于较低程度的确信和封印。

4. Lastly, Be watchful over your own hearts and ways, that according to what you have now learned you grieve not the Spirit, 'for by it you are sealed;' intimating, that if [in] anything we withstand and grieve the Spirit, we shall in so doing prejudice ourselves, and suffer in the comfort and evidence of our sealing.
最后，要警惕自己的心灵和行为，根据你现在所学，不要伤害圣灵，因为你们是被圣灵印记的；这暗示着，如果我们在任何事情上抵挡和伤害圣灵，我们将会损害自己，并在被印记的安慰和证据中受苦。

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A Fountain Sealed by Richard Sibbes, Copyright © 2020
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