The Life of Faith
信仰的生活

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

Table of Contents
目录

The life Which I Now Live in the Flesh I Live by Faith - Galatians 2:20 - Sermon I
我现在在肉体中活着的生命，是凭着信心活出来的 - 加拉太书 2:20 - 讲道 I

The life Which I Now Live in the Flesh I Live by Faith - Galatians 2:20 - Sermon II
我现在在肉体中活着的生命，是凭着信心活出来的 - 加拉太书 2:20 - 第二篇讲道

Salvation Applied - Galatians 2:20 - Sermon III
救赎应用 - 加拉太书 2:20 - 第三篇讲道

THE LIFE OF FAITH
信仰的生活

SERMON I
讲道一

And the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.—GAL. 2:20.
我现在在肉体中活着的生命，是靠着爱我并为我舍己的上帝之子的信心而活。-加拉太书 2:20

THEY are the words of a man pursued by the law unto Christ, proceeding from the Spirit of Christ; the nature whereof is, to apply generals to particulars. So St Paul here, 'The life which I now live in the flesh, I live by the faith of the Son of God.' He sees he is dead by the law; therefore he seeks for a better husband. The law finds him dead, and leaves him dead. Thus pursued by the tenor of the law, he flies to Christ, and says, 'I am crucified with Christ,' nevertheless I live. How? 'Yet not I, but Christ liveth in me.'
他们是一个被法律追逐到基督的人的话语，来自基督的灵；其本质是将普遍的应用于特殊的。所以保罗在这里说，“我现在在肉身活着的生命，是因着信神的儿子而活。”他看到自己在律法面前已经死了，因此他寻求一个更好的丈夫。律法发现他已经死了，并且让他继续死着。因此，在律法的追逐下，他飞奔到基督那里，并说，“我已经与基督同钉十字架，然而我活着。不是我活着，乃是基督在我里面活着。”

There be three ranks of men in the world, under which all men may be comprehended.
世界上有三个等级的人，所有人都可以被包括在内。

1. The estate of nature.
自然状态的财产。

2. The estate of men under the spirit of bondage.

3. The estate of grace under the gospel.
福音时代的恩典状态。

This is the speech of one of the third rank, of a man awaked by the spirit of bondage, who hath attained to a clear and evident sight of his misery, and of the excellent remedies, of a man who hath attained to a new frame and temper of soul. It is the speech of a person in the state of grace, who now aspires to a more noble and excellent life. In the words we may consider divers things.
这是一个三等人的演讲，一个被束缚之灵唤醒的人，他已经清楚地看到了自己的苦难和卓越的疗法，一个已经达到了新的心灵状态和性情的人。这是一个在恩典状态下的人的演讲，他现在渴望过上更高尚、更卓越的生活。在这些话语中，我们可以考虑到各种事情。

1. That there is another manner of life than the ordinary life of nature.
那里有一种与自然的普通生活不同的生活方式。

2. That it is a better and more excellent life than that he formerly lived; as if he had said, Now, since I have seen the misery of my former natural estate, and the excellency of a spiritual life by faith in the Son of God, I esteem my former life to have been wretched, not worthy of the name of life, compared with that which I live now, as being founded in a better root than the 'first Adam.'
那是一个比他过去的生活更好、更优秀的生活；好像他说，现在，既然我已经看到了我以前自然状态的悲惨和通过信仰上帝之子的灵性生活的卓越，我认为我以前的生活是可怜的，不值得称为生活，与我现在的生活相比，因为它建立在比“第一亚当”更好的根基上。

3. The spring of this life is the Son of God. God is life naturally, and we have life no otherwise than from him who quickeneth all things.
这个生命的泉源是上帝的儿子。上帝本质上就是生命，我们之所以有生命，完全是因为他使万物复活。

4. The conveyance of this spiritual life is by faith. Water springs not without a conduit to carry and spread it. The sun warms not without beams, and the liver conveys not blood without veins. So faith is that vessel which conveys this spiritual life, that conduit wherein all spiritual graces run, for the framing and working of spiritual life, conveying all, to pitch upon those excellencies of the Son of God.
这种属灵生命的传递是通过信仰。水不会自行涌出，需要管道来传输和扩散。太阳没有光束就无法发热，肝脏没有静脉就无法输送血液。因此，信仰是传递这种属灵生命的容器，是所有属灵恩赐流动的渠道，用于构建和运行属灵生命，传递一切，专注于神的儿子的卓越之处。

5. The object and root of this spiritual life is, faith in the Son of God, loving him, and giving himself for him.
这种属灵生活的目标和根基是对上帝之子的信仰，爱他，并为他奉献自己。

So there is a life besides the natural life, and the root of it is Christ, who is our life. Life is the best thing in the world, most esteemed of us; as the devil said concerning Job, 'Skin for skin, and all that a man hath will he give for his life,' Job 2:4. Life is the foundation of all comforts; life is the vigour proceeding from soul and body, So the spiritual life is nothing else but that excellent vigour, and strong connected strength of the soul and body renewed, grounded on supernatural reasons, which makes it follow the directions of the word, over-master the flesh, and so by degrees be transformed into the image of Christ, consisting in holiness and righteousness.
所以除了自然生命之外，还有一种生命，它的根源是基督，他是我们的生命。生命是世界上最好的东西，我们最看重它；就像魔鬼在约伯书 2:4 中所说的那样，“以皮代皮，人人愿舍一切所有，保全性命。”生命是所有安慰的基础；生命是从灵魂和身体中产生的活力。所以，属灵的生命无非是那卓越的活力，以及灵魂和身体的强有力的联系，它以超自然的理由为基础，使其遵循圣经的指引，克制肉体，逐渐转化为基督的形象，包括圣洁和公义。

Doct. The first point then is, that there is a better life than a natural life, because there is somewhat in a man which aspires and looks to a better estate. A child in the mother's womb hath life and senses in that dark place, but it is not contented therewith, but is restless as in a prison, tumbles and turns up and down; for this life that it hath is not to dwell there, but a beginning-life to fit it to live in the more open and spacious world, whither it must shortly be sent forth. So in this dark life of ours there is a divine instinct, power, and faculty in men, that nothing here can suffice; which shews, that there is a place to satiate the will and the understanding, and fill the affections; that there is a condition which shall make a man fully happy. That there must be a better life, which is this spiritual life; for this life which we live in the flesh is a thing of nothing. Our little life we live here, wherefore is it? To live a while, to eat and drink and enjoy our pleasures, and then fall down and die like a beast? Oh no, but to make a beginning for a better life. If this life be such a blessing, what is then that most excellent spiritual life we speak of? It holds out beyond all. By this spiritual life, when one is most sick, you shall see him most lively and spiritual. When sense, and spirit, and sight, and all fail, yet by reasons drawn from spiritual life he comforts himself in Christ, the glory to come, and what he hath done for him. So the apostle shews the aim of a Christian is to be in sufferings of this life for the increase of a better, 2 Cor. 4:10, saith he, 'Always bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.' When the body is weakest, the spirit is strongest. Take a man who hath not this spirit and hope, he is à la mort* at the apprehension of death, because he hath no faith, no knowledge, no quickening life, no sense or taste of more excellent things; he knows not whether there be a Holy Ghost or not: or if he be convinced in conscience, yet he is taken up with horrors, and fears condemnation at hand for evermore. Oh what are we without this life? Otherwise an heathen or an infidel were as happy as we.
医生。首先，有一种比自然生活更好的生活，因为人内心渴望和追求更好的境地。胎儿在母亲的子宫中有生命和感觉，但它对此并不满足，而是像在监狱里一样不安，翻来覆去；因为它拥有的这种生命并不是为了停留在那里，而是为了适应更开放和宽敞的世界而开始的生命，它很快就会被送出去。所以在我们这个黑暗的生活中，人类有一种神圣的本能、力量和能力，这里没有什么能够满足它；这表明，有一个地方可以满足意愿和理解，并填满感情；有一种状态可以使人完全幸福。必须有一种更好的生活，即这种灵性生活；因为我们在肉体中生活的这种生活是一无所有的。我们在这里度过的短暂生命，为什么存在？只是为了活一段时间，吃喝享乐，然后像兽类一样倒下死去吗？哦不，而是为了为更好的生活做一个开始。如果这种生活是如此美好，那么我们所说的那种最优秀的灵性生活又是什么呢？ 它超越一切。通过这种属灵的生活，当一个人最生病的时候，你会看到他最有活力和属灵。当感觉、精神、视力和一切都失败时，他仍然通过从属灵生活中得出的理由在基督、未来的荣耀以及他为他所做的事情中安慰自己。所以使徒显示了一个基督徒的目标是为了更好的增长而在这个生命中受苦，哥林多后书 4:10 说，“我们常常在身上挂着耶稣的死，使耶稣的生命也显明在我们身上。”当身体最虚弱时，精神最强大。拿一个没有这种精神和希望的人来说，他在面对死亡时是恐惧的，因为他没有信仰，没有知识，没有活力的生命，没有对更美好事物的感知或品味；他不知道是否有圣灵存在：或者如果他在良心上被说服，他仍然被恐惧所困扰，并害怕永远受到谴责。哦，如果没有这种生命，我们算什么？否则，一个异教徒或不信者和我们一样幸福。

A Christian furnished with this spiritual life can see Christ and glory, beyond all the things of this life; he can look backwards, make use of all things past, see the vanity of things so admired of others; he can taste things nature doth not relish; he hath strength of reasons beyond all the apprehensions of reason; he is a man of a strong working. This should stir us up above all things to get this spiritual life in us, lest, like St Paul's living dead widow, we be dead whilst we be alive, 1 Tim. 5:6. Therefore, unless we will be dead creatures, labour we must for a spiritual life, for there is another death which follows the first death. We not only lose God and Christ, life and glory, eternal life, communion with saints and angels, but also we come to eternal torments with the devil and his angels. Therefore above all things go we to Christ, that we may live in his sight.
一个拥有这种属灵生命的基督徒能够看见基督和荣耀，超越这个世界上的一切事物；他能够回顾过去，利用过去的一切，看到其他人所仰慕的事物的虚无；他能够品味自然无法体味的事物；他拥有超越理性所能理解的理由的力量；他是一个有着强大行动力的人。这应该激励我们最大限度地在我们内心获得这种属灵生命，免得像圣保罗所说的那个活着的死寡妇一样，在我们活着的时候却已经死了（提摩太前书 5:6）。因此，除非我们愿意成为死物，我们必须为属灵生命而努力，因为第一次死亡之后还有另一种死亡。我们不仅失去了上帝和基督、生命和荣耀、永生、与圣徒和天使的交通，而且还要与魔鬼和他的使者一同受到永恒的折磨。因此，最重要的是我们要去寻求基督，这样我们才能在他的眼前活着。

What is the reason we seek not more for this spiritual life? Because, when the conscience is not awakened, we think there is no such thing: like Judas, walking on in the state of nature, in drunkenness, voluptuousness, covetousness, and the like, until we perish suddenly. If the conscience be awakened, oh then it is easy to work upon such a one who sees his misery and desires the remedy. It was easy to persuade Jacob to send for corn into Egypt, when a famine was in the land of Canaan. It is easy to persuade men hungry and thirsty to eat and drink; easy to persuade a laden, weary man to lay down his burden and rest. So it is with us. If the conscience be awakened to have a sense of sin, and that intolerable wrath and eternal punishment due thereunto, we should and would long for this spiritual life.
我们为什么不更追求这种属灵的生活呢？因为当良心没有觉醒时，我们认为这种事情不存在：就像犹大一样，在自然状态下行走，沉迷于酒精、享乐、贪婪等，直到我们突然灭亡。如果良心觉醒了，哦，那么很容易对这样一个看到自己的苦难并渴望解决办法的人产生影响。当迦南地发生饥荒时，说服雅各去埃及买粮食就很容易。说服饥饿和口渴的人吃喝也很容易；说服一个负重疲惫的人放下负担休息也很容易。对我们来说也是如此。如果良心觉醒，意识到罪恶的存在以及由此产生的无法忍受的愤怒和永恒的惩罚，我们应该并且会渴望这种属灵的生活。

I beseech you, let us believe there is such a life. Look 1 Pet. 1:3. There he blesses God, 'who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.' None can go to heaven but they who are begotten again here. The main help is the use of the means. This is that pool of Bethesda, at which if we lie the angel of the covenant will put us in to be healed. Never rest then till this life be gotten in us. When we find such an antipathy betwixt our spirits and sin as is between poison and them, then there is a beginning of the work. So we should hate sinful persons, whose conversations hinder the progress and increase of our spiritual life. Those who venture on all occasions, no wonder they do fall in sinful courses. What is all their care and endeavour but to draw one into sin? They care for their lusts, and never think of any more. A Christian will care most for the nourishing of his best life, knowing that good and bad company do, the one quicken, the other dead him.
我恳求你，让我们相信有这样的生活。看彼得前书 1:3。在那里，他称颂上帝，“因耶稣基督从死里复活，又照他的大怜悯，使我们重生有活泼的盼望。”只有在这里重生的人才能进入天堂。主要的帮助是运用手段。这就像是伯士大池，如果我们躺在那里，那么新约的天使会把我们放进去治愈。所以，我们要不停地努力，直到这种生活在我们身上得到。当我们发现我们的灵与罪之间有如毒药与它们之间的反感时，那就是工作的开始。所以我们应该憎恨那些行为妨碍我们属灵生命进展和增长的罪人。那些冒险在所有场合的人，难怪他们会陷入罪恶的道路。他们所关心和努力的只是引诱别人犯罪。他们只关心自己的欲望，从不考虑其他。一个基督徒会最关心培养他最好的生命，因为他知道好的和坏的交往会使他一个活跃，另一个使他死亡。

Christ is called life, the bread of life, tree of life, and he gives us living water to refresh our souls, not that he is so essentially bread, or a tree, but by the efficacy of his working in us. For God is life in himself. Therefore he swears by it: 'As I live, saith the Lord, I desire not the death of a sinner,' Ezek. 33:11. We consider not here of life so high, though this life must be derived from him principally. It is so naturally. The Son is the fountain of life, because he is God, who is radically, fundamentally, and essentially life.
基督被称为生命，生命的面包，生命之树，他给予我们活水来滋润我们的灵魂，他并不是本质上的面包或树，而是通过他在我们身上的工作的效力。因为上帝本身就是生命。因此，他指着生命发誓：“主耶和华说：我指着我的永生起誓，我不喜悦恶人死亡。”（以西结书 33:11）我们在这里并不考虑如此高尚的生命，尽管这种生命主要是从他那里得来的。这是如此自然。儿子是生命的源泉，因为他是上帝，他根本上、基本上和本质上就是生命。

But before Christ be fitted to be life for us, he must be man first, as John 6:55, 'For my flesh is meat indeed, and my blood is drink indeed.' And the reason why he so quickens is, because he is also God, being that bread which came down from heaven, of which 'whose eateth shall live for ever.' Now this great work of our salvation being of necessity to be performed by an infinite person as God, who could not die, he therefore took upon him a mortal nature, to open a current to mercy and justice. Therefore his flesh is meat indeed; but the flesh profiteth nothing without the Spirit which quickens; for there must be a Spirit to seal up all this unto us. As without shedding of blood no forgiveness of sins, so without the Spirit sealing these things unto our souls, we can have no comfort of them. When we speak of spiritual life, he it is that we live for; by him, and in him, and through him we live. Therefore, 1 Cor. 15:45, 'the last Adam is called a quickening Spirit,' because by that Spirit he quickened himself, and quickens us now to live the life of grace, and shall hereafter quicken our dead bodies at the resurrection. So he is called 'the Sun of righteousness,' for light and heat, because, as the sun lightens and warms, so he is the light of the world, as John speaks, 'lighting everything which cometh into the world,' John 1:9, warming also and cherishing the mass of things, and therefore is called light and life.
但在基督为我们成为生命之前，他必须首先成为人，正如约翰福音 6:55 所说：“我的肉真是可吃的食物，我的血真是可喝的饮料。”他之所以能够使我们复活，是因为他也是上帝，他是从天上降下来的那块面包，凡吃这面包的人必永远活着。我们的救赎这个伟大的工作必须由一个无限的上帝来完成，因为他不能死，所以他承担了一个有死亡性质的人性，以打开怜悯和公正的通道。因此，他的肉真是可吃的食物；但肉体没有灵魂的滋养是无益的；因为必须有一个灵魂将这一切封印给我们。正如没有流血，就没有罪的赦免；同样，如果没有圣灵将这些事情封印给我们的灵魂，我们就无法从中得到安慰。当我们谈论属灵的生命时，我们是为他而活；我们通过他而活，靠着他而活。因此，哥林多前书 15:45 说，“末后的亚当成了叫人活的灵”，因为他通过那灵使自己复活，并且现在使我们活在恩典的生命中，并将来在复活时使我们的身体复活。 所以他被称为“公义的太阳”，因为他是世界的光，正如约翰所说，“他是那光，亮照在黑暗里，黑暗却不接受光。”（约翰福音 1:9）他也温暖和滋养万物，因此被称为光和生命。

Thus have we seen briefly there is another life than the life of nature; that this is a most excellent life; and that the root and spring of it is the Son of God. Now the way of conveyance of this life is 'by faith.' A fountain is not sufficient to send forth water abroad; there must be pipes to convey it for use. So from the heart and liver there must be arteries and veins for the maintenance of life and conveyance of blood through all the body. Christ is the heart and liver of all spiritual life; but there must be a conveyance to bring it to us, and this is faith. But why is faith the grace to convey life to us?
因此，我们简要地看到了除了自然生命之外还有另一种生命；这是一种非常优秀的生命；而其根源和源泉是上帝的儿子。现在，传递这种生命的方式是“通过信仰”。一个泉水不足以将水传送到外面；必须有管道将其传送出来供人使用。所以，心脏和肝脏必须有动脉和静脉来维持生命并将血液传送到全身。基督是所有属灵生命的心脏和肝脏；但是必须有一种传递方式将其带给我们，而这就是信仰。但是为什么信仰是将生命传递给我们的恩典呢？

(1.) Because we are saved now out of ourselves by another. Therefore that grace which brings us to this great good must lead us out of ourselves. This faith doth, which is the hand of the soul, to lay hold of all the graces, excellencies, and high perfections of Christ.
因为我们现在是被另一个人拯救出来的。因此，将我们带到这个伟大善的恩典必须引导我们走出自己。这就是信仰所做的，它是灵魂的手，去抓住基督的所有恩典、卓越和高尚的完美。

(2.) Because faith gives all the glory to the party* on whom it relies on and trusts, as Rom. 3:26. Paul shews why works were excluded; and such a righteousness was brought in, saith he, that he might be just, and the justifier of him which believeth; and then he adds, 'Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith.' If by love it had come, or humility, patience, or anything in us, some boasting might have been; but this looks another way, lays hold upon another's riches. Faith acknowledgeth nothing to be at home; therefore it goes to another to fetch it, which else it would not do.
因为信仰将所有的荣耀归于所依靠和信任的一方，如罗马书 3:26 所说。保罗解释了为什么排除了行为；他说，带来了这样一种义，以使他自己公义，并且使信靠他的人成为义人；然后他补充说，“这样，夸口在哪里呢？被排除了。凭什么律法？是行为的律法吗？不是，乃是凭信心的律法。”如果是凭借爱、谦卑、忍耐或我们内在的任何东西，可能会有一些夸口；但这是另一种方式，它依靠别人的财富。信仰承认没有什么是属于自己的；因此它去找别人拿，否则它是不会这样做的。

(3.) Because we must be brought back again to God by a contrary way than that we were lost by; for the same way we could never have recovered. The serpent, we know, shaked Eve's faith in believing the threatening. Whilst they kept the word and feared the commandment, they kept their life; but, losing this awful respect, they lost communion with the fountain of love. So we fell by infidelity, and must return again by faith in the righteousness of another.
因为我们必须通过与我们迷失的方式相反的方式回到上帝那里；因为我们永远无法通过同样的方式恢复。我们知道，蛇动摇了夏娃对威胁的信念。只要他们遵守话语并敬畏命令，他们就保住了生命；但是，失去了这种敬畏，他们就失去了与爱之源的交流。所以我们因为不信而堕落，必须通过对他人的义的信仰再次回到上帝那里。

By this time we are come to the main thing intended, how we live by the faith of the Son of God. We shall not haply reach the depth of so profound a mystery; only I will endeavour to give you some few heads, wherein faith principally exerciseth her powers and functions.
到了这个时候，我们来到了主要的目的，即我们如何凭借上帝之子的信仰而生活。或许我们无法达到如此深奥的奥秘的深度；只是我将努力给你一些主要的方面，其中信仰主要发挥她的力量和功能。

1. The life of faith is exercised in our effectual calling.
信仰的生活在我们的有效呼召中得以实践。

2. In the state of justification, whence comes reconciliation.
在称义的状态中，和解由何而来。

3. In a vigorous life, arising on the comfort of our justification.
在充满活力的生活中，我们的正当理由带来了舒适。

4. In our sanctification; in those supplies faith finds out to make up the imperfection thereof.
在我们的成圣中；在那些信仰找到的补给中，弥补其不完美。

5. The life of faith in glorification.
在荣耀中的信仰生活。

6. We live by faith in all the several passages of this life, as we shall see when we come to them.
我们在这个生命的各个阶段都凭借信仰而生活，当我们到达这些阶段时，我们将会看到。

Thus we live continually by the faith of the Son of God, and so we must live till we come to heaven.
因此，我们不断地凭借上帝之子的信仰而生活，直到我们来到天堂。

1. We live the life of faith in our effectual calling. The Spirit works it, the Spirit is God's hand. This makes, that our eyes are bent upwards to see a better life, to see a calling, to live holily and righteously in all things, to see what a rich means is provided to reconcile God and man, to satisfy justice, and so to draw us in a new way and course of life, to rely on God, and look unto him in all our actions. Then the grace of union is given. God's Spirit works our hearts by this faith, to have first union, and then communion with God. Thus the soul being seasoned, and seeing the excellency and necessity of another new life, touches Christ, and begins to live the life of faith in effectual calling; for at first we are dead and unlovely creatures, estranged from grace and gracious actions, until, in this estate, Christ is discovered by the Spirit, and faith to unite us to him.
我们以信仰的生活方式过着我们的有效呼召。圣灵在工作，圣灵是上帝的手。这使得我们的眼睛向上看，看到更美好的生活，看到一个呼召，以在一切事情上过圣洁和公义的生活，看到上帝和人之间提供了一个丰富的方式来调和，满足正义，并以新的方式和生活方式吸引我们，依靠上帝，在我们的一切行动中仰望他。然后给予了联合的恩典。上帝的圣灵通过这种信仰在我们的心中工作，首先与上帝联合，然后与上帝交通。因此，灵魂被调味，看到了另一种新生活的卓越和必要性，接触到基督，并开始在有效的呼召中过信仰的生活；因为起初我们是死而且不可爱的生物，与恩典和恩慈的行为疏远，直到在这种状态下，基督被圣灵揭示，并通过信仰将我们与他联合起来。

2. Secondly, We live the life of faith in justification. This is a life of sentence that the soul lives by, peace being spoken unto it by the pardon of sin; for God by his Spirit doth report so much to the soul, giving us assurance that Christ our surety and peace-maker is raised up again. So Eph. 2:5, it is said, 'Even when we were dead in sins, he hath quickened us together with Christ, and raised us together, and made us sit in heavenly places with him.' And why? Because our Surety hath paid our debt. We say of a man condemned, he is a dead man till he have a pardon, which when he hath obtained, we turn our speech, and say, he lives. So in justification: being united unto Christ, and believing our pardon, we are said to live. Our sins lie on him as our surety; for then, as our husband in charge, he doth pay all our debts. Thus by virtue of our marriage to Christ, he discharges all our debts, and goeth away with them; even as the scapegoat in the wilderness went quite away with all the sins and iniquities of the people, never to return again. Look we therefore to our sins, the curse and wrath due unto them, and all as laid on him. Look at whatsoever is good in him, that is for us; whatsoever is evil in us, look in him for it, to have it taken away, pardoned, and not imputed.
其次，我们以信仰的生活在称义中。这是灵魂凭借宽恕罪孽而过的生活，因为上帝通过他的圣灵向灵魂报告这一点，使我们确信我们的担保人和和平使者基督已经复活。所以在以弗所书 2:5 中说：“我们在过犯中死了的时候，便叫我们与基督一同活过来，（你们得救是本乎恩）又叫我们与基督一同复活，一同坐在天上。”为什么呢？因为我们的担保人已经偿还了我们的债务。我们常说一个被判刑的人在获得赦免之前是个死人，而当他获得赦免后，我们会改口说他活着。所以在称义中，我们与基督联合，并相信我们的赦免，我们被说成是活着的。我们的罪孽归在他身上，因为作为我们的担保人，他偿还了我们所有的债务。因此，凭借我们与基督的婚姻关系，他清偿了我们所有的债务，并带走了它们，就像旷野中的逃跑羊带走了人民的所有罪孽和不义，再也不会回来。因此，我们要看着我们的罪孽，看着归于它们的咒诅和愤怒，都归在他身上。 看他身上的一切好处，那是为了我们；看我们身上的一切恶，去他那里寻找，让它被消除、宽恕，并不加以归咎。

As we sin daily, so Zech. 13:1, 'There is a fountain daily running, to wash away sin and uncleanness.' Therefore for our daily sinning, we must continually run and bathe our souls in this blood, apply the comforts of his sufferings, intercession, and obedience unto us. St John teaches us thus much; saith he, 'If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world,' 1 John 2:1. If we sin daily, he justifies the sinner daily: he came to save sinners: therefore, when sin stirs us up to run from God, we should run to him. Faith says, 'There is no condemnation to them that are in Christ Jesus,' Rom. 8:1. Why? My sin was condemned in Christ, and a condemned person hath no voice. Christ came to destroy sin, and condemned sin in the flesh. Our sins were crucified with him, and are now all condemned sins, if we will go unto Christ, who hath borne all our iniquities, as the prophet Isaiah excellently shews.* Therefore St Paul triumphantly demands the question, 'Who shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth?' Why? 'It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall then separate us from the love of Christ?' Rom. 8:33, 34. So in our daily sins you see we have use of these things, to have, upon our confession, a daily pardon of course taken out every day. Thus God would not have us sink. So long as there is matter of guilt in us, God will have a way to cleanse our souls, and renew our comforts. Every day we run into new debts, and every day in the Lord's Prayer we are taught to ask pardon, and to run unto God, to have the book crossed out with his blood. Every day a Christian must eye the brazen serpent, I mean the Lord Jesus, signified thereby; he must sprinkle his heart with the blood of Christ, that the destroying angel may pass by him in the day of wrath, as the Israelites then did. This is it to live by faith; every day to sue out our pardon; to look unto our advocate and surety, who hath paid our debts, and cancelled that obligation against us, contrary to us, as the apostle speaks, daily to wash in that ever-running fountain. 'Christ is a priest for ever, after the order of Melchisedec,' Ps. 110:4. Though the act be past, he remains the same still. What puts down our courage, strikes us with terror and fear, but our sins? Oh, but why is this brazen serpent lifted, but thus to wash away our daily frailties and failings, so as whosoever believeth in him should not perish, but have everlasting life? John 3:14, 15.
因为我们每天都犯罪，所以撒迦利亚书 13:1 说，“每天都有一泉源涌流，用以洗净罪恶和污秽。”因此，对于我们每天的罪过，我们必须不断地奔跑并沐浴我们的灵魂在这血中，应用他的受苦、代求和顺服的安慰给我们。圣约翰教导我们这么多；他说，“若有人犯罪，我们有一位为我们辩护的，就是义者耶稣基督，他为我们的罪作了挽回祭，不但为我们的罪，也为普天下人的罪。”约翰一书 2:1。如果我们每天犯罪，他就每天称义罪人：他来是为了拯救罪人：因此，当罪引诱我们远离上帝时，我们应该奔向他。信心说，“那些在基督耶稣里的人没有定罪。”罗马书 8:1。为什么？我的罪在基督里被定罪了，一个被定罪的人没有发言权。基督来是为了毁灭罪恶，并在肉体中定罪了罪恶。我们的罪与他一同被钉在十字架上，现在都是被定罪的罪恶，只要我们去到基督那里，他已经担当了我们所有的罪孽，就像先知以赛亚卓越地展示的一样。*因此，圣保罗得意洋洋地提出问题，“谁能控告神所拣选的人呢？ 是上帝称义，谁能定罪呢？为什么呢？是基督已经死了，而且复活了，他现在在上帝的右边，也为我们代求。那么，谁能使我们与基督的爱隔绝呢？罗马书 8:33, 34。所以在我们日常的罪中，你可以看到我们需要这些事情，每天在我们承认罪的时候，都会得到日常的赦免。因此，上帝不希望我们沉沦。只要我们内心有罪恶，上帝就会有办法洁净我们的灵魂，更新我们的安慰。每天我们都会欠下新的债务，每天在主祷文中，我们被教导要求赦免，并奔向上帝，让他的血涂抹在我们的账本上。每天，基督徒必须注视那铜蛇，我指的是主耶稣，用此象征；他必须用基督的血洒在自己的心上，使毁灭的天使在忿怒的日子经过时，像当时的以色列人一样，从他身边经过。这就是凭信心而活；每天寻求我们的赦免；注视我们的辩护人和保证人，他已经为我们偿还了债务，取消了那反对我们的义务，正如使徒所说的，每天在那永远流动的泉水中洗净。 基督是按照麦基洗德的秩序永远的祭司，诗篇 110:4。虽然这个行为已经过去，但他仍然保持不变。是什么让我们的勇气消失，让我们感到恐惧和害怕呢？难道不是我们的罪吗？哦，但为什么要举起这个铜蛇呢？不就是为了洗去我们日常的脆弱和过失，使凡信他的人不至灭亡，反得永生吗？约翰福音 3:14, 15。

So justification is not only a sentence of pardon, but it is also, as Rom. 5:15, a title to life everlasting: 'For if by one man's offence death reigned by one, much more they which receive the abundance of grace, and of the gift of righteousness, shall reign in life by Jesus Christ.' Where God pardons, he advances. So if Satan shall come to shake my title, to shake this faith, assure him that Christ came to save sinners. If he object, thy title is naught and stained, being thou hast so many sins and corruptions about thy mortal body, answer him, What serves my faith for but for my comfort, to shew me that my title is in Christ? my strength and ground of comfort is in him, not in myself. See one parallel example, how David lived this life of faith in justification: 'If thou, O Lord, shouldst mark iniquities, who shall stand?' Ps. 130:3. There he pronounces death on himself ere he be acquitted, and so must we in the like case. But then comes the appeal: 'But mercy is with thee, that thou mayest be feared.' Enlarge it yourself. If a man be not sound in this point, all he does is nothing. This is all in all. Our sanctification without this is nothing. This is the ground of all. Be careful of this, to look to Christ's obedience, life, death, and sufferings, and those comforts flowing from our interest therein.
所以，辩解不仅仅是宽恕的句子，正如罗马书 5:15 所说，它也是永生的资格：“若因一人的过犯，死就因这一人作王，何况那些领受丰富恩典和义的恩赐，在生命中必因耶稣基督作王。”上帝宽恕的同时也提升了我们的地位。所以，如果撒旦来动摇我的资格，动摇我的信仰，告诉他基督来是为了拯救罪人。如果他反驳说你的资格是无效和玷污的，因为你有那么多的罪和腐败在你的肉体上，回答他，我的信仰有什么用呢？不就是为了给我安慰，告诉我我的资格在基督里吗？我的力量和安慰的根源在他里面，而不是在我自己身上。看一个类似的例子，大卫如何在辩解中过着信仰的生活：“耶和华啊，你若究察罪孽，谁能站得住呢？”诗篇 130:3。他在被宣判前就宣告了死亡，我们在类似的情况下也必须如此。但接着是呼吁：“但在你那里有赦免，要叫人敬畏你。”你可以自行扩展。如果一个人在这一点上不健全，他所做的一切都是无用的。这是一切的关键。没有这个，我们的成圣就一无是处。这是一切的基础。 小心这一点，要注视基督的顺从、生活、死亡和苦难，以及由我们在其中所享有的安慰。

But to direct you a little further ere we leave this sweet point.
但在我们离开这个美好的点之前，让我稍微指引你一下。

First, Look back every day unto the passages thereof. See how we have passed along, see what sins have escaped thee; then come at night to God, confess and be sorry for all, resolve against all, crave strength against all. Oh it is a fearful state to sleep in sin; better sleep in a house full of adders and venomous beasts. See also and watch every morning; corruption doth cleave to all our best actions; we pass no day so, but we have cause to say, Lord forgive us our sins. By this course we shall keep our souls free, being ready for death. We shall by our particular reckoning, every day clearing the score, be ready for our great general pardon, and when trouble comes, have only that to encounter with. I beseech you, therefore, put this in practice. Be sure with the day to clear the sins of that day; so shall ye live a comfortable life, and be fit for all estates, for life, for death, for sickness, trouble, or whatsoever, all our business lying in heaven then.
首先，每天回顾一下自己的行为。看看我们是如何度过的，看看哪些罪恶逃脱了你的注意；然后在晚上来到上帝面前，忏悔并为所有的罪过感到懊悔，下定决心抵制一切诱惑，祈求力量来对抗一切。哦，沉浸在罪恶中的状态是可怕的；与其在满是毒蛇和有毒野兽的房子里睡觉，还不如在罪恶中入睡。每天早上也要留意并警惕；腐败会附着在我们所有最好的行为上；我们每天都有理由说，主啊，请原谅我们的罪过。通过这种方式，我们将保持我们的灵魂自由，为死亡做好准备。我们通过每天清算，准备好接受我们的大赦，当困难来临时，只需面对这一点。因此，我恳求你们将这一点付诸实践。确保在每一天结束时清除当天的罪过；这样你们将过上舒适的生活，并适应各种境遇，无论是生活、死亡、疾病、困扰还是其他任何事情，我们的一切事务都在天堂中。

Obj. If it be thus, we need not care how we sin: it is but every day to sue out a new pardon.
如果是这样的话，我们就不需要在乎我们犯了多少罪：每天都可以申请一个新的赦免。

Ans. Oh beware; ere our pardon be sealed, there must be confession, sorrow for sin, resolution with full purpose to do so no more; there must be arraigning, condemning, and judging of ourselves for it, because whatsoever we would not have God to do, we must do it ourselves. Our time in getting this quietus est sealed, is for the most part according to our sin. He that hath such a resolution to sin every day, because sin is every day pardoned, he may go long enough without pardon, at least comfort of his pardon. For though pardon of sins be pronounced, yet God hath the keeping of joy in his own hand. As David had his sin pardoned,—by the judgment of faith he knew thus much—yet Ps. 51:8, how doth he pray for joy, and that God would heal the bones which he had broken! He roared all the day, and still felt a pain like the breaking of bones. The joy of the Spirit had left him. This he cries to have restored. Thus though sin may be pardoned, yet the more we sin, the more hardly we shall repent, the longer we shall want joy; or, it may be, go all our lifetime mourning without comfort in such a case. Now let us see how it may be known that we live the life of faith in justification.
答：哦，小心；在我们的赦免被确认之前，必须有忏悔、为罪感到悲痛、下定决心再也不犯罪；必须对自己进行审判、定罪和判断，因为我们不希望上帝做的事情，我们必须自己去做。我们获得这个解脱的时间，大部分是根据我们的罪过而定。那些每天都有犯罪决心的人，因为罪过每天都被赦免，他可能很长时间都没有赦免，至少没有赦免的安慰。因为虽然罪过被宣告赦免，但是上帝掌握着喜乐。就像大卫的罪过被赦免一样，他凭着信心的判断知道这一点，但是在诗篇 51:8 中，他如何祈求喜乐，祈求上帝医治他所折断的骨头！他整天都在咆哮，仍然感到像骨头折断一样的痛苦。圣灵的喜乐离开了他。他呼求恢复这种喜乐。因此，虽然罪过可能被赦免，但我们犯的罪越多，我们会越难悔改，我们将更长时间地失去喜乐；或者，可能一生都在悲伤中度过，没有在这种情况下的安慰。现在让我们看看如何知道我们在称义中过着信心的生活。

Trial 1. First, By trying how it comes in the soul; as Rom. 7:4, saith the apostle, 'Wherefore, my brethren, we also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.' After a man is dead by the law, and apprehends himself slain, then he comes to live this life of faith. Christ quickens none but the dead. Why do not the papists attain to this grace of justification? They never see themselves wholly dead, but join some life to the natural estate of man. Therefore Christ quickens them not. Such only are quickened by him who find themselves dead in the law. Then they come to have a holy despair, and to see that life and comfort is out of themselves in another. Justification springs from a holy despair, and receiving life, after we have seen ourselves dead.
试验 1. 首先，通过试验它如何进入灵魂；正如使徒保罗在罗马书 7:4 中所说：“所以，我的弟兄们，你们借着基督的身体已经死于律法，叫你们归于另一个，就是那从死里复活的，叫我们结果子给神。”一个人在律法面前死了，并意识到自己已经被杀，然后他开始过这种信仰的生活。只有基督才能使死者复活。为什么天主教徒无法获得这种称义的恩典？因为他们从未完全看到自己已经死了，而是将一些生命与人的本性结合在一起。因此，基督不使他们复活。只有那些在律法中发现自己已经死了的人才会被他使活。然后他们开始产生一种圣洁的绝望，并看到生命和安慰在别处。称义源于一种圣洁的绝望，在我们看到自己已经死了之后接受生命。

Trial 2. Secondly, Where this life of faith is, there is a wonderful high valuing and prizing of Christ, his righteousness, merits, obedience, and wisdom of God in that way of forgiveness of our sins by this God-man, the wonderful mediator; as Philip. 3:8. Paul accounts all things 'but loss and dung for the excellency of the knowledge of Christ Jesus our Lord,' being contented to suffer the loss of all things to win Christ. It is the precious pearl to sell all for. Paul accounts all our own righteousness as nothing in regard of this. There must be a high estimation of the riches of Christ's obedience and sufferings: for where there is not this high estimation of it, they are rotten in the point of justification. But you see how Paul sets at nought and vilifies all things in regard thereof; so Rom. 4:16. Abraham is brought in to be justified by grace, to the end the promise might be sure to all the seed. And Ps. 32:2, he is pronounced to be the blessed man, 'unto whom the Lord imputeth not iniquity, and whose sin is covered.'
试验 2。其次，信仰的生活中，对基督、他的义、功德、顺服和神的智慧有着非常高的评价和珍视，这是通过这位神人的方式，通过宽恕我们的罪孽的奇妙调解者；正如腓立比书 3:8 所说，保罗认为一切都是“为了认识我主基督耶稣的卓越，我已经把一切当作粪土，为要得着基督。”这是一颗宝贵的珍珠，值得放弃一切去换取。保罗认为我们自己的义在这方面是一无是处的。必须高度评估基督顺服和受苦的丰富：因为如果没有对此的高度评估，他们在称义的问题上就是腐朽的。但你可以看到，保罗是如何轻视和贬低一切的；罗马书 4:16 也是如此。亚伯拉罕被引用为靠着恩典称义，以使应许对所有后裔都确实。诗篇 32:2 中，他被宣告为有福的人，“耶和华不算他的罪孽，心中没有诡诈。”

Trial 3. Thirdly, When we have a zeal against all contrary doctrine, as St Paul shews to the Galatians, who would have joined works to faith: 'Christ is become of none effect unto you; whosoever of you are justified by the law, you are fallen from grace,' Gal. 5:4. And in the third chapter he says, 'O foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you?' 'This only would I learn of you, received ye the Spirit by the works of the law, or by the hearing of faith?' Gal. 3:1, 2. A man sound in the point of justification hath a hatred to popery, and all such doctrine which impairs the riches of the grace of Christ. Death is in the Romish religion. Why are some of them then saved? Not because they die in that religion, but because they reverse their judgment in this point of justification.* So you see there is a hatred, a zeal in such, as St Paul had against contrary doctrines.
第三次试验。第三，当我们对所有相反的教义怀有热情时，正如圣保罗向加拉太人所示，他们想要将行为与信仰结合起来：“基督对你们就没有益处了；你们凡靠律法成义的，是脱离恩典的。”（加拉太书 5:4）在第三章中，他说：“无知的加拉太人哪，你们是谁迷惑了呢？你们在你们眼前，耶稣基督已经明明地被描绘成钉十字架的。”（加拉太书 3:1, 2）在称义的观点上健全的人对罗马教会和所有削弱基督恩典之教义都怀有憎恶。罗马教会是死亡的。那么为什么他们中的一些人会得救呢？不是因为他们在那个宗教中死去，而是因为他们在这个称义的观点上改变了他们的判断。所以你看到了，有一种憎恶，一种热情存在于那些像圣保罗一样对相反教义怀有憎恶的人中。

Trial 4. Fourthly, There is peace and joy settled in the heart: as Rom. 5:1, 2, 'Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God.'
第四点，心中有平安和喜乐：如罗马书 5:1,2 所说，“我们既因信称义，就借着我们的主耶稣基督得与神相和。我们又借着他，因信得进入现在所站的这恩典中，并且欢欢喜喜盼望神的荣耀。”

Quest. To add one thing more ere I leave this point, In the case of relapse, what shall we do then? Are we not cut off? Must we not have a new incision?
问题。在我离开这个问题之前，还有一件事要补充，如果出现复发的情况，我们该怎么办？我们不是被切断了吗？我们不必进行新的切口吗？

Ans. I answer, Every man who falls does not fall on all-four, fall away quite. There be degrees of falling; as in a sick man, though ill, he is not by and by dead. Some life and strength remains, which works out towards health again. There is so much grace and life in justification left, as to recover him again. But as in other cases, so in relapses also, a man must live by faith. We see, 2 Cor. 5:20, even such as were in the state of grace, are entreated to be reconciled. Though we fall, we must not therefore fall off, but stir up grace, and recover ourselves again. So Isa. 55:7, there it is said, 'Let the wicked forsake his way, and the unrighteous his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.' And then he adds the reason, 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.' So Jer. 3:1, 'They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? Shall not the land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord.' Thus we must live by faith, for all our slips and falls, yet not to let go our hold, but still run to the horns of this altar, still fly to this city of refuge, and so we shall be safe.
答案：我回答说，每个跌倒的人并不都是四脚朝天地摔倒，完全摔倒。跌倒有不同的程度；就像一个生病的人，虽然不舒服，但并不会立刻死亡。一些生命和力量仍然存在，会朝着康复的方向努力。在称义中仍然有如此多的恩典和生命，足以使他再次恢复过来。但是在其他情况下，也包括复发的情况下，一个人必须凭信心生活。我们看到，哥林多后书 5:20，即使是在恩典的状态下的人，也被劝告要和解。虽然我们跌倒了，但我们不能因此而放弃，而是要激发恩典，重新恢复自己。所以以赛亚书 55:7 中说，'恶人当离弃自己的道路，不义的人当离弃自己的意念，归向耶和华，耶和华就必怜恤他，当归向我们的神，因为神必广行赦免。'然后他补充了原因，'因为我的意念不是你们的意念，你们的道路也不是我的道路。耶和华说：'天怎样高过地，照样，我的道路怎样高过你们的道路，我的意念高过你们的意念。'所以耶利米书 3:1 中说，'他们说，人若休妻，妻离他去，作了别人的妻子，岂能再归她吗？若归她，那地岂不是大大玷污了吗？' 但你与许多情人行淫，然而，主说：你要回到我这里来。因此，我们必须凭信心生活，尽管我们犯了许多错误和跌倒，但不能放弃我们的信仰，仍要奔向这祭坛的角，仍要逃到这座避难城，这样我们才能得到安全。

Quest. But what is the reason that many who are justified yet find not daily comfort?
但是，为什么许多已经被称义的人却无法每天找到安慰的原因是什么？

Ans. Perhaps they daub up† themselves, and do not search the bottom of their corruption: as Ps. 32:3, David, when he kept close his sin, his bones waxed old through his roaring all the day long, and God's hand was heavy upon him day and night. Then he shews how he found comfort: 'I acknowledged my sin unto thee, and mine iniquity have I not hid. I said I will confess my transgressions unto thee; and thou forgavest the iniquity of my sin.' So it may be in this case. We come not off with God freely, we do not ransack our sins, we search not all the corners. Sin is a marvellous subtle thing. Again, thereby many times God will humble us for a former sin, and keep off comfort, until we be more humbled, and stand in awe of sin.
也许他们只是涂抹自己，没有深入探索他们的腐败底部：正如诗篇 32:3 所说，大卫在隐瞒自己的罪恶时，他的骨头因为整天的哀号而变老，上帝的手日夜沉重地压在他身上。然后他展示了他如何找到安慰：“我向你承认我的罪孽，我没有隐藏我的罪恶。我说我要向你承认我的过犯；你赦免了我罪孽的罪恶。”在这种情况下也可能是如此。我们与上帝没有自由，我们没有彻底搜查我们的罪恶，我们没有搜索所有的角落。罪是一件非常狡猾的事情。再者，上帝有时会因为以前的罪而使我们谦卑，并阻止我们得到安慰，直到我们更加谦卑，并对罪感到敬畏。

3. Thirdly, Hence springs a vigorous life. A life of cheerfulness, when a man hath his pardon sued out, then comes life and joy, strength of holy actions well rooted and grounded. Who should joy, if a triumphant righteous person should not? Who have cause to rejoice more than kings? By justification we are made kings and priests, are lifted above all sins and lusts, world and devil; have a right and title to heaven. Shall a carnal man joy in his titles and privileges, and shall not we much more, being sons of God by adoption, and heirs of all things? So Rom. 5:1: 'Being justified by faith, we have peace with God, and joy in tribulation.' Being once justified, the sting of all troubles is taken away. God is ours. We joy in God. This is all in all. The blood of Abel, that cries for vengeance; but the Spirit of God in this estate tells me, that the blood of Christ speaks better things, mercy, mercy; in his blood is always comfort, though we be weak and unskilful to apply it. The washing in this blood should make a Christian walk on cheerfully in the comforts of the Holy Ghost. But I hasten to the next, which is,
第三，因此生发出一种充满活力的生活。当一个人获得宽恕时，生命和喜悦就会来临，圣洁行为的力量扎根并牢固。如果一个得胜的义人不应该喜悦，那么谁应该呢？谁比国王更有理由欢喜呢？通过称义，我们成为了国王和祭司，超越了一切罪恶和欲望，超越了世界和魔鬼；我们拥有了天堂的权利和地位。一个肉体的人会因为他的头衔和特权而欢喜，那么作为神的儿子，我们更应该欢喜，因为我们是被领养的儿子，是万物的继承人。所以罗马书 5:1 说：“我们因信称义，就借着我们的主耶稣基督得与神相和，且欢喜盼望神的荣耀。”一旦被称义，所有困扰的刺都被拔除了。神是我们的。我们在神里欢喜。这就是一切。亚伯的血呼叫复仇，但在这种状态下，神的灵告诉我，基督的血说出更美好的事情，是怜悯，怜悯；在他的血中总是有安慰，尽管我们对应用它感到软弱和不熟练。在这血中的洗净应该使基督徒在圣灵的安慰中愉快地行走。但我赶快进入下一个部分，那就是...

4. Fourthly, The life of faith in sanctification. This springs from these grounds:
第四，信仰在成圣中的生活。这源自以下原因：

(1.) First, Faith lays hold on Christ, as God offers him. How is this? See 1 Cor. 1:30: 'But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.' God gives Christ, not for justification only, but sanctification also: and thus faith must apprehend him.
首先，信仰将依靠上帝所提供的基督。这是如何实现的？请参阅哥林多前书 1:30：“但你们得在基督耶稣里，是出于上帝，上帝使他成为我们的智慧、公义、圣洁和救赎。”上帝赐予基督，不仅仅是为了称义，还包括成圣：因此，信仰必须理解他。

(2.) Faith receives him as whole Christ in all his offices; not as a priest to save only, but as a king to rule; as a wife receives her husband, to be governed and ruled by him.
信仰接受他作为完整的基督，包括他所有的职责；不仅仅是作为一位救主的祭司，还作为一位统治者的国王；就像妻子接受丈夫一样，接受他的统治和管理。

(3.) Again, Christ came not only to take away the guilt of sin, but the dominion of sin. He came, as John speaks, to destroy the whole work of the devil; as it is said, Eph. 5:25, 26, 'He gave himself for his church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.' Christ doth purge his church, not only from the guilt of sin, but also from the meddling and polluting of itself in the world with filthy things. So Rom. 8:3, the apostle shews, that 'God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.' He came as well by water as by blood. Therefore faith puts him on, not only by justification, but also in sanctification. To clear this.
（3）基督不仅来除去罪的罪恶，也来除去罪的统治。正如约翰所说，他来是为了毁灭魔鬼的全部工作；正如以弗所书 5:25,26 所说，“他为教会舍己，要用水藉着道把教会洗净，成为圣洁，没有瑕疵的，要把教会献给自己，作个荣耀的教会。”基督不仅净化他的教会使其摆脱罪的罪恶，也使其远离与世界的污秽之物的纠缠和玷污。所以罗马书 8:3 中，使徒指出，“神差遣自己的儿子，成为罪身的形状，为了罪，定了罪案在肉体上，使律法的义成就在我们这不随从肉体，只随从圣灵的人身上。”他既以水又以血来完成这个使命。因此，信仰不仅使我们在称义上与他联合，也使我们在成圣上与他联合。为了澄清这一点。

[1.] Upon justification of necessity comes sanctification. For what is the stop of God's mercy? His anger for sin committed; in which case he denies his Spirit. But with reconciliation there comes also the Spirit: as Ephes. 1:13, saith the apostle, 'In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.' Now the Spirit once given, is the seed of all graces. Whosoever is justified, hath the Spirit of Christ: Rom. 8:9, 'And if any man hath not the Spirit of Christ, he is none of his.'
[1.] 必要性的证明带来了神圣化。因为神的怜悯有何止境？他对犯罪的愤怒；在这种情况下，他拒绝了他的圣灵。但是，与和解一起，也有圣灵：正如使徒在以弗所书 1:13 中所说，“你们信了基督，就受了那应许的圣灵印记。”现在，一旦赐下圣灵，就是所有恩典的种子。凡是被称义的人，都有基督的灵：罗马书 8:9，“你们若不是属基督的，就不是他的人。”

[2.] Again, having the Spirit of Christ, faith fetches all strength from Christ. Samson's strength was in his locks; a Christian's strength is in Christ. This the devil knows well, and therefore labours especially to weaken faith, and draw us from our strength. Christ says, 'Without me ye can do nothing,' John 15:5; and St Paul affirms, that he 'can do all things through Christ who strengthened him,' Philip. 4:13. The Spirit gives strength.
再次，拥有基督的灵，信心从基督那里获得所有的力量。参孙的力量在他的头发中；一个基督徒的力量在基督里。魔鬼深知这一点，因此特别努力削弱信心，使我们离开我们的力量。基督说：“离开我，你们不能做什么。”（约翰福音 15:5）保罗使徒断言，他“靠着那加给他力量的基督，凡事都能做。”（腓立比书 4:13）圣灵赐予力量。

[3.] Again, as by Christ and his Spirit we have strength, so by his Spirit we have strong convincing reasons to work with strength from reason. Why doth a Christian carry himself in a holy just carriage answering his profession? Oh, saith he, I have great reason; Christ hath loved me, and given himself for me; and should not I give myself to him, deny my lusts, and live to him? For, indeed, the foundation of all Christian obedience is laid by faith in Christ. So when a man looks to heaven, he hath a reason to abstain from all lets and hindrances of his safe and comfortable passage; to magnify the riches of Christ's love, which hath provided for him such an inheritance, and to live accordingly. So when he looks to the pardon of sins past, he sees reason to hate them more and more, to strive against them in time to come, and to love Christ the more, who hath pardoned them. And when he looks to God's free love in Christ, he sees reason to be inflamed with divine love, to admire the riches of that grace, and to be thankful.
[3.] 再次，通过基督和他的圣灵，我们得到力量；通过他的圣灵，我们有强有力的理由以理性的力量工作。为什么一个基督徒要以圣洁公正的行为回应他的信仰？哦，他说，我有很好的理由；基督爱我，并为我舍己；难道我不应该献身给他，否认我的欲望，并为他而活吗？实际上，所有基督徒的顺服的基础都是通过对基督的信仰建立的。所以当一个人仰望天堂时，他有理由远离一切阻碍和妨碍他安全舒适过渡的事物；为了赞美基督的爱的丰富，他为他提供了这样的产业，并相应地生活。所以当他回顾过去的罪孽得到赦免时，他看到了更多的理由去憎恨它们，努力在未来与之抗争，并更加爱基督，因为他已经赦免了他们。当他看到上帝在基督里的自由之爱时，他看到了理由去被神圣的爱所燃烧，去赞美那恩典的丰富，并感恩。

[4.] Again, Christian affections are as the wind, to carry us on in a holy life. Thus strength, and reason, and affections, these make a man work. First, love sets us awork: 'we love him,' saith the apostle, 'because he loved us first,' 1 John 4:19. We have his love first shed abroad in our hearts, inflaming the affections, and kindling the heat of divine love; and then we send back a reflex of love unto him. God cares for nothing but faith which works by love. This love is a most operative affection stirred up by faith. Indeed, all our Christian graces are set a-work by faith in Christ.
[4.] 再次，基督徒的情感就像风一样，将我们带向圣洁的生活。因此，力量、理性和情感使人工作。首先，爱使我们工作起来：“我们爱他”，使徒说，“因为他先爱我们”（约翰一书 4:19）。我们首先在心中感受到他的爱，激发了情感，点燃了神圣爱的热情，然后我们向他回送一份爱的回应。上帝只关心因爱而行的信心。这种爱是一种由信心激发的最有力的情感。事实上，我们所有的基督徒的恩典都是由对基督的信心激发起来的。

Thus you see faith apprehending Christ, as God offers him; and these things which I have mentioned following, we come to live the life of faith in sanctification: an example whereof see in that woman, who because many sins were forgiven her, loved much. Love is bountiful. All obedience comes from love. Love is the keeping of the law. This affection is stirred up by faith, yea, by Christ, for by him we have the promise of the Spirit, whence all graces come, and promises of the new covenant, to have fleshly hearts given, and his Spirit put in us. All promises of justification and sanctification are derived from Christ. They are in him, made for him, and effected for his sake; for he is 'yea and amen,' the centre and ground of all the promises. Now being brought by faith to live in justification, we must of necessity also live by faith in sanctification. There be two parts of a holy life: 1. In mortification, dying to sin; 2. In vivification, living to righteousness.
因此，你可以看到信仰是如何领悟基督的，就像上帝向我们提供他一样；而我所提到的这些事情，我们通过圣化来过上信仰的生活：一个例子就是那个女人，因为她得到了许多罪的赦免，所以她非常爱主。爱是慷慨的。所有的顺从都源于爱。爱是守法的。这种情感是由信仰激发的，是由基督激发的，因为通过他，我们得到了圣灵的应许，所有的恩典和新约的应许都来自他，我们得到了肉体的心和他的灵。所有关于称义和圣化的应许都源于基督。它们在他里面，为他而造，为他的缘故而实现；因为他是“是的和阿们”，是所有应许的中心和根基。现在，通过信仰被带到称义的生活中，我们也必然要通过信仰来过圣化的生活。圣洁的生活有两个方面：1. 在死去中对罪的抑制；2. 在活着中对公义的追求。

For the first, What does it to a man in this case? Why, he looks what brought Christ to suffer so much; my sin. So this affection stirs up the same passion in him, in a sort, which was in Christ, and makes him hate sin with a perfect hatred, as in Zechariah it is said, 'They should look upon him whom they have pierced, and mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first born,' Zech. 12:10. Secondly, It looks on the love of Christ, that made him give himself for us. This makes us to hate sin, and provokes us to live unto him who hath done so much for us. These two things in the death of Christ stir up hatred to sin.
首先，在这种情况下，对一个人来说意味着什么？为什么，他看到了基督所承受的苦难的原因；我的罪。因此，这种感情在他身上激起了与基督相似的激情，并使他对罪恶怀有完美的憎恶，正如撒迦利亚书所说：“他们要仰望自己所扎的人，就是他们所刺透的，要为他痛哭，如丧独生子，为他苦苦悲哀，如丧长子。”（撒迦利亚书 12:10）其次，它注视着基督的爱，使他为我们舍己。这使我们憎恶罪恶，并激励我们为了为我们做了这么多的人而活。基督的死亡中的这两件事激起了对罪恶的憎恶。

Then again, in vivification, the same Spirit which quickened him doth also quicken us: as Col. 3:1, 'If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God: set your affections on things above, not on things on the earth.' So that the same Spirit which is in Christ, being sent into us, quickens us also to have mounting and heavenly thoughts. As the foot and little finger, though distant, live and stir by the same life and spirits diffused through the whole body, so the same Spirit quickens every Christian this way. As also by imparting strength, he imparts reasons from the resurrection of Christ to make us heavenly-minded, so when the soul dies one way, it lives another way. For Christ having by the Spirit discovered a better state, and life to come, of eternity, immortality, tranquillity, and glory; then a Christian dies to all worldly things, and hath the affections taken up that way.
再者，在复活中，使他复活的同一圣灵也使我们复活：正如歌罗西书 3:1 所说，“所以你们若真与基督一同复活，就当求在上面的事，那里有基督坐在神的右边。”所以，同在基督里的圣灵被差遣到我们身上，也使我们有升高和天上的思想。就像脚和小指虽然相距很远，但通过整个身体散布的同一生命和精神而活动和活跃一样，同样的圣灵也以这种方式使每个基督徒复活。同时，通过传递力量，他通过基督的复活向我们提供理由，使我们有天上的思想，所以当灵魂以一种方式死去时，它以另一种方式活着。因为基督通过圣灵揭示了一个更美好的状态和未来的生命，即永恒、不朽、宁静和荣耀；那么一个基督徒就对一切世俗的事物死去，并且将情感投入到那个方向上。

Thus we see every day so to lead our lives, as we not only live the life of faith in justification, but also of sanctification; how out of Christ's fulness to fetch grace for grace. Therefore in all our wants go to him still. He is not only a sacrifice satisfactory for our sins, but he is a storehouse also and treasure of all good things. He is made unto us sanctification, therefore beg we favour from him, and endowments of grace conformable to his grace. And again, when we lack fulness, let us not despair, but fetch the large vessel of faith, and we shall have a share of the large graces which are in Christ, according to the largeness of our faith.
因此，我们每天都看到如何过上我们的生活，因为我们不仅活在称义的信仰生活中，还活在成圣的生活中；从基督的丰盛中获取恩典。因此，在我们的一切需求中仍然去找他。他不仅是我们罪的令人满意的牺牲，而且也是一座仓库和一切美好事物的宝库。他成为我们的成圣，因此我们向他乞求恩惠和与他的恩典相称的恩赐。再者，当我们缺乏丰满时，不要绝望，而是去寻找信仰的大容器，我们将分享基督里的丰盛恩典，与我们的信仰的广大程度相符。

Quest. What is the reason that so few find strength and comfort in Christianity?
为什么很少有人在基督教中找到力量和安慰的原因是什么？

Ans. They set upon getting of grace, and killing corruptions by their own strength, and so are ever wanting; but if a man depend upon God, he shall have fulness out of Christ. God hath sanctified his nature for this purpose, that out of his fulness we might have grace for grace. And so again, every day go to God, and plead for strength against sin, power to lead a holy life, and imputation of Christ's righteousness, to supply the defects of our sanctification. St Paul says, 'I can do all things through Christ that strengthens me,' Philip. 4:13. It is a magnificent speech, and a great matter to have a man ready to suffer all things, and overcome all things. This will make us work wonderfully, if we have this strength supplied. See an instance, Luke 17:3, 4. Our Saviour tells his disciples, that they must forgive their brother seven times, and seven times, as often as he confesses his fault. They thought this a wonderful hard duty, for nothing is so sweet to a man as revenge, for he would willingly be his own carver in all things, and do things in his own strength. The disciples upon this fall a-praying, 'Lord, increase our faith;' as though they had said, We had need of faith to believe the pardon of so many sins, and to enable us to forgive so often. And so I say of the subduing of sin, we had need of faith to have so many sins subdued; yet faith will do it.
答：他们努力争取恩典，并凭借自己的力量消除腐败，因此他们总是缺乏；但如果一个人依靠上帝，他将从基督那里得到丰满。上帝已经使他的本性成圣，目的就是让我们从他的丰满中得到恩典。因此，每天都要去找上帝，恳求力量来抵抗罪恶，力量来过圣洁的生活，以及基督的义来弥补我们成圣的不足。保罗说：“我靠着那加给我力量的基督，凡事都能做。”（腓立比书 4:13）这是一句宏伟的话，有一个人准备好承受一切，战胜一切是一件伟大的事情。如果我们有这种力量的供应，我们将会做出惊人的工作。参见路加福音 17:3,4。我们的救主告诉他的门徒，他们必须原谅他们的兄弟七次，每次他承认自己的过错。他们认为这是一项非常困难的任务，因为对一个人来说，没有什么比复仇更甜美的了，因为他愿意在所有事情上都成为自己的决策者，并凭借自己的力量去做事。 门徒们跌倒祈祷：“主啊，增加我们的信心。”仿佛他们在说，我们需要信心来相信如此多的罪得到宽恕，并使我们能够常常宽恕。对于克服罪恶，我也这样说，我们需要信心来克服如此多的罪恶；然而信心会做到。

Now in this great work, 1. Go to God, and beg his Spirit, and repent of all manner of sin; 2. Then beg faith. This will set all other graces a-work. It is like the blood and spirits which run all the body over. So in our spiritual life, this faith must run along in all graces, and set them a-working, yea, it sets God and all his attributes a-work. It runs to Christ, and prays, Lord, increase my faith, that can bear nothing as I should, resist nothing, believe nothing, and trust nothing. This indeed must be all our strength, to see nothing in ourselves, but all in Christ.
现在在这个伟大的工作中，1. 去找上帝，祈求他的圣灵，并悔改一切罪恶；2. 然后祈求信心。这将使所有其他的恩典开始运作。它就像血液和精神一样贯穿整个身体。所以在我们的属灵生活中，这种信心必须在所有的恩典中运行，并使它们开始运作，甚至使上帝和他的所有属性开始运作。它奔向基督，并祈求：“主啊，增加我的信心，使我能够像应该的那样承受一切，抵抗一切，相信一切，信任一切。”这确实必须是我们所有的力量，看到自己一无所有，而一切都在基督里。

Since Adam's fall, it was appointed that Christ must keep all our joy, our strength, and ability, yea, to be our life. God will not since that time trust us with it, for we would quickly lose all again. It is Christ's office. He hath these endowments, as man, given him, to furnish us with all things fitting to a spiritual life. Faith will fetch all from God in Christ, who is made the mediator of the New Testament, to convey all these things unto us. Yet further, let us see some trials to discern whether we live this life of faith in sanctification.
自从亚当堕落以来，基督被指定为我们所有的喜乐、力量和能力，甚至成为我们的生命。自那时起，上帝不再相信我们，因为我们会很快失去一切。这是基督的职责。他作为人，被赋予了这些才能，为我们提供适合属灵生活的一切。信心将从上帝在基督里取得一切，他成为新约的中保，将这一切传递给我们。此外，让我们看到一些试炼，以辨别我们是否在圣化中过着这种信心的生活。

Trial 1. If it be thus with us, There will be a putting of ourselves upon Christ's government in all duties. Faith will do all that Christ commands, depending upon him for strength; and who so depends upon Christ for strength in one duty, will depend upon him for strength in another. There is a harmony betwixt the soul of a Christian and the command of obedience. He hearkens to the precepts of duty, as well as to the promises of forgiveness of sins. Where this universal obedience is not, here is not the life of faith in sanctification; for faith here takes not exception at one duty more than another, but looks for all the strength of performance from Christ, who for this cause is stored with all fulness, that it may drop down upon all his members.
试验 1. 如果我们是这样的，那么我们将把自己交给基督在所有职责上的管理。信仰会遵循基督的一切命令，依靠他的力量；那些在一项职责上依靠基督的力量的人，也会在其他职责上依靠他的力量。基督徒的灵魂与顺从的命令之间存在和谐。他听从职责的规定，也听从罪恶赦免的应许。如果没有这种普遍的顺从，就没有在成圣中的信仰生命；因为在这里，信仰不会对一项职责比另一项职责有所保留，而是期待从基督那里得到所有履行的力量，因为基督为此而充满了一切，以便它可以滴落在他的所有肢体上。

Trial 2. Again, There will be a wonderful care not to grieve the Spirit, in such a one. As if he should say, I must depend upon the Spirit for help and assistance to do all, to guide me in my whole course, and shall I grieve and leave off the Spirit? Shall I carry myself so as to make him leave me? He must lead, instruct, comfort me, and assure me of my happiness; shall I then quench the Spirit? Therefore, I say, there will be a giving way to it, and a resolution settled, that this guiding in sanctification is the best guidance of all. A believing heart does tremble at any thing which hinders the Spirit's working. It sets not a step forward in anything without direction of the word and Spirit.
第二次尝试。再次，要非常小心，不要伤害圣灵。好像他在说，我必须依靠圣灵的帮助和支持来做一切，引导我走完整个道路，那我会伤害并离开圣灵吗？我会以这样的方式对待自己，让他离开我吗？他必须引导、教导、安慰我，并向我保证我的幸福；那我会扼杀圣灵吗？因此，我说，必须让步给圣灵，并下定决心，认定在成圣中的引导是最好的引导。一个有信心的心对任何阻碍圣灵工作的事情都会颤抖。它在任何事情上都不会迈出一步，没有圣经和圣灵的指引。

Trial 3. There will be courage to set upon any duty, to encounter and resist any sin; upon this ground, as he should say, have not I a storehouse of strength to go to? Is not he full of grace and goodness? Are not all his works wrought for us? Have not I exceeding many, great, rich and precious promises of help? Is not he the truth itself? Is there not then supply enough in Christ to help me out in all things? It were Pharaohlike to set us to work without strength and ability to go through with our work. There is light and heat in the sun to direct and cherish, much more in Christ their Maker. It is grace that leads us through all. We are justified freely through his grace, and by his grace we have continual strength supplied to enable us in all things. It is grace, grace! A sanctified liver by faith will therefore cheerfully set upon every duty.
第三次试验。将会有勇气去承担任何任务，去面对和抵抗任何罪恶；基于这个理由，他应该说，我难道没有一个力量的仓库可以依靠吗？他难道不是充满恩典和善良吗？他的一切工作难道不是为我们而做的吗？我难道没有许多、伟大、丰富和宝贵的帮助承诺吗？他难道不是真理本身吗？那么在基督里难道不有足够的供应来帮助我度过一切吗？如果让我们在没有力量和能力的情况下开始工作，那就像法老一样。太阳中有光和热来指引和滋养，基督作为他们的创造者当然更有。是恩典引导我们度过一切。我们是凭着他的恩典自由称义的，也是凭着他的恩典不断得到力量来使我们能够做一切。是恩典，恩典！一个经过信仰圣化的人将会愉快地承担每一个任务。

Trial 4. Again, in this case, all is lively in a man. As we see a lively fountain, the water whereof will sparkle and leap, so there will be living joys, speeches, delights, exhortations, sensible of good and evil. He will trust God, rely on his word and promise, because Christ cannot touch the soul, but we must be lively. As the man who no sooner touched Elisha's bones, but he stood up and revived, 2 Kings 13:21, so a touch of Christ quickens and makes vigorous. As Christ's promise is, John 4:14, 'Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up unto everlasting life.'
第四次试验。同样，在这种情况下，一个人的一切都是活泼的。就像我们看到一个活泼的喷泉，水会闪烁跳跃，所以会有活泼的喜悦、言语、快乐、劝告，能感受到善恶。他会信靠上帝，依赖他的话语和应许，因为基督不能触摸灵魂，但我们必须活泼。就像那个人一碰到以利沙的骨头，他就站起来复活了，列王记下 13:21，所以一碰到基督就会使人复活并变得有活力。正如基督的应许，约翰福音 4:14 所说，“凡喝我所赐的水的人，必永远不渴；我所赐的水要在他里头成为泉源，直涌到永生。”

Let the use of all be this, Upon this discorery remember to go to Christ for succour, and labour to live plentifully and abundantly in him this life of faith.
让所有人都这样使用，记住这个发现，寻求基督的帮助，并努力在信仰的生活中丰富而充实地生活。

Obj. But, may some say, how should I go on to finish this great work of grace? It is a mighty thing to attain to, so many sins to overcome, so many temptations to buckle with, so many right hands and eyes to cut off and pull out.

Ans. I answer, Faith teaches us to fetch all from Christ, to beg his Spirit to help us in the course of sanctification, that by his might we may prevail; and so in all mastering sins beg strength of Christ, and then set upon the walls of Jericho, and they shall fall before you.
我回答，信仰教导我们从基督那里得到一切，祈求他的圣灵在成圣的过程中帮助我们，凭借他的力量我们才能胜利；所以在征服罪恶的过程中，向基督祈求力量，然后攀登耶利哥的城墙，它们将在你面前倒下。

How shall this be done?
这应该如何完成？

As they did; they believed the promise, that compassing it seven times it should fall to the ground. So we, having so much and so many promises for the subduing of sin in us, let us set upon them, look up unto Christ, believe the promise; and our walls of sin shall fall so far before us, as they shall neither hinder our comfort nor our salvation. Eclipse it they may for a little while, but the sun will shine again, break through and dispel all those clouds and mists.
他们相信了这个承诺，即绕着它七次，它就会倒在地上。因此，我们有如此多的承诺来征服我们内心的罪恶，让我们去追求它们，仰望基督，相信这个承诺；我们的罪恶之墙将在我们面前倒下，既不会妨碍我们的安慰，也不会妨碍我们的救赎。它们可能会暂时遮蔽，但太阳将再次照耀，穿透并驱散所有的云雾。

Let us set upon all Goliahs, therefore, by the word and Spirit, and withal set our will against them, that we heartily desire and endeavour to be rid of such lets and incumbrances, and we shall in the end find a notable victory over them; and so in all troubles and vexations, as Luke 17:3, 4, seq., with the disciples beg of God the increase of faith. This will help us out in all storms and tempests; help faith and help all. This will set heaven and earth a-working for our good. We see, Heb. 11, that all is attributed to faith. Why? Many other things concurred in those excellent actions for doing of them; but all is attributed to faith, because faith is that great wheel which set all the rest a-working, and stirs up all, as, 1 Cor. 13:4, seq., it is said of love, that it does all: for the same reason, because in those things there mentioned it stirs up all the rest. So in any grace which is wanting in us, go to Christ and say, Lord, I lack wisdom, counsel, strength, understanding, prudence in thy holy fear. The fulness of these are in thee; Lord, it is for thy glory to help thy poor servant, and bestow some measure of these upon me to do thy own work with. Lo! Lord, I lay myself down to thee to work by me. I have an angry spirit, full of tossings and turmoilings, but thou art the Prince of peace, abounding in meekness. Oh bestow on me such a meek and peaceable spirit, as, learning of thee, I may be meek and lowly in heart. I instance but in a few things; enlarge them yourselves. In all things let us, with confession of our wants, have an eye unto his fulness, and then we shall find the more of his abundance, when we set not upon these duties in our own strength only.
让我们通过话语和灵性来对付所有的巨人，同时也要坚决反对它们，我们真心渴望并努力摆脱这些阻碍和负担，最终我们将在它们身上取得显著的胜利；在所有的困扰和烦恼中，就像路加福音 17:3,4 所说的，与门徒一起向上帝祈求信仰的增长。这将帮助我们在所有的风暴和暴风雨中脱困；帮助信仰，帮助一切。这将使天地为我们的利益而运转。我们可以看到，希伯来书 11 章将一切都归功于信仰。为什么？在那些卓越的行动中，还有许多其他因素共同作用；但一切都归功于信仰，因为信仰是那个使其他一切运转的伟大轮子，它激发了一切，就像哥林多前书 13:4 所说的爱一样，它做到了一切：出于同样的原因，因为在那些事情中，它激发了其他一切。所以在我们缺乏的任何恩典中，去找基督说：“主啊，我缺乏智慧、谋略、力量、理解、在你的圣畏中的谨慎。这些都在你里面；主啊，帮助你的贫穷仆人，将这些恩典赐给我，让我能够完成你的工作。”看哪！ 主啊，我将自己献给你，让你在我身上工作。我有一个愤怒的心灵，充满了翻腾和混乱，但你是和平之君，充满温和。求赐给我这样一个温和而和平的心灵，使我能够向你学习，谦卑而谦逊。我只举几个例子，你们可以自行扩展。在所有事情上，让我们以承认我们的需要为前提，注视他的丰盛，那么当我们不仅仅依靠自己的力量去履行这些责任时，我们将发现他的丰盛更多。

Two things are opposite to this life of faith.
这个信仰的生活与两件事相反。

(1.) Despair. This cuts the pillars of hope. Against this divers, as Luther for one, have been tempted to despair, but yet setting on the work, have overcome.* So the Israelites were afraid, upon the evil report of the spies of Canaan; but when they went on, they overcame and beat down all their enemies. So we say, Oh, I shall never overcome such a sin, or such a corruption, or do such a duty. This is not true, go on, look to Christ, join his strength with thy endeavour, be out of love with it, resolve thoroughly, set upon it strongly, and down it shall before thee.
绝望。这削弱了希望的支柱。一些人，如路德等，曾经陷入绝望的诱惑，但他们仍然坚持工作，最终战胜了困难。以色列人在听到迦南间谍的恶报后感到害怕，但当他们继续前进时，他们战胜了并击败了所有敌人。所以我们说，哦，我永远无法战胜这样的罪恶，或者这样的腐败，或者完成这样的任务。这是不正确的，继续前进，仰望基督，将他的力量与你的努力结合起来，对它不再热衷，下定决心，坚决去做，它将在你面前倒下。

(2.) The second is presumption; for this know, that in his own strength shall no man be strong. In St Paul's speech, 'By grace I am that I am,' 1 Cor. 15:10. So again, saith he, 'In him'—to wit, in Christ—'we live, and move, and have our being,' Acts 17:28. If we do presume, it is just with Christ to forsake us, as he did Peter. Take heed also of spiritual self-sufficiency, lest we rest on ourselves, and go not to Christ. Our moving to all good duty is by him. It is but a word for him to help us, either in things tending to a spiritual or a natural life. Therefore, for conclusion of all, leave him not. In thy emptiness go to his fulness. If thy cistern be dry, turn the cock of thy faith, and his fountain will fill it again. Take him still along with thee, and thou canst not choose but live this life of faith in sanctification.
（2）第二个是傲慢；要知道，没有人能凭借自己的力量变得强大。正如保罗所说：“我靠着神的恩才成为我成为的。”（哥林多前书 15:10）他还说：“我们在他里面生活、活动、存在。”（使徒行传 17:28）如果我们傲慢自大，基督就有理由抛弃我们，就像他抛弃了彼得一样。还要小心自以为是的精神自足，不要依靠自己，而不去依靠基督。我们所有善行的动力都来自他。无论是在追求属灵生命还是自然生活方面，他只需一句话就能帮助我们。因此，最后的结论是，不要离开他。在你的空虚中去寻求他的丰盈。如果你的水缸干了，打开你信心的龙头，他的泉水会再次填满它。始终与他同行，你就不能不过着这个以信心为基础的圣洁生活。

THE LIFE OF FAITH
信仰的生活

SERMON II
讲道二

And the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.—GAL. 2:20.
我现在在肉体中活着的生命，是靠着爱我并为我舍己的上帝之子的信心而活。-加拉太书 2:20

WE see here our blessed apostle doth exemplify himself a man living another life than the life of nature, from higher reasons, grounds, and principles: 'I live,' saith he, 'by the faith of the Son of God.' First, he considers of another life than that which is rational, correcting the error of the same; for as reason corrects sense, so faith doth reason. This makes a man a new creature. The spring of this life is Christ. The means of conveyance is faith. It is meet now we should fetch all out of* ourselves; for since Adam lost what he had, it is dangerous to trust ourselves with it any more. Therefore Christ keeps it for us, and makes it ours by conveyance of his Spirit, making us all children of grace. Faith is wrought in us by the Spirit of God, and then it works, as Augustine says, acti agimus. Thus by effectual calling being once knit unto Christ, it is consecrated, as that by which we live. Christ is conceived in our souls by faith. As he was conceived in the Virgin's womb by her yielding to the promise, so we, closing with the promise, faith is wrought, and then Christ comes to live in the heart, as, believing the promise, he came thereafter to live in her womb. In the last sermon we propounded many things touching the life of faith, how it lives in effectual calling, in justification and sanctification, in glorification, and in the several grand passages of this life, one of which remains yet to be unfolded, as, the life of faith in glorification.
我们在这里看到我们的祝福的使徒以自己为例，展示了他过着与自然生活不同的另一种生活，基于更高的理由、基础和原则：“我靠着上帝的儿子的信心而活。”首先，他考虑到了一种超越理性的生活，纠正了同样的错误；因为理性纠正感性，信仰纠正理性。这使人成为一个新的造物。这种生命的源泉是基督。传递的方式是信仰。现在我们应该从自己身上取出一切；因为自从亚当失去了他所拥有的，再把它托付给我们是危险的。所以基督为我们保管着，并通过他的圣灵将其传递给我们，使我们成为恩典的子女。信仰是上帝的灵在我们里面运行，然后它起作用，正如奥古斯丁所说的：“我们被行动所驱使。”因此，一旦与基督紧密联系，就被奉献出来，成为我们生活的方式。基督通过信仰在我们的灵魂中受孕。正如他通过童贞女的应许受孕一样，我们通过接受应许，信仰被运行，然后基督来住在我们的心中，就像相信应许后，他随后来住在她的子宫里一样。 在上一篇布道中，我们提出了许多关于信仰生活的事情，包括它如何在有效的呼召中存在，在称义和成圣中存在，在荣耀中存在，以及在这个生活中的几个重要阶段中的一个，其中还有一个尚未揭示的，即在荣耀中的信仰生活。

Quest. 1. But how? Vision is for glory; what hath faith to do with this, which is of things unseen?
但是如何做到呢？视觉是为了荣耀；信仰与此有何关系，它是关于看不见的事物的？

Ans. 1. I answer, we live by faith in glorification thus, because faith lays hold on the promise, and we have the promises of glory set down in the word, and with the promise we have the first-fruits of the Spirit, and having the earnest and first-fruits, God will surely give the harvest. We have the Spirit, and thence faith reasons, God will make good his promise, he will not take back his earnest. Thus faith gathers great matters, believes all, and so lives comfortably in expectation of fruition.
答案 1：我回答，我们因着信心而在荣耀中生活，因为信心抓住了应许，我们在圣经中有荣耀的应许，并且有圣灵的初熟果子，既然有了定金和初熟果子，上帝必定会给予丰收。我们有圣灵，因此信心推理，上帝会实现他的应许，他不会收回他的定金。因此，信心聚集了伟大的事情，相信一切，并且在期待结果中舒适地生活。

Ans. 2. Again, faith lives by the life of glorification in Christ the head. There is but one life of Christ and his members, and one Spirit, one with him in union in the first degree of life. His glory is our glory. As in justification our debts are made his, so his glory is made ours, as it is John 17:1, seq., and he is gone to prepare a place for us, to bring us where he is. 'The glory which thou gavest me,' saith Christ, 'I have given unto them;' yea, 'and in him also we sit in heavenly places,' Eph. 1:3. So in regard of Christ to whom we are knit, we live the life of glory.
答案 2：再次，信仰是靠着基督作为头的荣耀生活而存在的。基督和他的肢体只有一种生命，只有一个圣灵，与他在生命的第一层次上合一。他的荣耀就是我们的荣耀。正如在称义中我们的债务成为他的债务一样，他的荣耀也成为我们的荣耀，正如约翰福音 17:1 所说，他已经去为我们预备了一个地方，带领我们到他那里去。“你赐给我的荣耀，我已经赐给他们。”是的，“我们也与他一同坐在天上”，以弗所书 1:3。所以，就基督而言，我们与他相连，过着荣耀的生活。

Ans. 3. Thirdly, by reason of the nature of faith, as Heb. 11:1, which is to make things absent have a certain being. Now faith being wrought by an almighty power, raising us above ourselves to fasten and lay hold on so many mysteries, so it makes an almighty working in the soul, makes things afar off to come evident. Thus it presents glory to us, as though it were present, and we in some sort live by it.
答案 3：第三，由于信仰的本质，如希伯来书 11:1 所说，它使不在场的事物具有一定的存在。现在，信仰是由全能的力量创造的，使我们超越自己，紧紧抓住和理解如此多的奥秘，因此它在灵魂中产生了全能的作用，使遥远的事物变得明显。因此，它向我们展示了荣耀，就像它在场一样，我们在某种程度上靠它生活。

How to know whether or not we live the life of faith in glorification.
如何知道我们是否以荣耀的信仰生活。

1. This, where it is in faith, makes a Christian glorious, puts him in a spirit that is glorious in all estates. There is no grace in him, but it is set a-fire by this faith of glory to come. When faith looks back on things, it hath strength, but when it looks on glory, all graces and virtues are set a-work.
这使得基督徒在信仰中变得荣耀，使他在各种境况中都有一种荣耀的精神。他身上没有任何恩典，但这种将来的荣耀的信仰却点燃了他内心的火焰。当信仰回顾过去的事情时，它有力量，但当它注视荣耀时，所有的恩典和美德都开始发挥作用。

1. Hope is set on work by faith, and keeps the soul, as an anchor, stedfast against all assaults.
希望是由信念支撑的工作，并将灵魂作为锚，坚定地抵御一切攻击。

2. Hope doth stir up patience; for, saith the apostle, 'what we hope for, we wait patiently for it.' Thus patience is exercised in two ways. (1.) In suffering of grievances. (2.) In the expectation of time.* So faith doth thus put life in patience, reasoning;—Why? What! it will not be long; these afflictions will not endure ever; I myself shall away ere long; glory will come at last for ever and ever; therefore I will bear all patiently.
希望激发耐心；因为使徒说：“我们所盼望的，我们就耐心等候。”因此，耐心以两种方式得到锻炼。（1）在忍受委屈中。（2）在等待时间的期望中。因此，信心通过这样的推理给耐心注入了生命：为什么？怎么会这样！这些苦难不会持续太久；我自己不久就会离开；荣耀最终会永远到来；因此我将耐心忍受一切。

3. Again, it sets courage and magnanimity a-work, as Heb. 11. What made all the patriarchs so stout to hold out and endure so many miseries, but that they had an eye to the glory to come? What made Abraham forget his father's house, going he knew not whither, but that he looked for a city which hath foundations, whose builder and maker is God, and therefore he was a stranger at home? The like we have of Moses, who forsook Pharaoh's court, because he saw him who is invisible. Yea, and of Christ himself it is said, that for the glory which was set before him, he despised the shame, endured the cross, being now set at the right hand of the Father in glory and majesty, Heb. 12:2. So 2 Cor. 4:16, saith Paul, 'For this cause we faint not, but though our outward man perish, yet the inward man is renewed day by day;' and the reason is, 'For our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen,' &c. He who thus hopes, does not want a comfortable life. And therefore upon this ground it is the apostle's concluding exhortation, 1 Cor. 15:58, 'Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord.' This makes a man zealous and fruitful, so it makes a man sincere, as 2 Cor. 5:9, 'Wherefore we labour (saith he), that whether absent or present we may be accepted of him.' The ground whereof is, 'For we must all appear before the judgment-seat of Christ, that every man may receive the things done in his body.' In this case our comfort is in all things to be sincere in working.
再次，它激发了勇气和宽宏大量，就像希伯来书 11 章所说的那样。是什么让所有的先祖们如此坚定地忍受着许多苦难，而不放弃呢？难道不是因为他们注视着未来的荣耀吗？亚伯拉罕为什么会忘记他父亲的家，去一个他不知道的地方，难道不是因为他期待着一个有根基的城市，这个城市的建造者和创造者是上帝，所以他在家里是个陌生人？我们也可以看到摩西的类似情况，他离开法老的宫廷，因为他看见了那位看不见的上帝。是的，关于基督自己，有人说，因为他眼前所摆的荣耀，他轻视了羞辱，忍受了十字架，现在已经坐在荣耀和威严之父的右边，希伯来书 12:2。保罗在哥林多后书 4:16 中也说，'因此，我们不灰心；外体虽然毁坏，内心却一天新似一天。'原因是，'因为我们这至暂至轻的苦楚，要为我们成就极重无比永远的荣耀，因我们不是顾念所见的，乃是顾念所不见的。'这样希望的人就不会过着不舒适的生活。因此，基于这个理由，使徒的结论性劝告是，哥林多前书 1:31。 15:58，“所以，我亲爱的弟兄们，你们要坚定不移，不动摇，常常在主的工作中充满力量，因为你们知道，在主里面，你们的劳动不是徒然的。”这使人热心而多产，也使人真诚，正如哥林多后书 5:9 所说，“所以，我们努力，或者在家，或者离开家，都要得主的喜悦。”其根据是，“因为我们众人必须在基督的审判台前显露出来，好叫各人按着他在身上所行的，或善或恶受报。”在这种情况下，我们的安慰在于在一切事情上都要真诚地工作。

Now there is an order of things. Whosoever lives the life of faith in these grand passages, that soul lives the life of faith also in all other passages of our life; and these grand passages will run in the lesser courses of our life. To touch one: when a man is in extremity of both outward and inward affliction, then faith lays hold on this general, that God is wonderful in working, and that his ways and thoughts are not like our thoughts and ways. In all several cases faith makes use of all things God hath done or promised; as,
现在有一种秩序。凡是在这些伟大的经历中过着信仰生活的人，他的灵魂也在我们生活中的其他经历中过着信仰生活；而这些伟大的经历将在我们生活中的较小经历中延续。举个例子：当一个人在外在和内在的困境中时，信仰就会抓住这个普遍的真理，即上帝在工作中是奇妙的，他的道路和思想与我们的不同。在所有不同的情况下，信仰利用上帝所做或所应许的一切事物；比如，

1. Of a man in the state of grace, God in desertion appearing his enemy.
一个处于恩宠状态的人，上帝以被遗弃的形象出现，成为他的敌人。

(1.) In this case faith at first conquered God, and obtained a blessing by wrestling, as Jacob did. Faith therefore knows the same way again, to go to those precious promises God hath made, of returning again, not to forsake and be angry for ever, not to plough all the day to sow, as Isa. 28:24, speaks. Faith knows that God works by contraries. It knows God takes away the sense of his love, not in anger, but to stir up the conscience and sense of sin, that we may lament and mourn for it the more, and so receive a surer report of the forgiveness of it. Faith does know that his name is wonderful. He raises things past hope. When a man is in despair touching himself, and all things in himself, and of all comforts, then he is nearest home, as Paul said excellently: 'But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead,' 2 Cor. 1:9. So faith looks at God working with Christ the Son of his love, how roughly he dealt, yet lovingly, with him; for Christ is a pattern as well as a cause of good unto us. Christ in the case of his forsaking went unto God, saying, 'My God, my God, why hast thou forsaken me?' Mark 15:34. Faith sets God's promise against his present working; as though it should say, 'Though thou killest me, yet will I trust in thee,' Job 13:15; for all this thy love is the same; thou art merciful and gracious, and wilt not be angry for ever. Faith, as I may say, pulls off God's mask, sees through the dark cloud, that God appears an enemy for a time, that he may return again with the more abundance of comfort afterwards. Faith knows, as Paul speaks, that it is God that comforts the abject, raises the dead, will be seen in the mount, making our extremity his opportunity.
在这种情况下，信仰首先征服了上帝，并通过摔跤获得了祝福，就像雅各一样。因此，信仰再次知道去寻求上帝所作的宝贵应许，即再次归来，不离弃并永远发怒，不整天耕种以播种，正如以赛亚书 28:24 所说。信仰知道上帝以相反的方式行事。它知道上帝取走他的爱的感觉，不是出于愤怒，而是为了激起良心和对罪恶的感觉，使我们更加悲痛和哀悼，并因此更确切地接受对其宽恕的报告。信仰确实知道他的名字是奇妙的。他使希望破灭的事物复苏。当一个人对自己和自己的一切以及所有的安慰都感到绝望时，他就离家最近了，正如保罗卓越地说：“但我们自己已经判了死刑，叫我们不要倚靠自己，而要倚靠叫死人复活的上帝”（哥林多后书 1:9）。因此，信仰注视着上帝与他所爱的儿子基督一起工作的方式，他如何粗暴而又充满爱心地对待他；因为基督不仅是我们的榜样，也是我们的福音的缘由。在被遗弃的情况下，基督去找上帝，说：“我的神，我的神，你为什么离弃我？”（马可福音 15:34）。 信心将上帝的应许与他目前的工作对立起来；就像它应该说的那样，“你杀了我，我仍然要信靠你”，约伯记 13:15；因为你的爱始终如一；你是仁慈和恩慈的，不会永远发怒。可以说，信心揭开了上帝的面具，透过黑暗的云彩看到，上帝在一段时间内似乎是敌人，以便之后以更丰富的安慰归来。信心知道，正如保罗所说，是上帝安慰卑微的人，使死人复活，在山上显现，将我们的极限变为他的机会。

So faith reasons, Is it so, indeed? and is he wonderful in working? Doth he thus and thus work by contraries? Then I will answer his working the same way; I will believe one contrary in another, I will expect the sun will shine again, though now it be under a cloud. The like I may say of any other extremity, as in the raising of our dead bodies. Faith, as it is in Ezekiel, sees a spirit quickening and putting life in dry bones, assuring us thereby that he can as easily raise up the dead as deliver us out of any extremity. Saint Paul's argument is to trust in God, who raiseth the dead, [that he] can do all things, work wonderful changes in our greatest miseries. As for the church now in misery, there is a promise that Babylon shall be cast into the sea as a millstone, Rev. 18:21. Now faith believes the promises of glory, how that God will outwork all human policy, and catch the crafty in their own nets; that as certainly as day comes after night, so assuredly all God's promises shall be made good, as David resolves, Ps. 130:6, 'My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption.'
那么，信仰的理由，真的是这样吗？他在工作中是多么奇妙？他是通过相反的方式工作吗？那么我将以同样的方式回应他的工作；我将在一个相反的事物中相信另一个相反的事物，我将期待太阳再次照耀，即使现在它被云遮住。我可以用同样的方式来描述其他任何极端情况，比如我们的尸体复活。正如以西结书中所说的那样，信仰看到一个灵魂使干枯的骨头复活，并向我们保证他可以像从任何极端情况中拯救我们一样轻松地使死者复活。圣保罗的论点是要信靠上帝，他使死人复活，他能做一切事情，在我们最大的苦难中创造奇迹般的变化。至于现在处于困境中的教会，有一个应许，巴比伦将被投入海中，如同一块磨石，启示录 18:21。现在，信仰相信荣耀的应许，上帝将超越一切人类的计划，并将狡猾的人困在自己的网中；就像白天在夜晚之后一样，上帝的一切应许必将实现，正如大卫所决定的那样，诗篇 130:6，“我的心仰望主，胜于守夜的人盼望天亮，胜于守夜的人盼望天亮。” 以色列应当仰望耶和华，因为在耶和华那里有怜悯，在他那里有丰盛的救赎。'

So in any cloud get faith, and it will break through all impediments. Believe the former grand passages of calling, justification, and sanctification, and then we will trust God for the rest. Then is faith most glorious. When it works alone, then it works most strongly. Then also God delights to shew himself most effectually; for when all other means fail, and faith works it out alone in wrestling, then he hath all the glory, and then all is well; and therefore we must do in this case as the prophet advises, 'Let him who sits in darkness and hath no light, trust in his name,' Isa. 50:10.
所以在任何困境中要有信心，它将突破一切障碍。相信以前的伟大经历——呼召、称义和成圣，然后我们将信靠上帝完成其余的事情。这时信心最辉煌。当它独自运作时，它也最有力量。上帝也喜欢以最有效的方式显现自己；因为当所有其他手段失败时，信心独自在摔跤中完成，那么他就得到了所有的荣耀，一切都会好起来；因此，在这种情况下，我们必须像先知建议的那样行动，“在黑暗中坐着没有光的人，要信靠他的名”，以赛亚书 50:10。

Faith does raise men up, and set them upon a rock, so sure as nothing can take away their comfort and joy in God; because Christ's name is wonderful, who then works in desperate cases when it is seasonable. A mighty God delights to work mightily, in mighty plunges. Then faith plies the suit hard: Help, Lord, or none can. Our Saviour, you see, slept in the ship until a mighty tempest rose, and then he rebuked the winds and the seas; so he seems to sleep now in the church. Why? That we may wake and stir him up by our prayers. When the Israelites' tale of brick was doubled, and the people greatly perplexed, then Moses came fitly to promise deliverance. So when the afflictions of Christians are doubled, then they are commonly most humbled. They pray hard, search, believe, and apply the promises, and then deliverance comes. Therefore in all exigents set we faith a-work, for this stirs up prayer, and prayer stirs up God, and God stirs up all the creatures. Blame we not, therefore, any trouble so much as to cry out, Oh I am undone! what shall become of me now! No, find fault with an unbelieving heart. It is not the trouble, but our weak faith which makes us to sink in these waves. Beg then of God, in great trouble, great faith to go through. Cry, Lord, increase my faith, for then the trouble is small when the faith is great.
信仰确实能够提升人们，并使他们坚如磐石，以至于没有任何事物能够夺走他们在上帝中的安慰和喜乐；因为基督的名字是奇妙的，当时机合适时，他在绝望的情况下工作。一个大能的上帝喜欢在巨大的困境中施展大能。然后，信仰努力恳求：主啊，帮助我，否则没有人能够。你看，我们的救主在船上睡觉，直到一场巨大的风暴来临，然后他斥责风和海；所以他现在似乎在教会中睡觉。为什么呢？为了让我们通过祷告唤醒他。当以色列人的砖数加倍，人民非常困惑时，摩西适时地来许诺解救。所以当基督徒的苦难加倍时，他们通常最谦卑。他们努力祷告，寻求，相信，并应用应许，然后解救就来了。因此，在所有紧急情况下，让我们让信仰发挥作用，因为这会激发祷告，祷告会激发上帝，上帝会激发所有的创造物。因此，我们不要责怪任何困境，而是责怪不信的心。不是困境使我们在这些波浪中沉没，而是我们脆弱的信仰。 在巨大的困境中，向上帝祈求巨大的信仰力量。呼求，主啊，增加我的信仰，因为当信仰伟大时，困境就变得微不足道。

(2.) Secondly, In daily afflictions. Whatsoever we suffer by them, labour to take away the sting of sin by living the life of faith in justification, as David Did, Ps. 32:5; confess we our sins to God, beg to have the sting of them taken away, and hereupon we shall find him to forgive our iniquity, as in David. So in all our weaknesses and imperfections of sanctification, go to Christ for more grace, and say, Lord, though I be poor and empty of goodness, and of that which thy exact holiness requires, yet Christ hath abundance of fulness to supply my wants. Oh let me receive some grace for grace out of his fulness, and accept what he hath done for me in his pure and perfect obedience; good Lord, impute it to me, for thou hast made him to be for us wisdom, righteousness, sanctification, and redemption. And so for glorification; in all afflictions set we glory before our eyes, as Paul did, remembering that 'our light and short afflictions, which are but for a moment, cause unto us a far more excellent and eternal weight of glory, not being worthy of that glory which shall be revealed,' 2 Cor. 4:17. So in any affliction, we have still use of the life of faith in glorification. All these must be used in our afflictions, living the life of faith in all.
其次，在日常的痛苦中。无论我们因它们而受苦，努力通过以信仰的生活来消除罪的刺，就像大卫一样，诗篇 32:5;我们向上帝承认我们的罪过，请求除去它们的刺，然后我们会发现他原谅我们的罪孽，就像在大卫身上一样。所以在我们所有的软弱和不完美的成圣中，去找基督寻求更多的恩典，并说：“主啊，虽然我贫穷、没有善良，没有你完美圣洁所要求的，但基督有丰富的满足来供应我的需要。哦，让我从他的丰满中得到一些恩典，接受他在他纯洁完美的顺服中为我所做的；好主啊，将这归于我，因为你使他成为我们的智慧、公义、成圣和救赎。至于荣耀，无论在何种痛苦中，我们都要将荣耀摆在眼前，就像保罗一样，记住“我们这轻微、顷刻的苦楚，要为我们成就极重无比永远的荣耀，因我们不是顾念所见的，乃是顾念所不见的；所见的是暂时的，所不见的是永远的。”哥林多后书 4:17。所以在任何痛苦中，我们仍然可以通过信仰的生活来体验荣耀。 所有这些都必须在我们的困苦中使用，以信仰的方式生活。

(3.) Thirdly, In sickness of body. Trust to Jesus, he is as powerful and as willing to help us now as he was to help others in the days of his flesh. All things are possible to us if we believe. It is but a word for him to rebuke all storms and tempests whatsoever. Let us not do like Asa, trust only in the physician or in subordinate means, but know that all physic is but dead means without him, 2 Chron. 16:12. Therefore with the means run to Christ, that he may work with them, and know that virtue and strength comes from him to bless or curse all sort of means.
第三，身体生病时。相信耶稣，他现在帮助我们的能力和意愿与他在肉身时帮助他人的时候一样强大。只要我们相信，一切皆有可能。他只需一句话就能制止一切风暴和暴风雨。我们不要像亚撒一样，只信任医生或次要的手段，要知道所有药物在没有他的情况下都是无效的，见《历代志下》16:12。因此，使用手段时要求助于基督，让他与之合作，并知道力量和能力来自他，可以祝福或诅咒各种手段。

(4.) Fourthly, So for disgraces. Commit we our credits to him as our lives—he cares for both—remembering what Peter speaks, 'If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified,' 1 Peter 4:14. He means such a Spirit shall rest on us, which shall make us glorious. So Heb. 12:2, 'We are therefore in sufferings pointed unto Jesus, the author and finisher of our faith, who for the glory which was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.' This suffering hinders our happiness; look to him, he is now set in glory, so shall we be. It is not in man's power to alter men's conceits. God hath this in his power, when he will heap honour, or pour disgrace upon any man. Therefore let us look up and desire no more good name than God will afford us. If dogs bark, no matter; at length God will clear our name, and our righteousness shall break forth as the noonday. Thus much the church assures herself of, Micah 7:8, 'Rejoice not against me, O mine enemy: though I fall, I shall rise again.' As though she should say, God's servants are never finally forsaken. A time will come when God will do me good for all this, when I am humbled and have made a right use of it. That we may do this, think God in Christ hath given me the pardon of sin; what matter then of all other things which cannot hurt me, and shall all work together for my good? David, we know, Ps. 6:8, began to complain grievously in this kind; but afterwards, ver. 8, when the Lord had spoken peace to his soul in the life of faith in justification and sanctification, then he says, 'Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.' Then he despises the shame.
（4）第四，对于耻辱。我们把我们的信誉交托给他，就像我们的生命一样——他关心两者——记住彼得所说的，“你们为基督的名受辱骂，便是有福的，因为荣耀的灵，就是神的灵，常住在你们身上。”（彼得前书 4:14）。他指的是这样的灵将会降临在我们身上，使我们荣耀。希伯来书 12:2 也是如此，“仰望为我们信心创始成终的耶稣，他因那摆在前面的喜乐，就轻看羞辱，忍受了十字架的苦难，便坐在神宝座的右边。”这种苦难阻碍了我们的幸福；仰望他，他现在已经得荣耀，我们也将如此。改变人们的看法不在人的能力之内。当神愿意时，他有能力给予人荣耀或者倾覆人的名声。因此，让我们仰望上帝，不要追求比上帝所给予的更多的美名。如果狗叫，无所谓；最终上帝会为我们辩护，我们的公义将如正午的阳光般显露出来。教会对此有着坚定的信心，弥迦书 7:8 说，“我的仇敌啊，不要向我夸耀。我虽跌倒，却要起来。”仿佛她要说，上帝的仆人永远不会被彻底抛弃。当我谦卑并正确利用这一切时，上帝会给我带来好处。为了做到这一点，我们要想到上帝在基督里赐给了我罪的赦免；那么其他不能伤害我的事情又有什么关系呢？它们都将共同为我带来好处。我们知道，大卫在诗篇 6:8 中开始严重抱怨；但后来，在上帝通过信仰的生活中对他的灵魂说话，使他在称义和成圣中得到平安之后，他说：“你们一切作孽的人，离开我吧！因为耶和华听了我哭泣的声音。”然后他蔑视羞辱。

(5.) Fifthly, In our particular places and graces. Thus must we here live by faith also; for a Christian knows that he stands as in a circle set there by Christ to work. Therefore faith concludes, Here look I for understanding, wisdom, success, blessing, and ability to go through-stitch (a) with the business I am set about. He that set me here will enable me, and if I have ill sucess, then I will go to Christ, and I shall speed well with his assistance, as Peter did, who, though he had toiled all night and catched nothing, yet at length, at Christ's command, casting forth his net, catched abundantly, Luke 5:5. So there may be many who take much care and toil for heaven, to subdue and overcome corruptions, and yet catch nothing; find no answerable success. Oh let them go to Christ, and trust him as Peter did, and they shall overcome so at length, as all shall be well. So if magistrates, ministers, and people would trust God for strength more than they do, things would be better than they are with them, as we see the instance in Moses, who being commanded to go to Pharaoh, complained for want of utterance. But what saith God to him? 'Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?' Exod. 4:11. Therefore in all such wants, faith goes unto him for it. The like, we read, was Christ's encouragement to his disciples, Luke 21:15, 'Settle it therefore in your hearts, not to meditate before what you shall answer, for I will give thee a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.' This was made good also in the bypast troubles of the church, when poor silly women put to silence with their answers great learned men.
（5）第五，就我们各自的位置和才能而言。因此，我们在这里也必须凭借信仰生活；因为基督徒知道自己站在基督设定的圈子里工作。因此，信仰得出结论，我在这里寻求理解、智慧、成功、祝福和完成我所从事的事务的能力。把我安置在这里的那位将使我有能力，如果我遭遇不幸，我将去找基督，凭借他的帮助我将取得好的结果，就像彼得一样，虽然他整夜劳作却一无所获，但在基督的命令下，他抛下网，捕获了丰富的鱼，路加福音 5:5。因此，可能有很多人为了天堂而付出了很多关心和努力，去征服和克服腐败，却一无所获；找不到相应的成功。哦，让他们去找基督，像彼得一样信靠他，他们最终将战胜，一切都会好起来。因此，如果政府官员、牧师和人民能够比现在更多地信靠上帝的力量，他们的情况将会比现在好，就像我们在摩西身上看到的那样，当他被命令去见法老时，他抱怨自己说话不流利。但上帝对他说什么呢？'谁造了人的口？ 或者是使哑巴、聋子、有视力的人、瞎子的是谁呢？岂不是我，耶和华吗？出埃及记 4:11。因此，在所有这样的需要中，信心都会寻求他的帮助。同样，我们读到，这也是基督鼓励他的门徒的话，路加福音 21:15，“所以你们要心里预备，不要预先思想怎样分诉，因为我必赐你们口才智慧，是你们一切敌人所不能抵挡驳倒的。”这在教会过去的困境中也得到了验证，当可怜的傻女人用她们的回答使伟大的学者们无言以对。

Now faith sees what Moses did, Heb. 11:24. It looks up to Christ, to him who is invisible. It is with faith in this case, as it was with Micaiah, 1 Kings 22:19, when he had seen the Lord sitting on his throne, and all the host of heaven standing by him on his right hand. Then Ahab, a king on earth, was nothing unto him when he had seen the King of heaven in his glory. So we by faith seeing Christ, heaven and glory over our head, caring for his church, standing at the right hand of God, by assistance of his Spirit, this will put invincible courage in us.
现在信心看见了摩西所做的事，希伯来书 11:24。它仰望基督，仰望那位无形的主。信心在这种情况下就像米该雅一样，列王纪上 22:19，当他看见主坐在宝座上，天上的众军站在他右边。当他看见天上的王荣耀时，地上的亚哈就对他毫无意义。所以我们通过信心看见基督，看见我们头上的天堂和荣耀，看见他关心他的教会，站在神的右边，凭借他的圣灵的帮助，这将给我们带来无敌的勇气。

(6.) Sixthly, For provision and protection. Faith goes to Christ, hangs and depends upon him for all these things. Faith knows that it hath encouragements, promises, and examples enough to strengthen our dependence on him, as to name one: Luke 12:32, 'Fear not, little flock, for it is your Father's will to give you a kingdom.' Hence the believing soul argues from the lesser to the greater. What! will God deny me daily bread, that will give me heaven, and raise me up to life everlasting? and so it cites and revolves the promises often, that a little which the righteous hath is better than the abundance of the wicked; for he adds no sorrow with it; that a little with love is better than a stalled ox with contention, Prov. 15:17. Yea, and in this case by faith we know that the saints, in extremity, shall be extraordinarily provided for. Sometimes he will bless a little, as the seven loaves and five fishes multiplied suddenly to feed five thousand people. They were in great want before, and were suddenly supplied. So it shall be with us. Sometimes we know the woman's oil increased; the ravens also in distress shall feed Elias; Lazarus shall have the dogs to lick his sores. In the use of the means we need not fear, and wanting means God will create means when all doth fail; for then faith lives best, knowing that God commands all means, and can suddenly do what he will.
第六，为了供应和保护。信心寻求基督，依靠他来得到这一切。信心知道它有足够的鼓励、应许和榜样来加强我们对他的依赖，比如路加福音 12:32，“你们这小群，不要惧怕，因为你们的父乐意把国赐给你们。”因此，有信心的灵魂从小事推断到大事。难道神会拒绝给我日用的食物，却愿意给我天国，并使我得到永生吗？因此，它经常引用和思考应许，认为义人所拥有的一点点比恶人的丰富更好，因为它不带来忧伤；一点点的爱比带着争吵的肥牛更好，箴言 15:17。是的，在这种情况下，我们凭着信心知道，圣徒在极端困境中将得到特殊的供应。有时他会祝福一点点，就像七个饼和五条鱼突然增加，以供给五千人食用。他们之前非常缺乏，但突然得到了供应。对我们也会是这样。有时我们知道妇人的油增多了；在困境中，乌鸦会喂养以利亚；拉撒路会有狗舔他的疮。 在使用手段时，我们不需要害怕，当手段不足时，上帝会创造手段；因为此时信仰最好，知道上帝指示一切手段，并能突然做他所愿。

And so for protection and preservation, faith knows that Christ will be our shield and protector, therefore it relies upon him. 'Fear not,' saith God to Abraham, 'for I am God, all-sufficient, thy buckler and thy exceeding rich reward,' Gen. 15:1. Hence the saints have so esteemed him in all ages their rock, fortress, strong tower, salvation, helper, deliverer, refuge, and the like; and Christ tells his disciples, that he is with them even unto the end of the world, Mat. 28:20. He rules his by his kingly office for the good of his church. Thus much we know he made good, both in Egypt and in the wilderness, bringing his people safely into Canaan, through all those dangers they were in; providing also for the women, persecuted by the dragon, a place of refuge in the wilderness, where she was safely kept, Rev. 12:6.
为了保护和保存，信仰知道基督将成为我们的盾牌和保护者，因此它依靠他。上帝对亚伯拉罕说：“不要害怕，因为我是上帝，万足够的，是你的盾牌和极其丰富的赏赐。”（创世记 15:1）因此，圣徒们在各个时代都如此尊崇他，称他为他们的磐石、堡垒、坚固的塔楼、救恩、帮助者、拯救者、避难所等等；基督告诉他的门徒，他与他们同在，直到世界的末日（马太福音 28:20）。他通过他的君王职责来统治他的教会，为其好处而行动。我们知道，他在埃及和旷野中都做到了这一点，将他的子民安全地带入迦南，度过了他们所面临的所有危险；他还为被龙迫害的妇女在旷野中提供了一个避难所，她在那里得到了安全保护（启示录 12:6）。

(7.) Seventhly, And for our children.

Obj. Oh, say some, I could be content with a little, but I have many children.
Obj. 哦，有些人说，我可以满足于一点点，但我有很多孩子。

Sol. Here faith sets in, and answers, But are they not also Christ's children, and must not he provide for his own? Do therefore what thou canst, and for the rest despair not, but cast this burden upon him, who hath commanded thee in nothing to be careful, but in all things to make thy suits and supplications known with prayer and thanksgiving. In this case faith in a dying parent follows Christ's example, John 17:6, 11; 'Thine they were, and thou gavest them me; and they have kept thy word. Holy Father, keep through thine own name those whom thou hast given me: that they may be one, as we are.' So a dying father may say, Lord, thine they were, thou gavest them me; I have done what I can for them. Thou, Lord, art the first, best, and last Father, the world* and the fulness thereof. Now, therefore, holy Father, keep them in thy name, for thou art the refuge of the poor and needy, and thy time is to help when all other help is at a stand. Why, consider, is not he the Father of the fatherless? Then let us leave them to him with that resolution and confidence of the prophet David, 'When my father and mother forsake me, the Lord will take me up,' Ps. 27:10. Not that he means fathers and mothers use to do so, but though they should, or even when they forsake us by death, yet God doth wonderfully save and protect their posterity. Then learn to exercise thy faith. Though thou leave them little, yet trust in God, and know that he who rests under the shadow of the Almighty, as the psalmist speaks, shall be safe, Ps. 91:1. He who provided for them in the womb, and prepared breasts for them ere they came into the world; he who put so tender affection in women: know that he will also have care, and be more compassionate over thy children after thee. Let faith then settle thy heart on these grounds. In the womb they were nourished and bred thou knowest not how. Oh, saith David, 'I am fearfully and wonderfully made,' Ps. 139:14. And after thy death they shall be nourished, thou knowest not how. For this cause many are punished in their generations, because they would not trust to God, but did use ill means to perpetuate their houses, as covetousness, worldly policy, and the like.
所以，信仰就在这里发挥作用，并回答说，他们不也是基督的子女吗？难道他不应该为自己的子女提供吗？因此，你要尽力而为，对于剩下的事情不要绝望，而是把这个重担交给他，他命令你不要担心任何事情，而是在一切事情上通过祷告和感恩向他提出请求。在这种情况下，一个垂死的父母的信仰遵循基督的榜样，约翰福音 17:6, 11 说：“他们本是你的，你将他们赐给我，他们也遵守了你的道。圣父啊，求你因你自己的名保守他们，就如同你保守了我一样，使他们合而为一。”因此，一个垂死的父亲可以说：“主啊，他们本是你的，你将他们赐给了我；我已经为他们尽了我所能。主啊，你是第一位、最好的、最后的父亲，世界和其中的一切都属于你。现在，圣父啊，请你以你的名保守他们，因为你是贫穷和困苦人的避难所，你的时候是在一切其他帮助都无济于事的时候帮助人的。为什么呢？想想看，他不是孤儿的父吗？所以，让我们把他们交给他，怀着先知大卫的决心和信心说：‘我父母离弃我，耶和华必收留我’，诗篇 27:10。 虽然他并不是指父母会这样做，但即使他们应该这样做，或者即使他们因死亡而离开我们，上帝仍然会奇妙地拯救和保护他们的后代。因此，学会行使你的信仰。即使你给他们留下很少，也要信靠上帝，并知道那位安息在全能者荫庇下的人，正如诗篇所说，他必然安全，诗篇 91:1。他在子宫中为他们提供食物，为他们在来到这个世界之前准备乳房；他在女人中放置了如此温柔的情感：要知道他也会关心并对你之后的孩子更加怜悯。因此，让信仰在这些基础上稳定你的心。在子宫中，他们得到滋养和培育，你不知道是如何发生的。哦，大卫说：“我受造奇妙，奇妙是你的作为”，诗篇 139:14。在你死后，他们也会得到滋养，你不知道是如何发生的。因此，许多人在他们的世代中受到惩罚，因为他们不相信上帝，而是使用不正当的手段来延续他们的家族，如贪婪、世俗政策等。

(8.) Eighthly, In prosperity.
第八，繁荣时。

What use is there in this, of the life of faith? Oh yes, very much; for,
这有什么用处，对于信仰的生活？哦，非常有用；因为，

[1.] First, What makes prosperity sweet, but because by faith one knows that his sins are pardoned? What comfort, I pray you, hath a prisoner in the Tower of his life, though he abound in all outward plenty of gold and silver, so long as his pardon is not sealed? This sweetens prosperity, the life of faith in justification, that all my sins are nailed with Christ upon the cross, that the handwriting against me is cancelled and done away. Thus one comes to be of the first-born, 'whose names are written in heaven,' Heb. 12:23, and to joy that he hath a double portion, being exempt from many fears, crosses, and miseries others are vexed with. Who are better Christians than they that know they enjoy all good things with God's favour and blessing? Here faith hath a continual work, to see God's love in all, and so to be abundantly thankful, according unto that we have received.
首先，什么使繁荣变得甜美，不就是因为通过信仰，人知道自己的罪已经得到宽恕？我请问你，一个囚禁在生命之塔中的囚犯，尽管他在金银方面富有，但只要他的赦免没有被盖章，他有什么安慰呢？这使得繁荣变得甜美，是因为信仰中的称义生活，我的所有罪都与基督一同钉在十字架上，针对我的判决已经被取消和废除。这样，一个人成为“在天上所写的长子”，希伯来书 12:23，并且因为免于许多其他人所困扰的恐惧、十字架和苦难，而感到欢喜。有谁比那些知道自己在上帝的恩典和祝福中享受一切美好的人更好的基督徒呢？在这里，信仰有一个持续的工作，就是在一切事物中看到上帝的爱，并因此感到无比感激，按照我们所接受的来感恩。

[2.] Secondly, The life of faith orders our prosperity. How? Not to abuse those good blessings bestowed on us, not to be puffed up by them, not to disdain, but to relieve others by them. Faith causes us to think of them as they are set forth in the word. It causes that we delight not too much in them, shews us better and more lasting riches, friends, and the like. It makes us take Saint Paul's counsel, 1 Cor. 7:29, to rejoice and do all things as though we did them not, and to use the world as though we used it not, because the fashion of this world passeth away; and therefore it makes men, as Paul speaks in another place, not trust in uncertain riches, but in the living God who can do all things. In sum, it causeth us manage all the things of this world, so as thereby not to have our hearts drawn away from the chief good.
其次，信仰的生活规范了我们的繁荣。如何？不滥用赐予我们的好祝福，不因此而自大，不轻视，而是通过它们来帮助他人。信仰使我们按照圣经中所陈述的方式思考这些祝福。它使我们不过分喜爱它们，展示给我们更好、更持久的财富、朋友等。它使我们遵循圣保罗的劝告，如哥林多前书 7:29 所说，要像不做这些事情一样欢喜并去做，并且要像不使用这个世界一样使用它，因为这世界的形态正在过去；因此，它使人们，如保罗在另一个地方所说，不信赖不确定的财富，而是信赖能做一切的活神。总之，它使我们管理这个世界的一切事物，以免我们的心被从至善上分散。

So again, in all the comforts of this life, it makes a man eat and drink and sleep, and do all in Christ, looking up into him in all his actions, living by faith, and joying that now he hath a title, and a right to all the creatures. He being clean, now to him all things are clean, because he is now in Christ, who is pure, without spot, and Lord of all; for to the unclean all things are unclean. It cost Christ dear to purchase our liberty to the creatures. Therefore finding and joining in this freedom, we live the life of faith in prosperity; whilst it eyes God in all the passages of this estate, sets him in the first place, receives all, and joys in all as coming from the love and graciousness of so good a God; returning in humility the strength and glory of all unto him; supplying also the necessities of his members.
所以，再次说，在这个生活的舒适中，它使一个人吃喝睡觉，并在基督里做所有的事情，凡事仰望他，凭着信心活着，并且喜悦于他现在拥有一切生物的权利。他已经洁净，现在对他来说一切都是洁净的，因为他现在在基督里，基督是纯洁无瑕的，是万物的主；对于不洁净的人，一切都是不洁净的。基督为我们购买生物的自由付出了昂贵的代价。因此，找到并加入这种自由，我们在繁荣中过着信心的生活；它在这个状态的所有过程中注视着上帝，把他放在第一位，接受一切，并因为这一切都来自如此善良的上帝的爱和恩慈而喜悦；谦卑地把一切的力量和荣耀归还给他；也满足他的肢体的需要。

(9.) Ninthly, In God's ordinances. In the preaching of the word and in the sacraments, faith makes us live this life of faith, not to be captious how this comes that God hath appointed this means, especially, unto the end of the world to teach men by. It makes us lay aside by-conceits to think, why it is enough for me, his will shall be the rule and square of all my thoughts and actions. He hath sanctified and made effectual this ordinance to this purpose; therefore I believe he will bless his own means, which though to the world it seems to be the foolishness of preaching, yet it shall be effectual to my salvation and the rest of his church. He made the world by his mighty word, he repaired the decayed world thereby, and by it he will also call for and raise up all the dead at the last day. Therefore I will rest upon his ordinance without further dispute.
第九，上帝的命令中。在传道和圣礼中，信仰使我们过着这种信仰的生活，不去挑剔上帝为何指定这种方式，特别是到世界末日来教导人们。它使我们放下自己的想法，认为上帝的旨意将成为我所有思想和行动的准则。他使这个命令成为圣洁和有效的，为了这个目的；因此我相信他会祝福他自己的方式，尽管在世界上它似乎是愚昧的传道，但它将对我的救赎和他的教会产生效果。他用他有力的话语创造了世界，他通过它修复了衰败的世界，并且在最后一天他也将呼召并复活所有死者。因此，我将依靠他的命令，不再争论。

And so for the sacraments. What is a little water to the washing away of sin? Oh, but the blood of Christ, this is the cleanser, this washes away our sins. His ordinances make it powerful and effectual to that end he hath appointed it, for the believing soul. So the bread and wine in the Lord's Supper seem weak and feeble things; ay, but they are ordained to strengthen and increase faith. Here the Christian soul believes God can so strengthen faith by his Spirit, working in us a nearer communion with Christ and hatred of sin thereby, blessing his own ordinances, so that, as meat and drink refreshes, sustains and feeds this mortal body, so shall his ordinances by his blessing be effectual for the refreshing, fortifying, and nourishing of our souls to life and endless immortality. Again,
所以对于圣礼而言。一点点水能洗净罪孽吗？哦，但是基督的血，这才是洁净剂，它洗净我们的罪孽。他的仪式使其具有力量和效果，以此目的他指定给信仰的灵魂。所以主餐中的面包和酒似乎是软弱无力的东西；是的，但它们被指定为加强和增加信仰。在这里，基督徒的灵魂相信上帝可以通过他的圣灵加强信仰，使我们与基督更亲近，因此憎恶罪恶，祝福他自己的仪式，使其像食物和饮料一样，使这个有限的身体得到恢复、支持和滋养，使我们的灵魂得到生命和永恒的不朽。再次，

(10.) Tenthly, So in our combats. Of necessity we must fight the good fight of faith many ways. First, if any trouble assault a believer, he hath recourse to the life of faith in justification and sanctification. As he conquered God at first, in repenting, praying, and wrestling for forgiveness of sins, and applying the promises, so now he knows how to conquer any evil that befalls him. As it was said to Jacob, 'Thou hast, as prince, had power with God and with men, and hast prevailed;' so a Christian, having in his first new-birth-pangs conquered God, and prevailed, now by the same assistance and skill he can conquer all things also. Secondly, A Christian fights this good fight by living the life of faith in glorification. Saint Paul says, 'Fight the good fight of faith, lay hold of eternal life,' 1 Tim. 6:12; insinuating that the way to live this life of faith is to lay hold of eternal life, having serious and constant meditations of the glory to come. Canaan, we know, was given to the Israelites, divided and given by Jacob, ere his death, long before they came there. Who would not fight then for such an inheritance? Now there were serpents, giants, strong and many enemies by the way; so they fought against all, and overcame all. Even so betwixt us and heaven there be many enemies to overcome: the flesh, the world, the devil, and all those numberless number of events which by their malice and our frailty we are tempted unto. But here faith must lay hold of eternal life, answer all objections with this, All these shall not make me lose eternity, there is no comparison betwixt heaven and earth; false pleasures here, and true substantial joys to come. This, saith the Scripture, is our victory which overcometh the world, even our faith, 1 John 5:4. Why? Because faith makes Christ's victory ours. Christ overcame sin, hell, death, the world, and all; and Christ himself being ours, we have all made effectual for us, which we have done and suffered. So Christ overcomes in us by his Spirit, as the apostle hath it, 1 John 4:4, 'Stronger is he that is in you than he that is in the world.' So that a weak Christian hath a strong Spirit in him, which no power can prevail against, though he hath some foils.
第十，所以在我们的战斗中。我们必须以多种方式进行信仰的良好战斗。首先，如果有任何困扰袭击信徒，他会求助于在称义和成圣中的信仰之生命。正如他在悔改、祈祷和为罪孽寻求宽恕，并应用应许时首次战胜上帝一样，现在他知道如何战胜任何降临在他身上的邪恶。正如对雅各说的那样，“你作了王，与上帝和人争斗，并且得胜了。”所以一个基督徒，在他初次重生的痛苦中战胜了上帝，并且得胜了，现在凭借同样的帮助和技巧，他也能战胜一切。其次，一个基督徒通过以荣耀的信仰生活来进行这场良好的战斗。圣保罗说，“你要为信仰打那美好的仗，持定永生。”提摩太前书 6:12；暗示着活出这种信仰生活的方式是持定永生，对未来的荣耀进行认真而持续的沉思。我们知道，迦南地是在以色列人到达那里之前，雅各在临终前分给他们的。那么，谁不会为这样的产业而战斗呢？ 现在，沿途有许多蛇、巨人和强大的敌人；所以他们与所有人战斗，并战胜了所有人。同样，在我们和天堂之间也有许多敌人要克服：肉体、世界、魔鬼以及那些由于他们的恶意和我们的脆弱而引诱我们的无数事件。但是在这里，信仰必须抓住永恒的生命，用这个回答所有的异议，所有这些都不会让我失去永恒，天堂和地球之间没有可比性；这里是虚假的快乐，而真正的实质性的喜乐在未来。经上说，这是我们得胜世界的胜利，就是我们的信心，约翰一书 5:4。为什么呢？因为信心使基督的胜利成为我们的。基督战胜了罪恶、地狱、死亡、世界和一切；而基督自己是我们的，我们所做和所受的一切都为我们所奏效。所以基督在我们里面通过他的圣灵得胜，正如使徒所说，约翰一书 4:4，“那在你们里面的，比那在世界里的更大。”所以，一个软弱的基督徒内心有一个强大的圣灵，任何力量都无法战胜，尽管他可能有一些挫折。

Quest. But how doth faith fight against the world by the life of glory?
但是，信仰如何通过荣耀的生命与世界抗争？

Sol. The world offers and presents petty base things before us. Faith keeps off, and opposes the glory to come, preferring that before all; as Moses did, who because he saw him who is invisible, refused to be called the son of Pharaoh's daughter, esteeming the rebukes of Christ before all the treasures of Egypt; because this glory presented better things unto him than this world hath, Heb. 11:24, seq. And if, on the left hand, the world threaten troubles, afflictions, persecutions and the like, for well doing, and not running into sinful courses with others, then faith remembers, as it is Rom. 8:18, that 'all the sufferings of this present world are not worthy to be compared with the glory which shall be revealed in us.' We see then that the life of faith of that glory to come, helps us in all temptations to fight the good fight against all enemies whatsoever. He who hath a crown before him, it will make him run through the pikes or anything to attain it; so faith, having glory, immortality, and the joys of heaven before it, overlooks and despises all oppositions, and sees all things subdued to Christ, as though all were past; whereupon it gathers assurance that it shall triumph over all in him.
所以，世界在我们面前提供和呈现了琐碎的低级事物。信仰抵挡并对抗即将到来的荣耀，将其置于一切之上；正如摩西所做的，他因为看见那看不见的神，拒绝被称为法老的女儿的儿子，认为基督的责备比埃及的一切财富更重要；因为这荣耀给他带来了比这个世界更好的东西，希伯来书 11:24 所述。而且，如果世界在左手边威胁着困难、痛苦、迫害等，因为我们行善，不与他人一起走上罪恶的道路，那么信仰会记住，正如罗马书 8:18 所说的，'这时的苦楚与将要在我们身上显现的荣耀相比，实在微不足道。'因此，我们看到，对未来荣耀的信仰生活，在所有的试探中帮助我们与任何敌人战斗，为了争取美好的战斗。 拥有王冠的人会为了得到它而冲过长矛或任何障碍；同样，信仰拥有荣耀、永生和天堂的喜乐，它忽视并蔑视一切阻碍，看到一切都屈服于基督，仿佛一切都已过去；因此，它获得了在基督里战胜一切的确信。

(11.) Eleventhly, So we persevere unto the end,

Fighting and living this life of faith; that is, a Christian makes it his daily and continual life. This is a ground of perseverance. A Christian then lives in a sort the life of Christ, as it is said, Rom. 6:9, 'Christ being raised from the dead dieth no more, death hath no more dominion over him.' So such a one once living by faith, dies no more. There is a perpetual supply of spiritual strength imparted unto him from Christ the head, whereby he lives by faith in all the passages of this life. Rom. 8:35, 'What shall separate us from the love of God in Christ?' Nothing can. It is a never-failing river, entertained unto death, that whosoever drinks thereof shall never thirst again; for Christ's promise is, 'Whosoever liveth and believeth in me shall never die,' for after faith ends, then comes the life of vision, so that all our life the life is the same, we continue so living even until death, and then faith leaves us to the fruition of the thing believed. But doth faith leave us when we come to die? Oh no!
战斗和过着这个信仰的生活；也就是说，基督徒将其视为日常和持续的生活。这是坚持不懈的基础。基督徒以某种方式过着基督的生活，正如罗马书 6:9 所说，“基督既从死里复活，就不再死，死也不再辖制他。”因此，一旦凭信心而活，就不再死。他从基督作为头的那里得到了持续不断的属灵力量供应，凭信心在生活的各个环节中活着。罗马书 8:35 说，“谁能使我们与基督的爱隔绝呢？”没有什么能够隔绝我们。这是一条永不干涸的河流，供应到死，凡是喝了它的人再也不会口渴；因为基督的应许是，“凡活着信我的人必永远不死。”因为信心结束后，就是视觉的生活，所以我们的整个生命都是一样的，我们一直这样活着，直到死亡，然后信心将我们带到所信的事物的实现中。但是，当我们临死时，信心会离开我们吗？哦，不会！

(12.) Twelfthly, We die by faith also.

For a Christian knows that he is in heaven already. As he lives by faith, so he dies in faith also. Faith makes him, like Stephen, resign his soul to God with comfort. He knows that Christ will receive that soul, which he hath purchased by his blood. He dies by faith, because he sees death conquered in Christ before him, and because he looks beyond death, and over-eyes all things that are betwixt him and glory, having the Spirit of Christ in him, which makes him bold and fearless, as David says, 'I will not fear though I walk in the valley of the shadow of death, because thou art with me,' Ps. 23:4. This blessed faith in the Son of God makes us do all things, suffer all things cheerfully and comfortably. Faith makes absent comforts present to us. It eyes such sweet contentment in God's presence, that all difficulties below seem as nothing. It knows whom it hath trusted, and what is laid up for it. A believer sees invisible things. Oh the glorious things that the faithful soul beholds! He sees the angels ready to carry him from a house of clay to a heavenly paradise; from the company of sinful men here in misery, to the sweet society of saints in perfect bliss, which he himself now enjoys the first-fruits and earnest of, and longs to be fully possessed with.
基督徒知道他已经在天堂。他凭着信心活着，也凭着信心死去。信心使他像司提反一样，安心地将自己的灵魂交托给上帝。他知道基督将接纳他的灵魂，这是基督用自己的血所赎回的。他凭着信心而死，因为他看见基督已经在他之前征服了死亡，因为他超越了死亡，俯瞰着他与荣耀之间的一切，他心中有基督的灵，使他勇敢无畏，正如大卫所说的：“我虽然行过死荫的幽谷，也不怕遭害，因为你与我同在。”（诗篇 23:4）这种对上帝儿子的信心使我们能够欣然忍受一切，舒适地面对一切。信心使我们感受到缺席的安慰。它在上帝的同在中看到如此甜蜜的满足，以至于下面的一切困难似乎都不值一提。它知道自己所信靠的是谁，以及为它所预备的是什么。信徒看见看不见的事物。哦，信心的灵魂所看见的荣耀啊！ 他看到天使准备将他从泥土之屋带到天堂乐园；从这个充满痛苦的罪人的世界，到完美幸福的圣徒的甜蜜社交，他自己现在已经享受到初熟的果实和保证，并渴望完全拥有。

Obj. But how can this be, when neither eye hath seen, nor ear heard what God hath prepared for his?
但是当上帝为他所准备的，既没有眼睛看见，也没有耳朵听到，这怎么可能呢？

Ans. Indeed, to carnal sense these things are undiscernible; but to a renewed soul, the Spirit that God hath given them discovers the eminency thereof above all earthly contentments whatsoever. We see they are compared to a kingdom, to a feast, to a crown, familiar resemblances, that so the meanest capacity might conceive and be taken with them. What more desirous* than a kingdom for honour! what glory is there in a rich diadem! and what sweet refreshings are there in a feast! Yet, alas! these are all but shadows; the reality is heaven itself. Talk not then of riches, but of thriving in grace, which will make you rich indeed. What good will the riches of the world do us at the last day? They take them wings and fly away. If we have not the true riches, we may die in want for all these, as Dives did. Know this, that if there be anything good in earthly kingdoms, there is much more in this spiritual kingdom.
确实，对于肉体感官来说，这些事物是无法辨别的；但对于一个重生的灵魂来说，上帝赐予他们的圣灵揭示了这些事物的卓越性，超越了任何地上的满足。我们看到它们被比作一个王国，一个盛宴，一个王冠，这些都是熟悉的比喻，以便最低限度的能力能够理解并被它们吸引。还有什么比一个王国更令人渴望的荣耀！一个富有的王冠有什么荣耀！一个盛宴中有什么甜蜜的享受！然而，唉！这些都只是影子；真实的是天堂本身。所以不要谈论财富，而是谈论在恩典中的繁荣，这将使你真正富有。在末日，世界的财富对我们有什么好处呢？它们长出翅膀飞走了。如果我们没有真正的财富，我们可能会像迪维斯一样在贫困中死去。要知道，如果地上的王国中有任何好处，那么在这个属灵的王国中就有更多的好处。

Again, the children of God know these heavenly things by their taste. They have the first-fruits of them even in this life; and if the communion of saints here be so delectable, how much more will it be in heaven! God's children have a taste of that eternal Sabbath in heaven, by keeping a holy Sabbath to God here on earth; they have a taste of that eternal rest and peace which they shall enjoy hereafter, by the peace of conscience which they have here; and that heavenly joy which doth flow into the soul now, is but a taste of that eternal joy which we shall have our fill of one day.
神的儿女凭借他们的品味认识这些天上的事物。即使在此生活中，他们已经有了这些事物的初熟果实；如果圣徒之间的交流在此地已如此美好，那么在天堂中将会更加美好！神的儿女通过在地上向神守圣安息日，品尝到了天堂中永恒的安息；他们通过在此地拥有的良心的平安，品尝到了他们将来将享有的永恒安息和平静；而现在灵魂中流淌的天上的喜乐，只是我们将来将充分享受的永恒喜乐的一点点品尝。

God is so far in love with his children that he keeps not all their comforts for another world, but gives them a taste of the sweetness here. But what are all refreshments below to that which we shall have above in God's presence? As John saith, 'We are the sons of God, but we know not what we shall be,' 1 John 3:2. Only this we know, that when Christ our head appears, all his members shall be like to him. Our life may well be said to be hid with Christ in God, because flesh and blood discerns not the things prepared for those that love him. We lead a hidden life. We cannot see God face to face, or know him so perfectly here as one day we shall do. All that we have now is a taste of the good things to come, and but a taste.
上帝对他的子民如此深爱，以至于他不仅仅为了另一个世界而保留他们所有的安慰，而且在这里给予他们一丝甜蜜的滋味。但是，与上帝同在的那种滋味与此世的一切安慰相比又算得了什么呢？正如约翰所说，“我们是上帝的儿女，但我们不知道将来会变成什么样子”，约翰一书 3:2。我们只知道，当我们的头领基督显现时，他的所有肢体都会像他一样。我们的生命可以说是与基督一同隐藏在上帝里，因为血肉之躯无法看到为那些爱他的人所预备的事物。我们过着一种隐藏的生活。我们无法面对面地看见上帝，或者像有一天我们将会做的那样完全认识他。我们现在拥有的一切只是未来美好事物的一点点滋味，仅仅是一点点而已。

The life which we now live is a life of faith, and we are to walk by faith, not by sight. Therefore, if God did give us all here, what need have we of faith? It were no commendation for a Christian to abstain from the sinful courses of the world, if he did see the glory that he shall have present before him. But God will manifest to the world that he hath a people whose comforts are higher and greater than the world affords, who live by faith and not by sight.
我们现在过的生活是信仰的生活，我们要凭着信心而行，而不是凭眼见。因此，如果上帝在这里给了我们一切，我们还需要信仰吗？如果基督徒能看到他面前将要拥有的荣耀，那么他戒绝世界的罪恶行径就没有什么值得称赞的。但上帝将向世人显明，他有一群人，他们的安慰比世界所能提供的更高更大，他们凭信心而活，而不是凭眼见。

God doth not reveal to us now all that we shall have hereafter, because we are not capable of such delicates, we cannot digest them; as Peter and John, they could not see Christ's glory in his transfiguration, but they must be spiritually drunk with it: 'Master, it is good being here: let us build tabernacles.' Oh but saith the Holy Ghost, 'They knew not what they said,' Mark 9:5. So likewise St Paul, when he was caught up into the third heaven, and heard unspeakable words, he could not digest them, they did so ravish him; therefore God gave him 'a prick in the flesh,' that he might not be exalted above measure, 2 Cor. 12:7. Are we stronger than Peter and Paul, to bear these revelations from above? Is it not goodness in God to reserve them till such time as we are able better to relish them? Moses, desiring to see the face of God, had this answer, 'No man can see my face and live,' Exodus 23:20. So he that would conceive aright of the joys of heaven must die first.
上帝现在不向我们揭示我们来世所拥有的一切，因为我们无法承受这样的美味，我们无法消化它们；正如彼得和约翰，他们不能在基督的变像中看到他的荣耀，而必须在灵性上陶醉其中：“夫子，我们在这里真好，我们可以搭三座帐篷。”但是圣灵说：“他们不知道自己在说什么。”（马可福音 9:5）同样，保罗被提到第三天堂，听到了难以言喻的话语，他无法消化它们，它们如此使他陶醉；因此，上帝给了他“一个刺痛在肉体上”，以免他过于高傲（哥林多后书 12:7）。我们比彼得和保罗更强大，能够承受来自上方的启示吗？上帝将它们保留下来，直到我们能更好地品味它们，这不是上帝的恩慈吗？摩西渴望看到上帝的面，得到了这样的回答：“人不能看见我的面而活。”（出埃及记 23:20）因此，那些想正确理解天堂的喜乐的人必须先死去。

Though we cannot see or understand these spiritual excellencies, yet let us often think of them. The life of a true Christian is taken up with the consideration of those things which he shall hereafter have in heaven. There is no grace in a Christian, but it is set a-work this way. What is faith without this? The chief work of faith is about things not seen. It makes absent comforts to be in a manner present; and so overcomes the world by seeing these things above the world. How is patience strengthened, but by the consideration of future relief? If there were not better times hereafter for the godly, they were of all creatures most miserable; but the thought of that makes them wait with patience. What makes men so tender in conscience, and so fearful to sin, but the eyeing of him who is invisible?
虽然我们无法看到或理解这些精神上的优点，但让我们经常思考它们。一个真正的基督徒的生活是在考虑他将来在天堂拥有的事物。在基督徒身上没有恩典，但它以这种方式发挥作用。没有这个，信仰又算什么呢？信仰的主要工作是关于看不见的事物。它使缺席的安慰在某种程度上变得存在；通过看到这些超越世界的事物，它战胜了世界。耐心如何得到加强，不就是通过考虑未来的救济吗？如果没有来世对虔诚者来说更好的时光，他们将是最可怜的生物；但是对此的思考使他们能够耐心等待。是什么让人们对良心如此敏感，对犯罪如此恐惧，不就是注视那位无形的他吗？

And have we such glorious comforts in another world? Let this cheer up our hearts with joy against all contempts and slighting here below. The world knows not God, nor us, neither doth it not know what things are prepared for us; and shall we care for their abuse and scorn? What though we walk up and down here unknown, our condition shall one day be manifested with glory in the sight of all, and then we shall esteem of things below as they are. The consideration of this should raise up the spirit of every Christian. What makes us do things that are excellent, but our believing an excellency in such ways and courses? He that sees an excellency in God, you may turn that man loose to any temptation; for if Satan tempts him to any sin, he thus considers with himself, Shall I lose the sweet contentments of heaven for a base lust? Shall I lose my peace of conscience, and joy in the Holy Ghost, for the satisfying of my unruly corruptions? Consider what we lose in the committing of any sin. The profit and pleasure that a man gets in following the world, alas! what is it to the precious comforts which we lose? Who would be beholden to Satan for anything? Is it not a disparagement to go from God, as if there were not sufficient in him to quiet the soul? Hath not God enough, but we must be beholden to the devil our enemy?
在另一个世界里，我们是否有如此荣耀的安慰？让这让我们的心充满喜悦，对抗下方的轻蔑和轻视。世界不认识上帝，也不认识我们，也不知道为我们准备了什么；那么我们要在意他们的虐待和嘲笑吗？即使我们在这里行走时不为人知，我们的境况终将在众人面前显现出荣耀，届时我们会按照事物的本质来评价下方的事物。这一点的考虑应该激发每个基督徒的精神。是什么让我们做出卓越的事情，难道不是我们相信在这样的方式和途径中有卓越吗？如果一个人看到上帝的卓越，你可以让他面对任何诱惑；因为如果撒旦引诱他犯任何罪，他会这样考虑：我会为了一种卑鄙的欲望而失去天堂的甜蜜安慰吗？我会为了满足我无法无天的堕落而失去良心的平静和圣灵的喜乐吗？考虑一下我们在犯罪中失去了什么。一个人在追随世界时获得的利益和快乐，哎！与我们失去的宝贵安慰相比，算得了什么呢？谁愿意对撒旦感激不尽呢？ 离开上帝岂非贬低，仿佛他没有足够的力量来安抚灵魂？上帝难道不够强大，我们非得依赖我们的敌人魔鬼吗？

Oh, then, let us admire the love of God to his poor creature, in preparing such great things for him. Let us say with David, 'Lord, what is man, that thou art so mindful of him? or the son of man, that thou so regardest him?' Ps. 8:4. How wonderful is thy mercy in having such high thoughts towards lost sinners? 'Blessed be the God and Father of our Lord Jesus Christ, that hath thought us meet to be partakers of an inheritance, immortal and invisible, reserved in the heavens for us,' 1 Pet. 1:4. A sound Christian begins his life in heaven here upon earth: he praises and glorifies God by a holy and fruitful conversation. This is our best way of blessing God. Praise in the heart will soon break forth in the tongue.
哦，那么，让我们欣赏上帝对他的可怜的创造物的爱，为他准备了如此伟大的事物。让我们像大卫一样说：“耶和华我们的主啊，你的名在全地何其美！你将你的荣耀彰显于天。”（诗篇 8:4）你对失丧的罪人有如此高的思念，你的怜悯是多么奇妙啊！“愿颂赞归与我们主耶稣基督的父神，他曾照自己的大怜悯，借耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望。”（彼得前书 1:3）一个真正的基督徒在地上就开始了他在天上的生活：他通过圣洁而多产的行为赞美和荣耀上帝。这是我们赞美上帝的最好方式。心中的赞美很快就会在口中流露出来。

The apostle, when he speaks of the state of God's children, calls it a 'heavenly kingdom,' a 'glorious inheritance,' a 'wonderful light,' a never-fading condition. He is not able to express their happiness, it is every way so full. 'So God loved the world.' So, as I cannot utter it. 'Behold what manner of love the Father hath shewed, that we should be called the sons of God,' 1 John 3:1. It is so free and so rich love, that I am not able to declare it. Envy not, then, the wicked in their pleasure and bravery. Alas! they are but for a term of life; pity thou rather to see them delight in such sinful vanities. Shall a Christian envy any in their pleasures here, when he himself is in such a state of admiration? He should be so far from grudging and repining at the prosperity of others, that he should solace himself cheerfully with his future hopes. The thoughts of his good to come should revive him more than any want or discouragement should deject him. What though we have not our comforts in possession? We are sure of them; God reserves us for them, and them for us. We are like little children, that think not of the portions that their parents have left them till they come to age. Many weak Christians think not of their Father's portion, they mind not those unspeakable joys laid up for them in their minority; but as they grow in grace, so they will have more knowledge of it, and longings after it.
使徒在谈到上帝的子民的状态时，称之为“天国”，“荣耀的产业”，“美好的光明”，永不消逝的状态。他无法表达他们的幸福，因为它在各个方面都是如此充实。“神爱世人，甚至将他的独生子赐给他们。”正如我无法言说。“看哪，父赐给我们是何等的慈爱，使我们得称为神的儿女。”约翰一书 3:1。这是如此自由和丰富的爱，我无法表达。所以不要嫉妒那些在享受快乐和奢华的恶人。唉！他们只是有限的生命；你应该同情他们在这些罪恶虚荣中的快乐。当一个基督徒自己处于如此令人惊叹的状态时，他应该远离嫉妒和抱怨他人的繁荣，而应该愉快地安慰自己，期待未来的希望。对未来的美好思考应该比任何缺乏或挫折更能鼓舞他。即使我们没有拥有安慰，我们确信会得到它们；上帝为我们保留了它们，也为我们保留了我们。我们就像小孩子一样，直到长大才会想到父母给他们留下的份额。 许多信仰薄弱的基督徒不考虑他们天父所赐予的福分，他们不关注在他们的幼年时期为他们准备的无法言喻的喜乐；但随着他们在恩典中的成长，他们会对此有更多的了解，并渴望得到这些喜乐。

If it be a great matter to come out of a dark prison, to see the light of the sun, what will it be to come out of this dark world, into the glorious light of heaven? A natural man knows not this, but when once we come to see that light that we shall have in glory, then we will admire it, and cry out with the apostle, 'Oh the exceeding love of God in Jesus Christ!' Indeed, those things that came by the gospel cause wonderment, that God should love flesh and blood so as to prepare such excellent things for them.
如果从一个黑暗的监狱走出来，看到阳光的光芒是一件重要的事情，那么从这个黑暗的世界走出来，进入天堂的光辉将会是什么样的呢？一个自然人不知道这一点，但是一旦我们看到在荣耀中将要拥有的光明，我们就会对此感到惊叹，并且像使徒一样呼喊：“哦，上帝在耶稣基督里的无尽爱！”确实，福音所带来的事物引起了人们的惊奇，上帝竟然如此爱肉身和血肉，以至于为他们准备了如此美好的事物。

But we must know, God doth qualify all those here that he prepares happiness for hereafter. The reason is, because no unclean thing shall enter into heaven. We must not think to come out of the mire and dirt, and enter into heaven presently. No. There must be a suitableness wrought in us for such a condition. Those that will not live holily here, have no dwelling in that holy place. If thy heart can tell thee that thou hadst rather have this honour, and that pleasure, than grace in thy soul, the word of God doth as plainly tell thee, that the excellencies of heaven are none of thy portion. A swine loves the puddles rather than the sweet fountain; so wicked men delight in the world more than in heaven, which plainly shews they shall never come thither. Nothing will comfort us at last but a true change of heart. If thou beest not a new creature, thou shalt have no part in the New Jerusalem: therefore let us not feed ourselves with vain hopes. There is none of us but desires heaven; but why dost thou desire it? Is it because it is set forth to be a kingdom, an excellent place of joy and rest? Is it for this only? Assure thyself, then, thou wilt never come there. Thou must desire to have heaven, because of the divine nature, because it is a holy place, and near to God, if thou wouldst possess it indeed; and 'if thou hast this hope in thee, thou wilt purge thyself, as he is pure,' 1 John 3:3.
但我们必须知道，上帝会使所有在此处准备幸福的人都有资格在来世得到幸福。原因是，因为没有不洁净的东西能进入天堂。我们不能指望从泥泞和污垢中走出来，立刻进入天堂。不，我们必须在我们内心中产生适合这种状态的变化。那些不愿意在这里过圣洁生活的人，在那个圣洁的地方就没有住所。如果你的心告诉你，你宁愿拥有荣耀和快乐，而不是在你的灵魂中拥有恩典，那么上帝的话就明确告诉你，天堂的美好并不属于你。猪喜欢泥坑而不是甜美的泉水；同样，邪恶的人更喜欢世界而不是天堂，这明显表明他们永远不会去那里。最后，只有真正改变心灵的人才能得到安慰。如果你不是一个新造的人，你将没有份于新耶路撒冷：因此，让我们不要自欺欺人。我们每个人都渴望天堂；但你为什么渴望它？仅仅因为它被描述为一个王国，一个极好的快乐和休息之地吗？仅仅为了这个吗？那么请确信，你永远不会去那里。 你必须渴望拥有天堂，因为它具有神圣的本质，因为它是一个圣洁的地方，离神很近，如果你真的想拥有它；而且，如果你心中怀有这样的希望，你将会净化自己，如同他是纯洁的，约翰一书 3:3。

If we would have faith ready to die by, we must exercise it well in living by it, and then it will no more fail us than the good things we lay hold on by it, until it hath brought us into heaven, where that office of it is laid aside. Here is the prerogative of a true Christian above an hypocrite, and a worldling; whenas they trust, and things they trust in fails them, then a true believer's trust stands him in greatest stead.
如果我们有准备好为之而死的信仰，我们必须在生活中好好运用它，这样它就不会像我们凭借它所抓住的好事物一样失败，直到它将我们带入天堂，那里不再需要它的作用。这是真正的基督徒与伪君子和世俗人的区别所在；当他们信任的事物让他们失望时，一个真正的信徒的信任才能给他带来最大的帮助。

For use of all. See then how faith is the life of our life, and the soul of our lives, because by this we are knit to Christ Jesus, the life and food of our souls. Let us then make use of it; house and entrench ourselves in him, as it is Ps. 90:1, 'Make him our dwelling-place in all generations.' He is our buckler; our enemies must break through Christ ere they come at us; all is ours in him, and in his strength and might we shall overcome all adverse powers whatsoever. You see then that this is no idle, but a mighty working grace. It works in heaven, and earth, and hell. It works against Satan, it works by love to God, makes us love him and work to him, and makes us industrious to work for others. Faith is the root of the tree, love the branches. Thus faith works mightily and strongly; it is a quickening and an active grace. Those therefore who find it not active, no marvel they want the comfort of it; they must strive to stir it up, and set it a-work to live by it. Those who find they have it, let them improve it to a better use than many do, to swear by it. This shames us in troubles to be unarmed. Where is our shield of faith, when every little poor dart strikes our armour through? This shews we have but a paper shield. We ought therefore to bewail our unbelief, and labour for this grace, which is so active and useful, so much the rather, because it is most miserable to be in a storm without a shelter. This will help us in all miseries whatsoever, and make us conquerors over all in him who hath loved us. Oh the excellent use of the life of faith! It looks back, and makes use of all God's works, promises, wonders, threatenings, and judgments; and gathers strength, wisdom, courage, instruction from all. It looks and sees all things past, as it were a-working, doing, promising, threatening in present, and is answerably affected; when by strength of fancy it presents the ideas of things past, to work upon us the more, as present, and so is overawed from sinning against God. Sometimes it sees all this world a-fire, and therefore for worldly things and enticements it puts them over so much the more lightly, as perishing things condemned to be burnt. So it is the best prospective in the world; it presents to itself things afar off, as present and at hand, and makes them excellent, great and glorious to the sight afar off. Therefore above all things study we to live this life of faith—Oh it is worth all our pains—and shun infidelity as that which only makes us miserable, causing the guilt of sin to lie on us, and shutting us up under the wrath of God; yea, it seals us up to the day of wrath, turns all our actions to be sinful in God's sight, and is cause of that great condemnation John speaks of; whereas by the contrary, the believing soul lives a comfortable life, is admitted into the glorious liberty of the sons of God, hath a shelter to keep off all storms and tempests whatsoever, and comes by this life of faith to be assured of his part and portion in the love, merits, obedience, sufferings, death, resurrection, ascension, and intercession of the Son of God; in sum, to be assured of its salvation in particular, as Saint Paul was, 'who loved me, and gave himself for me.' But thus much shall suffice for this time. I shall prosecute things more fully in the next.
对于所有人的使用。看看信仰如何是我们生活的生命和灵魂的灵魂，因为通过这个我们与基督耶稣紧密相连，他是我们灵魂的生命和食物。让我们利用它；在他里面建立和筑起我们的家园，正如诗篇 90:1 所说，“在各代中使他成为我们的居所。”他是我们的盾牌；我们的敌人必须先突破基督才能接近我们；在他里面，一切都属于我们，在他的力量和能力中，我们将战胜一切逆境。你们看到这不是一种无用的，而是一种强大的工作恩典。它在天堂、地球和地狱中起作用。它与撒旦作对，它通过对上帝的爱而起作用，使我们爱他并为他工作，并使我们勤奋地为他人工作。信仰是树的根，爱是树枝。因此，信仰强大而有力；它是一种使人有生气和积极的恩典。因此，那些发现它不活跃的人，不奇怪他们缺乏它的安慰；他们必须努力激发它，并使其活跃起来以依靠它生活。那些发现自己拥有它的人，让他们将其用于比许多人更好的用途，而不是指着它发誓。在困境中，这使我们没有武装感到羞耻。 当每一个小小的穷兵黩武穿透我们的盔甲时，我们的信仰之盾在哪里？这表明我们只有一面纸质的盾牌。因此，我们应该为我们的不信而哀叹，并为这种如此活跃和有用的恩典努力，尤其是因为在暴风雨中没有庇护是最可怜的。这将帮助我们在任何困境中，并使我们在爱我们的主中战胜一切。哦，信仰的生命的卓越用途！它回顾并利用上帝的一切作为、应许、奇迹、威胁和审判；并从中获得力量、智慧、勇气和教导。它观察并看到所有过去的事情，仿佛正在进行、承诺、威胁在当下，然后相应地受到影响；当通过想象的力量将过去的事物呈现出来，以更加真实地影响我们，从而被吓住，不敢得罪上帝。有时它看到这个世界正在燃烧，因此对于世俗的事物和诱惑，它将它们看得更加轻蔑，因为它们是注定要被焚烧的消逝之物。 所以这是世界上最好的前景；它将远处的事物呈现为近在眼前，使它们在远处看起来卓越、伟大和光荣。因此，最重要的是我们要努力过这种信仰的生活 - 哦，这是值得我们所有的努力的 - 并避免不信仰，因为它只会让我们感到痛苦，使我们负罪，使我们陷入上帝的愤怒之中；是的，它将我们封闭到愤怒的日子，使我们所有的行为在上帝眼中都成为罪恶，并成为约翰所说的那个伟大的定罪的原因；相反，相信的灵魂过着舒适的生活，被接纳到上帝儿子的荣耀自由中，有一个庇护所来抵挡一切风暴和暴风雨，并通过这种信仰的生活确信自己在上帝儿子的爱、功绩、顺从、受苦、死亡、复活、升天和代祷中的份量；总之，确信自己的救恩，就像圣保罗一样，“他为我爱我，为我舍己。”但这次就这么多吧。我将在下一次更详细地讨论这些事情。

SALVATION APPLIED
救赎应用

And the life which I now live in the flesh I live by the faith of the Son of God, who hath loved me, and gave himself for me.—GAL. 2:20.
我现在在肉体中活着的生命，是靠着神的儿子的信心活出来的，他爱我，并为我舍己。-加拉太书 2:20

WE have already, out of the words immediately going before, spoken of spiritual life, and of the excellency of it; and, in the third place, of the manner of conveyance, which is by faith; and, fourthly, the spring and fountain of this spiritual life, which is the Son of God, described here by his love and the fruit of it: 'He loved me;' and, as a fruit of that love, 'he gave himself for me.' Now, to come in the last place to the apostle's particular application, which he expresseth in this word 'me:' 'Who loved me, and gave himself for me;' wherein these points offer themselves to our consideration:
我们已经在前面的文字中谈到了属灵的生命及其卓越性质；第三，我们谈到了传递属灵生命的方式，即通过信仰；第四，我们谈到了这属灵生命的源泉，即上帝的儿子，他在这里通过他的爱和爱的果实来描述：“他爱我”，并且作为这爱的果实，“他为我舍己”。现在，最后来到使徒的个人应用，他用“我”这个词来表达：“他爱我，为我舍己”。在这里，这些要点值得我们考虑：

First, That God loves some with a peculiar and with a special love: 'Who loved me, and gave himself for me.'
首先，上帝以一种特殊的爱和特别的爱来爱一些人：“他爱了我，并为我舍己。”

Secondly, That faith answers God and Christ's particular love by a particular application: 'Who loved me.'
其次，信仰通过特定的应用回应上帝和基督的特别爱：“他爱了我。”

Thirdly, That this particular faith in God's particular love is the ground of assurance, which springs from this particular faith.
第三，这种对上帝特别爱的特定信仰是确信的基础，源自这种特定信仰。

Fourthly, That this assurance which proceeds from our particular faith in God's particular love, is the spring of all spiritual life, which sets the whole soul a-working. For what is the ground of my living by faith in all the passages of my life, but the apprehension of his love, who loved me, and gave himself for me; and can I then do less than give myself to him? Now to unfold these in order.
第四，这种确信是源于我们对上帝特别的爱的特别信仰，它是一切属灵生命的泉源，激发了整个灵魂的运作。因为在我生活的各个方面，我活在信仰中的根基不就是对他爱我的人的爱的理解吗？他为我舍己，难道我能做得比这更少吗？现在按顺序展开这些。

1. That Christ loves some with a special, superabundant, and peculiar love; for Christ, when he suffered upon the cross, looked with a particular eye of his love upon all that should believe in him; as now in heaven he hath carried our names upon his breast. As the high priest had on his breastplate written the names of the twelve tribes in precious stones, Exodus 28:21, 30; so Christ, our high priest, hath the names of all his children in his heart, to present them always to God by his intercession, so as when he now appears before God, the church with him appears before God in his heart. The Father sees the church in the heart and breast of Christ. Now as this, I say, is true in heaven, so upon the cross the church was in the breast of Christ. There was but a certain number for whom Christ savingly laid down his life, John 17:9. Paul was in the breast of Christ when he shed his blood: 'Who loved me, and gave himself for me.' So that then Christ loves some with a peculiar, special, and superabundant love. Here then the question is concerning,
基督以一种特殊、丰盛和独特的爱来爱一些人；因为当基督在十字架上受苦时，他以特别的爱眼看着所有相信他的人；正如他现在在天上将我们的名字带在他的胸前一样。就像大祭司在胸牌上用宝石写着十二个支派的名字一样（出埃及记 28:21,30），基督，我们的大祭司，将他所有儿女的名字放在他的心中，通过他的代祷时常将他们呈现给上帝，所以当他现在出现在上帝面前时，教会与他一同出现在上帝的心中。父神看见教会在基督的心中和胸中。现在，正如我所说，在天上是真实的，所以在十字架上，教会在基督的胸中。只有一定数量的人是基督为他们舍命的，约翰福音 17:9。保罗在基督流血时在基督的胸中：“他爱我，并为我舍己。”所以，基督以一种特殊、特别和丰盛的爱来爱一些人。因此，这里的问题是关于

1. General love. 2. General gift.
1. 一般的爱。 2. 一般的礼物。

Quest. Whether Christ loved all, and gave himself for all, because here the apostle saith, 'He loved me, and gave himself for me'?
问题：基督是否因为使徒说“他爱我，并为我舍己”，所以他爱所有人，并为所有人舍己？

Ans. 1. I answer briefly, first, that Christ's loving and giving himself was parallel in even lines with God's love and gift, John 6:37, 39; for Christ gives himself for none but those which God hath first given him. Christ had his commission, and he came to do his Father's will, not his own, John 6:38, and will save all whom his Father hath given unto him; as it is John 17:6, 'Thine they were, thou gavest them me.' Those that the Father gives in election, Christ redeems, and by redemption saves; for redemption, in regard of efficacy, is no larger than God's election. Therefore he joins, 'Christ loved me, and gave himself for me.' His love is only to those whom God gave him, for he looks upon all he died for as they were in his Father's love. There are a company in the world whom God hates: 'Esau have I hated,' Rom. 9:13. Here love and gift go both together. He gives himself for no more than he loves, and he loves no more than God loves.
答案 1：我简要回答，首先，基督的爱和奉献与上帝的爱和恩赐是平行的，约翰福音 6:37, 39；因为基督只为上帝先给予他的人奉献自己。基督有他的使命，他来是为了完成他父亲的旨意，而不是他自己的旨意，约翰福音 6:38，并且他将拯救他父亲所给予他的所有人；正如约翰福音 17:6 所说，“他们本是你的，你把他们赐给了我。”父神在选举中给予的人，基督通过救赎赎回，并通过救赎拯救；因为就效力而言，救赎的范围不会超过上帝的选举。因此，他说：“基督爱我，并为我舍己。”他的爱只针对上帝给予他的人，因为他将他为之而死的人都视为他父亲的爱所包围。世界上有一群上帝憎恶的人：“我恨以扫”，罗马书 9:13。在这里，爱和恩赐是一起的。他为他所爱的人奉献自己，他所爱的人不会超过上帝所爱的人。

Ans. 2. Again, whomsoever Christ did love and give himself for to death, there be other fruits which accompany this. They who have interest in Christ's redemption, they have the spirit of application. Where there is obtaining by Christ anything of God, there, I say, is grace to apply it by his Spirit; and many things go with it. For them that he died for, as the apostle shews, Rom. 8:11, 'for them he rose again, and for them he sits at the right hand of God.' These go together: 'For if he spared not his own Son, but gave him to death for us all, how shall he not with him also freely give us all things?' Rom. 8:32. Where God gives Christ, he gives the spirit of application with him, Mat. 17:13, 2 Thess. 3:2. But we see that the greatest part of the world have not faith; for it is the faith of the elect, which worldlings not having, nor the grace of application, therefore they have not the favour of God obtained by Christ. So it is written, Rom. 5:10, 'For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.' These go together. Now the greatest part are not saved by his life, therefore they are not reconciled by his death.
答案 2. 再次，无论基督爱和为之舍命的人是谁，都有其他伴随的果实。那些在基督的救赎中有份的人，他们有应用的灵。在基督那里获得上帝的任何东西时，我说，在那里有通过他的灵应用它的恩典；还有许多事情与之相伴。正如使徒所示，他为他们而死，罗马书 8:11 说，他为他们复活，为他们坐在上帝的右边。这些是一起的：“神既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白地赐给我们吗？”罗马书 8:32。上帝赐予基督的同时，也赐予了应用的灵，马太福音 17:13，帖撒罗尼迦后书 3:2。但我们看到，世界上大部分人没有信仰；因为这是选民的信仰，凡俗人没有，也没有应用的恩典，所以他们没有通过基督获得上帝的恩惠。所以经上写着，罗马书 5:10，“我们还作仇敌的时候，藉着他儿子的死，得与上帝和好，既已和好，就更要因他的生得救了。”这些是一起的。 现在最伟大的部分没有因他的生命而得救，因此他们也没有因他的死而和解。

Other places do clear this truth, as Heb. 9:14, where is shewed, that where Christ hath offered up himself for any, there is also a purging of the conscience from dead works to serve the living God. But the most are not purged, therefore they have no interest in Christ's death.
其他地方确实明确了这个真理，比如希伯来书 9:14，那里显示出，基督为任何人献上自己的牺牲，就会使人的良心从死行为中得到洁净，以侍奉活神。但大多数人没有被洁净，因此他们对基督的死没有任何利益。

A strong reason is further shewed hereof by Christ, John 17:9, where he avouches plainly, and makes a main difference between two sorts of people, saying, 'I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine.'
这里基督进一步明确地表明了一个强有力的理由，约翰福音 17:9 中，他明确表示并且明显区分了两类人，说道：“我为他们祈求；我不为世界祈求，却为你所赐给我的人祈求，因为他们是你的。”

Obj. But here some may object, Christ's death is of larger extent than his intercession.
但是这里有人可能会反对，基督的死亡范围比他的代祷更广泛。

Ans. To cut off this objection, Christ says after in the same chapter, ver. 17, 'And for their sakes I sanctify myself, that they also may be sanctified through the truth.' That is, I prepare and sanctify myself to be a sacrifice as a priest; I prepare myself to be a holy sacrifice for such; therefore Christ sanctified himself for them, not for the world. Under the law there was a brasen altar for sacrifice, and the golden altar for incense, which golden altar for incense was effectual for no more than the brazen altar was for sacrifice. And Christ offered himself a sacrifice for all those that he makes intercession for. The point is clear. I will not answer all the objections might be brought, only encounter with some of the main ones, which are brought by the papists against this truth. Saint Paul's meaning, therefore, is not that he loved me with that love wherewith he loved all mankind. The apostle means a more special love, 'He loved me so as he gave himself for me;' that is, with a more special love than he bears to all mankind. This is a point that tends to God's honour and man's comfort; for God hath the more praise and thanks from his elect, and those that are redeemed by the peculiarness of it, which the more it is, the more they acknowledge themselves bound unto God and Christ. These are they that are elected, these are they for whom the Scriptures are, for whom the world stands and Christ came, Ps. 116:1. They love God and single him out, and the more they do so, God doth single them out to delight in. Peculiarity enhanceth and raiseth favours to higher degrees than otherwise. The fewer that are taken out of the world from the refuse of mankind, the more their hearts are inflamed to love God again. God, as the psalmist says, hath not dealt so with every nation, Ps. 147:20. When will a man be most thankful to God and give him glory, but when he can say, Thou hast not dealt so with the rest of the world; what is in me more than in the rest of mankind? I differ nothing from them but in thy peculiar love. Hereupon comes the heart to be knit in love unto Christ again. But against this it will be objected,
为了消除这个异议，基督在同一章节中说道，第 17 节：“我为他们自己分别为圣，叫他们也因真理成为圣洁。”也就是说，我准备并使自己成为祭司的牺牲品；我准备自己成为一个圣洁的牺牲品，为了这些人；因此，基督为他们自己分别为圣，而不是为世界。在律法下，有一个铜坛用于祭祀，还有一个金坛用于烧香，这个金坛用于烧香的效果不会超过铜坛用于祭祀的效果。基督为他为之代祷的所有人献上了自己作为牺牲品。重点很明确。我不会回答所有可能提出的异议，只会与一些主要的异议进行对抗，这些异议是天主教徒对这个真理提出的。所以，圣保罗的意思并不是他以他爱所有人的爱来爱我。使徒的意思是一种更特别的爱，“他爱我，以致为我舍己；”也就是说，他对我有一种比他对所有人都更特别的爱。 这是一个倾向于上帝荣耀和人们舒适的观点；因为上帝从他的选民那里得到更多的赞美和感谢，那些被特别拯救的人，他们越是感受到这一点，就越承认自己对上帝和基督的责任。这些人是被选中的人，这些人是圣经所写的对象，是世界存在的原因，也是基督来世的原因，诗篇 116:1。他们爱上帝并单独选择他，他们越是这样做，上帝就越是单独选择他们来喜悦。特殊性使恩惠升华和提升到更高的程度。从人类的废物中挑选出来的人越少，他们的心就越被点燃，再次爱上帝。正如诗人所说，上帝没有这样对待每个国家，诗篇 147:20。一个人什么时候会最感激上帝并给他荣耀呢？当他能说，你没有这样对待世界上其他人；除了你特别的爱之外，我与他们没有任何区别。因此，心灵再次与基督相爱。但是对此会有反对意见

Obj. Why doth Christ by the ministry persuade all in the church for to believe in Christ, and for to believe forgiveness of sins, if Christ did not die for them all?
为什么基督通过教会的事工劝导所有人相信基督，并相信罪得赦免，如果基督并没有为他们所有人而死呢？

Ans. I answer, that in the church he calls all, that he may cull out his own. The minister speaks promiscuously both to the elect and those that are not, because God will not rob his own children of the benefit, though they are mingled with others to whom the blessed things do not belong; as it is with the rain, it rains as well upon the rocks of the sea, and upon the barren heath as upon the good ground. Why, for any good to the rocks? No, but because, together with it, it rains upon the fruitful ground, which hath the benefit of the rain. So God rains the showers of his ordinances upon all, but the benefit thereof is only to his ground, not to the reprobates. The sun shines upon all, but who hath the comfort of that shining? Those who have eyes to see it only and use it, not the blind. But to them that believe not, they have another use. They have this benefit by Christ's death, that there is mercy offered them, and some gifts of the Spirit. God offers and stirs up good motions in them, but they rebel against them. There be many degrees and means of faith. They use not all the means they ought, neither take all the degrees, therefore they are without all excuse, because he gives more grace, not only the means, but he is ready to give more grace than they are willing to entertain. So it is their rebellion, which is the cause of their damnation. They are said to resist the Holy Ghost, such reprobates in the church, to quench the Spirit, Acts 7:51, which implies the Holy Ghost is ready to work more in them than they are willing to entertain. Is it not so by experience? There is a company of profane persons, that, out of the abundance of their wicked hearts, and the poison of their breeding, will not vouchsafe to hear at all; others that do come, though for some bye and carnal ends. Happily the Holy Ghost, in hearing, beats upon their consciences and awakes them. But what say their rebellious hearts? Shall I stoop to leave such and such courses that are pleasurable and gainful? Hereupon they resist the work of the Holy Ghost in the ministry, when their hearts tell them there is a readiness in the Holy Ghost, and that he is sent from Christ and the Father to work more effectually in them than they are willing to be wrought upon, and therefore it is they are damned. 'Thy perdition,' saith the prophet, 'is of thyself, O Israel!' Hosea 13:9. Their own consciences will tell them thus much. So it is no matter what cavils they raise of Christ's intention and God's election. Look thou, man, to thine own heart. Doth not thy own heart tell thee thou art a rebel, and livest in profane wicked courses, in neglect of holy duties? Thou carriest thine own sentence and cause of damnation in thy breast. I appeal to the worst, who live in sins against conscience. Here is the ground of thy damnation. There be many ascents and degrees to saving faith. Thou withstandest the beginnings and the motions of the Spirit. If they come in and work upon thy heart any estrangement from sin, thy proud heart begins to rebel, and will not yield. It is the only true obedience which lays itself at the foot of Christ, and is willing to be led and persuaded in anything so far as frailty will permit, and allows itself in no evil course. This is that which brings sound comfort, which they not doing, therefore are without all excuse.
答：我回答说，在教堂里，他呼召所有人，以便挑选出自己的人。牧师对选民和非选民都说话，因为上帝不会剥夺他自己的孩子的好处，尽管他们与其他不属于这些祝福的人混在一起；就像雨水一样，它既降在海上的岩石上，也降在贫瘠的荒地上，也降在肥沃的土地上。为什么呢？对岩石有什么好处吗？没有，但是因为它同时也降在肥沃的土地上，那些土地得到了雨水的好处。因此，上帝将他的教导之雨降在所有人身上，但其中的好处只有对他的土地，而不是对被拒绝的人。太阳照耀在所有人身上，但是谁享受到这种照耀的安慰呢？只有那些有眼睛看到并使用它的人，而不是盲人。但对于那些不信的人，他们有另外一种用途。他们因基督的死而得到这个好处，即有怜悯向他们提供，并有一些圣灵的恩赐。上帝向他们提供并激发了一些善意的动机，但他们却反抗。信仰有许多层次和方式。 他们没有尽其应尽的一切手段，也没有采取所有的措施，因此他们没有任何借口，因为他给予更多的恩典，不仅是手段，而且他愿意给予比他们愿意接受的更多的恩典。所以他们的叛逆是导致他们灭亡的原因。他们被称为在教会中抵挡圣灵的不信者，熄灭圣灵，使徒行传 7:51，这意味着圣灵愿意在他们身上工作的比他们愿意接受的更多。通过经验来看，不是这样吗？有一群亵渎的人，出于他们邪恶的心灵和他们的教养的毒害，根本不愿意听；还有一些人，虽然出于一些次要和肉体的目的而来。或许圣灵在听的时候打击他们的良心并唤醒他们。但是他们叛逆的心灵怎么说呢？我要屈服放弃那些令人愉快和有利可图的行径吗？ 他们抵制圣灵在事奉中的工作，当他们的内心告诉他们圣灵已经准备好，并且他是从基督和父那里被差遣来在他们身上发挥更有效的作用，而他们却不愿意接受这种作用，因此他们被定罪。先知说：“以色列啊，你的毁灭是出于你自己！”（何西阿书 13:9）他们自己的良心会告诉他们这一点。所以，他们对基督的意图和上帝的选民的争辩无关紧要。你要看看自己的内心。难道你的内心不告诉你自己是个叛逆者，生活在亵渎的邪恶行径中，忽视圣洁的职责吗？你自己胸中怀有定罪的判决和原因。我向那些违背良心而犯罪的人提出质疑。这是你被定罪的根源。拥有拯救信仰有许多途径和层次。你抵挡了圣灵的起初和运动。如果他们进入并在你的心中产生对罪的疏远，你骄傲的心开始反抗，不肯屈服。 这是唯一真正的顺从，它将自己放在基督的脚下，并愿意在任何事情上被引导和说服，只要脆弱所允许，并且不允许自己走上邪恶的道路。这就是带来真正安慰的东西，他们没有这样做，因此没有任何借口。

Obj. If this were not so, they might object another day, Christ did not die for me, therefore why should I be damned for not believing?
如果不是这样的话，他们可能会反驳说，基督并没有为我而死，那么为什么我不相信就要被定罪呢？

Ans. Their consciences therefore will tell them, that they used not all means to believe, neither took the degrees of faith; for God's Spirit doth work after a kind in wicked men, as in the three bad grounds, the word was effectual in divers degrees; but when it comes to the upshot, they hated not their sins, were worldly minded; or, the plough had not made furrows deep enough to humble them, to value mercy and Christ above all things, and to hate sin above all. This is enough to justify their condemnation. Howsoever Christ is offered, and there is a command to believe, yet their hearts tell them they do not all they might. They must know that God's secret purpose in electing some, and redeeming some, and leaving others, it is hid from the world, as his secret will, that is not the rule of our obedience, but God's revealed will and commandment. Therefore men must look unto what God commands. If their conscience tell them that they yield not that obedience which they ought and might, but rather resist the motions of God's Spirit, hereupon comes their damnation to be just. They are commanded to believe. What! Not to believe remission of their sins; for know,
他们的良心会告诉他们，他们没有尽一切努力去相信，也没有接受信仰的程度；因为上帝的圣灵在邪恶的人身上以某种方式运行，就像在三块不好的土地上，道理在不同程度上是有效的；但当事情到了最后，他们并没有憎恨自己的罪恶，他们心思世俗；或者，犁没有犁出足够深的沟来使他们谦卑，使他们珍视怜悯和基督胜过一切，并憎恨罪恶胜过一切。这足以证明他们的定罪。无论基督如何被提供，并且有一个命令要相信，但他们的内心告诉他们他们没有尽其所能。他们必须知道，上帝在选召一些人、赎回一些人和放弃其他人方面的秘密目的，是隐藏在世界之外的，就像他的秘密旨意一样，这不是我们顺服的规则，而是上帝启示的旨意和命令。因此，人们必须看着上帝的命令。如果他们的良心告诉他们，他们没有履行应尽的顺从，反而抵抗上帝的圣灵的感动，那么他们的定罪就是公正的。他们被命令要相信。什么！不相信他们罪恶得到赦免；因为要知道，

1. There is the act of faith; and 2. The fruit of faith.
1. 有信仰的行为。 2. 信仰的果实。

Now a wicked man is not first commanded to believe the forgiveness of his sin, but in this order, in obedience to subordinate duty before. He is commanded to believe that he shall have benefit by Christ, by yielding obedience of faith to Christ. The act is one thing, and the fruit is another. Every one is bound to believe and cast himself upon Christ for salvation, but not bound to believe the fruit, unless they have the act.
现在，一个邪恶的人首先不是被命令相信他的罪得到宽恕，而是按照这个顺序，首先要服从下级的责任。他被命令相信他将通过对基督的信仰的顺服而得到基督的恩惠。行为是一回事，结果是另一回事。每个人都有责任相信并投靠基督得救，但不必相信结果，除非他们有这个行为。

Obj. But it will be objected, we are not bound to have the first act of faith to believe; if we should, it were in vain, we should believe a lie.
但是会有人反对，我们并不被迫要有第一次信仰的行动去相信；如果我们这样做了，那将是徒劳的，我们会相信一个谎言。

Ans. I say no. The gospel runs, whosoever believes in Christ shall have the fruits of the death of Christ, shall have everlasting life. Thus whosoever believes and casts himself upon Christ, doth the act, shall have the fruit. Away with idle questions; What? Doth the fruit of Christ's death belong to me? Did he die for me? Go thou to the act; if thou hast grace to cast thyself upon Christ, and to assent when he offers and invites thee, it is well. Yield the act of faith, and leave questioning of that, which is then put out of question. Reason not this, whether God hath elected, or Christ hath died for thee. This is the secret will of God. But the commandment is, to believe in Christ. This binds. Therefore, yield to Christ when thou art called and bidden to cast thyself upon him; then thou shalt find, to thy soul's comfort, the fruit of his death.
答：我说不。福音传扬，凡相信基督的人都会得到基督死亡的果实，得到永生。因此，凡是相信并投靠基督的人，就是行动，就会得到果实。别再问无谓的问题了；什么？基督的死亡的果实属于我吗？他为我而死吗？去行动吧；如果你有恩典去投靠基督，并在他呼召和邀请你时表示同意，那就好了。屈服于信仰的行动，不要再质疑那些已经不成问题的事情。不要去推理，上帝是否拣选了你，或者基督是否为你而死。这是上帝的秘密旨意。但是，命令是要相信基督。这是约束的。因此，当你被呼召和邀请投靠基督时，要顺从；那时你将会找到他死亡的果实，给你的灵魂带来安慰。

Caution. Let no man excuse himself by quarrelling against Christ, for not giving himself for all. There is no man condemned, but for not yielding obedience in the act of faith, and doing all that his heart tells him he might, but is unwilling to do. It is for rebellion he perishes: as when a malefactor is condemned, who hath a book given him to read, which he refuses to do. His not reading is the cause of his execution and death, as well as his ill deeds which he hath done: his refusing pardon, that he will not read, with the other. Both are causes of his death, because he doth not read, and because he is a malefactor (a). So in this case, when a man will not yield the act of faith, though his other sins will damn him, yet, if he would believe and take the mercy offered, his other sins would not damn him. If men would or could believe, no other sins would hurt them; but because they do not, their other sins shall be laid to their charge, and their rebellion, that they will not believe, and take the benefit of God's offer. They refuse mercy, because mercy cannot be had without conditions of obedience; as Christ reproves the Jews, John 3:19, 'And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.' This is the condemnation, with a witness, the great and main cause of condemnation: they would have heaven, if they might have it with their lusts; but they will not yield to the act of faith, to take Christ as he is offered unto them, upon his own terms, to be ruled by him, for better and for worse. This they will none of, which is that which damns them. They would single out of Christ what they list.
谨慎。不要有人以反对基督为借口，不愿意为所有人舍己。没有人被定罪，只是因为在信仰行为中不服从，不愿意做他心告诉他可以做的事情。他的毁灭是因为叛逆：就像一个被判刑的罪犯，给了他一本书让他阅读，但他拒绝了。他不阅读是他被处决和死亡的原因，就像他所犯的恶行一样：他拒绝赦免，不愿意阅读，与其他人一样。两者都是他死亡的原因，因为他不阅读，也因为他是一个罪犯。所以在这种情况下，当一个人不愿意相信，尽管他的其他罪恶会毁灭他，但如果他愿意相信并接受所提供的怜悯，他的其他罪恶就不会毁灭他。如果人们愿意或能够相信，其他罪恶就不会伤害他们；但因为他们不相信，他们的其他罪恶将被归咎于他们，并且他们的叛逆，即他们不愿意相信并接受上帝的恩典，也会被归咎。 他们拒绝怜悯，因为怜悯不能没有服从的条件；正如基督责备犹太人所说，约翰福音 3:19，“光来到世间，世人爱黑暗甚于光，因为他们的行为是恶的。”这就是定罪，是定罪的主要原因：他们想要天堂，但只要能够满足他们的私欲；但他们不愿意接受信仰的行动，按照基督的条件接受他的恩典，无论是好是坏。他们不愿意这样做，这就是导致他们被定罪的原因。他们只想从基督那里挑选他们喜欢的东西。

When Christ sent the seventy disciples forth to preach and heal the sick, notwithstanding they were to be refused of many, as it is Luke 10:11, yet they were taught by our Saviour, as to wipe off the dust of their feet against them, so also to convince them in this, that the kingdom of heaven was come near unto them. In vain, therefore, do wicked men and our adversaries cavil against God's justice in this, which every man's conscience shall accuse himself at last to be guilty of, and clear God of; in that they would none of wisdom's counsel, shutting their eyes against all instructions, refusing to be reformed. This I thought good to add, to avoid the snarling of wicked, carnal, profane persons.
当基督派遣七十个门徒去传道和医治病人时，尽管他们会被许多人拒绝，正如路加福音 10:11 所说，然而我们的救主教导他们，要把脚上的尘土抖落在他们身上，以此来使他们确信天国已经临近他们。因此，邪恶的人和我们的对手对上帝的公正提出质疑是徒劳的，每个人的良心最终都会指控自己有罪，并为上帝辩护；因为他们不接受智慧的劝告，闭上眼睛不听任何教导，拒绝改过。为了避免邪恶、世俗、亵渎的人的嘲笑，我认为有必要补充这一点。

2. The second point is, that true faith doth answer this particular love and gift of Christ, by applying it to itself. True faith is an applying faith. There is a spirit of application in true faith; for God in the Scriptures offers Christ, and Christ offers himself in the ministry to all that believe. Hereupon comes faith to make Christ our own. It doth appropriate Christ to itself in particular. Christ is a garment, faith puts him on; Christ is a foundation, faith builds upon him; Christ is a root, faith plants us in him; Christ is our husband, faith yields consent, and consent makes the match. So then there is a particular truth that strikes the stroke betwixt Christ and us: 'He loved me, and gave himself for me.' The nature of faith is to make generals become particulars, to restrain generals into particulars; for there is a particular cause, which must have a particular restraint. Christ's love is propounded to all in general. Before it do me good I must have a particular restraining faith for to make it my own. Now the papists are enemies to this particular faith, it being opposite to their opinions and authors, save some of the honester that incline to us. They say, that we ought to believe with a catholic general faith, that there is remission of sins for the church, but not 'for me;' for where, say they, is your name set down in Scripture? They are against this special faith, because they know it is the ground of assurance, unto which they are enemies; this assurance also being an enemy to all their fooleries, forgeries, and courses they take to have assurance.
第二点是，真正的信仰通过将基督的特殊爱和恩赐应用于自己来回应。真正的信仰是一种应用的信仰。真正的信仰中有一种应用的精神；因为上帝在圣经中向所有相信的人提供基督，基督在事奉中向所有相信的人提供自己。因此，信仰就使基督成为我们自己的。它将基督特别地归为自己所有。基督是一件衣服，信仰使我们穿上他；基督是一座基石，信仰在他上面建造；基督是一根根，信仰将我们栽种在他里面；基督是我们的丈夫，信仰给予同意，同意使我们成为一对。因此，有一个特殊的真理在基督和我们之间产生了联系：“他爱我，并为我舍己。”信仰的本质是使一般变为特殊，将一般限制为特殊；因为有一个特殊的原因，必须有一个特殊的限制。基督的爱是向所有人普遍提出的。在它对我有益之前，我必须有一个特殊的限制性信仰，使其成为我自己的。现在天主教徒是这种特殊信仰的敌人，因为它与他们的观点和作者相对立，除了一些更诚实倾向于我们的人。 他们说，我们应该相信一个普遍的天主教信仰，即教会有罪恶的赦免，但不包括“我个人”；因为他们说，你的名字在圣经中哪里写着呢？他们反对这种特殊的信仰，因为他们知道这是确信的基础，而他们是反对确信的敌人；这种确信也是对他们所有愚蠢、伪造和采取的行动的敌人，以获得确信。

We must know more clearly, that there is a particular faith required of us. A Christian ought to say, 'Christ loved me.' Neither is this by any special revelation; for God's Spirit doth witness ordinarily, first or last, so much to all that are his, except in some cases. Now that you may know this particular faith is aimed at by God in the Scripture, look what is the end of the ministry and of the sacraments. Are not we ambassadors from God to men, to unfold Christ's love in particular unto them: if they believe, then to tell them, that they may be assured of salvation? Doth not the apostle, Rom. 10:9, speak in particular, that, 'if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.' This is spoken to every man in particular.
我们必须更清楚地知道，我们需要有一种特定的信仰。一个基督徒应该说，“基督爱我。”这也不是通过任何特殊的启示；因为上帝的圣灵通常会向所有属于他的人作出如此多的见证，除非在某些情况下。现在，为了让你知道上帝在圣经中所追求的是这种特定的信仰，看看事奉和圣礼的目的是什么。难道我们不是上帝派遣给人类的使者，向他们特别展示基督的爱吗？如果他们相信，那么告诉他们，让他们确信得救。难道使徒不是在罗马书 10:9 中特别说过，“你若口里认耶稣为主，心里信神叫他从死里复活，就必得救。”这是对每个人说的。

And for the sacraments, what kind of faith doth baptism seal, when water is sprinkled upon the child? Doth it seal a general washing away of guilt? No; but a particular washing away of the guilt and filth of the sins of the party* baptized. Wherefore are the sacraments added to the word, but to strengthen faith in particular? Therefore every one in particular is sprinkled, to shew the particular washing of our souls by the blood of Christ. What is the reason that the sacrament of the Lord's Supper is added to the word, but that every one may be persuaded that it is his duty to cast himself upon Christ, and to eat Christ, and to believe his own particular salvation? It overthroweth the main end of the sacraments, to hold a confused faith in general. Therefore seeing it is the main end of the word and ministry, let us labour for this particular faith, that we may say in special, 'Christ loved me, and gave himself for me.' Nay, 'for me,' if there had been no other men in the world but I. And the rather labour for this, because it is that which distinguisheth us from counterfeit Christians and believers. For wherein is the main difference? It is in appropriation. True faith doth appropriate Christ unto itself, makes Christ a man's own, it being the nature of saving faith to draw the general into particulars, which is meant by eating Christ, drinking his blood, and putting on Christ; all which enforce particular acts of faith. But against this it will be said,
对于圣礼，当水洒在婴儿身上时，它所印证的是什么样的信仰？它印证的不是一般性的罪孽洗净，而是洗净受洗者特定的罪孽和污秽。为什么要将圣礼与道理结合在一起呢？不就是为了加强特定的信仰吗？因此，每个人都要受洗，以显示我们的灵魂是如何被基督的宝血特定地洗净的。为什么要将主餐的圣礼与道理结合在一起呢？不就是为了让每个人相信投靠基督、吃基督、相信自己的特定救恩是他的责任吗？将信仰模糊地放在一般性中，就会破坏圣礼的主要目的。因此，既然道理和事奉的主要目的是如此，让我们努力追求这种特定的信仰，这样我们就可以特别地说：“基督爱我，并为我舍己。”不，如果世界上只有我一个人，也是“为我”。而且更应该努力追求这一点，因为这是我们与假冒的基督徒和信徒之间的区别所在。主要的区别在哪里？就在于拥有。 真正的信仰将基督归为自己的，使基督成为一个人自己的，因为拯救的信仰的本质是将普遍的事物引入具体的事物，这就是吃基督、喝他的血和穿上基督的意思；所有这些都强调了信仰的具体行为。但是反对这一点的人会说，

Obj. St Paul had a special revelation, without which no man ought to believe thus much.
保罗先生有一个特殊的启示，没有这个启示，没有人应该相信这么多。

Ans. I answer, he had no special revelation, for, Rom. 8:38, he enlargeth the comfort unto all: 'For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall separate us from the love of God, which is in Christ Jesus our Lord.' It is idle to speak of a special revelation, unless we call it so, as it is hid from the world; so every Christian hath a special revelation from the Spirit. For the Spirit, which knows the 'secret things' of God, and which knows his heart, testifies to him that he is a child of God, and so he hath a special revelation; but not if we distinguish one Christian from another. Every true Christian hath this revelation, because they have the spirit of revelation, for which the apostle prays, Eph. 1:17. 'For if we have not the Spirit of Christ, we are none of his,' Rom. 8:9. Thus we have seen that God loves some with a peculiar and a special love; and secondly, that they have a special faith to make this love their own.
答案：我回答，他没有特殊的启示，因为罗马书 8:38 说，他将安慰扩大到所有人：“因为我深信，无论是死亡、生命、天使、掌权的、有能的，无论是现在的事物、将来的事物，都不能使我们与在我们主基督耶稣里的上帝的爱隔绝。”除非我们将其隐藏在世界之外，否则谈论特殊的启示是徒劳的。所以每个基督徒都有圣灵的特殊启示。因为圣灵知道上帝的“秘密事”，知道他的心，向他作证他是上帝的儿子，所以他有特殊的启示；但如果我们区分一个基督徒和另一个基督徒，就没有了。每个真正的基督徒都有这个启示，因为他们有启示的灵，使徒在以弗所书 1:17 中祈求这个灵。“若是没有基督的灵，就不属于他。”罗马书 8:9。因此，我们已经看到上帝以特殊和特别的爱爱一些人；第二，他们有特殊的信心使这种爱成为他们自己的。

3. The third point is, that assurance doth spring from this particular faith; so that a Christian man may be assured of the love of Christ. But here divers questions and cases must be answered and explained to clear the point, else our speech shall not be answerable to the experience of God's people, or the truth itself. First, we must know that there is a double act of faith in the believing soul,
第三点是，确信是从这种特定的信仰中产生的；因此，一个基督徒可以确信基督的爱。但是这里必须回答和解释各种问题和情况，以澄清这一点，否则我们的言论将无法与上帝的子民的经历或真理本身相符。首先，我们必须知道，在相信的灵魂中有两种信仰行为，

1. An act of faith, trusting and relying; and 2. An act of assurance upon that act of relying.
1. 信仰的行为，信任和依赖； 2. 对依赖行为的确信行为。

For it is one thing to believe and cast myself upon Christ for pardon of sins, and another thing upon that act to feel assurance and pardon. The one looks to the word more principally; the other is founded upon experience, together with the word. We ought to labour for both, for affiance and consent in the will, to cast ourselves upon Christ for salvation; and then upon believing we ought to find and feel this assurance. But these many times are severed, and sometimes the first is without the second. The first brings us into the state of grace. A man may be in the state of grace, by giving consent to Christ and relying on him for mercy, and yet want assurance of pardon and reconciliation in the second place.
因为相信并投靠基督寻求罪过的宽恕是一回事，而在这个行动中感受到确信和宽恕又是另一回事。前者主要依赖于圣经；而后者则建立在经验和圣经的基础上。我们应该为两者努力，即在意愿上信靠并同意将自己交托给基督以求得救；然后在相信的基础上，我们应该找到并感受到这种确信。但是这两者经常是分离的，有时第一者没有第二者。第一者使我们进入恩典的状态。一个人可以通过同意基督并依靠他的怜悯而处于恩典的状态，但在第二个方面可能缺乏宽恕和和解的确信。

This falls out ofttimes, especially in the new birth, that in those strugglings when little grace strives with corruption, there the Spirit of God is exercised in the act, in yielding the obedience of faith, to cast itself upon the arm of Christ, into the bosom of Christ, and upon God's mercy. As for any feeling, it doth not so much stand upon it at first, as it doth regard the act; after which assurance it comes for a reward, as God sees it good.
这经常发生，尤其是在新生命中，当一点点的恩典与腐败作斗争时，上帝的灵在行动中锻炼自己，以顺服的信心投身于基督的膀臂，投入基督的怀抱和上帝的怜悯。至于感受，起初并不那么重要，它更注重行动；之后，确信会作为奖赏而来，正如上帝所认为好的。

Then again, it often falls out in the time of temptation, that the first act of affiance, it is without the act of persuasion or feeling, which requires more experience, when a Christian, in the time of temptation, hath rather experience of corruption and the wrath of God, having no experience of the contrary; yet he yields the first act of affiance with a particular faith, casting himself upon the mercy of Christ and upon his death, for the comfort of redemption.
然而，在诱惑的时候，往往会发生这样的情况，即信任的第一步是没有说服或感受的行为，这需要更多的经验，当一个基督徒在诱惑的时候，他更多地经历了堕落和上帝的愤怒，没有经历相反的情况；然而，他以特定的信仰，将自己托付给基督的怜悯和他的死亡，以获得救赎的安慰。

Quest. But here a question must be asked, What is the reason that, where the first act of faith is, to cast itself upon the mercy of Christ in the promises, that yet there is not the sense of pardon and reconciliation, nor that full persuasion: why is this many times suspended?
但是这里必须提出一个问题，为什么在信仰的第一步，即将自己投入基督在应许中的怜悯之中，却没有罪赦和和解的感觉，也没有完全的确信呢？为什么这种情况有时会被搁置？

Ans. 1. I answer, many causes there be of it. To name some:
答案 1：我回答，有许多原因。举几个例子：

(1.) First, In some the distemper of the body helps the distemper of the soul; I mean a melancholy temper, which is a constitution subject to distrust, fears, and temptations. As some tempers, that are of a bold spirit, are subject to presumption, the devil suiting himself to their temper; so where there is this melancholy abounding, which is prone to fear and distrust, the devil mingling his suggestions with their constitution, causes that those tempers are inclined to fear, where there is no cause of fear. They are careful enough to do their duties abundantly, as God doth discover his will unto them; they cast themselves upon God's mercy, and renounce themselves; humble souls, only, out of distrust, helped by Satan applying himself to their distemper, they are kept in darkness.
首先，身体的不适有助于心灵的不安；我指的是忧郁的性格，这是一种容易产生不信任、恐惧和诱惑的体质。就像一些性格勇敢的人容易自负一样，魔鬼也会迎合他们的性格。所以当忧郁的情绪充斥其中时，容易产生恐惧和不信任，魔鬼会将他的建议与他们的体质混合在一起，导致这些性格倾向于害怕，即使没有害怕的理由。他们非常努力地履行自己的职责，就像上帝向他们启示他的旨意一样；他们依靠上帝的怜悯，放弃自己；只有出于不信任的谦卑的灵魂，受到魔鬼对他们不适的应用，他们才会陷入黑暗。

(2.) And also it is, many times, from a judgment not rightly persuaded: as when they think they have no faith, because they have it not in so great a measure. And when they are not rightly conceited of the covenant of grace, which requires truth for perfection, and not measure. For Christ will not quench the smoking flax. He despiseth not the day of small things, but cherisheth it. 'Thou hast a little strength,' saith he to the church of Philadelphia, 'and hast kept my word,' Rev. 3:8; yet they think, out of a spiritual covetousness, that they have none, because they have not so much as they would, and as stronger Christians have. They misconceit the covenant of grace, where truth goes for perfection. Sincerity is our perfection, which is known by a strife against the contrary, and by a desire of growth in the use of all means. There is not so much as truth where there is not this; where the least is, there is this strife against the contrary, and a desire of growth in a further measure by the use of means.
（2）而且，很多时候，这是出于错误的判断：比如当他们认为自己没有信仰，是因为他们没有那么大的信仰。当他们对恩典的约定没有正确的看法时，恩典要求完美的是真实，而不是程度。因为基督不会熄灭冒烟的灯芯。他不轻视微小的事物，而是珍惜它。他对非拉铁非教会说：“你有一点力量，遵守了我的话语”（启示录 3:8）；然而，他们出于一种属灵的贪婪，认为自己没有力量，因为他们没有像更强大的基督徒那样多。他们误解了恩典的约定，其中真实代表完美。真诚是我们的完美，通过与相反的事物斗争和渴望在使用所有手段中成长来体现。如果没有这一点，就没有真实；在最小的地方，都有与相反事物斗争的努力和通过使用手段来追求更大程度成长的渴望。

(3.) Also, they are held perhaps without this persuasion and assurance of the pardon of their sin, because perhaps they are taken up with other cares. They do not value this so much as they should do; whereas this is another manner of gift than the most take it for. God vouchsafes not this sweet heaven upon earth, the sense of his love in Christ to any, but it is sought for long, and valued highly, that afterwards we may be thankful for it.
此外，他们可能没有这种信念和确信自己的罪得到赦免，因为他们可能被其他事务所牵扯。他们没有像应该的那样重视这一点；然而，这是一种与大多数人所认为的不同的恩赐。上帝并不将这种甜蜜的天堂赐予地上的人，即基督的爱的感受，而是需要长时间的追求和高度的珍视，以便我们之后能够感恩。

(4.) Again, Perhaps they are negligent in holy communion with those that are better than themselves; casting themselves into dead and dark company that want life, who bring them into the same temper with themselves. Many other causes may be reckoned why these acts are severed, that men, casting themselves in the spirit of obedience upon Christ, have not that assurance of the pardon and forgiveness of their sins. Hence we may give an answer to another question.
也许他们在与比自己更好的人进行圣餐时疏忽了，将自己投入到没有生命的黑暗团体中，使自己与他们保持相同的状态。还有许多其他原因可以解释为什么这些行为被分开，即人们将自己顺服于基督的灵性，却没有得到罪孽得到宽恕和赦免的确信。因此，我们可以对另一个问题给出答案。

Quest. Why do some Christians feel more comfort than others do, who have the same means of grace?
为什么一些基督徒感到比其他人更加安慰，尽管他们拥有相同的恩典途径？

Ans. 1. I answer, Because God stirs up in some an higher esteem of it than others; they have more spiritual poverty.
答案 1：我回答，因为上帝在某些人中激发了对此更高的重视，他们有更多的属灵贫乏。

2. Again, There is difference in the ages of Christians; some have had longer experience in the ways of God than others.
再次，基督徒的年龄有所不同；有些人在神的道路上有更长的经验。

3. Again, Men differ in their temper. Some are of a more cheerful temper. Therefore there is a clearer manifestation which helps the work a little, the disposition of the outward man.
再次，人们的性情不同。有些人性情更加开朗。因此，外在的性情表现更加明显，对工作有一点帮助。

4. Again, Men differ in their worldly temper. Men, for want of Christian prudence, cast themselves too much upon the employments of the world, that they suffer the strength of their soul to be carried so one way, that they have no time to gather assurance of salvation. Howsoever, for the main they are conscionable,* yet many such are so worn out with the world, as they differ in heavenly-mindedness and want of care of this, so they differ in assurance and want of God's love.
再次，人们在世俗的性情上有所不同。由于缺乏基督徒的谨慎，人们过于沉迷于世俗的事务，以至于他们的灵魂被一种方式所占据，没有时间来确信自己的救赎。无论如何，就整体而言，他们是有良心的，然而许多人在与世界的纠缠中疲惫不堪，他们在对天国的思考和对此事的关心上有所不同，因此他们在确信和感受上也有所不同。

5. Again, As God hath a purpose to employ men, as he hath great and many things for some men to do, so he suffers them to have a greater measure of assurance and pardon of sin, because he intends they shall go through a great deal of business. Those who he intends shall not go through such employments, he vouchsafes not unto them them that portion of assurance; for these are distinct gifts of the Spirit, to give the spirit of faith, to cast ourselves upon Christ, and to give the spirit of assurance. Howsoever the Spirit doth both, as 2 Cor. 2:14, seq., it teacheth us those good things that we have of God; yet sometimes the Spirit doth not so teach us the good things of God, as it enables to do the works of the Spirit, because God hath divers employments for Christians.
再次，上帝有意让人们去做一些伟大而重要的事情，因此他允许他们拥有更多的确信和罪过的赦免，因为他打算让他们经历很多事务。对于那些他不打算让他们经历这样的工作的人，他不会赐予他们那样的确信；因为这些都是圣灵的独特恩赐，赐予我们信心的灵，使我们依靠基督，并赐予确信的灵。然而，圣灵有时候并不是以这样的方式教导我们上帝的美好事物，因为上帝给基督徒有不同的工作。

Quest. Another question which some may move is, Why oftentimes it comes to pass that Christians of greater parts want assurance, and sometimes die without it, when many times a weaker Christian of meaner parts has it? Men of ordinary rank do many times die with more assurance than their great teachers. What is the reason it falls out that poor Christians of mean knowledge and gifts have a heaven upon earth, and enjoy a great deal of comfort when they end their days, men of greater parts dying more concealed?
问题。另一个问题是，为什么经常发生这样的情况，即许多基督徒缺乏确信，并且有时在没有确信的情况下去世，而有时较弱的基督徒却拥有确信？普通人往往比他们的伟大导师更有确信地去世。为什么贫穷的基督徒，知识和才能较低的人在临终时能享受到天堂般的安慰，而才能更高的人却更隐秘地去世？

Ans. I answer, Many reasons may be given. Christians are prone too much to value gifts; and those that have are much prone to be proud of them, and to think that grace and gifts go together, when these are often severed. Men of excellent gifts have many times no grace at all; and are given them for the good of others, not for themselves, being proud and barren all their days, not having any feeling of that they can largely talk of with glory to others; because they value these things, and neglect grace, humility, faith, and broken spirits, which things God values more than all gifts. Therefore you have men far above other[s] in gifts and glory of the world, which want this assurance.
答：我回答，可以给出许多原因。基督徒往往过于重视恩赐；那些拥有恩赐的人往往会为此而骄傲，并认为恩典和恩赐是相辅相成的，然而事实上它们经常是分离的。拥有卓越恩赐的人往往没有任何恩典；他们被赋予这些恩赐是为了他人的利益，而不是为了自己，他们一生都骄傲而贫瘠，对那些他们可以大谈特谈并以此向他人炫耀的事情没有任何感觉；因为他们重视这些事物，而忽视了恩典、谦卑、信心和破碎的心灵，而这些是上帝比所有恩赐更看重的。因此，你会看到在恩赐和世界的荣耀方面远远超过其他人的人，却缺乏这种确信。

Quest. But put the case they be good Christians, yet often they grow proud, and puffed up with great gifts, for the apostle says, 'Knowledge puffs up,' 1 Cor. 8:1.
但是假设他们是好的基督徒，然而他们经常变得骄傲，并因为伟大的恩赐而自负，因为使徒说：“知识使人自高自大”，哥林多前书 8:1。

Ans. Again, When there is a great deal of good parts in knowledge, there is oftentimes great inquisition made after things which should not be looked after, and many impertinences, wanting knowledge and experience in that which they should more look after.
再次，当知识中有很多好的部分时，通常会对不应该被关注的事物进行大量的追问，并且由于缺乏对应该更加关注的事物的知识和经验，会出现许多无关紧要的事情。

Then again, men of greater gifts may out of some error look for comfort too much in sanctification, and in the covenant of works, more than in faith. A poor Christian, perhaps out of right judgment, when he stands in need of comfort, may seek it in faith, in justification, casting himself upon Christ, when another man, thinking to find his comfort more in graces and gifts than in casting himself upon Christ in justification, he may justly be deprived of that comfort; whereas we honour God most, whatsoever our graces are, in casting ourselves upon Christ, and ending our days in mercy, making our appeal to mercy; whereas the graces of sanctification and excellent parts are excellent for the good of others, but if we place too much affiance in them, it is just with God we should oftentimes go mourning to our graves. Therefore we must set them in a right place, take them as signs and evidences of our comfort, but not forget to rely rightly on our free justification, and the fruits thereof, as the foundation of comfort, which made Saint Paul, Phil. 3:8, count all things 'but dung and dross in comparison of the righteousness of Christ.'
然而，具有更大才能的人可能会因为某种错误而过分寻求在成圣和立约中的安慰，而不是在信仰中。一个贫穷的基督徒，也许出于正确的判断，在需要安慰时，可能会在信仰、称义中寻求，将自己投靠基督，而另一个人，认为在成圣和恩赐中寻求安慰比在称义中投靠基督更多，他可能会被剥夺那种安慰；然而，无论我们的恩赐如何，我们最尊重上帝的方式是将自己投靠基督，并以怜悯结束我们的日子，向怜悯呼求；而成圣的恩赐和优秀的才能对他人的好处是卓越的，但如果我们过分依赖它们，我们往往会带着悲伤走向坟墓，这是上帝公正的。因此，我们必须将它们放在正确的位置上，将它们视为我们安慰的标志和证据，但不要忘记正确依靠我们的自由称义和其结果，作为安慰的基础，正如保罗在腓立比书 3:8 中所说，他认为“与基督的义相比，一切都是粪土和垃圾”。

Then again, God doth it to shew his freedom, that to whom he pleaseth he will give more assurance, to shew that he is a free giver. Our salvation is according to his good pleasure, so is the feeling of it; some shall have more, some less. God will sometimes manifest his comforts and feeling more to weak Christians than others, as a father or mother shews the greatest love to the weakest child. God knows that strong Christians have other things to support them with than feelings; they can go back, as holy David doth, to former experiences, and rely upon the word and promise strongly; so he suffers them to support themselves with stronger things than present feelings. Those who are weakest, he vouchsafeth unto them the sweet feeling of his love, as parents dandle and study most to please the sickest and weak children. But we should leave this to God, who gives us what measure he will, and at what time he will. Some he thinks good to keep a long time from feeling this assurance, to humble them for being too bold with sin; and some, likewise, he will keep longer from this assurance, perhaps all the days of their life, because they have been too confident heretofore in touching and meddling with petty sins, which, as pitch and fire, hath burned and defiled them too much; in the mean time supporting them with sufficient grounds of a happy estate, notwithstanding their infirmities; they may be as good Christians after a fall as ever, though perhaps never attain unto that feeling and sense which formerly they enjoyed; for though they have not feeling, yet they may have strong faith, as Christ upon the cross had strong assurance without feeling, when he said, 'My God, my God, why hast thou forsaken me?' Thus we see that assurance may be obtained.
然而，上帝这样做是为了显示他的自由，他愿意给予谁更多的保证，以显示他是一个自由的施予者。我们的救赎是根据他的喜悦，感受也是如此；有些人会有更多，有些人会有更少。上帝有时会向软弱的基督徒显明他的安慰和感受，就像父母对待最软弱的孩子一样表达最深的爱。上帝知道坚强的基督徒有其他支撑他们的东西，不仅仅是感受；他们可以像圣洁的大卫一样回顾以往的经历，并坚信上帝的话语和应许；因此，他容许他们用比现在的感受更强大的东西来支撑自己。对于最软弱的人，他赐予他们甜蜜的爱的感受，就像父母最关心和努力取悦最病弱的孩子一样。但我们应该把这一切交给上帝，他按照他的意愿，在他所定的时间给予我们。 有些人他认为应该长时间不感受这种保证，以便让他们因为过于大胆地犯罪而谦卑；而有些人，他也会让他们更久地不感受这种保证，也许一生都如此，因为他们过去对涉及和干涉琐碎罪恶过于自信，这些罪恶就像沥青和火一样，已经烧毁和玷污了他们太多；与此同时，他们有足够的理由相信自己的幸福状态，尽管有缺陷；他们在跌倒后可以成为好的基督徒，尽管也许永远无法再达到以前的感受和意识；因为即使他们没有感受，他们也可以有坚定的信仰，就像耶稣在十字架上没有感受却有坚定的保证一样，当他说：“我的神，我的神，你为什么离弃我？”因此我们看到，可以获得保证。

Quest. Now we come to a more principal question, How we may know whether we have the act or no, the first act to yield the obedience of faith, for that is the main. Perhaps a Christian may die in the rage of a fever, or in child-birth, and never have strong assurance. Many go to heaven that never have it.
问题。现在我们来到一个更重要的问题，我们如何知道我们是否有这个行动，第一个行动是为了顺服信仰，因为这是最重要的。也许一个基督徒可能会在发烧或分娩时死去，却从未有过坚定的确信。许多人上天堂却从未有过。

Ans. 1. But for the first, a man may know in his right temper that he performs the act of faith in affiance, by the reflect act of his soul, if it be not hindered, let him return upon himself; as, how do I know I understand a thing when I do conceive it? Why, by a faculty the soul hath to know it understands. So, how doth a soul know that it believes, but by a reflect act of the soul, whereby it knows it believes when it doth believe, especially when the soul is in a right temper? If a natural soul knows it understands when it understands, and loves when it loves, so doth the soul by the Spirit know that it believes when it doth believe. If, as I said, the soul be not distempered, it is the nature of the conscience to bear witness of the act of itself; and usually God's Spirit, together with the conscience, doth discover it, Rom. 8:16.
答案 1：但首先，一个人可以在正确的状态下知道他以信心的行为来表达信任，通过他的灵魂的反思行为，如果没有被阻碍，让他回到自己身上；就像我如何知道我理解一件事情时，我是如何构思的？为什么，通过灵魂具有的知道它理解的能力。所以，灵魂如何知道它相信，除了通过灵魂的反思行为，它知道自己相信的时候，尤其是当灵魂处于正确的状态时？如果一个自然的灵魂知道它理解的时候它理解，爱的时候它爱，那么灵魂通过圣灵知道它相信的时候它相信。如果，正如我所说，灵魂没有失调，那么良心的本性就是为自己的行为作证；通常上帝的圣灵与良心一起揭示它，罗马书 8:16。

2. But the safest course is to go to the fruit. Know thou hast the act of faith by the fruit. To name one now, because in the next point I shall have occasion to speak more of it. The fruit of this act is seen especially in the greatest temptation; for if a man have a spirit of prayer, then to go to God, and have boldness in extremity, certainly he believes; for faith is the cause of prayer, prayer is the breath and flame of faith. Where there is the spirit of prayer, there is always the spirit of faith; where there is boldness to go to God, there certainly is the Spirit, whereby we may be assured that we have the spirit of adoption, howsoever we find not so evident witness that we are the sons of God. Yet if we have liberty and boldness to go to God in extremity, it is a sign there is the spirit of faith; as we may see in David, Ps. 31:22, 'For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplication when I cried unto thee.' He said he was cut off, yet he cried unto God when he was in temptation. Though his flesh yielded, and said he was cut off from God, and that he was not the child of God, yet there was a better principle within him to pray, 'nevertheless I cried unto thee.' So saith Job, 'Though he kill me, yet will I trust in him,' Job 13:15. Job wanted this assurance and feeling, yet notwithstanding, see the act of his faith, 'Though he kill me, I will trust in him.' When in extremity we can trust God, and go boldly to the throne of grace, and not sink in despair, it is a sign that we are in the state of grace, and yield the act of faith. Though we find not that sweet feeling, at length God will be merciful to us; so that after we have yielded the obedience of faith, we shall find the assurance.
但最安全的做法是去看果实。你要通过果实来认识你是否有信心。现在举一个例子，因为在下一个观点中我将有机会更多地谈到它。这种行为的果实尤其在最大的诱惑中显现出来；因为如果一个人有祷告的心灵，那么去找上帝，并在极端情况下有勇气，那么他无疑是相信的；因为信仰是祷告的原因，祷告是信仰的呼吸和火焰。在那里有祷告的心灵，就一定有信仰的心灵；在那里有勇气去找上帝，就一定有圣灵，我们可以确信我们有领养的灵，尽管我们没有那么明显的证据表明我们是上帝的儿子。然而，如果我们在极端情况下有自由和勇气去找上帝，这是一个信仰的迹象；正如我们可以在大卫身上看到的，诗篇 31:22，“我急促中说，我从你眼前被隔绝；然而我呼求你的时候，你仍然听见我的哀求的声音。”他说他被隔绝了，但在诱惑中他向上帝呼求。 虽然他的肉体屈服了，并说他与上帝隔绝，他不是上帝的儿子，然而他内心有一个更好的原则来祈求，“尽管如此，我仍向你呼求。”约伯也如此说：“他杀我，我却仍旧倚靠他。”（约伯记 13:15）约伯渴望这种确信和感受，然而尽管如此，看到他的信心行动，“他杀我，我仍旧倚靠他。”当我们处于极端困境时，我们能够信任上帝，大胆地来到恩典的宝座，而不陷入绝望，这是我们处于恩典状态并表现出信心的迹象。虽然我们可能没有那种甜蜜的感受，但最终上帝会怜悯我们；因此，在我们履行了信心的顺服之后，我们将找到确信。

Quest. But at what time specially?
但是具体是在什么时间？

Ans. 1. First, Especially when a man hath yielded the act of faith, and cast himself upon God, and a long time lived by faith, then God will seal this believing with the spirit of adoption. When we believe specially against a temptation of distrust, then we usually have the sealing of the Spirit.
首先，特别是当一个人已经接受了信仰的行为，将自己托付给上帝，并长时间以来一直靠信仰生活，那么上帝将用领养的圣灵来确认这种信仰。当我们特别在不信任的诱惑面前坚信不移时，通常会得到圣灵的确认。

Then again, when we have striven with any corruption a long time, God, as a reward of our holding out, will crown our faith and our obedience with a sweet sense of his love. After that Job had strove a long time, at length concluding, 'Though he kill me, yet will I trust in him,' God manifested himself in mercy unto him. The woman of Canaan, after she had striven and wrestled with Christ, at last gets a gracious answer; so when we can subdue our corruptions, and perform holy duties in some strength of grace, in reward of our diligence and care, we have some comfortable revelation of the Spirit, and taste of the life to come more than ordinary, God crowning our diligence with the sweet sense of his love.
再说一遍，当我们与任何腐败作斗争很长时间后，上帝会作为我们坚持的奖赏，以甜蜜的爱的感觉加冕我们的信仰和顺从。约伯经过长时间的奋斗后，最终得出结论：“他杀我，我仍要倚靠他”，上帝向他施以怜悯的显现。迦南妇人与基督搏斗争取了一个恩典的答复；所以当我们能够克服我们的腐败，并以一定的恩典力量履行圣洁的职责时，作为我们勤奋和关怀的奖赏，我们会有一些圣灵的安慰启示，并且比平常更能品尝到来世的生命，上帝以甜蜜的爱的感觉加冕我们的勤奋。

And also, when he hath some great employment for us, to encourage us the more, he will give us the more evidence and manifestation of his love, more ravishment; as the disciples which were with Christ in the mount, they did see his glory there, because they were to see him abased afterwards. Those that God means to honour and use in any great employment, oftentimes before he gives them the full assurance of his love.
而且，当他有一项重大任务要交给我们时，为了更加鼓励我们，他会给我们更多的证据和显现他的爱，更多的陶醉；就像与基督在山上的门徒一样，他们在那里看到了他的荣耀，因为他们之后将看到他被贬低。上帝打算在任何重大任务中尊重和使用我们的人，往往在给他们完全确信他的爱之前，会给他们更多的证明。

Again, sometimes in the midst of sufferings, to reward our faithfulness, as Paul in the dungeon was so filled with joy as to sing at midnight; to encourage us, that whatsoever our threatenings and torments shall be in our sufferings for the name of Christ, yet if we yield obedience to God, our comfort shall be more than our discomfort, as St Paul had the spirit of glory, which raised him above his abasement. Thus we see when they are severed, and when God pleases for to vouchsafe the manifestation together with the act.
有时候，在苦难中，为了回报我们的忠诚，就像保罗在地牢中充满喜乐，甚至在午夜唱歌一样；鼓励我们，无论我们因基督的名而受苦时所面临的威胁和折磨是什么，只要我们顺服于上帝，我们的安慰将超过我们的不安，就像圣保罗拥有荣耀的灵一样，使他超越了自卑。因此，我们看到当它们被分离时，当上帝愿意同时赐予显现和行动时。

Now I come to the fourth and last point, indeed the chief of all, that this particular faith in obedience to Christ, with assurance of his particular love, is that which carries us along all our life of faith unto the day of death. 'I live,' saith he, 'this life of faith in the Son of God.' Why, what makes him to do so? Oh I have good cause to love Christ and to depend upon him. Why? 'He hath loved me, and given himself for me;' and I feel so much to my soul's comfort, therefore I will wholly depend upon him, in life, in death, and for ever. And indeed particular special faith, if it be joined with some assurance, it is the ground of living by faith. No man can live a holy life by faith, but first he must know that God loves him and Christ loves him. Holy actions spring from love, and are directed by love to the right end, which only love moveth us to intend. How can any spirit aim at his glory whom he loves not first? Can any soul, not knowing whether Christ loves it or not, intend Christ's glory as it should do?
现在我来到第四个也是最后一个观点，确实是最重要的，那就是对基督的顺从的特定信仰，以及对他特别的爱的确信，这是我们在整个信仰生活中一直支撑着我们直到死亡的那一天。他说：“我活着，是因为信神的儿子。”为什么呢？哦，我有充分的理由去爱基督并依靠他。为什么呢？“他爱了我，并为我舍了命。”我感到如此安慰，所以我将完全依靠他，无论是在生活中、在死亡中还是永远。实际上，特定的特别信仰，如果与一些确信相结合，就是凭借信仰生活的基础。没有人能够凭借信仰过圣洁的生活，除非他首先知道上帝爱他，基督爱他。圣洁的行为源于爱，并受爱引导到正确的目标，只有爱才能使我们有意愿去追求。如果一个人不先爱他，他怎么能追求上帝的荣耀呢？一个灵魂如果不知道基督是否爱它，它怎么能像应该的那样追求基督的荣耀呢？

Quest. I beseech you, if we speak of doing or suffering, thankfulness or cheerfulness, especially at the hour of death, whence come all these?
问题。我恳求你，如果我们谈论做或受苦，感激或愉快，特别是在临终的时刻，这些都是从哪里来的？

Ans. Come they not from some taste of God's love? When do we love, but when many sins are forgiven? And when are we willing to suffer anything for Christ's sake, but when we know that he hath suffered so great things for us? We count it a glory to suffer anything for Christ, when we know he hath loved us and given himself for us.
难道他们不是来自上帝的爱的滋味吗？我们何时会爱，不就是当我们的许多罪得到宽恕时吗？当我们知道基督为我们承受了如此巨大的苦难时，我们又何时愿意为他的缘故忍受一切？当我们知道他爱我们并为我们舍己时，我们会以为为基督忍受一切是一种荣耀。

Quest. Again, for thankfulness, how can a man be thankful for that he hath no knowledge of? What makes a man thankful for the great work of redemption in Christ, but a particular faith?
问题。再次，对于一个人没有知识的事情，他如何感激呢？是什么让一个人对基督的伟大救赎之工感激，不过是特定的信仰？

Ans. This made St Paul and the rest of the apostles so often to break out, 'Blessed be the God and Father of our Lord Jesus Christ.' He breaks out into thanksgiving that he, together with other Christians, had the Spirit, which doth persuade them of God and Christ's particular love. Then again, for thankfulness for ordinary blessings, how can a man thank God for any ordinary blessing, if he be not assured that it comes from the love of God in Christ? When he is persuaded of this, then he can give thanks, both for the principal and other lesser favours,
这使得圣保罗和其他使徒经常欢呼，“愿我们主耶稣基督的父神是可称颂的。”他为自己和其他基督徒拥有能够使他们确信上帝和基督特别的爱的圣灵而感恩。再者，对于普通祝福的感恩，如果一个人不确信这些祝福来自基督中上帝的爱，他如何感谢上帝呢？当他确信这一点时，他可以感谢上帝，无论是为主要的还是其他较小的恩惠。

Obj. He may think else, What is all this to me? I am but fatted against the day of slaughter. It is good for me to take my pleasure whilst I may enjoy these things, to think I am but as a traitor, who hath the liberty of the prison. This smothers our thankfulness.
他可能会有其他想法，这一切与我有什么关系？我只是为了屠宰的那一天而被喂养。我能够享受这些东西，觉得自己只是一个叛徒，拥有监狱的自由，这对我来说是件好事。这掩盖了我们的感激之情。

Ans. It is the believing soul that is thankful for mercies, and also cheerful in duties. Whence come Christians to be a voluntary people, zealous of good works? as Tit. 2:11, the apostle sets zeal betwixt faith and works, looking both ways, saying, 'The grace of God, which bringeth salvation unto all men, hath appeared,' by the first coming of Christ, and giving him to death, 'teaching us to deny ungodliness and worldly lusts.' Here faith looks backwards. Then, looking forward, says he, 'Looking for, and waiting for the appearance of the blessed God and our Saviour Jesus Christ, who hath redeemed us, that we might be a peculiar people, zealous of good works.'
答：是相信的灵魂对恩典心存感激，并在履行职责时心情愉快。基督徒如何成为一个自愿的民族，热衷于善行？正如提多书 2:11 所说，使徒将热情置于信仰和行为之间，双向看待，说：“神的恩典已经显明出来，教训我们舍弃不敬虔的心和世俗的情欲，谦让地过这世代。”这里信仰回顾过去。然后，展望未来，他说：“等候所盼望的，就是至大的神和我们的救主耶稣基督的荣耀显现。”他救赎了我们，使我们成为热衷于善行的特别的子民。

Quest. Whence comes a zeal to good works, but when we look to the grace that hath brought salvation and redemption from our sins, and to the glorious coming of Christ?
何处来的热心于善行，除非我们仰望那带来救赎和赦免我们罪恶的恩典，以及基督的荣耀降临？

Ans. When faith looks both these ways, it is set a-fire, it makes us zealous, as Heb. 9:14. When the heart is sprinkled with the blood of Christ in the forgiveness of sins, then we serve the living God, and are a voluntary and a cheerful people when our hearts are enlarged with assurance.
当信仰朝这两个方向看时，它被点燃了，它使我们热衷，就像希伯来书 9:14 所说的那样。当心灵在基督的血中洒上，得到罪恶的宽恕时，我们便事奉活神，成为一个自愿和愉快的民族，当我们的心灵因确信而扩张时。

Quest. Further, what makes a man ashamed of his evil life? What breeds those affections of repentance, grief, and shame mentioned Ezek. 36:31, 32, 'Then shall ye be ashamed,' &c.?
进一步说，是什么让一个人对自己邪恶的生活感到羞愧？是什么培养了悔改、悲伤和羞愧的情感，正如以西结书 36:31、32 所提到的：“那时，你们必因自己的恶行和可憎之事厌恶自己。”

Ans. When God had once pardoned their sins, and given them many favours, then shall ye be ashamed that ye have served me thus and thus, and grieve that ye have departed from me. So that then do Christians come to have those two penal affections of shame and grief, the two ingredients to true repentance. Why? 'Christ hath loved me, and given himself for me.' As if one should say, Hath he done so? Was my sins the cause of his death, and did his love move him? I am ashamed that I have offended so gracious and so sweet a Saviour. It makes a man weep over Christ. It was my sins which caused his death and torments. This particular faith fills the soul with all divine graces, and it follows Christ, and sees that he did all for us. Then a man sees that Christ was born for him: 'To us a child is born, and to us a son is given,' Isa. 9:6. It follows Christ in his whole life, and so all that he did was for me. His death, 'He died for me;' his sweating in the garden was for me, my sins caused it. So I see his love, and the foulness of my sins. He was thrust through the side for me, and cried upon the cross, 'My God, my God, why hast thou forsaken me?' My sins had an active power there. He rose again for me, he is now in heaven for me, as carrying me in his breast. The sight and consideration of this draws the soul again unto Christ in repentance for sins, and in all holy duties whatsoever. This is the reason why those Christians that have been pulled out of the fire, and converted oftentimes by a violent conversion, are the most fruitful and loving Christians, as St Paul and others; because they know Christ hath forgiven them a mighty debt, a thousand talents; the more which debt appears to be, the more they know they are bound to God, and to sacrifice and give up themselves to Jesus Christ, that hath discharged so great a debt for them.
当上帝一旦宽恕了他们的罪孽，并给予他们许多恩惠，那么你们将会为自己这样服侍我而感到羞愧，并为自己离开了我而懊悔。因此，基督徒才会有羞愧和悲痛这两种惩罚性的情感，这是真正悔改的两个要素。为什么呢？“基督爱我，并为我舍己。”就好像有人说，他真的这样做了吗？我的罪是他死亡的原因，他的爱感动了他吗？我为自己冒犯了如此仁慈和甜美的救主而感到羞愧。这使一个人为基督而哭泣。正是我的罪导致了他的死亡和痛苦。这种特殊的信仰充满了灵魂的所有神圣的恩典，并追随基督，看到他为我们所做的一切。然后一个人看到基督是为他而生的：“有一个婴孩为我们而生，有一个儿子赐给我们。”（以赛亚书 9:6）他追随基督的整个生命，所以他所做的一切都是为了我。他的死，“他为我而死”；他在园中流汗是为了我，是我的罪造成了这一切。所以我看到了他的爱和我罪的丑陋。他为我被刺穿了肋旁，在十字架上呼喊：“我的神，我的神，你为什么离弃我？”我的罪在那里发挥了作用。 他为我复活，他现在为我在天堂，如同将我抱在他的胸怀中。看到和思考这一点，使灵魂再次回到基督，为了悔改罪恶，并在一切圣洁的职责中。这就是为什么那些被从火中拯救出来的基督徒，经常是通过强烈的改变而归信的，他们是最多产和最有爱心的基督徒，如圣保罗和其他人；因为他们知道基督已经宽恕了他们巨大的债务，一千个银币；这个债务越大，他们就越知道自己对上帝有义务，并且要为耶稣基督献上自己，因为他已经为他们偿还了如此巨大的债务。

When they consider his wonderful love to such as they are, they are inflamed with love again; as in the gospel, the woman who had many sins forgiven her, therefore she loved much. The prodigal young unthrift in the gospel, for whom the fat calf was provided, no question he could not satisfy himself in expressions. God sometimes provides fat calves, great measures of comfort, even for prodigals, and they of all shew most love, they cannot tell how to satisfy him by any painstaking. 'The love of Christ,' saith Paul, 'constrains me, a holy violence moves me, who was a persecutor and a blasphemer,' 2 Cor. 5:14. So the sense of the love of Christ in pardoning of sins will constrain one to a holy violence in the performing of all duties. Why, if any base ends come into a man's mind, in that, is a Christian to regard himself, to seek his own ease, honour, pleasure? No; this consideration, if he have any assurance of the pardon of his sins, will move him to the contrary. Christ died for me; shall I not live to Christ, live to him that gave himself for me? Seek his honour that abased himself for me? So that it quells all base ends, the consideration of Christ's particular love.
当他们考虑到他对他们这样的人的美好爱意时，他们再次被爱所激发；就像福音书中，那个被赦免了许多罪孽的妇人，因此她更加热爱。福音书中的浪子，为他准备了肥牛犊，毫无疑问他无法用言辞来表达自己。上帝有时会为浪子提供丰盛的安慰，甚至他们表现出最多的爱，他们无法通过任何辛勤努力来满足他。保罗说：“基督的爱激励着我，一种神圣的暴力驱使着我，我曾经是一个迫害者和亵渎者。”（哥林多后书 5:14）。因此，对基督的爱的感知在赦免罪孽时将迫使一个人以神圣的暴力履行所有的职责。那么，如果任何卑劣的目的进入一个人的心中，一个基督徒应该关心自己，寻求自己的舒适、荣誉、快乐吗？不，如果他确信自己的罪得到了赦免，这种考虑将使他朝相反的方向行动。基督为我而死；我难道不应该为基督而活，为那为我舍己的人而活吗？寻求他为我而卑微的荣耀？所以，基督特别的爱的考虑压制了所有卑劣的目的。

So it stirs us up to be at cost for Christ and for his church, at any cost, to sacrifice our Isaacs. He loved me, and gave himself for me; is anything then I can give satisfactory? He gave himself for me, therefore I will give myself for him. This will make a man prodigal, even of his blood, for Christ's sake. When a man is moved to be discontented with his estate, and to doubt of God's providence in particular things, this will help, Christ hath loved me, and given himself for me. Will he not give me all necessaries who hath given himself? So that this stirs up to all duties, cuts the sinews of all spiritual sins, of distrust in God's providence, and all base ends. It stirs me up in particular practice of holy life to go to him for all graces. I have himself, therefore he will give me his Spirit and grace. I have the field, therefore I shall have the pearl.* He hath given me himself, he will give me therefore all that he hath; his Spirit, graces, and privileges, all shall be mine.
所以，它激励我们为基督和他的教会付出代价，不惜一切代价，牺牲我们的以撒。他爱我，并为我舍己；那么还有什么我能满足的呢？他为我舍己，所以我要为他舍己。这会使一个人为了基督而挥霍，甚至流血。当一个人对自己的状况不满，并对上帝在特定事物上的安排产生怀疑时，这会有所帮助，因为基督爱我，并为我舍己。他不会给我所需的一切吗？所以这激励我们履行所有的责任，削弱一切属灵的罪恶，包括对上帝的安排的不信任和一切卑鄙的目的。这激励我特别在圣洁的生活实践中寻求他的一切恩典。我拥有他自己，所以他会给我他的圣灵和恩典。我拥有这块田地，所以我将拥有这颗珍珠。他已经给了我他自己，所以他将给我他所有的一切；他的圣灵、恩典和特权，都将属于我。

Thereupon it is used in all Paul's epistles as a compelling argument, as elect, and by the mercies of God do this; moving them to all spiritual duties from the love of God in Christ. And, dearly beloved, you are dearly beloved; the love that Christ bears you cost him dear indeed; it is a strong enforcement. Saint Peter's argument to this effect is very strong: 'You are not bought with silver and gold, but with the precious blood of Jesus Christ are we redeemed from our vain conversation,' 1 Peter 1:18. You see, then, I give you but a taste of it, what strong motives here are to live a holy life, and all fetched from particular assurance; because Christ loved me, and gave himself for me. Hereupon, by the way, we may have a strong argument against the papists, who hold we cannot have particular assurance, for that which is brought as an argument to stir up to holy duties must be known of us. The arguments in this case which serve to persuade must be known. We do not persuade another to a duty by those arguments he is ignorant of. Here he speaks to Christians, as taking it for granted that they knew they were elected of God, and dearly beloved in Christ. That which is an argument stirring up to duty must be known better than the duty, because therefore this is an argument that stirs us up to all kind of duties whatsoever; therefore we may be assured. But here a question may be asked,
因此，它在保罗的所有书信中被用作一种有力的论证，作为被选中的人，凭借上帝的怜悯来做这件事；从基督里的上帝之爱中，激励他们履行一切属灵的职责。亲爱的人们，你们是深受爱戴的；基督对你们的爱确实付出了巨大的代价；这是一种强大的推动力。圣彼得对此的论证非常有力：“你们不是用金银等可朽坏的东西赎回的，而是用基督宝血的代价，从你们祖先的虚妄生活中得以赎回。”（彼得前书 1:18）你们看到了，我只是给你们一个味道，这里有多么强大的动机来过圣洁的生活，而且都是从特定的确信中得来的；因为基督爱我，并为我舍己。因此，顺便说一句，我们可以对天主教徒提出一个有力的论据，他们认为我们不能有特定的确信，因为用作激励圣洁行为的论证必须为我们所知。在这种情况下，用来说服的论证必须为人所知。我们不会用别人不了解的论证来说服他去做某个职责。在这里，他对基督徒说话，似乎认为他们知道自己是上帝所选中的，并在基督里深受爱戴。 激发责任感的论点必须比责任本身更加了解，因此这是一种激发我们履行各种责任的论点；因此我们可以确信。但是这里可能会有一个问题被问到，

Quest. Doth not a holy life and holy actions sometimes proceed from a soul not fully assured? Then what shall we think of those good works that proceed from a Christian without strong assurance? If all obedience in doing and suffering, that is pleasing, comes from faith and assurance, then what shall we think of such works as proceed not from it? If you ask many a good Christian, what assurance have you that Christ hath given himself for you? they will perhaps stagger at it; for a humble broken-hearted Christian is subject to speak worse of himself than there is cause, though he be diligent in good works. What shall we think of such works then, when therewith they are not assured of Christ's love in particular?
问：一个并非完全确信的灵魂是否有时会产生圣洁的生活和圣洁的行为？那么，我们应该如何看待那些来自没有坚定确信的基督徒的善行呢？如果所有令人喜悦的顺服和忍受都来自信仰和确信，那么那些不来自信仰的行为我们应该如何看待呢？如果你问许多善良的基督徒，你对基督为你舍己的确信是什么？他们可能会犹豫不决；因为一个谦卑痛悔的基督徒往往会对自己评价更差，尽管他在善行上勤奋。那么，当他们对基督的爱没有特别的确信时，我们应该如何看待这样的行为呢？

Ans. I answer, There can no holy life proceed but from faith; from the first act of it. There must be that; but sometimes we know not our faith, because the reflect act is hindered; we know not we believe when we believe. There may holy duties proceed from a man when he knows not his grace and estate: in which time let him but examine himself, why doth he duties, whether out of love to God or no? Yes. Can he endure God to be evil spoken of? No. Will he allow himself in any known sin? No. In this case, though he dares not say he is assured, yet the things he doth are from some love and desire of glorifying God. Christians do not know their estates often in such cases. They do work from a secret persuasion of God's love, though they know it not. He hath that he thinks he hath not, he works from that he thinks he doth not work from. He works from love to God, when he thinks he doth not, because he thinks he hath not so much as he would have: he works from grace, when he thinks he hath none. A child lives when it knows not that it doth live; a child when it draws nourishment from the mother's breast, doth not know it lives itself, but the lookers on do, because they see the actions of life: so a Christian doth not know that he lives the live of grace, when the lookers on do, because they see spiritual hunger in him, and attending upon the means. Now he himself doth not see it, because of some spiritual covetousness, temptation, or desertion which is upon him. Yet that is a true and gracious action, which issues from a soul that discovers faith, however itself cannot be assured of its estate, there being for the time a suspension of it, through ignorance or other causes; but certainly in such there is faith in the first act of obedience, and some assurance, where there are actions of spiritual life, though they have not that they covet to have.
答案：我回答说，只有通过信仰才能过上圣洁的生活；从信仰的第一次行动开始。必须有这个；但有时我们不知道自己的信仰，因为反思的行为被阻碍了；我们不知道我们相信的时候我们相信。当一个人不知道自己的恩典和地位时，他可能会从他身上产生圣洁的责任：在这个时候，他只需要检查自己，为什么要做这些责任，是出于对上帝的爱吗？是的。他能容忍上帝被人说坏话吗？不。他会允许自己犯任何已知的罪吗？不。在这种情况下，尽管他不敢说他确信，但他所做的事情都是出于对上帝的某种爱和渴望荣耀上帝。在这种情况下，基督徒经常不知道自己的状况。他们从对上帝的爱的秘密信念中工作，尽管他们不知道。他拥有他认为自己没有的东西，他从他认为自己没有从中工作的东西中工作。他从对上帝的爱中工作，尽管他认为自己没有，因为他认为自己没有那么多：他从恩典中工作，尽管他认为自己没有恩典。 一个孩子在不知道自己活着的时候才算是活着；当一个孩子从母亲的乳房中获得营养时，它并不知道自己活着，但旁观者知道，因为他们看到了生命的行动：同样，一个基督徒并不知道自己活在恩典中，但旁观者知道，因为他们看到他的灵性饥饿和对恩典的追求。现在他自己并没有意识到这一点，因为他身上有一些灵性的贪婪、诱惑或者离弃。然而，那是一个真实而有恩典的行动，它源自一个发现信仰的灵魂，尽管它本身无法确定自己的状态，因为暂时有一种对它的悬置，由于无知或其他原因；但是在这样的人身上，第一次顺服的行动中确实有信仰和一些保证，只要有灵性生命的行动，尽管他们没有他们渴望拥有的东西。

The best way is to labour for both, for assurance and for the act itself; for howsoever those who have the act only perform good obedience, yet it is not so large, so thorough, so cheerful as it would otherwise be. We ought to desire both that God would give us a spirit of faith, and discover himself unto us, that our sins are pardoned, and that we are accepted to life, to give us strong assurance, that so we may be more plentiful in the work of the Lord. There is no Christian who hath a good heart but he will labour for the second as well as the first; he will labour to make his calling and election sure by all means, that God may have more glory, and smell a more sweet sacrifice from him, and that he may have more comfort in this world. Howsoever without assurance much good may be done, yet not so much as when there is full assurance, for then the soul is carried amain* in obedience to God; doing and suffering is nothing then.
最好的方法是为了保证和行为本身而努力工作；因为尽管只有行为的人表现出良好的顺从，但它不如原本那样广泛、彻底和愉快。我们应该同时渴望上帝赐予我们信心的灵，并向我们显明，我们的罪得到了赦免，我们被接纳进入生命，给我们强大的保证，这样我们在主的工作中就能更加丰富。没有一个有良善之心的基督徒不会为第二个也努力工作；他会努力通过各种方式确保自己的呼召和选举，以便上帝能从他身上得到更多的荣耀，闻到更甜美的祭品，并在这个世界上得到更多的安慰。尽管没有保证也可以做很多好事，但没有完全的保证时，不会有那么多好事发生，因为那时灵魂会完全顺服于上帝；行动和忍受在那时都不算什么。

Use 1. Now for the uses of this, seeing that the persuasion of Christ's love to us in special is the spring of all holy life, this serves, in the first place, to free this doctrine of assurance from scandal. Assurance then is not the ground of presumption or security. These spring not from a particular faith, for a holy life, the clean contrary, springs from it. None can live a holy life but by a particular faith; and whosoever in particular doth believe the forgiveness of his own sins, will live a holy life, and not put himself into former bondage. It is a sign he is not that person for whom Christ gave himself, that doth enthrall himself into his former courses, unless he repent. We see those of the Israelites who had a mind to go back again into Egypt, did all perish in the wilderness; and those in Babylon's captivity who would not come out when they were called, did perish. It is pity they should ever be delivered that are in love with bondage. Those that will serve and be slaves still, it is pity but their ears should be bored to perpetual servitude. Some will live in their sins, and yet think that Christ died for them. No; whom Christ loves in particular, he gives them grace to lead a holy life, and to be freed from the bondage of their former corruptions. Those that are not redeemed from their vain conversation, are not redeemed from hell and damnation, unless God give repentance. Those both go together. Therefore let it be also a rule of trying and discerning, whether we truly believe that Christ loved us, and gave himself for us, by our care to live to him, and to give ourselves to him back again by a holy life. Wheresoever the one is, there is the other. This is that which may stop the mouths of many, and will shame them at the day of judgment, notwithstanding all their boasting that God is merciful, and Christ died for them. Oh!—their hearts will tell them,—but I have not cared to have the fruit of Christ's death in the governing of his Spirit; I would not have him my king; my conscience tells me I would not have Christ upon those terms: he offered himself to rule me; the minister told me of the danger, but I have preferred some base lust or other, such and such a course, before Christ; I hated to be reformed, I flattered myself with hope of mercy on no ground at all; therefore I never had any benefit by him.
现在关于这个使用方法，考虑到基督对我们的爱的说服力特别是所有圣洁生活的源泉，首先，这有助于将这个确信的教义从丑闻中解脱出来。确信不是傲慢或安全的基础。这些并不源自特定的信仰，因为圣洁的生活正是从中产生的。只有通过特定的信仰，人才能过上圣洁的生活；而且，任何一个特定地相信自己的罪得到宽恕的人，都会过上圣洁的生活，而不会使自己陷入以前的奴役。除非他悔改，否则他就不是基督为之舍身的那个人，他将自己束缚在以前的行为中。我们看到，那些以色列人中那些想要回到埃及的人都在旷野中灭亡；而那些在巴比伦被掳的人中，那些在被呼召时不肯出来的人也都灭亡了。那些热爱奴役的人被解救出来实在是可惜。那些仍然愿意做奴隶的人，他们的耳朵应该被钻孔以永久服役。有些人会活在自己的罪中，却认为基督为他们而死。 不；基督特别爱的人，他给予他们恩典，使他们过圣洁的生活，并摆脱以前的败坏。那些没有从虚浮的行为中得到救赎的人，除非上帝给予悔改，否则他们没有从地狱和永远的刑罚中得到救赎。这两者是一起的。因此，通过我们对基督的关心，以及通过过圣洁的生活将自己归还给他，来试验和辨别我们是否真正相信基督爱我们，并为我们舍己，这也是一个准则。无论其中哪一个存在，另一个也存在。这是可以堵住许多人的嘴，并在审判的日子羞辱他们的事情，尽管他们自夸上帝是仁慈的，基督为他们而死。哦！——他们的内心会告诉他们——但我并不在乎基督之死所带来的果实来统治他的灵；我不愿意让他成为我的王；我的良心告诉我，我不愿意以这样的条件接受基督：他曾经主动提出要统治我；牧师告诉过我危险，但我更喜欢一些卑劣的欲望或其他事物，而不是基督；我讨厌被改变，我自欺欺人地寄希望于毫无根据的怜悯；因此，我从未从他那里得到过任何好处。

Use 2. To make another use: if particular faith and assurance be the ground of a holy life, let us labour for it by all means; and let those that are in the state of grace, let them come to this fire if they will be kindled: if they find themselves dull to holy duties, let them come to this fire. Are we dead spiritually? Are we not so enlarged as we should be? Why, come and consider of the infinite love of God in giving his Son for thee, and the sweet love of Christ in giving himself for thee; and dwell in the meditation of this love. Do not let thy heart go off the consideration of Christ's sweet love, in stooping so low, not only in becoming man, but so low as hardly ever creature was, and all in love. Should not this kindle love in us again? So much the more dearer he should be unto us, the more base he was for us. When we have warmed our frozen hearts with the consideration of his particular love towards us, then we add fire to holy duties. Iron, when it is warm, is fit for any impression; so our cold hearts, though stiff of themselves, being warmed and fired by the love of Christ, are fit to receive any impression, and to do and to suffer any thing.
使用 2. 用于另一种用途：如果特定的信仰和确信是圣洁生活的基础，让我们尽一切努力去追求；让那些处于恩典状态的人，如果他们愿意被点燃，就让他们来到这个火中；如果他们发现自己对圣洁的职责感到迟钝，就让他们来到这个火中。我们在属灵上是死的吗？我们没有像应该的那样扩大吗？那么，来思考上帝无限的爱，他为你而给出他的儿子，以及基督甜美的爱，他为你而献出自己；并且沉浸在这份爱的沉思中。不要让你的心离开对基督甜美的爱的思考，他如此卑微地屈身，不仅成为人，而且如此卑微，几乎没有任何其他生物，而这一切都是出于爱。这难道不应该再次点燃我们的爱吗？他为我们如此卑微，他对我们来说就应该更加珍贵。当我们用他对我们特别的爱的思考温暖了我们冰冷的心时，我们就给圣洁的职责增添了火焰。铁在变热时，适合任何印记；所以我们冷漠的心，虽然本身僵硬，但被基督的爱所温暖和点燃，就能接受任何印记，并做任何事情，承受任何痛苦。

When we find ourselves backward to suffer anything for Christ, consider that Christ gave himself; or, if we be not thankful and fruitful enough, consider what was the end of Christ's giving himself, that we should serve him in holiness and righteousness all the days of our lives without fear; and being freed from the fear of death, damnation, and slavish fear, that we should serve him cheerfully in the spirit of adoption and love. I beseech you, in all indispositions of soul, let us make use of this, to come unto Jesus Christ. Experience teacheth any one when they are fittest for suffering, doing of any duty, to resist a sinful temptation to discontent or murmuring, even when they enjoy the assurance of Christ's love, and can read their own evidence that they are God's children, and the members of Christ. Then they are fit for anything. Therefore we should, as the apostle Peter exhorts us, 'give all diligence to make our calling and election sure,' 2 Pet. 1:10. It is a thing which requires all diligence. And the reason why we have it no more, is because we do not give all diligence to attain it. It requires our utmost endeavour, being of the greatest consequence, by which God hath most honour, and we most comfort, because it makes us most fruitful in our conversation.
当我们发现自己为基督而受苦时，请考虑基督是如何舍己的；或者，如果我们不够感恩和多产，请考虑基督舍己的目的是什么，那就是我们应该在一生中以圣洁和公义事奉他，毫无畏惧；并且从死亡、定罪和奴隶般的恐惧中解脱出来，我们应该以领养和爱的精神欢欣地事奉他。我恳求你，在灵魂的一切不适中，让我们利用这一点，来到耶稣基督面前。经验告诉我们，当我们最适合承受痛苦、履行任何职责时，要抵制不满或抱怨的邪恶诱惑，即使我们享受到基督的爱的保证，并能读到自己是上帝的儿女和基督的肢体的证据。那时我们什么都能做。因此，正如使徒彼得所劝告我们的，我们应该“应用一切的殷勤，使你们的呼召和选定坚定不移”（彼得后书 1:10）。这是一件需要极度殷勤的事情。而我们之所以没有更多的收获，是因为我们没有全力以赴去追求它。 这需要我们最大的努力，因为它具有最重要的意义，这样上帝就会得到最大的荣耀，我们也会得到最大的安慰，因为它使我们在交往中更加富有成果。

Obj. But you will say, what then shall we say unto those who cannot say in particular that Christ loved them and gave himself for them? What course shall they take who have not this particular assurance and faith? What grounds have they to come to Christ if they be willing?
但是你会说，那么对于那些无法明确说基督爱他们并为他们舍己的人，我们应该怎么说呢？对于那些没有这种特定的确信和信仰的人，他们应该采取什么行动呢？如果他们愿意，他们有什么理由来到基督面前呢？

Ans. I answer, Those that have it not should labour to have it by all means whatsoever.
答案：那些没有它的人应该尽一切努力去得到它。

Obj. But what ground have I, who have been a wretched sinner, an unworthy wretch, what ground have I for to meddle with Christ, and to believe that he loved me, and gave himself for me?
但是，作为一个可怜的罪人，一个不值得的人，我有什么理由去涉及基督，并相信他爱我，并为我舍己？

Sol. 1. Consider, even the vilest that can hear me have the gospel offered unto them. Again, consider that Christ took thy nature, and how many inducements are there in this, for thee to take degrees of this particular faith, to come to it, that thou mayest be in this estate, to glorify God and to enjoy comfort.
请注意，即使是最卑鄙的人也有福音向他们传达。再次，请考虑基督接受了你的本性，这给你带来了多少动力，让你采取这种特定的信仰程度，以便你能够达到这种状态，来荣耀上帝并享受安慰。

Sol. 2. Hath not Christ taken thy nature, not the nature of angels? Oughtest not thou to think that he loves mankind, and why not thee, if thou wilt come in and cast thyself upon him? He is Jesus, a Saviour; and Christ, anointed of God; and Immanuel, to reconcile God and man together.
2. 基督岂非取了你的本性，而非天使的本性？难道你不应该想他爱人类，为什么不爱你，只要你愿意来投靠他？他是耶稣，一位救主；是受上帝膏立的基督；是以马内利，将上帝与人类和解的人。

Sol. 3. Besides, thou sayest thou art a sinner. Why, but alas!* what are thy sins? Is not his righteousness above them? His righteousness is the righteousness of God-man, of a mediator that is God, therefore far above thy sins. Considering then the excellency of his person, believe that the blood of Christ is able to purge thee from all.
此外，你说你是一个罪人。但是，哎呀！你的罪是什么呢？难道他的公义不是超越它们的吗？他的公义是神人的公义，是一个作为神的调解者的公义，因此远远超越你的罪。考虑到他的卓越人格，相信基督的血能够洗净你的一切罪恶。

Sol. 4. For a further ground for this particular faith, we may think of this inviting of all those who are unworthy: 'Whosoever will, let him come and drink of this water of life freely,' Rev. 21:17; yea, those that think themselves farthest off he bids them come: 'Come, all that are weary and heavy laden,' &c., Mat. 11:28. If thou findest sin a burden, then Christ invites thee, and sends his minister to beseech thee to be reconciled. Those that stand at the staff's end, he desires them to lay aside their weapons and come in.
Sol. 4. 为了进一步证明这种特殊信仰的理由，我们可以考虑这个邀请所有不配的人的理由：“凡口渴的，都可以来喝这活水的白白。”启示录 21:17；是的，那些认为自己最远离的人，他也邀请他们来：“凡劳苦担重担的，都可以到我这里来。”马太福音 11:28。如果你发现罪是个负担，那么基督邀请你，并派遣他的仆人恳求你与他和好。那些站在杖的尽头的人，他希望他们放下武器进来。

Sol. 5. If that will not do, he lays his charge and command upon you to believe. If you will not believe, you add this sin unto all the rest. This is his commandment, that you should believe, or else you are rebels to his commandment. Nay, he counts it a sin worse than the sin of Sodom and Gomorrah, a crying sin, not to come in when the gospel is proclaimed. Therefore never pretend your sins are great and many, but because of his offer, invitation, and command, it being without all restraint of person, sin, and time; even now, whatsoever thou hast been and art, seeing at whatsoever time a sinner repenteth there is no restraint of any sin but the sin against the Holy Ghost; if thou therefore come not in and cast thyself upon Christ, to be ruled by him hereafter, thou hast nothing at all to pretend. It is not the greatness of thy sins, but thy willingness to be still in thy sins, which hinders thee, for the greater thy sins have been, the greater will his glory be in forgiving: 'Where sin abounded, there,' saith the apostle, 'grace superabounded so much the more,' Rom. 5:20. Is it not for the honour of the physician or surgeon, to cure great diseases and sore wounds? A mighty God and Saviour loves to do mighty things: 'He loved me, and gave himself for me.' Did Paul find mercy? Who then should despair when such find mercy? He had sinned against the first table by blasphemies, and against the second by oppression and persecution. Who shall despair then when such as he and Manasseh shall find mercy? Therefore in any case come in, and the greater glory Christ shall have by thy coming. Do not flatter thyself with this, as if thy sins and unworthiness were such as God cannot shew mercy to such a wretch as thou art, or at least will not. No, no; deceive not thyself. Examine thine own false heart, and thou shalt find thou art in love with thy sins and wilt not leave them; and this will be alleged at the day of judgment against thee by thine own conscience, that thou wast more in love with thy sins than with the mercies of God in Christ, and therefore didst willingly remain in thy infidelity. This is the true cause, indeed, of thy backwardness, and not the greatness of thy sins. You see then that there is ground sufficient for any sinner to come in and labour for this particular assurance.
如果这样还不行，他会命令你相信。如果你不相信，你就在其他所有罪恶之上再增加了这个罪恶。这是他的命令，你应该相信，否则你就是违抗他的命令的叛逆者。不来听福音传讲被他看作是比所多玛和蛾摩拉的罪更严重的罪，是一个哭喊的罪。因此，永远不要假装你的罪很大很多，而是因为他的提供、邀请和命令，它没有任何人、罪和时间的限制；即使现在，无论你过去和现在是什么样的人，因为只要一个罪人悔改，就没有任何罪的限制，除了亵渎圣灵的罪；所以如果你不进来，不投靠基督，以后由他来治理你，你就没有任何借口。不是你的罪有多大，而是你愿意继续留在罪中，这才是阻碍你的原因，因为你的罪越大，他的荣耀在宽恕中就越大：“罪在哪里增多，恩典就更加溢出。”（罗马书 5:20）医生或外科医生能够治愈重大疾病和严重伤口，这不是为了他们的荣耀吗？ 一位强大的上帝和救主喜欢做强大的事情：“他爱我，并为我舍己。”保罗找到了怜悯吗？那么，当这样的人找到怜悯时，谁还应该绝望呢？他亵渎了第一条戒律，压迫和迫害了第二条戒律。那么，当像他和玛拿西这样的人找到怜悯时，谁还会绝望呢？因此，在任何情况下，进来吧，基督将因你的到来而得到更大的荣耀。不要自欺欺人，认为你的罪恶和不值得是上帝不能对你这样一个卑鄙的人施以怜悯，或者至少不会施以怜悯。不，不要自欺欺人。审视你自己虚假的心灵，你会发现你爱上了你的罪恶，不愿意离开它们；在审判的那一天，你的良心会以此来指责你，说你更爱你的罪恶，而不是基督里上帝的怜悯，因此你自愿留在了你的不信之中。这确实是你犹豫不前的真正原因，而不是你的罪孽的伟大程度。你看到了，对于任何罪人来说，有足够的理由进来，并为这种特殊的确信而努力。

Obj. But put the case, I be not one that Christ redeemed, and God elected.
但是假设我不是基督救赎的人，也不是上帝所选的人。

Sol. Away with disputing, and fall to obey. Put this question out of question, by believing and obeying. Come in and stoop unto Christ, and then it will appear that thou art one that Christ died for; for he gives himself for all that believe in him. Do thou thy duty, bring thou thy heart to rest upon Christ, and to be ruled by him, and then thou wilt put this question out of question, that thou art one of God's elect. The devil holds many in a state of darkness by this delusion.
离开争论，开始服从。通过相信和服从来解决这个问题。进来，屈服于基督，那么你就会明白你是基督为之死的人之一；因为他为所有相信他的人而舍己。你要尽你的责任，让你的心依靠基督并受他的统治，那么你就会明白你是上帝所拣选的人之一，这个问题就不再有争议。魔鬼通过这个错觉使许多人处于黑暗状态。

Obj. If I knew that I were elected, or that Christ died for me, then I could believe.
如果我知道我被选中了，或者基督为我而死，那么我就能相信。

'Secret things belong unto God, revealed things to us,' saith Moses. Thy duty is, when thou art sought for, invited, entreated, and commanded to be reconciled, then to come in and yield obedience, and in yielding thereof, thou shalt find the fruit of Christ's redemption, that thou art one for whom he gave himself. Thus much is for those who want this particular assurance.
“秘密的事情属于上帝，揭示的事情属于我们。”摩西说。当你被寻求、邀请、恳求和命令去和解时，你的责任就是进来并顺从，通过顺从，你将发现基督救赎的果实，你是他为之奉献自己的人之一。这是给那些需要这种特定保证的人的。

Well then, to draw to an end, for those that pretend they have a particular faith and assurance of salvation, by this they shall know it. These things will follow.
好吧，总结一下，对于那些假装拥有特定信仰和救赎的确信的人来说，通过这些事情，他们将会知道。这些事情将会随之而来。

1. Then thou hast a care to live by faith in the Son of God daily, and in all estates and conditions; and where this faith and assurance is, it is with care and conscience of duty always. Herein it is distinguished from a false conceit. Where there is no conscience of duty, there is no assurance of particular faith. This particular hath its ground from the general, from the word of God. The word saith that Christ gave himself for all believers; now I know I do believe: he loves all those that love him; and I know I love him, therefore I am beloved of him. Thus true faith goes to the conditions of the word. Those that live in courses contrary to the word have not this faith. 'Be not deceived,' saith the Scripture: 'neither whoremonger, adulterer, nor unclean person, shall inherit the kingdom of God,' 1 Cor. 6:9. But I am such a one, saith a wicked man, and yet I think to enter into heaven, and that God will be merciful. No; in this case he will not be merciful, because one thus concludes wrongly, by a diabolical persuasion, contrary to the word.
然后，你要每天凭信心活在上帝的儿子里，并在各种状态和条件下都要如此；而当信心和确信存在时，总是要有责任感和良心。这与虚假的自以为是有所区别。没有责任感就没有特定信仰的确信。这个特定的信仰是从普遍的信仰中得来的，即从上帝的话语中。圣经说基督为所有信徒舍己，现在我知道我确实相信：他爱所有爱他的人；而我知道我爱他，所以他爱我。因此，真正的信仰是根据圣经的条件而存在的。那些生活方式与圣经相悖的人没有这种信仰。圣经说：“不要自欺，淫乱的人、拜偶像的人、奸淫的人、作娈童的人、亲男色的人、偷窃的人、贪婪的人、醉酒的人、辱骂的人、勒索的人，都不能承受上帝的国。”（哥林多前书 6:9）但是一个邪恶的人说：“我就是这样的人，但我还是想进入天堂，上帝会怜悯我。”不，这种情况下他不会怜悯，因为这个人错误地得出结论，是被魔鬼的诱惑所左右，与圣经相悖。

2. Again, This is with conflict. You may know particular application where it is, to be good, because it is with conflict against temptations. A man never enjoys his own assurance of Christ's particular love, but with a great deal of conflict. There are two grounds that faith lays:
再次，这是与冲突有关的。你可能知道特定的应用程序在哪里，因为它与诱惑相冲突，所以它是好的。一个人永远不会享受到对基督特别的爱的确信，而不伴随着很多冲突。信仰有两个基础：

(1.) That general truth, that whosoever casts himself upon Christ shall be saved.
那个普遍的真理，凡是投靠基督的人都会得救。

(2.) The particular application hereof—but I cast myself upon Christ, therefore I shall be saved.
(2.) 在这里的特定应用——但我投靠基督，所以我将得救。

This particular application, which is the work of faith, is mightily assaulted, more than the general. The devil is content that a man should believe the former, but he troubles us in the application, 'but I believe.' He hinders, what he may, the reflect act, that we may not say, I know I believe. Thus, wheresoever the sense of Christ's love is, there is a mighty conflict before it comes. The devil labours by all means to hinder application, for he knows that particular faith brings Christ home, which is all in all. But false Christians go on in a smooth course, are not thus assaulted from day to day. They hope well, not considering that whilst the strong man keeps the hold, all things are in peace; whereas there is no Christian but he finds his particular faith strongly assaulted, more than his general: which is the reason why these two equal truths are not equally believed, because Satan doth hinder the application, the minor part assuming more than the general. Those who have no conflict may fear they have no faith at all, God in wrath and justice suffering them to go on in a smooth uninterrupted state. But all who have experience know what this spiritual conflict with an unbelieving heart means, when it comes to application.
这个特定的应用程序，是信仰的工作，受到了强烈的攻击，比一般情况更多。魔鬼满足于一个人相信前者，但他在应用程序中给我们带来麻烦，“但我相信”。他尽可能地阻碍我们反思的行为，以便我们不能说，“我知道我相信”。因此，无论基督的爱的感觉在哪里，它都会在到来之前经历一场激烈的冲突。魔鬼通过各种手段努力阻止应用程序，因为他知道特定的信仰将基督带回家，这是一切。但是虚假的基督徒顺利地继续前进，不会每天都受到这样的攻击。他们希望一切顺利，却没有考虑到，只要强者保持控制，一切都是和平的；而没有一个基督徒不会发现他的特定信仰受到强烈的攻击，比他的一般信仰更多：这就是为什么这两个平等的真理不被平等地相信的原因，因为撒旦阻碍了应用程序，次要部分比一般部分更多地承担了责任。那些没有冲突的人可能会担心他们根本没有信仰，上帝在愤怒和正义中让他们继续顺利无阻地前进。 但是所有有经验的人都知道，当涉及应用时，与不信的心灵进行的这场属灵冲突意味着什么。

3. Again, a man may know his faith to be true by his willingness to search himself, and to be searched by others. He that hath a true sound faith, and particular assurance from thence, is willing oftentimes to search his heart. He would be better and better, labouring to examine himself and to be examined of others. Those who are willing to go on in a still smooth course, because they will not break the peace of their own deluding false hearts, rather thinking all well than to put themselves to the trial, we may know this is but presumption. Where there is true application there is always willingness to search our own evidence; nay, a Christian will be willing, when he cannot find his own evidence, to have the help of other Christians to read his evidence for him, and to tell him of his estate, and is inquisitive, especially when he meets with the skilful in those things.
3. 再次，一个人可以通过他愿意自我探索并接受他人的审查来知道自己的信仰是真实的。那些拥有真实坚定信仰和特定保证的人，通常愿意反复检查自己的内心。他们希望变得更好，努力审视自己并接受他人的审查。那些愿意继续顺利前行，因为他们不愿打破自己欺骗性的虚假心灵的平静，宁愿认为一切都好，也不愿接受考验的人，我们可以知道这只是妄自尊大。真正有所追求的人总是愿意探索自己的证据；甚至一个基督徒在找不到自己的证据时，也愿意寻求其他基督徒的帮助来为他阅读他的证据，并告诉他自己的状况，尤其是当他遇到在这些事情上有技巧的人时。

4. Again, This particular faith it is with a high prizing and admiration of the love of God in Christ, 'who loved me, and gave himself for me.' It is a sign that he hath no interest in this love, that prizes and values other things above it. If one had any assurance of this, he would value it above all other things in the world. He knows that howsoever Christ gives other things, riches, kingdoms, and honours to castaways, that yet Christ gives himself to none but his dear children. Therefore when he knows that he hath interest in Christ, he values him above all things in the world; will part with all rather than with his interest in him, when others go on with a general conceit that Christ died for them and loves them, or howsoever, that yet come what will, they will go on in their pleasures and profits, though their hearts tell them there is something higher in their souls than Christ and his love. You see then that we may all come in who will. There is ground enough to draw them on, if they be not false to their own comfort, and how we may try whether we be assured or not.
再次，这种特殊的信仰是对上帝在基督里的爱的高度珍视和赞赏，“他爱我，并为我舍己。”如果一个人对这种爱没有兴趣，反而珍视和重视其他事物，那就是他对这种爱没有任何利益。如果他确信自己有这种利益，他会把它看得比世界上其他任何东西都重要。他知道，无论基督如何给予其他东西，如财富、王国和荣誉，都只给予他亲爱的儿女。因此，当他知道自己在基督里有利益时，他会把他看得比世界上任何东西都重要；宁愿放弃一切，也不愿放弃与他的关系，而其他人却坚持一种普遍的观念，认为基督为他们而死并爱他们，或者无论发生什么，他们都会继续享受他们的快乐和利益，尽管他们的内心告诉他们，他们的灵魂中有比基督和他的爱更高的东西。那么，你们看到我们可以所有人都可以加入，只要他们不辜负自己的安慰，并且我们可以如何尝试自己是否确信。

Exhortation. I beseech you, therefore, as we desire to do anything that may please God, labour for particular faith and assurance. Would we have our whole course of life to stink before God? I tell you, without this faith it is not possible to please God. Would we have all our life to pass fruitfully, and nothing to run upon our account when we are to die? Oh pray that the Lord would increase our faith; above all, labour for particular faith and assurance, for there is nothing Satan opposes us more in. It is a happy estate, a heaven upon earth. If Satan doth oppose it most, and it be the greatest happiness we can enjoy, it is worth the labouring after.
劝告。我恳求你们，因为我们渴望做一切让上帝喜悦的事情，要为特定的信仰和确信而努力。我们愿意我们的整个生活在上帝面前臭不可闻吗？我告诉你们，没有这种信仰，是不可能讨上帝喜悦的。我们愿意我们的整个生命过得富有成果，当我们临终时没有任何可以归功于我们的事情吗？哦，祈求主增加我们的信仰；最重要的是，为特定的信仰和确信而努力，因为撒旦在这方面对我们的反对最大。这是一种幸福的状态，是地上的天堂。如果撒旦最反对它，而它又是我们能够享受的最大幸福，那么它就值得我们努力追求。

Let especially those that have ground and cause to be assured, humble broken-hearted Christians, let them by all means not yield to Satan, so much as to obscure the beauty of a Christian life, and to weaken the good things in others; who see them so mopish and cast down as though Christianity were a life of perpetual sorrow, and not rather of perpetual rejoicing, Ps. 32:10, 11. Our blessed Saviour indeed shews that mourners are blessed, but it is chiefly because it tends and ends in joy. There is a command to 'rejoice evermore,' but nowhere is it written, 'mourn continually.' Every one, therefore, ought to express by all means this assurance in the beauty of a holy life. Therefore those who make conscience of holy duties and of their ways, let them not yield to temptations of this kind. If we be in such darkness, let us not trust unto our own judgment, but let us trust the judgment of others. Oftentimes others know more by us than we by ourselves. We ought to yield much to the discerning of Christians in this kind. It is an easy matter when all things go well with us, in a right current, having some feeling, then to have comfort and to be fruitful; but when we are in our dumps, and in the hour of temptation, then it is not so easy. When a tree bears a great deal of fruit, and abounds with leaves, it is an easy matter to say, This is a fruitful tree; but when in winter the sap falls to the root, is covered with snow and frost, the leaves shaken off, and the root that is unseen lies hid, then it requires some judgment and former experience to say, This tree hath life, and is fruitful, though now there appears none. So a Christian may be in such an estate, that he requires the judgment of some others to look upon him. When in such a case, he must go to former times, for God's love is constant, always like himself.
尤其是那些有理由确信的谦卑、伤心的基督徒，千万不要屈服于撒旦，以至于掩盖基督徒生活的美好，削弱他人的善行。他们看到自己如此沮丧和消沉，仿佛基督教是一种永恒的悲伤而不是永恒的喜乐（诗篇 32:10,11）。我们的救主确实表明哀悼者是有福的，但主要是因为它倾向于和终结于喜乐。确实有一个命令要“常常喜乐”，但从未写过“常常悲伤”。因此，每个人都应该通过一切方式表达对圣洁生活的这种确信。因此，那些对圣洁职责和自己的行为有良心的人，不要屈服于这种诱惑。如果我们处于如此黑暗中，就不要依赖自己的判断，而要相信他人的判断。往往别人对我们的了解比我们自己更多。在这方面，我们应该多听取基督徒的洞察力。 当一切顺利时，一切都在正确的轨道上，有些感觉，那么舒适和富饶就是一件容易的事情；但当我们情绪低落，面临诱惑的时候，就不那么容易了。当一棵树结出大量果实，叶子繁茂时，说这是一棵多产的树就很容易；但当冬天来临时，树液回归根部，被雪和霜覆盖，叶子被摇落，看不见的根部隐藏起来，就需要一些判断力和以往的经验来说，这棵树有生命力，虽然现在看不出来。同样，一个基督徒可能处于这样的状态，需要别人的判断来看待他。在这种情况下，他必须回到过去的时光，因为上帝的爱是恒定的，永远如他自己一样。

And go to the secret working of grace; when outwardly there appears little, go to the pulses. As, if we would know whether a man who is in a swound hath life and breath, we go to feel the pulses, to see if there be any breath remaining; so in a case of desertion, or seeming deadness of spirit, try which way goes the soul in the desires of it. Is there not a desire to please God? Are there not groans and endeavours with those desires? Are not those desires restless, and thy soul unsatisfied? Thou dost not content thyself with a little faith, but thou desirest more and more, and thou art ashamed, because thou hast so little. This is the pulses beating, and the breathings of a living soul. Yield not to Satan, who tells thee there is no ground for thee to be assured of thy estate. Where we find these evidences of a living soul, we ought to believe there is true life there; which I speak to those, who, without cause, are carried to doubt of their estates.
并且去寻找恩典的秘密运行；当外表上看起来很少时，去感受脉搏。就像我们要确定一个昏迷的人是否还有生命和呼吸一样，我们去感受脉搏，看是否还有呼吸残留；所以在被遗弃或灵性似乎死寂的情况下，试着去观察灵魂的欲望走向。难道没有渴望取悦上帝的欲望吗？难道没有与这些欲望一起的呻吟和努力吗？这些欲望不是不安宁的吗？你的灵魂不满足吗？你不满足于一点点的信仰，而是渴望更多，你感到羞愧，因为你的信仰如此微小。这是活着的灵魂的脉搏跳动和呼吸。不要屈服于撒旦，他告诉你没有根据让你确信自己的处境。当我们发现这些活着的灵魂的证据时，我们应该相信那里有真正的生命；我对那些毫无理由地怀疑自己处境的人说这些话。

Obj. And do not tie Christ to thy conditions: If I had feeling and joy, I could believe, and be cheerful; if God would send a messenger from heaven, an interpreter, one of a thousand unto me, or if I had those supernatural suavities that some others have found, and those joys; or were not corruption so busy with me, and I so prone to be overtaken by them.
不要将基督与你的条件联系在一起：如果我有感觉和喜悦，我可以相信并且快乐；如果上帝能够派遣一位来自天堂的使者，一位解释者，一位千里挑一的人来到我这里，或者如果我拥有其他一些人发现的超自然的甜蜜和喜悦；或者如果腐败不那么忙于我，我也不那么容易被它们所追赶。

Sol. But I say unto thee, know this for thy comfort, that whilst thou art clothed with flesh, two fountains will have two streams; that which is born of the flesh will be flesh, and which is born of the Spirit will be spirit still. Inform thy judgment, mistake not, neither say thou wilt not be comforted unless thou find such a thorough mortification of thy corruption, as admits no strong combustion.
但我告诉你，要知道这个让你安慰的事实，当你穿上肉体时，两个泉源将有两个流动；由肉体所生的将仍然是肉体，由灵所生的将仍然是灵。告知你的判断，不要误解，也不要说除非你找到彻底的腐败消除，否则你将不会得到安慰。

Quest. Shall St Paul, that chosen vessel, have cause to cry out, 'O wretched man that I am, who shall deliver me from the body of this death?' Rom. 7:24, and canst thou think to be freed from them?
请问，圣保罗这位被选中的器皿，是否会有理由呼喊：“我这个可怜的人哪！谁能救我脱离这该死的身体？”罗马书 7:24，你能想象自己能够从中解脱出来吗？

Ans. No; deceive not thyself. Thy comfort stands in this, with St Paul, not to allow the evil that thou doest; that sin shall not have dominion over thee, as the apostle speaks, thou not being under the law, but under grace; for saith he in another place, 'The flesh lusteth against the Spirit, and the Spirit against the flesh: and these two are contrary, so that ye cannot do the things which ye would,' Gal. 5:17. Comfort thyself rather from this self-combat, and thence even gather thy assurance, that now sin and thou are not one lump; that a heavenly light hath discovered this thy darkness unto thee; only be sure, sin hath no quiet possession in thee. Complain of thyself, and of thy corruptions, unto thy Christ as fast as they come; lay the burden upon the strongest, and then fear not the issue: that which thou allowest not of, complainest of, and repentest of, shall not, cannot undo thee, but the Spirit at last shall have a final victory. So much for thy corruptions.
答案：不，不要欺骗自己。你的安慰在于与圣保罗一同，不允许你所做的邪恶；使罪不得在你身上有主权，正如使徒所说，你不在律法之下，而在恩典之下；因为他在另一个地方说，“肉体和圣灵相争，这两者相对抗，使你们不能行你们所愿意行的事”，加拉太书 5:17。你应该从这种自我战斗中安慰自己，并从中获得你的确信，现在罪和你不是一团糟；一道天上的光已经向你揭示了你的黑暗；只要确保罪没有在你里面安静地占据。当你的腐败和堕落出现时，向你的基督抱怨，把重担放在最坚强的肩上，然后不要害怕结果：你不认可、抱怨和悔改的事情不会、也不能毁灭你，而圣灵最终将获得最后的胜利。关于你的腐败就说这么多。

And for thy joy and feeling: tie not thy Saviour to thy conditions and qualifications; look to thy desires, thy constant walk, not thy straying fits and thine infirmities; remember that this is Christian perfection, not to live in any gross sin, nor allow of any smaller sin; and for thy imperfections, look up unto that infinite fulness of thy Saviour, and storehouse of all grace, whence we receive grace for grace: 'who is made unto us of God the Father, wisdom, righteousness, sanctification, and redemption,' 1 Cor. 1:30. And then, whatsoever thy emptiness be, a part of his riches being fetched and applied by the hand of faith, will make thee up complete with the best. And know, that as in the state of innocency under the first Adam, his comfort came from within himself upon his obedience or disobedience, so now under the second Adam, the true and substantial ground of thy comfort is without thyself, in thy justification, and application of his all-sufficient merits and righteousness to thy trembling soul.
为了你的喜悦和感受：不要把你的救主与你的条件和资格联系在一起；看重你的欲望，你的持续行走，而不是你的偏离和软弱；记住，这就是基督徒的完美，不要活在任何严重的罪恶中，也不要容忍任何较小的罪恶；至于你的不完美，仰望你的救主的无限丰富和一切恩典的宝库，我们从中领受恩典，从恩典中得恩典：“神使他成为我们的智慧、公义、圣洁和救赎”（哥林多前书 1:30）。然后，无论你的空虚如何，通过信心的手取得并应用他的丰富，将使你与最好的完全。要知道，在第一位亚当的无罪状态下，他的安慰来自他自己的内心，取决于他的顺从或不顺从；而现在，在第二位亚当的时代，你的真正和实质性的安慰不在你自己内部，而是在你的称义上，以及将他丰富的功德和公义应用到你颤抖的灵魂上。

Walk on therefore in the obedience of faith, having a respect unto all God's commandments, and then assure thyself the promise is so, thou shalt not be ashamed. Labour as much as thou canst for an higher measure of sanctification and mortification, for this will assure and confirm thy justification the more it is; but with these cautions.
因此，要以信心的顺从行走，尊重上帝的一切诫命，然后你可以确信，应许是真实的，你将不会感到羞愧。尽你所能努力追求更高程度的成圣和死去的事物，因为这将更加确保和确认你的称义；但要注意以下几点。

Caution 1. Be not discouraged at thy small measure whatsoever, if in truth, so as to fly off from applying the riches of thy Saviour and sweet husband unto thee; in whom, whatsoever thy poverty be, if married to him, thou art complete and rich with the best; for the weaker thou art, thou hast so much the more need of a stronger helper to uphold and sustain thee: it being the law of marriage for the wife to be endowed with all the husband's riches, who is to pay her debts, whatsoever she be, being once married unto him.
小心 1. 不要因为自己的微小贡献而灰心，无论如何，如果真的如此，不要放弃应用你的救主和甜蜜的丈夫赐予你的财富；在他里面，无论你的贫穷如何，如果与他结婚，你就是完整和富有最好的；因为你越弱，你就越需要一个更强大的帮助者来支持和扶持你：这是婚姻的法则，妻子应该享有丈夫的所有财富，他要为她的债务买单，无论她是谁，一旦与他结婚。

Caution 2. Again, Whatsoever pitch of sanctification or mortification thou obtainest, rest not in that, but on the all-sufficiency of thy blessed Lord Jesus, who is thine, and so with him all his obedience, righteousness, and merits of his life, death, and resurrection; for there is nothing so exact in thee, but in the time of tentation the devil will find a hole in it, and so make his advantage thereof for thy discouragement; whereas it is clear, 'the prince of this world being come,' as our Saviour says, 'found nothing in him,' John 14:30.
警告 2.再次强调，无论你达到多高的圣洁或苦修，不要停留在那里，而是依靠你可赞美的主耶稣的无所不备，他是你的，所以你与他一同拥有他的顺服、公义和他生命、死亡和复活的功德；因为在你身上没有任何事情是如此完美，但在试探的时候，魔鬼会找到一个漏洞，并从中获得他的优势，使你灰心丧志；而事实是，正如我们的救主所说的那样，“这世界的王来了，却查不出在我里面有什么。”（约翰福音 14:30）

Caution 3. And for the remainder, in those eclipses which damp thy spirit in this thy pilgrimage, by desertion, afflictions, or howsoever, know that precious faith, that it may shine the more, must be tried. Make then a virtue of necessity, buckle thyself to this business of most importance; strive to obey whatsoever thou feelest; in sense of thy misery believe thy happiness in Christ; in sense of God's anger believe his love, and that he will not be angry for ever. Faith, where it is, is of a victorious nature. Therefore, as in contraries thou wouldst have an evidence of any goodness in thee, in contraries strive against contraries. When thou feelest nothing but matter of discouragement, know the commandment is to believe, and thy duty is to obey. No service can be performed comfortably without some persuasion. Strive then to get all the arguments thou canst of a good estate; and when thou thyself art not able get others to read thy evidences for thee, believe the judgments of others who can tell thee, that these things found in thee come not from a corrupt and false heart.
注意事项 3. 对于剩下的部分，在你的朝圣中，无论是因为被遗弃、痛苦，还是其他原因，要知道宝贵的信仰必须经受考验，以使其更加闪耀。因此，将必要性视为美德，投身于这项最重要的事业中；努力服从你所感受到的一切；在感受到痛苦时相信你在基督里的幸福；在感受到上帝的愤怒时相信他的爱，并且他不会永远生气。信仰，无论在何处，都具有胜利的本质。因此，在相反的事物中，你应该努力对抗相反的事物，以证明你内心的任何善良。当你感到只有挫败的事情时，要知道命令是相信，你的责任是服从。没有一种服务可以舒适地完成，没有一些说服力。因此，努力获得尽可能多的证据来证明你的良好状态；当你自己无法做到时，让其他人为你阅读你的证据，并相信那些能告诉你这些在你身上发现的事情并不来自一个腐败和虚假的心灵的人的判断。

And withal, pray for the spirit of revelation, as St Paul doth, Eph. 2:17. Pray that God would vouchsafe thee his Spirit, to discover unto thee that love he bears thee, and the riches thou hast in Christ; to shew thee the height, and breadth, and depth, and length, with all the dimensions of his love in Christ more and more; that so the more we grow in the sense and feeling of his love to us, the more we may be inflamed to love him again; for we cannot love him unless we find him loving us first. So beg of him to give us the spirit of revelation. And attend upon the means that doth beget faith, which is especially the word, which is called the word of faith, and look to the examples of others, how God hath brought them from a wicked course of life into a sweet state of grace. Take benefit likewise by the example of those we live with. Use all means to take notice of Christ's particular love. It is the main thing we should labour after in this world. Can we know how long we have to live in this world? What will make us die willingly, but when we know that Christ will have a care of our souls? What made David to commend his soul into God's hands, but this, 'Thou hast redeemed me, O Lord God of truth?' Ps. 31:5. What will make us die in the faith cheerfully? Why, Lord, thou hast redeemed my soul; when at the hour of death we can commend our soul to Christ, Take my soul, blessed Saviour: thou hast redeemed me, thou hast loved me, and given thyself for me; look upon that soul in mercy that thou hast sprinkled with thine own blood. Strive we then for this particular faith, without which we cannot resign up our souls comfortably unto Christ at the last.
并且，像圣保罗一样，祈求启示的灵，以弗所书 2:17。祈求上帝赐予你他的灵，向你揭示他对你的爱和你在基督里所拥有的丰富；向你展示他在基督里的爱的高度、宽度、深度和长度，以及所有维度，使我们越来越多地感受到他对我们的爱，我们就越能被点燃去再次爱他；因为除非我们先发现他爱我们，否则我们无法爱他。所以向他祈求赐予我们启示的灵。并且依靠能产生信仰的方法，特别是神的话语，被称为信仰的话语，并且观察他人的榜样，看看上帝如何将他们从邪恶的生活方式带到甜蜜的恩典状态。同样，从与我们一起生活的人的榜样中获益。利用一切方法注意基督特别的爱。这是我们在这个世界上应该努力追求的主要事情。我们能知道我们在这个世界上还有多长时间吗？当我们知道基督会关心我们的灵魂时，什么会让我们乐意去死呢？ 是什么让大卫将他的灵魂托付给上帝的手中？那就是“耶和华，你救赎了我，诚实的神”（诗篇 31:5）。是什么让我们能够欣然以信心死去？那就是主啊，你救赎了我的灵魂；当我们临终时，我们可以将我们的灵魂托付给基督，接受我的灵魂，赐福的救主：你救赎了我，你爱我，并为我舍己；怜悯地看待那被你自己的血洒净的灵魂。因此，我们要为这种特殊的信仰而努力，没有这种信仰，我们无法在最后将我们的灵魂舒适地交托给基督。

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