Copyright © Monergism Books
版权所有 © Monergism Books

The Trial and Triumph of Faith
信仰的试炼与胜利

by Samuel Rutherford
由塞缪尔·拉瑟福德

TABLE OF CONTENTS. 
目录。

TO THE RIGHT HONOURABLE THE LADY JANE CAMPBELL
致尊敬的简·坎贝尔女士

VISCOUNTESS OF KENMURE; SISTER TO THE RIGHT NOBLE AND 
肯穆尔子爵夫人；右贵族的姐妹
POTENT, THE MARQUIS OF ARGYLE, GRACE AND PEACE. 
权势滔天，阿盖尔侯爵，恩典与和平。

SERMON I - Mark 7:24-26, Matthew 15:21-22
讲道一 - 马可福音 7:24-26，马太福音 15:21-22

THE scope, order, and contents of the text, Page 23. Matthew and Mark reconciled, 24. Properties of Christ's love, 25. What woman this was, 25. The art of the wise contexture of Divine Providence in black and white, fair and foul, mixed in one, for beauty's sake, 26. Two sides of Providence, 27. We err in looking on God's ways by halves, especially on the black and sad side only, 28.
第 23 页的文本的范围、顺序和内容。马太和马可的和解，24. 基督的爱的特性，25. 这是哪个女人，25. 神圣的智慧构造在黑与白、美与丑中的艺术，混合在一起，为了美的缘故，26. 神的安排的两面，27. 我们在只看神的方式时犯了错误，尤其是只看黑暗和悲伤的一面，28.

SERMON II. - Mark 7:24
讲道二 - 马可福音 7:24

Christ took a human will, that he might stoop to God in all things, 29. The strength of corrupt will, 30. Two things in the will: 1. The frame of it—2. The quality and goodness of it—There is a necessity of renewing the will, 30. The dispensation of God, not Scripture, nor a rule of faith, 33. We trust possession of Christ by faith, more than we do right and law, through faith, 33.
基督接受了人的意愿，以便在一切事情上屈服于上帝，29. 腐败意愿的力量，30. 意愿中的两件事：1. 它的构架—2. 它的品质和善良—有必要更新意愿，30. 这是上帝的安排，不是圣经，也不是信仰的规则，33. 我们更相信通过信仰获得基督的拥有，而不是权利和法律，33.

SERMON III. - But cannot Christ be hid?
但是基督能被隐藏吗？

How Christ and his grace cannot be hid, in six particulars, 34. 1st, In his cause, 34. 2nd, In the good and evil condition spiritual of the soul, 35. 3rd, In the joy of Christ's presence, 36. 4th, In a sincere profession, 36. 5th, In the bearing down the stirrings of a renewed conscience, 37. 6th, In desertions, 37. We are to be obsequious and yielding to the breathings of the Spirit, 38. Our hearts are to be variously suitable to the various operations of the Spirit, from four reasons, 38. Grace falleth on few, 40. Grace, how rare and choice a piece, in four particulars, 40. Grace not universal and common to all, 41. Nine objections of the Arminian and natural man, Answered, 41.
基督和他的恩典无法隐藏，有六个方面，34. 第一，在他的事业中，34. 第二，在灵魂的善恶状态中，35. 第三，在基督的同在中的喜乐，36. 第四，在真诚的宣告中，36. 第五，在压制复兴良心的激动中，37. 第六，在离弃中，37. 我们要顺从和顺应圣灵的感动，38. 我们的心要因圣灵的各种运行而适应，有四个原因，38. 恩典只降临在少数人身上，40. 恩典是多么罕见和珍贵的一件事，在四个方面，40. 恩典并非普遍和共同所有的，41. 阿敏派和自然人的九个异议，得到了回答，41.

SERMON IV. - Mark 7:26-27
讲道第四篇 - 马可福音 7:26-27

Grace falleth often on the most graceless, 44. Grace maketh a great change; three reasons thereof, 44. There is a like reason for grace on our Lord's part, to the vilest of men, as to Moses, Daniel, Paul, 45. The same free grace that we have here, we have it in heaven in the state of glory, 46. In heaven we reign by grace, as by the same we war here, 46. The justified in Christ are corrected for sin, 47. The furnace of affliction, the work-house of the grace of Christ; four grounds thereof, 47. Mr. Towne's assertion of grace, 50. How Antinomians judge sins to be corrected in the justified, 48. How Papists judge sins to be punished in the justified, 49. That God punisheth pardoned sins; proved by seven arguments, 50. Rules to be observed in affliction, 55. A land or a nation must be longer in the fire than one particular person, 57.
恩典常常降临在最没有恩典的人身上，44. 恩典带来了巨大的改变；三个原因，44. 对于我们的主来说，恩典对最卑鄙的人和对摩西、但以理、保罗一样，有同样的原因，45. 我们在这里拥有的自由恩典，在天堂的荣耀状态中也同样拥有，46. 在天堂，我们凭借恩典统治，就像我们在这里凭借恩典战斗一样，46. 在基督里被称义的人因罪而受纠正，47. 苦难的炉火，基督恩典的工场；四个原因，47. Towne 先生对恩典的断言，50. Antinomians 如何判断被称义者中的罪被纠正，48. Papists 如何判断被称义者中的罪被惩罚，49. 上帝惩罚被赦免的罪；七个论证，50. 在苦难中应遵守的规则，55. 一个国家或一个民族在火中的时间比一个个别的人要长，57.

SERMON V. - Vexed with a Devil
被魔鬼所困扰

Satan worketh as a natural agent without moderation, 58. Spiritual evils chase few men to Christ; three grounds thereof, 59. How men naturally love the devil, 59. Satan, how an unclean spirit, 60. It is true wisdom to know God savingly, 61. What hearing bringeth souls to Christ, 62. Four defects in hearing, 63. Hell coming to our senses in this life, should not cause us believe without effectual grace, 64. It is good to border near to Christ, 65.
撒旦作为一种自然的代理人，没有节制，58.属灵的邪恶只追逐少数人到基督那里；其中三个原因，59.人们如何自然地爱魔鬼，59.撒旦，一个不洁的灵魂，60.真正的智慧是明白如何拯救自己，61.听到的东西如何带领灵魂到基督那里，62.听觉的四个缺陷，63.地狱在我们这一生中通过感官体验，不应该让我们相信没有实际的恩典，64.靠近基督是好的，65.

SERMON VI. - Continued
第六篇讲道-继续

Crying in prayer necessary, 66. Five grounds thereof, 66. Prayer sometimes wanteth words, so as groaning goeth for prayer, 68. How many other expressions beside vocal praying, go under the lieu of praying in God's account, 68. Eight objections removed, 68. Some affections greater than tears, 68. Looking up to heaven, praying, 69. Breathing, praying, 70. That wherein the least of prayer consisteth, 70. Broken prayers are prayers, 71. The Lord know-eth nonsense in a broken spirit to be good sense, 72.
在祈祷中哭泣是必要的，66. 其中的五个理由，66. 有时祈祷不需要言辞，因此呻吟代表祈祷，68. 在上帝的眼中，除了口头祈祷之外，还有多少其他表达方式被视为祈祷，68. 八个异议被排除，68. 有些情感比眼泪更强烈，68. 抬头仰望天堂，祈祷，69. 呼吸，祈祷，70. 最少的祈祷所包含的内容，70. 破碎的祈祷也是祈祷，71. 主知道破碎的灵魂中的无意义是好的意义，72.

SERMON VII. - SON of David; "O Lord, thou Son of David!"
第七篇讲道 - 大卫的子孙；“主啊，你是大卫的子孙！”

Why Christ is called frequently the Son of David; not so, the Son of Adam, of Abraham, 73. Christ a King by covenant, 74. What things be in the covenant of grace, 75. The parties of the covenant, 75. Christ hath a sevenfold relation to the covenant. 1st, He is the Covenant itself. 2nd, The Messenger. 3rd, The witness. 4th, The Surety. 5th, The Mediator. 6th, The Testator. 7th, The principal party contractor, 76. Christ the Covenant itself, 76. Christ a Messenger of the Covenant in four particulars, 77. A Witness in four things, 78. A Surety in three, 79. A Mediator in three things. 1st, A Friend. 2nd, A Reconciler. 3rd, A Servant, 80. Christ a servant of God, and our servant, 80. Christ confirmed and sealed the Testament, 81. Christ the principal confederate party, 81. The covenant made with Christ personally, not mystically, proved from Gal. 3:16. The contrary reasons answered, 81. A covenant between the Father and the Son proved, 82. Of the promises of the covenant, 84. Two sorts of promises, 84. Christ took a new covenant-right to God, 85. Five sorts of promises made to Christ, and by proportion to us, 85.
为什么基督经常被称为大卫的子孙，而不是亚当的子孙、亚伯拉罕的子孙，73. 基督是契约中的国王，74. 恩典契约中有哪些内容，75. 契约的参与方，75. 基督与契约有七重关系。第一，他就是契约本身。第二，是使者。第三，是证人。第四，是担保人。第五，是调解人。第六，是遗嘱人。第七，是主要的合同方，76. 基督就是契约本身，76. 基督是契约的使者，有四个方面，77. 他在四个方面是证人，78. 他在三个方面是担保人，79. 他在三个方面是调解人。第一，是朋友。第二，是调和者。第三，是仆人，80. 基督是上帝的仆人，也是我们的仆人，80. 基督确认并封印了遗嘱，81. 基督是主要的合作方，81. 从加拉太书 3:16 可以证明，契约是与基督个人而不是神秘的结合，81. 证明了父与子之间的契约，82. 关于契约的应许，84. 有两种类型的应许，84. 基督获得了新的与上帝的契约权利，85. 给基督的五种应许，按比例也是给我们的，85.

SERMON VIII. - The condition of the covenant
讲道第八篇 - 盟约的条件

The condition of the covenant, 87. Libertines deny all conditions of the covenant, 87. The new covenant hath conditions to be performed by us, 88. Six objections removed, 87. A twofold dominion of gracious and supernatural acts, 87. We are not justified before we believe, proved by six arguments, 90. A condition taken in a threefold notion, 92. It is not a proper condition by way of strict wage and work, when we are said to be justified, and saved upon condition of faith, 92. 1st, The Freedom; 2nd, Eternity; 3rd, Well-ordering of the covenant,—the three properties thereof, 92. The freedom of the covenant is seen, in regard, 1st, Of persons. 2nd, Of causes. 3rd, Of time. 4th, Of manner of dispensation, 94. Uses of the doctrine of the covenant, 96.
新约有我们需要履行的条件，88。六个反对意见被排除，87。恩典和超自然行为的两种统治方式，87。我们在相信之前并没有被称为称义，通过六个论证证明，90。条件有三种概念，92。当我们说我们是在信心的条件下被称义和得救时，并不是严格的工资和工作的适当条件，92。第一，自由；第二，永恒；第三，盟约的良好秩序，这是盟约的三个特性，92。盟约的自由性体现在人、原因、时间和施行方式上，94。盟约教义的用途，96。

SERMON IX. - Christ God and man, and our comfort therein
第九篇讲道 - 基督是神和人，以及我们在其中的安慰

Christ God and man, and our comfort therein, 98. Christ immediate in the act of redeeming us, and so sweeter, 99. Christ incomparable, 99. Four other necessary uses, 99. To believers all temporal favours are spiritualized, and watered with mercy. Four grounds thereof, 103. By what reason our Father, as a father, giveth us spiritual things, by that same he giveth us all things, 104. Mercy originally in Christ, and how, 104.
基督是神和人，以及我们在其中的安慰，98.基督在赎罪行动中立即出现，因此更加甜蜜，99.基督无与伦比，99.其他四个必要的用途，99.对于信徒来说，所有世俗的恩惠都被赋予了灵性，并以怜悯滋润。其中四个基础，103.我们的父亲以父亲的身份给予我们属灵的事物的原因，也是他给予我们一切事物的原因，104.怜悯最初在基督里，并且是如何的，104.

SERMON X. - Parents' affection, their spiritual duty to children
讲道十：父母的爱，他们对子女的属灵责任

Parents' affection, their spiritual duty to children, 107. Thirteen practical rules in observing passages of Divine Providence, 108. 1st, We are neither to lead, nor to stint Providence, 108. 2nd, But to observe God in his ways, and not to look to by-ways of providence, 108. 3rd, Omnipotency not laid down in pawn in any means, 109. 4th, God walketh not in the way that we imagine, 109. 5th, Providence in its concatenation of decrees, actions, events, is one continued contexture, going along from Creation to the day of Christ's second coming, without one broken thread, 109. 6th, The spirit is to be in an indifferency in all casts of providence, 111. 7th, Low desires best, 111. 8th, We are to lie under providence submissively in all, 111. 9th, Providence is a mystery, 112. 10th, Walketh in uncertainties toward us, 112. 11th, Silence is better than disputing, 112. 12th, It is good to consider both what is inflicted, and who, 112. 13th, God always ascendeth, even when second causes descend, 112.
父母的爱，他们对孩子的精神责任，107。观察神的旨意的十三条实用规则，108。第一，我们既不要引导，也不要限制神的旨意，108。第二，要观察神的行动，不要寻找其他的旨意，108。第三，全能力不会以任何方式放弃，109。第四，神的行动不是我们所想象的方式，109。第五，神的旨意在创造到基督第二次降临的过程中是一个连续的结构，没有一根断裂的线，109。第六，我们在神的旨意中应保持中立，111。第七，低调的欲望最好，111。第八，我们要顺从地接受神的旨意，111。第九，神的旨意是一个谜，112。第十，对我们来说是不确定的，112。第十一，沉默比争论更好，112。第十二，要考虑所施加的惩罚和施加者，112。第十三，即使第二因素下降，神仍然上升，112。

SERMON XI. - Every temptation hath its taking power from the seeming goodness in it
每一种诱惑都从其中的表面善良中获得其诱惑力量。

Every temptation hath its taking power from the seeming goodness in it, 113. Reasons why this was a temptation to the woman, 114. The scope of the temptation to make the tempted believe there is none like him, 115. The non-answering of Christ, is an answering, 115. Five reasons of the Lord's not hearing of prayer, 116. Seven ways prayers are answered, 117. Praying in faith always heard, even when the particular which we suit in prayer is denied, 117. Faith in one and the same prayer, seeketh and knocketh, and answer-eth, and openeth to itself, 117. The light of saving faith, and the prophetical light of the pen-men of the word of God, differ not in space and nature, 118. The dearest not admitted unto God at the first knock, 119.
每一种诱惑都从其中的表面善良中获得其诱惑力量，113. 这对女人来说是一种诱惑的原因，114. 诱惑的目的是让受诱惑者相信没有人能比他更好，115. 基督不回答是一种回答，115. 主不听祷告的五个原因，116. 祷告得到回应的七种方式，117. 有信心的祷告总是被听到，即使我们在祷告中请求的特定事情被拒绝，117. 信心在同一祷告中寻求、敲门、得到回应和开启，117. 拯救的信心之光和神的话语的先知之光在空间和性质上没有区别，118. 最亲近的人在第一次敲门时不被接纳，119.

SERMON XII. - Ignorant of the mystery of an afflicted spirit
对于一个受苦灵魂的奥秘一无所知

Natural men, and even the renewed in spirit, in so far as there remaineth some flesh in them, are ignorant of the mystery of an afflicted spirit, 120. Peace of conscience is a work of creation, 121. A reason why it is so hard to convince the deserted, 12l. Christ sweeter to the deserted than all the world, 122. Difference between God's trying and the creature's tempting, in three positions, 123. A creature cannot put a fellow-creature to act sin upon an intention of trying him, 123. In the actions of creatures we must know, 1st, Quis; 2nd, Quid; 3rd, Quare. 1st, Who commandeth. 2nd, What. 3rd, And for what end. In God's actions, it is enough to know, Quis, Who, that it is Jehovah, 125. Four doubts of the tempted, 125. In the sending of "Christ to the lost sheep of the house of Israel," there be three things considerable: 1st, His designation; 2nd, Qualification; 3rd, Commission, 127. The Son most fit to be Mediator, 127. How Christ is qualified, 128. His commission, 129. It is not properly grace that we are born, it is grace that Christ is born, 129. God's hidden decree, and his revealed will opened, 129. A twofold intention in the promises, 130. How, and who are to believe the decree of reprobation concerning themselves, 131.
自然人，甚至是灵性更新的人，只要他们内心还有一些肉体，就对受苦的灵魂的奥秘一无所知，120。良心的平安是创造的工作，121。为什么很难说服被遗弃的人，121。对于被遗弃的人来说，基督比全世界都甜美，122。上帝试炼和造物主引诱的区别，有三个观点，123。一个造物主不能让另一个造物主出于试探而故意犯罪，123。在造物的行动中，我们必须知道：第一，谁命令；第二，做什么；第三，为什么。在上帝的行动中，只需要知道谁，就是耶和华，125。受试者的四个疑问，125。在“基督被派遣到以色列家迷失的羊群”中，有三个值得考虑的事情：第一，他的指定；第二，资格；第三，委托，127。儿子最适合成为调解者，127。基督如何具备资格，128。他的委托，129。我们出生并不是真正的恩典，基督的降生才是恩典，129。上帝的隐藏决定和他的启示意愿，129。承诺中的两重意图，130。 如何相信和相信关于自己的否定命令，131。

SERMON XIII. - It is a privilege of mercy that Christ is sent to the Jews first
第十三篇讲道 - 基督首先被派往犹太人那里是一种怜悯的特权

It is a privilege of mercy that Christ is sent to the Jews first, 132. Nine privileges of the Jews, 132. The honour and privileges of Britain, 133. The redeemed called sheep upon four grounds, 134. How passive the redeemed are in the way to heaven, in five particulars, 134. The saints most dependent creatures, 135. How We know the Scripture to be the Word of God; two grounds, one in the subject, another in the object, 136. Fancy leadeth not the saints, but faith, 137. How the Saints need a fresh supply of grace from Christ, though they have a habit and stock of grace within them; proved by six reasons, 137. Grace and glory but one continued thread, 139. Three considerations we are to have of God's work, in leading us to heaven, 139. Faith is both active and passive, 139. Desertions have real advancing in the way to heaven, in eleven particulars, 139. We are not freed from law directions, 140. Actual condemnation may be, and is separated from the law, 140. Two objections removed, 140. How works of holiness conduce to salvation, three things herein to be distinguished, 141. We are to do good works, both from the principle of law and love, 142. Other three objections removed, 143. Of the letter both of law and gospel; divers errors of libertines touching the point, 143. The Scriptures are not to be condemned, because they profit not without the teaching of the Spirit, proved by three reasons, 145. Repentance different from faith, proved against libertines, 145. Repentance the same in the Old and New Testament, 145.
基督首先被派往犹太人那里是怜悯的特权，132。犹太人的九个特权，132。英国的荣誉和特权，133。被救赎的人以四个理由被称为羊，134。在通往天堂的道路上，被救赎的人是多么被动，有五个具体方面，134。圣徒是最依赖的生物，135。我们如何知道圣经是上帝的话语；两个理由，一个在主题上，一个在客体上，136。幻想不是引导圣徒的，而是信仰，137。圣徒虽然在他们内心有一种恩典和财富的习惯，但他们仍然需要从基督那里得到新的恩典供应；通过六个理由证明，137。恩典和荣耀只是一个连续的线索，139。我们对上帝引领我们走向天堂的工作应该有三个考虑，139。信仰既是积极的又是被动的，139。在通往天堂的道路上，被遗弃是真正的进步，有十一个具体方面，139。我们没有从法律的指导中解脱出来，140。实际的定罪可能与法律分离，140。两个异议被排除，140。圣洁的行为如何有助于救恩，在这方面有三个要区分的事情，141。我们应该从法律和爱的原则出发做善事，142。其他三个异议被排除，143。 关于律法和福音的信函；自由主义者在这一点上的各种错误，143。经文不应被谴责，因为没有圣灵的教导是无益的，通过三个理由证明，145。悔改与信仰不同，反对自由主义者的证明，145。悔改在旧约和新约中是相同的，145。

SERMON XIV. - In what sense Christ came to save the lost
基督为何而来拯救迷失的人

In what sense Christ came to save the lost, 147. A twofold preparation for Christ to be considered, 148. Conversion is done by foregoing preparations, and successively proved by four reasons, 149. Sense of poverty fitteth for Christ, 150. The objections of Dr. Crispe removed. Sinners as sinners not fit to receive Christ, 151. How Christ belongeth to sinners under the notion of sinners, 152. How the Spirit acts most in the saints, when they endeavour least, 153. The marrow of libertinism to neglect sanctification, and to wallow in fleshly lusts, 153. Christ's death maketh us active in duties of holiness, proved from three grounds, 154. How Christ keepeth us from sin, 154.
基督以何种方式来拯救迷失的人，147. 为基督做双重准备，148. 转变是通过先前的准备来完成的，并通过四个理由逐步证明，149. 贫穷的感觉适合基督，150. 解决 Crispe 博士的异议。罪人作为罪人不适合接受基督，151. 基督如何属于罪人的概念下，152. 圣灵在圣徒中最有效的行动方式，当他们最努力时，153. 忽视成圣和沉溺于肉欲是放纵主义的精髓，153. 基督的死使我们在圣洁的职责中积极行动，从三个基础上证明，154. 基督如何使我们远离罪恶，154.

SERMON XV. - Eight necessary duties required of a believer under desertion
第十五篇讲道 - 在被遗弃时，信徒需要履行的八项必要职责

Eight necessary duties required of a believer under desertion: 1st, Patience. 2nd, Faith, etc., 156. Hope prophesieth glad tidings at midnight, 156. It is a blessed mark, when temptations chase not a soul from duties, illustrated in three cases, 160. It argueth three good things, to go on in duties under a temptation, 162. Antinomians take men off duties, 163. Christ tempted cannot sin; the saints tempted dare not sin, 164. Faith trafficketh with heaven in the saddest storms, 165.
信徒在被遗弃时需要履行的八项必要职责：第一，忍耐。第二，信心等等，156。希望在午夜预言喜讯，156。当诱惑不会使灵魂远离职责时，这是一个有福的标志，以三种情况加以说明，160。在诱惑下继续履行职责表明了三件好事，162。安提阿法派使人放弃职责，163。基督受到试探不能犯罪；圣徒受到试探不敢犯罪，164。信心在最悲伤的风暴中与天堂交易，165。

SERMON XVI. - National sins may occur to the conscience of the child of God
第十六篇讲道 - 国家的罪恶可能触动上帝的儿女的良心

National sins may occur to the conscience of the child of God, in his approach to God, 166. A subtle humble pride the disease of weak ones, who dare not apply the promises, 168. Sense of free-grace humbleth exceedingly, 169. How far forth conscience of wretchedness hindereth any to come to Christ, 169. Whoever doubteth if God will save him, doubteth also if God can save him, 171. Sin keepeth not the door of Christ to hold out the sinner, 172. Sense of sin, and sense of the grace of Christ, may consist, 173. Holy walking and Christ's excellency may both be felt by the believer. Holy walking considered, as, 1st, A duty. 2nd, A mean. 3rd, A thing promised in the covenant of grace, 173. How we may collect our state and condition from holy walking, 175. The error of Dr. Crispe and Antinomians herein, 175. Christ a great householder, 176. The privilege of the children of the house, 177. Christ the bread of life, 178. Communion between the children and the first heir, Christ, in five particulars, 177. The spirit of an heir and of a servant, 177. There is a seed of hope and comfort in the hardest desertions of the saints, in three particulars illustrated, 178.
国家的罪恶可能会影响上帝的儿女在接近上帝时的良心，166。一种微妙的谦卑骄傲是软弱者的病，他们不敢应用应许，168。对自由恩典的感知极大地谦卑了人，169。对自己的可怜状况的良心阻碍了任何人来到基督面前，169。谁怀疑上帝是否会拯救他，也怀疑上帝是否能拯救他，171。罪恶不会阻止基督的门向罪人敞开，172。对罪恶的感知和对基督恩典的感知可以共存，173。信徒可以同时感受到圣洁的行走和基督的卓越，圣洁的行走被视为：第一，一种责任；第二，一种手段；第三，恩典约定中的一项承诺，173。我们如何从圣洁的行走中了解自己的状态和情况，175。在这方面，Crispe 博士和 Antinomians 的错误，175。基督是一个伟大的家长，176。家中子女的特权，177。基督是生命的粮食，178。子女与第一位继承人基督之间的交流，具体包括五个方面，177。子女和仆人的精神，177。在圣徒最艰难的离弃中，有希望和安慰的种子，具体包括三个方面的阐述，178。

SERMON XVII. - Grace maketh quickness and wittiness of heavenly reasoning
恩典使天上的推理变得迅捷和机智。

Grace maketh quickness and wittiness of heavenly reasoning, 180. Faith contradicteth Christ tempting, but humbly and modestly, 181. The saints may dispute their state with Christ, when they dare not dispute their actions, 181. We are to accept, humbly, and with patience, of a wakened conscience, but not to seek a storming conscience, 182. True humility and its way, in seven particulars.—See the place, 182. How we are to esteem every man better than ourselves, 185. The proud man known afar off, 185. Grace's lowliness in taking notice of sinners, 186. Causes of unthankfulness, 187. A justified soul is to confess sin, proved by three arguments, 188. And to mourn for sin by divers reasons, 190. If we be not to mourn for sin committed, because it is pardoned, neither should our will be averse from the committing of it; because before it be committed, it is also pardoned, as Antinomians teach, 192. Libertines conspire with Papists, in the doctrine of justification, 194.
恩典使天上的推理变得迅捷和机智，180。信仰与基督的引诱相矛盾，但要谦虚和谨慎，181。圣徒可以与基督争论他们的状态，但他们不敢争论他们的行为，181。我们要谦卑地接受和忍耐觉醒的良心，但不要寻求一种激烈的良心，182。真正的谦卑及其方式，有七个方面。-请参阅该处，182。我们应该尊重每个人胜过自己，185。骄傲的人从远处就能看出来，185。恩典在关注罪人时的谦卑，186。不感恩的原因，187。一个被称义的灵魂应该承认罪过，有三个理由证明，188。并且出于各种原因为罪过而悲伤，190。如果我们不为犯下的罪而悲伤，因为它已经得到赦免，那么我们的意愿也不应该远离犯罪；因为在犯罪之前，它也已经得到赦免，正如安提法派所教导的那样，192。自由派与天主教徒在称义的教义上勾结，194。

SERMON XVIII. - How sins are removed in justification
第十八篇讲道 - 如何在称义中除去罪恶

How sins are removed in justification, how not, 195. There remaineth sin formally in the justified, proved by six arguments, 195. How sin dwelleth in us after we are justified, 197. A twofold removal of sin, one moral or legal in justification, another physical in our sanctification, 200. The difference between the removal of sin in justification, and its removal in sanctification, 201. Seven grounds why sin dwelleth still in the justified person, 202. How sins past, present, and to come, are pardoned in justification, 209. There is a twofold consideration of justification, but not two justifications, 209. Sins in three divers respects are taken away, according to Scripture, 210. Christ's satisfaction performed on the cross for sin, is not formally justification, but only causatively, fundamentally, or meritoriously, 210. There is a change in justification, 211. How sins not committed are remitted, 21l. There is but one justification of a believer, illustrated by a comparison, 213. There is a difference between pardon of sin, the justification of the person, and the repeated sense of the pardon, 214. Justifying faith is some other thing, than the sense of justification, 215. How fear, or hope, or reward of glory has influence in our holy walking, 215. Objections removed, 216.
在称义中如何除去罪恶，如何不除去，195。被证明在称义的人中仍然存在罪恶，有六个论据，195。在我们称义之后，罪恶如何在我们中存在，197。罪恶的两种除去方式，一种是在称义中的道德或法律上，另一种是在我们的成圣中的物理上，200。在称义中除去罪恶与在成圣中除去罪恶的区别，201。七个理由说明为什么罪恶仍然存在于被称义的人中，202。在称义中如何赦免过去、现在和将来的罪恶，209。对称义有两种考虑，但没有两种称义，209。根据圣经，罪恶以三种不同的方式被除去，210。基督在十字架上为罪所作的赎罪不是正式的称义，而只是因果、根本或者是有功的，210。在称义中有一个改变，211。如何赦免未犯的罪恶，21l。信徒只有一次称义，通过比较进行说明，213。宽恕罪恶、人的称义和对宽恕的重复感知之间有区别，214。称义的信仰与称义的感知是不同的事物，215。 恐惧、希望或荣耀的奖励对我们的圣洁行走有何影响，215. 反对意见被排除，216.

SERMON XIX. - The Lord Jesus is [not] so made the sinner in suffering for sin
第十九篇讲道 - 主耶稣在为罪受苦时并没有成为罪人

The Lord Jesus is [not] so made the sinner in suffering for sin, as there remaineth no sin in the sinner once pardoned, as Antinomians teach, especially Doctor Crispe, 218. Sin so laid on Christ as that it leaveth not off to be our sin, 220. The guilt of sin, and sin itself, are not one and the same thing, 222. An inherent blot in sin, and the guilt and debt of sin, 222. Two things in debt, as in sin, 223. The blot of sin, two ways considered, 228. A twofold guilt in sin, one intrinsical, and of the fault; another of the punishment, and extrinsical, 225. Reasons why sin, and the guilt of sin cannot be the same, 226. Christ not intrinsically the sinner, 229. Imputation of sin, no imagination, no lie, 230. Reasons proving that Christ was not intrinsically and formally the sinner, 232. What righteousness of Christ is made ours, 235. The believer how righteous, and Christ how not, 235. Christ's bearing of our sins, by a frequent Hebraism in Scripture, is to bear the punishment due to our sins, and not to bear the intrinsical blot of our sins, 239. How Christ is in our place, 241. How the debtor and the surety be one in law, and not intrinsically one, 243. A perplexed conscience in a good sense is lawfully consistent with a justified sinner's condition, 245. A conditional fear of eternal wrath required in the justified, but not an absolute fear, and yet trouble of mind for the indwelling of sin is required, 246.
主耶稣在为罪受苦时，并非使罪人成为罪人，一旦得到赦免，罪人内心就不再有罪，正如安提法派所教，尤其是克里斯普博士所说的。罪被加在基督身上，但并不意味着它不再是我们的罪。罪的罪责和罪本身并不是同一回事。罪中的固有瑕疵、罪的罪责和债务是两回事。在罪和债务中有两个方面。罪的瑕疵有两种考虑方式。罪中有两种罪责，一种是内在的，与过失有关；另一种是外在的，与惩罚有关。罪和罪的罪责不能是同一回事的原因。基督并非本质上是罪人。罪的归咎不是想象，也不是谎言。有理由证明基督并非本质上和形式上是罪人。基督的义如何成为我们的。信徒如何成为义人，基督如何不是。基督为我们的罪担当，根据圣经中频繁出现的希伯来语法，是为我们的罪应受的惩罚担当，而不是为我们罪的内在瑕疵担当。基督如何代替我们。债务人和保证人在法律上如何成为一体，而不是本质上成为一体。 一个善意的困惑的良心与一个被证明的罪人的状态是合法一致的，245。在被证明的人中需要对永恒愤怒的有条件的恐惧，但不是绝对的恐惧，然而，为了住在罪中而困扰的心灵是必需的，246。

SERMON XX. - The conscience, in Christ, is freed from sin
讲道第二十篇 - 在基督里，良心被从罪恶中释放

The conscience, in Christ, is freed from sin, that is, from actual condemnation, but not from incurring God's displeasure by the breach of a law, if the believer sin, 248. I am to believe the remission of these same very sins, which I am to confess with sorrow, 251. How the conscience is freed from condemnation, and yet not from God's displeasure for sin, 251. Eight cases of conscience resolved from the former doctrine, 251. To be justified is a state of happiness, most desirable, illustrated from the eternity of the debt of sin, 254. The smallest and worst things of Christ are incomparably above the most excellent things on earth, illustrated in six particulars, 257. What must Christ himself be, when the worst things of Christ are so desirable? 261. The excellency of Christ further illustrated, and the foulness of our choice evidenced, 262. How to esteem Christ, illustrated, in four grounds, 263. Degrees of persons younger and older in grace, in our Lord's house, 265. Christ's family is a growing family, 267. God bringeth great and heavenly works out of the day of small things, 268. We are to deal tenderly with weak ones, upon six considerations, 271.
在基督里，良心从罪恶中解脱出来，也就是从实际的定罪中解脱出来，但并不意味着违反上帝的律法不会招致上帝的不悦，如果信徒犯罪，248。我要相信这些同样的罪过得到了赦免，我要忏悔地承认，251。良心如何从定罪中解脱出来，但对于罪恶上帝的不悦仍然存在，251。从前述教义中解决了八个良心问题，251。被称义是一种非常可取的幸福状态，从罪债的永恒性来说明，254。基督最微小和最糟糕的事物远远超过地上最优秀的事物，从六个方面进行了说明，257。当基督的最糟糕的事物如此可取时，基督自己会是什么样子呢？261。进一步说明基督的卓越性，并证明我们的选择是多么污秽，262。如何评价基督，在四个基础上进行了说明，263。在我们主的家中，年轻和年长的人在恩典上有不同的程度，265。基督的家庭是一个不断壮大的家庭，267。上帝从微小的事物中带来伟大而天上的作为，268。我们要从六个方面考虑，温柔地对待软弱的人，271。

SERMON XXI. - The prevalency of instant prayer put forth upon God in eight acts
讲道第二十一篇 - 在八个行动中向上帝祈求的即时祷告的有效性

The prevalency of instant prayer put forth upon God in eight acts, 272. Prayer moveth and stirreth all wheels in heaven and earth, 272. Five things concerning faith, 278. There is a preparation going before faith, 278. There is no necessary connection between preparations going before faith, and faith, 279. Affections going before faith, and following after, differ specifically, and not gradually only, 279. All are alike unfit for conversion, 280. Some nearer conversion than others, 281. Three grounds or motives of believing, 28l. Glory, and Christ, the hope of glory, strong motives of believing, 282. Faith's object the marrow of God's attributes, to speak so, 283. Faith a catholic grace required in all our actions natural and civil, as well as spiritual, 284. Christianity how an operous work, 285. The six ingredients of faith, 286. Faith turneth all our acts which are terminated on the creature, into half non-acts, 288. Faith hath five notes of difference in closing with the promise, 293. Literal knowledge worketh as a natural agent, 296. Warrant of applying set down in five positions, 299. Eight ingredients of a counterfeit faith, 308.
对上帝的即时祈祷在八个行为中普遍存在，272。祈祷动摇并激发了天地间的一切运动，272。关于信仰的五件事，278。信仰之前有一种准备，278。信仰之前的准备与信仰之间没有必然的联系，279。信仰之前和之后的情感在特定上有所不同，而不仅仅是逐渐的，279。所有人都不适合转变，280。有些人比其他人更接近转变，281。信仰的三个基础或动机，28l。荣耀和基督，作为信仰的强大动机，282。信仰的对象是上帝属性的精髓，这样说，283。信仰是一种普遍的恩典，在我们的自然、社会和精神行为中都是必需的，284。基督教如何成为一项艰巨的工作，285。信仰的六个成分，286。信仰将我们所有以创造物为目标的行为转化为半个非行为，288。信仰在接受应许时有五个不同的标志，293。字面知识起到自然因素的作用，296。应用的授权在五个位置中设定，299。伪造信仰的八个成分，308。

SERMON XXII. - Thirteen works, or ingredients of a strong faith
第二十二篇讲道 - 强大信仰的十三个作品或成分

Thirteen works, or ingredients of a strong faith, and how to discern a weak faith, 306. Strong praying a note of strong faith, 306. 2nd, Instant pleading a note also, 307. Strength of grace required in believing, 307. Christ rewardeth grace with grace, 308. How grace beginneth all supernatural acts, 308. There is a promising of bowing and predeterminating grace made to supernatural acts, yet so as God reserveth his own liberty: 1st, How, 2nd, When, 3rd, In what measure he doth co-operate with the believer in these acts, 308. Four reasons why grace in the work of faith must begin, and so begin as we are guilty in not following, 311. Grace is on the saints, and to them, but, glory is on them, but not to them, 312. Grace to an angel necessary to prevent possible sins, 313. 3rd, Note of a strong faith, Not to be broken with temptations, 314. 4th, Faith staying on God without light of comfort a strong faith, 315. The fewer externals that faith needeth, the stronger it is within, 315. Comforts are externals to faith, 317. Some cautions in this, that some believe strongly without the help of comforts, 317. Reasons why divers of God's children die without comfort, 317.
十三个作品，或者说是坚定信仰的要素，以及如何辨别一个薄弱的信仰，306。坚定祈祷是坚定信仰的标志，306。第二，即时恳求也是一个标志，307。相信需要的恩典的力量，307。基督用恩典回报恩典，308。恩典如何开始所有超自然行为，308。对超自然行为有弯腰和预定恩典的承诺，但上帝保留了自己的自由：第一，如何，第二，何时，第三，在这些行为中他如何与信徒合作，308。为什么恩典在信心的工作中必须开始，并且必须开始得我们有罪，311。恩典是给圣徒的，也是为了他们，但荣耀是在他们身上，而不是给他们的，312。天使需要恩典来防止可能的罪恶，313。第三，坚定信仰的标志，不被诱惑打破，314。第四，没有安慰的情况下，信心仍然坚定地依靠上帝，315。信仰所需的外在因素越少，内在的信仰就越强大，315。安慰对于信仰来说是外在的，317。在这方面有一些警告，有些人在没有安慰的帮助下仍然坚定地相信，317。为什么上帝的一些儿女在没有安慰的情况下死去的原因，317。

SERMON XXIII. - The more of the word and the less of reason the stronger faith is
讲道第二十三篇 - 越多的话语，越少的理性，信仰就越坚定

The more of the word and the less of reason the stronger faith is, 318. 6th, A faith that can forego much for Christ is a strong faith. 320. 7th, It is a strong faith to pray and believe when God seemeth to forbid praying, 321. 8th, Great boldness argueth great faith, 371. 9th, To rejoice in tribulation, 322. 10th, to wait on with long patience, 322. 11th, A humble faith is a strong faith, 324. 12th, a strong desire of a communion with Christ, 324. 13th, Strength of working by love, argueth a strong faith, 325. A great faith is not free of doubtings, 327. Divers sorts of doubting opposite to faith. 327. Some doubting a bad thing in itself, yetper accidens, and in regard of the person, and concomitants, a good sign, and argueth sound grace, 328. Of a weak faith, 329. Negative adherence to Christ not sufficient to saving faith, 329. A suffering faith a strong faith, 331. Faith in regard of intention weak, may be strong in regard of extension, in three relations, 332. The lowest ebb of a fainting faith, 333. What of Christ remaineth in the lowest ebb of a fainting faith, 334.
信仰越多，理性越少，信仰就越坚定，318. 第六，为基督能舍弃很多的信仰是坚定的信仰，320. 第七，当上帝似乎禁止祈祷时，仍然祈祷并相信是坚定的信仰，321. 第八，大胆的行动证明了伟大的信仰，371. 第九，能在苦难中欢喜，322. 第十，能长时间耐心等待，322. 第十一，谦卑的信仰是坚定的信仰，324. 第十二，对与基督的交流有强烈的渴望，324. 第十三，凭借爱心的力量工作，证明了坚定的信仰，325. 伟大的信仰并不排除怀疑，327. 不同类型的怀疑与信仰相对立，327. 有些怀疑本身是不好的，但在某种程度上，从人和伴随因素来看，是一个好的迹象，证明了健全的恩典，328. 弱小的信仰，329. 对基督的消极依附不足以构成拯救的信仰，329. 忍受的信仰是坚定的信仰，331. 意图上的信仰虽然薄弱，但在范围上可能是坚定的，在三个关系中，332. 衰退的信仰的最低点，333. 在衰退的信仰的最低点中，基督的一部分仍然存在，334.

SERMON XXIV. - A stock of grace is within the saints
讲道第二十四篇 - 圣徒内有一份恩典的储备

A stock of grace is within the saints: our grace is not all, and wholly in Christ though it be all from Christ, 337. The powers of the soul remain whole in conversion, 338. The stock of grace is to be warily kept, 338. Four things are to be done, to keep the stock without a craze, 339. The tenderness of, Christ's heart, and strength of love toward sinners, 341. Christ strong in moral acts, and strongly moderate in natural acts: the contrary is in natural men, 341. Christ's motion of tender mercy, as it were natural, 343. How mercy worketh eternally, and secretly, and underground even under a bloody dispensation, 344. Judgment on the two kingdoms except they repent, 345. A rough dispensation consistent with tenderness of love in our Lord, 346. Free love goeth before our redemption, 348. Christ loveth the persons of the elect, but hateth their sins, 348 A twofold love of God, one of good will to the person, another of complacency to his own image in the person, 349. No new love in God, 350. Objections of Mr. Denne the Antinomian answered, 350. What it is to be under the law, 352. How God loveth us before time, and how he now loveth us in time, 354. By faith and conversion our state is truly changed before God, 356. To be justified by faith, is not barely to come to the knowledge that we are justified before we believe, 359. Justification not eternal, 360. Faith is not only given for our joy and consolation; but also for our justification, both in our own soul and before God, 363. There is no warrant in Scripture for two reconciliations; one of man's reconciliation to God, and another of God's reconciliation to man, 366. Christ's merits, no cause, but an effect of God's eternal love, 366. What reconciliation is, 366. Joy without all sorrow for sin, no fruit of the kingdom of God, 367. The seeing of God, Heb. 12:14, and the kingdom, 1 Cor. 6; John 3:3, not the kingdom of grace, but of glory, 368. All acts of blood and rough dealing in God to his own acts of mercy, 368.
圣徒内有恩典的储备：我们的恩典并非全部都在基督里，尽管它全部来自基督，337。灵魂的力量在转变中保持完整，338。恩典的储备应当小心保持，338。为了保持储备不受损坏，需要做四件事，339。基督的心脏的温柔和对罪人的爱的力量，341。基督在道德行为中强大，在自然行为中强烈克制：而自然人则相反，341。基督的怜悯之动，宛如自然，343。怜悯如何在永恒中、秘密地、甚至在血腥的安排下起作用，344。除非他们悔改，否则对两个王国的审判，345。严厉的安排与我们主的慈爱一致，346。自由的爱在我们的救赎之前，348。基督爱选民的人，但憎恶他们的罪，348。上帝的爱有两种，一种是对人的善意，另一种是对他自己形象在人中的喜悦，349。上帝没有新的爱，350。回答了安提法的丹恩先生的异议，350。什么是在律法之下，352。上帝如何在时间之前爱我们，以及他如何在时间中爱我们，354。 凭借信仰和转变，我们在上帝面前的状态真正改变了，356。凭借信仰被称义，并不仅仅是在我们相信之前得知我们已经被称义，359。称义并非永恒，360。信仰不仅仅是为了我们的喜乐和安慰，也是为了我们自己的灵魂和在上帝面前的称义，363。圣经中没有两次和解的依据；一次是人与上帝的和解，另一次是上帝与人的和解，366。基督的功德不是原因，而是上帝永恒的爱的结果，366。何为和解，366。没有对罪的一切悲伤的喜乐，不是上帝国度的果实，367。见到上帝，希伯来书 12:14，和上帝的国度，哥林多前书 6；约翰福音 3:3，不是恩典的国度，而是荣耀的国度，368。上帝对自己的仁慈行为中的所有血腥和粗暴对待，368。

SERMON XXV. - Omnipotency hath influence
讲道第二十五篇 - 全能性具有影响力

Omnipotency hath influence, on, 1st, Satan. 2nd, Diseases. 3rd, Stark death. 4th, On life itself. 5th, Mother-nothing. 6th, On all creatures, 371. Obediential power in the creation, what it is, 372. Omnipotency is (as it were) a servant to faith, 374. We worship a dependent God, 375. We have need of the Devil and other temptations for our humiliation. 377. Immediate mercies, are the sweetest mercies; cleared, 1st, In Christ. 2nd, Grace. 3rd, Glory. 4th, Comfort. 5th, The rarest of God's works, 378. The deceitfulness of our confidence, when God and the creature are joined in one work, 385.
全能力对以下事物有影响：第一，撒旦。第二，疾病。第三，死亡。第四，生命本身。第五，母亲-虚无。第六，对所有生物的影响，共 371 个。创造中的顺从力量是什么，共 372 个。全能力（可以说）是信仰的仆人，共 374 个。我们崇拜一个依赖的上帝，共 375 个。我们需要魔鬼和其他诱惑来谦卑我们自己，共 377 个。直接的恩惠是最甜蜜的恩惠；在基督、恩典、荣耀、安慰和上帝的最罕见的作品中得到证明，共 378 个。当上帝和创造物在一项工作中结合时，我们的自信是欺骗性的，共 385 个。

SERMON XXVI. - Christ in four relations hath dominion over devils
基督在四个关系中统治着魔鬼

Christ in four relations hath dominion over devils, 389. Satan goeth nowhere without a pass, 390. We often sign Satan's conditional pass, 391. A renewed will is a renewed man, 393. Eight positions concerning the will and affections, 393. A civil will is not a sanctified will, 393. The yielding of the soul to God, and to his light, a special note of a renewed will, 393. Affections sanctified, especially desires, 395. The less mixture in the affections, the stronger are their operations, 395. Mind and affections do reciprocally vitiate one another, 396. Spiritual desires seek natural things, spiritually: Carnal desires seek spiritual things, naturally, 396. God submitteth his liberality of grace, to the measure of a sanctified will, in four considerations, 397. Our affections, in their acts and comprehension, are far below spiritual objects, Christ and heaven, 397. More in Christ and heaven, than our faith can reach in this life, 398.
基督在四个关系中统治着魔鬼，389。撒旦没有通行证就无法前往任何地方，390。我们经常签署撒旦的有条件通行证，391。一个更新的意愿是一个更新的人，393。关于意愿和情感有八个立场，393。一个公民的意愿不是一个圣洁的意愿，393。灵魂向上帝和他的光屈服，是一个更新的意愿的特殊标志，393。情感被圣化，尤其是欲望，395。情感中混合越少，它们的作用就越强大，395。心灵和情感相互败坏，396。属灵的欲望在属灵上寻求自然的事物：肉体的欲望在本质上寻求属灵的事物，396。上帝将他的恩典的慷慨程度，根据一个圣洁的意愿的程度，分为四个考虑，397。我们的情感在行动和理解上远远低于属灵的对象，基督和天堂，397。在基督和天堂中，比我们的信仰在这个生命中能够达到的更多，398。

SERMON XXVII. - Satan not cast out of a land or a person
撒旦没有被驱逐出一个国家或一个人

Satan not cast out of a land or a person, but by violence, both to Satan and the party; amplified in four considerations, 400. False peace known, 402. A roaring and a raging devil, is better than a calm and a sleeping devil, 402. God's way of hardening, as it is mysterious, so is it silent and invisible, 404. 
撒旦不是被驱逐出一个地方或一个人，而是通过暴力，对撒旦和对方都是如此；在四个方面加以强调，400。虚假的和平是众所周知的，402。一个咆哮和狂暴的魔鬼，比一个平静和沉睡的魔鬼更好，402。上帝使人心硬化的方式既神秘又无声无形，404。

TO THE RIGHT HONOURABLE
至尊尊贵的

MADAM,
女士，

THE LADY JANE CAMPBELL,
简体中文翻译：简·坎贝尔夫人

VISCOUNTESS OF KENMURE; SISTER TO THE RIGHT NOBLE AND 
POTENT, THE MARQUIS OF ARGYLE,
肯穆尔子爵夫人；阿盖尔侯爵的妹妹

GRACE AND PEACE. 
恩典与平安。

MADAM,
女士，

I SHOULD complain of these much-disputing and over-writing times, if I were not thought to be as deep in the fault as those whom I accuse: but the truth is, while we endeavour to gain a grain-weight of truth, it is much if we lose not a talent-weight of goodness and Christian love. But, I am sure, though so much knowledge and light may conduce for our safe walking, in discerning the certain borders of divine truths from every false way; and suppose that searching into questions of the time were a useful and necessary evil only; yet the declining temper of the world's worst time, the old age of time, eternity now so near approaching, calleth for more necessary good things at our hands. It is unhappy, if, in the nick of the first breaking of the morning sky, the night-watch fall fast asleep, when he hath watched all the night. It is now near the morning-dawning of the resurrection. Oh, how blessed are we, if we shall care for our one necessary thing!
如果我不被认为和那些我指责的人一样深陷于争论和过度写作的时代中，我会抱怨这些时代。但事实是，当我们努力获得一点真理的时候，我们很可能失去一大堆善良和基督教的爱。但是，我确信，尽管这么多的知识和光明可能有助于我们安全地行走，辨别出神圣真理的确切边界与每一条错误的道路；并且假设探索时代的问题只是一种有用和必要的恶；然而，世界最糟糕的时代的衰退气氛，时代的老年，现在离永恒如此之近，要求我们做更多必要的善事。如果在黎明破晓的关键时刻，夜间守卫却熟睡了，那是不幸的，因为他整夜都在守望。现在复活的黎明已经近了。哦，如果我们能关心我们唯一必要的事情，那该多么幸福啊！

It is worthy our thoughts, that an angel, (never created, as I conceive) standing in his own land, "his right foot upon the sea, and his left foot on the earth," hath determined by oath, a controversy moved by scoffers, (2 Peter 3:3;) "yea, and with his hand lifted up to heaven, sware by him that liveth for ever and ever, who created heaven, and the things that are therein, and the earth, and things that therein are, and the sea, and things that are therein, that there should be time no longer." (Rev. 10:5,6.) If eternity be concluded judicially by the oath of God, as a thing near to us, at the door, now about sixteen hundred years ago, it is high time to think of it; what we shall do, when the clay house of this tabernacle, which is but our summer house, that can have us but the fourth part of a year, shall be dissolved. Time is but a short trance [a narrow covered passage]; we are carried quickly through it: our rose withereth, ere it come to its vigour: our piece of this short-breathing shadow, the inch, the half-cubit, the poor span-length of time, fleeth away as swiftly as a weaver's shuttle, (Job 7:6,) which leapeth over a thousand threads in a moment. How many hundred hours in one summer doth our breathing clay-post skip over, passing away as "the ships of desire, and as the eagle that hasteth to the prey." (Job 9:25,26.) If death were as far from our knowledge, as graves and coffins (which to our eyes preach death) are near to our senses, even casting the smell of death upon our breath, so as we cannot but rub skins with corruption; we should not believe either prophets or apostles, when they say, "All flesh is grass," and, "It is appointed for all to die." Eternity is a great word, but the thing itself is greater: death, the point of our short line, teacheth us what we are, and what we shall be.
值得我们思考的是，一个天使（我认为他从未被创造）站在自己的土地上，“右脚踏在海上，左脚踏在地上”，他发誓要解决一场由嘲笑者引起的争议（彼得后书 3:3），“并且举起手向天起誓，指着那永生的上帝起誓，他创造了天和天上的万物，地和地上的万物，海和海中的万物，说不再有时间了”（启示录 10:5,6）。如果永恒是由上帝的誓言作为一个接近我们的事情在大约 1600 年前被判决的，那么现在是时候考虑一下了；当我们这个帐篷的泥土之屋，只能让我们住上四分之一年的夏季之屋被解散时，我们该怎么办。时间只是一个短暂的幻觉；我们很快就会度过它：我们的玫瑰在它达到鲜艳之前就会凋谢；我们这个短暂的影子的一部分，寸、半肘、可怜的一段时间，像织工的梭子一样迅速飞逝（约伯记 7:6），一瞬间就能跳过一千根线。 一个夏天里有多少百个小时，我们的呼吸之泥塑会跳过，如同“欲望之船，如同急速扑向猎物的鹰。”（约伯记 9:25,26）如果死亡离我们的认知像坟墓和棺材一样远离我们的感官（它们向我们宣告死亡），甚至在我们的呼吸中传递着死亡的气息，以至于我们不得不与腐败接触；我们将不会相信先知或使徒们所说的“凡有血气的，尽都如草”，以及“人人都有一死”的话。永恒是一个伟大的词，但事物本身更伟大：死亡，我们短暂生命线的终点，教导我们我们是谁，我们将成为谁。

Should Christ, the condition of affairs we are now in, the excellency of free grace, be seen in all their own lustre and dye, we should learn much wisdom from these three. Christ speedeth little in conquering of lovers: because we have not "seen his shape at any time," we look not upon Christ, but upon the accidents that are beside Christ; and therefore, few esteem Christ a rich pennyworth. But there is not a rose out of heaven, but there is a blot and thorn growing out of it, except that one only rose of Sharon, which blossometh out glory. Every leaf of the rose is a heaven, and serveth "for the healing of the nations;" every white and red in it, is incomparable glory; every act of breathing out its smell, from everlasting to everlasting, is spotless and unmixed happiness. Christ is the outset, the master-flower, the uncreated garland of heaven, the love and joy of men and angels. But the fountain-love, the fountain-delight, the fountain-joy of men and angels is more; for out of it floweth all the seas, springs, rivers, and floods of love, delight, and joy. Imagine all the rain and dew, seas, fountains, and floods, since the creation, were in one cloud, and these multiplied in measures, for number to many millions of millions, and then divided in drops of showers to an answerable number of men and angels;—this should be a created shower, and end in a certain period of time; and this huge cloud of so many rivers and drops, should dry up, and rain no more. But we cannot conceive so of Christ: for if we should imagine millions of men and angels to have a coeternal dependent existence with Christ, and they eternally in the act of "receiving grace for grace out of his fullness," the flux and issue of grace should be eternal, as Christ is. For Christ cannot tire or weary from eternity to be Christ; and so, he must not, he cannot but be an infinite and eternal flowing sea, to diffuse and let out streams and floods of boundless grace. Say that the rose were eternal; the sweet smell, the loveliness of greenness and colour must be eternal.
基督，我们现在所处的情况，自由恩典的卓越之处，如果能以它们自身的光彩和颜色展现出来，我们将从这三者中学到很多智慧。基督在征服爱人方面进展很少：因为我们从未“看见过他的形象”，我们并没有看到基督，而是看到了基督旁边的事故；因此，很少有人认为基督是物有所值的。但天上没有一朵玫瑰不带有瑕疵和刺，除了那一朵仅有的沙仑玫瑰，它绽放出荣耀。玫瑰的每一片叶子都是天堂，都为“医治万民”而服务；它的每一片白色和红色都是无与伦比的荣耀；它从永远到永远呼出香气的每一个行动都是无瑕疵和纯粹的幸福。基督是开始，是主要的花朵，是天堂中无始无终的花环，是人类和天使的爱和喜乐。但人类和天使的源头之爱、源头之喜乐、源头之喜乐更多；因为从它流出了所有的海洋、泉水、河流和洪水的爱、喜悦和快乐。 想象一下所有的雨水和露水、海洋、喷泉和洪水，自从创造以来，都聚集在一朵云中，然后这些云以无数的倍数增加，数量达到数以亿万计，然后以雨滴的形式分散到相应数量的人和天使身上；这将是一个创造出来的阵雨，并在一定的时间内结束；这么多河流和雨滴的巨大云团将会干涸，不再下雨。但我们无法这样想象基督：因为如果我们想象数以百万计的人和天使与基督共存的存在，并且他们永远在“从他的丰满中接受恩典”，那么恩典的流动和输出应该是永恒的，就像基督一样。因为基督从永远不会疲倦或厌倦成为基督；所以，他必须是一个无限和永恒的流动的海洋，散发和释放无尽的恩典的溪流和洪流。假设玫瑰是永恒的；那么它的芳香、绿色和色彩的美丽也必须是永恒的。

Oh, what a happiness, for a soul to lose its excellency in His transcendent glory! What a blessedness for the creature, to cast in his little all, in Christ's matchless all-sufficiency! Could all the streams retire into the fountain and first spring, they should be kept in a more sweet and firm possession of their being, in the bosom of their first cause, than in their borrowed channels that they now move in. Our neighbourhood, and retiring in, to dwell forever and ever in the fountain-blessedness, Jesus Christ, with our borrowed goodness, is the firm and solid fruition of our eternal happy being. Christ is the sphere, the connatural first spring and element of borrowed drops, and small pieces of created grace. The rose is surest in being, in beauty, on its own stalk and root: let life and sap be eternally in the stalk and root, and the rose keep its first union with the root, and it shall never wither, never cast its blossom nor greenness of beauty. It is violence for a gracious soul to be out of his stalk and root; union here is life and happiness; therefore the Church's last prayer in canonic Scripture is for union, (Rev. 22:20.) "Amen: Even so, come, Lord Jesus." It shall not be well till the Father, and Christ the prime heir, and all the weeping children, be under one roof in the palace royal. It is a sort of mystical lameness, that the head wanteth an arm or a finger; and it is a violent and forced condition, for arm and finger to be separated from the head. The saints are little pieces of mystical Christ, sick of love for union. The wife of youth, that wants her husband some years, and expects he shall return to her from oversea lands, is
哦，多么幸福啊，一个灵魂在祂卓越的荣耀中失去自己的卓越！对于受造物来说，将他微不足道的一切投入基督无与伦比的全能中是多么有福啊！如果所有的溪流都能退回到泉源和第一泉眼，它们在第一原因的怀抱中将比现在流动的借来的渠道更甜蜜、更牢固地保持自己的存在。我们与借来的善良一起，亲近并永远居住在泉源的福祉中，耶稣基督，是我们永恒幸福存在的坚实实现。基督是借来的滴水和小小的创造恩典的天然第一泉眼和元素。玫瑰在自己的茎和根上最稳定、最美丽：让生命和汁液永远在茎和根中，玫瑰保持与根的最初联合，它将永远不会枯萎，永远不会失去花朵和美丽的绿色。对于一个有恩典的灵魂来说，离开自己的茎和根是一种暴力；在这里，联合是生命和幸福；因此，教会在《启示录》中最后的祈祷是为了联合（22:20）：“阿们。主耶稣啊，我来吧。”直到父亲、基督这位首要继承人和所有哭泣的子女都聚集在皇宫的屋檐下，才能算是好事。头部缺少一只手臂或一根手指，这是一种神秘的跛脚；而手臂和手指与头部分离则是一种强烈而迫使的状态。圣徒们是基督神秘身体的一小部分，因渴望合一而病倒在爱中。青年的妻子，渴望丈夫几年后回到她身边，期待他从海外归来

often on the shore; every ship coming near shore is her new joy; her heart loves the wind that shall bring him home. She asks at every passenger news: "Oh! saw ye my husband? What is he doing? When shall he come? Is he shipped for a return?" Every ship that carrieth not her husband, is the breaking of her heart. What desires hath the Spirit and Bride to hear, when the husband Christ shall say to the mighty angels, "Make you ready for the journey; let us go down and divide the skies, and bow the heaven: I will gather my prisoners of hope unto me; I can want my Rachel and her weeping children no longer. Behold, I come quickly to judge the nations." The bride, the Lamb's wife, blesseth the feet of the messengers that preach such tidings, "Rejoice, O Zion, put on thy beautiful garments; thy King is coming." Yea, she loveth that quarter of the sky, that being rent asunder and cloven, shall yield to her Husband, when he shall put through his glorious hand, and shall come riding on the rainbow and clouds to receive her to himself.
常常在岸边；每一艘靠近岸边的船都是她的新欢；她的心爱那将把他带回家的风。她问每一个乘客的消息：“哦！你们看见我丈夫了吗？他在做什么？他什么时候回来？他已经登船回来了吗？”每一艘没有带她丈夫的船都是她心碎的原因。圣灵和新妇有什么愿望，当基督丈夫对众天使说：“准备好旅程吧；让我们下来分开天空，使天堂弯曲：我要把我的希望的囚犯聚集到我身边；我不再需要我的拉结和她哭泣的孩子们。看哪，我快速地来审判万民。”新妇，羔羊的妻子，祝福传扬这样的好消息的使者的脚，“喜乐吧，锡安，穿上你美丽的衣裳；你的王要来了。”是的，她爱那天空的那一部分，当它被撕裂和分开，将向她的丈夫让路，当他伸出他荣耀的手，骑在彩虹和云朵上来接她到自己身边。

The condition of the people of God in the three kingdoms calleth for this, that we now wisely consider what the Lord is doing. There is a language of the Lord's "fire in Zion," and "his furnace in Jerusalem," if we could understand the voice of the crying rod. The arrows of God flee beyond us, and beside us, but we see little of God in them: we sail, but we see not shore; we fight, but we have no victory. The efficacy of second causes is the whole burden of the business, and this burden we lay upon creatures, (and it is more than they can bear,) and not upon the Lord. God is crying lameness on creatures and multitude, that his eminency of working may be more seen. (2.) Many are friends to the success of reformation, not to reformation. Men's faith goes along with the promises, until providence seem to them to belie the promise. Through light at a key-hole many see God in these confusions in the three kingdoms; but they fall away, because their joining with the cause, was violent kindness to Christ. It is not a friend's visit, to be driven to a friend's house to be dry in a shower, and then occasionally to visit wife and children. Christ hath too many occasional friends; but the ground of all is this, "I love Jesus Christ, but I have not the gift of burning quick for Christ." Oh, how securely should faith land us out of the gun-shot of the prevailing power of a black hour of darkness! Faith can make us able to be willing, for Christ, to go through a quarter of hell's pain. Lord, give us not leave to be mad with worldly wisdom. (3.) When the temptation sleepeth, the madman is wise, the harlot is chaste; but when the vessel is pierced, out cometh that which is within, either wine or water: yet, if we should attentively lay our ears to hypocrites, we should hear, that their lute-strings do miserably jar; for hypocrisy is intelligible, and may be found out.
神的子民在三个王国的状况需要我们明智地考虑主在做什么。如果我们能理解哭泣的杖的声音，就能听到主在锡安的火中和耶路撒冷的炉中的语言。神的箭飞过我们身边，但我们很少看到神在其中的作为：我们航行，但看不到岸；我们战斗，但没有胜利。次要原因的效力是整个事业的重担，我们把这个重担放在造物上（这超过了他们的承受能力），而不是放在主身上。神正在对造物和众人宣告瘸腿，以便更多地展示他的卓越工作。（2）许多人支持改革的成功，而不是改革本身。人们的信心随着应许而前进，直到他们认为神的旨意与应许相悖。通过钥匙孔的光，许多人在这三个王国的混乱中看到了神，但他们离开了，因为他们对事业的加入只是对基督的暴力善意。被迫在雨中去朋友家里躲雨，然后偶尔去看望妻子和孩子，并不是朋友的拜访。 基督有太多偶然的朋友；但所有的根源都是这样的：“我爱耶稣基督，但我没有为基督燃烧的恩赐。”哦，信心如何能够安全地将我们带离黑暗的权势之下！信心能使我们愿意为基督忍受地狱之痛的四分之一。主啊，不要让我们被世俗的智慧迷失。（3）当诱惑沉睡时，疯子变得明智，妓女变得贞洁；但当容器被刺穿时，内部的东西就会流出来，要么是酒，要么是水：然而，如果我们仔细倾听伪君子，我们会听到他们的琴弦可怜地不和谐；因为伪善是可以理解的，可以被发现的。

Would Parliaments begin at Christ, we should not fear that which certainly we have cause to fear; "One woe is past, and another woe cometh." The prophets in the three kingdoms have not repented of the superstition, will-worship, idolatry, persecution, profanity, formality, which made them "vile before the people;" and the judges and princes, who "turned judgment into gall and wormwood," are not humbled, because they were "a snare on Mizpah, and a net spread upon Tabor." No man repenteth, and "turneth from his evil way;" no man "smiteth on his thigh, saying, what have I done?" It is but black Popery (the name being changed, not the thing), to think the bypast sins of the land are bypast, and a sort of reformation for time to come is satisfactory to God ex opere operato [by the deed done.] Yea, the divisions in the church are a heavier plague than the raging sword. These same sins against the first and second Table; the reconciling of us and Babylon, pride, bribing, extortion, filthiness and intemperance unpunished, blood touching blood and not revenged, vanity of apparel, the professed way of salvation by all kinds of religions whatsoever; are now acted in another stage, by other persons, but they are the same sins. If that Headship that flattering prelates took from Jesus Christ, and gave to the king, be yet taken from Christ, and given to men;—if Christ's crown be pulled off his head, no matter whose head it warm; it is taken from Christ both ways. I shall pray, that the fatness of the "flesh of Jacob, for this, do not wax lean," (Isa. 17:4,) and that the warfare of Britain be accomplished. But if the faithful watchmen know what hour of the night it is now, there is but small appearance, that it is near to the dawning of Britain's deliverance, or that our sky shall clear in haste. Would God the year 1645 were with child, to bring forth the salvation of Britain! It was once as incredible that the enemy should have entered "within the gates of Jerusalem." (Lam. 4:12,) as it is now, that they can enter within the ports of London, Edinburgh, Dublin. I speak not this to encourage Cavaliers [Royalists, who persecuted the Presbyterians], for certainly, God watcheth over them for vengeance; but that we go not on further to break with Christ. The weakness of new heads, devising new religions, and multiplying gods: (for two sundry and contrary religions, argue interpretatively two sundry gods,) "according to the number of our cities," must come from rottenness of our hearts. Oh, if we could be instructed "before the decree," that is with child, of plagues to the sinners in "Zion, bring forth a man-child; and before the long shadows of the evening be stretched out on us!"
如果议会从基督开始，我们就不会害怕那些我们确实有理由害怕的事情；“一个灾祸过去了，另一个灾祸来临。”三个王国的先知们没有悔改于迷信、随意崇拜、偶像崇拜、迫害、亵渎和形式主义，这些使他们“在人民面前卑鄙；”而那些将“审判变成苦胆和茵陈”的法官和王子们并没有谦卑，因为他们是“在米斯巴设下的陷阱，在他波尔山上铺下的网。”没有人悔改，“离开他邪恶的道路；”没有人“拍打大腿，说，我做了什么？”认为过去的罪孽已经过去，未来的一种改革对上帝来说是令人满意的，这只是黑暗的教皇制（只是名字改变了，本质没有改变）。是的，教会内部的分裂比肆虐的刀剑更严重的灾祸。 这些对第一和第二诫的罪恶行为；我们与巴比伦的和解，傲慢、贿赂、敲诈勒索、污秽和放纵不受惩罚，血债不得偿还，衣着虚荣，以各种宗教方式宣称的救赎之道；现在由其他人在另一个舞台上演绎，但它们是同样的罪恶。如果那些谄媚的主教从耶稣基督那里夺取了头衔，并交给了国王，而现在这个头衔又从基督那里夺走，交给了人；如果基督的冠冕被从他的头上摘下，无论它温暖的是谁的头；它都是从基督那里夺走的。我将祈祷，雅各的肉体之肥胖不会因此而减少，（以赛亚书 17:4），并且英国的战争将会结束。但如果忠诚的守望者知道现在是几点钟，看起来不太可能是英国解放的黎明，或者我们的天空会迅速晴朗。但愿上帝使 1645 年怀孕，为英国带来救赎！曾经认为敌人进入“耶路撒冷的城门内”是不可思议的。（耶利米哀歌） 4:12，）现在，他们可以进入伦敦、爱丁堡、都柏林的港口。我说这话不是为了鼓励骑士党人（迫害长老会派的皇家主义者），因为上帝肯定会为他们复仇；而是为了我们不要进一步与基督决裂。新头脑的软弱，设计新宗教，繁衍众神：（因为两种不同而相反的宗教，解释上意味着两个不同的神，）“根据我们城市的数量，”必然源自我们心灵的腐朽。哦，如果我们能在“法令”之前得到教导，也就是在“锡安的罪人遭受瘟疫之前，生下一个男孩；在傍晚的长影覆盖我们之前！"

But of this theme no more. Grace is the proposition of this following treatise. When either grace is turned into painted, but rotten nature, as Arminians do, or into wantonness, as others do, the error to me is of a far other and higher elevation, than opinions touching church government. Tenacious adhering to Antinomian errors, with an obstinate and final persistence in them, both as touching faith to, and suitable practice of them, I shall think, cannot be fathered upon any of the regenerated; for it is an opinion not in the margin and borders, but in the page and body, and too near the centre and vital parts of the gospel. If any are offended, I desire to anger them with good will to grace; I shall strive and study the revenge only of love and compassion to their souls.
但关于这个主题就不再多说了。恩典是这篇论文的命题。当恩典被转化为虚假的、腐朽的本性，如阿米纳派所做的，或者被转化为放纵，如其他人所做的，对我来说，这种错误比触及教会政府的观点更高、更重要。对安提法派错误的顽固坚持，以及对它们的信仰和适当实践的顽固和最终坚持，我认为不能归咎于任何重生的人；因为这是一种不在边缘和边界上，而是在页面和主体上的观点，离福音的中心和生命部分太近。如果有人感到冒犯，我希望用对恩典的善意愤怒他们；我将努力和学习，只为了对他们的灵魂怀有爱和同情的复仇。

If some of these sermons came once to your Honour's ears; and now, to your eyes, it may be, with more English language, I having staid possibly till the last grapes were somewhat riper; I hope it shall be pardoned, that I am bold to borrow your name; which truly I should not have done, if I had not known of your practical knowledge of this noble and excellent theme, the Free Grace of God. I could add more of this; but I had rather commend grace, than gracious persons. I know that Jesus Christ, who perfumeth and flowereth heaven with his royal presence, and streweth the heaven of heavens to its utmost borders with glory, is commended that he was full of grace, a vessel filled to the lip. (Psalm 45:2; John 1:16.) Yea, grace hath bought both our person and our service, (1 Pet. 2:24,25,) even as he that buyeth a captive, gives money not only for his person, but for all the motion, toil, and labour of his body, legs, and arms. And redeeming grace is so perfect, that Satan hath power possibly to bid, but not to buy any of the redeemed, no more than a merchant can buy another man's bought goods without his consent. All our happiness that groweth here on the banks of Time, is but thin sown, as very strawberries on the sea-sands. What good parts of nature we have without grace, are like a fair lily, but there is a worm at the root of it; it withereth from the root to the top. Gifts wither apace without grace: gifts neither break nor humble; grace can do both. Grace is so much the more precious and sweet, that though it be the result of sin, in the act of pardoning and curing sinful lameness; yet it hath no spring, but the bowels of God stirred and rolled within him only by spotless and holy goodness. Grace is of the king's house from heaven only; the matter, subject, or person it dwelleth in, contributed nothing for the creation of so noble a branch. Christ, for this cause especially, left the bosom of God, and was clothed with flesh and our nature, that he might be a mass, a sea, and boundless river of visible, living, and breathing grace, swelling up to the highest banks of not only the habitable world, but the sides also of the heaven of heavens, to over-water men and angels. So that Christ was, as it were, grace speaking, (Psalm 45:2; Luke 4:22;) grace sighing, weeping, crying out of horror, dying, withering for sinners, living again, (Heb. 2:9; John 3:16; Rom. 8:32,33;) and is now glorified grace, dropping down, raining floods of grace on his members, (Eph. 4:11-16; John 14:7,13,16,17). Christ now interceding for us at the right hand of God, is these sixteen hundred years the great apple tree dropping down apples of life; for there hath been harvest ever since Christ's ascension to heaven, and the grapes of heaven are ripe; all that falleth from the tree, leaves, apples, shadows, smell, blossoms, are but pieces of grace fallen down from Him who is the fullness of all, and hath filled all things. We shall never be blessed perfectly, till we all sit in an immediate union under the apple tree. This is a rare piece, by way of participation, of the divine nature. Christ passed an incomparable act of rich grace on the cross; and doth now act, and advocate for grace, and the applying of the grace of propitiation, in heaven, (1 John 2:1,2); and by an act of grace, hath all the elect and ransomed ones engraven as a seal on his heart: and Christ being the fellow of God, (Zech. 13:7,) the man that standeth straight opposite to his eye, the first opening of the eye-lids of God is terminated upon the breast of Christ, and on the engravening of free grace. All the glory of the glorified is, that they are both in the lower and higher house, even when they are the Estates and Peers of heaven, the everlasting tenants and freeholders of grace; so that a soul can desire no fairer inheritance, than the patrimony, lot, and heritage of free grace. Now, to this grace commending your spirit, as an heir of grace, I rest,—Your Honour's at all obliged respectiveness in the grace of God.
如果这些讲道中的一些曾经传到阁下的耳朵中；现在，可能传到阁下的眼睛中，可能用更多的英语，我可能一直等到最后的葡萄有点成熟；我希望这样做会被原谅，我敢借用您的名字；如果我不知道您对上帝的自由恩典这一崇高而卓越的主题有实际的了解，我是不会这样做的。我可以再多说一些；但我宁愿称赞恩典，而不是恩慈的人。我知道耶稣基督，他用他的王者之姿香气和花朵装点天堂，并将天堂的边界撒满荣耀，他被称赞是充满恩典的，一个装满到唇边的容器。（诗篇 45:2；约翰福音 1:16。）是的，恩典买下了我们的人和我们的服侍，（彼得前书 2:24,25，）就像买一个俘虏的人，不仅为他的人付钱，还为他的身体、腿和手臂的所有运动、劳动和辛劳付钱一样。赎回的恩典是如此完美，以至于撒旦可能有权力出价，但不能买赎回的人，就像商人不能在没有他人同意的情况下购买别人买来的货物一样。 时间之岸上生长的所有幸福，只是稀稀拉拉地散布，就像海滩上的草莓一样。我们在没有恩典的情况下所拥有的优点，就像一朵美丽的百合花，但根部却有一条虫子；它从根部枯萎到顶部。没有恩典，礼物会迅速枯萎；礼物既不会破裂也不会谦卑；恩典可以做到这两点。恩典是如此珍贵和甜美，以至于虽然它是罪恶的结果，在宽恕和治愈罪恶的跛脚行为中；然而它没有源泉，只有无瑕疵和圣洁的善良激发和滚动在上帝的肚子里。恩典只来自天堂的国王之家；它所居住的事物、主题或人物对于创造如此高贵的分支没有做出任何贡献。基督，特别是为了这个原因，离开了上帝的怀抱，穿上了肉体和我们的本性，以成为一个可见的、活生生的、呼吸的恩典的大海和无边无际的河流，涨满了不仅是可居住的世界，而且是天堂的天堂的边缘，以浇灌人类和天使。 所以基督就像是恩典在说话，（诗篇 45:2; 路加福音 4:22;）恩典叹息，哭泣，因恐惧而呼喊，为罪人而死亡，凋零，（希伯来书 2:9; 约翰福音 3:16; 罗马书 8:32,33;）现在是荣耀的恩典，滴下，倾泻恩典的洪流在他的肢体上，（以弗所书 4:11-16; 约翰福音 14:7,13,16,17）。基督现在在上帝的右边为我们代祷，这一千六百年来一直是滴下生命果实的伟大苹果树；因为自从基督升天以来就一直有丰收，天堂的葡萄已经成熟；从树上掉下来的一切，叶子、苹果、阴影、气味、花朵，都只是从那充满一切的主那里掉下来的恩典的碎片。我们只有当我们都坐在苹果树下的直接联合之下，才能完全蒙福。这是一种罕见的通过参与神性的方式。 基督在十字架上完成了一项无与伦比的丰盛恩典的行动；现在在天上行动，并为恩典和施行赎罪的恩典辩护（约翰一书 2:1,2）；并且凭借一项恩典的行动，将所有蒙拣选和赎回的人刻在他的心上作为印记：基督是神的同伴（撒迦利亚书 13:7），站在他的眼前，当神的眼睑第一次打开时，注视着基督的胸膛和自由恩典的刻印。所有得荣耀的人的荣耀在于他们既在较低的房屋，也在较高的房屋，即使当他们是天堂的贵族和贵族，是永恒的租户和自由持有人的恩典；因此，一个灵魂可以期望的继承没有比自由恩典的祖业、份额和遗产更美好的了。现在，将您的灵魂交托给这恩典，作为恩典的继承人，我将——您尊敬的荣耀，在上帝的恩典中，永远感激您的尊重。

S.R. 

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON I.1
讲道一。1

"And from thence he arose, and went into the borders of Tyre and Sidon, and went into an house, and would that no man should know it: but he could not be hid."—MARK 7:24.
他从那里起身，去了推罗和西顿的边境，进了一所房子，希望没有人知道，但他无法隐藏。

"Then Jesus went from thence, and came into the coasts of Tyre and Sidon. And behold a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David, for my daughter is grievously vexed with a devil."—MATTHEW 15:21,22.
然后，耶稣离开那里，来到推罗和西顿的境内。看哪，有一个迦南妇人从那地方出来，向他呼喊说：“主啊，大卫的子孙，可怜我吧！我的女儿被鬼附得很苦。”-马太福音 15:21,22

"For a certain woman whose young (little) daughter had an unclean spirit, heard of him, and came, and fell at his feet: (The woman was a Greek, a Syrophenician by nation; and she besought him, that he would cast forth the devil out of her daughter."—MARK 7:25,26.
对于一个年轻女子的女儿被不洁灵附身的情况，她听说了耶稣的事迹，前来跪在他脚前：（这个女子是希腊人，是叙利亚腓尼基人；她恳求耶稣把鬼从她女儿身上赶出去。）- 马可福音 7:25,26

THIS text being with child of free grace, holdeth forth to us a miracle of note: and because Christ is in the work in an eminent manner; and there is here also much of Christ's new creation, and a flower planted and watered by Christ's own hand, a strong faith in a tried woman; it requireth the bending of our heart to attention: for, to any seeking Jesus Christ, this text crieth, "Come and see." The words for their scope, drive at the wakening of believers in praying (when an answer is not given at the first,) to a fixed and resolved lying and dying at Christ's door, by continuing in prayer till the King come out and open, and answer the desire of the hungry and poor. 2. For the subject, they are a history of a rare miracle wrought by Christ, in casting forth a devil out of the daughter of a woman of Canaan: and for Christ to throw the devil out of a Canaanite, was very like the white banner of Christ's love displayed to the nations, and the King's royal standard set up to gather in the heathen under his colours. The parts of the miracle are,
这段文字以自由恩典的孕育为开端，向我们展示了一个值得注意的奇迹：因为基督在这个工作中以显赫的方式存在；这里也有基督的新造，以及基督亲手种植和浇灌的一朵花，一个经历考验的女人的坚定信仰；这需要我们的心灵倾听：对于寻求耶稣基督的人来说，这段经文呼喊着“来看看”。这些话的目的是唤醒信徒在祈祷中（当一开始没有得到答案时）的坚定和决心，要在基督的门前持续祷告，直到君王出来开启，并回应饥饿和贫穷的渴望。其主题是关于基督所行的一次罕见奇迹的历史，即将一个鬼魔从迦南妇人的女儿身上赶出去：对于基督将鬼魔从迦南人身上赶出去，这非常像是基督的爱向万民展示的白色旗帜，是国王竖立的皇家旗帜，以吸引异教徒归入他的旗帜下。这个奇迹的部分是，

I. The place where it was wrought. (Matt. 15:21.)
我。发生的地方。（马太福音 15:21）

II. The parties on whom; the mother and the possessed daughter: she is described by her nation.
第二部分：关于谁的当事人；母亲和被附身的女儿：她被她的国家所描述。

III. The impulsive cause: she hearing, came, and prayed to Jesus for her little daughter: in which, there is a dialogue between Christ and the woman, containing,
三、冲动的原因：她听到后，前来向耶稣祈求为她的小女儿求医：其中包含了基督与这位妇人之间的对话。

Firstly, Christ's trying of her, 1st, with no answer; 2nd, with a refusal; 3rd, with the reproach of a dog.

Secondly, Her instancy of faith, 1st, in crying till the disciples interposed themselves; 2nd, her going on in adoring; 3rd, praying; 4th, arguing, by faith, with Christ, that she had some interest in Christ, though amongst the dogs; yet withal, (as grace hath no evil eye) not envying, because the morning market of Christ, and the high table, was the Jews' due, as the King's children, so she might be amongst the dogs, to eat the crumbs under Christ's table; knowing, that the very refuse of Christ, is more excellent than ten worlds.
其次，她坚定的信仰表现在：第一，哭泣直到门徒们出面干预；第二，她继续敬拜；第三，祈祷；第四，凭借信仰与基督争辩，表明她在基督里有一些利益，尽管是在狗的中间；然而，（因为恩典没有邪恶的眼睛）她并不嫉妒，因为基督的早市和高桌是犹太人的权益，就像国王的子女一样，所以她可以像狗一样，吃基督桌子下的碎屑；她知道，基督的废料甚至比十个世界都更加优秀。

IV. The miracle itself, wrought by the woman's faith: in which, we have, (1.) Christ's heightening of her faith; (2.) The granting of her desire; (3.) The measure of Christ's bounty, "As thou wilt;" (4.) The healing of her daughter.
IV. 女人的信心所创造的奇迹：其中，我们有（1）基督加强她的信心；（2）满足她的愿望；（3）基督慷慨的程度，“你愿意的话”；（4）治愈她的女儿。

Mark saith, that the woman came to Christ in a house. Matthew seemeth to say, that she came to him in the way, as these words do make good, "Send her away, for she crieth after us." Augustine thinketh, that the woman first came to Christ while he was in the house, and desired to be hid, either because he did not (for offending the Jews) openly offer himself to the Gentiles, having forbidden his disciples to go to the Samaritans; or, because he would have his glory hid for a time; or rather, of purpose he did hide himself from the woman that her faith might find him out: and then refusing to answer the woman in the house, she still followeth him in the way, and crieth after him, as Matthew saith. For, (1.) Christ's love is liberal, but yet it must be sued; and Christ, though he sell not his love for the penny-worth of our sweating and pains, yet we must dig low, for such a gold mine as Christ. (2.) Christ's love is wise: He holdeth us knocking, till our desire be love-sick for him, and knoweth that delays raise and heighten the market and rate of Christ. We under-rate anything that is at our elbow. Should Christ throw himself in our bosom and lap, while we are in a morning sleep, he should not have the marrow and flower of our esteem. It is good there be some fire in us meeting with water, while we seek after Christ. (3.) His love must not only lead the heart, but also draw. Violence in love is most taking, and delay of enjoying so lovely a thing as Christ, breedeth violence in our affections; and suspension of presence oileth the wheels of love, desire, joy: want of Christ is a wing to the soul.
马可说，那个妇人来到基督所在的房子。马太似乎说，她在路上来找他，正如这些话所证明的，“打发她走吧，因为她在我们后面喊叫。”奥古斯丁认为，那个妇人最初是在基督在房子里的时候来找他的，并且希望被隐藏起来，要么是因为他没有（为了不冒犯犹太人）公开向外邦人提供自己，禁止门徒去撒玛利亚人那里；要么是因为他想暂时隐藏自己的荣耀；或者更确切地说，他故意隐藏自己，让那个妇人的信心找到他：然后在房子里拒绝回答那个妇人，她仍然跟着他在路上喊叫，正如马太所说。因为，（1.）基督的爱是慷慨的，但必须被追求；基督虽然不会因为我们辛苦和努力而出售他的爱，但我们必须深入挖掘，为了像基督这样的金矿。 （2.）基督的爱是明智的：他让我们敲门，直到我们对他的渴望病态地爱上他，并且知道延迟会提高基督的市场和价值。我们低估了任何在我们身边的东西。 基督若在我们沉睡时投入我们的怀抱，他将无法得到我们最深的敬重。当我们追求基督时，我们内心中必须有一些与水相遇的火焰。他的爱不仅要引导我们的心灵，还要吸引我们。爱中的暴力最具吸引力，而无法享受基督这样可爱的事物会在我们的情感中引发暴力；缺乏他的存在会润滑爱、渴望和喜悦的轮子：没有基督是灵魂的翅膀。

Interpreters ask, what woman she was? Matthew saith, a Canaanite, not of any gracious blood; a Syrophenician; for Syrophenicia was in the border between Palestine and Syria, and it was now inhabited by the relics of the Canaanites; a Greek; not by birth, but because of the Greek tongue, and rites brought thither by Alexander, and the succeeding kings of Syria. All the Gentiles go under the name of Greeks in Scripture language, as, Rom. 1:14; Gal. 3:28; 1 Cor. 1:22,24: not because they are all Greeks by nation and blood; but, because conquest, language, and customs, stand for blood and birth. However, it standeth as no blemish in Christ's account-book, who was your father, whether an Amorite, or an Hittite, so ye come to him: he asketh not whose you are, so you be his; nor who is your father, so you will be his brother, and be of his house.
翻译结果：翻译家问，她是什么样的女人？马太说，她是迦南人，不是有恩典的血统；是叙利亚腓尼基人；因为叙利亚腓尼基亚位于巴勒斯坦和叙利亚的边界上，现在由迦南人的后裔居住；是希腊人；不是出生在希腊，而是因为希腊语和亚历山大以及随后的叙利亚国王带到那里的仪式。在圣经语言中，所有外邦人都被称为希腊人，如罗马书 1:14；加拉太书 3:28；哥林多前书 1:22,24：不是因为他们都是希腊人的民族和血统；而是因为征服、语言和习俗代表了血统和出生。然而，在基督的账簿中，这并不是个污点，无论你的父亲是亚摩利人还是赫人，只要你来到他这里：他不问你是谁的，只要你是他的；他不问你的父亲是谁，只要你愿意成为他的兄弟，成为他的家人。

"And from thence he arose, and went into the coasts of Tyre and Sidon." Mark 7:24. Christ wearied of Judea, had been grieved in spirit with the hypocrisy of the Pharisees, and the provocation of that stiff-necked people. He was chased away to the profane Pagans. The hardening of the Jews, maketh way to Christ's first and young love laid upon the Gentiles. Christ doth but draw aside a lap of the curtain of separation, and look through to one believing heathen: the King openeth one little window, and holdeth out his face, in one glimpse, to the woman of Canaan. So, Christ's works of deep Providence, are free mercy and pure justice interwoven, making one web. He departeth from the Jews, and setteth his face and heart on the Gentiles.
从那里，他起身，去了推罗和西顿的地界。马可福音 7:24。基督厌倦了犹太，对法利赛人的伪善和那顽固的人民的挑衅感到悲伤。他被追逐到了亵渎的异教徒那里。犹太人的刚硬使基督的初恋和年轻的爱降临在外邦人身上。基督只是拉开了隔离的帷幕的一角，透过去看一个有信仰的异教徒：国王打开了一个小窗户，露出他的脸，给迦南的妇人一瞥。所以，基督深奥的神圣工作是自由的怜悯和纯正的公正交织在一起，形成一张网。他离开了犹太人，将他的面容和心意投向了外邦人。

Consider the art of Providence here: 1st, The devil sometimes shapeth, and our wise Lord seweth; Babylon killeth, God maketh alive; sin, hell, and death, are made a chariot to carry on the Lord's excellent work. 2nd, The Providence of God hath two sides; one black and sad, another white and joyful. Heresy taketh strength, and is green before the sun; God's clearing of necessary and seasonable truths, is a fair side of that same providence. Adam's first sin, was the devil and hell digging a hole through the comely and beautiful frame of the creation of God; and that is the dark side of Providence: but the flower of Jesse springing up, to take away sin, and to paint out to men and angels the glory of a heaven, and a new world of free grace—that is a lightsome side of Providence. Christ scourged; Christ in a case, that he cannot command a cup of water; Christ dying, shamed, forsaken, is black: but Christ, in that same work redeeming the captives of hell, opening to sinners forfeited paradise, that is fair and white. Joseph, weeping in the prison for no fault, is foul and sad; but Joseph brought out to reign as half a king, to keep alive the Church of God in great famine, is joyful and glorious. The apostles whipped, imprisoned, killed all the day long, are sad and heavy: but sewed with this, that God causeth them always to triumph, and show the savour of the knowledge of Christ; and Paul triumphing in his iron chains, and exalting Christ in the gospel, through the court of bloody Nero,—maketh up a fair and comely contexture of divine Providence. 3rd, God, in all his works, now, when he raineth from heaven a sad shower of blood on the three kingdoms, hath his one foot on justice, that wrath may fill to the brim the cup of malignants, prelates, and papists; and his other foot on mercy, "to wash away the filth of the daughter of Zion, and to purge the blood of Jerusalem in the midst thereof, by the spirit of judgment, and by the spirit of burning." [Isa. 4:4.] And this is God's way and ordinary path-road, (Psalm 25:10.) And in one and the same motion, God can walk both to the east and to the west, and to the north and the south.
考虑上帝的艺术：首先，魔鬼有时塑造，我们明智的主却缝制；巴比伦杀戮，上帝使之复活；罪恶、地狱和死亡成为推动上帝卓越工作的战车。其次，上帝的安排有两面性；一面黑暗悲伤，另一面洁白欢乐。异端得势，在太阳升起之前繁盛；上帝清理必要和适时的真理，是同一安排的美好一面。亚当的初犯是魔鬼和地狱在上帝创造的美丽构架上挖了一个洞；那是安排的黑暗一面：但耶西的花朵生长起来，除去罪恶，向人类和天使展示天堂和自由恩典的荣耀，那是安排的明亮一面。基督受鞭打；基督处境艰难，无法要求一杯水；基督受死，受辱，被遗弃，是黑暗的：但基督在那同样的工作中赎回地狱的俘虏，为罪人打开被剥夺的乐园，那是美好而洁白的。 约瑟夫在监狱中无辜哭泣，悲伤而凄凉；但约瑟夫被带出来作为半个国王，在大饥荒中保持上帝的教会的生机，是喜乐而荣耀的。使徒们被鞭打、监禁、整日被杀，悲伤而沉重；但他们也因为上帝使他们常常得胜，并展示对基督的认识的芬芳而欢欣。保罗在他的铁链中得胜，并在福音中高举基督，穿越血腥的尼禄宫廷，构成了神圣的普罗维登斯的美丽和庄重的结构。第三，上帝在他的一切作为中，现在当他从天上降下一场血淋淋的雨水在三个王国上时，他一只脚踩在公义上，以使愤怒充满恶劣分子、主教和天主教徒的杯子；而他的另一只脚踩在怜悯上，“用审判的灵和火焰的灵洗净锡安女子的污秽，洗去耶路撒冷中间的血渍。”（以赛亚书 4:4）这是上帝的方式和常规路径。（诗篇 25:10）上帝可以同时向东、向西、向北和向南行走。

USE.—It is our fault, that we look upon God's ways and works by halves and pieces; and so, we see often nothing but the black side, and the dark part of the moon. We mistake all, when we look upon men's works by parts; a house in the building, lying in an hundred pieces; here timber, here a rafter, there a spar, there a stone; in another place, half a window, in another place, the side of a door: there is no beauty, no face of a house here. Have patience a little, and see them all by art compacted together in order, and you will see a fair building. When a painter draweth the half of a man; the one side of his head, one eye, the left arm, shoulder, and leg, and hath not drawn the other side, nor filled up with colours all the members, parts, limbs, in its full proportion, it is not like a man. So do we look on God's works by halves or parts; and we see him bleeding his people, scattering parliaments, chasing away nobles and prelates, as not willing they should have a finger in laying one stone of his house: yet do we not see, that in this dispensation, the other half of God's work makes it a fair piece. God is washing away the blood and filth of his church, removing those from the work who would cross it. In bloody wars, malignant soldiers ripping up women with child, waste, spoil, kill; yet are they but purging Zion's tin, brass, and lead, and such reprobate metal as themselves. Jesuits and false teachers are but God's snuffers, to occasion the clearing and snuffing of the lamps of the tabernacle, and make truth more naked and obvious. 
使用。这是我们的错，我们只看到上帝的方式和作品的一部分；因此，我们经常只看到黑暗的一面和月亮的阴暗部分。当我们只看到人们的作品的一部分时，我们误解了一切；一座正在建造中的房子，分散成一百个部分；这里是木材，这里是椽子，那里是桅杆，那里是石头；在另一个地方，是一扇窗户的一半，在另一个地方，是一扇门的一侧：这里没有美丽，没有房子的面貌。稍微耐心一点，看到它们都被艺术有序地组合在一起，你就会看到一座漂亮的建筑。当画家只画了一个人的一半时；他的头的一侧，一个眼睛，左臂，肩膀和腿，而没有画另一侧，也没有用颜色填满所有的部位、部分和肢体，它就不像一个人。所以我们只看到上帝的作品的一部分；我们看到他让他的子民流血，驱散议会，赶走贵族和主教，似乎不愿意他们在他的房子上放一块石头；然而我们没有看到，在这个安排中，上帝的另一半工作使它成为一件美丽的作品。 上帝正在洗净他的教会的血和污秽，将那些背叛它的人从工作中清除。在血腥的战争中，恶毒的士兵撕裂怀孕的妇女，浪费、掠夺、杀戮；然而他们只是在净化锡、黄铜和铅，以及像他们自己一样的邪恶金属。耶稣会士和假教师只是上帝的剪烛器，引发帐幕灯的清理和修剪，使真理更加裸露和明显。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON II.
讲道二。

"And he went into a house, and would that no man should know it." - Mark 7:24
他进了一间房子，希望没有人知道。

THIS will, according to which, it is said, "he would that no man should know it," was his human will, according to which, the Lord Jesus was a man as we are, yet without sin; which was not always fulfilled. For his divine will, being backed with omnipotency, can never be resisted; it overcometh all, and can be resisted by none.
根据所说的，这是他的人的意愿，他希望没有人知道，根据这个意愿，主耶稣是像我们一样的人，但没有罪过；然而这并不总是实现的。因为他的神的意愿，由于拥有全能力量，永远不能被抵抗；它战胜一切，没有人能够抵抗。

Consider what a Christ we have; one who as God, hath a standing will that cannot fail. (Isa. 14:24.) "He doth all his pleasure." His pleasure and his work are commensurable. (Isa. 46:10,11; Psalm 135:6; Psalm 115:3.) Yet this Lord did stoop so low, as to take to himself man's will, to submit to God and law. And see how Christ, for our instruction, is content that God should break his will, and lay it below providence, (Matt. 26:39.) Oh! so little and low as great Jesus Christ is! All is come to this, "O my Father, remove the cup; nevertheless, not as I will, but as thou wilt." Christ and his Father have but one will between them both: "I seek not mine own will, but the will of the Father that sent me." (John 5:30.) "For even Christ pleased not himself." (Rom. 15:3.) It is a sign of conformity with Christ, when we have a will so mortified, as it doth lie level with God's providence. Aaron's sons are killed, and that by God immediately from heaven with fire, a judgment very hell-like; (Lev. 10:3,) and Aaron held his peace. A will lying in the dust under God's feet, so as I can say, "Let his will, whose I am, enact to throw me in hell, he shall have my vote," is very like the mother-rule of all sanctified wills, even like Christ's pliable will. There is no iron sinew in Christ's will, it was easily broken; the tip of God's finger, with one touch, broke Christ's will: "Lo, I come to do thy will, O God." (Heb. 10:9.)
考虑一下我们拥有的基督；作为上帝，他有一个永不失败的意愿。（以赛亚书 14:24）“他按自己的旨意行事。”他的旨意和他的工作是相称的。（以赛亚书 46:10,11；诗篇 135:6；诗篇 115:3）然而，这位主卑微地屈服于上帝和律法，接受了人的意愿。看看基督为了我们的教导，愿意上帝打破他的意愿，使之服从于上帝的旨意。（马太福音 26:39）哦！伟大的耶稣基督是如此渺小和卑微！一切都归结为这一点，“我的父啊，若是能过去，求你叫这杯离开我；然而，不要照我的意思，只要照你的意思。”基督和他的父之间只有一个意愿：“我寻求不是按自己的意思行，只是按那差我来者的意思行。”（约翰福音 5:30）“因为连基督也不求自己的喜悦。”（罗马书 15:3）当我们的意愿如此被削弱，以至于与上帝的旨意保持一致时，这是与基督一致的迹象。亚伦的儿子被杀，而且是由上帝亲自从天上用火降下的，这是非常像地狱的审判。（利未记 10:3）亚伦保持沉默。 一个躺在上帝脚下的意愿，这样我可以说：“让他的意愿，我属于他，决定将我投入地狱，他将得到我的支持。”这非常像所有成圣的意愿的母亲准则，甚至像基督的柔顺意愿。基督的意愿没有坚硬的筋骨，它很容易被打破；上帝的手指尖，一触即破基督的意愿：“看哪，我来遵行你的旨意，上帝。”（希伯来书 10:9）)

Oh, but there is a hard stone in our will: the stony heart is the stony will; hell cannot break the rock and the adamant, and the flint in our will: (1 Sam. 8:19,) "Nay, but we will have a king," whether God will or no. God's will standeth in the people's way, bidding them return. They answer, "There is no hope, but we will walk after our own devices." (Jer. 18:12.) Hell, vengeance, omnipotency, crossed Pharaoh's will, but it would neither bow nor break. "But the Lord hardened Pharaoh's heart, that he would not let the people go." (Exod. 9:27.)
哦，但我们的意志中有一块坚硬的石头：坚硬的心是坚硬的意志；地狱无法打破岩石和坚硬的东西，以及我们意志中的燧石：（撒母耳记上 8:19）“不，我们要有一个国王”，不管上帝是否愿意。上帝的意愿阻碍着人们的道路，命令他们回头。他们回答说：“除了按照我们自己的计划行事，没有希望。”（耶利米书 18:12）地狱、复仇、全能力量都阻挡了法老的意愿，但它既不屈服也不崩溃。“但耶和华使法老的心刚硬，不肯容百姓去。”（出埃及记 9:27）

There be two things in our will, (1.) The natural frame and constitution of it. (2.) The goodness of it. The will of angels and of sinless Adam is not essentially good, for then, angels could never have turned devils; therefore, the constitution of the will needeth supervenient goodness, and confirming grace, even when will is at its best. Grace, grace now is the only oil to our wheels. Christ hath taken the castle, both in-works and out-works, when he hath taken the will, the proudest enemy that Christ hath out of hell. When Saul renders his will, he renders his weapon. This is mortification, when Christ runneth away with your will; as Christ was like a man that had not a man's will. So Saul, (Acts 9:6,) "trembling and astonished said, Lord, what wilt thou have me to do?" It is good when the Lord trampleth upon Ephraim's fair neck. (Hosea 10:11.)
我们的意志中有两件事情，（1）它的自然构造和组成。（2）它的善良。天使和无罪的亚当的意志并非本质上善良，否则天使就永远不会变成魔鬼；因此，意志的构造需要额外的善良和坚定的恩典，即使在意志达到最好状态时也是如此。恩典，现在是我们轮子上唯一的润滑油。当基督夺取你的意志时，他夺取了堡垒，无论是内在的还是外在的，他夺取了基督从地狱中最傲慢的敌人。当扫罗交出他的意志时，他交出了他的武器。这就是死去的意志，当基督带走你的意志时；就像基督是一个没有人的意志的人一样。所以扫罗（使徒行传 9:6）"战兢惊讶地说，主啊，你要我做什么？"当主践踏以法莲美丽的颈项时，这是好的。（何西阿书 10:11）

There is no goodness in our will now, but what it hath from grace; and to turn the will from evil to good, is no more nature's work, than we can turn the wind from the east to the west. When the wheels of the clock are broken and rusted, it cannot go. When the bird's wing is broken, it cannot fly. When there is a stone in the sprent and in-work of the lock, the key cannot open the door. Christ must oil the wheels of misordered will, and heal them, and remove the stone, and infuse grace (which is wings to the bird): if not, the motions of will are all hell-ward.
现在我们的意愿中没有善良，只有从恩典中得来的；将意愿从恶转向善，并非自然之功，就像我们无法将风从东方转向西方一样。当时钟的轮子破损生锈时，它无法运转。当鸟的翅膀折断时，它无法飞翔。当锁中有石头阻塞时，钥匙无法打开门。基督必须给错乱的意愿润滑轮子，治愈它们，移除石头，并注入恩典（这是鸟的翅膀）；否则，意愿的动作都指向地狱。

"But he could not be hid, for a certain woman," etc. Christ sometimes would be hid, because he hath a spirit above the people's windy air, and their hosanna. It is a spirit of straw, naughty and base, that is burnt up with that which hindered Themistocles to sleep.2 "Honour me before the people," was cold comfort to Saul, when the prophet told him God had rejected him. But Christ desired not to be hid from this woman; he was seeking her, and yet he flieth from her. Christ, in this, is such a flier as would gladly have a pursuer.
但他无法隐藏，因为有一个妇人，等等。基督有时会被隐藏起来，因为他有一种超越人们喧嚣和欢呼的精神。那是一种脆弱和卑劣的精神，被那些妨碍忒密斯托克利睡觉的东西烧毁了。当先知告诉扫罗上帝已经拒绝他时，“在人民面前尊敬我”只是个冷冰冰的安慰。但基督不想被这个妇人隐藏起来；他在寻找她，但又逃离她。在这一点上，基督是一个愿意被追求者追逐的逃跑者。

2. Faith findeth Christ out when he is hid. "Verily thou art a God that hidest thyself;" (Isa. 45:15.) But faith seeth God under his mask, and through the cloud; and, therefore, faith addeth, "O God of Israel, the Saviour!" Thou hidest thyself, O God, from Israel, but Israel findeth thee, (ver. 17,) "Israel shall be saved in the Lord, with an everlasting salvation." God casteth a cloud of anger about himself, he maketh darkness his pavilion, and will not look out; yet Job seeth God, and findeth him out many hundred miles, (chap. 19:26,) "Yet in my flesh shall I see God."
信仰在神隐时寻找到基督。"你实在是一个隐藏自己的神"（以赛亚书 45:15）。但是信仰能够透过云雾看到神的真面目；因此，信仰补充道："以色列的神，救主啊！"神啊，你从以色列人隐藏自己，但以色列人找到了你（第 17 节）："以色列必在耶和华中得救，得着永远的救恩。"神将愤怒的云彩笼罩自己，他使黑暗成为自己的帷幕，不愿向外看；然而约伯看见了神，并在数百英里之外找到了他（约伯记 19:26）："我这皮肉灭绝之后，我必在肉体之外得见神。"

3. Reason, sense, nay, angels, seeing Christ between two thieves dying, and going out of this world, bleeding to death, naked, forsaken of friend and lover, they may wonder and say, "O Lord, what dost thou here?" Yet the faith of the thief found him there, as a king, who had the keys of Paradise; and he said in faith, "Lord, remember me when thou comest into thy kingdom." (Luke 23:42.)
原因、感觉、不，天使们看见基督在两个贼中间临终流血、赤身裸体、被朋友和爱人抛弃，他们可能会惊讶地说：“主啊，你在这里做什么？”然而，贼的信心使他在那里找到了他，就像一个拥有天堂之钥的国王；他信心地说：“主啊，你来到你的国里，求你记念我。”（路加福音 23:42）

4. Faith seeth him as a witness, and a record in heaven, as Job, (16:19,20,) even when God cleaveth his reins asunder, and poureth out his gall upon the ground, ver. 13. Believe then, that Christ gloometh, that he may kiss; that he cuts, that he may cure; that he maketh the living believer's grave before his eyes, and hath no mind to bury him alive. He breatheth the smoke and the heat of the furnace of hell on the soul, when peace, grace, and heaven is in his heart. He breaketh the hollow of Jacob's thigh, so as he must go halting all his days, and it is his purpose to bless him. Whereas we should walk by faith, we walk much, even in our spiritual walk, by feeling and sense; we have these errors in our faith, we make not the word of promise the rule of our faith, but only God's dispensation.
4. 信仰将他视为见证和天上的记录，就像约伯一样，即使上帝将他的肾脏撕裂开来，将他的胆汁倒在地上（16:19,20）。那么请相信，基督在黑暗中闪耀，以便亲吻；他割伤，以便治愈；他在活着的信徒眼前挖掘坟墓，却不想将他活埋。当他的心中充满和平、恩典和天堂时，他向灵魂吹入地狱炉火的烟雾和热气。他打断雅各的大腿，使他终身跛行，但他的目的是要祝福他。我们应该凭着信心行走，但我们在属灵的行走中，往往更多地凭感觉和知觉而非信仰。我们在信仰中犯了这些错误，我们没有将应许的话语作为信仰的准则，而只是将上帝的安排作为准则。

Now, God's dispensation is spotless, and innocent, and white, yet it is not Scripture to me; nor all that dispensation and providence seemeth to speak, the word of God. Ram-horns speak no taking of towns in an ordinary providence, as spear and shield and a host of fighting men do. "Killed all the day long, and estimated as sheep for the slaughter," speaketh not to me, that God's people are "more than conquerors through him that loved us." (Rom. 8:36,37.)
现在，上帝的安排是无瑕疵、无辜和纯洁的，但对我来说并不是圣经；上帝的安排和神的旨意似乎并不是上帝的话语。公羊角在普通的安排中并不表示攻占城市，就像矛、盾和一群战士那样。"终日被杀，被看作待宰的羊"并不对我说，上帝的子民是"靠着爱我们的主得胜有余"（罗马书 8:36,37）。

Our faith, in reference to dispensation, is to do two things: 1st, To believe in general, though dispensation be rough, stormy, black, yet Christ is fair, sweet, gracious; and, that hell and death are servants to God's dispensation toward the children of God. Abraham must kill Isaac; yet in Isaac, as in the promised seed, all the nations of the earth are blessed. Israel is foiled, and falleth before the men of Ai; yet Israel shall be saved by the Lord. Judah shall go into captivity, but the dead bones shall live again. Read the promise in general, engraved upon the dispensation of God. Garments are rolled in blood in Scotland and England. The wheels of Christ's chariot, in this reformation, go with a slow pace: the prince is averse to peace, many worthies are killed, a foreign nation cometh against us; yet all worketh for the best to those that love God. (2.) Hope biddeth us to await the Lord's event. We see God's work, it cometh to our senses; but the event that God bringeth out of his work lieth under ground. Dispensation is as a woman travailing in birth, and crying out for pain; but she shall be delivered of two men-children,—Mercy to the people of God, Justice to Babylon. Wait on till the woman bring forth, though you see not the children.
我们对待神的安排有两个信念：首先，无论安排是艰难、暴风雨般的黑暗，耶稣基督都是美好、甜蜜、恩慈的；地狱和死亡都是为神对神儿女的安排服务的。亚伯拉罕必须杀死以撒，然而在以撒身上，作为应许的后裔，地上的万国都要蒙福。以色列被艾城的人击败，然而以色列必蒙耶和华拯救。犹大必被掳去，但枯骨必复活。在神的安排上，读一下这个普遍的应许。苏格兰和英格兰的衣衫染满了鲜血。在这次改革中，基督的战车行进缓慢：君主不愿和平，许多英勇的人被杀，外国来犯；然而，一切都为那些爱神的人带来最好的结果。（2）希望告诉我们要等待主的结果。我们看到神的工作，它触动我们的感官；但神从他的工作中带出来的结果却隐藏在地下。安排就像一个分娩中的妇女，因疼痛而呻吟；但她将生下两个男孩——对神的子民是怜悯，对巴比伦是公义。 等待，直到女人生产，即使你看不到孩子们。

2. We trust possession in our part, more than law, and the fidelity of the promise on God's part. Feeling is of more credit to us than faith; sense is surer to us than the word of faith. Many weak ones believe not life eternal, because they feel it not: heaven is a thing unseen, and they find no consolation and comfort, and so, are disquieted. If we knew that believing is a bargaining and a buying, we should see the weakness of many. Should any buy a field of land, and refuse to tell down the money, except the party should lay all the ridges, acres, meadows, and mountains on the buyer's shoulders, that he might carry them home to his house, he should be incredulously unjust. If any should buy a ship, and think it no bargain at all, except he might carry away the ship on his back, should not this make him a ridiculous merchant? God's law of faith, Christ's concluded atonement, is better and surer than your feeling. All that sense and comfort saith, is not canonic Scripture; it is adultery to seek a sign, because we cannot rest on our husband's word. 
我们更相信我们自己的拥有，而不是法律，也更相信上帝的承诺的忠诚。对我们来说，感觉比信仰更有信用；对我们来说，感觉比信仰的话更可靠。许多软弱的人不相信永生，因为他们没有感受到它：天堂是一件看不见的事情，他们找不到安慰和舒适，因此感到不安。如果我们知道相信是一种交易和购买，我们就会看到许多人的软弱。如果有人买了一块土地，除非对方把所有的山脊、英亩、草地和山脉都放在买方的肩上，让他可以把它们带回家，否则他将是不可置信的不公正。如果有人买了一艘船，却认为这根本不是一笔交易，除非他能把船背走，这难道不会让他成为一个可笑的商人吗？上帝的信仰法则，基督的完全赎罪，比你的感觉更好、更可靠。所有感觉和安慰所说的话，并不是经典的圣经；寻求一个迹象是通奸的行为，因为我们不能依靠我们丈夫的话语而安心。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON III.
第三篇讲道。

QUESTION. But cannot Christ be hid? Answer. Not of himself. It is hard to hide a great fire, or to cast a covering upon sweet odours, that they smell not. Christ's name is as a sweet ointment poured out: he is a mountain of spices, and he is a strong savour of heaven, and of the higher paradise. You may hide the man, that he shall not see the sun: but you cannot cast a garment over the body of the sun, and hide day-light.
问题：但基督能被隐藏吗？答案：不是基督自己。很难隐藏一团大火，或者遮盖住甜美的香气，使其不闻。基督的名字如同倾倒的香膏：他是一座香料山，他是天堂和更高级的乐园的浓烈芬芳。你可以隐藏一个人，使他看不见太阳：但你无法把衣物覆盖在太阳的身上，隐藏白昼。

From which it appeareth, that Christ cannot be hid,
由此可见，基督是无法隐藏的

1. In his cause and truth. The gospel is scourged and imprisoned, when the apostles are so served; yet it cometh to light, and filleth Jerusalem, and filleth all the world. What was done to hide Christ? When he and his gospel are buried under a great stone, yet his fame goeth abroad. Death is no covering to Christ. Papists burn all the books of Protestants; they kill and slay the witnesses. Antiochus and the persecuting emperors throw all the Bibles in the fire; but this truth cannot be hid, it triumpheth. As soon pull down Jesus from his royal seat at the right hand of God, as Babylon, prelates, papists, malignants, in these three kingdoms, can extinguish the people and truth of Christ.
在他的事业和真理中。福音被鞭打和囚禁，使徒们也是如此；然而它显露出来，充满了耶路撒冷，充满了全世界。为了隐藏基督而做了什么？当他和他的福音被埋在一块大石头下时，他的名声却传遍了四方。死亡对基督来说不是掩盖。天主教徒烧毁了所有新教徒的书籍；他们杀害和屠杀见证人。安提阿克斯和迫害的皇帝们把所有的圣经扔进火中；但这个真理无法隐藏，它得胜了。像从上帝右边的王座上拉下耶稣一样，巴比伦、主教、天主教徒、恶意者在这三个王国中无法扑灭基督的子民和真理。

2. Believers cannot hide and dissemble a good or an ill condition in the soul; the well-beloved is away, and the church's bed cannot keep her: all the watchmen, all the streets, all the daughters of Jerusalem, yea, heaven and Christ must hear of it: (Cant. 3:1-3; 5:6-8.) Mary Magdalene's bed, and a morning sleep, and the company of angels and apostles, cannot dry her cheeks. "Woman, what ails thee?" saith the angel. "Oh," she weepeth, "Oh, what aileth me? They have taken away my Lord, and I know not where they have laid him. O apostles! where is he? O Sir, angel, tell me if you saw him? O grave! O death! Show me, is my Lord with you?" The love of Christ is no hypocrite. I grant, some can for a time put a fair face on it, when Christ is absent; but most of the saints look as a bird fallen from the raven; as a lamb fallen out of the lion's mouth; as one too soon out of bed in the morning. Oh, sick of love! Oh, show him! I charge you tell him, watchmen, daughters of Jerusalem, that I am sick of love. Love is a paining, feverous, tormenting sickness: grace cannot put on a laughing mask, when sweet Jesus is hidden; love hath no art to conceal sorrow. The countenance of David, (Psalm 42:5,) is sick; there is death in his face, when God is not the light of his countenance.
信徒们无法隐藏和掩饰灵魂中的善恶状况；心爱的人不在身边，教会的床无法留住她：所有的守望者、所有的街道、所有的耶路撒冷的女儿，甚至天堂和基督都必须听到：（雅歌 3:1-3；5:6-8）马利亚·玛大利纳的床，一个早晨的睡眠，和天使和使徒的陪伴，都无法止住她的眼泪。天使说：“妇人，你为什么哭泣？”她哭着说：“哦，我为什么哭泣？他们把我的主带走了，我不知道他们把他放在哪里。哦，使徒们！他在哪里？哦，先生，天使，请告诉我你是否看见他？哦，坟墓！哦，死亡！告诉我，我的主在你那里吗？”基督的爱不是伪善的。我承认，有些人在基督不在时可以暂时装出一副好脸；但大多数圣徒看起来像一只从乌鸦身上掉下来的鸟；像一只从狮子口中掉出来的羔羊；像一个早晨起得太早的人。哦，爱病了！哦，让他出现！我命令你们告诉他，守望者们，耶路撒冷的女儿们，我爱病了。爱是一种痛苦、发热、折磨的疾病：当甜美的耶稣隐藏起来时，恩典无法戴上笑脸；爱没有掩饰悲伤的技巧。 大卫的面容（诗篇 42:5）病了；当上帝不是他面容的光时，他的脸上有死亡。

3. The joy of his presence cannot be hid: she cannot but tell and cry out, O fair, O white day! He is come again: "It was but a little that I passed from them, but I found him whom my soul loved." (Cant. 3:4.) She numbered all the miles she had traveled while her Lord was absent: Joy will speak, it is not dumb: "The roof of thy mouth [is] like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak." (Cant. 7:9,) "Can the children of the bed-chamber mourn, as long as the bridegroom is with them?" (Matt. 9:15.) i.e. They cannot choose but rejoice.
他的存在带来的喜悦无法隐藏：她不得不告诉并大声喊出来，哦，美好的，洁白的一天！他又来了：“我离开他们只是片刻，但我找到了我心爱的人。”（雅歌 3:4）她数着自己在主离开期间所走过的所有路程：喜乐会说话，它不是哑巴：“你的口腔像我心爱的美酒，流下甘甜，使沉睡者的嘴唇说话。”（雅歌 7:9）“新郎和陪伴新娘的朋友们在一起，他们怎么能哀悼呢？”（马太福音 9:15）也就是说，他们不能选择不欢喜。

4. Grace in a sincere professor, and Christ, cannot be hid. There came a good fair breath, with a blast of a sweet west-wind of heaven, on Joseph of Arimathea: the time was ill, Christ was dead; and he can dissemble no longer. (Mark 15:43.) With much daring and boldness, he went unto Pilate with a petition: "I beseech you, my Lord Governor, let me but have this Jesus his dead body:" There was some fire of heaven in this bold profession. What would this be thought of, to see a noble and honourable Lord-Judge, with a dead and crucified man's body in his arms? But faith knoweth no blushing; grace cannot be ashamed. There was a strait charge laid on the apostles, "Preach no more in the name of Jesus." (Acts. 4:18.) Peter and John boldly say, "We cannot but speak the things we have heard and seen." Lay as heavy weights as death, burning quick [alive], sawing asunder, on the sincerity of faith in the martyrs, it must up the mountain. David's grace was kept in, as with a muzzle put upon the mouths of beasts: (Psalm 39:) it was as coals of fire in his heart, and he behoved to speak even before the wicked: "I believed, therefore I spake." (Psalm 116:10.)
4. 在一个真诚的教授和基督里的恩典是无法隐藏的。天上吹来了一阵美好的清风，带着甘甜的西风，吹到了亚利马太的约瑟夫身上：时机不好，基督已经死了；他再也无法掩饰。他大胆而勇敢地去见彼拉多，请求说：“我恳求您，我的主官，让我得到这位耶稣的尸体。”这个大胆的宣告中有一些天上的火焰。看到一个高贵而尊敬的法官，抱着一个已经死去并被钉在十字架上的人的尸体，这会被认为是什么呢？但信仰不会脸红；恩典不会感到羞愧。使徒们受到了严厉的命令：“不要再奉耶稣的名传道。”彼得和约翰大胆地说：“我们不得不讲述我们所听到和看到的事情。”无论是死亡的重压，还是活活地烧死、锯成两半，对殉道者的信仰的真诚都必须站在山顶上。大卫的恩典被压抑住，就像是口中被堵住的野兽：（诗篇 39：）它在他的心中像火炭一样燃烧，他必须在恶人面前说话：“我相信，所以我说。”（诗篇 116：10。）

5. When Jeremiah layeth unlawful bands on himself, to speak no more in the name of the Lord, there is a spirit of prophecy lying on him—he is not lord of his own choice. "But his word was in my heart, as a burning fire shut up in my bones; and I was weary with forbearing, and I could not stay." (Jer. 20:9.) There is a majesty of grace on the conscience of the child of God, that must break out in holy duties: though temptation should hide Christ in his grace, tempted Joseph is overawed with this, "How can I then do this great wickedness, and sin against God?" (Gen. 39:9.) This awful majesty of the grace of God's fear, causeth Joseph see nothing in harlotry, but pure, unmixed guiltiness against God. There is an overmastering apprehension of Christ's love, (2 Cor. 5:14) that constraineth Paul to own the love of Christ, in dedicating himself to the service of the gospel. Though Paul would not have preached, yet he had a sum to pay; "I am debtor both to the Greeks and the Barbarians, both to the wise and the unwise." (Rom. 1:14.) Grace awed him, as a debt layeth fetters on an ingenuous mind; he cannot but relieve his free and honest mind in paying what he oweth.
当耶利米自愿地束缚自己，不再以耶和华的名讲话时，有一种先知的灵降在他身上-他不再是自己选择的主人。“但他的话在我心中如同火燃烧，像被困在我的骨头里；我已经厌倦忍耐，无法再忍受。”（耶 20:9）在神的儿女的良心上有一种恩典的威严，必须在圣洁的职责中显露出来：尽管诱惑可能隐藏基督在他的恩典中，但受到诱惑的约瑟被这种威严所震慑，“我怎能作这大恶，得罪神呢？”（创 39:9）神的敬畏的威严使约瑟只看到淫乱中对神的纯粹、纯正的罪恶。有一种无法抗拒的对基督爱的理解（林后 5:14），迫使保罗承认基督的爱，并将自己奉献给福音事工。尽管保罗本来不想传道，但他有一笔要付的债：“我欠希腊人和外邦人的债，对智慧人和愚昧人都是如此。”（罗 1:14）恩典使他受到束缚，就像债务使一个高尚的心灵受到桎梏一样；他不能不在偿还所欠之物时宽慰他自由而诚实的心灵。

6. God's desertion cannot so hide and over-cloud Christ, but against sense, the child of God must believe; yea, and pray in faith, "My God, my God, why hast thou forsaken me? O my God, I cry by day." (Psalm 22:1,2.) Though sin over-cloud Christ, and David fall in adultery and blood, there is a seed of Christ that must cast out blossoms; he cannot but repent and sorrow. God's decree of grace in the execution of it, may be broken in a link by some great sin; but Christ cannot but solder the chain, and raise the fallen sinner.
6. 上帝的离弃不能完全隐藏和遮蔽基督，但是作为上帝的儿女，我们必须相信，甚至以信心祈祷：“我的上帝，我的上帝，你为什么离弃我？哦，我的上帝，我白天呼喊。”（诗篇 22:1,2）虽然罪恶遮蔽了基督，大卫陷入淫乱和流血之中，但基督的后裔必然会开出花朵；他不能不忏悔和悲伤。上帝在执行恩典的旨意中，可能会因为某个重大的罪而打破一环；但基督不能不修补这个链条，扶起堕落的罪人。

It shall be useful then for the saints, when the Spirit cometh in his stirrings and impetuous acts, to co-operate with him, and to answer his wind-blowing. It is good to hoist up sail, and make out, when a fair wind and a strong tide calleth. Sometimes grace maketh the heart as a hot iron; it is good then to smite with the hammer. When your spirit is docile, and there cometh a gale of Christ's sweet west-wind, and rusheth in with a warmness of heart, in a praying disposition to retire to a corner, and pour out the soul before the Lord; as we are to take Christ at his word, so are we to take Christ's Spirit at his work. He knocketh; knock thou with him. His fingers make a stirring upon the handles of the bar, and drop down pure myrrh;—let thy heart make a stirring with his fingers also. I grant, wind maketh sailing, and all the powers on earth cannot make wind; yet when God maketh wind, the seamen may draw sails, and launch forth. God preventeth in all these. The spirit beateth fire out of our flint, we are to lay to a match and receive; reach in the heart, under the stirrings of free grace; obey dispositions of grace, as God himself. When the sun riseth, the birds may sing, but their singing is no cause of the sun rising.
当圣灵在他的激动和冲动中降临时，对圣徒来说是有益的，要与他合作，回应他的吹动。当顺风和强劲的潮流呼唤时，扬起帆，出发是好的。有时恩典使心灵如热铁；那时用锤子敲打是好的。当你的心灵温顺时，有基督甜美的西风吹来，带着热情涌入心中，有祷告的意愿退到一角，在主面前倾心倾诉；正如我们要按照基督的话来，我们也要按照基督的灵来行事。他敲门，你要与他一同敲门。他的手指在门闩上发出动静，滴下纯净的没药；-让你的心也与他的手指一同动起来。我承认，风使航行成为可能，地上的所有力量都不能创造风；然而当上帝创造风时，水手们可以拉起帆，出发。上帝在这一切之前就已经预先安排了。圣灵从我们的燧石中敲出火花，我们要点燃火柴并接受；在自由恩典的激动下，伸入心灵深处；顺从恩典的意愿，如同顺从上帝自己。 当太阳升起时，鸟儿可能会唱歌，但它们的歌唱并不是太阳升起的原因。

It is no truth of God that some teach, that the justified in Christ are of duty always tied to one and the same constant act of rejoicing, without any mixture of sadness and sorrow. For so they cannot, (1.) Obey and follow the various impressions of the Lord's absence and presence of Christ's sea-ebbing and flowing, of his shining and smiling, and his lowring and frowning. (2.) The faith of a justified condition doth not root out all affections; nay, not love, faith, desire, and joy: if there be sin remaining in the justified, there is place of sadness, for fear, for sorrow; for the scum of affections is removed by Christ, not the affections themselves. (3.) Christ for mere trial sometimes, for sin at other times, doth cover himself with a cloud and withdraw the sense of his favour; and it is a cursed joy that is on foot, when the Lord hideth his face. The love of Christ must be sick and sad; I mean, the lover, when the beloved is under a cloud. It is not the new world with the regenerate man here; nor a land where there is nothing but all summer, all sun, neither night nor clouds, nor rain nor storm: that is the condition of the second Paradise, of the better Adam. (4.) It is a just and an innocent sorrow, to be grieved at that which grieveth the Holy Spirit; and when the lion roareth, all the beasts of the field are afraid. Grace maketh not Job a stock, nor Christ a man who cannot weep.
有些人教导的观点是错误的，即在基督中称义的人应该始终以同样的欢乐行动为责任，没有任何悲伤和忧愁的混合。因为这样他们就不能（1）顺从和追随主的离去和来临，基督的潮汐和波动，他的光辉和微笑，以及他的低头和皱眉。（2）称义的信仰并没有根除所有的情感；不，不是爱、信仰、渴望和喜乐：如果在称义的人中仍然存在罪恶，就会有悲伤的地方，因为恐惧、忧伤；因为基督除去了情感的浮渣，而不是情感本身。（3）基督有时仅仅为了试探，有时为了罪恶，会用云彩遮盖自己，撤回他的恩典的感觉；当主隐藏他的面容时，那是可诅咒的喜乐。基督的爱必须是病态和悲伤的；我的意思是，当所爱的人在云彩下时，爱人也是如此。这里不是重生人的新世界；也不是一个只有夏天、只有阳光，没有夜晚、没有云彩、没有雨水、没有风暴的土地：那是第二个伊甸园的状况，更好的亚当的状况。（4.这是一种公正而无辜的悲伤，为了那使圣灵悲伤的事而感到悲痛；当狮子咆哮时，田野中的所有野兽都会感到害怕。恩典使约伯不成为一根木头，也使基督不成为一个不能哭泣的人。

"And behold, a woman of Canaan:" and "A certain woman." (Matt. 15, Mark 7.) Of the woman: (1.) But one person of all Tyrus and Sidon came to him. (2.) She was a Syrophenician by nation. (3.) Her condition, She had a daughter vexed with a devil. (4.) With an unclean devil. (5.) The nearer occasion, She heard of him. (6.) She adored. (7.) She prayed: and so, way is made to the conference between Christ and her; and to the trial and miracle.
看哪，一个迦南的妇人：“一个妇人。”（马太福音 15 章，马可福音 7 章）关于这个妇人：（1）只有一个推罗和西顿的人来找他。（2）她是叙利亚腓尼基人。（3）她的状况是，她有一个被鬼附的女儿。（4）是一个不洁的鬼。（5）更近的机会，她听说了他。（6）她崇拜。（7）她祈祷：这样，基督与她之间的交流得以实现；以及试验和奇迹。

A CERTAIN WOMAN.—There is but one of all Tyrus and Sidon who came to Christ. (1.) It beseemeth the mercy of the good Shepherd, to "leave ninety and nine sheep in the wilderness, and go after one which is lost." (Luke 15:4.) And when all is done, alas! he hath but one of a whole hundred. Christ hath not the tithe of mankind. He maketh a journey, till he is wearied and thirsty, through Samaria; yea, and wanteth his dinner, for one woman at that draught of his net, and thinketh he dineth like a king, and above, if he save one. (John 4:33,34.) Oh, sweet husband's word! "I am married to you, and I will take you, one of a city, and two of a tribe, and I will bring you to Zion." (Jer. 3:14.) Christ taketh sinners, not by dozens, not by thousands, (it is but once in all the word, (Acts 2) that three thousand are converted at once;) but by ones and twos. "Though Israel be as the sand of the sea, yet a remnant shall but be saved;" (Rom. 9:27; Isa. 10:22;) the relics and refuse shall be saved only. (2.) Common love scarce amounteth to grace, because grace is separative and singleth out one of many; all graced persons are privileged persons; heaven is a house of chosen and privileged ones; there are no common stones in the New Jerusalem, but all precious stones; the "foundations sapphires, the windows agates and carbuncles, all the borders of pleasant stones." (Isa. 54:11,12.) (3.) Christ's way lieth so, of two grinding at a mill, of two in the field together, of two in one bed, Christ will have but one: Christ often will not have both husband and wife, both father and son; but the one brother, Jacob, not Esau. Of a whole house, Christ cometh to the devil's fireside, and chooseth one, and draweth him out, and leaveth all the family to the devil. (4.) Christ knoweth them well whom he chooseth: grace is a rare piece of the choice and the flower of the love of heaven: there be many common stones; not many pearls, not many diamonds and sapphires. The multitude be all Arminians from the womb; every heresy is a piece of the old Adam's wanton wit; thousands go to hell, black heretics and heterodox, as touching the doctrine of themselves; every man hath grace if you believe himself; every man taketh heaven for his home and heritage; dogs think to rest in Christ's bosom. Men naturally believe, though they be but up and down with Christ, yet Christ doth so bear them at good will, as to give grace and glory.
一个特定的女人。在推罗和西顿中，只有一个人来到基督面前。（1.）善牧的怜悯应该是这样的：“在旷野中撇下九十九只羊，去寻找那只迷失的羊。”（路加福音 15:4）然而，尽管如此，他只有一百只羊中的一只。基督并没有得到人类的十分之一。他走遍撒玛利亚，直到疲惫和口渴；甚至为了一位妇人，他在渔网中捕获了一条鱼，他认为只要能救一个人，他就像国王一样享受了一顿晚餐，甚至更高级。（约翰福音 4:33,34）哦，多么甜蜜的丈夫的话！“我与你们结婚，我要带你们，一座城中的一人，一支派中的两人，带你们到锡安。”（耶利米书 3:14）基督接纳罪人，不是一次接纳十几个，也不是一次接纳几千个（只有一次在圣经中提到，使徒行传 2 章，有三千人一同归信）；而是一两个人一次接纳。“以色列虽然像海边的沙子那样多，只有余剩的人才会得救。”（罗马书 9:27；以赛亚书 10:22）只有那些残余和被遗弃的人才会得救。（2.普通的爱很少能够获得恩典，因为恩典是分离的，从众多中挑选出一个；所有获得恩典的人都是特权的人；天堂是被选择和特权的人的家；在新耶路撒冷中没有普通的石头，只有宝贵的石头；"根基是蓝宝石，窗户是玛瑙和红宝石，周围都是美丽的宝石"（以赛亚书 54:11,12）。(3.)基督的道路是这样的，两个人一起磨面，两个人一起在田地里，两个人在一张床上，基督只要一个：基督经常不要丈夫和妻子，不要父亲和儿子；只要一个兄弟，雅各，不要以扫。在一个整个家庭中，基督来到魔鬼的炉边，选择一个人，把他带走，把整个家庭留给魔鬼。(4.)基督深知他所选择的人：恩典是天堂选择和爱的珍品：有许多普通的石头；不多的珍珠，不多的钻石和蓝宝石。 众人从出生时起就是阿尔明派；每一种异端都是旧亚当淫乱智慧的一部分；成千上万的人因为自己的教义而堕入地狱，成为黑色异端和异端邪说；每个人都相信自己有恩典；每个人都把天堂当作自己的家园和遗产；狗们认为自己可以在基督的怀抱中安息。人们天生就相信，即使他们与基督相处时时好时坏，基督也会慈悲地接纳他们，给予恩典和荣耀。

Objection 1. God's love is not infinite, if it be limited to a few. Answer. This should conclude, that there be an infinite number of men and angels, to whom God's love to salvation is betrothed in affection: but his love is infinite in its act, not in its object; the way of carrying on his love is infinite.
异议 1：如果上帝的爱只限于少数人，那么它就不是无限的。回答：这应该得出结论，上帝的爱是无限的行为，而不是无限的对象；他的爱的进行方式是无限的。

Objection 2. To ascribe God's not loving of men to God's disposition, heart, will, and pleasure, and not to our defects, is blasphemy. Answer. The Lord ascribeth his having mercy, and his hardening, to his own free-will, (Rom. 9:18; Exod. 33:19;) and his love is as free as his mercy; and by this means, God's first love to us should arise from our love preventing [leading] his, contrary to his own word, (Deut. 7:7; Eph. 2:4,5; Titus 3:3; 2 Tim. 1:9,) and man should be the first lover of the two. The creature then putteth the Lord in his debt, and giveth first to God, and God cannot but recompense. (Isa. 40:13,14; Rom. 11:34,35.) Now, it is no shame for us to live and die in the debt of Christ; the heaven of angels and men is an house of the debtors of Christ, eternally engaged to him, and shall stand in his debt-book ages without end.
异议 2：将上帝不爱人归因于上帝的性情、心意、意愿和喜好，而不是归因于我们的缺陷，这是亵渎。回答：主将他的怜悯和他的刚硬归因于他自己的自由意志（罗马书 9:18；出埃及记 33:19）；他的爱与他的怜悯一样自由；通过这种方式，上帝对我们的初爱应该是由我们的爱先于他的爱而产生的，与他自己的话相反（申命记 7:7；以弗所书 2:4,5；提多书 3:3；提摩太后书 1:9），人应该是两者中的第一个爱者。于是，受造物使主欠债，并首先给予上帝，上帝不能不报答（以赛亚书 40:13,14；罗马书 11:34,35）。现在，我们活着并在基督的债务中死去并不可耻；天使和人的天堂是基督的债务人的家，永远与他相连，并将永远在他的债务簿上存在。

Objection 3. Infinite goodness may as soon cease to be, as not be good to all, or withhold mercy from any. Answer. Every being of reprobate men and devils, is a fruit of God's goodness, but of free goodness; else God should cease to be, if he should turn his creatures to nothing; for he should cease to be good to things without himself, if these were all turned to their poor mother-nothing. (2.) Mercy floweth not from God essentially, especially the mercy of conversion, remission of sins, eternal life, but of mere grace; for then God could not be God, and deny these favours to reprobates. Freedom of mercy and salvation is as infinitely sweet and admirable in God, as mercy and salvation itself.
异议 3：无限的善良可能会停止存在，但不会对所有人不好，或对任何人不施以怜悯。回答：被弃绝的人和魔鬼的每一个存在都是上帝善良的结果，但是是自由的善良；否则，如果上帝将他的创造物变成虚无，他就会停止存在；因为如果这些创造物都变成了他们可怜的母亲——虚无，他就不再对自己之外的事物善良了。（2.）怜悯并非本质上来自上帝，尤其是转化、赦免罪过和永生的怜悯，而是纯粹的恩典；因为如果上帝不能否认这些恩惠给被弃绝者，他就不能成为上帝。怜悯和救赎的自由在上帝身上同样是无限甜美和令人赞叹的。

Objection 4. But God is so essentially good to all, as he must communicate his goodness by way of justice, in order to free obedience; and that is life eternal, to those who freely believe and obey. Answer. But the great enemy of grace, Arminius, teaches us, that all the freedom of grace, (Rom. 9,) is resolved into the free pleasure of God, in which he freely, and without hire, purposed to reward faith, not the works of the law, with life eternal; whereas it was free to him to keep another order, if so it should seem good to him; and by this means, God is yet freely, and by an act of pure grace, not essentially good to all, even in communicating his goodness by way of justice: for what God doth by necessity of his nature and essence, that he cannot but do. But sure it is, by no necessity of nature doth the Lord reward one's faith, or any obedience in us, with the crown of life eternal: he may give heaven freely without one's obedience at all, as he giveth the first grace freely, (Ezek. 16:6-8; Rom. 5:10; Eph. 2:3,4.) But this is surer, the fewer have grace, grace is the more grace, and the more like itself and free.
异议 4. 但上帝对所有人都是如此本质上的善良，以至于他必须通过公正的方式传达他的善良，以解放顺从；对于那些自由地相信和顺从的人来说，这就是永生。回答。但是，恩典的伟大敌人阿米纳斯教导我们，所有的恩典自由（罗马书 9 章）都归结为上帝的自由喜悦，他自由地、无偿地决定用永生来回报信仰，而不是律法的行为；而如果他觉得好的话，他完全可以保持另一种秩序；通过这种方式，上帝仍然自由地、纯粹的恩典行为，即使通过公正的方式传达他的善良，他对所有人都不是本质上的善良：因为上帝按照他的本性和实质的必要性所做的事情，他不得不这样做。但是可以肯定的是，主并不是出于本性的必要性，用永生的冠冕来回报一个人的信仰，或者我们的任何顺从：他可以完全不需要一个人的顺从就自由地给予天堂，就像他自由地给予第一次恩典一样（以西结书 16:6-8；罗马书 5:10；以弗所书 2:3,4）。但更确切的是，恩典越少，恩典就越多，越像自己，越自由。

Objection 5. But I have a good heart to God. Answer. A quiet heart sleeping in a false peace, is a bad heart: most of sinners give their souls to the devil by theft; they think they are sailing to heaven, and know nothing till they shore, sleeping in the land of death. (Matt. 7:21-23; Luke 16:27,28.)
反对意见 5. 但我对上帝有一颗善良的心。回答。一个在虚假的平安中沉睡的宁静的心是一颗坏心：大多数罪人通过偷窃将他们的灵魂交给了魔鬼；他们认为自己正在驶向天堂，直到他们登陆时什么都不知道，沉睡在死亡之地。（马太福音 7:21-23；路加福音 16:27,28）

Objection 6. Why, but God hath bestowed on me many favours and riches in this world. Answer. God's grace is not graven on gold. It should be but the logic of a beast, if the slaughter ox should say, "The master favoureth me more than any ox in the stall; I am free of the yoke that is upon the neck of others, and my pasture is fatter than their's."
反对意见 6：为什么，上帝在这个世界上赐予了我许多恩惠和财富。回答：上帝的恩典并不刻在黄金上。如果屠宰牛说：“主人比其他牛更喜欢我；我没有其他牛颈上的轭，我的牧场比他们的更肥沃”，那将是兽性的逻辑。

Objection 7. The saints love me. Answer. The saints can mis-father their love, and love where God loveth not.
异议 7. 圣徒们爱我。回答。圣徒们可能会误爱，爱上上帝不喜爱的地方。

Objection 8. All the world loveth me. Answer. You are the liker to be a step-child of Jerusalem and of heaven; for, "The world loveth its own." (John 15:19.) Better it were to have the world a step-mother, than to be no other, but to lie in such a womb, and suck such breasts.
异议 8. 全世界都爱我。回答。你更像是耶路撒冷和天堂的继子；因为，“世人都爱属世的人。”（约翰福音 15:19）与其成为世界的继母，还不如只能躺在这样的子宫里，吮吸这样的乳房。

Objection 9. I believe life eternal. Answer. That faith is with child of heaven; but see it be not a false birth. Few or none come to age, and none clothed in white and crowned, but they were jealous of their faith, and feared their own ways. Natural men stand aloof from hell and wrath. 
异议 9. 我相信永恒的生命。回答。那信仰是天堂的孩子；但要看它是否是虚假的诞生。很少或没有人成年，也没有人穿着白衣戴着冠冕，而不对自己的信仰感到嫉妒，并害怕自己的行为方式。自然人远离地狱和愤怒。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON IV.
第四篇讲道。

"The woman was a Greek, a Syrophenician by nation." - Mark 7:26-27
这个女人是希腊人，是叙利亚腓尼基人。

MUCH woe is denounced by the prophets against Tyrus and Sidon; yet sweet Jesus draweth aside the curtain, and openeth a window of the partition, and saveth this woman. Lo, here Christ "planting in the wilderness the cedar, the shittah tree, the myrtle, the oil tree," (Isa. 41:19;) and here, Isa. 55:13, is fulfilled, "And instead of the thorn (what better are Sidonians than thorns?) shall come up the fir tree, and instead of the briar, shall come up the myrtle tree; (and no praise to the ground, but to the good Husbandman:) and it shall be to the Lord for a name, for an everlasting sign, that shall not be cut off." Christ, then, can make and frame a fair heaven out of an ugly hell, and out of the knottiest timber he can make vessels of mercy, for service in the high palace of glory.
许多先知对推罗和西顿预言了许多灾祸，然而甜美的耶稣拉开了帷幕，打开了一扇隔断的窗户，拯救了这个女人。看哪，基督在荒野中种植了雪松、皂荚树、桃金娘和油树（以赛亚书 41:19）；在这里，以赛亚书 55:13 得到了应验，“荆棘（西顿人比荆棘更好吗？）将长出杉树，蒺藜将长出桃金娘；（这不是地的赞美，而是善良的园丁）这将成为耶和华的名，作为永远的记号，永不剪除。”因此，基督能够从丑陋的地狱中创造一个美丽的天堂，从最棘手的木材中制造出怜悯的器皿，为在荣耀的高宫中服侍。

1. What are they all, who are now glorified? The fairest face that standeth before the throne of redeemed ones, was once inked and blackened with sin. You should not know Paul now, with a crown of a king on his head: he looketh not now like a "blasphemer, a persecutor, an injurious person." The woman that had once seven devils in her, is a Mary Magdalene far changed, and grace made the change.
他们现在都是谁，被荣耀了？站在得救者宝座前的最美的面孔，曾经被罪恶所笼罩。你现在不应该认识保罗，他头戴着王冠：他看起来不再像一个“亵渎神的人，逼迫者，凶恶的人”。曾经有七个魔鬼附身的女人，已经变成了一个完全不同的马利亚·玛大利纳，是恩典带来了这种变化。

2. Grace is a new world. (Heb. 2:5.) The land of grace hath two summers in one year. "The inhabitants shall not say, I am sick; the people that dwell therein, shall be forgiven their iniquity." (Isa. 33:24.) "Whosoever liveth, and believeth in me, shall never die." (John 11:26.) They are not mortal men that are in grace; there is neither sickness nor death in that land.
恩典是一个新的世界。（来 2:5）恩典之地一年有两个夏天。“那里的居民不再说：我病了；那里居住的百姓，罪孽得赦免。”（以赛亚书 33:24）“凡活着信我的人，必永远不死。”（约翰福音 11:26）在恩典中的人不是凡人；那个地方没有疾病和死亡。

3. We say of such a physician, He hath cured diseases that never man could; he cured stark death; then you may commit your body to him, he is a tried physician. Christ hath made a rare copy, a curious sampler of mercy, of the apostle Paul; for in him he hath shown all "long-suffering, for a pattern to them that should hereafter believe in him to life eternal." (1 Tim. 1:16.) Heaven is a house full of miracles; yea, of spectacles and images of free grace. You may entrust your soul, with all its diseases, to Christ; he hath given many rare proofs of his tried art of grace; he hath made many black limbs of hell fair saints in heaven: such a man, such an artificer, threw down an old dungeon of clay, and made it up a fair palace of gold.
3. 我们说这样的医生，他治愈了从未有人能治愈的疾病；他治愈了死亡；那么你可以把你的身体交给他，他是一个经过考验的医生。基督创造了一个罕见的副本，一个关于怜悯的精美样本，关于使徒保罗；因为在他身上，他展示了所有的“忍耐，作为那些将来要信靠他得永生的人的榜样。”（提摩太前书 1:16）天堂是一个充满奇迹的地方；是的，充满了自由恩典的景象和形象。你可以把你的灵魂和它所有的疾病托付给基督；他已经给出了许多关于他经过考验的恩典艺术的罕见证明；他已经使许多地狱的黑暗肢体成为天堂中美丽的圣徒：这样一个人，这样一个工匠，推倒了一个古老的泥土地牢，将其变成了一个美丽的金宫殿。

Objection. But what am I, a lump of unrepenting guiltiness and sin, to such a vessel of mercy, as holy Paul, and repenting Mary Magdalene? Answer. Grace, as it is in God, and fitness to receive grace in us, is just alike to all. There was no more reason why Paul should obtain mercy, than why thou, or any other sinner like thee, should obtain mercy. There is a like reason for me to have noble and broad thoughts of the rich grace of Christ, as for Abraham, Moses, David, all the prophets and apostles to believe. There was no greater ransom given by Christ to buy faith and free grace for Noah, Job, and Daniel, to Moses and Samuel, than to poor and sinful me: it is one cause, one ransom, one free love. If there had a nobler and worthier Redeemer died for Moses and Paul, than for you and me; and another heaven, and a freer grace purchased to them, than to me, I should have been discouraged: grace is grace to thee, as to meek Moses: Christ is Christ to thee, as to believing Abraham. And further, The same grace that is here, is in heaven. (1.) As faith that is freely given us, is the conquest of the new heir, Jesus Christ, (John 6:44; Phil. 1:29; Eph. 1:3,) so are all Christ's bracelets about our neck in heaven, and the garland of glory, the free grace of God. It is the same day-light when the sun breaketh forth out of the east, and at noon-day in the highest meridian. Though we change places when we die, we change not husbands. (2.) We stand here by free grace. (Rom. 5:2.) Repentance and remission of sins are freely given here to Israel, by the exalted Prince Christ Jesus. (Acts 5:31.) Our tears are bought with that common ransom; so the high inns of the royal court of heaven is a free and open house, and no bill put upon the inhabitants; neither fine, nor stent, nor excise, nor assessment, nor taxation; all is upon the royal charges of the Prince of the kings of the earth. There is no more hire, merit, wages, or fees there than here; the income of glory for eternity, and the life-rent of ages of blessedness, is all the goodwill of Him who sitteth on the throne. Every apple of the tree of life is grace; every sip, every drop of the sea and river of life, is the purchase of the blood of the Lamb that is in the midst of them. (3.) They be as poor without Christ who are there, as we are. Glory is grace, and their dependency for ages of ages is, that the Lamb which is in the midst of the throne, does feed them, and lead them unto living fountains of waters, and God wipeth away all tears from their eyes. (Rev. 7:17.) Then they cannot walk there alone, but as the Lamb leadeth them; and if Christ were not there, or if he should take grace, glory, and all his own jewels and ornaments from Moses and Enoch, there should remain no more there but poor nature. As good angels do therefore not fall, because in Christ, the Head of angels, they are confirmed, (and if they lacked this confirming grace, they might yet fall, and become apostate devils,) so the glorified in heaven do therefore stand, and are confirmed in the inheritance, not by free-will there, more than here; but by immediate dependence of grace on the Lamb, whom they follow whithersoever he goeth. Grace, then, for kind, is as good as heaven. Glory, glory to our ransom-payer!
反对。但是，作为一个不知悔改的罪恶和罪孽的人，我对于像圣保罗和悔改的抹大拉的玛利亚这样的怜悯之器有什么资格呢？回答。上帝的恩典以及我们接受恩典的资格对所有人来说都是一样的。保罗获得怜悯的理由并不比你或者其他像你一样的罪人获得怜悯的理由更多。我对基督丰富的恩典有着高尚而广阔的思想，与亚伯拉罕、摩西、大卫、所有的先知和使徒相信是一样的。基督为挪亚、约伯、但以理、摩西和撒母耳买来信仰和自由的恩典并没有比为我这个贫穷和罪恶的人买来的恩典更大：原因只有一个，赎价只有一个，自由的爱只有一个。如果有一个更高贵、更值得的救赎者为摩西和保罗而死，而不是为你和我；如果有一个比我更自由的恩典和另一个天堂为他们而购买，而不是为我，我会感到沮丧：对你来说，恩典就是恩典，就像对温和的摩西来说一样；对你来说，基督就是基督，就像对有信心的亚伯拉罕来说一样。此外，这里的恩典也存在于天堂。（1）作为自由赐予我们的信仰，它是新继承者耶稣基督的征服。（约翰福音 6:44；腓立比书 1:29；以弗所书） 1:3，天堂里的所有基督的手镯都系在我们的脖子上，荣耀的花环是神的自由恩典。当太阳从东方升起时，它是同样的白昼，当它在正午达到最高点时。虽然我们死后会换个地方，但我们的丈夫不会改变。（2）我们在这里是凭借自由恩典站立的。（罗马书 5:2）悔改和罪得赦免在这里是自由赐给以色列的，这是由升天的君王基督耶稣所赐予的。（使徒行传 5:31）我们的眼泪是用那普遍的赎价买来的；所以天堂皇家宫殿是一座自由开放的房子，居民不需要付账单；没有罚款、限额、征税、评估或征收；一切都是地上君王之王的王子的皇家费用。那里没有比这里更多的雇佣、功绩、工资或费用；荣耀的收入是永恒的，幸福的岁月是永远的，这一切都是坐在宝座上的主的美意。生命树上的每一个苹果都是恩典；生命之海和河流的每一口、每一滴都是中间的羔羊的宝血所购买的。（3）在那里的人没有基督，他们和我们一样贫穷。 荣耀是恩典，他们永远依赖的是，坐在宝座中央的羔羊喂养他们，并引领他们到生命的活水泉边，上帝擦去他们眼中的一切眼泪。（启示录 7:17）那么他们不能独自行走，只能跟随羔羊的引领；如果基督不在那里，或者他从摩西和以诺那里带走恩典、荣耀和他所有的珠宝和装饰品，那里就只剩下贫瘠的本性了。好的天使之所以不堕落，是因为在基督，天使的头领，他们得到了坚固（如果他们缺乏这种坚固的恩典，他们可能会堕落，成为背道的魔鬼），所以在天堂得荣耀的人之所以站立并得到坚固的产业，不是因为他们在那里有自由意志，而是因为他们完全依赖羔羊的恩典，无论羔羊去哪里，他们都跟随。因此，对于人来说，恩典就像天堂一样好。荣耀，荣耀归于我们的赎价者！

3. Her little daughter was vexed (Kakos daimonizetai, she is exceedingly devilled,) she saith, or grievously tormented with a devil. Then observe, that common punishments of sin, and sad afflictions do follow justified persons, as well as the wicked; for it was a sad burden to the mother, that the devil had such a dominion over her daughter; yet the text cleareth, that she was a justified person, as her instancy of praying, adoring, and great faith, even prevailing over Christ, under sad trials, do manifestly evidence. And we see the reasons that the Scripture allegeth, (1.) That the gold of precious faith, and the upright metal therein, may be seen. (1 Pet. 1:7.) Afflictions are the servants and pursuivants of the accusing law, sent out to cause us lay hold, by faith, on peace made, and pardon purchased in Christ. The hot furnace is the workhouse of Christ; in that fire he taketh away the scum, the dross, the refuse of the true metal, that faith may be found unto praise, and honour, and glory, at the appearance of Jesus Christ. (2.) Afflictions drive us to seek God, they being God's firemen; and his hired labourers, sent to break the clods, and to plough Christ's land, that he may sow heaven there; but Christ must bring new earth to the soil. In prosperity we come to God, but in a common way; as the grave man came to the theatre, only that he might go out again. But in trouble, the saints do more than come; they make a friendly visit when they come. Also, the prayers of the saints in prosperity, are but summer prayers, slow, lazy, and alas! too formal. In trouble, they rain out prayers, or cast them out in co-natural violence, as a fountain doth cast out waters. Both these are in one well expressed by the prophet: "Lord, in trouble they have visited thee; they pour out a prayer when thy chastening hand is on them."3 (Isa. 26:16.) (3.) We must be made like Christ, in the cross and the crown, (2 Tim. 2:12,) and conform to him. (Rom. 8:29.) Christ the corner-stone: though there was no sin in him, yet before he was made the chief corner-stone, he was by death hammered. (Acts 4:10-12.) And much more, the strokes and smiting of the cross must knock down all the superfluity of naughtiness, and every height, till by smoothing and chipping, the child of God be made a stone, in breadth, length, proportion, smoothness, some way conform to the first copy, and to Christ the sampler-stone. There is a 4th reason, but it is a controverted one: The justified person may be afflicted for sin. Some teach that this is Popery, to affirm, that the justified bear the punishment of their sin; because, Christ only was wounded for our iniquity, and did bear, in his own body, our sins on the tree: therefore (say they) respect seemeth to be had (as one speaketh) to sin, not principally, but secondarily and occasionally; not as it offendeth God, who by that one sacrifice is for ever pacified, (Heb. 10:14; Matt. 3,) but as it offendeth and diseaseth the minds of the faithful: not that afflictions simply, properly, and immediately do ease, quiet, and cure the conscience, (for their natural effect is to deject and terrify, as appendices of the law;) but that they awaken and stir up our dullness, to a lively apprehension of Christ's righteousness. And so, while God, as a father, correcteth for sin, sin hath not properly with God the nature of sin, which is an offence of Divine justice, but is considered as a disease troubling his child; which in love, and in pity, he seeketh to make riddance of, in manner aforesaid, and not in anger and displeasure.
她的小女儿被困扰（Kakos daimonizetai，她非常受魔鬼的折磨），她说，或者说她被魔鬼严重折磨。然后注意，罪恶的普通惩罚和悲惨的苦难也会降临在被称义的人身上，就像那个母亲承受着沉重的负担，因为魔鬼在她女儿身上有如此大的统治权。然而，经文清楚地表明，她是一个被称义的人，她坚持祈祷、敬拜和坚定的信心，甚至在悲惨的考验下，都明显地证明了这一点。我们可以看到圣经所引用的原因，（1）为了让宝贵的信心之金和其中的正直金属得以显现。（彼得前书 1:7）苦难是控告律法的仆人和追捕者，被派出来让我们凭着信心抓住基督所成就的和平和所赎回的赦罪。炽热的炉火是基督的工场；在那火中，他除去真金属的渣滓、杂质和废料，使信心能在耶稣基督显现的时候得到称赞、荣耀和荣耀。（2.苦难驱使我们寻求上帝，它们是上帝的消防员；他们是被雇佣的劳工，被派去打碎土块，耕耘基督的土地，让他在那里播种天堂；但基督必须给土壤带来新的土地。在繁荣中，我们来到上帝面前，但只是一种普通的方式；就像严肃的人只是为了离开剧院而来。但在困境中，圣徒们不仅仅是来到上帝面前；他们来时还带着友好的访问。此外，圣徒们在繁荣中的祈祷只是夏天的祈祷，缓慢、懒散，可悲的是，太过形式化。在困境中，他们会倾泻出祈祷，或者以与自然相符的激烈方式抛出，就像泉水喷出水一样。先知用这样的话将这两者表达得很好：“主啊，在困厄中，他们来看望你；当你的惩罚之手加在他们身上时，他们倾泻出祈祷。”（以赛亚书 26:16）（3）我们必须在十字架和冠冕中像基督一样，并与他一致。（提摩太后书 2:12）（罗马书 8:29）基督是房角石：虽然他没有罪，但在成为房角石之前，他经历了死亡的锤炼。（使徒行传 4:10-12）而且，十字架的击打和敲打必须击倒所有多余的恶行和一切高傲，直到通过修整和切削，神的儿女成为一块石头，宽度、长度、比例、光滑度都与第一份样本和基督一样。有第四个理由，但这是一个有争议的理由：被称义的人可能因罪而受苦。有些人教导这是教皇主义，因为他们断言，被称义的人承担了他们罪孽的惩罚；因为只有基督为我们的罪受了伤，在十字架上背负了我们的罪孽：因此（他们说）似乎是在考虑罪，不是主要地，而是次要地和偶然地；不是冒犯上帝，因为他通过那一次的祭祀永远得到了平息（希伯来书 10:14；马太福音 3），而是冒犯和困扰信徒的心灵；不是苦难本身，适当地和直接地使良心得到安慰、平静和治愈（因为它们的自然效果是使人沮丧和恐惧，作为律法的附属物），而是唤醒并激发我们的迟钝，使我们能够生动地领悟基督的义。 因此，虽然上帝作为父亲会因为罪而惩罚，但罪在上帝那里并没有真正的罪性，罪是对神圣公正的冒犯，但被视为困扰他的孩子的疾病；他出于爱和怜悯，寻求以前述的方式消除这种疾病，而不是出于愤怒和不悦。

It is true, Papists hold, that when God forgiveth sin in David, he forgiveth not the punishment; for David is punished with the sword on his house for that same sin: but it is known, that this doctrine is a too-fall and pillar, to underprop the chamber in hell, which they call Purgatory: and that their meaning is, that punishment inflicted on a justified person, is a punishment satisfactory to the justice of God; that so, they may make the merits of the saints suffering, to ride up, as a collateral sharer with the high and noble blood of the killed Lamb of God, who only satisfactorily taketh away the sins of the world. This we disclaim; but, on the other hand, we hold, that there is another justice in God, than that legal and sin-revenging justice, which Christ's sufferings have expiated and fully satisfied, both in regard of God's acceptation, and of the intrinsical worth of the death of him who was God, the Prince of life. And this other justice, is also the justice of an offended father, correcting, though in mercy, (and so it is a mixed justice,) the sins of the saints as sins:
天主教徒认为，当上帝原谅大卫的罪时，并没有原谅惩罚；因为大卫因同样的罪而受到刀剑的惩罚：但众所周知，这个教义是一个支撑地狱中的房间的太虚幻的支柱，他们称之为炼狱：他们的意思是，对一个被称义的人施加的惩罚是对上帝公正的满足；这样，他们可以使圣徒的苦难功德与被杀的上帝羔羊的高贵血液并驾齐驱，后者唯一满足了世人的罪孽。我们不认同这一点；但另一方面，我们认为上帝有另一种公正，不同于那种法律和复仇性的公正，基督的受难已经为之赎罪并完全满足了，无论是在上帝的接纳上，还是在他作为上帝和生命之君的死亡的内在价值上。这种其他公正也是一个被冒犯的父亲的公正，以慈悲的方式纠正圣徒的罪，虽然如此，它也是一种混合的公正。

1. Because the sins of the saints are not only the offending of divine revenging justice, but also, a wrong done against this mixed justice, and against the mercy and kindness of God, (2 Sam. 12:7-9; Exod. 20:1,2; Psalm 81:6,7,10,11; and 78:11-13,42,53-56; Deut.32:11-18; Amos 3:2.) And therefore God doth punish, in his own, sins as sins.
因为圣徒的罪不仅是冒犯神的复仇正义，而且也是对这种混合正义、对神的怜悯和仁慈的不公正行为的错误。（撒母耳记下 12:7-9；出埃及记 20:1,2；诗篇 81:6,7,10,11；以及 78:11-13,42,53-56；申命记 32:11-18；阿摩司书 3:2。）因此，神会按照罪的本质来惩罚自己的子民的罪行。

2. Those who are not to perish with the world, are, for this cause, (because they eat and drink unworthily), sick, and punished with death. (1 Cor. 11:30,32,33.) It is clearly against the text, that Mr. Towne saith, That a justified person, having the least measure of faith, cannot eat and drink unworthily; the smallest faith maketh them worthy; and so those who, in that text, did eat unworthily, did but dally with the gospel, and never actually put on Christ. But faith doth no more hinder a justified person to receive the Lord's supper unworthily, than it doth hinder him to commit adultery, or incest, or to kill; and whosoever should come to the Lord's table under these sins, without repenting, should eat and drink unworthily; and such a sin may a believer according to God's heart (as David was) commit. And there is great odds between being unworthy, and eating unworthily. All believers, of themselves, are unworthy of Christ and salvation, but being in Christ by faith, they are counted worthy; and yet they may eat and drink unworthily. But Mr. Towne's sense seemeth to carry, that a justified person cannot sin, nor eat and drink unworthily, because faith maketh him worthy: and if so, the way of grace is a wanton merry way; the justified are freed from the law, and from any danger of sinning.
那些不会与世界一同灭亡的人，是因为他们（因为他们不值得地吃喝）而生病，并受到死亡的惩罚。（哥林多前书 11:30,32,33）明显违背了这段经文，汤尼先生说，一个被称义的人，即使有最小的信仰，也不能不值得地吃喝；最小的信仰使他们变得有价值；所以那些在这段经文中不值得地吃喝的人，只是在戏弄福音，从未真正穿上基督。但是，信仰对于一个被称义的人来说，不会比它阻止他犯奸淫、乱伦或杀人更多地使他不值得地领受主的晚餐；任何在这些罪恶下来到主的桌子前而不悔改的人，都会不值得地吃喝；一个合乎神心意的信徒（如大卫）也可能犯这样的罪。不值得和不值得地吃喝之间有很大的差别。所有的信徒，本身都不值得基督和救恩，但因着信心在基督里，他们被视为有价值；然而他们可能不值得地吃喝。但是，汤尼先生 汤恩的观点似乎是，一个被称义的人不能犯罪，也不能不值得地吃喝，因为信仰使他变得有价值。如果是这样的话，恩典之路就是一条放纵快乐的道路；被称义的人摆脱了律法的束缚，也没有犯罪的危险。

3. Nothing is more evident, than that David was punished according to the rule of that mixed and fatherly justice, which keeps a due proportion between the sin and the punishment. His sin was, to cut off Uriah's house out of Israel; God sendeth the sword against his house, all his days. He took another man's wife secretly, and did commit filthiness with her; the Lord took his wives, before the sun, and gave them to Absalom, who defiled his bed. (2 Sam. 12.) Here is justice, though, I grant, mixed with mercy; sword for sword, bed for bed. Eli honoured his sons more than God, and suffered them to profane priesthood and sacrifices; justice rooted out his sons from priesthood and sacrifice. Hezekiah, out of his pride, showed all his treasures, and all that was in his house, to the king of Babylon's messengers; and justice measured out the like to him: all that was in his house, and all his treasures, were carried away as a spoil to Babylon.
3. 毫无疑问，大卫是根据那种混合的、父爱般的公正受到惩罚的，这种公正在罪与惩罚之间保持了适当的比例。他的罪是将乌利亚的家从以色列中剪除；上帝派遣刀剑攻击他的家，直到他的一生。他偷偷娶了别人的妻子，并与她犯下淫乱的行为；主将他的妻子在太阳升起之前带走，并把她们给了亚伯沙龙，亚伯沙龙玷污了他的床。（撒母耳记下 12 章）这里有公正，尽管我承认其中掺杂了怜悯；以刀报刀，以床报床。以利比上帝更尊重他的儿子，容许他们亵渎祭司职位和祭祀；公正将他的儿子从祭司职位和祭祀中根除。希西家因为骄傲向巴比伦王的使者展示了他所有的财宝和家中的一切；公正对他施以同样的待遇：他家中的一切和所有的财宝都被掠夺到巴比伦。

4. "Slay old and young—begin at my sanctuary." (Ezek. 9:6.) "And behold thou shalt be dumb—because thou believest not my word." (Luke 1:20.) The church of God, in terminis, saith so much: "The Lord is righteous, for I have rebelled against his commandment." (Lamen. 1:18,) "The yoke of my transgression is bound by his hand; they are wreathed, and come up upon my neck." (verse 14.) "Wherefore doth a living man complain, a man for the punishment of his sin?" (chap. 3:39.) "Let us search and try our ways, and turn again to the Lord." (verse 40.) "Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord, against whom we have sinned?" (Isa. 42:24.) "I will bear the indignation of the Lord, because I have sinned." (Micah 7:9.) "For through the anger of the Lord it came to pass in Jerusalem, and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon." (2 Kings 24.20.) It is not of weight that is brought, to take off the force of these pregnant scriptures. The church, consisting of mixed persons, good and bad, elect and reprobate, (say they,) is, according to the wicked party, punished in justice, but not the believing party. But I answer, all Judah, good and ill, Jeremiah, Daniel, and all the holy seed, were involved with the perverse and obstinate idolaters, in the same common calamity of a sad captivity. And it was not the ill figs, and stiff-necked idolaters, that did confess the Lord's righteousness, and their own rebellion against the Lord; nor did the wicked party enter into a trial of their ways, and acknowledge, that the unregenerate man only suffereth for his sins; nor did any of that side, with patience, hope, and silence, bear the indignation of the Lord: it was the true church, God's Jacob, the meek of the earth, that did thus stoop to God's correction; and yet these same were punished for their sins, as they acknowledge. (Lam. 1:18; Mic. 7:9.)
4. "杀老杀少，从我的圣所开始。”（以西结书 9:6）“看哪，你必成为哑巴，不能说话，直到这些事成就的日子，因为你没有信我的话。”（路加福音 1:20）上帝的教会在术语上如此说：“耶和华是公义的，因为我违背了他的命令。”（耶利米哀歌 1:18）“我的过犯的轭被他的手捆绑，它们缠绕在我的颈项上。”（第 14 节）“活人为何发怨言，为何因自己的罪受罚？”（第 3 章 39 节）“我们当检查自己的行为，归向耶和华。”（第 40 节）“谁将雅各交出当作掠物，将以色列交给抢夺的人？岂不是耶和华吗，我们得罪了他吗？”（以赛亚书 42:24）“我要忍受耶和华的忿怒，因为我犯了罪。”（弥迦书 7:9）“因为耶和华的怒气，这事才在耶路撒冷和犹大发生，直到他将他们从自己面前赶出去的时候，西底家背叛了巴比伦王。”（列王纪下 24:20）这些有力的经文的力量并没有被削弱。教会由善恶参半的人组成，有选民也有被弃绝的人，（他们说）根据邪恶的一方的观点，教会受到公正的惩罚，但信仰的一方不受惩罚。 但我回答说，犹大的所有人，无论善恶，耶利米、但以理和所有圣洁的后裔，都与邪恶顽固的拜偶像者一同陷入了悲惨的被掳囚的灾难中。并不是那些顽固拜偶像者承认了主的公义和他们自己对主的背叛；也没有那些邪恶的一方审视自己的行径，并承认只有未重生的人才会因自己的罪而受苦；也没有任何一方能以耐心、希望和沉默来忍受主的愤怒：而是真正的教会，上帝的雅各，地上的温和者，屈服于上帝的惩罚；然而，正如他们所承认的，这些人也因自己的罪而受到惩罚。（耶哀 1:18；弥迦书 7:9）)

5. This is also against the covenant, and threatenings thereof: "And if ye walk contrary to me, and will not hearken to me, I will bring seven times more plagues on you," etc. (Lev. 26:21-40.) "If then (in their heavy afflictions) their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity," (verse 41,) "Then will I remember my covenant with Jacob." (verse 42.) "If his children forsake my law, and walk not in my judgments,'' etc. (Psalm 89:30,) "Then will I visit their transgression with the rod, and their iniquity with stripes." (verse 32.) "Nevertheless, my loving-kindness will I not utterly take from him," etc. (verse 33.) Nothing is more evident, than that those who are in the covenant of grace, from whom God cannot remove the sure mercies of David, are visited for their iniquities, with temporal rods.
这也违背了盟约，并威胁到了盟约的内容：“如果你们与我反对，不听从我，我就要加七倍的灾祸在你们身上”，等等（利未记 26:21-40）。“如果（在他们沉重的苦难中）他们未受割礼的心谦卑，然后接受他们罪孽的惩罚”（第 41 节），“那么我就会记念我与雅各所立的约”（第 42 节）。“如果他的子孙离弃我的律法，不遵行我的典章”，等等（诗篇 89:30），“那么我就用杖惩罚他们的过犯，用鞭子惩治他们的罪孽”（第 32 节）。“然而，我不会完全将我的慈爱从他身上夺去”，等等（第 33 节）。毫无疑问，那些在恩典的盟约中的人，上帝无法夺走大卫的确实的慈爱，他们因为罪孽而受到临时的惩罚。

6. It is against God's anger and displeasure at the sins of his own children; for God is really angry at his own children's sins; and why then doth he not punish them for their sins? "The anger of the Lord was kindled against Moses." (Exod. 4:14.) "Also the Lord was angry with me for your sake." (Deut. 1:37.) And the story showeth, because Moses sanctified not the Lord at the waters of Meribah, God would not suffer him to set his foot in the holy land. "God was angry with Solomon." (2 Chron. 11:9.) "The Lord was very angry with Aaron." (Deut. 1:20.) The prophet Jehu said to Jehoshaphat, that good king, "There is wrath upon thee from the Lord." (2 Chron. 19:2.) "For in my wrath I smote thee, but in my favour I have had mercy upon thee." (Isa. 60:10.)
6. 这违背了上帝对自己子民的罪孽所产生的愤怒和不悦；因为上帝对自己子民的罪孽真的很生气；那么为什么他不惩罚他们的罪孽呢？“耶和华的怒气向摩西发作。”（出埃及记 4:14）“耶和华也因你们的缘故向我发怒。”（申命记 1:37）故事表明，因为摩西在米利巴水的事上没有尊主为圣，上帝不允许他踏入圣地。“神向所罗门发怒。”（历代志下 11:9）“耶和华向亚伦大发怒。”（申命记 1:20）先知耶户对好王约沙法说：“耶和华向你发怒。”（历代志下 19:2）“我在怒气中击打你，但在恩慈中怜悯你。”（以赛亚书 60:10）

7. The contrary error is founded upon two other errors, That all afflictions are subservient officers and sergeants to the law; and so, they are signs of God's wrath, as is the law: And as believers are freed from the ruling power of the law, so also, from the rod. But this is false; for God's rod, of itself, is neither a sign of revenging justice, nor of free mercy; but it taketh its nature and specification from the intention and mind of God: all these externals fall alike to elect and reprobate. The repenting thief, and the blaspheming thief are under the same rod of God; both die a violent death. Wicked Ahab, and good Josiah are both killed in war. The botches and agues threatened in the law, (Deut. 28:60,) are upon Job, (chap. 2:7) What maketh the same rod, to be a work of revenging justice, in the reprobate, and of justice mixed and tempered with mercy and fatherly kindness, in the other? Certainly, God's pleasure and wise intention, punishing for different ends, varieth the nature of the rods; so as an intention to take satisfactory vengeance on the reprobate, specifieth his rod, and maketh it punishment of black wrath, of salt and unmixed justice on him. And this intention, is an essential ingredient in satisfactory punishment. God writeth and engraveth upon the toothache of a reprobate, a parcel of hell; and he stampeth upon burning quick, racking and torturing, the engraving of heaven, of mercy and loving-kindness, in the believer. Bastard crosses, and lawfully begotten afflictions have the same father, but not the same mother, (2.) If the patrons of this error could make God's rod as arbitrary, as they fancy the duties of the teaching and ruling law of God to be, they should cry down all crosses, and send all the justified persons to heaven with a pass, securing them from all affliction in the way to heaven; and so, Christ should bring his many children to glory, with dry faces and whole skins. Whereas Christ himself passed to heaven with the tear in his eye, and a bruised soul. The other error is, That Christ hath made a full atonement for sin, and fully satisfied justice for all that are justified in his blood; and therefore, they cannot be punished for sin themselves. But, (1.) There is more in the conclusion than in the premises; ergo, the justified cannot suffer satisfactory punishment for sin, either in whole or in part. This is most true; no man's garments were ever dyed with one drop of red satisfactory vengeance for sin; Christ hath alone trode this winepress, and of all the nations, there were none with him. But yet it no ways followeth, that the regenerate do not suffer punishment for sin, according to the rule of another mixed and tempered justice. (2.) If this argument from Christ's suffering have nerves, it shall conclude, that the elect, before they be justified, are never punished for sin, more than believing saints are; yea, that God is not displeased with Abraham's idolatry before his conversion, nor with Manasseh's blood, nor with Saul's persecution; because Christ paid justice for sins of elect persons committed before justification, as for sins committed after justification.
相反的错误基于另外两个错误，即所有苦难都是法律的辅助官员和警官，因此它们是上帝愤怒的迹象，就像法律一样。正如信徒从法律的统治权中解脱出来一样，也从鞭笞中解脱出来。但这是错误的；因为上帝的鞭笞本身既不是复仇正义的迹象，也不是自由怜悯的迹象；而是根据上帝的意图和心意来确定其性质和规范：所有这些外在的事物对选民和被弃者都一样。悔改的贼和亵渎的贼都在上帝的鞭笞之下；两者都死于暴力之死。邪恶的亚哈和善良的约西亚都在战争中被杀。律法中威胁的疮痍和疟疾（申命记 28:60）降在约伯身上（第二章 7 节）。是什么使得同一根鞭笞在被弃者身上成为复仇正义的工作，在其他人身上成为混合和融合了怜悯和慈父慈爱的正义？无疑，上帝的喜悦和智慧的意图，为了不同的目的而惩罚，改变了鞭笞的性质；因此，对被弃者采取满意的复仇意图，确定了他的鞭笞，并使其成为对他的黑暗愤怒、盐和纯正正义的惩罚。 这个意图是令人满意的惩罚中的一个重要因素。上帝在一个被拒绝者的牙痛上写下并刻上了一部分地狱；他在燃烧、折磨和折磨中盖上了天堂、怜悯和仁慈的刻印，对信徒来说。私生子的十字架和合法生育的苦难有同样的父亲，但不是同样的母亲，（2）如果这个错误的支持者能够使上帝的惩罚像他们想象中的教导和统治上帝的法律的义务一样任意，他们应该否定所有的十字架，并将所有被称义的人送到天堂，并保证他们在通往天堂的路上免受一切苦难的困扰；这样，基督就可以带着他的许多子女以干燥的面孔和完整的皮肤来到荣耀。然而，基督自己带着眼泪和受伤的灵魂进入天堂。另一个错误是，基督已经为所有在他的血中被称义的人完全赎罪，并完全满足了正义；因此，他们不能为自己的罪受到惩罚。但是，（1）结论中的内容比前提中的内容更多；因此，被称义的人无法为罪受到令人满意的惩罚，无论是全部还是部分。 这是最真实的；没有人的衣服曾经因为罪恶而染上一滴令人满意的复仇之红；只有基督独自踏过了这个酒榨，而在所有的国家中，没有一个与他同在。但这并不意味着重生的人不会因罪受到惩罚，根据另一种混合和调和的公正规则。（2）如果从基督受苦的论点有力量，那么它将得出结论，选民在被称义之前，不会因罪受到惩罚，就像信仰的圣徒一样；是的，上帝对亚伯拉罕在他归信之前的拜偶像行为，并不不悦，对玛拿西的流血行为，对扫罗的迫害行为也不不悦；因为基督为选民在称义之前犯下的罪，以及在称义之后犯下的罪，支付了公正的代价。

USE. 1. We can fetch no conclusion of a bad condition from affliction. It is a part of tenderness of conscience in the regenerate, to be too applicatory of the law and of wrath: "I am afflicted above all others, therefore God is angry with me, and I am cast off by God." It is a bad consequence. There be some rules to be observed in affliction: (1.) We are not either to over-argue or to under-argue, neither to faint nor despise. (Heb. 12.) Conscience is too quick-sighted after illumination, and too dull-sighted before. The reasons why we argue from afflictions to God's hatred are, [1.] There is a conscience of a conscience in the believer; that is, even in an enlightened conscience, there is some ill conscience to deem ill of God. "For I said in my haste, I am cut off from before thine eyes." (Psalm 31:22.) This is a hasty conscience; as we say, Such a one is a hasty man, and soon saddled, easily provoked to anger. This is a conscience soon provoked to anger. [2.] We have not that love and charity to God, that we have to some friend. We have such a love to some dear friend, that all his blacks are white; his seeming injuries to us do not provoke us. We say, I can believe no evil of such a man; and we over-shoot ourselves in an over-charge and surfeit of charity, which proceedeth from an over-plus and dominion of love, to a creature. We are in the other extremity to God and Jesus Christ. Sense of affliction cooleth our love, and we cannot extend charity so far to our Lord, as when we see he dealeth hardly with us, to keep the other ear without prejudice, free from the report that affliction, and the sense of affliction, maketh. [3.] The flesh joineth with affliction against God: affliction whispereth wrath, justice, sin, and the flesh saith, That is very true; for flesh hateth God, and so, must slander his dispensation. Ahab could not but slander Micaiah: "He never prophesieth good (saith he) to me." Is not God's truth good? Surely, every word of prophecy is like gold seven times tried. The reason of the slander is given by himself—"I hate him." The other extremity is, that we under-argue in affliction; as [1.] we say, It is not the Lord. The Philistines doubted whether God had sent the emerods on them, for keeping the ark captive, or if chance had done it. It is grace to father the cross right. [2.] We look seldom spiritually on the cross: a carnal eye upon a cross is a plague. "God's anger set him on fire round about, and he knew it not; and it burned him, and he laid it not to heart." (Isa. 42:25.) It is strange, that God's fire should burn a man, and yet, he neither seeth nor feeleth fire. Why? There is something of God in the cross, that the carnal eye cannot see; because, as Zophar saith, "A fire not blown shall consume him." (Job 20:26.) Some make it (and not without reason) a fire that hath no noise of bellows or wind, to make it take fire, and to flame up. Some are burnt, and they neither hear nor see. There is a white powder, that burneth, and maketh no noise or sound. A dumb rod is twice a rod. We scarcely see what God is doing in this war; we are smitten of God in the dark. And so, wicked men never do come lawfully out of affliction; they see not God nor sin; and for that come they not out of prison by the king's keys, but they break the jail, and leap out of a window, the land is to see all the circumstances of this bloody war in these three kingdoms.
使用。1. 我们无法从痛苦中得出任何关于糟糕状况的结论。在重生的人中，对律法和愤怒过于适用是良心的一部分：“我比其他人都受苦，所以上帝对我生气，我被上帝抛弃。”这是一个糟糕的结果。在痛苦中有一些规则需要遵守：（1）我们既不能过度争论，也不能低估，既不能昏厥也不能轻视。（希伯来书 12 章）良心在启示之后过于敏锐，在之前过于迟钝。我们从痛苦中推断上帝的憎恶的原因是，[1] 在信徒中有一个良心的良心；也就是说，即使在一个受启发的良心中，也有一些不良的良心来谴责上帝。“因为我匆忙中说，我从你眼前被割断。”（诗篇 31:22）这是一个匆忙的良心；就像我们说的，某人是一个匆忙的人，很容易被激怒。这是一个很容易被激怒的良心。[2] 我们对上帝的爱和仁慈不如对某个朋友的爱。我们对某个亲密的朋友有这样一种爱，他的黑暗都变成了白色；他对我们的表面伤害不会激怒我们。 我们说，我不能相信这样一个人会做恶；我们在慈善上过度了，从过多和统治的爱转向了一个生物。我们对上帝和耶稣基督来说是另一个极端。苦难的感觉冷却了我们的爱，我们不能像在我们看到他对我们不公平时那样，对我们的主展开如此广泛的慈善，以保持另一只耳朵没有偏见，远离苦难和苦难的感觉所带来的报道。[3.]肉体与苦难一起反对上帝：苦难低声下气地说着愤怒、公正、罪恶，而肉体则说，那是非常真实的；因为肉体憎恨上帝，所以必须诽谤他的安排。亚哈不得不诽谤米该亚：“他从来没有对我预言好事。”难道上帝的真理不好吗？确实，每一句预言的话都像经过七次试验的金子。他自己给出了诽谤的原因——“我恨他。”另一个极端是，在苦难中我们进行了不充分的争辩；就像我们说的那样，这不是主的作为。非利士人怀疑上帝是否派遣了痔疮来惩罚他们，因为他们扣留了约柜，或者是偶然发生的。正确地承担十字架是一种恩典。[2.我们很少在精神上看到十字架：肉眼看十字架是一种灾难。 "神的怒火在他周围燃烧，他却不知道；它烧伤了他，他却没有放在心上。"（以赛亚书 42:25）真奇怪，神的火能够烧伤一个人，他却看不见也感觉不到火。为什么？十字架中有神的一些东西，肉眼看不见；正如琐法所说，“没有吹动的火要吞灭他。”（约伯记 20:26）有些人被烧伤了，他们既听不见也看不见。有一种白色的粉末，可以燃烧，却没有声音。哑杖是两次杖。我们几乎看不到神在这场战争中所做的事情；我们在黑暗中被神击打。因此，恶人从来没有合法地从苦难中走出来；他们看不见神也看不见罪；因此他们不是用国王的钥匙走出监狱，而是打破监狱，从窗户跳出来，让全国看到这三个王国中这场血腥战争的所有细节。

USE 2. We are to put a difference between God's afflicting one man, and a whole church. Now, God hath his fire in our Zion, and we wonder that wars have lain on Germany twenty-six years, and that for divers years the sword has been on us in these kingdoms. (1.) There be many vessels to be melted: a fire for an afternoon, or a war for a morning of a day, or a week, cannot do it. Seven days' sickness of a dying child, putteth David to go softly and in sackcloth. Years are little enough to humble proud Scotland and England. God humbled Israel four hundred years and above, in Egypt, and kept them forty years in the wilderness; and Judah must lie smoking in the furnace seventy years. (2.) One temple was forty-six years in building: God hath taken eighty years to reform England, and many years to reform Scotland, and the temple is not built yet: give to our Lord, time; hope, and wait on. (3.) Babylon is a great cedar that cannot fall at the first stroke; it is not a work of one day or a year, to bring that princess, the lady of nations, from her throne of glory, to sit in the dust, and take the millstones and grind meal. 
使用 2. 我们要区分上帝惩罚一个人和整个教会的不同。现在，上帝在我们的锡安中有他的火，我们惊讶于战争在德国持续了二十六年，而且多年来剑一直在我们这些王国中。 （1）有许多容器需要熔化：一个下午的火，或者一天的战争，或者一周的战争都无法做到。七天的病痛使一个垂死的孩子使大卫慢慢地穿上麻布衣。几年时间对于谦卑的苏格兰和英格兰来说是微不足道的。上帝在埃及使以色列谦卑了四百多年，并在旷野中让他们待了四十年；犹大必须在炉中冒烟七十年。 （2）一个圣殿建造了四十六年：上帝花了八十年来改革英格兰，花了很多年来改革苏格兰，而圣殿还没有建成：给我们的主时间；希望，并等待。 （3）巴比伦是一棵无法在第一次打击中倒下的大雪松；将那个公主，万国之主，从她的荣耀宝座上推到尘土中，拿起磨石磨面，这不是一天或一年的工作。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON V.
讲道五。

"VEXED with a devil;" she is devilled, that is, fully possessed. The malice of the devil is a natural agent, and worketh as intently and bently as he can. As the fire putteth forth all its strength in burning; the sun heateth and enlighteneth as vehemently as it can; a millstone fallen from the sphere of the moon down to the earth, useth no moderation or abatement in its motion, the malice of hell being let loose, it worketh mischief by nature, not by will. Satan's possession is full: Peter saith to Ananias, "Why hath Satan filled thine heart to lie against the Holy Ghost?" (Acts 5:3.) As there is a fullness of God, (Eph. 3:19,) so there is a fullness of the devil, "being filled with all unrighteousness." (Rom. 1:29.) It is no wonder that cavaliers and malignants work as their father: the nature of the father is in the son; the manner of working is suitable to the nature of the worker; hell works like hell. "Behold thou hast spoken, and done evil as thou couldst." (Jer. 3:5.) "They drew sin and iniquity, not with a rush or a thread, but with cords of vanity and with a cart rope." (Isa. 5:18.) "They do evil with both hands earnestly." (Mic. 7:3.) All that malice and hell could do of cruelty to young and old, to women and sucking infants, hath been done in Ireland and England: the devil in his element is twice a devil; he is in his own when he formeth and actuateth bloody instruments, and he aboundeth in his own sphere. Satan's malice, by itself, is great, and a sinner's wrath is heavier than stones and sand; but when they are conjoined (as united force is stronger) who can stand before them? Christ's lambs have been preserved amidst devils and men since the creation, amongst wolves, by no human power and strength.
"被魔鬼困扰"，她被附身了，也就是完全被占据。魔鬼的恶意是一种自然力量，它尽可能地工作。就像火在燃烧时发挥出全部力量一样；太阳热量和光照也尽可能地强烈；从月亮的轨道上掉下来的磨石，在运动中没有任何节制或减缓，地狱的恶意被释放出来，它通过本性造成破坏，而不是出于意愿。撒旦的占据是完全的：彼得对亚拿尼亚说：“你为什么让撒旦充满了你的心，叫你欺骗圣灵？”（使徒行传 5:3）正如上帝有丰满一样（以弗所书 3:19），魔鬼也有丰满，“满了各样的不义”（罗马书 1:29）。骑士和恶棍像他们的父亲一样工作并不奇怪：父亲的本性在儿子身上；工作方式适合工作者的本性；地狱像地狱一样工作。“看哪，你说话行恶，尽你所能。”（耶利米书 3:5）“他们以虚荣的绳索和车绳拖罪孽和不义。”（以赛亚书 5:18）“他们两手都善于作恶。”（弥迦书 7:3）所有恶意和地狱对年轻人、老人、妇女和吃奶的婴儿所能做的残忍行为，在爱尔兰和英格兰都已经发生：恶魔在他的元素中是两倍的恶魔；当他形成和激活血腥的工具时，他处于自己的状态，并且在他自己的领域中充斥着。撒旦的恶意本身就很大，罪人的愤怒比石头和沙子还要沉重；但当它们结合在一起时（因为联合力量更强大），谁能在它们面前站立得住呢？自从创造以来，基督的羔羊们一直在恶魔和人类中保持着，就像在狼群中一样，没有人类的力量和力量。

Observe, that all that came to Christ, have been forced through some one necessity or other; either a leprous body, blind eyes, a palsy, a bloody issue, a withered arm, or a dying son; and that some have been brought to Christ, at least, their parents or friends have come to Christ, through reason of bodily possession by the devil: but we read of none who came through reason of the devil's spiritual possessing of them, either by themselves or others. (1.) There is much flesh and much nature in us, and so much sense and little spirit, and little of God: a blind eye will chase thee to Christ, a soul under the prince of darkness will not. (2.) We are all body, and life, and time; but we are not all soul, and spirit, and eternity: heaven is far from being the master element in us. (3.) Misplaced love is much. "Ye are of your father the devil," saith Christ to the Jews, (John 8:44.) Every child loveth the father. Why? And men love not the devil: doth not every wretch through nature's instinct abhor the devil? Is not this the mother-devotion of any wretch that knoweth nothing of God from the womb? "God save me from the devil and all his works; I have nothing to do with that foul spirit." It is true, there is a physical hatred of the devil, as he is a spirit, an angel, and a pursuivant of divine justice, inflicting evil of punishment on all men naturally; but there is in all men an inbred moral love of the devil, as he is a fallen spirit, tempting to sin: here every prisoner loveth this keeper; like loveth like; broken men and bankrupts flee together to woods and mountains; an outlaw loveth an outlaw; fowls of a feather flock together. The devil and sinful men are both broken men, and outlaws of heaven, and of one blood; wicked men are the "children of the devil," (1 John 3:10); they have that natural relation of father and son; there is of the devil's seed in sinners. There is a spiritual concupiscence in devils to lust against God's image and glory; and Satan findeth his own seed in us by nature, to wit, concupiscence, a stem, a sprouting and child of the house of hell. It were good we knew our own misery: the man resolveth a prisoner has a sweet life, who loveth his own chains, because made of gold, and hateth them not because chains; and falleth to paint the walls of his dungeon, and to put up hangings in his prison, and will but over-gild with gold his iron fetters. Oh! are we not in love with our own dungeon of sin? And do we not bear a kind love to our father, the devil? We bring in provision for the flesh, and nourish the old man, as old as since Adam first sinned. Alas! we never saw our father in the face: we love the devil, as the devil fallen in sin; but we see him not as a devil, but only under the embroideries of golden and silken temptations: we sow to the flesh; we bring in our crop to the devil, but we know not our landlord; and because sense and flesh are nearer to us than God, we desire more the liberties of state, free commerce, and peace with the king, than Christ's liberties, the power and purity of the gospel, that we may negotiate with Heaven and have peace with God.
请注意，所有来到基督面前的人，都是被某种必要性所迫；可能是患有麻风病的身体，盲目的眼睛，瘫痪，流血的问题，干枯的手臂，或者垂死的儿子；而且我们知道，至少有一些人是因为他们的父母或朋友被魔鬼附身的缘故而来到基督面前；但我们没有读到任何人是因为魔鬼在他们身上或他人身上的精神附身而来的。（1）我们内心有很多肉体和很多本性，所以有很多感觉，但很少有灵性和上帝的存在：一个瞎眼的人会追逐你去找基督，但一个灵魂被黑暗王子控制的人不会。（2）我们都有身体、生命和时间，但我们并不都有灵魂、精神和永恒：对我们来说，天堂离我们很远。（3）错误的爱是很多的。基督对犹太人说：“你们是出于你们的父魔鬼。”（约翰福音 8:44）每个孩子都爱自己的父亲。为什么？人们不爱魔鬼：不是每个人都凭着本性的本能憎恶魔鬼吗？对于那些从出生起就对上帝一无所知的可怜人来说，这不是他们的母亲般的虔诚吗？“上帝保佑我远离魔鬼和他的一切作为；我与那个邪恶的灵魂无关。”确实，对于魔鬼存在着一种身体上的憎恶，因为他是一个灵魂，一个天使，一个执行神圣正义的使者，自然地对所有人施加惩罚的邪恶；但是在所有人中都存在着一种与魔鬼的道德上的内在爱，因为他是一个堕落的灵魂，引诱人犯罪：在这里，每个囚犯都爱着这个看守；相同的东西互相吸引；破碎的人和破产者一起逃到树林和山上；逃犯爱着逃犯；物以类聚。魔鬼和罪人都是破碎的人，是天堂的逃犯，同属一种血脉；邪恶的人是“魔鬼的儿女”（约翰一书 3:10）；他们有着父子之间的自然关系；罪人中有着魔鬼的种子。魔鬼有一种对上帝的形象和荣耀的欲望，而撒旦在我们身上找到了他自己的种子，即贪欲，是地狱之家的一根幼芽和儿子。 我们最好知道自己的悲惨：一个囚犯决心拥有甜蜜的生活，他爱他自己的金链子，因为它们是由金子制成的，他不讨厌它们因为是链子；他开始给自己的牢房涂上颜色，给自己的监狱挂上窗帘，只是为了用金子镀上他的铁链。哦！我们难道不爱上了自己罪恶的牢狱吗？我们难道不对我们的父亲，魔鬼，怀有一种亲切的爱吗？我们为肉体提供食物，滋养那个和亚当犯罪以来一样古老的人。唉！我们从未见过我们的父亲的面孔：我们爱魔鬼，爱的是堕入罪恶的魔鬼；但我们只看到他被金色和丝绸的诱惑所装饰：我们为肉体撒种；我们把收成交给魔鬼，但我们不认识我们的房东；因为感官和肉体比上帝更接近我们，我们更渴望国家的自由、自由贸易和与国王的和平，而不是基督的自由、福音的权能和纯洁，这样我们才能与天堂进行交易，与上帝和平相处。

"Unclean spirit."—This is the quality of this devil: an unclean devil. Now, whether he be called so, because he tempted the maid to some prodigious acts of uncleanness, or because, in general, he tempteth to uncleanness of sins; so as uncleanness is but a general epithet of all the devils, I profess my ignorance. However, all devils have this general name, "unclean spirits," because of their spiritual uncleanness. It is certain, devils are, (1.) Black now, they being fallen in a smoky hell, and kept under the power and chains of darkness, and they are but lumps of black hell and darkness; whereas they were created fair angels. Truth is the fairest thing that is; obedience to God is truth. (John 3:21.) Sin is the most ugly and deformed thing in the world; and therefore sinners can have no communion with God, until they be washed. (2.) Devils were once pure and clean spirits; their understandings were made clear to see God and his beauty; now, these fair spirits are darkened; for their fellow angels who sinned not, are yet seraphim and lamps of light; and these angels (saith Christ,) "Do always behold the face of my Father which is in heaven." (Matth. 18:10.)
"不洁之灵" - 这是这个魔鬼的特质：一个不洁的魔鬼。现在，无论他被称为如此，是因为他引诱女仆做出一些不洁的行为，还是因为他总体上引诱人犯下不洁的罪行；所以不洁只是所有魔鬼的一个普遍修饰词，我承认我不知道。然而，所有的魔鬼都有这个普遍的名字，"不洁之灵"，因为他们在精神上是不洁的。可以肯定的是，魔鬼们现在是黑色的，因为他们堕入了一个烟雾弥漫的地狱，并被黑暗的力量和锁链所束缚，他们只是黑暗和地狱的一团团黑色；而他们曾经是美丽的天使。真理是世界上最美丽的事物；顺服上帝就是真理。（约翰福音 3:21）罪是世界上最丑陋和变形的东西；因此，罪人在被洗净之前无法与上帝交通。（2）魔鬼曾经是纯洁无瑕的灵魂；他们的理解力被清晰地赋予，能看到上帝和他的美丽；现在，这些美丽的灵魂被昏暗了；因为那些没有犯罪的同伴天使，仍然是炽天使和光之灯；而这些天使（基督说）"常常看见我在天上父的面。"（马太福音 18:10）

Then, the more grace of Christ, the more clearness of saving knowledge and sound reason; grace maketh more solid wisdom than art or learning; by this, David excelled all his teachers, and the ancient ones. In Satan's fools the right principle of wisdom is extinguished. The prophet spoke it of statesmen, or rather state-fools, "Lo, they have rejected the word of the Lord, and what wisdom is in them?" (Jer. 8:9.) As there be pollutions of the flesh, so are there pollutions of the mind and spirit, (2 Tim. 3:8.) Men of corrupt minds are men of rotten minds; false opinions of God are rottenness in the understanding. "The spirit of a sound mind." (1 Tim. 1:7.) "Hold fast the form of sound words." (verse 13.) There are some words that come from a sick mind, as Titus 1:13. The apostle holdeth forth, that there be some sick of the faith, as there be some sound of the faith, (Prov. 10:7.) The Lord giveth sound wisdom its essence and being. Wisdom and the law of God is an abiding and a living thing that endureth to eternity; whereas indeed human wisdom, and false opinions of God, are passing away things; the lie liveth not a long age. Wisdom is a tree of life. "Let my heart be sound in thy statutes," (Psalm 119:80,) perfect, wanting nothing. A fool wanteth the best part of his heart. State wisdom, not lying level to Christ's ends, but commensurate with carnal projects, is but folly.
然后，基督的恩典越多，救赎知识和明智的清晰度就越高；恩典比艺术或学问更能带来坚实的智慧；因此，大卫在他的老师和古人中超越了所有人。在撒旦的愚人中，智慧的正确原则被扼杀了。先知是指政治家，或者更确切地说是政治愚人，他说：“看哪，他们弃绝了耶和华的话，他们有什么智慧呢？”（耶 8:9）肉体有污染，心灵和精神也有污染（提后 3:8）。思想腐败的人是思想腐烂的人；对上帝的错误观念是理解力的腐朽。“理智的心灵”（提前 1:7）。“要坚守那纯正的话语的模范”（该节 13）。有些话是出自病态的心灵，如提多书 1:13。使徒指出，有些人信仰有病，就像有些人信仰健全一样（箴 10:7）。主赐给智慧其本质和存在。智慧和上帝的律法是持久而活的，永存不朽；而人类的智慧和对上帝的错误观念是短暂的事物；谎言不能长久。智慧是生命之树。 让我的心在你的律例中保持完全，毫无缺陷。（诗篇 119:80）愚人缺乏他心中最好的部分。追求与肉体计划相符的世俗智慧，并不符合基督的目标，只是愚蠢。

"Hearing of him."—What had she heard?
听说他。- 她听到了什么？

I. That Jesus was the Son of God, the Messiah of Israel, and could, and was willing to heal her daughter. Two things are here observable: (1.) hearing of Christ, drew her to Christ. (2.) It is good to border with Christ, and to be near-hand to him. There is a necessity that we hear of Christ, before we come to him. This is God's way: "Faith cometh by hearing." (Rom. 10.) Christ is not in us from the womb; faith is not a flower that groweth out of such a sour and cold ground as nature; it is a stem and a birth of heaven.
一、耶稣是上帝的儿子，以色列的弥赛亚，能够并愿意医治她的女儿。这里有两个观察点：（1）听到基督的消息，使她接近基督。（2）与基督接近并靠近他是好的。在我们接近基督之前，听到基督的消息是必要的。这是上帝的方式：“信道是从听道来的。”（罗马书 10 章）基督并不从我们的母胎中降临；信仰不是从自然这样酸冷的土地上生长出来的花朵；它是天堂的根和诞生。

II. None can come to Christ, except they hear a good report of him. How shall they believe in him of whom they have not heard? Those who come aright to Christ, must have noble, high, long, deep, and broad thoughts of Jesus, and know the gospel. Now, what is the gospel? nothing but a good report of Christ. You must hear a gospel-report of Christ, ere you come to him: ill principled thoughts of Christ keep many from him. "Strangers shall hear of thy great name, and of thy strong hand." (1 Kings 8:42.) Christ was to be heard by the deaf Gentiles: "In that day shall the deaf hear the words of the book." (Isa. 29:18.) We hear, and we hear not, because the Lord wakeneth not the ear, morning by morning, that we may hear as the learned. Many hear, but they have not the learned ear, nor the ear of such as have heard and learned of the Father. Many hear of Christ, a voice, and no more but a voice; they know not that prophecy, "Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it." (Isa. 30:21,) There is another voice in our hearing; men do not hear, that they may hear. "Hear, ye deaf, and behold, ye blind, that ye may see:" (Isa. 42:18,) that is, hear that ye may hear, see that ye may see. The Lord giveth grace that he may give grace, and we are to receive grace that we may receive grace; grace is the only reward of grace.
II. 除非他们听到关于基督的好消息，否则没有人能来到基督面前。他们怎么会相信他们没有听说过的人呢？那些正确地来到基督面前的人，必须对耶稣有崇高、高尚、深远、广泛的思考，并且了解福音。那么，什么是福音呢？无非是关于基督的好消息。在来到基督之前，你必须听到关于基督的福音报道：对基督的错误观念使许多人远离他。“外邦人要听见你伟大的名声和你有力的手。”（列王记上 8:42）基督要让聋子外邦人听见：“在那日，聋子必听见这书的言语。”（以赛亚书 29:18）我们听见，却又没有听见，因为主没有每天早晨唤醒我们的耳朵，使我们能像有学问的人一样听见。许多人听见，但他们没有有学问的耳朵，也没有听过并从父那里学习的耳朵。许多人只是听到基督的声音，不过是声音而已；他们不知道那预言：“你的耳朵必听见后边有声音说：这是正路，要行在其间。”（以赛亚书 30:21）我们听见时还有另一个声音；人们不是为了听而听。“聋子，你们听吧！瞎子，你们看吧！好使你们看见。”（以赛亚书 42:18，也就是说，听以便听见，看以便看见。主赐予恩典以便赐予恩典，我们要接受恩典以便接受恩典；恩典是唯一的恩典回报。

III. We hear and we hear not; we see, but we have no reflex act upon our seeing. Many open their ears to Christ, but they hear not; they want a spiritual faculty of observing. "Seeing many things, but thou observest not; opening the ear, but he heareth not." (Isa. 42:22.)
我们听到了，但我们没有反应；我们看到了，但我们对所看到的没有反射作用。许多人向基督敞开耳朵，但他们听不见；他们缺乏观察的属灵能力。"看到许多事情，但你没有观察；张开耳朵，但他听不见。"（以赛亚书 42:22）

IV. Many put Christ in an ear without a bottom, or in an ear with a hole in its bottom; we hear of Christ, (Heb. 2,) but we are as leaking and running out vessels. "Who among you will give ear to this, and hear for the time to come?" (Isa. 42:23.) Physicians give their three causes of deafness. (1.) When there is carnosity on the ear-drum. This is extrinsical: the world is another lover, and the care of it; and that hindereth hearing. (2.) When the organ of hearing is hurt and distempered, as a lame hand that cannot apprehend: now, when there be false fancies, and principles contrary to the gospel in the heart, the ear cannot hear. (3.) When there is abundance of humours in the brain, and they raise a noise and tumult in the drum, and hinder sounds to be heard. When pride, and principles of sensuality and vain pleasures make a noise within, that neither Christ knocking, nor his voice without can be heard, men are deaf.
IV. 许多人将基督放在一个没有底部的耳朵里，或者放在一个底部有洞的耳朵里；我们听到基督的声音（希伯来书 2），但我们就像漏水的容器一样。"你们中间谁肯侧耳听这事，谁肯留心而听将来的事呢？"（以赛亚书 42:23）医生们给出了耳聋的三个原因。（1）当耳膜上有肉质时。这是外在的：世界是另一个情人，以及对它的关心；这妨碍了听力。（2）当听觉器官受伤和失调时，就像一个不能理解的瘸手：现在，当心中有与福音相反的错误想法和原则时，耳朵就无法听到。（3）当大脑中有大量的体液，并且它们在耳膜中产生噪音和骚动，妨碍声音的听到。当骄傲、感官和虚浮的快乐的原则在内部制造噪音，以至于既听不到基督的敲门声，也听不到他的声音，人们就是聋的。

But why do we not hear and see Christ revealing himself in his ways and works? Reason would say, if hell and judgment were before our eyes, we should hear, and come to Christ. Suppose we saw with our eyes, for twenty or thirty years together, a great furnace of fire, of the quantity of the whole earth, and saw there, Cain, Judas, Ahithophel, Saul, and all the damned, as lumps of red fire, and they boiling, and leaping for pain, in a dungeon of everlasting brimstone; and the black and terrible devils, with long and sharp toothed whips of scorpions, lashing out scourges on them: and if we saw there our neighbours, brethren, sisters, yea, our dear children, wives, fathers and mothers, swimming and sinking in that black lake; and heard the yelling, shouting, crying of our young ones and fathers, blaspheming the spotless justice of God:—if we saw this, while we are living here on earth, we should not dare to offend the majesty of God; but should hear, come to Christ, and believe, and be saved. But the truth is, if we believe not Moses and the Prophets, neither should we believe for this; because we see with our eyes, and hear with our ears, even while we are in this life, daily, pieces and little parcels of hell; for we see and hear daily, some tumbling in their blood, thousands cut down of our brethren, children, fathers; malefactors hanged and quartered, death in every house. These, these be little hells, and little coals and sparkles of the great fire of hell, and certain documents to us, that there is a hell; yet we neither hear, nor come to Christ. Nay, suppose a preacher came from hell to the rich glutton's five brethren, (Luke 16,) and should bring with him all the lashes, and print of the whips of Satan's scorpions, on back and side, on thighs, arms, and legs; and though he should bring up to us, out of hell, ten thousand damned; and bring with him the fire, the red coals of the fury of God, every coal as great as a mountain, and offer them all to our eyes, and ears, and senses;—such is the power of our deafness and blindness, that we should not believe; for when many little hells work so little by length of time, this one great hell should never bring us to hear, and come to Christ. See how little we are affected with the blood of so many thousands of our own flesh in the three kingdoms!4 Alas! our senses are confined within time.
但为什么我们听不到、看不到基督在他的方式和作为中显现自己呢？理性会说，如果地狱和审判摆在我们眼前，我们应该会听到并来到基督面前。假设我们亲眼看到了二三十年的时间，一个像整个地球那么大的火炉，我们看到了该难以忍受的痛苦中的该难以忍受的人，如该难以忍受的红色火焰的块状物，他们在永恒的硫磺地狱中煮沸、翻腾；我们看到了那些黑暗而可怕的魔鬼，用长而尖锐的蝎子鞭子抽打他们；如果我们看到了我们的邻居、兄弟姐妹、甚至我们亲爱的孩子、妻子、父亲和母亲在那黑暗的湖中游泳和沉没；我们听到了我们的孩子和父亲的叫喊、呼喊、哭泣，亵渎着上帝无瑕的公正：——如果我们在这个地球上活着的时候看到了这一切，我们将不敢冒犯上帝的威严；而应该听到，来到基督面前，相信并得救。 但事实是，如果我们不相信摩西和先知，我们也不会因为这个而相信；因为我们用眼睛看，用耳朵听，即使在这个生活中，每天都能看到和听到地狱的一些碎片和小部分；因为我们每天都能看到和听到，有些人在自己的血中滚动，成千上万的兄弟被杀，孩子们，父亲们被割断，罪犯被绞死和四分五裂，每个家庭都有死亡。这些，这些都是小地狱，小地狱的火苗和火星，对我们来说是地狱的明确证据；然而我们既不听见，也不来到基督面前。 不，假设一个传教士从地狱来到富有的贪食者的五个兄弟面前（路加福音 16 章），并带来了撒旦蝎子的鞭打痕迹和印记，背部、侧面、大腿、手臂和腿上都有；即使他从地狱带来了一万个被诅咒的人，还带来了上帝愤怒的火焰，每一颗火炭都像一座山那么大，将它们都展示给我们的眼睛、耳朵和感官；-这就是我们的聋和盲的力量，我们不会相信；因为当许多小地狱经过长时间的工作后，这一个大地狱永远不会让我们听到并来到基督面前。看看我们对三个王国中那么多我们自己血肉的人的血液有多么不感兴趣！唉！我们的感官被时间所限制。

The other thing observable is, that it is good to be near the place where Christ is. It was an advantage, that the woman dwelt upon the borders of the land where Christ was. It is good for the poor to be a neighbour beside the rich; and for the thirsty to take up house, and dwell at the fountain; and for the sick to border with the physician. Oh! love the ground that Christ walketh on. To be born in Sion is an honour, because there the Lord dwelleth. (Psalm 87:6.) It is a blessing to hear and see Christ, (Matt. 13:16.) We do not weigh, nor duly esteem what a favour it is, that Christ walketh in the midst of the golden candlesticks; that the voice of the turtle is heard in our land. It is ours, to build him a palace of silver.
另一个可观察到的事情是，与基督所在的地方靠近是好的。这个妇人住在基督所在的地方的边界上是一个优势。对于穷人来说，与富人为邻是好的；对于口渴的人来说，住在泉水旁边是好的；对于病人来说，与医生为邻是好的。哦！爱基督所行走的土地。在锡安出生是一种荣耀，因为主住在那里。（诗篇 87:6）能听到并看到基督是一种祝福。（马太福音 13:16）我们没有衡量，也没有适当地珍视基督在金灯台中间行走的恩典；乌鸦的声音在我们的土地上被听到。我们有责任为他建造一座银宫。

For the sixth article, which is, her adoring of Christ, it shall be spoken of in another place. I hasten, therefore, to her prayer. 
第六篇，即她对基督的崇拜，将在另一个地方谈论。因此，我急于谈论她的祈祷。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON VI.
第六篇讲道

IN her prayer, as it is expressed by Matthew, we have, 1st, The manner of it: "she cried." 2nd, The compellation, or party to whom she prayeth: "O, Lord, thou Son of David." 3rd, The petition: "have mercy upon me." 4th, The reason: "for my daughter is vexed with a devil."
在她的祈祷中，正如马太所表达的，我们有：第一，祈祷的方式：“她哭喊。”第二，称呼或祈祷的对象：“哦，主啊，大卫的子孙。”第三，祈求：“怜悯我。”第四，原因：“因为我的女儿被鬼附身。”

"She cried." The poor woman prayed (as we say) with good will, with a bent of affection. Why is crying used in praying? Had it not been more modesty to speak to this soul-redeeming Saviour, who heareth sometimes before we pray, than to cry out and shout?—for the disciples do after complain, that "she crieth so after them." Was Christ so difficult to be entreated? The reasons of crying are, 1st, Want cannot blush. The pinching necessity of the saints is not tied to the law of modesty. Hunger cannot be ashamed. "I mourn in my complaint, and make a noise," saith David, (Psalm 55:2;) and Hezekiah, "Like a crane, or a swallow, so did I chatter; I did mourn as a dove," (Isa. 38:14). "I went mourning without the sun; I stood up, and I cried in the congregation." (Job 30:28.) 2nd, Though God hear prayer, only as prayer offered in Christ, not, because very fervent; yet fervour is a heavenly ingredient in prayer. An arrow drawn with full strength hath a speedier issue; therefore, the prayers of the saints are expressed by crying in Scripture. "O my God, I cry by day, and thou hearest not." (Psalm 22:2.) "At noon will I pray, and cry aloud." (Psalm 55:17,) "In my distress I cried to the Lord." (Psalm 18:6.) "Unto thee have I cried, O Lord." (Psalm 88:13.) "Out of the depths have I cried." (Psalm 130:1.) "Out of the belly of hell I cried." (Jonah 2:2.) "Unto thee will I cry, O Lord, my rock." (Psalm 28:1.) Yea, it goeth to somewhat more than crying: "I cry out of wrong, but am not heard." (Job 19:7.) "Also when I cry and shout, he shutteth out my prayer." (Lam. 3:8.) He who may teach us all to pray, sweet Jesus, "In the days of his flesh offered up prayers and supplications, with strong crying and tears," (Heb. 5:7;) he prayed with war-shouts. 3rd, And these prayers are so prevalent, that God answereth them: "This poor man cried, and the Lord heard, and saved him from all his fears." (Psalm 34:6) "My cry came before him, even to his ears." (Psalm 18:6.) The cry addeth wings to the prayer, as a speedy post sent to court upon life and death: "Our fathers cried unto thee, and were delivered." (Psalm 22:5.) "The righteous cry, and the Lord heareth." Psalm 34:17.) We all know the parable of the poor widow, and the unrighteous judge: if the oppressed be not delivered, Christ, and his Father, and heaven shall hear of it. Hence, 4th, Importunity in praying, "I will not let thee go (saith Jacob to his Lord) till thou bless me." So James calleth it, (chap. 5, verse 16.) "Prayer possessed with a spirit," but a good spirit; prayer steeled with fervour of spirit;—so fervent, that David is like the post, who layeth by three horses as breathless; his heart, his throat, his eyes: "I am weary of my crying, my throat is dried, mine eyes fail, while I wait for my God." (Psalm 69:3.) 5th, There is violence offered to God in fervent prayer. (Exod. 22:10.) Moses is answered, when he is wrestling with God by prayer for the people, "Now, therefore, let me alone, that my anger may wax hot against them:" "Let me alone," is a word of putting violent hands on any. There be bones and sinews in such prayers; by them the King is held in his galleries, (Cant. 7:5).
她哭了。可怜的女人用善意和深情祈祷（我们这样说）。为什么在祈祷中使用哭泣？与其大声呼喊，不是向这位拯救灵魂的救主说话更加谦虚，他有时在我们祈祷之前就听到了吗？因为门徒们抱怨说，“她在我们后面大声哭喊。”难道基督很难被恳求吗？哭泣的原因是，首先，贫困不会害羞。圣徒们的迫切需要不受谦虚的法律约束。饥饿不会感到羞耻。“我在我的抱怨中哀悼并发出声音，”大卫说（诗篇 55:2）；希西家说，“我像鹤或燕子一样啁啾，像鸽子一样哀鸣”（以赛亚书 38:14）。“我在没有太阳的情况下哀悼；我站起来，在会众中大声呼喊。”（约伯记 30:28）第二，虽然上帝只听从在基督里献上的祈祷，而不是因为非常热切；然而，热切是祈祷中的一种天上的成分。用全力拉开的箭矢速度更快；因此，圣徒们的祈祷在圣经中被表达为哭泣。“我的上帝啊，我白天呼求，你不听。”（诗篇 22:2）“正午我要祈祷，大声呼喊。”（诗篇 55:17）“我在困厄中向耶和华呼求。”（诗篇 18:6）“我向耶和华呼求。”（诗篇 88:13）“我从深处呼求。”（诗篇 130:1）“我从地狱的深处呼求。”（约拿书 2:2）“我要向你呼求，耶和华，我的磐石。”（诗篇 28:1）是的，这不仅仅是呼求：“我呼求冤屈，却不蒙应允。”（约伯记 19:7）“我呼求，我呼救，他竟拒绝我的祷告。”（耶利米哀歌 3:8）甜蜜的耶稣，他教导我们如何祷告，“在他肉体的时候，凭着大声和眼泪，祷告恳求，犹如猛烈呼喊。”（希伯来书 5:7）他带着战斗的呼喊祷告。第三，这些祷告是如此有效，以至于上帝应允了它们：“这困苦人呼求，耶和华听见，救他脱离一切患难。”（诗篇 34:6）“我的呼求达到他面前，他的耳朵也听了。”（诗篇 18:6）呼求给祷告增添了翅膀，就像一名急速送往法庭的邮差，关乎生死：“我们的祖宗曾经呼求你，你便解救他们。”（诗篇 22:5）“义人呼求，耶和华听见。”（诗篇 34:17）我们都知道贫穷寡妇的比喻和那个不义的法官：如果受压迫的人没有得到解救，基督、他的父亲和天堂都将得知此事。 因此，第四点，祈祷中的坚持不懈，“我不会放开你（雅各对主说），直到你祝福我。” 雅各的弟兄雅各（雅各书 5 章 16 节）称之为“被灵魂占据的祈祷”，但是是一种良好的灵魂；祈祷充满了灵魂的热情；如此热情，以至于大卫就像一根柱子，他的心脏，喉咙和眼睛都累得无法呼吸：“我因呼求而疲倦，我的喉咙干燥，我的眼睛因等候我的神而失去了光彩。”（诗篇 69:3）第五点，热切祈祷对上帝是一种暴力。（出埃及记 22:10）当摩西为百姓与上帝摔跤般地祈祷时，他得到了回应：“现在，你要让我一个人，使我的怒气向他们发作。”“让我一个人”是对任何人施加暴力的说法。这样的祈祷中有骨头和筋骨；通过它们，王被困在他的宫廷中（雅歌 7:5）。

Objection 1. But if so be that prayers must be fervent, even to vocal crying and shouting, then I cannot pray, who am often so confounded, that I cannot speak one word. Answer. So was the servant of God, in a spiritual kind of praying, in uttering Psalm 77, when he saith, verse 4, "Thou holdest mine eyes waking; I am so troubled, that I cannot speak." Yea, groaning goeth for praying to God: "The Lord looked down from heaven, to hear the groaning of the prisoner." (Psalm 102:20.) "The Spirit intercedeth for us with sighs that none can speak." (Rom. 7:26.) Faith doth sigh prayers to heaven; Christ receiveth sighs in his censer, for prayer. Words are but the body, the garment, the outside of prayer; sighs are nearer the heart-work. A dumb beggar getteth an alms at Christ's gates, even by making signs, when his tongue cannot plead for him; and the rather, because he is dumb.
异议 1：但是如果祈祷必须是热切的，甚至要大声呼喊，那么我不能祈祷，因为我经常被困惑得无法说出一句话来。回答：神的仆人在一种属灵的祈祷中也是如此，在诵读诗篇 77 时，他说：“你使我的眼睛不得合眼，我烦乱不安，不能说话。”是的，呻吟就是向上帝祈祷：“耶和华从天上垂看，垂听被囚之人的呻吟。”（诗篇 102:20）“圣灵为我们用说不出来的叹息代求。”（罗马书 7:26）信心向天上叹息祈祷；基督在他的香炉中接受叹息作为祈祷。言语只是祈祷的外表，呻吟更接近内心的工作。一个哑巴乞丐在基督的门前通过做手势得到施舍，当他的舌头无法为他辩护时；而且更重要的是，因为他是哑巴。

Objection 2. I have not so much as a voice to utter to God; and Christ saith, "Cause me hear thy voice." (Cant. 2:14.) Answer. Yea, but some other thing hath a voice beside the tongue: "The Lord has heard the voice of my weeping." (Psalm 6:8.) Tears have a tongue, and grammar, and language, that our Father knoweth. Babes have no prayers for the breast, but weeping; the mother can read hunger in weeping.
异议 2. 我甚至没有声音向上帝诉说；而基督说：“让我听到你的声音。”（雅歌 2:14）回答。是的，但除了舌头之外，还有其他东西有声音：“耶和华听了我的哭声。”（诗篇 6:8）眼泪有一种语言，语法和语言，我们的父亲知道。婴儿没有向乳房祈祷的方式，只有哭泣；母亲可以从哭声中读出饥饿。

Objection 3. But I am often so, as I cannot weep: weeping is peculiar to a man as laughing is, and spiritual weeping is peculiar to the renewed man. Answer. Vehemency of affection doth often move weeping, so as it is but sprit weeping that we can attain: hence, Hezekiah can but "chatter as a crane, and a swallow, and moan as a dove," (Isa. 38:14). Sorrow keepeth not always the road-way; weeping is but the scabbard of sorrow, and there is often more sorrow where there is little or no weeping; there is most of fire, where there is least smoke.
异议 3. 但是我经常无法哭泣：哭泣是人类的特点，就像笑一样，而属灵的哭泣是属于重生的人的特点。回答。强烈的感情常常会引发哭泣，所以我们只能达到属灵的哭泣：因此，希西家只能“像鹤和燕子一样嘎嘎叫，像鸽子一样呻吟”（以赛亚书 38:14）。悲伤并不总是走正路；哭泣只是悲伤的外衣，在很少或没有哭泣的地方往往有更多的悲伤；在最少的烟雾中有最多的火焰。

Objection 4. But I have neither weeping one way or other, ordinary nor marred. Answer. Looking up to heaven, lifting up of the eyes, goeth for prayer also in God's books. "My prayer will I direct to thee, and I will look up." (Psalm 5:3.) "Mine eyes fail with looking upward," (Psalm 69:3). Because, 1st, Prayer is a pouring out of the soul to God, and faith will come out at the eye, in lieu of another door: often affections break out at the window, when the door is closed; as smoke venteth at the window, when the chimney refuseth passage. Stephen looked up to heaven, (Acts 7:55). He sent a post; a greedy, pitiful, and hungry look up to Christ, out at the window, at the nearest passage, to tell that a poor friend was coming up to him. 2nd, I would wish no more, if I were in hell, but to send a long look up to heaven. There be many love-looks of the saints, lying up before the throne, in the bosom of Christ. The twinkling of thy eyes in prayer, are not lost to Christ; else Stephen's look, David's look should not be registered so many hundred years in Christ's written Testament.
异议 4。但我既没有哭泣，也没有普通或破损。回答。仰望天堂，抬起眼睛，也是在上帝的书中代表祈祷。“我要向你祷告，我要仰望。”（诗篇 5:3）。“我因仰望你的救恩，眼睛失明。”（诗篇 69:3）。因为，首先，祈祷是将灵魂倾泻给上帝，信心会通过眼睛流出，代替其他的门：当门关闭时，情感经常从窗户中爆发出来；就像烟雾在烟囱无法通行时从窗户中排出一样。司提反仰望天堂（使徒行传 7:55）。他派了一个快信，一个贪婪、可怜和饥饿的目光朝着基督，从窗户中最近的通道告诉他，一个贫穷的朋友正在向他走来。其次，如果我在地狱里，我只希望向天堂发出长长的目光。圣徒们有许多爱的目光，存放在基督的怀中，摆在宝座前。你在祈祷中眨眼的时刻，对基督来说并不会被遗忘；否则，司提反的目光、大卫的目光就不会在基督的圣经中被记录下来，经过这么多年的时间。

Objection 5. Alas! I have no eyes to look up. The publican, (Luke 18,) looked down to the earth. And what senses spiritual have I to send after Christ? Answer. There is life going in and out at thy nostrils. Breathing is praying, and is taken of our hand, as crying in prayer. "Thou hast heard my voice; hide not thy ear at my breathing, at my cry." (Lam. 3:56.)
异议 5. 哎呀！我没有眼睛抬头看。税吏（路加福音 18 章）低头看着地面。而我有什么属灵的感官可以追随基督呢？回答。你的鼻孔里有生命进出。呼吸就是祈祷，被我们的手接受，就像在祈祷中哭喊一样。“你听见了我的声音；在我呼吸、在我哭喊的时候，不要掩耳不听。”（耶利米哀歌 3:56）

Objection 6. I have but a hard heart to offer to God in prayer; and what can I say then, wanting all praying disposition? Answer. 1st, Therefore pray, that you may pray. 2nd, The very aspect, and naked presence of a dead spirit, when there is a little vocal praying, is acceptable to God; or, if an overwhelmed heart refuseth to come, it is best to go and tell Christ, and request him to come, and fetch the heart himself. 3rd, Little of day-light cometh before the sun; the best half of it is under ground. "We ourselves groan within ourselves." (Rom. 8:23.) All is here transacted in our own heart. The soul crieth, Oh! when will my father come, and fetch his children? When shall the spouse lie in her husband's bosom? 4th, If Christ's eye but look on a hard heart, it will melt it. 5th, I show here the smallest of prayer in which the life and essence of prayer may breathe and live. Now, prayer being a pouring out of the soul to God, much of the affections of love, desire, longing, joy, faith, sorrow, fear, boldness, comes along with prayer out to God, and the heart is put in Christ's bosom. And it is neither up nor down to the essence of sincere praying, whether the soul come out in words, in groans, or in long looks, or in sighing, or in pouring out tears to God, (Job 16:20,) or in breathing.
异议 6. 我在祷告中只能献上一颗冷酷的心，没有任何祷告的心态，那我能说什么呢？回答：首先，因此祈求，以便你能祈求。其次，即使只有一点点口头祷告，一个死灵的面貌和赤裸的存在也是上帝所接受的；或者，如果一个沉重的心拒绝前来，最好去告诉基督，并请求他来，并亲自带走这颗心。第三，太阳升起之前，只有很少的日光照射到地面上，其中最好的一半在地下。“我们自己在自己里面呻吟。”（罗马书 8:23）这一切都在我们自己的心中发生。灵魂呼喊着，哦！我的父亲什么时候会来，带走他的孩子？新娘什么时候能躺在丈夫的怀抱中？第四，如果基督的眼睛只是看着一颗冷酷的心，它就会融化。第五，我在这里展示了最小的祷告，其中祷告的生命和本质可以呼吸和生活。现在，祷告是将灵魂倾泻给上帝，伴随着祷告的是爱、渴望、期盼、喜乐、信心、悲伤、恐惧、大胆等情感，心灵被放在基督的怀抱中。 无论灵魂是以言语、呻吟、长久凝视、叹息、向上帝倾泻泪水（约伯记 16:20）或呼吸的方式，真诚祈祷的本质既不在于上升也不在于下降。

Objection 7. What shall be done with half-praying, and words without sense? Answer. This is the woman of Canaan's case: Piscator observeth an ellipsis with words, of the particle (gar), or because, or for: "Have mercy on me, my daughter is vexed:" she should have said, "because my daughter is vexed:" but the mind is hasty, that she lets slip words. So are broken prayers set down in Scripture, as prayers. "I love, because the Lord hath heard my voice." (Psalm 116:1,) There is nothing in the Hebrew but one word, (Ahabti) I love; but he showeth not whom he loveth. It is a broken word, because, as Ambrose saith, he loved the most desirable thing. I have love, (he would say) but its centre and bed is only God. "My soul is sore vexed, but thou, O Lord, how long?" (Psalm 6:3.) That is a broken speech, also. "For my love they were mine enemies," (Psalm 109:4,) in the Hebrew it's Vani Tephilla, at ego oratio: But I prayer; or, I was all Prayer, as if I in soul and body had been made of Prayer. The reasons of broken prayers are often, 1st, The hastiness of the affections; not the hastiness always of unbelief, (Isa. 28:16,) but often of faith, (2 Pet. 3:10). Love and longing for Christ have eagle's wings; and love flieth, when words do but creep as a snail. 2nd, It cometh from a delique in the affections (they are broken as a too high-bended bow) that there is a swooning and delique of words. Every part of a supplication to a prince, is not a supplication; a poor man out of fear may speak nonsense, and broken words that cannot be understood by the prince; but nonsense in prayer, when sorrow, blackness, and a dark overwhelmed spirit dictateth words, are well known in, and have a good sense to God. Therefore, to speak morally, prayer being God's fire, as every part of fire is fire; so here, every broken parcel of prayer is prayer. So the forlorn son forgot the half of his prayers; he resolved to say, "Make me as one of thy hired servants;" (Luke 15:19,) but (verse 21,) he prayeth no such thing; and yet, "his father fell on his neck, and kissed him." A plant is a tree in the potency; an infant, a man; seeds of saving grace are saving grace; prayer is often in the bowels and womb of a sigh; though it come not out, yet God heareth it as a prayer. "And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." (Rom. 8:27.) "Lord, thou hast heard the desire of the humble." (Psalm 10:17.) Desires have no sound with men, so as they come to the ear; but with God, they have a sound, as prayers have. Then when others cannot know what a groan meaneth, God knoweth what is under the lap of a sigh, because his Spirit made the sigh: he first made the prayer, as an intercessor, and then, as God he heareth it; he is within praying, and without hearing.
异议 7.对于半祈祷和毫无意义的话语应该怎么办？回答。这就是迦南妇人的情况：Piscator 观察到了一个省略，即使用了“因为”或“为了”的粒子（gar）：“怜悯我吧，我的女儿受困扰。”她本应该说：“因为我的女儿受困扰。”但是她的思维匆忙，让这些话滑落了。因此，圣经中也记载了破碎的祷告，作为祷告。“我爱，因为耶和华听了我的声音。”（诗篇 116:1）希伯来文中只有一个词（Ahabti）我爱；但他没有说明他爱的是谁。这是一个破碎的词，因为正如安布罗斯所说，他爱的是最可爱的事物。我有爱（他想说的是），但它的中心和床铺只有上帝。“我的灵魂非常困扰，但你，主啊，要到何时？”（诗篇 6:3）这也是一句破碎的话。“因为我爱，他们成了我的仇敌。”（诗篇 109:4）在希伯来文中是“Vani Tephilla”，意思是“但我祈祷”或者“我全然祈祷”，好像我的灵魂和身体都是由祈祷构成的。破碎祷告的原因通常有：1.情感的匆忙；不仅仅是不信的匆忙（以赛亚书 28:16），而且经常是信心的匆忙（彼得后书 3:10）。 对基督的爱和渴望拥有鹰的翅膀；当言语像蜗牛一样缓慢时，爱是飞翔的。其次，它源自情感的溶解（它们像过度弯曲的弓一样破碎），导致言语的昏厥和溶解。对君王的祈求并非每一部分都是祈求；一个贫穷的人出于恐惧可能说出无意义和断断续续的话语，君王无法理解；但在祷告中的无意义，当悲伤、黑暗和沉重的心灵主导着言语时，对上帝来说是众所周知的，并且有着良好的意义。因此，从道德上讲，祷告是上帝的火，就像火的每一部分都是火一样；所以这里，祷告的每一部分都是祷告。所以那个失落的儿子忘记了他祷告的一半；他决定说：“使我如同你的雇工之一；”（路加福音 15:19，）但（第 21 节，）他并没有祈求这样的事情；然而，“他的父亲扑到他的脖子上亲吻他。”一棵植物在潜力中是一棵树；一个婴儿是一个成年人；拯救的恩典的种子就是拯救的恩典；祷告常常在叹息的肠子和子宫中；即使它没有表达出来，上帝也会将其视为祷告。 "察看人心的，知道圣灵的意思，因为圣灵照着神的旨意为圣徒祈求。"（罗马书 8:27）"主啊，你早已听见谦卑人的心愿。"（诗篇 10:17）人的欲望在人耳中没有声音，但在神面前，它们有声音，就像祷告一样。所以当别人不知道呻吟的含义时，神知道叹息的深意，因为是他的圣灵发出了叹息：他首先作为代祷者发出了祷告，然后作为神听到了它；他在内里祷告，在外面听。

Objection 8. But, are all my cryings in prayer, works of the Spirit? Answer. The flesh may come in and join in prayer, and some things may be said in haste, not in faith; as in that prayer, "Hath God forgotten to be gracious?" (Psalm 77:9.) Nor is that of Jeremiah to be put in Christ's golden censer, to be presented to the Father: "Wilt thou be altogether to me as a liar, and as waters that fail?" (Jer. 15:18.) Nor that of Job, (13:24,) "Wherefore holdest thou me for thine enemy?" Christ washeth sinners in his blood, but he washeth not sin: he advocateth for the man that prayeth to have him accepted, but not for the upstarts and boilings of corruption and the flesh that are mixed with our prayer, to have them made white. Christ rejecteth these things in prayer that are essentially ill; but he washeth the prayer, and causeth the Father accept it. There be so many other things that are a-pouring out of the soul in prayer; as groaning, sighing, looking up to heaven, breathing, weeping; that it cannot be imagined, how far short printed and read prayers come of vehement praying: for you cannot put sighs, groans, tears, breathing, and such heart-messengers down in a printed book; nor can paper and ink lay your heart, in all its sweet affections, out before God. The service-book then must be toothless and spiritless talk. 
反对意见 8. 但是，我所有在祷告中的呼喊都是圣灵的工作吗？回答：肉体可能会介入并参与祷告，有些话可能是匆忙中说出来的，而不是出于信心；就像在那篇祷告中说的：“神岂是永远丢弃人，不再施恩了吗？”（诗篇 77:9）。耶利米的话也不能放在基督的金香炉中，呈献给父：“你岂是向我变为虚假的，像流干的水呢？”（耶利米书 15:18）。约伯也说过：“你为何掩面看我，以我为仇敌呢？”（约伯记 13:24）。基督用他的血洗净罪人，但他不洗净罪恶；他为祷告的人辩护，使他们蒙悦纳，但不为我们祷告中混杂的腐败和肉体的涌动辩护，使它们变得洁白。基督拒绝那些本质上不好的祷告，但他洗净祷告，并使父接纳它。 有许多其他的事情在祈祷中从灵魂中涌出来，比如呻吟、叹息、仰望天堂、呼吸、哭泣；无法想象印刷和阅读的祈祷有多么远离热切的祈祷：因为你无法将叹息、呻吟、眼泪、呼吸和这样的心灵使者放在印刷的书中；纸和墨水也无法将你的心，以及其中所有甜蜜的感情，展现在上帝面前。因此，礼拜书必须是无力和无灵的言谈。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON VII.
第七篇讲道。

SON of David; "O Lord, thou Son of David!" In this compellation, consider why Christ is called the Son of David, never the son of Adam, never the son of Abraham. It is true he is called frequently the Son of man; but never when any prayeth to him: and he is reckoned, in his genealogy, David's son. Abraham's son, the Son of Adam; but the Son of David is his ordinary style, when prayers are directed to him in the days of his flesh. The reasons are 1st. Christ had a special relation to Abraham, being his seed; but more special to David, because the covenant was in a special manner established with David, as a king, and the first king in whose hand the Church, the feeding thereof as God's own flock, was, as God's deposit and pawn laid down. The Lord established the Covenant of Grace with David, and his son Solomon, who was to build him an house; and promised to him an eternal kingdom, and grace, and perseverance in grace, and that by a sure covenant, "the sure mercies of David." (Isa. 55:3; 2 Sam. 7:8-16; 1 Chron. 22:9,10; 2 Sam. 23:5.) "Yet hath he made with me an everlasting covenant, ordered in all things and sure, for [this is] all my salvation and all my desire." "I have made a covenant with my chosen, I have sworn unto David my servant." (Psalm 89:3,4.) "Thy seed will I establish for ever, and build up thy throne to all generations." (verses 21-37.) Gabriel the angel speaketh the same to Zacharias. (Luke 1:32,33; so, 5:68,69; Acts 13:34-37; and 2:30.) Now, it was necessary, that Christ the Messiah should lineally descend of a king: Abraham was not a king; Adam was not formally a king by covenant, as David was. 2nd, Christ changeth names with David, as he never did with any man. Christ is never called Abraham; but, "David my servant shall be a prince among them." (Ezek. 34:23,24.) "They shall seek the Lord their God, and David their king." (Hos. 3:5.) 3rd, David entered to a typical throne against the heart of Jew and Gentile, (Psalm 2:1,2,) and so did Christ, (Acts 4.25,26;) and did feed the people of God in the midst of many enemies; (Psalm 110:1,2;) and so did Christ. (Acts 2:34-36.) Not so Abraham; he was a befriended man in a strange land.
大卫的儿子；“大卫的儿子啊，主啊！”在这个称呼中，考虑为什么基督被称为大卫的儿子，而不是亚当的儿子，也不是亚伯拉罕的儿子。他确实经常被称为人子，但从来没有人在祈祷时称他为人子；在他肉身的时代，他在家谱中被列为大卫的儿子，亚伯拉罕的儿子，亚当的儿子；但在祈祷时，他被称为大卫的儿子是他的普通称谓。原因是：第一，基督与亚伯拉罕有特殊的关系，因为他是亚伯拉罕的后裔；但与大卫的关系更为特殊，因为与大卫建立了特殊的约定，作为国王，他是第一个将教会作为上帝的羊群来喂养的人，上帝将约定与大卫和他的儿子所罗门建立，所罗门将为上帝建造一座殿宇；上帝向大卫应许了永远的国度、恩典和恩典的持久，并以确定的约定“大卫的确实的慈爱”来保证这一切。（以赛亚书 55:3；撒母耳记下 7:8-16；历代志上 22:9,10；撒母耳记下 23:5）“他与我立了永远的约，凡事坚稳，为我的一切救恩和我一切所愿望的。”“我已经与我的选民立约，向我的仆人大卫起誓。”（诗篇 89:3,4）“我要建立你的后裔，直到永远，建立你的宝座，直到万代。”（诗篇 89:21-37）天使加百列也对撒迦利亚说了同样的话。（路加福音 1:32,33；5:68,69；使徒行传 13:34-37；和 2:30）现在，基督弥赛亚必须是一个国王的后裔：亚伯拉罕不是国王；亚当并没有正式通过盟约成为国王，但大卫是。其次，基督与大卫交换了名字，而与其他人从未这样做过。基督从未被称为亚伯拉罕，但被称为“我的仆人大卫将在他们中间作王子。”（以西结书 34:23,24）“他们必寻求耶和华他们的神，和他们的王大卫。”（何西阿书 3:5）第三，大卫进入了一个典型的王位，对犹太人和外邦人来说是个挑战（诗篇 2:1,2），基督也是如此（使徒行传 4:25,26）；大卫在许多敌人中间喂养上帝的子民（诗篇 110:1,2），基督也是如此（使徒行传 2:34-36）。亚伯拉罕不是这样，他是在一个陌生的地方受到帮助的人。

That which I aim at is this: By the received divinity of the Jews, and of the Gentiles who knew God, Christ was a King by the covenant of grace, and the special party of the new covenant, as was David. This may be made more evident, if we enquire a little in the covenant: (1.) What it is. (2.) Who be the parties. (3.) What promises. (4.) What conditions. (5.) What properties. (6.) Some uses, with all brevity.
我所追求的是这样的：根据犹太人和认识上帝的外邦人所接受的神圣性，基督是恩典约的国王，也是新约的特殊一方，就像大卫一样。如果我们稍微探究一下这个约：（1）它是什么。（2）谁是参与方。（3）有什么承诺。（4）有什么条件。（5）有什么特点。（6）一些简要的用途。

The covenant is here a joint and mutual bargain between two, according to which, they promise freely such and such things each to other: hence God and man made up a solemn bargain in Christ. (2.) They both consent. Christ forced not his spouse to marry against her will, nor was God forced to make a covenant. Love and grace was that which led Christ's hand at the pen, in signing the covenant with his blood. (3.) As a cluster of stars maketh a constellation, a body of branches a tree, so a mass of promises concurreth in this covenant. Wherever Christ is, clusters of divine promises grow out of him, as the motes, rays, and beams from the sun, and a family (as it were), and a society of branches out of a tree. (4.) There is here giving and receiving. Christ offereth and giveth such and such favours; we receive all by believing, except the grace of faith, which cannot be received by faith, but by free favour and grace, without us, in God. Grace, first and last, was all our happiness. If there had not been a Saviour (to borrow that expression), made all of grace, grace itself, we could never have had dealing with God.
在这里，盟约是两者之间的共同和相互交易，根据这个交易，他们自由地向对方承诺这样那样的事情：因此，上帝和人在基督里达成了一个庄严的交易。（2）他们都同意。基督没有强迫他的配偶违背意愿结婚，上帝也没有被迫订立盟约。爱和恩典引导着基督的手，在他的血中签署盟约。（3）就像一簇星星形成了星座，一堆树枝形成了树一样，一堆应许在这个盟约中相互协作。无论基督在哪里，神圣的应许都会从他身上生长出来，就像太阳的微粒、光线和光束，以及树上的一家人和一群树枝。（4）这里有给予和接受。基督提供并给予这样那样的恩惠；我们通过信仰接受所有的恩惠，除了信仰的恩典，这不能通过信仰接受，而是通过上帝在我们之外的自由恩惠和恩典接受。恩典，始终如一，是我们所有的幸福。如果没有一个救主（借用那个表达），完全由恩典构成，我们永远无法与上帝打交道。

2. The parties of the covenant are God and man. Oh, how sweet! that such a potter, and such a former of all things, should come in terms of bargaining with such clay, as is guilty before him! Now, the parties here, on the one part, is GOD; on the other, the Mediator, Christ, and the children that the Lord gave him. Observe, (1.) In the covenant of nature and works, God and his friend Adam were parties contracting; and in the second covenant, God, and his fellow, Christ, and all his, are parties. A covenant of peace cannot be between an enemy and an enemy, as they are such; those who were enemies, must lay down wrath, ere they can enter into covenant. Contraries, as contraries, cannot be united. God being the sole author of this covenant, did lay aside enmity first. Love must first send out love, as fire must cast out heat. It is true, this covenant is made with sinners, (as God made the covenant of nature with Adam, yet righteous,) but an union covenant-wise could never have been, except God had in a manner bowed to us, and grace proved out of measure gracious.
盟约的当事方是上帝和人类。哦，多么甜蜜！这样一个陶工，这样一个万物的创造者，竟然与如此有罪的泥土进行交易！现在，在这里的当事方，一方是上帝；另一方是调解者基督和主赐给他的子民。请注意，（1）在自然和行为的盟约中，上帝和他的朋友亚当是缔约的当事方；而在第二个盟约中，上帝和他的同伴基督以及他所有的人都是当事方。敌人与敌人之间不能有和平的盟约，因为他们是敌对的；那些曾经是敌人的人必须放下怒气，才能进入盟约。对立的事物，作为对立的事物，不能合二为一。上帝作为这个盟约的唯一创造者，首先放下了敌意。爱必须首先发出爱，就像火必须发出热一样。诚然，这个盟约是与罪人立约的（就像上帝与亚当立自然的盟约一样，尽管亚当是义人），但除非上帝在某种程度上屈服于我们，并且恩典超乎寻常地慈爱，否则就不可能有一个盟约式的联合。

Christ is the party here; so, Christ hath a sevenfold relation. (1.) As he is more than a creature, he is the Covenant itself. (2.) As he dealeth between the parties, he is the Messenger of the covenant. (3.) As he saw and heard, and testifieth all, he is the Witness of the covenant. (4.) As he undertaketh for the parties at variance, he is the Surety of the covenant. (5.) As he standeth between the contrary parties, he is the Mediator of the covenant. (6.) As he signeth the covenant, and closeth all the articles, he is the Testator of the covenant. (7.) As he is a side, or the half of the covenant, he is the Party contracting in the covenant.
基督是这里的一方；所以，基督有七重关系。（1）作为超越生物的他自己就是约定本身。（2）作为在各方之间交涉的他，他是约定的使者。（3）作为他所见所闻并作证的他，他是约定的证人。（4）作为他为争执的各方承担责任的他，他是约定的担保人。（5）作为他站在对立的各方之间的他，他是约定的调解人。（6）作为他签署约定并关闭所有条款的他，他是约定的遗嘱人。（7）作为他是一方或约定的一半的他，他是在约定中缔约的一方。

For the first: "I gave thee for a covenant of the people, for a light of the Gentiles." (Isa. 42:6.) "I will preserve thee, and give thee for a covenant of the people." (Isa. 49:8.) Christ, God and man, is all the covenant: (1.) Because he is given to fulfill the covenant on both sides. (2.) He is the covenant in the abstract; he is very peace and reconciliation itself, "And this man shall be the peace, when the Assyrian shall come into our land." (Mic. 5:5.) As fire is hot for itself, and all things hot for it, and by participation, so thou art in so far in covenant with Christ, as thou hast any thing of Christ. Want Christ, and want peace and the covenant.
首先：“我使你作众民的约，作外邦人的光。”（以赛亚书 42:6）“我要保护你，使你作众民的约。”（以赛亚书 49:8）基督，既是上帝又是人，是整个约：（1）因为他被赋予履行双方的约定。（2）他是抽象的约定；他本身就是和平与和解，“这位人将成为我们的和平，当亚述人进入我们的地时。”（弥迦书 5:5）就像火对自身炽热，对一切事物都炽热，并通过参与而炽热一样，只要你拥有基督的一点，你就与基督有约。没有基督，就没有和平和约定。

2. "The Lord whom ye seek, shall suddenly come to his temple, even the Messenger or Angel of the covenant, whom ye delight in." (Mal. 3:2.) Christ travelleth with tidings between the parties. (1.) He reporteth of God to us, "That it is his Father's will that we be saved." (John 6:39.) (2.) Christ reporteth of himself, for it setteth Christ to be a broker for Christ; and Wisdom to cry in the streets, Who will have me? (Prov. 1:20-22; and 9:1-5.) It became the Lord Jesus to praise himself, "I am that Bread of life: I am the Light of the world;" (John 6:48; and 8:12.) "I am the door." (10:9.) And "I am the good Shepherd." (verse 11.) (3.) He praiseth his Father, "My Father is the good husbandman." (John 15.) (4.) He suiteth us in marriage, and commendeth his Father, and our father-in-law. You marry me, dear souls; Oh, but my Father is a great person: "In my Father's house are many dwelling-places." (John 14:2.) (5.) He commendeth us to the Father: a messenger making peace will do all this, "They have received thy words, and have known surely that I came out from thee, and they have believed that thou didst send me." (John 17:18.) "O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me." (verse 25.) Ministers cannot speak of Christ and his Father, as he can do himself. Oh, come! hear Christ speak of Christ, and of his Father, and of heaven, for he saw all. O sweet believer! Christ giveth thee a good report in heaven; the Father and the Son are speaking of thee behind backs. A good report in heaven is of much esteem; Christ spake more good of thee than thou art all worth. He telleth over again Ephraim's prayers behind his back. (Jer. 30:18.) Oh, woe to thee! Christ is telling black tidings of thee in heaven: Such a man will not believe in me; he hateth me, and my cause and my people. Christ cannot lie of any man.
你们所寻求的主，将突然来到他的殿中，就是你们所喜悦的约会者或天使。（玛拉基书 3:2）基督在各方之间传递消息。（1）他向我们报告上帝的意愿，即他的父愿我们得救。（约翰福音 6:39）（2）基督为自己作证，因为基督成为基督的经纪人；智慧在街上呼喊，谁要接纳我？（箴言 1:20-22；9:1-5）主耶稣赞美自己是“生命的粮”，是“世界的光”（约翰福音 6:48；8:12），“我是门”（10:9），“我是好牧人”（11 节）（3）他赞美他的父亲，“我父是良好的园丁”（约翰福音 15）（4）他与我们结婚，并称赞他的父亲，也是我们的岳父。亲爱的灵魂们，你们嫁给我，但我的父亲是一个伟大的人：“我父的家里有许多住处”（约翰福音 14:2）（5）他将我们推荐给父亲：一个传递和平的使者将会做所有这些，“他们已经领受了你的话，并确实知道我是从你那里出来的，并且他们相信你差遣了我。”（约翰福音 17:18）“公义的父啊，世人不认识你，但我认识你，这些人也知道你差遣了我。”（第 25 节）牧师们不能像他自己那样谈论基督和他的父。哦，来吧！听基督谈论基督、他的父和天堂，因为他看到了一切。哦，甜蜜的信徒！基督在天上给你一个好的评价；父和子在背后谈论着你。在天上得到好的评价是非常珍贵的；基督对你的评价比你的价值还要高。他在背后再次述说以法莲的祷告。（耶 30:18）哦，祸哉！基督在天上对你说着黑暗的消息：这样的人不会相信我；他憎恨我，憎恨我的事业和我的子民。基督不能对任何人说谎。

3. Christ is an eye-witness of the covenant, and heard and saw all. The whole covenant was a bloody act, acted upon his person, "Behold I have given him for a witness to the people." (Isa. 55:4.) "The faithful Witness," (Rev. 1:5,) "The Amen, the faithful and true Witness." (3:14.) The covenant saith, (1.) "The Son of Man came to seek and to save the lost;" (Luke 19:10). Amen, saith Christ, I can witness that to be true. (2.) Christ died and rose again, for sinners. Amen, saith the Witness, "I was dead, and behold I live for evermore. Amen." (Rev. 1:18.) Christ putteth his seal to that: "This is a true and faithful saying, that Christ Jesus came into the world to die for sinners." I can swear that is true, saith Christ. (3.) The world shall have an end, (saith the covenant,) and time shall be no more. "By him who liveth for ever and ever, who created heaven and earth," saith this angel witness, (Rev. 10:6,) that is most true; "Time shall be no more." It is a controversy to the world, if eternity be coming. Christ endeth the controversy with an oath. (4.) Christ shall judge the world, and all shall bow to me: This Amen of God saith, that is true, "For it is written, As I live, saith the Lord, every knee shall bow to me." (Rom. 14:11.) The covenant of works had a promise: but because it was, (1.) Conditional; (2.) To be broken and done away; it had no oath of God, as this hath. O doubting soul! thou sayest that thy salvation is not sure. Why? And it is a sworn article of the covenant; thou hast Christ's great oath on it. Alas! God loveth not me. Hast thou the Son? Thou hast a true testimony it is not so; and "A faithful witness will not lie." (Prov. 14:5.) Christ has cause to remember that thou art saved; he beareth the marks of it in his body. Atheist! thou sayest, Who knoweth there is a heaven and a hell? Why, the witness of the covenant saith, I was in both, and saw both.
基督是盟约的目击者，听到并看到了一切。整个盟约是一个血腥的行为，发生在他的身上，“看哪，我已经将他立为众民的见证。”（以赛亚书 55:4）。“忠信的见证人”（启示录 1:5），“阿们，忠信真实的见证人”（3:14）。盟约说（1）：“人子来，是要寻找拯救失丧的人”（路加福音 19:10）。阿们，基督说，我可以作证这是真的。（2）基督为罪人而死并复活。阿们，见证人说：“我曾死过，现在又活了，直活到永永远远。阿们。”（启示录 1:18）。基督盖上他的印章：“这话是确实可信的，基督耶稣降世为要拯救罪人。”我可以发誓这是真的，基督说。（3）世界将有终结（盟约说），时间将不再存在。“永永远远活着的主，创造了天和地”，这位天使见证说（启示录 10:6），那是最真实的；“时间将不再存在。”对于世界来说，永恒是否即将到来是一个争议。基督以誓言结束了争议。（4.基督将审判世界，所有人都将向我屈膝：这是上帝的真实的阿们，因为经上记着：“主说，我凭着我的永生起誓，万膝必向我跪拜。”（罗马书 14:11）行为约的约有应许，但因为它是（1）有条件的；（2）将被废除和废弃，所以没有上帝的誓言，像这个约有的那样。怀疑的灵魂！你说你的救恩不确定。为什么呢？这是一个经过誓约的条款；你在其中有基督的大誓言。唉！上帝不爱我。你是否有神的儿子？你有一个真实的证据证明不是这样；“忠实的见证人不会说谎。”（箴言 14:5）基督有理由记得你已经得救；他在自己的身上承担着这个标记。无神论者！你说，谁知道有天堂和地狱？为什么呢？因为约的见证说，我曾在其中，看见了两者。

4. "Christ is the surety of the better covenant;" (Heb. 7:22;) and in this, the Father is surety for Christ. If he undertake for David and Hezekiah, (Psalm 119:122; Isa. 38:14,) far more for his own Son. God hath given his word for Christ that he shall do the work, "Behold my righteous servant shall deal prudently;" (Isa. 52:13,) and "Behold the Lord God will help me:" (Isa. 50:9:) And again, the Son is surety to the Father, and the great undertaker, that God shall fulfill his part of the covenant; that the Father shall give a kingdom to his flock, (Luke 12:32; John 6:37-39). (1.) Christ, as surety for us, hath paid a ransom for us; (2.) Giveth a new heart to his fellow-confederates; (3.) And is engaged "to lose none of them," (John 17:12,) "but raise them up at the last day." (John 6:39.) If we could surrender ourselves to Christ's undertaking, and get once a word that he is become good to the Father for us, all were well. Woe to him who is that loose man, as he has not Christ under an act and bond of surety, that he shall keep him to the day of God! We make loose bargains in the behalf of our souls.
基督是更美好约的担保人；（希伯来书 7:22）在这方面，父亲是基督的担保人。如果他为大卫和希西家担保，（诗篇 119:122；以赛亚书 38:14）那么他为自己的儿子担保更多。上帝已经为基督作了保证，他将完成这项工作，“看哪，我的仆人必行事有智慧”（以赛亚书 52:13），“看哪，主耶和华必帮助我”（以赛亚书 50:9）；而且，儿子也是父亲的担保人和伟大的承包商，上帝将履行他在约中的那一部分，父亲将把国度赐给他的羊群（路加福音 12:32；约翰福音 6:37-39）。 （1.）基督作为我们的担保人，为我们付了赎价；（2.）给他的联盟伙伴们赐予了新的心；（3.）并承诺“不失去他们”（约翰福音 17:12），“却在末日叫他们复活”（约翰福音 6:39）。如果我们能将自己交托给基督的担保，并且一旦得到他为我们向父亲作了好人的保证，一切都会好起来。那些没有将基督作为确保的行动和担保来保守自己直到上帝的日子的人是可悲的！我们在为我们的灵魂做了不牢固的交易。

5. As Christ standeth between the two parties, he is the great Lord Mediator of the new covenant, (Heb. 12:24). (1.) Substantially. Our text calleth him, Lord, the Son of David. By condition of nature, he hath something of God, as being true God, and something of man, as sharing with us. Hence is he mediator by office, and layeth his hands on both parties, as a day's-man doth: (Job 9:33). In which, he hath a threefold relation: (1.) Of a friend to both; he hath God's heart for man, to be gracious, and satisfy mercy; and a man's heart for God to satisfy justice. (2.) Of a reconciler, to make two one; to bring down God to a treaty of peace; to take him off law, and high demands of law, which sought personal satisfaction of us; and in his body, to bring us up to God by a ransom paid, and by giving us faith, to draw near to his Father. So he may say, Sister and spouse, come up now to my Father, and your Father; to my God, and your God; and Father; come down to my brethren, my kindred, and flesh. (3.) He is a common servant to both: God's servant, in a hard piece of service as ever was, "Behold my servant," (Isa. 52:13; 42:1,) and "My righteous servant:" (Isa. 53:11:) Yea, and our servant, "He came not to be served, but to serve, and give his life a ransom for many." (Matt. 20:28.) Alas! both parties did smite him: "It pleased the Lord to bruise him." (Isa. 53:10.) "God spared not his own Son," (Rom. 8:32;) and the other party, his own, smote him: "This is the heir; come, let us kill him, (say they,) and seize on the inheritance." (Matt. 21:38.) This was cold encouragement to sweet Jesus. If it had been referred to us, for shame, we could not have asked God to be a suffering Mediator for us. There is more love in Christ, than angels and men could fathom in their conceptions.
5.基督站在两个派别之间，他是新约的伟大主调解者（希伯来书 12:24）。 （1）实质上。我们的经文称他为大卫的子孙主。按照本性的条件，他既是真神，又与我们分享一些人的特质。因此，他是职责上的调解者，并且像一个仲裁人一样，双方都伸出了手：（约伯记 9:33）。在这其中，他有三重关系：（1）对双方都是朋友；他拥有上帝对人的心，以施恩和满足怜悯；他也拥有人对上帝的心，以满足公正。（2）他是调和者，使两者合为一体；将上帝降低到和平的谈判中；使他摆脱法律和法律的高要求，这些要求寻求我们的个人满足；并且在他的身体中，通过支付赎价和赐予我们信仰，将我们带到上帝面前。因此，他可以说：“姐妹和配偶，现在与我的父亲和你们的父亲；与我的上帝和你们的上帝；和父亲；与我的弟兄，我的亲属和血肉一起降临。”（3）他是双方的公仆：上帝的仆人，在任何时候都是一项艰巨的任务，“看哪，我的仆人”（以赛亚书 52:13；42:1），还有“我的义仆”（以赛亚书）。 53:11:) 是的，我们的仆人“他来不是要受人服侍，而是要服侍人，并为众人舍命作赎价。”（马太福音 20:28）唉！双方都击打了他：“耶和华喜悦将他压伤。”（以赛亚书 53:10）“神并没有爱惜自己的儿子”（罗马书 8:32）而另一方，他自己的人，击打了他：“这是承受产业的子嗣，来吧，我们杀了他，夺取他的产业。”（马太福音 21:38）这对甜美的耶稣来说是冷漠的鼓励。如果这事交给我们，出于羞愧，我们也不能请求上帝为我们成为一个受苦的调解者。基督里的爱比天使和人类的想象还要深沉。

6. The covenant is the testament of our dead friend, Jesus; he died to confirm the testament. (Heb. 9:16,17.) Every blood could not seal the covenant. Christ's blood, as dying, sealed the everlasting covenant. (Heb. 13:20.) It both expiated the sins of the covenanters, and also, brought back the great Shepherd of the sheep from death: for, Christ having once paid blood, and died, it was free to the surety to come out of prison, when he had paid the sum.
这个约定是我们已故的朋友耶稣的遗嘱；他死了以确认这个遗嘱。（希伯来书 9:16,17）任何血都不能封印这个约定。基督的血，作为死亡的证明，封印了永恒的约定。（希伯来书 13:20）它既赎清了约定者的罪孽，也使伟大的牧羊人从死亡中复活：因为，基督曾经付出了血的代价，并且死了，当他付清了数目后，保证人可以自由地从监狱中出来。

7. The seventh relation of Christ maketh way to the parties. And here, Christ cometh under a double consideration; one as God; so he is one with the Father and Spirit, and the Lord and the author of the covenant. (2.) As Mediator; and so, he is on our side of the covenant. Then is the covenant made with Christ, and all his heirs and assignees, principally with Christ, and with Abraham's nature in him; but personally, with believers. [1.] The Scripture saith so, "The promise (or covenant), is made to Abraham and to his seed: he saith not, And to seeds, as of many, but as of one: And to thy seed, which is Christ. (Gal. 3:16.) I grant, Beza, Piscator, and many, expound Christ, for mystical Christ; for, (say they,) it cannot be meant of Christ personally, for so it should fight with the scope of Paul, who proveth the promise of life eternal to be made to all believers. [2.] It should [otherwise] follow, that life eternal is given to Christ only. But, with leave, this is not sure; for the truth is, the promise is neither made to Christ's person singly considered, nor to Christ mystical: for, {1.} The promise is made to Christ, in whom the covenant was confirmed. (verse 17.) {2.} In whom the nations were blessed. (verse 14.) {3.} In whom we "receive the promise of the Spirit through faith." (verse 14.) Who was "made a curse for us." (verse 13.) Now, not any of these can agree with Christ mystical. Christ mystical did not confirm the covenant, nor give the Spirit, nor was he made a curse; but Christ mediator, is he to whom the promises are made, and in him, to all his heirs and kindred, not simply in his person, but as a public person and Mediator.
第七个基督关系为各方铺平了道路。在这里，基督有两个层面的考虑：一方面是作为上帝，他与父神和圣灵合而为一，是盟约的主和创造者。（2.）作为调解者，他站在我们这一方的盟约上。那么，盟约是与基督以及他的继承人和受让人，主要是与基督和他身上的亚伯拉罕的本质所立的，但个人上是与信徒立的。[1.] 圣经是这样说的：“应许是向亚伯拉罕和他的后裔说的。神并不说众后裔，指着许多人，乃是说你那一个后裔，就是基督。”（加拉太书 3:16）我承认，贝扎、皮斯卡特和许多人将基督解释为神秘的基督；因为（他们说），这不可能是指基督个人，因为这样会与保罗的目的相冲突，保罗证明永生的应许是给所有信徒的。[2.] 否则就会得出永生只赐给基督的结论。但请允许我说，这并不确定；因为事实是，这个应许既不是单单给基督的人，也不是给基督神秘的人：因为，{1.} 这个应许是给基督的，他是盟约所确认的人。（17 节）{2.}在他里面，万国都得福。（第 14 节）在他里面，我们“因信得着所应许的圣灵。”（第 14 节）他为我们“成了咒诅。”（第 13 节）现在，这些都与基督的神秘身份不符。基督的神秘身份没有确认盟约，也没有赐予圣灵，也没有成为咒诅；但基督的调解者，是那些应许给予的人，他们和他的后嗣和亲属都在他里面，不仅仅是在他的个人身份上，而是作为一个公众人物和调解者。

1. Because the Scripture saith, "to Abraham, and to his seed;" that is, Christ, was the covenant made; and these words of the covenant, "He shall cry to me, Thou art my Father, my God," (Psalm 89:26,) are expounded. And again, "I will be to him a Father, and he shall be to me a Son;" (Heb. 1:5,) and, "Go to my brethren, and say to them, I ascend unto my Father and your Father, to my God, and to your God." (John 20:17.) So, Christ the heir of all things, and the second heirs under him, are all but one confederate family.
因为经文说：“对亚伯拉罕和他的后裔”，也就是说，与基督立约；而这立约的话，“他要称我为父，称我为神”（诗篇 89:26）得到了解释。再者，“我要作他的父，他要作我的子”（希伯来书 1:5），以及“你们去见我的弟兄，告诉他们我要升到我父那里，也是你们的父，到我神那里，也是你们的神”（约翰福音 20:17）。所以，基督是万有的承受者，而在他之下的第二承受者，都是一个联合的家族。

2. The covenant made with David and his seed, and the fathers, is fulfilled to Christ and his seed. "As concerning that, he raised him up from the dead, no more to see corruption, he said, on this wise, I will give you the sure mercies of David." (Acts 13:34,35.)
与大卫及其后裔和祖先所立的约在基督和他的后裔中得以实现。“论到神叫他从死里复活，不再归于朽坏，就这样说：‘我必将所应许大卫那圣洁可靠的恩典赐给你们。’”（使徒行传 13:34,35）

3. As the covenant of nature and works was made with Adam and all his, and there were not two covenants; so here, the better covenant coming in place of the former, is made with the second Adam and his children. (Rom. 5:18,19; 1 Cor.15,20,etc.)
3. 自然和行为的约定是与亚当及其所有后代达成的，没有两个约定；同样地，这里，更好的约定取代了以前的约定，与第二个亚当和他的子女达成。 （罗马书 5:18,19; 哥林多前书 15:20 等）

4. All that serveth to make a covenant are here; [1.] God demandeth of his Son, that he lay down his life; and for his labour he promiseth, "that he shall see his seed, and God shall give him many children," (Isa. 53:10.) [2.] The Son consenteth to lay down his life, and saith, "Here am I to do thy will; thou hast given me a body." This is the formality of a covenant, when Christ consenteth to the condition. Now, this covenant was manifested in time, between the Father and the Son, but it was transacted from eternity. This is comfortable, that the Father and Christ transacted a bargain from eternity, concerning thee, by name. There was communing between the Father and Son, concerning thy heaven: Father, what shall be given to thy justice, to ransom such a one, John, Anna, etc.? And Christ, from eternity, did bind for such a person, that he shall believe in time. The redemption of sinners is not a work of yesterday, or a business of chance; it was well advised, and in infinite wisdom contrived: therefore put not Christ to be challenged of his engagement, by refusing the Gospel. When thou believest, thou makest Christ's word good; he that believeth not, maketh God a liar, though in another sense; and for aught he knoweth, even in this, that he frustrateth Christ's undertaking in the covenant. Men believe the Gospel to be a cunningly devised fable. (2 Pet. 1:16.) The Father and Christ are both in this business; heaven, hell, justice, mercy, souls, and deep wisdom, are all in this rare piece: and yet, men think more of a farm and an ox, (Luke 14:18,19,) and of a pin in the state, or a straw, or of the bones of a crazy livelihood, or a house.
4. 一切用于缔结契约的条件都在这里；[1.] 上帝要求他的儿子舍弃自己的生命；作为他的劳动的回报，他承诺“他将看见他的后裔，上帝将赐给他许多子女”（以赛亚书 53:10）。[2.] 儿子同意舍弃自己的生命，并说：“我在这里，要遵行你的旨意；你给了我一个身体。”这是契约的形式，当基督同意条件时。现在，这个契约在时间上显现出来，在父与子之间进行，但它在永恒中进行了交易。这是令人欣慰的，父与基督在永恒中就你的事情进行了交易，用你的名字。父与子之间有关你的天堂进行了交流：父啊，要给你的公正什么，来赎回这样一个人，约翰，安娜等等？基督从永恒中为这样一个人担保，他将在时间中相信。罪人的救赎不是昨天的工作，也不是偶然的事务；它经过深思熟虑，并在无限的智慧中设计：所以不要因为拒绝福音而质疑基督的承诺。 当你相信时，你使基督的话成为真实；不相信的人，虽然在另一种意义上，却使上帝成为了一个说谎者；而且在他所知道的一切中，甚至在这个意义上，他也使基督在盟约中的承诺受挫。人们认为福音是一个巧妙编造的神话。（彼得后书 1:16）父神和基督都参与其中；天堂、地狱、正义、怜悯、灵魂和深奥的智慧都涉及其中；然而，人们更关心一块农田和一头牛（路加福音 14:18,19），或者国家的一根针或一根稻草，或者破碎的生计的骨头，或者一座房子。

3. Touching the promises, (1.) There is no good thing, but it is ours by free promise, and not by simple donation only. This covenant turns over heaven, earth, sea, land, bread, garments, sleep, the world, life, death, into free grace; yea, it maketh sin and crosses, golden sins, and crosses by accident, through the acts of supernatural providence towards us, (1 Cor. 3:21; Rom. 8:28,) working on, and, about our sins. (2.) All good cometh to us now, not immediately, but through the hands of a free Redeemer; and though he be a man who redeemed us, yet because he is God, there is more of God, and heaven, and free love, in all our good things, than if we received them immediately from God; as ravens have their food from God, without a mediator, and devils have their being only by creature-right, not by covenant-right.
触及这些应许，（1）没有好事是单纯的捐赠，而是通过自由的应许成为我们的。这个约定将天堂、地球、海洋、土地、面包、衣物、睡眠、世界、生命、死亡都转化为自由的恩典；是的，它使罪恶和十字架，通过超自然的神意对我们产生的行动，成为金色的罪恶和十字架。（哥林多前书 3:21；罗马书 8:28）。（2）现在所有的好事都不是直接来到我们手中，而是通过一位自由的救赎者的手传递给我们；虽然他是一个为我们赎回的人，但因为他是神，所以我们所有的好事中有更多的神、天堂和自由的爱，比起我们直接从神那里得到的；就像乌鸦不需要中介就从神那里得到食物，恶魔只有通过创造物的权利而存在，而不是通过约定的权利。

Now, for the promises; they flow from God to us, but all along they fall first on Christ. They are of two sorts, 1st. Some only given to Christ, not to us; as the name above all names to be adored, and set at the right hand of God, is properly promised to Christ. Angels share not with him in this chair. (Phil. 2:9,10; Heb. 1:5,13.) There is promised to Christ, 'a seed, a willing people, the ends of the earth for his inheritance.' (Isa. 53:10; Psalm 110:2; and 2:8,9.) Christ's locks and his hair are bushy and thick, (Cant. 5:11). He is not bald, nor grey-haired; but he hath "a seed like the stars for multitude, that no man can number;" (Rev. 7:9;) but all those hairs grow out of a head of gold, and his offspring of children is as numerous as the dew of the morning dawning, (Psalm 110:3; Micah. 5:7,) though the devil's locks be more numerous. But it is woeful, that Christ and his children, standing upon Mount Sion, being a huge army, and a pleasant sight, yet thou art none of that numerous house. All round about thee are graced of him, and thou livest and diest in the house; but lay not in the womb of the morning, and shall not abide in the house with the sons.
现在，谈到承诺；它们源自上帝，但首先落在基督身上。它们有两种类型，第一种只赐予基督，而不赐予我们；比如被崇拜的至高无上的名字，并被安置在上帝的右边，这是专门应许给基督的。天使们与他不分享这个位置。（腓立比书 2:9,10；希伯来书 1:5,13）应许给基督的有“后裔，一个甘心的子民，地极为他的产业。”（以赛亚书 53:10；诗篇 110:2；和 2:8,9）基督的头发又浓又密（雅歌 5:11）。他不秃头，也不白发；但他有“像星星那样多得无法计数的后裔”（启示录 7:9）；但所有这些头发都从一颗金头上长出来，他的子孙如同早晨的露水一样众多（诗篇 110:3；弥迦书 5:7），虽然魔鬼的头发更多。但令人悲哀的是，基督和他的子民站在锡安山上，是一支庞大的军队，是一道美丽的景象，然而你不是那个众多的家庭中的一员。你周围的人都在他的恩典中，你在这个家中生活和死去；但你没有躺在早晨的子宫里，也不会与儿子们一起住在这个家里。

But there be other promises which go along with Christ and his seed; and these of two sorts, general and special. General, the mother-promise, "I will be your God," is made both to Christ, "He shall cry to me, Thou art my Father, my God;" (Psalm 89:26,) and to us, "I will be your God." (John 20:17; Psalm 22:1.) How sweet is it, that Christ, having God to his Father by eternal birth-right, would take a new covenant-right to God for our cause! Oh! what an honour it is to be within the covenant with the first Heir!
但与基督及其后裔相关的还有其他承诺；这些承诺分为两种类型，一般承诺和特殊承诺。一般承诺是母亲的承诺，“我将作你们的神”，既是对基督的承诺，“他要向我呼喊说：‘你是我的父，我的神’”（诗篇 89:26），也是对我们的承诺，“我要作你们的神”（约翰福音 20:17；诗篇 22:1）。基督已经凭借永恒的出生权利将上帝作为他的父亲，他愿意为我们的缘故接受新的盟约权利来亲近上帝，这是多么甜蜜的事情啊！能够与第一位继承人一同在盟约之内，这是多么荣耀的事情啊！

Question. But why are all the promises enclosed in this one, "I will be your God"?
但是为什么所有的承诺都包含在这一个中，“我将成为你的上帝”？

Answer. 1. Because, as Christ hath covenant-right to the promises by this mother-right, that God is his God by covenant, so we first must have God under the relation of a God made ours in a covenant, a Father, a Husband; and then, by law, all his are ours.
答案。1. 因为基督凭借这种母亲的权利，即上帝与他立约的应许权利，所以我们首先必须以一个立约中的上帝的身份拥有上帝，作为父亲，丈夫；然后，根据法律，他所有的都是我们的。

2. Christ God is more than grace, pardon, holiness—than created glory, as the husband is more excellent than his marriage-robe, bracelets, rings; and we are to lay our love and faith principally upon the Father and the Son, more than all created graces. The well and fountain of life is of more excellency than the streams; and the tree of life, than the apples of the tree of life. Christ himself, the objective happiness, is far above a created and formal beatitude, which issueth from him, as the whole is more excellent than the part, the cause than the effect.
基督神超越了恩典、宽恕、圣洁，超越了创造的荣耀，就像丈夫比他的婚礼礼服、手镯和戒指更优秀一样；我们应该把我们的爱和信仰主要放在父和子身上，而不是所有创造的恩典上。生命的源泉和泉水比溪流更卓越；生命树比生命树上的苹果更卓越。基督自己，客观的幸福，远远超过了创造的和形式化的福祉，这福祉是从他而来的，就像整体比部分更卓越，原因比结果更卓越。

Special promises are made first to Christ, and then by proportion to us; and they are these,—(1.) God promiseth to grace his Son above his fellows, that he may die and suffer, and merit to us grace answerable to this,—"A new heart, and a new spirit," (Jer. 32:39; Ezek. 36:26,27.) "For out of his fullness we receive, and grace for grace," (John 1:16.) (2.) Justification is promised to Christ, not personal, as if he needed a pardon for sin, but of his cause. There is a cautionary, or surety-righteousness, due to the surety, when he hath paid the debts of the broken man, and cometh out of prison free by law: so he came out of the grave for our righteousness, but having first the righteousness of his cause, in his own person. "He is near that justifieth me," saith Christ; "who shall contend with me?" (Isa. 50:8.) "Justified in the Spirit." (1 Tim. 3:16.) So have we justification of our persons, and remission in his blood, (Eph. 1:7;) and that by covenant, (Jer. 31:32,33). (3.) Victory and dominion are promised to Christ, (Psalm 110:1,2; Psalm 89:21, etc.). He must reign, till he hath put all his enemies under his feet; (1 Cor. 15:25,) and victory over all our enemies is promised to us, (John 16:33, and 14:30; Rom. 6:14,15; Gal. 3:13; Col. 2:14,15.) (4.) The kingdom and glory is sought by Christ, (John 17:5,) from his Father; then he had a word of promise from his Father for it, (Phil. 2:9,10,) and we have that also. (Luke 12:32; John 17:24; John 14:1-3.) (5.) Christ had a word of promise, when he went down to the grave, as some favourite by law goeth to prison, but hath in his bosom from his prince, a bill of grace, that within three days he shall come out, to enjoy all his wonted honours and court, (Psalm 16:10,11:) so have we the like, (John 11:26, and 6:38,39.) 
首先向基督做出特殊的承诺，然后按比例向我们做出承诺；这些承诺包括：（1）上帝承诺给予他的儿子超越同伴的恩典，使他能够死亡和受苦，并为我们赢得与此相应的恩典，即“新心和新灵”（耶利米书 32:39；以西结书 36:26,27）。我们从他的丰盛中领受，恩典加倍（约翰福音 1:16）。 （2）称义应许给了基督，不是个人的称义，好像他需要赦免罪过，而是为了他的事业。当保证人为破产者偿还债务并依法出狱时，他有权获得担保人的正义。因此，他为我们的义而从坟墓中出来，但首先在自己的身上拥有他事业的正义。“那使我称义的近了，谁与我争论呢？”（以赛亚书 50:8）。“在灵里称义”（提摩太前书 3:16）。我们在他的血中得到了个人的称义和赦罪（以弗所书 1:7），这是通过约定实现的（耶利米书 31:32,33）。 （3）胜利和统治应许给了基督（诗篇 110:1,2；诗篇 89:21 等）。他必须统治，直到他把所有的敌人踏在脚下（哥林多前书 15:25，对我们来说，战胜所有敌人的胜利是应许给我们的（约翰福音 16:33 和 14:30；罗马书 6:14,15；加拉太书 3:13；歌罗西书 2:14,15）。4.）基督寻求国度和荣耀（约翰福音 17:5）来自他的父亲；那时他从父亲那里得到了一个应许的话（腓立比书 2:9,10），我们也有这个（路加福音 12:32；约翰福音 17:24；约翰福音 14:1-3）。5.）基督在下坟墓时有一个应许的话，就像一些受法律宠爱的人去监狱一样，但他在怀中有来自君王的恩典，说他将在三天内出来，享受他所有惯常的荣誉和宫廷（诗篇 16:10,11）；我们也有类似的（约翰福音 11:26 和 6:38,39）。)

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON VIII.
第八篇讲道。

THE condition of the covenant is faith; holiness and sanctification is the condition of covenanters, (Gal. 4:21-24; Rom. 10:4-7). This do, was the condition of the covenant of works. This believe, is the condition of this covenant; because faith sendeth a person out of himself, and taketh him off his own bottom, that in Christ he may have his righteousness; works is a more selfish condition, and giveth therefore less glory to God. Faith holdeth forth God in Christ, in the most lively and lovely properties of free grace, mercy, love transcendent; hence a believer, as such, cannot possibly glory in himself; all that faith hath, is by way of receiving and begging-wise.
约定的条件是信仰；圣洁和成圣是约定者的条件，（加拉太书 4:21-24；罗马书 10:4-7）。这样做，是工作约定的条件。这样相信，是这个约定的条件；因为信仰使一个人离开自己，摆脱自己的根基，在基督里得到他的义；工作是一种更自私的条件，因此给予上帝的荣耀较少。信仰在基督里展示上帝，以最活泼和可爱的自由恩典、怜悯和超越爱的属性；因此，作为信徒，他不可能在自己身上夸耀；信仰所拥有的一切，都是通过接受和乞求的方式获得的。

Objection 1. But some teach, that this covenant hath no condition at all; so Dr. Crispe and other libertines: For this is an everlasting covenant; man is not now so confirmed in grace, but he may fail in believing; and so soon as the condition faileth, the covenant faileth, as we see in the first covenant. Answer (1.) That we have no confirming grace to establish us to the day of Christ, is to teach with some Familists, that there is no grace in sound believers, different in kind and nature from that grace which is in many hypocrites. Yea, but the pure in spirit are blessed and shall see God; hypocrites are not so. And what else is this but the king's roadway to the apostacy of the saints, if believers have not Christ for their undertaker, to bring them to glory,—to intercede for them? (Heb. 2:10; Luke 22:32,33.) (2.) And though they believe not at the first hour, yet this gospel-covenant is not frustrated, even if poor souls believe at the eleventh hour. The former covenant leaveth sinners for the first breach without remedy, or hope of life, by the tenor of the law; not so this covenant. Christ knocketh till his locks be wet with night rain.
异议 1：但有些人教导说，这个约定根本没有条件；比如克里斯普博士和其他自由派人士：因为这是一个永恒的约定；人现在并没有如此坚定的恩典，以至于他可能在信仰上失败；一旦条件失败，约定也失败，就像我们在第一个约定中看到的那样。回答（1）：我们没有坚定的恩典来确立我们到基督的日子，这是与一些家族主义者一起教导的，即在虔诚的信徒中没有与许多伪君子不同的种类和性质的恩典。是的，但是纯洁的灵魂是有福的，他们将看见上帝；伪君子不是这样。这难道不是圣徒们背离的国王之路吗？如果信徒没有基督作为他们的承包人，将他们带到荣耀，为他们代祷吗？（希伯来书 2:10；路加福音 22:32,33）（2）即使他们不在第一个小时相信，但是这个福音约定也不会受挫，即使可怜的灵魂在第十一个小时相信。前一个约定使罪人在第一次违约时无法挽救，也没有生命的希望，根据法律的条款；但这个约定不是这样。基督敲门，直到他的头发被夜雨打湿。

Objection 2. "I will put my law in your inward parts," is no condition to be performed by us, but by God only; and so all the tie lieth upon God: if God do not this as he promiseth, (Jer. 31,) must not the fault or failing be his, who is tied in a covenant to perform his part, and doth it not? Now, this God promiseth, (Jer. 31; Heb. 8:10; Ezek. 36:26,27.) Answer. Either doth God promise to give us faith, and to cause us to walk in his ways, (Ezek. 36:26,27,) and to "circumcise our hearts to love the Lord," (Deut. 30:6,) which Arminians deny, contrary to the clear day-light of Scripture; or then, whenever we sin, who are under the covenant of grace, by committing and acting works of the flesh, and omitting to believe, pray, praise, humble our souls for sin, God is to be blamed, who worketh not in us by his efficacious grace to will and to do, as he hath promised; (Phil. 2:13; Ezek. 36:26,27;) and the regenerate cannot sin at all, because it is the Lord's fault (God avert blasphemy) that we sin; for without his giving of a new heart, and his efficacious moving us to walk in his way, to which God is tied by covenant, (Ezek. 36:27; Deut. 30:6,) we cannot choose but sin. Hence they teach, we are not obliged to pray, nor do we sin in not believing, in not praying, when the breath of the wind of the Holy Ghost doth not blow, and stir us to those holy duties. Hence also it is taught, that none are exhorted to believe, but such whom we know to be the elect of God, or to have his Spirit in them effectually working.
异议 2：“我要将我的律法放在你们的心里”，这不是我们要履行的条件，而是只有上帝能够履行的；所以一切责任都在上帝身上：如果上帝不按照他的应许去做（耶利米书 31 章），那么责任或失败难道不应该归咎于他吗？他被约束在一个要履行自己部分的约定中，却没有履行。现在，上帝应许了这个（耶利米书 31 章；希伯来书 8:10；以西结书 36:26,27）。回答：要么上帝应许给我们信心，并引导我们走在他的道路上（以西结书 36:26,27），并且“割礼我们的心，使我们爱耶和华”（申命记 30:6），这是亚米拿派人否认的，与圣经的明亮光明相悖；要么，每当我们犯罪，作出并实行属肉体的行为，忽略相信、祷告、赞美、为罪而谦卑我们的灵魂时，我们这些在恩典约下的人，上帝应该受到责备，因为他没有通过他的有效恩典在我们里面运行，按照他的应许去意愿和行事（腓立比书 2:13；以西结书 36:26,27）；而重生的人根本不会犯罪，因为我们犯罪是主的过错（愿上帝远离亵渎），因为如果没有他给我们一个新的心，和他有效地引导我们走在他的道路上，这是上帝通过约束所要求的（以西结书 36:27；申命记 30:6），我们无法选择不犯罪。 因此，他们教导我们没有义务祈祷，不相信、不祈祷并不是犯罪，当圣灵的风息不吹动、不激励我们去履行那些圣洁的职责时。因此，也教导我们只有那些我们知道是上帝的选民，或者在他们身上有他的灵有效运行的人才被劝告去相信。

Objection 3. To do anything in conscience to a commandment, is to be under the law, and contrary to the covenant of grace. Answer. The law of grace or gospel hath commandments, as "Let not sin reign therefore in your mortal bodies." (Rom. 6:12.) And this is backed with a reason taken from the promise of grace, "For sin shall not have dominion over you; for you are not under the law, but under grace;" (verse 14,) so "Work out," etc., (Phil. 2:12.) for, "It is God who worketh in you." (verse 13.) Though we have no physical dominion over the assisting grace of God, so as I can forcibly command the wind of the Spirit to blow when I please; yet have we a certain moral dominion, by virtue of an evangelic promise. So, as faith is to have influence in all acts of sanctification, and to look to the promise of assistance, which He who cannot lie hath promised, though he be not tied to my time and manner of working; yet do I sin in not praying, and in not believing, even when his wind bloweth not: God's liberty and freedom of grace, doth not destroy the law of either works or grace, and free me from my duty.
异议 3：按照良心去执行诫命，就是受律法约束，与恩典之约相违背。回答：恩典的律法或福音确实有诫命，比如“不要让罪在你们必死的身体中作王”（罗马书 6:12）。这是以恩典的应许为依据的，即“罪不能辖制你们，因你们不在律法之下，乃在恩典之下”（该节 14），所以“你们要恐惧战兢，去成全你们的救恩”（腓立比书 2:12），因为“神在你们心里运行，叫你们立志行事，都是他的美意”（该节 13）。虽然我们对神的助佑之恩没有物理上的掌控，不能强制命令圣灵的风在我所愿的时候吹动，但我们确实有一种道义上的掌控，凭借福音的应许。因此，信心在一切成圣的行为中都应该起作用，并且要仰望那位不能说谎的应许，即使他不受我工作的时间和方式的约束，我不祷告、不信靠的时候也是犯罪的。神的恩典的自由并不废除行为或恩典的律法，也不使我摆脱我的责任。

Objection 4. Believing and obedience of faith is but a consequent of the covenant, not an antecedent; so I must believe upon other grounds, but not in way of the condition of the covenant, for in that tenor, I am to do nothing.Answer. The apostle, (Rom. 10,) expressly distinguisheth between the righteousness of the law, (verse 5,) which requireth Doing as a condition, and the righteousness of faith, (verse 6,) which requireth Believing, (verse 10.) And "We, through the Spirit, wait for the hope of righteousness through faith." (Gal. 5:5.) Nor can any have claim to the covenant but such as believe.
异议 4. 信仰和顺服于信仰只是契约的结果，而不是先决条件；所以我必须基于其他理由来相信，但不是作为契约的条件，因为在那种情况下，我什么都不需要做。回答。使徒（罗马书 10 章）明确区分了律法的义（第 5 节），它要求行为作为条件，和信仰的义（第 6 节），它要求相信（第 10 节）。而且，“我们靠着圣灵，凭着信心等候所盼望的义”（加拉太书 5:5）。只有相信的人才能享有契约的权利。

Objection 5. The covenant is God's love to man, to take him to himself, and that before the children do good or ill; and to him that worketh, is the reward not reckoned of grace, but of debt. Answer. The covenant is a fruit and effect of God's love, but it is not formally God's love; for because God loved Israel, therefore did he enter into covenant with them, (Deut. 7:7,8; Ezek. 16:8,) and Arminians expound that of Jacob's embracing of the covenant by faith, and of Esau's rejecting it through unbelief; whereas Paul speaketh of Jacob and Esau, as they lay stated in the eye and view of God from eternity, ere they were born, and had as yet neither done good nor ill. Now, the covenant of grace, or gospel manifested to Jacob and Esau, is not eternal, but proposed to them after they are born, and when the offer of Christ in the gospel is made; and how could Esau, before he was born, refuse the gospel, except you say, he did evil before he did evil?—which is nonsense. (2.) Paul saith plainly, "To him that believeth is the reward reckoned."
异议 5：盟约是上帝对人的爱，是将人带到自己面前，而不论孩子们做好事还是坏事；而对于工作的人来说，报酬不是出于恩典，而是出于债务。回答：盟约是上帝爱的结果和效果，但它并不是形式上的上帝的爱；因为上帝爱以色列，所以他与他们立约（申命记 7:7,8；以西结书 16:8），亚米拿派将其解释为雅各因信而接受盟约，以扫因不信而拒绝盟约；然而保罗所说的雅各和以扫，是指他们在上帝的眼中从永远开始，还没有出生，也还没有做过好事或坏事。现在，对雅各和以扫显明的恩典盟约或福音，并不是永恒的，而是在他们出生后向他们提出的，当福音中基督的呼召被提出时；而在他出生之前，以扫怎么可能拒绝福音呢？除非你说他在做坏事之前就做了坏事？这是荒谬的。（2）保罗明确说：“对于那信的人，报酬是算为义。”

Objection 6. Our act of believing is a work, and no work can be a condition of the covenant of grace; yea, Christ alone justifieth. Faith is not Christ, nor any partner with him in the work; yea, we are justified before we believe, and faith only serveth for the manifestation of justification to our conscience; for we believe no lie, when we believe we are justified, but a truth. Then it must be true, that we are justified before we believe.
异议 6.我们的信仰行为是一种工作，而任何工作都不能成为恩典约定的条件；是的，只有基督使人称义。信仰不是基督，也不与他在工作上合作；是的，我们在信仰之前就已经称义了，信仰只是为了将我们的称义显明给我们的良心；因为当我们相信我们已经称义时，我们并没有相信谎言，而是相信了真理。那么，在我们相信之前我们已经称义的说法必须是真实的。

Answer. 1. Christ alone, as the meritorious cause, justifieth, and his imputed righteousness as the formal cause; and this way Christ alone justifieth the patriarchs, prophets, apostles, and all believers ere they be born; but this is but the fountain, ready to wash. But believe it, Christ washeth not till we be foul, he clotheth us not till we be naked, he giveth not eye-salve till we be blind, nor gold till we be poor, nor is his name our righteousness till we be sinners. (1.) Men not born cannot be the object of actual righteousness: the unborn child needeth no actual application of Christ's eye-salve, of his gold and righteousness. Now, justification is a real favour applied to us in time, just as sanctification in the new birth: "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified;" (1 Cor. 6:11). Then they were sometimes not washed. (2.) Poverty putteth beauty, worth, and a high price on Christ; sense of sin saith, "Oh, what can I give for precious Jesus Christ?" But his Father cannot sell him.
答案。1. 基督独自作为功效的原因，使人称义，他的被归咎的义务作为形式的原因；基督独自使众先知、使徒和所有信徒在出生之前得到称义；但这只是源泉，准备好洗净。但要相信，基督不会在我们变脏之前洗净我们，他不会在我们赤身裸体之前给我们穿上衣服，他不会在我们瞎眼之前给我们眼药水，也不会在我们贫穷之前给我们金子，他的名字也不会成为我们的义务，直到我们成为罪人。（1.）未出生的人不能成为实际义务的对象：未出生的婴儿不需要实际应用基督的眼药水、他的金子和义务。现在，称义是在时间中应用给我们的真正的恩惠，就像在新生中的成圣一样：“你们中间也有人从前是这样，但你们已经洗净，但你们已经成圣，但你们已经称义”（哥林多前书 6:11）。那时他们有时没有被洗净。（2.）贫穷使基督变得美丽、有价值和高价值；对罪的感觉说：“哦，我能为宝贵的耶稣基督付出什么？”但他的父亲不能卖掉他。

2. Yet is faith a palsy-hand under Christ to receive him, (John 1:11). It is an evangelical act, and not a mere passion, but of grace deputed to be a receiver—a certain inn-keeper to lodge Christ; and so, Christ alone doth not justify us, being mere patients; this is not to put faith in the chair and throne of estate with Christ: faith giveth glory to Christ, and taketh grace as an alms, but taketh no glory from him: "But he was strong in the faith, giving glory to God," (Rom. 4:20). We cannot be justified before we believe.
然而，信仰在基督面前是一只瘫痪的手，接纳他（约翰福音 1:11）。这是一种福音行为，而不仅仅是一种激情，是恩典委派的接待者，一个确切的旅店老板来接待基督；因此，仅仅基督并不能使我们称义，因为我们只是患者；这不是将信仰放在与基督一起的宝座上：信仰将荣耀归给基督，并将恩典视为施舍，但不从他那里获得荣耀：“然而他在信心上坚固，将荣耀归给上帝”（罗马书 4:20）。在我们相信之前，我们不能被称义。

(1.) We are damned before we believe; "He that believeth not is condemned already," (John 3).
我们在相信之前就已经被诅咒了；"不相信的人已经被定罪了"（约翰福音 3 章）。

(2.) "He that is justified is glorified," (Rom. 8:30,) "and saved," (Mark 16:16).
“被称义的人被荣耀”（罗马书 8:30），“并得救”（马可福音 16:16）。

(3.) We are born, and by nature the sons of wrath, (Eph. 2:3). We ourselves were sometime disobedient, etc., but he hath saved us, that being justified by his grace, we should be made heirs according to the hope of eternal life. Paul maketh clearly two different times and states of the saints; "When we were in the flesh, and the motions of sins which were by the law, did work in our members, to bring forth fruit unto death," then our first husband, the law, was living, and we under a mother and father that begat children to death, and so we were unjustified; but now, we are delivered from the law;" (Rom. 7:5,6). "Ye are not under the law, but under grace;" (Rom. 6:14;) when Christ, our second husband, marrieth the widow freed from her first husband, the law. Then are we under grace, and justified; and then, new Lord, new law.
（3）我们生来就是愤怒之子，（弗 2:3）。我们曾经不顺从，等等，但他拯救了我们，使我们因他的恩典称义，成为永生的盼望的后嗣。保罗清楚地表明了圣徒的两个不同的时期和状态：“当我们在肉体中，罪的行动在我们肢体中发动，结果是带来死亡的果子”，那时我们的第一个丈夫，律法，还活着，我们在一个生下死亡之子的母亲和父亲的管辖下，所以我们是不称义的；但现在，我们脱离了律法；（罗 7:5,6）。 “你们不在律法之下，而在恩典之下”；（罗 6:14）当我们的第二个丈夫基督娶了从第一个丈夫律法中解脱出来的寡妇时。那时我们在恩典之下，称义了；那时，新的主，新的律法。

(4.) By faith we are only united to Christ, possessed of him, Christ dwelling in us, (Eph. 3:17). Living in him by faith, (John 9:26; Gal. 2:20). Receiving Christ, (John 1:11.) Having Christ, (1 John 5:12). Married to Christ, (Eph. 5:32). Eating and drinking Christ by faith, (John 6:35,47,45). Coming to him as to a living stone, (1 Pet. 2:4). Abiding in him, as branches in the tree, (John 15:4,5). Now, if we were justified before we believe, we should have an union by the vital act of faith before we be justified; and so we should live before we live, and be new creatures, while we are yet in the state of sin, and heirs of wrath.
（4）凭借信仰，我们与基督合一，拥有他，基督住在我们里面（以弗所书 3:17）。凭借信仰活在他里面（约翰福音 9:26；加拉太书 2:20）。接受基督（约翰福音 1:11）。拥有基督（约翰一书 5:12）。与基督结为夫妻（以弗所书 5:32）。凭借信仰吃喝基督（约翰福音 6:35,47,45）。将他视为活石头而来到他面前（彼得前书 2:4）。像树枝一样常在他里面（约翰福音 15:4,5）。现在，如果我们在信仰之前就被称义，那么我们在被称义之前就应该通过生命的行动与他合一；这样我们就会在活着之前就活着，并且在我们仍处于罪恶状态和受审判的时候就成为新造的人。

(5.) This justification without faith, casteth loose the covenant, "I will be your God." But here a condition—God is not bound and we free; therefore this is the other part, "and ye shall be my people." Now, it is taught by libertines, that there can be no closing with Christ, in a promise that hath a qualification or condition expressed; and that conditional promises are legal. It is true, if the word "condition" be taken in a wrong sense, the promises are not conditional. For, 1st, Arminians take a condition for a free act, which we absolutely may perform or not perform by free will, not acted by the predeterminating grace of Christ; so jurists take the word: but this maketh men lords of heaven and hell, and putteth the keys of life and death over to absolute contingency. 2nd. Conditions have a Popish sense, for doing that which, by some merit, moveth God to give to men wages for work, and so, promises are not conditional: but libertines deny all conditions. But taking condition, for any qualification wrought in us by the power of the saving grace of God; Christ promiseth soul-ease, but upon a condition, which, I grant, his grace worketh, that the soul be sin-sick for Christ; and he offereth "wine and milk," (Isa. 55:1;) "And the water of life freely," (Rev. 22:17,) upon condition that you buy without money: no purse is Christ's grace-market, no hire and sense of wretchedness is a hire for Christ. And the truth is, it is an improper condition, if a father promise lands to a son, so he will pay him a thousand crowns for the lands; and if the Father of free grace can only, and doth give him the thousand crowns also: the payment is most improperly a hire or a condition, and we may well say, the whole bargain is pure grace; for both wages and work is free grace. But the ground of libertines is fleshly laziness, and to sin, because grace aboundeth; for they print it, that all the activity of a believer is to sin. So, to believe must be sin; to run the ways of God's commandments with a heart enlarged by grace, must be no action of grace, but an action of the flesh.
（5）这种没有信仰的辩解，使契约“我将成为你们的上帝”失去了约束力。但这里有一个条件——上帝并不受约束，而我们是自由的；因此这是另一部分，“你们将成为我的子民”。现在，自由主义者教导说，在有明确限制或条件的承诺中，是无法与基督达成共识的；而有条件的承诺是合法的。如果“条件”一词被错误地理解，那么这些承诺就不是有条件的。首先，亚米尼派将条件理解为一种自由行为，我们完全可以通过自由意志来执行或不执行，而不是由基督的预定恩典所引导；法学家也是这样理解这个词的：但这使人们成为天堂和地狱的主宰，并将生死的钥匙交给了绝对的偶然性。其次，条件在天主教的意义上是指通过某种功德使上帝为人们的工作给予报酬，因此，承诺并不是有条件的：但自由主义者否认一切条件。 但是，考虑到条件，任何由上帝救恩的大能在我们身上产生的资格；基督应许灵魂得安息，但有一个条件，我承认，他的恩典会使灵魂为基督而病痛；他提供“酒和奶”，（以赛亚书 55:1）；“白白地给予生命的水”，（启示录 22:17），条件是你不用钱购买：基督的恩典市场没有钱包，没有雇佣和痛苦感是为基督付钱的雇佣。事实上，如果一个父亲答应给儿子土地，只要他为土地支付一千金币；如果自由恩典的父亲只能并且确实也给了他一千金币：这种支付是非常不恰当的雇佣或条件，我们可以说，整个交易是纯粹的恩典；因为工资和工作都是自由恩典。但自由主义者的根源是肉体的懒惰和因为恩典丰盛而犯罪；因为他们宣称，信徒的一切行动都是犯罪。所以，相信必须是罪；以恩典扩大的心奔走在上帝的诫命之路上，必须不是恩典的行动，而是肉体的行动。

(6.) Paul, in the Epistle to the Romans, to the Galatians, taketh for granted, that justification is a work done in time, transient on us, not an immanent and eternal action remaining, either in God from eternity, or performed by Christ on the cross, before we believe; and so, never taketh on him to prove, that we are justified before we either do the works of the law, or believe in Jesus Christ; but that we are justified by faith, which certainly is an act performed by a regenerate person; for a new creature only can perform the works of the new creature, and faith is not the naked manifestation of our justification, so as we are justified before we have faith. Satisfaction is indeed given to justice, by Christ on the cross, for all our sins, before we believe, and before any justified person who lived these fifteen hundred years was born: but, alas! that is not justification, but only the meritorious cause of it—that is, as if one should say, This wall is white since the creation of the world, though this very day only it was whitened, because whiteness was in the world since the creation. Justification is a forensical sentence in time pronounced in the gospel, and applied to me now, and never till the instant now that I believe. It is not formally an act of the understanding, to know a truth concerning myself; but it is an heart-adherence of the affections to Christ, as the Saviour of sinners, at the presence of which, a sentence of free absolution is pronounced. Suppose the prince have it in his mind to pardon twenty malefactors: his grace is the cause why they are pardoned; yet are they never in law pardoned, so as they can in law plead immunity, till they can produce their prince's royal sealed pardon.
（6）保罗在罗马书和加拉太书中默认认为，称义是在时间中完成的工作，对我们来说是暂时的，不是在上帝从永远中存在或基督在十字架上完成之后仍然存在的内在和永恒行动；因此，他从来没有试图证明我们在行律法的工作之前或相信耶稣基督之前就已经称义；而是我们是因信称义，这当然是一个重生的人所做的行动；因为只有新造的人才能做新造的工作，信心不是我们称义的裸露表现，所以我们在有信心之前就已经称义。确实，基督在十字架上为我们所有的罪献上了满足公义的代价，这是在我们相信之前，也是在这一千五百年来生活的任何称义的人出生之前完成的；但是，唉！那不是称义，而只是它的应得原因——就好像有人说，这堵墙从世界创造以来就是白色的，尽管直到今天才被涂白，因为白色从创造之初就存在于世界中。 辩解是在福音中宣布的一个法庭判决，现在应用于我，直到此刻我相信为止。这不是理解的正式行为，而是心灵对基督的依附，作为罪人的救主，在这种情况下，会宣布一项自由赦免的判决。假设王子心里想要赦免二十个罪犯：他的恩典是他们被赦免的原因；然而，他们在法律上从未被赦免，以至于他们可以在法律上主张豁免权，直到他们能够出示王子的皇家盖章赦免。

5. The properties of the covenant I call, 1st. The freedom of it, consisting in persons. 2nd. Causes. 3rd. Time. 4th. Manner of dispensation. (1.) Men, and not condemned angels, are capable of this covenant. [2.] Amongst men, some nations, not others, (Psalm 147:19,20.) [3.] So many, not any other. [4.] The father, not the son; the poor, not always kings; the fool, not the wise man; the husband, not the wife; not these who were bidden to the supper, but beggars, halt, withered, lame. (2.) Causes in the first covenant: there was grace, not deserving, and therefore, now, as the law is propounded, it is a pursuivant of grace, and the gospel's servant, to stand at Christ's and the believer's back, as an attending servant. [2.] Yea, "Mercy unto thousands," towards those who have but evangelic love to Christ, cometh into the law, Christ having (in a sort) married the two covenants. [3.] "I am the Lord thy God," (Exod. 20,) is grace standing at the entry of the door, to those that are under the law, to bring them out; but in the gospel, all is unmixed grace: {1.} Not personal obedience is my heaven; but I stand still, and another doth all that may merit glory. Christ saith, "Do ye but stand still; behold me, and see, friends, my garments rolled in blood: I bind for you, only consent; put your hand to the pen, but I am the only undertaker to fight it out for you." (3.) For time: the first breach of the law is wrath, and no place by law for repentance; but here come to Christ who will, and when you will, after thou hast played the harlot with many lovers. Bring hell, and sins red as scarlet and crimson; come and be washen: come at the eleventh hour, and welcome; fall, and rise again in Christ; run away, and come home again, and repent. (4.) The manner is, [1.] That so much as would have bought ten thousand worlds of men and devils, was given for so many only; an infinite overplus of love, so as (I may say) Christ did, more than love us. Egypt and Ethiopia were not given for our ransom. [2.] A sure and eternal covenant, bottomed upon infinite love. Why may not the link be broken, and the sheep plucked out of his hand? Why, the Father that gave them to me, is greater than all. Where dwelleth he? In what heaven? Who is stronger than the Father? The covenant with night and day is natural, and cannot fail; confirming grace in the second Adam is more con-natural. [3.] Well ordered: Christ keeping his place, the Father his place, faith its place, the sinner his place.
5. 我称之为约的特性，第一是自由，包括人。第二是原因。第三是时间。第四是施行方式。（1）人类，而不是被定罪的天使，有能力参与这个约定。[2.] 在人类中，有些民族，而不是其他民族。（诗篇 147:19,20）[3.] 这么多人，而不是其他人。[4.] 父亲，而不是儿子；穷人，而不总是国王；愚人，而不是智者；丈夫，而不是妻子；不是那些被邀请参加晚宴的人，而是乞丐、跛子、枯萎的人、瘸子。（2）第一个约中的原因是恩典，不是应得的，因此，现在，当律法被提出时，它是恩典的传令官，是福音的仆人，站在基督和信徒的背后，作为一个随从仆人。[2.] 是的，“怜悯延及千代”，对那些只有对基督有福音的爱的人来说，进入了律法，基督（在某种程度上）娶了这两个约。[3.] “我是耶和华你的神”（出埃及记 20），是站在门口的恩典，对那些在律法之下的人来说，把他们带出来；但在福音中，一切都是纯粹的恩典：{1.} 不是个人的顺从是我的天堂；而是我静静地站着，另一个人做一切可以获得荣耀的事。 基督说：“你们只需站在原地；看着我，朋友们，看着我血染的衣裳：我为你们捆绑，只需同意；拿起你的笔，但我是唯一为你们奋战到底的承包商。”（3）关于时间：违反法律的第一个破坏是愤怒，法律没有悔改的地方；但是来到基督这里，他愿意，你愿意，在你与许多情人通奸之后。带上地狱，带上像朱红和深红一样的罪孽；来吧，接受洗净：在第十一个小时来，欢迎；跌倒，然后在基督里再次站起来；逃跑，然后回家，悔改。（4）方式是，[1.] 为了这么多人，付出了足够买下一万个世界的代价，这是无尽的爱的超额，可以说，基督对我们的爱超过了爱。埃及和埃塞俄比亚并不是为了我们的赎价而给出的。[2.] 一个确定而永恒的约定，以无尽的爱为基础。为什么这个环节不能被打破，羊不能从他手中被拔出来？为什么呢？把他们给我的父，比众人都大。他住在哪里？在哪个天堂？谁比父更强大？ 夜与日的契约是自然而不可失败的；第二个亚当中的恩典更加与之相符。[3.] 井然有序：基督保持他的位置，父神保持他的位置，信仰保持它的位置，罪人保持他的位置。

USE 1. All without this covenant are miserable; Christ undertaketh not for them: the Lord dealeth with them by law: read Deut. 28, Lev. 26, Job 20, and 18:27. They have bread, but it is not sure; not so the believer: "His bread shall be given him, his waters shall be sure." (Isa. 33:16.) The believer has all by the free holding of grace; his bread by covenant, his sleep by promise, safety from the sword to lie down, and no man shall make him afraid by covenant; his land is tilled by the covenant of grace, (Ezek. 36:34). The man not in this covenant hath all by tenor of the condemning law; the weapon of steel shall go through bones and liver, by virtue of the curses of the law.
使用 1. 没有这个约定的人是可怜的；基督不为他们承担责任：主通过法律对待他们：阅读申命记 28 章，利未记 26 章，约伯记 20 章和 18 章 27 节。他们有面包，但不确定；相反，信徒有保证：“他的面包必定给他，他的水必定保证。”（以赛亚书 33:16）。信徒凭着恩典的自由持有一切；他的面包是通过约定得来的，他的睡眠是通过应许得来的，躺下时免受刀剑的威胁，没有人会因约定而使他害怕；他的土地是通过恩典的约定耕种的（以西结书 36:34）。不在这个约定中的人凭借定罪的法律拥有一切；钢铁的武器将穿透骨头和肝脏，凭借法律的咒诅。

USE 2. Men never try their standing, whether they be under the first husband, the law, or if they be married to the better husband, Christ, and under grace. Where art thou, O sinner? in Christ or no? They live at random, and by chance, not knowing that the two covenants have influence on eternity: a man is judged according to his state, rather than his actions.
使用 2. 男人从不尝试他们的立场，无论他们是在第一个丈夫、法律下，还是他们已经嫁给更好的丈夫基督，并在恩典之下。罪人啊，你在哪里？在基督里还是不在？他们随意生活，凭借机缘，不知道这两个盟约对永恒有影响：一个人根据他的状态而不是他的行为来判断。

USE 3. No state so stable and sure as the covenant of grace. Christ is surety for the believer, that he fall not away. Christ's honour is engaged, he shall not have shame of his tutory: "I know I shall not be ashamed," saith Christ; (Isa. 50:7). It is his honour to raise me when I fall.
使用 3. 没有什么比恩典的约束更稳定和可靠。基督是信徒的担保人，使其不会背离。基督的荣耀受到了牵连，他不会对他的监护感到羞愧：“我知道我不会感到羞愧，”基督说（以赛亚书 50:7）。当我跌倒时，他的荣耀就是扶持我。

USE 4. We may use arguments of faith, challenging God, "Turn thou me, and I shall be turned." (Jer. 31:18.) Why? "For thou art the Lord my God." The covenant is faith's Magna Charta, the grand mother-promise; all prayers must be bottomed on this, "Do not abhor us," (Jer. 14:21). Why? "Art not thou he, the Lord God?" (verse 22). "Remember not our iniquity for ever; behold, see, we beseech thee," (Isa. 64:9). Why? "We are all thy people." Every one doth for its own; the prince for his own people, the father for his own children; yea, the dam for her own young ones, the shepherd for his own sheep; and God for his own in covenant with him. An offensive and defensive covenant of peace and war taketh in the believer, and all that serveth him: the stones of the field; (Job 5:23;) and in covenant with the horse thou ridest on, that it shall not cast thee, and crush thee; in covenant with the sword, with the cannon and musket, with the spear and bow; yea, with death, as a boat to carry thee over the water to thy Father's land. So the covenant, "I will bless them that bless thee, and curse them that curse thee; I have created the waster to destroy," (Isa. 54:16). Creation is a work of omnipotency only, no creature can do it. Then fire cannot consume, water cannot drown the saints, except by a dispensation of the Lord.
使用 4.我们可以使用信仰的论据，挑战上帝，“求你使我回转，我就必回转。”（耶利米书 31:18）为什么？“因为你是我主耶和华。”这个约定是信仰的大宪章，是伟大的母亲承诺；所有的祈祷都必须以此为基础，“不要厌弃我们”（耶利米书 14:21）。为什么？“耶和华啊，你不是我们的神吗？”（第 22 节）。“求你不要永远记念我们的罪孽；求你垂顾我们，我们都是你的百姓。”（以赛亚书 64:9）。为什么？“我们都是你的百姓。”每个人都为自己而活；君王为自己的百姓，父亲为自己的孩子；母亲为自己的幼崽，牧羊人为自己的羊群；上帝为与他立约的人。一个进攻和防御的和平与战争的约定包括信徒和所有为他服务的人：田野的石头（约伯记 5:23）；与你骑的马立约，使它不会抛掷你，压碎你；与剑、大炮和步枪立约，与矛和弓立约；甚至与死亡立约，作为一艘船将你带过水到你父亲的土地。所以，约定说：“我必赐福给那赐福于你的，咒诅那咒诅你的；我造成灭亡的，也造成医治的。”（以赛亚书 54:16）。 创造只是全能的工作，没有任何生物可以做到。火不能吞噬，水不能淹没圣徒，除非是主的安排。

USE 5. Christ is not fastened as a loose nail, or as a broken or rotten wedge in the covenant. He is there as a nail in a sure place, (Zach. 10:4, Isa. 22:23). Hang all the vessels of the Father's house on Christ, He cannot break. O sweet! we are given to the surety of the covenant, (John 17:3). Son, answer for him; thy life for his life, thy glory for his glory; and render account of him, when the kingdom shall be given up to the Father. Adam was surety in the first covenant, and so it fell out. Free-will holdeth all sure in the Arminian covenant.
使用 5.基督不是像松动的钉子，或者像破碎或腐烂的楔子一样固定在约定中。他是一个在确定的地方的钉子，（撒迦利亚书 10:4，以赛亚书 22:23）。把父的家中的所有器皿挂在基督身上，他不会断裂。哦，多么甜蜜！我们被赋予了这个约定的保证，（约翰福音 17:3）。儿子，为他回答；你的生命为他的生命，你的荣耀为他的荣耀；当国度交给父亲时，为他负责。亚当在第一个约定中是保证人，结果就是这样。自由意志在亚米尼亚人的约定中保证一切。

USE 6. In desertion, to swim upon the covenant, keepeth from sinking; so Christ, in his sad and black hour, "My God, my God, why hast thou forsaken me?" 
在背叛中，依靠盟约游泳，避免沉没；所以基督在他悲伤而黑暗的时刻说：“我的神，我的神，你为什么离弃我？”

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON IX.
第九篇讲道。

"O LORD, thou Son of David." The one word "O Lord," holdeth forth Christ's Godhead; the other, "Son of David," holdeth forth his manhood. Here is the perfection of our Mediator, in that he is the substantial covenant, and Emmanuel, God with us, or God us, in a personal union; the substantial marriage and alliance between the two houses of heaven and earth; God and clay. (2.) "He is not ashamed to call them brethren," (Heb. 2:11). And why would he take part of flesh and blood, but because he would be a child of our house? (Verse 14.) (3.) He would be of blood to us: not only come to the sick, and to our bed-side, but would lie down and be sick, taking on him sick clay, and be, in that condition of clay, a worm and not a man, that he might pay our debts; and would borrow a man's heart and bowels to sigh for us, man's eyes to weep for us, his spouse's body, legs, and arms, to be pierced for us; our earth, our breath, our life, and soul, that he might breathe out his life for us; a man's tongue and soul to pray for us: and yet, he would remain God, that he might perfume the obedience of a High Priest with heaven, and give to justice blood that chambered in the veins and body of God, in whom God had a personal lodging.
"主啊，大卫的子孙。" "主啊"一词表明基督的神性；"大卫的子孙"一词表明他的人性。这里是我们调解者的完美之处，他是实质上的约束，以马内利，上帝与我们同在，或者说上帝与我们同在，以个人的联合；天堂和地球之间两个家庭的实质婚姻和联盟；上帝和泥土。（2）"他不以他们为耻"（希伯来书 2:11）。他为什么要成为血肉之躯的一部分呢？难道不是因为他要成为我们家庭的一员吗？（第 14 节）（3.他将成为我们的血脉：不仅会来到病人身边，来到我们的床前，而且会躺下来生病，承担起生病的泥土，成为一条虫子而不是人，以偿还我们的债务；他会借用一个人的心脏和肠子为我们叹息，借用一个人的眼睛为我们哭泣，借用他的配偶的身体、腿和手臂为我们受刺伤；他会借用我们的土地、呼吸、生命和灵魂，以便为我们呼出他的生命；他会借用一个人的舌头和灵魂为我们祈祷：然而，他仍然是上帝，以便用天堂的香气来熏陶一位至高祭司的顺从，并将流淌在上帝的血管和身体中的血液献给公正，上帝在其中有个人的住所。

USE 1. Oh, what love! Christ would not intrust our redemption to angels, to millions of angels; but he would come himself, and in person suffer; he would not give a low and a base price for us clay. He would buy us with a great ransom, so as he might over-buy us, and none could over-bid him in his market for souls. If there had been millions of more believers, and many heavens, without any new bargain his blood should have bought them all, and all these many heavens should have smelled one rose of life; Christ should have been one and the same tree of life in them all. Oh, we under-bid, and undervalue that Prince of love, who did overvalue us; we will not sell all we have to buy him; he sold all he had, and himself too, to buy us.
用途 1.哦，何等的爱！基督不愿将我们的救赎交给天使，甚至是无数的天使；相反，他亲自降临并亲自受苦；他不愿以低廉和卑贱的代价购买我们这些泥土。他愿意用巨额赎金买下我们，以至于他超买了我们，没有人能在他为灵魂市场上出价超过他。即使有再多的信徒和再多的天堂，他的宝血也能为他们全部买下，所有这些天堂都能闻到生命的花香；基督将成为所有天堂中同一棵生命之树。哦，我们低估了这位爱之君王，他却高估了我们；我们不愿出售我们所有的来买他；他却出售了他所有的，甚至是他自己，来买下我们。

USE 2. What an incomparable thing must the Mediator God-man be? There is no fair creature, no excellent one, but there is a piece of nothing, and creature baseness and creature vanity in it; even a thing of blood, to the mother-nothing of the creation of God. There is no rose, but it hath a briar growing out of it, except the rose of Sharon, that flower of the field, not planted with hands; the Son without a father, "and who shall declare his generation?" A rose that should smell, and cast out odours for a mile of earth, or for ten miles, could draw to it many beholders; but if it should smell for the bounds of the half of the earth, it should be more admirable. The flower that sprang out of the root of Jesse, spreads his beauty, and the odours of his myrrh through heaven and earth. Could the darkness of hell stand and look on the face of the sun, blackness of darkness should be better seen. But convene all the little pieces of the creation; summon before Christ, fair angels, all the troops of the sinless glorified spirits; the broad skies, fair heavens, lightsome stars; all the delicious roses, flowers, gardens, meadows, forests, seas, mountains, birds; all the excellent sons of Adam, as they should have been in the world of innocency, and let them all stand in their highest excellency before Jesus Christ; the matchless and transcendent glory of that great ALLshould turn the worlds all into pure nothing. What wonder, then, that this same Lord Jesus be the delight, and heaven of all in it? The Lamb hath his throne in the midst thereof. (Rev. 7:17). "And they shall see his face," (Rev. 22:4.) They do nothing else, but stare, gaze, and behold his face for ages, and are never satisfied with beholding: suppose they could wear out their eyes at the eye-holes in beholding God, they should still desire to see more. To see Him face to face, hath a great deal more in it, than is expressed; words are short garments to the thing itself. Your now sinful face to his holy face, your piece clay face to his uncreated soul-delighting face, is admirable. We do not praise Christ, and hold out his virtues to men and angels. The creatures, as the heaven, sun, moon, are God's debtors, and they owe him glory: but men, who have understanding and tongues, are God's factors and chamberlains, to gather in the rent of glory and praise to God. The heavens do indeed "declare the glory of God," (Psalm 19:1,) but they are but dumb musicians; they are the harp, which of itself can make no music: the creatures borrow man's mouth and tongue, to speak what they have been thinking of God, and his excellency, these five thousand years. Now, all the glory of God, and the glory of the creatures, are made new by Christ, (Rev. 21:5,) and made friends with God. (Col. 1:20,) and are in a special manner in the Mediator Christ; he is, Apaugasma tes doxes, "the irradiation or brightness of the glory, and the character or express image of his person," (Heb. 1:3). All creatures, by Adam's sin, lost their golden lustre, and are now vanity-sick, like a woman travailing in birth, (Rom. 8:22). All the creatures by sin, did less objectively glorify God, than they should have done, if sin had never been in the world; and so, they were at a sort of variance and division with God. "And it pleased the Father in Christ,Apokatallaxai ta panta, to make friendship between God and all things," (Col. 1:20,) that is to confirm angels, to reconcile man, to restore the creatures to be more illustrious objects of his glory. Now, the income of the rents of glory is more due to Christ, and the debt the greater, in that Christ hath made all things new; and why should we not, in the name of sun, moon, earth, heaven, which are all loosed from the arrestment of vanity by Christ, and in the name of angels and of saints redeemed, hold forth the praises and the glory of God in Christ? Pay, pay what you owe to Christ, O, all creatures! but especially, you redeemed ones.
使用 2. 仲裁者神人必然是何等无与伦比的存在？没有公平的生物，没有优秀的生物，只有一片虚无和生物的卑劣和虚荣；即使是一滴血，对于上帝创造的母亲虚无来说也是一无是处。没有玫瑰，除了沙仑的玫瑰，那是田野上的花朵，不是用手种植的；没有父亲的儿子，“谁能述说他的世代？”一朵玫瑰应该有香气，能够在一英里或十英里的范围内散发出气味，就能吸引许多观看者；但如果它能在半个地球的范围内散发香气，那将更加令人赞叹。从耶西的根上长出的花朵，传播着他的美丽和没药的香气遍布天地。地狱的黑暗能够站在太阳的面前凝视，黑暗的黑暗将更加清晰可见。 但是召集所有创造的小碎片；在基督面前召唤公正的天使，所有无罪荣耀的灵魂军队；广阔的天空，美丽的天堂，明亮的星星；所有美味的玫瑰、花朵、花园、草地、森林、海洋、山脉、鸟类；所有亚当的优秀儿子，他们应该在无辜的世界中存在，让他们都站在耶稣基督面前的最高卓越之中；这个伟大的全能的无与伦比的荣耀将把世界变成纯粹的虚无。那么，这位主耶稣成为所有人的喜悦和天堂，又有什么奇迹呢？羔羊在其中有他的宝座。（启示录 7:17）“他们要见他的面”（启示录 22:4）。他们除了凝视、注视和看着他的面孔外，什么也不做，几个世纪过去了，他们对凝视仍然不满足：假设他们在凝视上磨损了眼睛，他们仍然渴望看到更多。面对面地看到他，比所表达的要多得多；言语对于事物本身来说是短暂的衣物。你现在罪恶的面孔与他圣洁的面孔相比，你的泥土面孔与他未被创造的灵魂喜悦的面孔相比，是令人赞叹的。 我们不赞美基督，也不向人类和天使展示他的美德。天空、太阳、月亮等生物都是上帝的债务人，他们欠他荣耀。但是，有理解力和语言的人类是上帝的代理人和管家，负责收集荣耀和赞美上帝的租金。天空确实“传扬上帝的荣耀”（诗篇 19:1），但它们只是哑巴音乐家；它们是一把本身无法发出声音的竖琴：生物借用人类的口舌，讲述他们五千年来对上帝和他的卓越的思考。现在，基督使上帝的荣耀和生物的荣耀都得到了更新（启示录 21:5），与上帝和好（歌罗西书 1:20），并以特殊的方式存在于调解者基督里；他是“荣耀的光辉和上帝本体的表象”（希伯来书 1:3）。所有的生物都因亚当的罪失去了他们的黄金光泽，现在都像一个正在分娩的妇女一样患上了虚无症（罗马书 8:22）。 所有的生物因为罪而没有像本应该的那样，客观地荣耀上帝，如果世界上没有罪的话；因此，它们与上帝有一种冲突和分裂的状态。"并且藉着他在十字架上所流的血，使万有，无论是地上的、天上的，都与自己和好了"（歌罗西书 1:20），这是为了坚固天使，调和人类，使创造物成为更加辉煌的上帝荣耀的对象。现在，荣耀的租金收入更应归于基督，债务更大，因为基督使万物更新；我们为什么不以太阳、月亮、地球、天堂的名义，它们都被基督从虚无的束缚中解放出来，以及以基督中得救的天使和圣徒的名义，来宣扬上帝的赞美和荣耀呢？偿还，偿还你欠基督的债务，哦，所有的生物！但尤其是你们被救赎的人。

USE 3. If Christ the Mediator be so excellent a person, we are to seek our life the gospel-way in Christ. We often conceive legal or law thoughts of Christ, when we conceive the Father just, severe, and Christ his Son to be more meek and merciful; but the text calleth him Lord, and so, that same God with the Father; nor hath Christ more of law, by dying to satisfy the law, nor is he more merciful than the Father, because he and the Father are one. There are not two infinite wills, two infinite mercies, one in the Father, another in the Son; but one will, one mercy in both; and we owe alike love and honour to both, though there be an order in loving God, and serving him through Christ.
使用 3. 如果基督作为调解者是如此卓越的人，我们应该以福音的方式在基督里寻求我们的生命。当我们认为父神公正、严厉，而基督他的儿子更温和、仁慈时，我们经常会对基督产生法律或法律的思考；但是经文称他为主，因此，他与父神是同一位上帝；基督通过死亡来满足律法，并不意味着他比父神更仁慈，因为他和父神是一体的。在父神和儿子中，没有两个无限的意愿，两个无限的仁慈；而是两者都有一个意愿，一个仁慈；虽然在爱神和通过基督事奉他方面有一个秩序，我们对两者都应该同样地爱和尊敬。

USE 4. Infinite love, and infinite majesty, concur both in Christ. Love and majesty in men, are often contrary to one another, and the one lesseneth the other; in Christ, the infinite God breatheth love in our flesh. (1.) If we see but little of Christ, we know not well the gospel spirit. We rest much on duties, to go civil saints to heaven; but the truth is, there be no moral men and civilians in heaven, they be all deep in Christ who are there. We are strangers to Christ and believing. (2.) The spirit of a redeemed one can hardly hate a redeemed one, or be bitter against them; Christ in one saint, cannot be cruel to Christ in another saint. (3.) Christ cannot lose his love, or cast it away: the love of Christ is much for conquering hearts; "his chariot is bottomed and paved with love." Duties bottomed on Christ's love, are spiritual. As the Father accepteth not duties, but in Christ, so cannot we perform them aright, when the principal and fountain-cause is not the love of Christ. (John 21:15.)
使用 4. 无尽的爱和无尽的威严都在基督里相融。在人类中，爱和威严常常相互对立，一个减少了另一个；但在基督里，无尽的上帝在我们的肉体中呼吸着爱。（1.）如果我们只看到基督的一点点，我们就不太了解福音的精神。我们过分依赖行为，认为只要做好人就能进入天堂；但事实上，天堂中没有道德人和平民，只有那些深深与基督相连的人才在那里。我们对基督和信仰是陌生的。（2.）一个被救赎的人的灵魂很难憎恨另一个被救赎的人，或对他们怀有敌意；一个圣徒中的基督不会对另一个圣徒中的基督残忍。（3.）基督不能失去他的爱，也不能抛弃它：基督的爱征服了许多人的心；“他的战车是由爱构成的。”以基督的爱为基础的行为是属灵的。正如父神不接受行为，而是接受基督，我们也不能正确地履行行为，如果主要和根源的原因不是基督的爱。（约翰福音 21:15）

USE 5. The Ancient of Days, the Father of Ages, taketh a style from his new house, the Son of Man: he hath an old house, from whence he is named, the Son of God. He must affect us, and his delight be with the sons of men, when he taketh a name from us: we should affect him, and affect a communion with him, and strive to have Christ's new name, as he taketh our new name, the Son of Man, of David.
使用 5. 天古之主，万世之父，从他的新居中采取了一个风格，那就是人子：他有一个古老的居所，从那里他被称为上帝之子。他必须影响我们，他的喜悦必须与人子同在，当他从我们那里采取一个名字时：我们应该影响他，与他建立交流，并努力拥有基督的新名字，就像他从我们那里采取了我们的新名字，大卫的子孙。

"Son of David, have mercy upon me." The second article of her prayer is conceived under the name of mercy.—Why? God's mercy is a spiritual favour: deliverance to her daughter is but a temporary favour that may befall a reprobate. The devil may be cast out of the daughter's body, and not out of the mother's soul. Yea, but to the believer, all temporal favours are spiritualised, and watered with mercy.
大卫的子孙啊，请怜悯我。她的祈祷的第二部分以怜悯之名构思。为什么呢？上帝的怜悯是一种属灵的恩惠：对她女儿的解救只是一种暂时的恩惠，可能会降临在一个被拒绝的人身上。魔鬼可能会离开女儿的身体，但并未离开母亲的灵魂。是的，但对于信徒来说，所有的世俗恩惠都被赋予了属灵的意义，并且融入了怜悯之中。

1. They are given as dipped in Christ's bowels, and mercy, wrapt about the temporary favour. Jesus cured the leper. (Mark 1:41.) But how? "Jesus, moved with compassion, put forth his hand and touched him." So is the building of the temple given, but oiled with mercies, "Therefore, thus saith the Lord, I am returned to Jerusalem with mercies: my house shall be builded in it." (Zach. 1:16.) Epaphroditus recovered health, but with it some of God's heart and bowels also, "For indeed he was sick, near to death, but God had mercy on him." (Phil. 2:27.)
他们被赋予了基督的怜悯和仁慈，包裹着暂时的恩宠。耶稣治愈了麻风病人。（马可福音 1:41）但是怎么治愈的呢？“耶稣动了慈心，伸手摸他。”建造圣殿也是如此，但是蒙上了怜悯的油，“因此，耶和华如此说：我要回到耶路撒冷，其中必有怜悯；我的殿必重建。”（撒迦利亚书 1:16）以巴弗提得了健康，但同时也得到了上帝的心和怜悯，“他实在是病了，几乎要死，然而神怜悯他。”（腓立比书 2:27）

2. The ground of it is God's mercy; the two blind men, put this in their bill: they cry, "Have mercy on us, O Lord, thou Son of David." (Matt. 20:30.) They will not have seeing eyes, but under the notion of mercy. David, pained with sore sickness, as some think, or under some other rod of God, desireth to be healed upon this ground, "Have mercy upon me, O Lord, for I am weak." (Psalm 6:2.)
2. 它的基础是上帝的怜悯；这两个瞎眼的人，在他们的请求中提到了这一点：“主啊，大卫的子孙，可怜我们吧。”（马太福音 20:30）他们不要求恢复视力，而是寄望于怜悯。大卫因严重疾病而痛苦，或者因上帝的惩罚而受苦，他希望在这个基础上得到医治：“耶和华啊，求你怜悯我，因为我软弱。”（诗篇 6:2）

3. Faith looketh to temporal favours, as faith, with a spiritual eye, as Christ and his merits goeth about them. "By faith, Joseph, when he died, made mention of the children of Israel's departure:" (Heb. 11:22,) "By faith, Moses, come to age, refused to be called the son of Pharaoh's daughter." (verse 24.)—Why? and that was but a civil honour: Moses' faith looked at it in a spiritual manner.
3. 信仰寻求世俗的恩惠，就像信仰以属灵的眼光看待基督和他的功德一样。 "因着信，约瑟临终的时候，提到以色列人的离去："（希伯来书 11:22）"因着信，摩西长大了，就不肯称为法老的女儿的儿子。"（第 24 节）-为什么呢？那只是一种世俗的荣耀：摩西的信仰以属灵的方式看待它。

4. That same ground that moveth God to give Christ, is enough to move him to give all other things with Christ. As by what right? even by the right of a son. A father giveth the inheritance to his son; by that same, he giveth him food, raiment, protection, physic. There are not two patents here, but by one and the same covenant. The Lord giveth to his people remission of sins. (Ezek. 36:25,26.) And "He multiplieth the fruit of the trees, and removeth the famine." (verse 30.) In the same spiritual capacity of sons, we pray, that our Father would forgive us our sins, and give us our daily bread. Get Christ first, the great ship, and then all other things: the cock-boat saileth after him, with the same motion and wind; they be not two tides and two winds that carry on the ship and the boat. Christ, enjoyed by faith, traileth after him death, life, the world, things present, and things to come. If God give you Christ, in the same charter all things are yours, "because ye are Christ's, and Christ God's." (1 Cor. 3:23.) Christ watereth with his blessing all things. If all that a saint hath be blessed, and every thing (to speak so), mercied and christianed, even his basket and his dough, (Deut. 28:5,) his inheritance must be blessed: much more, all Christ's inheritance must be blessed; because he is the seed, the spring, and abstract of blessings. Now, Christ "is appointed the heir of all things." (Heb. 1:2.) Then he is the heir of a draught of water, of brown bread, of a straw bed on the earth, and hard stones to be the pillow. To the saints, to the children of God, hell (to speak so), is heavened, sorrow joyed, poverty riched, death enlivened, dust and the grave animated and quickened with life and resurrection. God save me from a draught of water without Christ! Peace and deliverance from the sword, without Christ and the gospel, are linked and chained to the curse of God. Alas! if men have the single creature, they make no account how other things go. Give us peace upon any terms, say they. You may have the earth, peace, and the creature, and the devil to salt them to you with the curse of God. Judas had the bag at his girdle, but withal, the devil in his heart. The creature wanteth life and blood without Christ. (2.) All mercy—that is, graced mercy, is to be sought in Jesus Christ; every mercy is mercy, because it is in Christ; every stream is water, because it is of the element of water. Every thing in its own element and nature is most copious. Water is nowhere so abundant as in the sea; so in Christ the great treasure of heaven, there is fullness, (John 1:16). But (Col. 1:19,) there is a pleroma, a fullness in Christ. But [2.] A pan to pleroma, fullness, that fullness, that all-fullness. And [3.] That all-fullness is not in Christ, as a stranger in an inn, coming in, and going out; "but it pleased the Father that it should dwell and remain in him." The grace and mercy that is in Christ must be sought, and no other, upon these grounds: [1.] It is a special choice mercy that is in Christ. For, (1.) No person could serve God's ends in such a way as Christ did, being so complete as he is. God, out of the depth of his wisdom, found out such a Mediator, and so graced. Isaac should have been undutiful, if he had refused a wife of his father's choosing, for both out of love and much wisdom he choosed her. Now, when God, out of infinite love and deep wisdom, hath chosen to us an husband, an head, such a head, such a captain and leader, in whom there is such fullness, shall we refuse him, and shall we not seek the best things in him? Now, Christ is a husband of God's choosing, "Behold my chosen one in whom my soul delighteth." (Isa. 42:1.) (2.) It is not from God that we now receive mercy immediately, but from Christ, God in the Mediator. Though grace and mercy be every way free, yet now mercy is a flower that groweth in our land, in him who is our blood-friend: so now, we have mercy by nature, as well as by good will; we must have it by an act of the man Christ's will; and when our writs are waxen old, why seek we not that which God hath laid by for us? Grace is more con-natural to us now, in that it is in the bosom of our brother, and ours by derivation. (3.) There is a difference between mercy and purchased mercy; it is paid-for mercy that we receive, and so, more excellent than angel mercy. As some waters that run through metals have a more excellent virtue than those that spring from pure earth, mercy is so much the more desirable, that it is a river issuing through that more than golden and precious Redeemer; and so, to us it is twice mercy, to the angels it is but once mercy. Even as the bee gathers sweetness out of various and divers flowers, yet it is so composed, that the liquor resulting out of them all, hath not any particular taste from the sundry flowers, the violet, the pink, the rose, the woodbine, the clover, but it tastes of honey only;—so all we have meeting in Christ, wife, children, houses, lands, honour, to the saints have not their own natural taste, but out of all there is in them a spiritual resultance of some heavenly composure of Christ's sweetness, and are so sprinkled, and dipt in grace and mercy, that as fresh rivers do borrow a new taste from the sea, when they flow into its bosom, so all earthly favours borrow a new smell and relish from the fountain Christ. What do they say, then, that teach, that a man may have all graces, yea, and poverty of spirit, and yet want Christ; as if these could be separated? He that believeth hath the Son: Grace and Christ cannot be separated. (Eph. 1:2; Gal. 1:3; John 1:16.) These byways sunder souls and the foundation Christ. 
同样的原因让上帝赐予基督，也足以让他赐予基督之外的一切。凭什么权利呢？就是儿子的权利。父亲将遗产给儿子；同样地，他给他提供食物、衣物、保护和药物。这里没有两个专利，而是一个和同一个约定。主赐给他的子民罪孽的赦免。（以西结书 36:25,26）他“使树木结果，消除饥荒。”（第 30 节）以同样的儿子的属灵身份，我们祈求我们的父宽恕我们的罪过，并赐给我们每日的食物。先得到基督，这艘大船，然后得到其他一切：小船在他后面以同样的动力和风向航行；船和小船不是两个潮汐和两个风，它们推动着船和小船。基督通过信仰享受，带来了死亡、生命、世界、现在和未来的事物。如果上帝赐予你基督，在同一个特许状中，一切都属于你，“因为你们是基督的，基督是上帝的。”（哥林多前书 3:23）基督以他的祝福滋润万物。 如果圣徒所拥有的一切都是有福的，每一件事情（这么说）都是仁慈和基督化的，甚至他的筐子和面团（申命记 28:5），那么他的产业必定是有福的：更何况，基督的一切产业都是有福的；因为他是祝福的种子、泉源和抽象。现在，基督“被立为万有的后嗣”（希伯来书 1:2）。那么他就是一口水的继承人，是黑面包的继承人，是地上一张稻草床和坚硬的石头枕头的继承人。对圣徒来说，对上帝的儿女来说，地狱（这么说）是天堂，悲伤是喜乐，贫穷是富有，死亡是生机，尘土和坟墓因着生命和复活而有了生气。上帝保佑我不要没有基督的一口水！没有基督和福音的和平与解脱，与上帝的咒诅相连。唉！如果人们拥有了单一的创造物，他们就不会在意其他事情的进展。他们说，无论如何给我们和平。你可以拥有地球、和平、创造物，还有魔鬼用上帝的咒诅给你调味。犹大腰间有钱袋，但他的心中也有魔鬼。没有基督，创造物就没有生命和血肉。（2.所有的怜悯，也就是蒙恩的怜悯，都应该在耶稣基督里寻求；每一种怜悯之所以是怜悯，是因为它在基督里；每一条溪流之所以是水，是因为它是水的元素。每一样东西在自己的元素和本质中都是最丰富的。水在海洋中是最丰富的；同样，在基督里，天堂的宝藏，有丰满（约翰福音 1:16）。但是（歌罗西书 1:19），在基督里有一个充满，一个丰满。但是[2.]一个全满，那个全满，那个全满。而[3.]那个全满不是像一个陌生人在旅馆里的基督，进来又出去；“但是父神喜欢它住在他里面并且永远存在。”在基督里的恩典和怜悯必须寻求，没有其他的，基于以下理由：[1.]在基督里有一种特殊的选择怜悯。因为，（1.）没有人能像基督那样完全地为上帝的目的服务。上帝凭借他深奥的智慧，找到了这样一个调解者，并且如此恩待他。以撒如果拒绝了他父亲所选择的妻子，他就是不孝顺的，因为他父亲出于爱和智慧选择了她。 现在，当上帝出于无尽的爱和深邃的智慧，选择给我们一个丈夫，一个头领，一个如此完美的领袖，我们会拒绝他吗？我们难道不应该在他身上寻求最好的事物吗？现在，基督是上帝所选择的丈夫，“看哪，我的选民，我所喜悦的。”（以赛亚书 42:1）（2）我们现在所得到的怜悯不是直接来自上帝，而是来自基督，上帝在调解者中。虽然恩典和怜悯无论如何都是自由的，但现在怜悯是在我们的土地上生长的一朵花，它是我们的血亲朋友：所以现在，我们不仅凭借善意，而且凭借基督的意愿行事，我们必须凭借基督的意愿获得怜悯；当我们的权利变老时，为什么我们不寻求上帝为我们留下的东西呢？恩典现在更加与我们亲近，因为它在我们的兄弟的怀抱中，并且是我们通过血统得到的。（3）怜悯和购买的怜悯之间有所不同；我们所接受的是付费的怜悯，因此比天使的怜悯更加卓越。 有些流经金属的水比从纯净的土地涌出的水更具卓越的功效，怜悯之所以更加可贵，是因为它是一条从超越黄金和珍贵的救赎者那里流出的河流；对我们来说，这是两倍的怜悯，对天使来说只是一次怜悯。就像蜜蜂从各种不同的花中采集甜蜜，但它们的混合物并没有任何特定的味道，不论是紫罗兰、粉红色、玫瑰、忍冬还是三叶草，只有蜂蜜的味道；同样，我们在基督里拥有的一切，妻子、孩子、房屋、土地、荣誉，对圣徒来说并没有它们自己的天然味道，而是从其中得到基督甜美的属灵结果，被恩典和怜悯洒在其中，就像新鲜的河流在流入大海时从中汲取新的味道一样，所有的地上的恩惠都从基督这个源头借鉴了新的气味和味道。那些教导一个人可以拥有所有的恩典，甚至是贫穷的心灵，却缺乏基督的人说什么呢？好像这些可以分离一样？ 信的人有神子：恩典和基督不能分离。（弗 1:2；加 1:3；约 1:16）这些岔路分离了灵魂和基督的根基。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON X.
讲道十。

"MY daughter is grievously vexed with a devil."
我的女儿被一个恶魔所困扰。

Children, especially to mothers, whose affections are more weak and soft, are taking lovers, especially being parts and substantial shadows of ourself; yet four things are considerable in us to them. (1.) So to hold, as we are willingly to let go; love them as creatures only: often the child is the mother's daughter, and the mother's god. (2.) We are to strive to have them freed from under the power of the devil, as this woman doth; for they come into the world fuel for hell. Parents make more account, all their life, to make gold, rather than grace, their children's patrimony and legacy. (3.) Look at them as May flowers; as born to come and appear for a space in the element of death: so they sport, laugh, run, eat, drink, and glisten like comets in the air, or flying meteors in the sphere of the clouds, and often go down to the grave before their parents. (4.) Beware of selfishness, for children are ourself and their sins white and innocent sins to us. Eli honoured his sons more than God, and God put a mark of wrath on his house.
孩子们，尤其是对母亲来说，她们的感情更加脆弱和柔软，会有情人，尤其是我们自己的一部分和实质性的影子；然而，我们对他们有四个值得考虑的事情。（1.）要如此拥有他们，以至于我们愿意放手；只爱他们作为生物：经常孩子是母亲的女儿，也是母亲的神。（2.）我们要努力使他们摆脱魔鬼的控制，就像这个女人一样；因为他们来到这个世界上是地狱的燃料。父母在他们的一生中更看重的是为他们的孩子创造金钱，而不是恩典，作为他们的遗产。（3.）把他们看作五月的花朵；作为注定要在死亡的领域中出现一段时间的人：所以他们嬉戏、笑声、奔跑、吃喝，闪烁如同空中的彗星，或者云层中的飞行流星，而且经常在父母之前走向坟墓。（4.）要警惕自私，因为孩子是我们自己，他们的罪是对我们来说纯洁无辜的罪。以利尊重他的儿子胜过上帝，上帝在他的家族上标记了愤怒的印记。

"My daughter:"—Observe the rise of this passage of providence. (1.) Christ, wearied of Judea, came to the borders of Tyre and Sidon. (2.) He went to a house to hide himself from her. (3.) She heard of Christ. (4.) The hard condition her daughter was in, tormented with a devil; upon this, God driveth her to Christ. (5.) Christ is hereby declared to be the Saviour of the Gentiles. (6.) An illustrious miracle is wrought. See a wise consociation of many acts of providence, as one cluster of passages of the art of wise omnipotency;—as many herbs and various sorts of flowers make up one pleasant and well-smelled meadow; many roses, lilies, and the like, one sweet-smelling garden. In which, these practical considerations may have our thoughts for rules:
我的女儿：观察这段神的安排的上升。（1）基督厌倦了犹太，来到了推罗和西顿的边界。（2）他进了一家房子，躲避她。（3）她听说了基督。（4）她的女儿被魔鬼折磨得很厉害；因此，上帝把她驱使到基督那里。（5）基督因此被宣告为外邦人的救主。（6）一个显赫的奇迹发生了。看到许多神的安排行为的智慧共同体，就像智慧全能的艺术的一串经过；就像许多草药和各种花朵组成了一个宜人和芳香的草地；许多玫瑰、百合和类似的花朵组成了一个芬芳的花园。在其中，这些实际的考虑可以成为我们思考的规则：

Rule 1. Go not before God and providence, but follow him. Prescription of such and such means to God, and no other, is to stint omnipotency, and to limit the Holy One of Israel. The true God tied to a forbidden image, to receive glory, is made an idol; so to fetter God to this mean, as if not free to work by other means, is idolatrous.
规则 1. 不要在上帝和神意之前行动，而是跟随他。将某种手段归于上帝，而不是其他，是限制全能力量，限制以色列的圣者。将真神束缚在禁止的形象中，以接受荣耀，就成了偶像；因此，将上帝束缚在这种手段上，好像不能自由地通过其他手段工作，就是拜偶像。

2. The book of providence is full, both page and margin: God hath been adding to it sundry new editions; and like children, we are in love with the golden covering, the ribbons, filleting, and the pictures in the frontispiece, but understand little of the argument of providence. "Whoso is wise, and will observe these things, even they shall understand the loving kindness of the Lord." (Psalm 107:43.) "I said (said Elihu) days (things of providence) shall speak, and multitude of years should teach wisdom." (Job 32:7.) God is worthy to be chronicled.
上帝的谋划之书已经充满了页页和边角：祂一直在增加各种新版本；我们像孩子一样爱上了金色的封面、丝带、装饰和前言中的图片，但对于谋划的论点却懂得很少。“智慧人会观察这些事情，他们会明白耶和华的慈爱。”（诗篇 107:43）“我说（以利户说），日子（谋划的事情）会说话，岁月的众多会教导智慧。”（约伯记 32:7）上帝值得被记录。

3. God hath not laid his God-head and omnipotency in pawn, in the power of means, so as God useth means, because they are efficacious; but because he useth them, they are efficacious. A ram's horn is as near of blood to cause the walls of Jericho to fall in God's hand, as engines of war; a straw is a spear to omnipotency.
上帝并没有将他的神性和全能性抵押在手段的力量上，所以上帝使用手段，并不是因为它们有效，而是因为他使用它们，它们才有效。在上帝的手中，一个公羊的角与战争器械一样能够使耶利哥的城墙倒塌；一根稻草对于全能性来说就是一支长矛。

4. His ways are often contrary to our judgment: we lie and wait the way to see God come upon the tops of the mountains; but we are deceived—he cometh the lower way through the valleys. We thought omnipotence must change the king's heart, ere such brambles as prelates be thrown over the hedge: but our king is himself, and Omnipotence taketh another way. The disciples thought that Christ would make them kings, and restore the kingdom—Christ is dead and buried, and he goeth another low way, through death's belly, to make them kings and priests to God. Christ goeth away, there be great endeavours, and running through streets, cities, walls: "O streets, saw you him? O broad ways, saw you him whom my soul loveth? O dear watchmen, where is he?" But they are all dumb; Christ taketh a lower way! "It was but a little that I passed from them, but I found him whom my soul loveth." (Cant. 3:4.)
他的方式常常与我们的判断相反：我们躺在路上等待上帝从山顶降临；但我们被欺骗了——他从山谷的低处来了。我们以为全能者必须改变国王的心，才能把主教这样的荆棘扔到篱笆上：但我们的国王就是他自己，全能者走另一条路。门徒们以为基督会让他们成为国王，恢复王国——基督已经死了，埋葬了，他走另一条低谷的路，通过死亡的腹部，使他们成为祭司和君王。基督离开了，有很多努力和奔跑穿过街道、城市、墙壁：“哦，街道，你看见他了吗？哦，宽阔的道路，你看见我灵魂所爱的人了吗？哦，亲爱的守望者，他在哪里？”但他们都沉默了；基督走了一条更低的路！“我只是稍微离开了他们一会儿，但我找到了我灵魂所爱的人。”（雅歌 3:4）

5. Slander not God's ways of providence, with the reproach of confusion and disorder: to God all his works are good, very good, as were the works of creation. There is a long chain and concatenation of God's ways, counsels, decrees, actions, events, judgments, mercies; and there is white and black, good and evil, crooked and straight, interwoven in this web; and the links of this chain, partly gold, partly brass, iron, and clay, and the threads of his dispensation, go along through the patriarchs' days, Adam, Enoch, Noah, Abraham, Isaac, and are spun through the ages of Moses, and the church in Egypt, and the wilderness, and come through the times of the kings of Israel and Judah, and the captivities of the church, and descend along through the generations of prophets, Christ, the apostles, persecuting emperors, and martyrdoms of the witnesses of Jesus, slain by the woman drunken with the blood of the saints, till the end of the thread and last link of the chain be tied to the very day of the marriage of the Lamb. Now, in this long contexture of divine providence you see, (1.) Not one thread broken. "My Father worketh hitherto, and I work," (saith Christ). Providence hath no vacancy, but causes, events, actions, ways, are all bordered one upon another, by the wisdom of providence, so that links are chained and fettered to links, not by hazard or chance. (2.) Though this web be woven of threads of divers colours, black and white, comfortable and sad passages of God's providence, yet all maketh a fair order in this long way. Jacob weepeth for his dead child Joseph; Joseph rejoiceth to come out of the prison to reign: David danceth with all his might before the ark; David weepeth sore for Absalom his son's miserable death: Job washeth his steps with butter, and the candle of the Almighty shineth on his head; and Job defileth his horn in the dust, and lieth on ashes, and mourneth. All is beauty and order to God.
不要用混乱和无序的指责诋毁上帝的恩典方式：对上帝来说，他的一切作为都是善良的，非常善良，就像创造的作为一样。上帝的方式、计划、命令、行动、事件、审判和怜悯之间有着长长的链条和连接；在这个网络中，有着白色和黑色、善良和邪恶、弯曲和直线的交织；这个链条的环节部分是金的，部分是黄铜、铁和泥土，他的安排的线索穿越了先知们的时代，亚当、以诺、挪亚、亚伯拉罕、以撒，经过了摩西时代、埃及的教会、旷野，穿越了以色列和犹大的君王时代、教会的囚禁，沿着先知、基督、使徒、迫害的皇帝和为耶稣殉道的见证人的世代，直到链条的最后一环与羔羊的婚礼日紧密相连。现在，在这个神圣恩典的长篇著作中，你可以看到：（1）没有一根线断裂。“我父到现在还在工作，我也在工作。”（基督说）。 上帝的安排没有空缺，但原因、事件、行动和方式都是由上帝的智慧相互连接和束缚的，而不是偶然或机遇。(2.) 虽然这个网络由不同颜色的线编织而成，有黑有白，有舒适的和悲伤的上帝安排，但在这漫长的旅程中，一切都有一个美好的秩序。雅各为他死去的儿子约瑟夫哭泣；约瑟夫欢喜地从监狱中出来统治；大卫在约柜前尽情跳舞；大卫为他儿子押沙龙可怜的死亡痛哭流涕；约伯用黄油洗净他的脚步，全能者的蜡烛照耀在他的头上；约伯将他的角玷污在尘土中，躺在灰烬上哀悼。对上帝来说，一切都是美丽和有序的。

6. Put the frame of the spirit in equilibrio, in a composed, stayed, indifferent serenity of mind, looking to both sides, black and white, of God's providence. So, holy David was above his cross. "If I shall find favour in the eyes of the Lord, he will bring me again, and show me both the ark and his habitation; but if he thus say, 'I have no delight in thee,' behold, here am I; let him do to me as seemeth good." (2 Sam. 15:25,26.) He putteth his soul upon God's two ifs—if he save, it is good; if he destroy, it is good. Make sure this general: Christ is mine; at that anchor, in this harbour my vessel must ride. Whatever wind blow in externals, Christ died for me. If I live, it is in Christ; if I die, it is to Christ; if I ride with princes on horses, it is good; if I go on foot with servants, it is good. If Christ hide his face and frown, it is Christ, it is good; if it be full moon, and he overshadow the soul with rays and beams of love and light, it is also Christ, it is also good.
6. 将心灵的框架放在平衡中，保持镇定、稳定、冷漠的心境，同时注视上帝的供应的两个方面，黑与白。因此，圣洁的大卫超越了他的十字架。“如果我在主的眼中蒙恩，他会再次带领我，让我看到约柜和他的居所；但如果他这样说，‘我不喜悦你，’看哪，我在这里；让他按照他认为好的去对待我。”（撒母耳记下 15:25,26）他将自己的灵魂寄托在上帝的两个“如果”上——如果他拯救，那是好的；如果他毁灭，那也是好的。确信这一点：基督是我的；在这个锚地，我的船只必须停泊。无论外界吹来什么风，基督为我而死。如果我活着，是在基督里；如果我死了，是为了基督；如果我与王子一起骑马，那是好的；如果我与仆人一起步行，那也是好的。如果基督掩面怒视，那是基督，那是好的；如果是满月，他用爱和光的光芒遮蔽灵魂，那也是基督，那也是好的。

7. In all things bless Christ. Let thy desires be low. "Seekest thou great things for thyself?" (Jer. 45:5.) "Seek them not," saith Jeremiah to Baruch. It is easier to add to desires, than to subtract: better the heart ascend from a salad of herbs to wines, than compel thy spirit to descend and weep.
在一切事物中，称颂基督。让你的欲望保持低调。"你为自己寻求伟大的事物吗？"（耶利米书 45:5）耶利米对巴录说："不要寻求它们。"增加欲望比减少欲望更容易：让心灵从一碗沙拉升华到美酒，比迫使你的精神下降并哭泣更好。

8. Faith's speculations to the worst and hardest, in point of resolution, are sweet. Job putteth on a conclusion of faith, from black premises. Suppose the devil and hell form the principle, faith can make a conclusion of gold and of heaven. What if God should kill me? What though it were so? Yet I will trust in God, (Job 13:15). What if he throw me into hell? It were well resolved; I would out of the pit of devils cry, "Hallelujah, praise the Lord in his justice." What if the enemy in war prevail over me? What if I were brought from scarlet, to embrace the dunghill? Faith can shape what providence possibly may never sew. What if I be brought to the wheel, to the rack, to burning quick?
8. 信仰对最坏和最困难的猜测，在决心方面，是甜蜜的。约伯从黑暗的前提中得出了信仰的结论。假设魔鬼和地狱是原则，信仰可以得出黄金和天堂的结论。如果上帝杀了我怎么办？即使是这样，我也会信靠上帝（约伯记 13:15）。如果他把我扔进地狱怎么办？这是一个很好的决定；我会从魔鬼的坑中喊叫：“哈利路亚，赞美上帝的公义。”如果敌人在战争中战胜了我怎么办？如果我从红色被带到粪堆中怀抱怎么办？信仰可以塑造出可能从未出现的命运。如果我被带到车轮上，被折磨，被活活烧死怎么办？

9. There is a mystery of providence, that we see not; we know not what God is doing with us, when he is binding us: as the sheep hath no notion of death in its fancy, even when the knife is at its throat, so are we.
有一个神秘的命运，我们看不见；当上帝束缚我们时，我们不知道他在做什么：就像羊在想象中没有死亡的概念，即使刀子在它的喉咙上，我们也是如此。

10. Providence walketh long in uncertainties; his way that ruleth the world, is in the clouds. Peace is within a step, yet cometh not full victory and deliverance near: and the enemy is well nigh subdued, and the Lord turneth the scales, and layeth us low again. Life is within the eighth part of a span to Ahab; yet God so timeth and placeth vengeance, that the arrow of God must pitch on no place, but between the joints of the harness, and Ahab is killed.
10. 上帝的旨意常常在不确定中行走；他统治世界的方式就在云中。和平就在一步之遥，然而完全的胜利和解救并未临近：敌人几乎被征服，但上主却改变天平，再次使我们陷入困境。对亚哈来说，生命只剩下八分之一的长度；然而上帝如此安排和计时复仇，以至于上帝的箭必须射中装备的缝隙之间，亚哈被杀。

11. We are, with all silence and quietness of spirit, to submit to God's ways, not to fret. Believing can ease us, disputing cannot.
我们要以沉默和宁静的心灵顺服于上帝的道路，而不是焦虑不安。相信可以使我们安心，争论则不能。

12. It is easier to see what is inflicted on us, than to see who inflicteth it. Evil cometh, and we look no higher than the creature, as if the world created itself. So is this, when we dream that the creature moveth, and is not moved of God.
12. 看到我们所遭受的比看到谁造成它更容易。邪恶来临，我们只看到了生物，仿佛世界是自己创造的。就像我们梦见生物在移动，而不是被上帝所驱动。

13. This is to be observed, that God ascendeth in all his course, and providence never goeth down the mount. When Joseph goes down to the pit, to the prison, God in his course of providence is going up, and advancing the frame of beautiful providence; for Joseph's going down and his fall, is a higher step to God's exalting of Joseph, and saving his church. Judah's falling into captivity, is not God's falling, but his advancing of the work, to do them good in the latter end. Reformation goeth down when obstructions and lets come in the way; but God worketh on. Second causes move backward and miscarry, when omnipotency carrieth on the Lord's work. 
13. 这要注意，上帝在他的一切行动中升高，而他的操纵从不下降。当约瑟夫下到坑里、下到监狱时，上帝在他的操纵中升高，推动美好操纵的进展；因为约瑟夫的下降和他的跌倒，是上帝高举约瑟夫、拯救他的教会的更高一步。犹大陷入囚禁，并不是上帝的陷落，而是他推动工作的进展，为了在最后使他们得益。当障碍和阻碍出现时，改革会倒退；但上帝仍在工作。当全能的力量推动主的工作时，次要原因会倒退和失败。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XI.
第十一篇讲道。

"But he answered her not a word: And his disciples came and besought him, saying, Send her away, for she crieth after us. But he answered and said, I am not sent, but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me."—MATTHEW 15:23-25.
但他对她一言不发。他的门徒前来求他，说：“打发她走吧，因为她在我们后面喊叫。”但他回答说：“我只被差来对以色列家迷失的羊。”那时，她前来拜他，说：“主啊，请帮助我。”

WE now enter into the dialogue between the woman and Christ. The first trial is, The woman crieth, but Christ answereth not a word. I show first, Wherein the temptation standeth. 2nd, The reasons of it; and in what cases Christ answereth not. 3rd, Bring the uses.
我们现在进入女人和基督之间的对话。第一次试探是，女人哭泣，但基督没有回答。我首先展示试探的内容。第二，试探的原因以及基督不回答的情况。第三，带来应用。

For the first,—God's temptations, and Satan's, and the flesh's agree in this, that all temptations are of one colour, viz., white, and seeming good. Even when the skin of temptation is black as hell, yet there is white in it; as "curse God and die," that thou mayest be hidden in the grave from misery. The reason is, temptation were not temptation, if it had not a taking power to break in upon reason. This is clear in Satan's temptations: he knows man is a fallen and broken creature like himself; yet that there is reason left, and that must have a fair object. The first black apple must be good to the eye, so the devil suiteth a wife ever in his whites; though, if you should wash the devil and the lie, the bones are always black. Now, this woman seeth that which she looked not for, and the affections must be stirred. Is this the Lord, the hearer of prayers? 2nd, Is this he that biddeth us pray, and promiseth to hear? 3rd, Is this the meek Lamb of God, of whom it is said, "He shall carry the lambs in his bosom;" and "A bruised reed he shall not break, a smoking flax he shall not quench"? He answereth me not one word; yea, he denieth me to be his; as it is hereafter, he reproacheth me with the name of a dog. Nature would say, I repent that ever I came to him; let my daughter suffer twenty, one hundred, a legion of devils; I have done with Christ; I come no more to him; especially, supposing what was true, that she had a great faith, and faith cannot be but loving and kind to Christ. "What? my heart saddened and broken; my daughter vexed with a devil! But oh, alas, my Saviour answereth not one word! Sweet Jesus rejecteth me; how can I stand under so many hells? He cureth all that come unto him: I am the first that ever this King sent away with a sad heart. He casteth none away that cometh, he welcometh all; only he will not look on me, poor and miserable. Oh, what can I now do?"
第一，上帝的试探、撒旦的试探和肉体的试探在这一点上是一致的，即所有的试探都是同一种颜色，即白色，看起来是好的。即使试探的外表像地狱一样黑暗，但其中仍然有白色的成分，比如“咒诅上帝而死，这样你就可以从痛苦中隐藏起来”。原因是，如果试探没有打破理性的力量，它就不会成为试探。这在撒旦的试探中是明显的：他知道人类是一个堕落和破碎的生物，就像他自己一样；然而，还有理性存在，而理性必须有一个美好的对象。第一个黑苹果必须对眼睛有好处，所以魔鬼总是穿着白色的妻子；尽管如果你洗掉魔鬼和谎言，骨头总是黑的。现在，这个女人看到了她没有预料到的东西，情感必须被激发起来。这就是主，祷告的倾听者吗？第二，这是那个命令我们祷告并承诺倾听的人吗？第三，这是那位温柔的神羔羊吗？有人说：“他要抱着小羊羔”，“压伤的芦苇他不折断，冒烟的灯芯他不吹灭”？ 他对我一句话也不回答；是的，他否认我是他的；正如以后所说，他用狗的名字羞辱我。自然会说，我后悔曾经来找他；让我的女儿受苦，受魔鬼的折磨；我与基督无关了；我不再来找他了；尤其是，假设是真的，她有很大的信心，而信心对基督来说是爱和善良的。 “什么？我的心伤心而破碎；我的女儿被魔鬼折磨！但哦，唉，我的救主一句话也不回答！甜美的耶稣拒绝了我；我怎么能承受这么多地狱？他治愈所有来找他的人：我是第一个被这位国王送走时心情沮丧的人。他不会拒绝任何来找他的人，他欢迎所有人；只是他不愿意看着我，贫穷和可怜。哦，我现在该怎么办？"

You may know a mother's heart to her tormented child, and a believer's bowels to a Saviour; here is a burden above a load. But why answereth he all sinners, but not one word to me? Answer. 1. Few or none are tempted, but the upshot of the temptation is, to beget big apprehensions of the temptation. Never was man in the condition I am in. Christ answereth the devils when they cry; he will not give me one look, one cast of his eye, not one half word. The temptation must represent Christ as a nonsuch for rough dealing, and the tempted a nonsuch for misery. Elias must say, "I, even I only, am left alone, and they seek my life," (1 Kings 19:10). "Our fathers trusted in thee, they trusted in thee, and were delivered." (Psalm 22:4.) But I am nobody: "But I am a worm and no man." (verse 6.) "O passers by, hear, behold, and see if there be any sorrow like unto my sorrow!" etc. (Lam. 1:12.) "We are made a theatre, a spectacle to men and angels." (1 Cor. 4:9.) The temptation must put on the face of hell to drive at this, to cause the child of God put himself out of the kalendar and society of God's children. Hence that—"No, there was never a soul since the world was, like me,—I am alone." (1.) Christ once, first or last, must be no Christ, and God not God, to the tempted, "Hath he forgotten to be gracious?" (Psalm 77:9.) A forgetting God, a changed God is not God; stick by this principle; yet he is Christ, and my Christ too. (2.) It is said, he answered her not a word; but it is not said, he heard not one word: these two differ much. Christ often heareth when he doth not answer; his not answering is an answer, and speaks thus, Pray on, go on, and cry; for the Lord holdeth his door fast bolted, not to keep out, but that you may knock and knock. Prayer is to God, worship; to us, often, it is but a servant upon mere necessity sent on a business. The father will cause his child say over again, what he once heard him say, because he delighteth to hear him speak; so God heareth and layeth by him an answer for Ephraim: "I have heard Ephraim bemoaning himself," (Jer. 31:18;) but Ephraim heard not, knew not, that God told all Ephraim's prayer over again behind his back. (3.) No answer from Christ is hell to a believer, but to kiss and embrace hell, because it is Christ's hell, is a work of much acceptance;—when you say, I will pray, and die praying, though I be never heard, because praying is my duty, and God's glory, let me die in a duty that glorifieth him. (4.) Wrestling addeth strength to arms and body; praying, and praying again, strengtheneth faith; customary running lengtheneth the breath; by much praying faith is well breathed; Jacob is stronger in the morning, when he hath prayed a whole night, than at bed-time, "The angel said, Let me go, for the day breaketh: And he said, I will not let thee go till thou bless me." (Gen. 32:26.) Then in the dawning he hath prayed harder, and used his arms with greater violence than before; by this, hunger groweth fatter, sense stronger; it is here, "eat and be hungry; pray, and desire more strongly to pray."
你可能知道母亲对受折磨的孩子的心，信徒对救主的怜悯；这是一种超越负荷的负担。但为什么他回答所有的罪人，却对我一言不发？回答：1. 很少或没有人受到诱惑，但诱惑的结果是产生对诱惑的巨大恐惧。从来没有人处于我现在的状态。当魔鬼们哭泣时，基督回答他们；他不会给我一个眼神，一个目光，甚至一个字。诱惑必须把基督描绘成一个粗暴对待的非凡人物，而被诱惑者则是一个非凡的可怜人。以利亚必须说：“我，就是我一个人，还活着，他们寻索我的命。”（列王记上 19:10）“我们的祖先信靠你，他们信靠你，而且得救了。”（诗篇 22:4）但我是无足轻重的：“但我是虫而非人。”（第 6 节）“哦，过路人，请听，看看是否有像我的痛苦一样的痛苦！”等等（耶利米哀歌 1:12）“我们成了戏院，成了人和天使的观赏。”（哥林多前书 4:9）诱惑必须以地狱的面孔出现，以此来驱使上帝的儿女将自己排除在上帝儿女的日历和社会之外。因此，“不，从世界开始以来，从来没有一个灵魂像我这样，我是孤独的。”（1.基督必须是基督，上帝必须是上帝，对于受试探的人来说，他会忘记施恩吗？（诗篇 77:9）。一个忘记的上帝，一个改变的上帝不是上帝；坚持这个原则；然而他是基督，也是我的基督。（2.）据说他没有回答她一句话；但没有说他没有听到一句话：这两者有很大的区别。基督经常听到而不回答；他不回答就是一个回答，并这样说，继续祈祷，继续前进，继续哭泣；因为主紧紧地关上了门，不是为了阻止你进来，而是让你敲门。祈祷对于上帝来说是崇拜；对于我们来说，往往只是一个出于纯粹必要性的仆人派去办事。父亲会让他的孩子再说一遍他曾经听到他说的话，因为他喜欢听他说话；所以上帝听到并为以法莲留下了一个答案：“我听到以法莲在悲叹自己，”（耶利米书 31:18）；但以法莲没有听到，不知道，上帝在他背后再次重复了以法莲的祷告。（3.）) 对于一个信徒来说，基督的沉默是地狱，但亲吻和拥抱地狱，因为那是基督的地狱，是一项非常受欢迎的工作；当你说，我会祈祷，甚至在没有被听到的情况下死去，因为祈祷是我的责任，是上帝的荣耀，让我在荣耀他的责任中死去。（4）摔跤增加了手臂和身体的力量；祈祷，再次祈祷，增强了信仰；习惯性的奔跑延长了呼吸；通过多次祈祷，信仰得到了很好的呼吸；雅各布在早晨更强壮，当他整夜祈祷后，比睡觉时更强壮，“天使说，放开我吧，因为天亮了。”他说：“我不会放开你，直到你给我祝福。”（创世记 32:26）然后在黎明时分，他祈祷得更加努力，用更大的力量使用他的手臂；因此，饥饿变得更加丰满，感觉更强烈；在这里，“吃饱了还会饿；祈祷，更强烈地渴望祈祷。”"

2. Reasons of God's not hearing prayer, are, (1.) Superstitious and false worship. "Moab wearied of his high places, comes to his sanctuary to pray, but prevaileth not." (Isa. 16:12.) Wild-fire cannot roast raw flesh. (2.) God hears not sinners, (John 9:31.) "Let his prayer be sin." (Psalm 109:7.) Yea, the prayers of Britain are not heard, nor their solemn fasts accepted, "For iniquity hath separated between God and us," (Isa. 59:2). (3.) God heareth not, when there is a heart-love to vanity, (Psalm 66:18; Job 35:45). (4.) God heareth not malignants, nor us, when many are heart-enemies to the cause, (Psalm 18:41). (5.) He heareth not bloody men, (Isaiah 1:15). Now for the saints, sense maketh non-answering a merciful judgment; it is here as in riches; he is rich who thinketh himself rich and desireth no more: so, not to be answered is a plague; but to find you are not answered, and be sad for it, hath much of Christ. The saints are heavier, because God answereth not, than because the mercy is denied.
上帝不听祷告的原因有：（1）迷信和虚假的崇拜。"摩押厌倦了他的高处，来到圣所祷告，却没有得胜。"（以赛亚书 16:12）野火不能烤生肉。（2）上帝不听罪人的祷告。（约翰福音 9:31）"让他的祷告成为罪恶。"（诗篇 109:7）是的，英国的祷告没有被听见，他们庄严的禁食也没有被接纳，"因为罪孽使你们与神隔绝"（以赛亚书 59:2）。（3）当心中爱虚荣时，上帝不听。（诗篇 66:18；约伯记 35:45）（4）当许多人对事业怀有敌意时，上帝不听恶意者的祷告，也不听我们的祷告。（诗篇 18:41）（5）他不听血腥的人。（以赛亚书 1:15）对于圣徒来说，感觉上帝不回应是一种仁慈的判断；这就像财富一样，认为自己富有并不再渴望更多的人是富有的；所以，不被回答是一种灾难；但发现自己没有得到回答，并为此而悲伤，这有很多基督的特质。圣徒因为上帝不回应而感到沉重，比因为没有得到怜悯而感到沉重。

Question.—How shall we know we are answered? Answer. Hannah knew it, by peace after prayer. (2.) Paul knew it, by receiving new supply to bear the want of that he sought in prayer; he is answered that is more heavenly after prayer. (3.) Liberty and boldness of faith, is a sign of an answered prayer. The Intercessor at the right hand of God cannot lose his own work; his Spirit groaneth in the saints. Doth not my head accept what I set my heart on work to do? (Rom. 8:23,26,27, compared with Rev. 8:3.) (4.) We are heard and answered of God, when we are not heard and answered of God. I pray for a temporal favour—victory to God's people in this battle; they lose the day. Yet I am heard and answered, because I prayed for that victory, not under the notion of victory, but as linked with mercy to the church, and the honour of Christ. So, the formal object of my prayers, was a spiritual mercy to the church, and the honour of Jesus Christ. Now, the Lord, by the loss of the day, hath shown mercy to his people in humbling them, and glorifieth his Son, in preserving a fallen people. So he heareth that which is spiritual in my prayers; he is not to hear the errors of them. Christ putteth not dross in his censer of gold. (5.) We are heard, whenever we ask in faith; but let faith reach no further than God's will. When we make God's will our rule, he will do his own will; if he do not my will, it is to be noted, that the creature's will, divided from God's will, in things not necessary for salvation and God's glory, is no part of God's will, and no asking of faith. Therefore, faith frequently, in the Psalms, prayeth, and answereth, "Attend unto me, and hear me." (Psalm 6 verse 4, compared with verse 9; Psalm 55:2.) "God shall hear and afflict them." (verse 19.) "Be merciful unto me, O God," etc. (Psalm 57:1.) "He shall send from heaven, and save me from the reproach of him that would swallow me up." (verse 3.) "Deliver me from mine enemies, O my God." (Psalm 59:1.) "Deliver me from the workers of iniquity." (verse 2.) "The God of mercy shall prevent me, God shall let me see my desire upon mine enemies." (verse 10.) "O God, thou hast cast us off, thou hast scattered us," etc. (Psalm 60:1.) But in the end, "Through God shall we do valiantly." (verse 12.) The prophesying of faith is not dead with the prophets. Faith seeth afar off as yet. To see things that God shall do, either by himself or by angels, is an act of prophecy, and differeth not in nature from the prophetical light of the prophets. Now, the light of faith seeth as yet the same, viz., that Christ shall raise the dead, and send his angels to gather in his wheat into his barn. Especially hope of glory is prophetical. (6.) Patience to wait on, till the vision speak, is an answer. (7.) Some letters require no answer, but are mere expressions of the desires of the friend. The general prayers of the saints, that the Lord would gather in his elect, that Christ would come and marry the bride, and consummate the nuptials, do refer to a real answer, when our husband, the King, shall come in person at his second appearance.
问题：我们如何知道我们得到了答案？答案：哈拿通过祈祷后的平安知道了，（2）保罗通过得到新的供应来承受他在祈祷中所寻求的缺乏来知道了，他得到了更加属天的答案。（3）信心的自由和大胆是被答应的祈祷的一个迹象。站在神右边的代求者不会失去自己的工作；他的灵在圣徒中呻吟。我的头岂不接受我心所要做的事情吗？（罗马书 8:23、26、27 与启示录 8:3 相比）（4）当我们没有被神听到和回答时，我们是被神听到和回答的。我为一个临时的恩惠祈祷-神的子民在这场战斗中获得胜利；他们失败了。然而，我被听到和回答了，因为我为那个胜利祈祷，不是以胜利的概念，而是与对教会的怜悯和对基督的尊荣相连。所以，我祈祷的形式对象是对教会的属灵怜悯和对耶稣基督的尊荣。现在，主通过这一天的损失，向他的子民施以怜悯，保全了一个堕落的民族，荣耀了他的儿子。所以他听到了我祈祷中的属灵之物；他不会听到其中的错误。 基督不会在他的金香炉中放入杂质。（5）我们只要凭信心祈求，就会得到回应；但信心不应超越上帝的旨意。当我们以上帝的旨意为准则时，他会按照自己的旨意行事；如果他不按照我的旨意行事，需要注意的是，在与救恩和上帝荣耀无关的事情上，与上帝的旨意分离的人的意愿不是上帝的旨意，也不是凭信心的祈求。因此，信心在诗篇中经常祈求，并回答说：“侧耳听我，应允我。”（诗篇 6:4，与 9 节相比；诗篇 55:2）“神必听见，使他们受苦。”（19 节）“神啊，求你怜悯我。”等等（诗篇 57:1）“他必从天上差遣救恩，救我脱离那欺压我的人。”（3 节）“我的神啊，求你救我脱离仇敌。”（诗篇 59:1）“求你救我脱离作孽的人。”（2 节）“施恩的神必先我而来，神必使我看见我仇敌遭报。”（10 节）“神啊，你丢弃了我们，使我们破败。”等等（诗篇 60:1）但最后，“我们靠着神，要施展大能。”（12 节）信心的预言并没有随着先知们而消失。信心仍然能够看到远处的事物。 看到上帝或天使所要做的事情，是一种预言的行为，与先知们的预言之光在本质上没有区别。现在，信仰之光仍然看到同样的事情，即基督将使死者复活，并派遣他的天使将麦子收入他的仓库。尤其是对荣耀的希望是预言性的。（6）耐心等待，直到异象说话，就是一个回答。（7）有些信件不需要回答，只是朋友的愿望的表达。圣徒们的普遍祈祷，求主收集他的选民，求基督来娶新妇，并完成婚礼，指的是一个真正的回答，当我们的丈夫，君王，在他的第二次显现中亲自来临时。

USE 1.—You take it hard, that you are not answered, and that Christ's door is not opened at your first knock. David must knock, "O my God, I cry by day, and thou hearest not, and in the night season I am not silent." (Psalm 22:2.) The Lord's church, "And when I cry and shout, he shutteth out my prayer." (Lam. 3:8.) Sweet Jesus, the heir of all, prayed with tears and strong cries, once, "O my Father," again, "O my Father," and the third time, "O my Father," ere he was heard. Wait on, die praying, faint not.
你很难接受没有得到回答，基督的门没有在你第一次敲门时打开。大卫必须敲门，“我的神啊，我白日呼求，你不应允；夜间呼求，也不得安息。”（诗篇 22:2）主的教会，“我呼求，他拒绝我的祷告。”（耶利米哀歌 3:8）甜美的耶稣，万有的继承人，曾一次带着眼泪和强烈的呼喊祷告：“我的父啊”，再次是“我的父啊”，第三次是“我的父啊”，才被听见。等待，不断祷告，不要气馁。

USE 2.—It is good to have the heart stored with sweet principles of Christ, when he heareth not at the first. It is Christ, he will answer. It is but Christ's outside that is unkind. 
当他一开始听不见时，拥有充满基督甜美原则的心是好的。他会回答，他就是基督。只是基督的外表是不友善的。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XII.
第十二篇讲道。

"And his disciples came and besought Him, saying,
他的门徒前来恳求他，说， 
Send her away," etc.
把她送走，等等。

IN the disciples we see little tenderness: no more but "send her away, she troubleth us with crying." Forsooth, they were sore slain, that their dainty ears were pained with the crying of a poor woman! Why, they say not, 'Dear Master, her little daughter is tormented with the devil, and thou, her Saviour, answereth her not one word; she cannot but break her heart; we pray thee, Master, heal her daughter.'
在门徒们身上，我们看不到多少温柔：只是“打发她走吧，她一直哭闹，让我们烦恼。”实话说，他们非常痛苦，以至于一个可怜的女人的哭声让他们的娇耳受到了伤害！为什么呢？他们没有说：“亲爱的主，她的小女儿被魔鬼折磨，而你，她的救主，却没有回答她一句话；她不得不伤透了心；求求你，主，医治她的女儿。”

DOCTRINE.—Natural men, or Christ's disciples, in so far as there is flesh in them, understand not the mystery of sorrow, and fervour of affection in the saints, crying to God in desertion, and not heard, (1.) Natural men jeer at Christ deserted: "He trusted in the Lord, let him deliver him." (Psalm 22:8.) Heavy was the spirit of the weeping Church, a captive woman at the rivers of Babylon; yet, see, they mock them: 'Sing us one of the songs of Sion.' (2.) Even the saints, in so far as they are unrenewed, are strangers to inward conflicts of souls praying, and not answered of God. The fainting and swooning Church is pained; "O dear watchmen, saw you my husband?" (Cant. 5:6,7) Heavy was her spirit, but what then? "The watchmen, that went about the city, found me, they smote me, they wounded me; the keepers of the walls took away my veil from me." (verse 7.) Instead of binding up her wounds, they returned to her buffets, and pulled her hair down about her ears. And the daughters of Jerusalem say to the sick sighing Church pained for the want of her Lord, "What is thy beloved more than another beloved?" etc. (verse 9.) Whereof is thy Christ made? of gold? or is thy beloved more precious than all beloveds in the world? Troubled Hannah grieved in spirit, to Eli, is a drunken woman. The angels find Mary Magdalene weeping, they leave her weeping, they give her a doctrinal comfort; "Woman, why weepest thou? He is not here, He is risen again." (1.) If a string in the conscience be broken, the apostles that were with Magdalene cannot tie a knot on it again. If there be a rent in the heart, so as the two sides of the soul of the woman rend asunder, she, poor woman, still weepeth: "Oh, why speak you, O angels, to comfort me? They have taken away my Lord: Angels, what are you to me?" And, indeed, they cannot sew up the woman's rent heart. This is the Lord's prerogative, "I create the fruit of the lips, peace." (Isa. 57:19.) I know no creator but one, and I know no peace-creator but one. Peace of conscience is grace; grace is made of pure nothing, and not made of nature. Pastors may speak of peace, but God speaketh peace to his people. (Psalm 85:8.) (2.) There be some acts of nature, in which men have no hand: to bring bread out of the earth, and vines, men have a hand; but in raising winds, in giving rain, neither king, armies of men, nor acts of Parliament have any influence. The tempering of the wheels and motions of a distempered conscience is so high and supernatural a work, that Christ behoved to have the Spirit of the Lord on him above his fellows, and must be sent with a special commission to apply the sweet hands, the soft merciful fingers of the Mediator, with the art of heaven, that I (saith he) should, as a chirurgeon [surgeon], bind up with splints and bands the broken in heart, and comfort the mourners in Sion. (Isa. 61:1.) There must, 3rd, be some immediate action of Omnipotency, especially when he sets a host of terrors in battle array against the soul, as is evident in Saul, in Job, "His archers compass me round about;" (16:13,) that is, no less than the soul is like a man, beset by enemies round about, so as there is no help in the creature, but he must die in the midst of them. "The terrors of God do set themselves in array against me." (Job 6:4.) Only, the Lord of Hosts, by an immediate action, raiseth these soldiers, the terrors of God; he only can calm them.
教义-自然人或基督的门徒，在他们身上有肉体的部分，无法理解圣徒在孤独中向上帝哭泣的痛苦和热情的奥秘。(1.)自然人嘲笑被遗弃的基督：“他倚靠耶和华，耶和华可以搭救他。”(诗篇 22:8)哭泣的教会是一个河边的囚徒，她的心情沉重；然而，他们嘲笑她们：“给我们唱一首锡安的歌。”(2.)即使圣徒，只要他们没有得到更新，也不了解灵魂祈祷而得不到上帝回应的内心冲突。昏厥的教会感到痛苦：“亲爱的守望者，你们看见我的丈夫吗？”(雅歌 5:6,7)她的心情沉重，但又如何呢？“城里巡逻的守望者找到了我，他们打我，伤了我；城墙的守卫夺走了我的面纱。”(第 7 节)他们没有给她包扎伤口，反而继续打她，把她的头发拽到耳朵上。耶路撒冷的女儿们对于因为失去她的主而痛苦的教会说：“你的良人与别的良人有什么不同？”等等。(第 9 节)你的基督是由什么做的？是由金子做的吗？ 或者你的爱人比世界上所有的爱人都更珍贵？困扰的汉娜在心灵上感到悲伤，对以利说，她是一个醉酒的女人。天使们发现马利亚·玛大肋纳在哭泣，他们离开她哭泣，给她一种教义上的安慰：“女人，你为什么哭泣？他不在这里，他已经复活了。”（1）如果良心中的一根弦断了，和玛大肋纳在一起的使徒们无法再打结。如果心中有一个裂口，以至于女人的灵魂两边撕裂开来，她，可怜的女人，仍然在哭泣：“哦，为什么你们要对我说话，天使们，来安慰我？他们把我的主带走了：天使们，你们对我有什么用？”而且，他们无法缝合女人破碎的心。这是主的特权，“我创造嘴唇的果子，就是平安。”（以赛亚书 57:19）我只知道一个创造者，也只知道一个创造平安的人。良心的平安是恩典；恩典是由纯粹的虚无而成，而不是由本性而成。牧师们可以谈论平安，但上帝对他的子民说平安。（诗篇 85:8）（2）有一些自然现象是人无法控制的：从地里生出面包和葡萄藤，人可以参与；但是控制风，降雨，无论是国王、大军还是议会的行动都没有影响力。调和一个混乱的良心的机制和运动是如此高深和超自然的工作，以至于基督必须比他的同伴更加具有主的灵，并且必须被派遣以特殊的使命来运用调和者的甜美之手，仁慈柔软的手指，以及天堂的艺术，如同一个外科医生用夹板和绷带来包扎破碎的心灵，并安慰锡安的悲伤者。（以赛亚书 61:1）第三，必须有一些全能的直接行动，特别是当他将一群恐怖的敌人列队对抗灵魂时，就像扫罗、约伯一样明显，“他的弓箭手围绕着我”（约伯记 16:13），这意味着灵魂就像一个被四面八方的敌人包围的人，以至于在创造物中没有帮助，他必须在其中死去。“神的惊吓对我排成队伍。”（约伯记 6:4）) Only, the Lord of Hosts, by an immediate action, raiseth these soldiers, the terrors of God; he only can calm them.

USE 1. What wonder, then, that ministers, the Word, comforts, promises, angels, prophets, apostles, cannot bind up a broken heart? Friends cannot, till a good word come from God. It is easy for us on the shore, to cry to those tossed on the sea between death and life, "Sail thus and thus." It is nothing to speak good words to the sick; yet angels have not skill of experience in this. The afflicted in mind are like infants that cannot tell their disease; they apprehend hell, and it is real hell to them. Many ministers are but horse-physicians in this disease; wine and music are vain remedies, there is need of a Creator of peace. "She is frantic (say they), and it is but a fit of a natural melancholy and distraction."
使用 1. 难怪牧师、圣言、安慰、承诺、天使、先知和使徒都无法治愈破碎的心灵。除非有上帝的美言，否则朋友也无法做到。对于我们在岸上的人来说，向那些在死亡和生命之间被抛弃的人喊叫“这样航行”是容易的。对于病人说好话并不困难；然而，天使们在这方面没有经验。心灵受苦的人就像无法诉说自己疾病的婴儿；他们感受到地狱，对他们来说，这是真实的地狱。许多牧师在这种疾病中只是马医；酒和音乐都是徒劳的疗法，需要一个创造者的和平。“她疯了（他们说），这只是一场自然的忧郁和疯狂发作。”

USE 2. The disciples are physicians of no value to a soul crying, and not heard of Christ. Oh! Moses is a meek man, David a sweet singer, Job and his experience profitable, the apostles God's instruments, the Virgin Mary is full of grace, the glorified desire the church to be delivered; but they are all nothing to Jesus Christ. There is more in a piece of a corner of Christ's heart (to speak so) than in millions of worlds of angels and created comforts, when the conscience hath gotten a back-throw with the hand of the Almighty.
使用 2. 门徒们对一个哭泣的灵魂毫无价值，而且没有听说过基督。哦！摩西是一个温和的人，大卫是一个甜美的歌手，约伯和他的经历是有益的，使徒们是上帝的工具，圣母玛利亚充满了恩典，得荣耀的人渴望教会得到拯救；但对耶稣基督来说，他们都是无足轻重的。在基督的心灵的一角（这样说）中，比起数百万个天使和创造的安慰，当良心被全能者的手击败时，有更多的东西。

Verse 24. "But he answered and said, I am not sent but for the lost sheep of the house of Israel."
但他回答说：“我只被派遣给以色列家失丧的羊。”

In this answer, two things are to be observed, (1.) The temptation coming from Christ, denying he had any thing to do with this woman: "I am not sent for her." (2.) The matter of the temptation, containing Christ's,
在这个答案中，有两件事需要注意，（1）来自基督的诱惑，否认他与这个女人有任何关系：“我没有为她而被派遣。”（2）诱惑的内容，包含了基督的

[1.] Sending,
发送

[2.] To whom, To the House of Israel.

[3.] Under what notion; The sheep of the House of Israel.
以什么概念为基础；以色列家的羊。

[4.] What sort of sheep; The lost sheep.

In the temptation, consider, (1.) Who tempteth; (2.) The nature of the temptation. For the former, it is Christ who tempteth. Hence these positions:
在诱惑中，请考虑以下两点：（1）谁在诱惑；（2）诱惑的本质。对于前者，是基督在诱惑。因此有以下观点：

1. POSITION. God tempteth no man to sin. "Let no man say when he is tempted, I am tempted of God, for God cannot be tempted, neither tempteth he any;" (James 1:13;) "but every man is tempted when he is drawn away of his own lust:" (verse 14.) God doth try, rather than tempt. (1.) God cannot command sin. (2.) He cannot actuate the crooked faculties to sin, as he that spurreth a horse, putteth the horse to actual motion; but the dislocated leg of the horse, putteth in act the halting power of the horse. (3.) He cannot infuse sinful habits, which are as weights of iron and lead, to incline the soul to sin. (4.) He cannot approve sin. Satan never tempteth, but upon practical knowledge, either that the wheels may run down the mount, as he tempted Eve, and upon that false persuasion tempted Christ to sin; or then, he knoweth sin hath oiled the wheels and inclinations, and so he casteth in fire-brands, knowing that there is powder and fire-wood within us, in our concupiscence. He should not offer to be a father to the brood of hell, if he knew not that a seed and mother were within us. Except Christ by grace cast water on our lusts, and cool the furnace, we conceive flames easily.
1. 位置。上帝不引诱人犯罪。“人被试探，不可说是被上帝试探，因为上帝不能被恶试探，他也不试探人。”（雅各书 1:13）“但各人被试探，乃是被自己的私欲牵引诱惑。”（第 14 节）上帝试验，而不是引诱。（1）上帝不能命令犯罪。（2）他不能激发扭曲的能力去犯罪，就像鞭策马匹一样，使马匹真正运动；但是马匹的脱臼的腿，使马匹的跛行能力实现。（3）他不能注入罪恶的习惯，这些习惯就像铁和铅的重量，使灵魂倾向于犯罪。（4）他不能赞同犯罪。撒旦从不试探，除非他有实际的知识，要么是为了使车轮滚下山坡，就像他试探夏娃一样，然后在错误的信念下试探基督犯罪；要么，他知道罪恶已经润滑了车轮和倾向，所以他投入火把，知道我们内心的私欲中有火药和木柴。如果他不知道我们内心有种子和母亲，他就不应该试图成为地狱的孵化者。除非基督凭着恩典向我们的私欲浇水，冷却炉火，我们很容易产生火焰。

2. POSITION. Neither devils, nor men, nor our heart, may, without sin, tempt or try the creature, by putting it to do that which may prove sin, upon any intention to try, whether that creature shall obey God or not. Had Abraham commanded Isaac to kill Jacob his son, to try whether Isaac loved God or no, it had been a sinful tempting of him. A creature cannot put his fellow-creature upon the margin and border of death (such as all sin is) to try if the creature hath a good head that cannot be giddy. God may try duties by events: he is the Potter, we the clay; but clay is limited to try events upon clay by duties only, and not duties by events.
2. 位置。无论是魔鬼、人类还是我们的内心，都不能在没有罪恶的情况下试探或考验生物，让它去做可能成为罪恶的事情，以试验这个生物是否会顺从上帝。如果亚伯拉罕命令以撒杀死他的儿子雅各，以试验以撒是否爱上帝，那将是一种有罪的试探。一个生物不能把他的同伴推到死亡的边缘（就像所有的罪恶一样），以试验这个生物是否有一个不会头晕的好头脑。上帝可以通过事件来试验职责：他是陶工，我们是泥土；但泥土只能通过职责来试验事件，而不能通过事件来试验职责。

3. POSITION. Wanton and vain reason would say, Why did the wise Lord create such a tree of knowledge, the tasting whereof was the second death by law, and that in Eve's eye? Why did not God fortify the first besieged castle, Eve's will and mind, with grace, that the day should not have been the devil's? But, O vain man, is the potter holden to make a vessel of earth as strong as a vessel of iron or brass, that though it fall by no fault of the maker, it shall not be broken? We may say to superiors of clay, yea to angels, Who art thou that commandest? And, besides, we may say, What dost thou? and Why dost thou? and, What commandest thou, another gospel, or no? and we may take their will with a reserve. But we may know of God, who he is, that he is Jehovah; but we are not to enquire, Lord, why dost thou this? or, Lord, what is it that thou commandest? The agent here warrants the action, and all its motives. God infuseth wisdom and goodness in all his ways, because they are his ways. Goodness is a stranger to what angels and men do, except there be a safer law for their doing, than their person. God must have absolute obedience, though he seeketh no blind obedience; men's actions must be warranted, not only from the wisdom of the doer, but also from the nature of the deed. God's actions have all, and abundance of goodness in them, from the Lord. It is enough to me what I suffer (I mean, it ought to be enough), if ten hells for one sin, if the absolute Former of all things do it. We love to put law on God; whereas, to examine mens' commandments, is religion; we take them upon trust: and to examine God's ways is arrogancy; yet we must judge God. We see, in permitting sin in bloods, in confusion, in the fall of Adam, more fairness, beauty, and glory in Christ Jesus, and his new heaven, than we can see of blackness of hell, of sin, in devils and in sin: Possibly it should have been lawful to the creature, and to angels to permit sin; so they could and would from thence raise a gospel, a heaven of free-grace.
3. 位置。放纵和虚荣的理由会说，为什么智慧的主创造了这样一棵知识之树，尝试它的结果是根据法律的第二次死亡，并且是在夏娃的眼中？为什么上帝没有用恩典加固第一个被围困的城堡，夏娃的意愿和思想，使那一天不成为魔鬼的？但是，噢，虚荣的人，陶工是否必须制造一个和铁或黄铜一样坚固的土器，以至于即使它没有制造者的过错而摔落，也不会破碎？我们可以对泥土的上级，甚至对天使说：“你是谁命令的？”此外，我们还可以说：“你在做什么？”、“你为什么这样做？”、“你命令的是什么，另一种福音，还是没有？”我们可以保留他们的意愿。但我们可以知道上帝是谁，他是耶和华；但我们不应该询问：“主啊，你为什么这样做？”或者：“主啊，你命令的是什么？”这里的行动和动机都由行动者保证。上帝在他的一切方式中注入智慧和善良，因为它们是他的方式。除非有一个比他们的人更安全的法律，否则善良对天使和人所做的事情是陌生的。 上帝必须得到绝对的顺从，尽管他不寻求盲目的顺从；人的行为必须得到保证，不仅要来自行动者的智慧，还要来自行为的本质。上帝的行动都充满了善良和丰富的恩典。如果万物的创造者因为一个罪而让我受苦（我的意思是，这应该足够了），那就足够了。我们喜欢给上帝制定法律；然而，审查人的命令才是宗教；我们相信他们；而审查上帝的方式则是傲慢的；然而我们必须判断上帝。我们看到，在允许罪恶存在的血腥、混乱和亚当的堕落中，基督耶稣和他的新天堂中有更多的公正、美丽和荣耀，比我们在地狱、罪恶、魔鬼和罪恶中能看到的黑暗。也许对于受造物和天使来说，允许罪恶是合法的；因此，他们可以并且愿意从中建立一个福音，一个自由恩典的天堂。

Now for temptations from God; we are to consider that they are all reason, all wisdom, all goodness.
现在谈到来自上帝的诱惑；我们要考虑到它们都是理性的、智慧的、善良的。

1. POSITION. Christ saith to the disciples of her (it had been some comfort if he had given herself but one word), I am not sent for this woman, nor for any of her blood and kindred; she is a Gentile, I am sent primarily for Jews. Hence, Christ may, in words, and to the apprehension of weak ones, say, I am not thy Saviour; thou art not any of my redeemed ones. Christ may give rough answers, when he hath a good mind. He put a hard word upon the nobleman, that came to him for his dying son: "Ye (and all your nation) will not believe, except ye see signs and wonders." (John 4.) Never any man saw and apprehended harder things of God than Jeremiah: "Wilt thou be altogether to me as a liar, and as waters that fail?" (Jer. 15:18.)
位置。基督对她的门徒说（如果他给了她一个字，那将是一些安慰），我不是为了这个女人，也不是为了她的血缘和亲属；她是外邦人，我首先是为了犹太人而被派来的。因此，基督可以用言辞和对弱者的理解说，我不是你的救主；你不是我的救赎者之一。当基督心情好时，他可能会给出粗鲁的回答。他对一个来找他为儿子治病的贵族说了一句刺耳的话：“你们（和你们的整个民族）除非看到神迹和奇事，否则不会相信。”（约翰福音 4 章）从来没有人像耶利米那样看到并理解神的事情那么困难：“你难道要全然像欺骗人的，像不能靠得住的水吗？”（耶利米书 15:18）

2. POSITION. How often do the promises of the gospel lie at a distance to us, and we have four doubts touching them: (1.) They are not mine. In dispensation, God dealeth otherwise with me than with the rest. So David, "Our fathers trusted in thee, they trusted in thee, and thou deliveredst them;" (Psalm 22:4:) and why should he not deliver thee also? Alas, it is not so: But I am a worm and no man, (verse 6). So Isaiah, 49:13, "Sing, O heavens; be joyful, O earth, and break forth into singing, O mountains." What is the matter, that the skies and stars are bidden sing psalms?—"For God hath comforted his people, and will have mercy upon his afflicted." Yea, but no mercy for me; "But Sion said, The Lord hath forsaken me, and my God hath forgotten me:" (verse 14). Whoever find mercy, God's dispensation saith, I shall find none. (2.) For unworthiness and sin, I am incapable of mercy: The forlorn son dare not believe his father will make him a son in his house. Why? there is all his reason: "Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son; make me as one of thy hired servants." (Luke 15:18,19.) Such was Peter's reasoning; "Lord, depart from me, for I am a sinful man." (3.) I know not how the promises shall be made good to me: but Joseph had a word, that the sun, moon, and the eleven stars should honour him. But how that could be performed he saw not, when he was sold as a slave, and that was far from honour; yet was he to believe his dream should be fulfilled. And so Abraham did adhere to the promise, when God commanded the son of promise to be killed, "Accounting that God was able to raise him up, even from the dead." (Heb. 11:19.) (4.) I see not the time of the fulfilling the promise; yet "Though the vision tarry, wait for it, because it will surely come and not tarry." (Hab. 2:3.) We are to remember, God can trail his promise, in our seeming, through hell, and the devil's black hands, (as he led Christ through death, the curse, and hell,) and yet fulfill it. When Christ is under a stone, and buried, the gospel seems to be buried.
2. 位置。福音的应许经常离我们很远，我们对它们有四个疑问：（1）它们不属于我。在分配上，上帝对待我的方式与其他人不同。所以大卫说：“我们的祖宗倚靠你，倚靠你，你拯救他们。”（诗篇 22:4）那么他为什么不也拯救你呢？唉，不是这样的：但我是虫子，不是人。（第 6 节）以赛亚也是如此，49:13：“诸天哪，应当欢呼！大地啊，应当快乐！众山哪，应当发声歌唱！因为耶和华已经安慰他的百姓，也要怜恤他受苦的人。”是的，但对我没有怜恤；“锡安却说：‘耶和华离弃了我，主忘记了我。’”（第 14 节）无论谁找到怜恤，上帝的分配都说，我找不到。 （2）因为不值得和罪，我无法得到怜恤：那个失落的儿子不敢相信他的父亲会让他成为他家里的儿子。为什么？他有他的理由：“父亲啊，我得罪了天，也得罪了你，不配再称为你的儿子，把我当作一个雇工吧。”（路加福音 15:18,19）) 这就是彼得的推理：“主啊，离开我，因为我是个罪人。”（3）我不知道应许如何实现：但约瑟有一个话，太阳、月亮和十一个星星要尊敬他。但当他被卖为奴隶时，他看不到这是如何实现的，这与尊敬相去甚远；然而他必须相信他的梦会实现。亚伯拉罕也是如此，当上帝命令要杀死应许之子时，他坚信“他以为神还能叫人从死里复活。”（希伯来书 11:19）（4）我看不到应许实现的时间；然而，“虽然异象迟延，你当等候，因为必然临到，不再迟延。”（哈巴谷书 2:3）我们要记住，上帝可以在我们看来，通过地狱和魔鬼的黑手来实现他的应许（就像他带领基督经历死亡、咒诅和地狱一样），并且仍然会实现。当基督被压在石头下埋葬时，福音似乎也被埋葬了。

3. POSITION. Christ is on both sides: he holdeth up, and throweth down, in one and the same act; he denieth the woman to be his, and is on her side to grace her, to believe that he is her's. Christ putteth his child away, and he desireth that his child should not be put away from him; he is for Jacob in his wrestling, and as if he were against him, saith, 'Let me alone.' Christ here doth both hold and draw, oppose and defend at once.
3. 位置。基督同时站在两边：他支持和推翻，一种行动中；他否认这个女人是他的，但又站在她这边给予恩典，让她相信他是她的。基督把他的孩子推开，但又希望他的孩子不要离开他；他在雅各的摔跤中支持他，但又好像反对他，说：“让我一个人。”基督在这里同时支持和拉扯，反对和保护。

"I am not sent:" Hedoth not here deny the interest of the Gentiles in the Messiah; but his meaning is, I am not first and principally sent, (2.) in the flesh, and personally as man for the Gentiles, to preach the gospel to them, and to work miracles for them; but principally, as the minister of circumcision, to the Jews. Therefore, (Matt. 10,) he forbiddeth his disciples to go to the Samaritans, but rather, to preach to the house of Israel. First, then, a word of Christ's sending which includeth these three:—
“我没有被派遣：”他并不否认外邦人在弥赛亚中的利益；但他的意思是，我不是首先和主要地被派遣，（2.）以肉身和人的身份为外邦人传福音，并为他们行神迹；而是主要作为割礼的仆人，为犹太人服务。因此，（马太福音 10 章），他禁止他的门徒去撒玛利亚人那里，而是要去传道给以色列家。首先，关于基督的派遣，包括以下三点：

Designation.
指定。

Qualification.
资格。

Special Commission.
特别委员会。

1. The designation was an act of divine and voluntary dispensation, according to which, the second person of the Trinity, the Son of God, not the Father, not the Holy Ghost, was designed, and set apart to take on him our nature, place, and the office of the Mediator to redeem us, in his own person. The Son was fittest to be the first and original sampler of sons; the Son by natural generation, was the most apt person to be the perfect mould and pattern of all the sons by the adoption of grace. (Gal. 4:4.) The substantial power of God is in the Holy Ghost; the personal rise and fountain of all the excellencies of God, was in the Father; and so, though there was no unfitness in either to be our King, Priest and Prophet, yet the love, grace, mercy, righteousness of God, and his infinite wisdom, dwelleth in the Son. Oh, what a bargain of love, that (to borrow the word) the lot of matchless love and free grace fell upon the Son: 'Son, my only-begotten Son, thou must go down, empty thyself, and leave heaven, and go and bring up the fallen sons out of hell.' Mankind, like a precious ring of glory, fell off the finger of God, being his image, and was broken: the Son must stoop down, though it pain his back, to lift up the broken jewel, and mend, and restore it again, and set it as a seal on the heart of God. This was the rise of the covenant from eternity, that Christ gave his word as the prime Son, that all the derived sons should put their hands and hearts to the pen, and sign and subscribe the covenant of grace: the writs, evidences, and charters of our salvation were concluded, and passed the sign and seal of the blessed Trinity in heaven from eternity. The gospel is not a yesterday's fable; it is an old counsel of infinite wisdom.
这个称号是神圣和自愿的安排行为，根据这个安排，三位一体中的第二位，上帝之子，而不是父亲或圣灵，被指定并分别出来，承担我们的本性、地位和中保的职责，以在他自己的身体中救赎我们。儿子是最适合成为儿子的第一个和原始的样本者；儿子通过自然的生育，是最适合成为所有儿子的完美模范和样板，通过恩典的领养。（加拉太书 4:4）神的实质力量在圣灵中；神所有美德的个人起源和源泉在父亲中；因此，虽然父亲和圣灵都没有不适合成为我们的国王、祭司和先知，但是上帝的爱、恩典、怜悯、公义和他的无限智慧都居住在儿子里。哦，多么一份爱的交易，（借用这个词）无与伦比的爱和自由恩典的份额落在了儿子身上：“儿子，我的独生子，你必须下来，倾空自己，离开天堂，去把堕落的儿子从地狱中带上来。”人类，如同一枚荣耀的珍贵戒指，从上帝的手指上掉落，破碎了：儿子必须低头，尽管背痛，去捡起这颗破碎的宝石，修补并恢复它，将其作为上帝心中的印记。这是从永恒中立约的起源，基督作为首生子，发誓让所有派生的子民都将手和心放在笔上，签署并订立恩典的约定：我们得救的文书、证据和特许权已经在天上的三位一体中达成，并通过了他们的印记和印章。福音不是昨天的神话；它是无限智慧的古老谋划。

2. The Son was qualified, (1.) With a passive aptitude (to speak so) to be a man, that he might suffer. (2.) He was graced with all active endowments to be a mediator. [1.] The ground-work of all, was the grace of union, the Godhead dwelling bodily in him. [2.] The sea of infused graces above all his fellows; to say nothing of what he learned by experience: being a Son put to school, he learned his lesson of obedience with many stripes, though an innocent child, (Heb. 12:8). Hence he came loaded with grace and blessings for all the cursed sons.
2. 儿子具备资格，（1.）被动地具备成为人的能力，以便他能够受苦。（2.）他被赋予了所有积极的才能，成为调解者。[1.] 一切的基础是联合的恩典，神性在他身上居住。[2.] 他拥有超过他所有同伴的注入恩典的海洋；更不用说他通过经验学到的东西：作为一个上学的儿子，他学会了顺从的功课，尽管是一个无辜的孩子（希伯来书 12:8）。因此，他带着恩典和祝福来到了所有被诅咒的儿子面前。

3. All was nothing, except this Ambassador of heaven had also a commission for us; but he brought two writs, two books from heaven. (1.) He came as a flying angel, with the everlasting gospel, to preach to the nations: (2.) The Book of Life also. In the former, were three acts of law; so Christ is our Saviour both by nature and by a positive law. Christ and grace are law: (1.) Because of his place and birth, being our Goel5 and nearest kinsman, he was more kind than any other here to redeem the sold inheritance. Christ's nature in the womb was grace; it is nothing but nature, and that bad enough, for us to be born. Christ's mother's womb was grace: it was grace that the Son should be conceived and born, and by this he had law to us. (2.) Christ's act of dying was a special law: "This commandment received I of my Father, that I should lay down my life." (John 10:18.) (3.) By his death and resurrection he is made a Prince by law, and hath law and authority to forgive sins, (Acts 5:31; Matt. 9:6); and power to give life eternal, (John 17:2,)—and rule all by a new law in his new kingdom. (Matt. 28:8.) Our heaven now, is by law and a special commission; but the gospel is a general: he brought all God's secrets from heaven; and in his special commission, Christ hath, as it were, private instructions: Save such and such persons, not any other, not all Israel, but the lost sheep; not the goats. There is a great mystery, how there be no double-dealing in the gospel, and two contrary wills in God.
3. 除了这位天使大使还带来了一项任务，他从天堂带来了两本书。 （1）他以飞翔的天使的形象，带着永恒的福音向各国传道：（2）还有生命之书。在前者中，有三个法令；所以基督既是我们的救主，既是天性的，也是根据一项积极的法律。基督和恩典是法律：（1）因为他的地位和出生，他是我们的救赎者，比这里的任何其他人都更亲切。基督在母胎中的本性是恩典；我们出生只是本性，而且是不好的。基督的母亲的子宫是恩典：这是恩典，圣子应该受孕和出生，通过这个他对我们有了法律。 （2）基督的死亡是一项特殊的法律：“我从我父那里受到这个命令，我应该舍弃我的生命。”（约翰福音 10:18）（3）通过他的死亡和复活，他成为了一位按照法律的王子，并且有权力宽恕罪过（使徒行传 5:31；马太福音 9:6）；并有权力赐予永生（约翰福音 17:2）- 并在他的新王国中通过一项新的法律统治一切。（马太福音 28:8）我们现在的天堂是由法律和特别委员会所规定的；但福音是普遍的：他从天堂带来了上帝的所有秘密；在他的特别委员会中，基督有着私人指示：拯救某些人，而不是其他人，不是以色列的所有人，而是失落的羊；不是山羊。福音中没有双重交易和上帝的两个相反意愿的伟大奥秘。

USE 1. He offereth, in the gospel, life to all, so they believe; and God mindeth to work faith, and intendeth to bestow life on a few only; like a king's son coming to a prison of condemned men, with offered pardons to all, upon condition they accept of them; but yet he singleth out some, and persuadeth them to lay hold on the Father's grace; and by the head taketh them out, and leaveth all the rest to justice. Yet is it no greater mystery than this, "Many are called, but few are chosen." So Christ's sending with his commission, cometh under a two-fold notion: one is, in the intention of the Evangel; the other is, in the intention of him who proposeth the Evangel to men,—I mean, God's intention to give faith and effectual grace. The former is nothing but God's moral complacency of grace, revealing an obligation that all are to believe if they would be saved; and upon their own peril be it, if they refuse Christ. This is the heart and mind of Christ to persons, revealing two things: (1.) Men's duty; (2.) God's grace to give life eternal to believers. But the latter is not a moral will in God only, but a real physical will, (to speak so,) according to the which, Christ effectually, strongly layeth bands of love, cords of sweet enforcing grace, to persuade the soul to take Jesus Christ. Christ cometh to the mind under a higher apprehension, with his rainy and wet hair, knocking, and again knocking, to show his face in such soul-redeeming beauty and excellency, as the soul must be taken captive, subdued, and overcome with the love of Christ; as the spouse is so wrought on with the beauty, grace, riches, endowments of excellency, words of love of such an husband, that she is forced to say, 'I have no power, neither heart nor hand to refuse you.' Now, the former notion of the gospel is enough to lay the obligation of believing on all; so as though the gospel reveal not God's purpose of election, (that is only and formally revealed in, and by God's efficacious working of faith, called the inward calling,) yet it saith this to all, 'You are all to believe no less, than if there were not any reprobated persons amongst you.' If, therefore, any despairing ones, as Cain, yea, and many weak ones, refuse to believe, on this ground, Why should I believe? the gospel hath excepted me, it belongeth not to me, I am a reprobate,—they are deluded, for the gospel formally revealeth neither the Lord's decree of election nor reprobation. The embracing of the gospel, and the final rejection thereof, can speak to both these; but that is neither the gospel voice, nor the gospel spirit, that revealeth any such bad tidings. It is true, Satan may speak so, but Christ cometh once with good tidings to all, elect and reprobate. Men do here buy a plea against Christ, and force a quarrel upon him. The believer breaketh first with Christ, before ever Christ breaketh with him. Bad tidings are too soon true. I doubt if reprobation be so far forth revealed to any, even to those that sin against the Holy Ghost, as they are to believe their own impossibility to be saved; for though a man knew himself to be over score and past all remedy, he is obliged to believe the power of infinite mercy to save him, and to hang by that thread, in humility and adherence to Christ.
他在福音中向所有人提供生命，只要他们相信；上帝意欲使信仰产生作用，并打算只赐予少数人生命；就像一个国王的儿子来到一个被判死刑的囚犯监狱，向所有人提供赦免，条件是他们接受；但他仍然挑选出一些人，并劝说他们抓住父亲的恩典；然后带领他们出来，将其他人交给正义。然而，这并不比“被召的人多，被选的人少”更大的奥秘。所以，基督派遣他的使徒，有两个层面的意义：一个是福音的意图；另一个是将福音提供给人的意图，我的意思是上帝意图给予信仰和有效的恩典。前者只是上帝对恩典的道德满足，揭示了一个义务，即所有人都应该相信，如果他们想得救的话；如果他们拒绝基督，那就是自己的风险。这是基督对人的心意，揭示了两件事：（1）人的责任；（2）上帝给予信徒永生的恩典。 但后者不仅仅是上帝的道德意愿，而是一种真实的物理意愿（这样说），基督有效地、强烈地用爱的束缚、甜蜜的恩典之绳，劝说灵魂接受耶稣基督。基督以更高的理解方式来到心灵中，他带着湿漉漉的头发，敲门，再敲门，展示他那拯救灵魂的美丽和卓越，以至于灵魂必须被基督的爱所俘虏、征服和战胜；就像新娘被丈夫的美丽、恩典、财富、卓越的才能和爱的话语所感动，她被迫说：“我没有力量，也没有拒绝你的心和手。”现在，福音的前一种观念足以使所有人都有信仰的义务；因此，尽管福音没有揭示上帝的选民目的（这只有通过上帝有效的信仰工作，即内在的呼召来揭示），但它对所有人都说：“你们都要相信，就像你们中间没有被拒绝的人一样。”因此，如果有绝望的人，像该隐一样，甚至许多软弱的人，拒绝相信，理由是为什么我要相信？福音已经排除了我，这不属于我，我是一个被拒绝的人——他们是被欺骗的，因为福音并没有正式揭示主的选定或拒绝的决定。接受福音和最终拒绝福音可以对这两者说话；但那既不是福音的声音，也不是福音的精神，它揭示了这样的坏消息。诚然，撒旦可能会这样说，但基督一次带来了好消息给所有人，选民和被拒绝者。人们在这里对基督提出了控诉，并迫使他与他们发生争执。信徒在基督之前首先与基督决裂，而不是基督与他们决裂。坏消息太快成真。我怀疑是否有人，甚至那些得罪了圣灵的人，已经如此明确地揭示了被拒绝，以至于他们相信自己无法得救；因为即使一个人知道自己已经超过了一切补救的可能性，他仍然有义务相信无限的怜悯之力能够拯救他，并以谦卑和依附于基督的方式依靠那根线。

USE 2. If Christ be sent for lost Israel, and say in the gospel, 'Who will go with me?' and say to thee, 'My Father the King sent me, his own Son, to bring thee up to his house,' why, but thou shouldst go? When old Jacob saw the chariots and messengers that Prince Joseph, his own son, yet living, had sent to fetch him, "His heart failed for joy." Seest thou the chariot of Pharaoh paved with love? make, then, for the journey. The home we have here is a taking lover; why, but thou mayest say, I cannot stay here, the king hath sent for me. 
如果基督是为了失落的以色列而被派遣的，并在福音中说：“谁愿意和我一起去？”并对你说：“我的父王派遣我，他自己的儿子，带你回他的家”，那么，你为什么不去呢？当老雅各看到约瑟夫王子派来接他的车和使者时，“他的心因喜乐而颤抖”。你看到法老的车上铺满了爱吗？那就为旅程做准备吧。我们在这里的家是一个迷人的情人；那么，你为什么不说，我不能留在这里，国王派人来接我呢？

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XIII.
第十三篇讲道。

"OF ISRAEL." It was then a privileged mercy, that Christ was sent to the Jews. (1.) The Jew is the elder brother, and the native heir of Christ. Christ is of their blood and house. (Rom. 1:2,3, and 9:3.) They were Christ's first bride. Alas! they killed their husband. There is a born Jew in heaven, in soul and body: it is sweet to have any relation to Christ. (2.) The catholic covenant of grace made with the great sister, the Church Universal, was first laid down in pawn in their hand; they put their hand first to the contract, in subscribing the marriage contract, (Jer. chapters 2 and 3). Israel was holy to the Lord, and the first fruits of his increase. Oh, sweet! the fallen race of mankind was Christ's corn-field, and his wheat. The Jews were the first sheaf of the field, (Deut. 7:6). They got Christ's young love, and, (to speak so,) the first handsel of free grace in a church-way. (3.) Christ, in the Jewish flesh, (yet not excluding Ruth, Rahab, and other Gentiles of the blood-royal,) acted the whole gospel. A born Jew redeemed the lost world, offered a sacrifice to God for sinners: a born Jew is heir of all things, is exalted a prince to guide and rule all, and shall judge men and angels. (4.) The Lord Christ, in the flesh, was first offered to them; they had the first gospel-love, (Matt. 10:5,6; Acts 13:46). (5.) The oracles of God were committed to them, (Romans 3:1; 9:4); the testator Christ's written will, was in their keeping. (6.) God was their first crowned King. He gave Ethiopia, and Egypt, and Zeba, a ransom for them, and was their lawgiver. (7.) Every male child among the Jews did bear somewhat of Christ in his flesh, (Col. 2:11,) when all the world was without Christ. (8.) Their land was Christ's by a special typical right. God saith of it, "It is my land." Christ was their sovereign landlord, and they the great King's freeholders. (9.) The Lord never dwelt in a house made with hands, in a temple, as amongst them, having special respect to the true Temple, Jesus Christ, (John 2:19).
"以色列的。"基督被派往犹太人是一种特权的恩典。（1）犹太人是基督的长兄，也是他的本土继承人。基督是他们的血脉和家族。（罗马书 1:2,3 和 9:3）他们是基督的第一个新娘。唉！他们杀了自己的丈夫。在天堂里有一个生来的犹太人，有灵魂和身体：与基督有任何关系都是甜蜜的。（2）恩典的普世教会的普遍约定首先放在他们手中；他们首先在婚约上签字。（耶利米书第 2 和第 3 章）以色列是主的圣洁，是他增长的初熟之果。哦，多么甜蜜！堕落的人类是基督的麦田和他的麦子。犹太人是田地的第一捆麦子。（申命记 7:6）他们得到了基督的初恋，（这样说吧，）在教会的方式中首先得到了自由恩典的预付款。（3）基督在犹太的肉体中（但不排除路得、喇合和其他血统皇室的外邦人）完成了整个福音。 一个出生的犹太人为失落的世界赎罪，为罪人向上帝献上了祭品：一个出生的犹太人是万物的继承人，被高举为王子来引导和统治一切，并将审判人和天使。（4）主基督在肉身中首先向他们奉献；他们拥有最早的福音之爱。（马太福音 10:5,6；使徒行传 13:46）。（5）神的启示被托付给他们（罗马书 3:1；9:4）；基督的遗嘱，即书面遗嘱，由他们保管。（6）神是他们的第一位加冕之王。他为他们赎回了埃塞俄比亚、埃及和西巴，并成为他们的立法者。（7）犹太人中的每个男孩在肉体上都带有基督的一部分（歌罗西书 2:11），当全世界还没有基督时。（8）他们的土地是基督特殊的象征性权利。神说：“这是我的地。”基督是他们的主权地主，他们是伟大君王的自由持有人。（9）主从未住在人手所造的房屋中，如同在他们中间的圣殿，特别尊重真正的殿，耶稣基督（约翰福音 2:19）。

USE 1. Let us pray our elder sister home to Christ. They said, "We have a little sister, and she hath no breasts; what shall we do for our sister in the day that she shall be spoken for?" (Cant. 8:8.) Now, we have a greater sister, what shall we, the Gentiles, do for her? There is a day when "ten men shall take hold, out of all nations, of the skirt of a Jew, saying, We will go with you; we have heard that God is with you." (Zech. 8:23.)
使用 1. 让我们为我们的姐姐祈祷回到基督那里。他们说：“我们有一个小妹妹，她没有乳房；在她被人提亲的那一天，我们该怎么办？”（雅歌 8:8）现在，我们有一个更大的姐姐，作为外邦人，我们应该为她做些什么呢？有一天，“十个人从各族中，拉住一个犹太人的衣襟，说：‘我们要与你们同去，因为我们听见神与你们同在。’”（撒迦利亚书 8:23）

USE 2. It is the happiness of our land, that we have a three-fold relation to Christ,—I mean these two nations—that we have avowed the Lord by a national testimony;6 and the nations are public martyrs and witnesses of Christ, in that they are made a field of blood, for no other quarrel, but because they desire to stand for Christ's truth against Antichrist. Surely in the intention of Papists, now in arms against us, there is no cause of war but this only. (2.) That we have sworn that the Lord shall be our God in a solemn covenant. (3.) That we are honoured to build the Temple of the Lord, and reform religion. Oh, that we could see our debt and be thankful!
使用 2. 我们的国家的幸福在于，我们与基督有着三重关系 - 我指的是这两个国家 - 我们已经通过国家的见证公开承认了主；而这些国家是基督的公众殉道者和见证人，因为他们成为了一片鲜血的战场，不是为了其他原因，而是因为他们希望为基督的真理对抗敌基督而站立。毫无疑问，在我们现在对抗我们的天主教徒的意图中，没有其他战争的原因，只有这一个。（2.）我们已经发誓，主将成为我们的上帝，通过庄严的盟约。（3.）我们有幸建造主的殿宇，并改革宗教。哦，但愿我们能看到我们的债务并心存感激！

USE 3. The Jews had the morning market of Christ, and they would not pay the rent of the vineyard to the Lord thereof. We have the afternoon of Christ; and know we what a mercy it is, that "our Beloved feedeth amongst the lilies, till the day break, and the shadows fly away;" and that "the voice of the turtle is heard in our land"? God, for our abuse of the gospel, hath sent among us the bloody pursuivants, and officers of his wrath, men skilful to destroy; God is now in three kingdoms, arresting the carcases of men. We are owing much to God; he will now have husbands and sons from us, and legs and arms of wounded and slain men from us, for that rent we owe to the Lord of the vineyard,—for our contempt of the gospel.
使用 3. 犹太人拥有基督的早市场，他们不愿向主支付葡萄园的租金。我们拥有基督的下午；我们知道“我们所爱的在百合花中牧养，直到天亮，影子飞去”是多么的仁慈；我们的土地上能听到“鸽子的声音”是多么的幸运？上帝因为我们对福音的滥用，派遣了血腥的追捕者和他的愤怒官员，他们是熟练的毁灭者；上帝现在在三个王国中逮捕人的尸体。我们欠上帝很多；他现在要从我们这里得到丈夫和儿子，受伤和被杀的人的腿和胳膊，作为我们欠主葡萄园的租金，为了我们对福音的轻视。

"Sheep,"—first a word of sheep, then of "lost sheep." I take no other reasons why the redeemed of the Lord are called sheep, than are obvious in Scripture. (1.) The sheep are passive creatures, and can do little for themselves; so can believers in the work of their salvation: as,
"羊"，首先是羊的一个词，然后是"迷失的羊"的一个词。我对主的救赎者被称为羊的原因，没有其他解释，只有圣经中明显的原因。(1.) 羊是被动的生物，自己能为自己做的事情很少；信徒在救赎的工作中也是如此：

1. They have not of themselves more knowledge of the saving way than sheep, and so cannot walk, but as they are taught and led. "Teach me, O Lord." (Psalm 119:33.) "Lead me in thy truth." (Psalm 25:5.) (1.) Like a blind man holding out his hand to his guide, so they: "Lord, lead me in thy righteousness." (Psalm 5:8.) (2.) It is not common leading, but the leading of children learning to go by a hold. "When Ephraim was a child, I loved him." (Hosea 11:1.) "I taught Ephraim also to go, taking them by their arms;" but Ephraim, like a child, knew not his leader: "But they know not," saith the Lord, "that I healed them." (verse 8.) (3.) Leading may suppose some willingness; but we must be drawn: "No man can come to me, except the Father draw him," (John 6:44). "Draw me, we will run after thee." (Cant. 1:4.) (4.) There is a word of special grace, which is more than teaching, leading, drawing; and that is, Leaning: "Who is this that cometh up from the wilderness, leaning upon her Beloved?" (Cant. 8:5.) (5.) There is a word yet more, and that is Bearing: when the good shepherd hath found the lost sheep, "He layeth it on his shoulders with joy." (Luke 15:5.) "Hearken to me, O house of Jacob, and all the remnant of the house of Israel, which are born (by me) from the belly and carried from the grey hairs:" (Isa. 46:3:) So also, "God beareth them on eagles' wings." (Deut. 32:11.) Grace, grace is a noble guide and tutor.
他们自己对救赎之道的了解不比羊多，因此不能自行前行，只能接受教导和引导。“求你教导我，耶和华。”（诗篇 119:33）“求你引导我，使我遵行你的真理。”（诗篇 25:5）（1）他们像盲人伸出手寻求引导一样：“耶和华啊，求你凭你的公义引导我。”（诗篇 5:8）（2）这不是普通的引导，而是带领孩子学习走路的引导。“以法莲年幼的时候，我就爱他。”（何西阿书 11:1）“我教导以法莲行走，用膀臂抱着他们。”但以法莲像个孩子一样，不认识他的领导者：“他们却不知道，是我医治他们。”（第 8 节）（3）引导可能意味着一些愿意，但我们必须被拖拉：“若不是父招引他，就不能到我这里来。”（约翰福音 6:44）“求你拉我，我们就快跑。”（雅歌 1:4）（4）还有一种特别的恩典，超越教导、引导和拖拉，那就是依靠：“这是谁从旷野中上来，倚靠着她所爱的？”（雅歌 8:5）（5）还有一个更进一步的词，那就是承担：当好牧人找到失丧的羊时，“他就欢欢喜喜地把它扛在肩上。”（路加福音 15:5）"倾听我，雅各家的人，以色列家的余民，你们是从腹中生出，从母胎中被怀抱的。"（以赛亚书 46:3）同样地，"神用鹰的翅膀扶持他们"（申命记 32:11）。恩典，恩典是一位崇高的引导和导师。

2. The life of sheep, is the most dependent life in the world: no such dependent creatures as sheep: all their happiness is the goodness, care, and wisdom of their shepherd; wolves, lions, leopards, need none to watch over them. Briers and thorns grow alone; the vine tree, the noble vine, is a tender thing, must be supported. Christ must bear the weak and lambs in his bosom. (Isa. 40:11.) The shepherd's bosom and his legs, are the legs of the weak lamb. Even the habit of grace is a creature, and no independent thing; and so, in its creation, in its preservation, it dependeth on Christ: grace is as the new born bird; its life is the heat and warmness of the body, and wings of the dam. It is like a chariot; though it have four wheels, yet it moveth only, as drawn by the strength of horses without it. It is a plough of timber only, without iron and steel that breaketh up no earth. The new seed of God acteth, as acted by God: hence repenting Ephraim, "Turn thou me and I shall be turned." (Jer. 31:18.) Renewed David is often at this: "Quicken me, quicken me:" the swooning Church; "Stay me with flagons, and comfort me with apples." (Cant. 2:5.)
2. 羊的生活是世界上最依赖的生活：没有比羊更依赖的生物了：它们所有的幸福都来自牧羊人的善良、关怀和智慧；狼、狮子、豹子不需要有人看守。荆棘和刺可以独自生长；高贵的葡萄树是娇嫩的，需要支撑。基督必须承载着软弱和羔羊在他的怀中。（以赛亚书 40:11）牧羊人的怀抱和他的腿，就是软弱的羔羊的腿。即使是恩典的习惯也是一种创造物，不是独立的东西；所以，在它的创造中，在它的保持中，它依赖于基督：恩典就像新生的小鸟；它的生命是母鸟的体温和温暖，是母鸟的翅膀。它就像一辆战车；虽然它有四个轮子，但它只能被外面的马力拉动。它就像一把只有木头没有铁和钢的犁，不能翻开土地。上帝的新种子行动时，就像被上帝激励一样：因此，悔改的以法莲说：“你转我，我就转了。”（耶利米书 31:18）重生的大卫经常这样说：“使我苏醒，使我苏醒。”（诗歌 2:5）晕倒的教会说：“用酒杯扶持我，用苹果安慰我。”（雅歌 2:5）

3. Sheep are docile creatures. "My sheep hear my voice; I know them, and they follow me." (John 10:27.) There is a controversy with Papists, how we know Scripture to be the word of God. There are two things here considerable; one within, and another without. How knoweth the lamb its mother amongst a thousand of the flock? Natural instinct teacheth it. From what teacher or art is it, that the swallow buildeth its clay house and nest, and every bee knoweth its own cell and waxen house? So the instinct of grace knoweth the voice of the Beloved amongst many voices, (Cant. 2:8). And this discerning power is in the subject. There is another power in the object. Of many thousand millions of men, since the creation, not one, in figure and shape, is altogether like another; some visible difference there is: amongst many voices, no voice like man's tongue: amongst millions of divers tongues of men, every voice hath an audible difference printed on it, by which it is discerned from all other. To the new creature, there is in Christ's word some character, some sound of heaven, that is in no voice in the world, but in his only: in Christ represented to a believer's eye of faith, there is a shape, and a stamp of divine majesty: no man knoweth it but the believer; and in heaven and earth Christ hath not a marrow [match] like himself. Suppose there were an hundred counterfeit moons, or fancied suns in the heaven; a natural eye can discern the true moon, and the natural sun from them all. The eye knoweth white, not to be black nor green. Christ offered to the eye of faith, stampeth on faith's eye, little images of Christ, that the soul dare go to death and to hell with it, that this, this only was Christ, and none other but he only.
羊是温顺的生物。“我的羊听我的声音，我认识它们，它们跟随我。”（约翰福音 10:27）关于天主教徒如何知道圣经是上帝的话，存在争议。这里有两个要考虑的事情：一个是内在的，一个是外在的。小羊如何在成千上万只羊中认出自己的母亲？是自然本能教导它的。燕子是从哪位老师或艺术家那里学会筑巢和建造蜂巢的？每只蜜蜂是如何认出自己的蜂房和蜡房的？因此，恩典的本能知道在众多声音中辨认出所爱者的声音（雅歌 2:8）。这种辨别力在主体中。对象中还有另一种力量。自创世以来，数以千万计的人中，没有一个人的形象和外貌完全相同；有一些可见的差异：在众多声音中，没有一种声音像人的舌头；在数以百万计的不同人类语言中，每种声音都有一个可听见的差异，通过这个差异可以辨认出它与其他所有声音的不同之处。 对于新造的人来说，基督的话语中有一些天堂的特征和声音，这是世界上其他声音所没有的，只有基督才有：在基督向信徒的信心之眼中展示的形象和神圣威严的印记：除了信徒以外，没有人知道；在天上和地上，基督没有与他自己相匹配的人。假设天上有一百个假月亮或虚构的太阳；自然的眼睛可以辨别出真正的月亮和自然的太阳。眼睛知道白色不是黑色也不是绿色。基督向信心的眼睛呈现出基督的小形象，以至于灵魂敢与死亡和地狱同去，因为这，只有这个才是基督，没有其他人，只有他一个。

4. Sheep are simple: fancy leadeth them much, therefore they are straying creatures. (Isa. 53:6; Psalm 119:176; 1 Peter 2:25.) There is nothing of the notion of death, or of another life in the fancy of sheep; a mouthful of green grass carrieth the sheep on upon a pit, and the mouth and teeth of lions and wolves. Fancy is often the guide of weak believers, rather than faith: little care we by nature, what we shall be in the next generation. Fancy and nature cannot out-see time, nor see over or beyond death. Fair green-like hopes of gain, are to us hopes of real good: we think we see two moons in one heaven. There is a way good-seeming that deceiveth us; but black death is the night lodging of it. Alas! we are journeying, and know not our night-inns, and where we shall lodge when the sun is going down: poor soul! where shall you be all night?
4. 羊是简单的：幻想引导它们迷失，因此它们是迷途的生物。（以赛亚书 53:6；诗篇 119:176；彼得前书 2:25。）在羊的幻想中没有死亡或另一个生命的概念；一口绿草就能把羊带到一个坑里，而狮子和狼的嘴和牙齿也能把它们带到同样的地方。幻想常常是虚弱信徒的向导，而不是信心：我们天生不关心下一代会变成什么样。幻想和本性无法看到时间的尽头，也无法看到死亡的彼岸。对我们来说，美好的绿色希望是真正好的希望：我们认为在同一个天空中看到了两个月亮。有一条看起来很好的道路欺骗了我们；但黑暗的死亡是它的夜晚住所。唉！我们正在旅行，却不知道我们的夜晚住所在哪里，太阳下山时我们将住在哪里：可怜的灵魂！你将在整个夜晚在哪里？

1. If believers be such dependent creatures, what do libertines and Antinomians teach us?—that the soul need not go out to Christ, for fresh supply, but is acted by the spirit inhabiting and dwelling in us: also, that it is the way of the law, not of the gospel, that we act in the strength of Christ. Both these are against the gospel: (1.) We are commanded to pray, even the sons who in faith call God, "Our Father which is in heaven; lead us not into temptation;" which God doth no other way, than by giving us new supply of grace to actual resistance. And Christ will have us to pray, "Lord, increase our faith." The virgins in love with Christ, pray "draw us." Paul prayeth, that the God of peace would sanctify the Thessalonians wholly; (1 Thess. 5:23;) and for this, he boweth his knee, that the believing Ephesians may be strengthened, "according to the riches of his glory, with might by his Spirit in the inner man, that Christ may dwell in their hearts by faith; and that, with all the saints, they may be able to comprehend the transcendent love of God in Christ," (Eph. 3:15-19.) And that author, "That the God of peace may make the saints perfect in every good work, to do his will, working in them that which is well pleasing in his sight." (Heb. 13:20,21.) (2.) It is against Christ's intercession, whose it is to keep the faith of the saints from falling, (Luke 22:32,) and who "finisheth our faith," (Heb. 12:2,) "confirmeth us to the end," (1 Cor. 1:8,) advocateth for new grace, (1 John 2:1,2,) "appeareth in the presence of God for us," (Heb. 9:24). (3.) This cannot stand with the promise of perseverance, made in the covenant of grace, (Jer. 32:40,41; Isa. 59:21-24; Ezek. 36:27; John 6:39,40; and 4:13,14). Nor, (4.) with the faith of persuasion of perseverance, (Rom. 8:38,39; Jude 24,25; Psalm 23:6; 2 Tim. 4:18). And (5.) This must infer, either that the regenerate do not, and cannot sin, by not believing and persevering in faith, and perfecting holiness in the fear of God, (which is blasphemy); or that the saints may finally fall from grace; or that the use of grace, and willing and doing in the saints, is not of, or from confirming and assisting grace. (6.) This putteth our stock of grace in our own hand: as if Christ did literally only reveal to us the way to heaven, and leave it to our own free will, to guide well or ill.
如果信徒是如此依赖的存在，那么放荡者和反法定主义者教导我们什么呢？他们教导我们，灵魂不需要寻求基督的新供应，而是由居住在我们内心的圣灵驱动；同时，他们教导我们，我们行事的力量来自律法，而不是福音。这两者都违背了福音：（1）我们被命令祷告，即使是以信心称呼上帝为“我们在天上的父，不要引导我们入诱惑”，而上帝通过给予我们新的恩典供应来实际抵抗诱惑。基督要我们祷告：“主啊，增加我们的信心。”爱着基督的童贞们祷告“吸引我们。”保罗祷告，愿和平之神使帖撒罗尼迦人完全成圣；（帖前 5:23）为此，他屈膝祷告，使信靠基督的以弗所人得以在内心的力量中得到加强，“使基督因信住在他们的心里；使他们能够与众圣徒一同领悟基督中上帝超越的爱”（弗 3:15-19）。) 并且那位作者说：“愿和平之神使圣徒在各样善工上得以完全，好行他的旨意，叫我们在他眼前蒙悦纳。”（希伯来书 13:20-21）(2.) 这与基督的代求相违背，他的职责是保守圣徒的信心不至跌倒（路加福音 22:32），他“为我们信心的创始者”（希伯来书 12:2），他“坚固我们，叫我们在主的日子无可责备”（哥林多前书 1:8），他为新的恩典辩护（约翰一书 2:1-2），他“在上帝面前显现为我们代求”（希伯来书 9:24）。(3.) 这与恩典约中的恒久保守的应许不相符（耶利米书 32:40-41；以赛亚书 59:21-24；以西结书 36:27；约翰福音 6:39-40；约翰福音 4:13-14）。(4.) 这也与确信恒久保守的信心不相符（罗马书 8:38-39；犹大书 24-25；诗篇 23:6；提摩太后书 4:18）。(5.) 这要么意味着重生的人不会犯罪，不会因为不相信和坚持信心，不会在敬畏上帝中完全圣洁（这是亵渎）；要么意味着圣徒最终可能从恩典中堕落；要么意味着恩典的使用、圣徒的意愿和行动，并非来自于坚固和帮助的恩典。(6.这使得我们的恩典存放在我们自己的手中：好像基督只是真实地向我们揭示了通往天堂的道路，然后将其交给我们自由意志，去善或恶地引导。

USE 1.—And so [according to this false opinion], we are to thank Christ for beginning in the spirit, and to thank ourselves that we go on, and grow in grace, or end not in the flesh? Nay, but Christ's dispensation, in whose grace we are strong, (Eph. 4:10,) and "can do all things," (Phil. 4:13,) is nothing but one continued act of free grace, or a long cord or chain of dependency on Christ: yea, grace is glory on the wheels; it is glory like wheat in the blade, in the way in the flux and tendency to the ear and harvest, depending on the continued aspect of the summer Sun of Righteousness. The new creature is the iron in the fire of heaven in the moulding and framing, and under the hammer and tools of Christ, and a rose in the opening, before it cast out its leaves. And in this, we are to have these considerations:
根据这个错误的观点，我们应该感谢基督在灵里开始，感谢自己在恩典中成长或不以肉体结束吗？不，基督的恩典，我们在其中坚强（弗 4:10），并且“凡事都能做”（腓 4:13），只是一连串的自由恩典行动，或者是对基督的依赖的长长的绳索或链条：是的，恩典是轮子上的荣耀；它是像麦子在苗期那样的荣耀，在通向穗和收获的过程中，依赖于夏天的公义之日的持续关注。新造的人是天堂中的铁，在塑造和构建中，在基督的锤子和工具下，在开放之前是一朵玫瑰。在这一点上，我们需要考虑以下几点：

1. Faith is leisurely to look to Christ, in bringing his work out of the mould, and taking the new ship off the stocks as a perfected vessel. We conceive erroneously that faith only eyeth Christ as pardoning; and that it hath no eye, no activity and influence on our own gracious acts wrought in us by Christ. But faith is an agent, as it is a patient, and joineth with Christ and with free will, to an active purifying of the heart: it believeth heaven, and worketh heaven.
信心是从容地仰望基督，将他的工作从模具中取出，并将新船作为完美的船只下水。我们错误地认为，信心只是将基督视为赦罪的对象；它对我们自己在基督里所行的恩典行为没有眼睛、没有活力和影响力。但信心既是一种受者，也是一种行动者，它与基督和自由意志一起，积极地净化心灵：它相信天堂，并且实践天堂。

2. We often go on, imagining that we are in a way of backsliding. Deserted souls not conscious of the reflex acts of believing and longing for Christ, think themselves apostates, when they are advancing in their way. In great water-works, where there be a great multitude of wheels, the standing of some five or six is the advancing of the work in other twenty, or forty wheels. In desertion, some wheels are at a stand, and move not; as often acts of feeling, joy, self-delight in the actual beholding of Christ, are at a stand; and then it is thus:—"I said, I am cast out of his sight;" yet other wheels are moving, as (1.) Humble and base thoughts of himself. (2.) Broad and large thoughts of Christ, and his grace. (3.) Hunger and longing for Christ. (4.) Self-diffidence is much. (5.) Care and love-sickness: "Saw you him whom my soul loveth?" is vehement. (6.) Sense of sin, and of wants and spiritual poverty, increaseth now. (7.) Sense of the misery of the combat, is much more than before: "O miserable man that I am!" (8.) Believing under hope, and against hope, is strongest now. (9.) There is more tenderness and humble fear now than before. (10.) A stronger resolution to entertain Christ more kindly, when he shall return again in his fullness of presence. (11.) Sorrow, that remembering, he said, "My head is full of dew, and my locks with the drops of the night," (Cant. 5:6,) yet the sleeping soul kept him at the door.
我们经常继续前进，想象自己在倒退的道路上。那些没有意识到对基督的信仰和渴望的反射行为的被遗弃的灵魂，认为自己是背教者，而实际上他们正在前进。在大型水利工程中，有许多轮子，其中五六个轮子的停滞是其他二十或四十个轮子工作的进展。在被遗弃时，有些轮子停滞不动，如感觉、喜悦、自我陶醉在实际看到基督时的行为经常停滞不前；然后就是这样的情况：“我说，我被他遗弃了。”然而其他轮子在运转，如（1）对自己的谦卑和卑微的思考。（2）对基督及其恩典的广泛和深刻的思考。（3）对基督的渴望和渴求。（4）自我不信任很多。（5）关心和爱的病： “你们看见我所爱的人吗？”是强烈的。（6）对罪恶、需求和属灵贫穷的感觉现在增加了。（7）对战斗的痛苦的感觉比以前更强烈：“我是多么可怜的人！”（8）在希望和逆境中的信仰现在最坚定。（9）现在比以前更加温柔和谦卑的恐惧。（10）当基督再次以他的完全存在回来时，更坚决地招待他的决心。（11）悲伤，因为他记得他说过：“我的头满是露水，我的发丝湿透了夜露。”（雅歌 5:6），然而沉睡的灵魂将他拒之门外。

3. We are to adore that dispensation, which will have us not stepping one foot to heaven, but upon grace, and upon grace's charges. He could make saints to be sinless angels: but what haste? We should then, not yet being habituated with glory, nor confirmed in heaven, think little of Christ.
我们应该崇拜那种安排，它要求我们不是靠自己的努力踏上天堂，而是依靠恩典和恩典的代价。他本可以让圣徒成为无罪的天使：但是为什么要这么匆忙呢？我们还没有习惯荣耀，也没有在天堂中得到确认，对基督的重要性会变得微不足道。

USE 2.—If we be so dependent on Christ, we have not ended with all law-directions: the law standeth us yet in good use; I mean, when Christ hath made us and the law friends, and hath removed the curse, and made the believer say, "O how love I thy law!"
如果我们如此依赖基督，我们并没有摆脱所有的法律指引：法律对我们仍然有好处；我的意思是，当基督使我们与律法和解，并消除了咒诅，使信徒能够说：“哦，我是多么爱你的律法！”

Objection 1.—Can you (saith M. Towne) "separate the directing or commanding power of the law, from the condemning power of the law? Can the law speak to any but to those who are under the law? is it law at all if it condemn not?"
反对意见 1.——你能否（M. Towne 说）“将法律的指导或命令权与法律的谴责权分开？法律能否对任何不受法律约束的人说话？如果法律不谴责，那还算是法律吗？”

Answer. Actual condemnation may well be separated from the law; as a lion is a lion, and yet being chained, cannot actually devour. To condemn, may well be removed from the law; it could not condemn Adam, before sin entered in the world; it cannot condemn the holy, elect, and sinless angels; yet it had, and hath a commanding and obliging power to command and direct both: to condemn, is accidental to the law, as the state of sin is accidental to man. (2.) The law may speak by way of direction to believers, but cannot speak to them by way of actual condemnation, because Christ hath removed the curse.
答案。实际的谴责可以与法律分开；就像狮子是狮子一样，即使被锁链束缚，也无法实际地吞噬。谴责可以从法律中移除；它不能谴责亚当，在罪恶进入世界之前；它不能谴责圣洁、选民和无罪的天使；然而，它具有命令和约束的权力来指挥和引导两者：谴责对于法律来说是偶然的，就像罪恶状态对于人类来说是偶然的一样。（2）法律可以通过指导的方式对信徒说话，但不能通过实际的谴责对他们说话，因为基督已经消除了咒诅。

Objection 2. Holiness, and walking in the way of holiness, contributeth not one jot to salvation, as causes, or as the way thereto—Christ hath done that perfectly.
异议 2：圣洁和走在圣洁的道路上，既不作为原因，也不作为通往救赎的途径——基督已经完美地完成了这一切。

Answer. I pray you consider three things here: (1.) The will of God to save; yea, and to justify the ungodly. (2.) The law-right to righteousness and salvation. (3.) Actual salvation.
回答。我祈求你在这里考虑三件事情：（1）上帝拯救的意愿；是的，拯救并使不虔诚者称义。（2）拥有获得正义和拯救的法定权利。（3）实际的拯救。

(1.) Christ's merits are neither cause, nor motive, nor condition moving God to will, to choose, or ordain persons for glory: this is an act of eternal election to glory, which is not from Christ's merits; nor doth any external work or condition, either good or evil, in Jacob or Esau, or in the surety Christ, move God to such an act of free liberty. Libertines are ignorant in so speaking; yea faith is no condition, cause, or motive of such a will. (2.) Christ's merits, not faith, not holiness in us, must be the cause of our law-right to righteousness and glory: Christ alone gave the price of redemption for us; no garments were rolled in blood, for a patent and right to heaven, but his only; he alone trod the wine-press of God's wrath. In these two notions, works of holiness have no footing in the work. But (3,) As touching actual salvation, the way to it is holiness, without which none can see God. It is expressly commanded, "Be ye holy, as I am holy," (1 Pet. 1:19,20). "But being now made free from sin, and become servants to God, ye have your fruit unto holiness, and the end life everlasting," (Rom. 6:22). "If ye do these things ye shall never fall, for so an entrance shall be ministered unto you abundantly, unto the everlasting kingdom of our Lord and Saviour Jesus Christ," (2 Pet. 1:10). "To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God," (Rev. 2:7). "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father on his throne." (Rev. 3:21.) They answer, "Overcoming is by faith." But I reply; faith, to libertines, is but a believing that Christ hath overcome in their person and place; for faith is no more to them a condition or way to salvation, than good works: For faith (say they) is not Christ; Christ only is the way to heaven. But this were a vain promise, if overcoming were not, (1.) A duty required of us in time, upon the performance whereof, we have an entrance made to life eternal. (2.) If overcoming be but only believing, and so an act of the soul only, those to whom the promise is made, are to do no more, but believe Christ hath overcome the persecuting world for them, and yield; and in profession deny the faith, and accept of conditions of life, and so be foiled, and yet claim right to the promise, contrary to the intent of Christ, who commendeth Pergamus for not denying the faith. (Rev. 2:13.) Now, in all this, as the walking in the way to a fair palace to dwell in it, in honour and happiness, cannot be the price, the ransom, the sum given to buy right to that place, and to the honour and happiness thereof; so neither can our walking in the way to glory, be the price of glory.
(1.) 基督的功德既不是上帝决定、选择或命定人们得享荣耀的原因、动机或条件：这是一个关于荣耀的永恒选举行为，与基督的功德无关；雅各和以扫，或是担保人基督的任何外在工作或条件，无法促使上帝做出这样的自由行为。自由派在这样说话时是无知的；是的，信仰不是这样的意愿的条件、原因或动机。(2.) 基督的功德，而不是信仰，也不是我们内在的圣洁，必须成为我们在法律上享有正义和荣耀的原因：基督独自为我们赎回了代价；没有血染的衣服，作为通往天堂的专利和权利，只有他的；只有他踏过了上帝愤怒的酒榨。在这两个概念中，圣洁的行为在这项工作中没有立足之地。但是(3.) 就实际的救恩而言，通往救恩的道路是圣洁，没有圣洁就无法见到上帝。明确地命令说：“要圣洁，因为我是圣洁的”(彼得前书 1:19,20)。“但现在你们脱离了罪，作了神的仆人，结果就是成圣，终久的生命”(罗马书 6:22)。 如果你们做这些事情，你们就永远不会跌倒，因为这样一个丰盛的入口将会供应给你们，进入我们主和救主耶稣基督的永恒国度，（彼得后书 1:10）。 "那胜利的，我要赐他吃生命树的果子，这树在神的乐园中间。”（启示录 2:7）。 "那胜利的，我要赐他与我一同坐在我的宝座上，正如我也胜了，坐在我父的宝座上一样。”（启示录 3:21）。他们回答说，“胜利是通过信仰来实现的。”但我回答说，对于放荡者来说，信仰只是相信基督在他们的人和位置上已经取得了胜利；因为对他们来说，信仰不再是救恩的条件或途径，就像善行一样：因为他们说，信仰不是基督；基督才是通往天堂的道路。但如果胜利不是（1）我们在时间中所要求的责任，我们在完成这些责任后，就会有一个通往永生的入口。如果克服只是相信，并且只是灵魂的行为，那么应许给予的人只需要相信基督已经为他们克服了迫害的世界，并且屈服；在宣告中否认信仰，并接受生活的条件，从而被击败，然后声称有权利得到应许，这与基督的意图相悖，他称赞别迦摩教会没有否认信仰。（启示录 2:13）现在，在所有这些中，就像走在通往一个美丽宫殿的道路上，以荣耀和幸福居住在那里，不能成为价格，赎金，用来购买那个地方的权利，以及荣耀和幸福的总和；同样，我们走在通往荣耀的道路上，也不能成为荣耀的价格。

Objection 3. But we are saved by Christ's merits before we can do any good works; then good works come not, to perfect and make up salvation.
异议 3.但在我们能做任何善行之前，我们已经因基督的功德而得救；因此，善行并不是为了完善和完成救恩而存在。

Answer. So are we, in regard to right of purchase, saved before we believe; yet that hindereth not, but faith is a way to salvation. (2.) This concludeth, that good works are no cause, or way, or mean of obtaining the right of purchase to redemption, which we yield; but not, that we are actually saved without walking in the way, called the "way of holiness, which the unclean shall not pass over." (Isa. 35:8.)
答案。就购买权而言，我们在相信之前是得救的；然而这并不妨碍，因为信仰是通往救赎的途径。（2.）这得出结论，善行不是获得救赎购买权的原因、途径或手段，我们承认这一点；但并不意味着我们可以不在所谓的“圣洁之路”上行走而得到实际的救赎，那是不洁净的人不能经过的路。（以赛亚书 35:8）

Objection 4. We are to do good works, from the principle of the love of Christ constraining us, not from the law commanding, or directing us.
反对意见 4：我们应该出于基督的爱的原则而行善，而不是出于法律的命令或指导。

Answer 1. These are no way contrary: the regenerate, from both principles, are to walk in love and holiness as Christ did. The law directing is not abolished by grace, or by love to Christ, and this is no other than the reasoning of old libertines. Paul said, "Now we are delivered from the law." (Rom. 7:6.) O, then, said libertines, "we may sin, and fleshly walking shall not prejudge salvation, nor condemn us." "What shall we say then? Is the law sin? God forbid;" (verse 7;) and "Where sin abounded, grace did much more abound." (Rom. 5:20.) Then said the libertine, "What shall we then say? shall we continue in sin, that grace may abound? God forbid." (Rom. 6:1,2.) Then the law commandeth and directeth not to sin; and Christ and grace being friends, speak with the same mouth, "God forbid that we sin." We are not so freed from the commanding power of the law, as that we sin not. When we do what is contrary to God's law, we are so far under the law, as not to sin, because the rule of the law is removed; nay, the law backs a man till he come to Christ and to glory; and Christ backs the law, and saith, The law forbiddeth you sin; I say, Amen. Grace saith, Sin not; and Christ also layeth new bands of love, and obligation to thankfulness on us, not to sin, but removeth not the ancient bounds. Grace and condemnation are opposite, but not grace and the commanding power of the law.
答案 1：这些绝不相反：重生的人，从两个原则出发，都要像基督一样以爱和圣洁的方式行走。指导的律法并没有被恩典或对基督的爱所废除，这与古老的自由主义者的推理并无二致。保罗说：“现在我们脱离了律法。”（罗马书 7:6）哦，那么，自由主义者说，“我们可以犯罪，肉体的行为不会损害救恩，也不会定我们的罪。”“这样说，我们可犯罪，使恩典显多吗？断乎不可。”（罗马书 6:1,2）然后，律法不命令也不指导犯罪；基督和恩典是朋友，用同样的口说：“断乎不可我们犯罪。”我们并没有从律法的命令权中解脱出来，以至于我们不犯罪。当我们做与上帝律法相反的事情时，我们在律法之下，不犯罪，因为律法的规则被移除了；不仅如此，律法还支持一个人，直到他来到基督和荣耀；基督也支持律法，并说，律法禁止你犯罪；我说，阿门。 恩典说，不要犯罪；基督也给我们新的爱的约束和感恩的义务，不是为了犯罪，但并没有移除古老的界限。恩典和谴责是对立的，但恩典和法律的命令权力不是对立的。

Objection 5. The law is a letter of death and bondage, and can never convert the soul—only the gospel doth that; for in the gospel, grace is given to obey what is commanded: Therefore, your law-preachers lead men from the foundation, Christ.
异议五。法律是死亡和束缚的文字，永远不能转化灵魂，只有福音才能做到；因为在福音中，赐予恩典去遵守所命令的：所以，你们讲法律的传道人将人们引离了基石，基督。

Answer 1. The letter of the law, without the spirit of Christ, cannot convert any, nor can the letter of the gospel, or gospel threatenings without the spirit of grace, convert any. Both law and gospel, separated from the spirit, are alike in this; and neither law nor gospel, according to this reasoning, should be preached. Antinomians do in downright terms teach this: for they say, (1.) That the due searching and knowledge of the Scriptures, is not a safe and sure way of searching and finding Christ:7 The word saith the contrary, (Ps. 19:7-9; Acts 10:43; Rom. 3:21; John 5:39; Luke 1:70,71). (2.) To do any thing by virtue of a commandment, is a law-way, not a gospel obedience:8 this is contrary to Ps. 119:6,11,43,44; and 2 Pet. 1:19,20; 2 Tim. 3:16. (3.) All verbal covenants, and the word written, is but a covenant of works, and taketh men off from Christ;9 and the whole letter of the Scripture holdeth forth a covenant of works.10 All doctrines, revelations, and spirits, are to be tried by Christ, rather than by the Word.11 Those that go from the sun, must at length walk in darkness. Anabaptists of old, said, the covenant of grace was written in the inward parts, and in the heart, and therefore, there was no need of word or ministry: but when Satan knocketh, his knock is dumb and speechless; he bringeth not the word, and speaketh not according to the law and testimony, because he is a dumb devil: Christ bringeth the word with him. To all those, we can say no other, than that they condemn the Scriptures and the preaching of the Word; because nothing can avail us to salvation without the Spirit. This is, (1.) To condemn the wisdom of our Lord, who hath appointed, that faith should come by hearing, and that the things that are written, are written, "that we in believing might have eternal life," (John 20:31). (2.) It is to fetter the free operation of the Spirit, whose wind bloweth when he listeth, to the preaching of the Word. (3.) Yea, to make Christ's death, resurrection, ascension, and intercession at the right hand of God, which all must be the marrow of the evangel, things merely legal, and things belonging to the covenant of works; because all those, without the grace of the Spirit, are merely fruitless to many thousands.
答案 1. 没有基督的精神，法律的字面意义不能使人转变，福音的字面意义或福音的威胁也不能使人转变，除非有恩典的精神。如果没有精神，法律和福音是一样的；根据这种推理，法律和福音都不应该被传讲。安提法派直截了当地教导这一点：因为他们说，（1）对圣经的正确搜索和认识，并不是寻找基督的安全和可靠的方法：圣经却说相反（诗篇 19:7-9；使徒行传 10:43；罗马书 3:21；约翰福音 5:39；路加福音 1:70,71）。 （2）根据命令去做任何事情，是遵循法律的方式，而不是福音的顺从：这与诗篇 119:6,11,43,44；彼得后书 1:19,20；提摩太后书 3:16 相反。 （3）所有口头契约和书面的话语，只是一个行为契约，使人远离基督；整个圣经的字面意义都表明了一个行为契约。所有的教义、启示和灵性，都应该通过基督来审判，而不是通过圣经来审判。那些离开太阳的人，最终必须在黑暗中行走。 旧时的重洗派说，恩典的约定写在内心深处，因此不需要言语或事奉；但当撒旦敲门时，他的敲门是哑巴和无言的；他不带来话语，也不按照律法和证言说话，因为他是一个哑巴的魔鬼；基督带着话语来。对于所有这些人，我们只能说他们谴责了圣经和传道；因为没有圣灵，我们无法得救。这是（1）谴责了我们的主的智慧，他指定信仰应该通过听道而来，所写的事情是为了“我们信了，就可以得永生”（约翰福音 20:31）。 （2）这是束缚了圣灵的自由运行，他的风随意吹动，与传道有关。 （3）是将基督的死亡、复活、升天和在神的右边代求，这些都应该是福音的精髓，变成了纯粹的法律事项和属于行为约定的事项；因为所有这些，如果没有圣灵的恩典，对于成千上万的人来说都是毫无结果的。

Objection 6. But repentance in the New Testament, is nothing else but the change of the mind, and to be of another mind, than to seek righteousness by the works of the law; even to seek it in Christ alone: and mortification, is but the apprehension of sin slain by Christ, and so, repentance is a part of faith, though repentance in the Old Testament was to bewail sin, and forsake it.
异议 6. 但在新约中，悔改不过是心意的改变，要有另一种心意，不再通过遵守律法来追求公义，而是单单在基督里追求公义；而死脱，不过是对基督所杀的罪的理解，因此，悔改是信仰的一部分，尽管在旧约中，悔改是为罪而哀悼并离弃罪恶。

Answer. But this is to dally with Christ. All mortification and dominion over our lusts, that fighteth against mercy and justice, and the duties of the second Table, must be, by this means, an act of faith, and the new light of Christ in the mind, believing our righteousness to be in Christ; and so, an act of internal worship belonging to the first Table. Then, as the Scripture saith, the sinner is justified by faith, apprehending Christ's righteousness; so might we well say, that we are justified by repentance and by mortification. (2.) That repentance layeth hold on Christ's righteousness. (3.) That as to believe only, without works, doth justify and save; so to repent only (that is, to change the mind, and apprehend righteousness, not in works, but in Christ) without all holiness and forsaking of sin, should save us. But this is to acquit men from all duties of the second Table, yea, and of all the first Table; loving of God, praying, praising, hearing, etc., except only we are to believe: This is clearly the way of the old Gnostics, who placed all holiness in mere knowledge and apprehension of God's will, without love or obedience. Repentance is sorrow according to God, (1 Cor. 7:9,10; James 4:9,) and eschewing evil, and doing good, (1 Pet. 3:11,) and the "crucifying of the old man, and the lusts thereof, as fornication, uncleanness, inordinate affection, evil concupiscence, covetousness," (Col. 3:5). And these are commanded in the New Testament, as the very lesson of the grace of God, (Tit. 2:11). It is true, in the Old Testament, the people were under tutors and bondage; but that was in regard of the carnal commandment of ceremonies, the cognisance of our bloody demerit held forth in bloody sacrifices. (2.) In regard, less of Christ and the sweetness of the gospel was then known, and the law chased harder the guilty to Christ. But (1.) Servile obedience, through apprehension of legal terrors, was never commanded in the spiritual law of God to the Jews, more than to us. (2.) The Jews were not justified by the works of the law more than we; but by faith in Christ, as well as we, (Acts 15:11; Acts 10:42,43; Heb. 11; 1 Cor. 10:1-3). Yea, we are justified as David and Abraham were, (Rom. 4:3-8). Yea, the Jews' seeking of righteousness by the works of the law, is a stumbling at the stone laid in Zion, (Rom. 9:31-33). Yea, it is blasphemy to say, repentance in the Old Testament was a sorrow for sin, and a forsaking of it; as if under the New Testament, we were licensed to sin, and turn grace into wantonness. 
答案。但这是与基督玩弄。所有对我们的欲望进行战斗的克制和掌控，以及反对怜悯、公正和第二诫的责任，必须通过这种方式成为信仰的行为，并且是基督在心灵中的新光的行为，相信我们的义在基督里；因此，这是属于第一诫的内在敬拜的行为。然后，正如圣经所说，罪人因信称义，领受基督的义；我们也可以说，我们是因悔改和克制而称义。（2）悔改抓住基督的义。（3）正如仅仅相信而没有行为可以称义和拯救一样，仅仅悔改（即改变思想，领受义不在行为中而在基督里）而没有一切圣洁和离弃罪恶，应该拯救我们。但这是为了免除人们对第二诫的所有责任，甚至对第一诫的所有责任；爱上帝、祈祷、赞美、听道等，除非我们只需要相信：这显然是古诺斯底主义者的方式，他们将所有的圣洁都放在对上帝旨意的纯知识和领悟中，而没有爱或顺从。悔改是合乎上帝的忧伤，（哥林多前书 7:9,10; 雅各书 4:9，）远离恶事，行善（彼得前书 3:11），并且“将旧人与其中的情欲钉在十字架上，如淫乱、污秽、邪恶的情感、贪婪”（歌罗西书 3:5）。这些都是在新约中被命令的，作为神恩的真正教训（提多书 2:11）。诚然，在旧约中，人民受制于导师和奴役；但那是因为肉体仪式的法令，以及血腥的牺牲所展示的我们罪恶的认知。（2.）此外，当时对基督和福音的甜美的了解较少，律法更加追逐有罪的人归向基督。但是（1.）在神的属灵律法中，从未命令过出于对法律恐惧的理解而进行奴役的顺服，无论是对犹太人还是对我们。 （2.）犹太人并不比我们更因循律法而称义；他们和我们一样，是因信靠基督而称义的（使徒行传 15:11；使徒行传 10:42,43；希伯来书 11；哥林多前书 10:1-3）。是的，我们像大卫和亚伯拉罕一样被称义（罗马书 4:3-8）。是的，犹太人通过律法的行为寻求义的行为，是在锡安放置的石头上绊倒了（罗马书 9:31-33）。 是的，在旧约中说悔改是对罪的悲痛和放弃，这是亵渎的；好像在新约下，我们被允许犯罪，并将恩典变为放纵。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XIV.
第十四篇讲道。

"LOST sheep." Lost, is either understood of the common condition of all men, and so, because all are the heirs of wrath, (Eph. 2). "All have sinned, and come short of the glory of God," (Rom. 3:23,) and so are lost. But the Scripture entitleth men by that which they are in their own esteem; as "I am not come to call the righteous, but sinners to repentance," (Matt. 9:13). This may seem to hold forth, that there be some sinners, and some not sinners, but righteous; whereas none are righteous that sinneth not, (Rom. 3:10). But God giveth to men the title which they give themselves, and so, lost here, is such as are lost in their own esteem; for Christ's intention in coming in the flesh and dying, is to seek and to save the lost, (Luke 19:10). In this sense, (Matt. 9:13, and 1 Tim. 1:15,) Christ came to save sinners, otherwise all the house of Israel are lost. "My people have been lost sheep," (Jer. 50:6). "Neither have ye sought that which was lost," (Ezek. 3:4). Nor is this to be meant of the lost considered, as redemption is purchased, in this notion, Christ died for his enemies, (Rom. 5:10,) the just for the unjust, (1 Peter 3:18,) and so, for the lost: But we are here led to this, that those at whose salvation Christ hath a special aim, and whom he actually converteth, are first sinners, and lost in their own eyes; as is clear, Matt. 9:13, 1 Tim. 1:15, Luke 19:10. It is one thing to be lost, and a sinner, and another thing to be self-lost; as many are loaded who are not weary, and yet none are weary, but they be loaded. (1.) All that Christ converteth are self-sinners too, but Christ converteth not all sinners. Hence, Christ actually calleth and saveth but those who are such and so prepared; now there is a preparation of order, and a preparation of deserving. I cannot say, there are preparations in the converted, by way of deserving. Christ calleth not sinners because, or for, that they are sinners in their own sense, for he hath mercy on whom he will. (2.) Nor are there preparations in the converted, to which conversion is promised as a free reward of grace, which may be called moral preparations—there is no such promise in the word as this: "Whosoever are wearied and lost in their own eyes, they shall be converted." Yea, (3.) It is hard to affirm, that all who are prepared with these preparations of order, are infallibly converted: it is likely Judas and Cain reputed themselves sinners, and had some law-work in their heart, and yet were never converted. But God's ordinary way, is to bring men unto Christ, being first self-lost and self-condemned, and that, upon these grounds that proveth God's way of working to be successive. (1.) Because conversion is a rational work, and the gospel is a moral instrument of conversion, therefore Christ here openeth a vein, ere he give physic; he first cutteth, and then cureth; for though in the moment of formal conversion, men be patients, and can neither prevent Christ, nor co-operate with Christ, yet the whole work about conversion is not done in a moment; for men are not converted as the lilies grow, which do not labour nor spin. There be some pangs in the new birth. Nor are men converted, as Simon carried Christ's cross, altogether against their will: they do hear and read the word freely. Nor are men converted beside their knowledge, as Caiaphas prophesied; nor are we to think with enthusiasts, that God doth all with one immediate rapt, as the sun in its rise enlighteneth the air. The gospel worketh morally, as doth the law. Reasons work not in a moment, as fire-flaughts in the air: Christ putteth souls to weigh the bargain, to consider the field and the pearl, and then buy it. (2.) Christ's saving and calling the lost, is a new generation as well as a creation. A child is not born in one day; saving grace is not physic that worketh the cure, while the sick man is sleeping: Christ casteth the metal in the fire, ere he form the vessel of mercy; he must cast down the old work, ere he lay the new foundation. (3.) Conversion is a gospel blessing, and so, must be wrought in a way suitable to the scope of the gospel. Now, the special intent of the gospel is to bring men to put a high and rich price upon Christ, and this is one gospel-offer: What thinkest thou of so excellent a one as Christ? What wouldst thou part with? What wouldst thou do or suffer for Christ? Now, men cannot prize Christ, who have not found the terrors of the law: so Paul, finding himself the chief of sinners, and in that case saved, (1 Tim. 1:15,) must hug and embrace Christ, and burst out in a Psalm (5:17,) "Now, to the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen." A sight of the gallows, of the axe, raiseth in the condemned man's heart, high thoughts of the grace of a pardoning prince: to be a tenant of free grace, is so sweet a free-holding, that it must put a high rate on free grace. (4.) The clay organs, and faculties of the soul working by them, cannot bear the too great violence of legal terrors; for, in reviving the spirit, "If he should let out all his wrath, the souls should fail that he has made," (Isa. 57:16). Nor can they bear that God let out all his strength of love in one moment. Rough or violent dealing would break crystal glasses; Christ would break the needle when he seweth the heart to himself, if he should put forth all his strength; too swift motion of wheels may break the mill: Christ must drive softly, for a sight of the fourth part of the fire of hell, and a sight of one chamber or one window of heaven, is enough at once.
"迷失的羊。" 迷失，可以理解为所有人的普遍状况，因为所有人都是愤怒的继承人，（以弗所书 2 章）。"人人都犯了罪，亏缺了神的荣耀，"（罗马书 3:23），所以都是迷失的。但圣经称呼人们是根据他们自己的自视；如同"我来不是召义人，乃是召罪人悔改"（马太福音 9:13）。这似乎表明，有些人是罪人，有些人不是罪人，而是义人；然而没有不犯罪的人是义人（罗马书 3:10）。但上帝给予人们他们自己给自己的称号，所以，在这里迷失的人是指在他们自己的自视中迷失的人；因为基督降世并死亡的目的是要寻找并拯救迷失的人（路加福音 19:10）。在这个意义上，（马太福音 9:13 和提摩太前书 1:15），基督来是为了拯救罪人，否则以色列全家都是迷失的。"我的百姓好像迷失的羊"（耶利米书 50:6）。"你们也没有寻找迷失的，"（以西结书 3:4）。这也不是指已经被救赎的迷失者，基督为他的仇敌而死（罗马书 5:10，）义人为不义的人死，（彼得前书 3:18，）所以，为了迷失的人：但我们在这里得出的结论是，基督特别关注的那些人，他实际上使他们归正，首先是罪人，在自己的眼中迷失；正如马太福音 9:13，提摩太前书 1:15，路加福音 19:10 所清楚表明的那样。迷失和成为罪人是一回事，而自我迷失又是另一回事；许多人负重而不疲倦，但没有人疲倦而不负重。（1.）基督使归正的人也是自我罪人，但基督并不使所有的罪人归正。因此，基督实际上只呼召和拯救那些具备这样的条件和准备的人；现在有一种顺序的准备和一种应得的准备。我不能说，归正的人中有准备，是应得的准备。基督呼召罪人并不是因为他们在自己的意识中是罪人，因为他怜悯谁就怜悯谁。（2.）在归正的人中也没有准备，使他们可以将归正作为恩典的自由奖赏，这可以称为道德准备——圣经中没有这样的应许：“凡在自己眼中疲倦和迷失的人，他们必归正。”是的，（3.很难确定，凡是准备好这些秩序的准备的人都会无误地转变：犹大和该隐可能认为自己是罪人，在心中有一些律法的工作，但从未转变。但上帝的常规方式是，首先使人们自我迷失和自我谴责，然后将他们带到基督面前，这证明了上帝的工作方式是连续的。（1）因为转变是一个理性的工作，福音是转变的道德工具，所以基督在这里先开了一个血管，然后才给药物；他先割开，然后治愈；因为虽然在正式转变的瞬间，人们是病人，既不能阻止基督，也不能与基督合作，但整个转变的工作并不是一瞬间完成的；因为人们不是像百合花生长一样转变，百合花不劳动也不纺线。新生有些痛苦。人们也不是像西门背着基督的十字架一样完全违背自己的意愿：他们自由地听和读上帝的话语。 人们并不是在他们的知识之外被转化，正如该亚法所预言的那样；我们也不应该像狂热者那样认为，上帝通过一次直接的狂喜来完成一切，就像太阳在升起时照亮空气一样。福音的工作是道德的，就像律法一样。理由不会在一瞬间起作用，就像火花在空中一闪而过一样：基督让灵魂权衡交易，考虑田地和珍珠，然后购买它。（2）基督拯救和呼召失丧的人，既是一种新的创造，也是一种新的创造。一个孩子不会在一天之内出生；拯救的恩典不是在病人睡觉时起作用的药物：基督在火中铸造金属，然后再形成怜悯的容器；他必须推倒旧的工作，然后才能奠定新的基础。（3）转化是福音的祝福，因此必须以适合福音目标的方式进行。现在，福音的特殊目的是让人们对基督付出高昂而丰富的代价，这也是一个福音的提议：你对如此卓越的基督有何看法？你愿意放弃什么？你愿意为基督做什么或忍受什么？ 现在，那些没有经历过法律的恐惧的人无法珍视基督：所以，保罗发现自己是罪人中的首领，并在那种情况下得救（提摩太前书 1:15），必须拥抱基督，并在诗篇中爆发出来（5:17）：“现在，尊贵和荣耀归于那不能朽坏、不能看见、永世的君王、独一的智慧的神，直到永永远远，阿们。”看到绞刑架、斧头，会在被判死刑的人心中引起对宽恕的王子恩典的高度思考：成为自由恩典的租户，是如此甜蜜的自由保有权，以至于必须对自由恩典给予高度评价。（4）灵魂的黏土器官和能力无法承受过大的法律恐惧的暴力；因为在复兴的灵魂中，“他若发出他的忿怒，他所造的众魂就都消灭了”（以赛亚书 57:16）。他们也无法承受上帝在一瞬间释放出全部的爱的力量。 粗暴或暴力的对待会打破水晶杯；当基督将心灵缝合到自己身上时，如果他发挥出全部力量，会打破针；车轮过快的运动可能会破坏磨坊：基督必须轻轻驾驶，因为一眼看到地狱四分之一的火焰，或者看到天堂的一个房间或一个窗户，一次就足够了。

1. It is not enough to be fitted for the physic, and not for the physician. The weary and laden are fit to be eased; but not fitted for Christ the Physician, except they come to him and believe. Faith is a thing very suitable for Christ: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come, buy and eat," (Isaiah 55:1). It is true, in regard of all good deserving moving God to have mercy on one rather than another: Jerusalem and all converted are lying in their blood, and no eye pitying them (Ezek. 16:6,8); and therefore are none discouraged to come because of their wretched estate, that is to say, we cannot come, we have no money; but Christ invited those who have no money; and though Christ seem to exclude the woman from mercy, yet Christ, in wisdom, holdeth forth the promise here in that latitude of free grace—while as he saith, he came for the lost sheep; that there is room for the woman, and all believing Gentiles, to come in, and lay hold on the covenant. Sense of wretchedness and unbelief representeth Christ as too narrow, and contracteth and abridgeth the promises, as if there were no place for thee, because thou art thus and thus sinful.
对于药物而言，适合的不仅仅是药物本身，还有医生。疲惫和负重的人适合得到减轻，但除非他们来到基督并相信他，否则他们不适合成为基督这位医生的对象。信仰对基督来说非常合适：“你们一切渴望的都当来，你们没有银钱的也当来，买了吃，不用银钱，不用价值”（以赛亚书 55:1）。在上帝施恩时，这是真实的，没有任何人的善行能够使上帝怜悯他们而不怜悯其他人：耶路撒冷和所有归向上帝的人都躺在自己的血中，没有人怜悯他们（以西结书 16:6,8）；因此，没有人因为自己可怜的状况而不敢前来，也就是说，我们不能前来，我们没有钱；但基督邀请那些没有钱的人来；虽然基督似乎将那个妇人排除在怜悯之外，但基督在智慧中展示了这个自由恩典的应许——正如他所说，他来是为了那些失丧的羊；这意味着那个妇人和所有相信的外邦人都有机会进来，并抓住这个约定。痛苦和不信仰使基督显得狭窄，收缩和缩小了应许，好像没有地方容纳你，因为你是这样和那样的罪人。

Objection. 1. The King putteth forth a general proclamation to all thieves: Oh! saith one, but he may mean others, but not me. Why, he means thieves in general; he excepteth none: why shouldst thou say, Not me? Christ belongeth to sinners as sinners; he receiveth sinners as sinners, yea, he ascended on high, to give gifts to the rebellious; therefore there is no qualification required in men that believe in Christ; no, nor doth unbelief debar a man from Christ; it only excludeth him from the experimental knowledge that Christ is his.
反对。1.国王向所有的小偷发布了一项普遍宣言：哦！有人说，他可能指的是其他人，但不是我。为什么呢？他指的是普通的小偷；他没有例外：你为什么要说，不是我？基督属于罪人，就像罪人一样；他接纳罪人，接纳罪人，是的，他升上高天，赐给那些叛逆的人礼物；因此，相信基督的人不需要任何资格；不，不信仰并不会使一个人远离基督；它只是使他无法体验到基督是他的。

Answer. (1.) It is true, the gospel excepteth no man from pardon, and all that hear the gospel are to be wearied and laden, and to receive Christ by faith, as if God intended to save them. But the promises of the gospel are not simply universal, as if God intended and purposed, that all and every one should be actually redeemed and saved in Christ, as Arminians teach; and so God excepteth in his own hidden decree, not a few, though he reveal not in the gospel who they are, yet he revealeth in the gospel the general, that "many are called, but few are chosen:" And I grant, there is no ground for any one man not to believe upon this ground, because some are reprobated from eternity, and it may be I am one of those, for the contrary is a sure logic; many are chosen to life eternal, and it may be that I am one of those. (2.) It is most untrue, that Christ belongeth to sinners as sinners, for then, Christ should belong to all unbelievers, how obstinate soever, even to those that sin against the Holy Ghost. Nay, Christ belongeth only to sinners elected to glory, as elected to glory in regard of God's gracious purpose, and He belongeth only to believing sinners, as believing, in regard of actual union with Christ, (Eph. 3:17, Gal. 2:20). (3.) It is false that sinners, as sinners, do receive Christ, for so, Judas and all sinners should receive Christ: now the Scripture showeth, that believers only receive him, (John 1:12, Gal. 2:20, Eph. 3:17). (4.) It is false, that sinners, as sinners, believe in Christ. This way of libertines is a broad way for sorcerers, thieves, murderers, parricides, idolaters, remaining in that damnable state, to believe; whereas sinners, as such, sinners thus and thus qualified, are to believe; that is, humbled, wearied, and self-condemned sinners only, are to believe, and come to Christ. It is true, all sinners are obliged to believe, but to believe after the order of free grace; that is, that they be first self-lost and sick, and then be saved by the physician.
答案。（1）是真的，福音不会免除任何人的赦免，所有听到福音的人都应该劳累和负重，并凭信心接受基督，好像上帝打算拯救他们一样。但福音的应许并不是简单地普遍适用，好像上帝打算和计划让所有人都在基督里得到救赎和拯救，正如阿敏派所教导的那样；因此，上帝在他自己的隐秘旨意中除外了一些人，尽管他在福音中没有揭示他们是谁，但他在福音中揭示了普遍的真理，即“被召的人多，被选的人少”；我承认，没有任何理由让任何一个人不相信这个真理，因为有些人从永远被预定为被弃绝的，而我可能就是其中之一，因为相反的逻辑是确定的；有许多人被选为永生，我可能就是其中之一。（2）最不真实的是，基督属于罪人作为罪人，因为那样的话，基督就应该属于所有不信者，无论他们多么顽固，甚至那些亵渎圣灵的人。 耶稣基督只属于被选中的罪人，作为上帝恩典目的中被选中的人，他只属于信靠的罪人，作为信靠基督的人，（以弗所书 3:17，加拉太书 2:20）。罪人作为罪人接受基督是错误的，因为这样的话，犹大和所有的罪人都应该接受基督；而圣经表明，只有信徒才接受他，（约翰福音 1:12，加拉太书 2:20，以弗所书 3:17）。罪人作为罪人相信基督也是错误的。这种自由主义者的方式是一个宽阔的道路，让巫师、贼、杀人犯、亲族杀人犯、拜偶像者在那可憎的状态中相信；然而，作为罪人，只有谦卑、疲倦和自我定罪的罪人才能相信并来到基督面前。当然，所有的罪人都有义务相信，但是要按照自由恩典的秩序来相信；也就是说，他们首先要自我迷失和病重，然后才能被医生拯救。

I cannot but here mention some damnable errors of libertines, contrary to this truth of Christ; as this, That the Spirit acts most in the saints when they endeavour least.12 (1.) It may be by accident, and through our abuse, who confide in our endeavours and works, that grace and the Spirit will not flatter merits, which are too natural to us;—that God hinder a sweating wrestler who hath spent nights in prayer, and is careful in all means, and abundant in the work of the Lord. See and understand, that free-grace, not our endeavours, leadeth us on to heaven. Better it is I be conscious to myself that I am Christ's debtor, not debtor to myself. (2.) That we see self to be wretched, and that self loveth to share and to divide the glory with free-grace. (3.) That Christ reserveth the flowing of his tide, and the blowing of his wind, to his own free-grace, (John 3:8;) and that grace, in its filling the sails, is not in the seaman's power.
我不得不在这里提到一些可恶的自由主义者的错误，与基督的真理相悖；比如，圣灵在圣徒中的作用最大，当他们最少努力的时候。（1）这可能是偶然的，也可能是我们滥用了，我们信赖我们的努力和工作，而恩典和圣灵不会奉承我们太自然的功绩；上帝阻止了一个流汗的摔跤手，他在祈祷中度过了夜晚，对所有的手段都很小心，并且在主的工作中非常丰富。看到并理解，是自由恩典，而不是我们的努力，引导我们走向天堂。我更愿意意识到我是基督的债务人，而不是我自己的债务人。（2）我们看到自己是可怜的，自己喜欢与自由恩典分享和分担荣耀。（3）基督保留他的潮汐的流动和他的风的吹拂给他自己的自由恩典，（约翰福音 3:8）而恩典在填充帆时，并不在船员的掌控之中。

But this error is the daughter of another more damnable; that is, That the activity and efficacy of Christ's death, is to kill all activity of graces in his members, that Christ may be all in all.13 This I take to be the marrow of fleshly libertinism, that not only the regenerate cannot sin, but they ought to sin, that grace may abound; and that Christ died for this end, that we should live in sin; the contrary of which is said, "That Christ died that he might destroy the works of the devil, that is, sin." (1 John 3:8.) Now, the not stirring up of the grace of Christ in us, is a grievous sin, (1 Tim. 4:14; 1 Cor. 15:10). "Yea, he bare our sins on the tree, that we, being dead to our sins, should live unto righteousness." (1 Peter 2:24.) "That we should walk in newness of life." (Rom. 6:4.) And Gal. 1:4, "Christ gave himself for us, that he might deliver us from this present evil world, according to the will of God and our Father." And 1 Pet. 1:18, "We are not redeemed from our vain conversation, received by tradition from our fathers, by any corruptible thing." This [their contrary error] maketh good that which is the upshot of all the Antinomian doctrine that Christ is so our sanctification, that there is neither law nor gospel which requireth of us that we be holy. Hence their fifth error,—"Here is a great stir about graces, and looking to hearts, but give me Christ; I seek not for graces, nor promises, nor sanctification; tell me not of meditation and duties, but tell me of Christ."14 So Christ hath not only suffered for us all that he should suffer, so as it is sacrilege to add to his sufferings our own; and the like sacrilege it is for us to be holy, and to add any of our active holiness to his active obedience. So Mr. Towne saith. "All our obedience, as it is the work of the Spirit, it is passive, and truly called the fruit of the Spirit, (Gal. 5:22;) and so, it is an entire work, and undefiled, every way corresponding to the mind of the efficient and Author, which is the law and rule he worketh by. But as it is actively our obedience, so it is very imperfect and polluted; yea, simply considered, it is a menstruous cloth and dung."15 And their 36th error is,—"All the activity of a believer is to act to sin; so we can do nothing but sin, and we are to do nothing, nay, not obliged to pray, but when the Spirit moveth us, and that is the work of the Spirit: we are in it mere patients."16 So in Error 4th, he saith,—"'If Christ will let me sin, let him look to it; upon his honour be it.'" Indeed, it standeth upon the honour of him who hath promised to keep us spotless until the day of Christ, and Christ is so an engaged Advocate to intercede for the saints when they sin, that the redeemed of the Lord fall not away, but be presented spotless before the Lord, in the day of Christ. But what is all this to annul? (1.) All action of grace, and to soothe men up in a lazy dead faith. (2.) To take away all commandments of duties so frequent in the word of grace, which teacheth us to "deny all ungodliness, and to live soberly, righteously, and godly, in this present world." (Tit. 2:12.) (3.) To make an opposition between Christ and his grace, the fountain and the stream, (John 1:16; Tit. 1:14; 1 John 3:8).
但这个错误是另一个更可恶的错误的产物；也就是说，基督的死亡的活动和效力是为了杀死他的信徒中所有恩典的活动，使基督成为一切。我认为这就是肉体放纵主义的精髓，不仅重生的人不能犯罪，而且他们应该犯罪，以便恩典更加丰盛；并且基督为此而死，是为了让我们在罪中生活；相反的是说，“基督为了毁灭魔鬼的作为，也就是罪，而死了。”（约翰一书 3:8）现在，不在我们里面激发基督的恩典是一种严重的罪过（提摩太前书 4:14；哥林多前书 15:10）。"是的，他在树上担当了我们的罪，使我们死于罪，活于义。”（彼得前书 2:24）"使我们在新生命中行走。”（罗马书 6:4）加拉太书 1:4 说，“基督为我们舍了自己，要救我们脱离现今这罪恶的世代，正如我们的神和父的旨意。”彼得前书 1:18 说，“你们不是用能坏的金银等物赎了你们从祖宗所受的虚妄生活，而是用基督的宝血。”这个[他们相反的错误]证明了所有反法定主义教义的结论，即基督是我们的圣化，既没有律法也没有福音要求我们成为圣洁。因此，他们的第五个错误是：“这里对恩典和注视内心大惊小怪，但给我基督；我不寻求恩典、应许或圣化；不要告诉我冥想和职责，而要告诉我基督。”14 所以基督不仅为我们所受的苦难已经足够，我们增加自己的苦难是亵渎；我们成为圣洁，并将我们的积极圣洁加到他的积极顺服中也是亵渎。所以汤恩先生说：“我们所有的顺服，作为圣灵的工作，是被动的，真正被称为圣灵的果子，（加拉太书 5:22）；因此，它是一个完整的工作，无瑕疵，完全符合效力者和创造者的心意，也就是他所遵循的律法和规则。但作为我们主动的顺服，它是非常不完美和污染的；是一个经期的布和粪便。”他们的第 36 个错误是：“信徒的一切行动都是为了犯罪；所以我们除了犯罪什么都不能做，也没有义务祷告，除非圣灵感动我们，这是圣灵的工作：我们只是被动的。”在第 4 个错误中，他说：“‘如果基督让我犯罪，那就由他负责；这是他的荣誉。’”事实上，这取决于那位应许保守我们在基督日子之前没有玷污的人的荣誉，基督是一位忙于为圣徒代求的担保人，所以主的赎民不会背道而驰，而是在基督的日子里无瑕地呈现在主面前。但这一切有什么意义呢？（1）取消所有的恩典行动，使人沉浸在懒散的死信仰中。（2）取消所有在恩典之道中频繁出现的责任命令，这些命令教导我们“要舍弃一切不敬虔和世俗的情欲，在今世自守、公义、敬虔度日。”（提多书 2:12）（3）在基督和他的恩典之间制造对立（约翰福音 1:16；提多书 1:14；约翰一书 3:8）。

Objection. If the actions of grace be all turned upon this axletree of God's gracious will, what can I do, when I am indisposed to do good?
反对。如果恩典的行动都依赖于上帝慈悲的意愿，那么当我不愿意行善时，我能做什么呢？

Answer. If this be a rational question, then is no man condemned, because he believeth not in the only-begotten Son of God, contrary to John 3:18, 36; for reprobates are finally indisposed to believe. (2.) Indisposition is our sin that we should be humbled for; and ink-water cannot wash a black cloth, sin excuseth not sin. 
回答。如果这是一个合理的问题，那么没有人会因为不相信独生子上帝而被定罪，与约翰福音 3:18、36 相反；因为被弃绝者最终不愿相信。（2.）不愿相信是我们应该谦卑的罪过；墨水不能洗净黑布，罪过不能为罪过辩解。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XV.
第十五篇讲道。

"Then came she and worshipped him, saying, Lord, help me."—VERSE 25.
然后她前来敬拜他，说：“主啊，求你帮助我。”-第 25 节

CHRIST had denied her to be his, but she will not deny but Christ is her's: see how a believer is to carry himself towards Christ deserting, frowning. Christ, (1.) Answered her not one word. (2.) He gave an answer but to the disciples, not to the woman. Oh dreadful! Christ refuseth to give her one word that may go between her, and hell and despair. (3.) The answer that he giveth is sadder and heavier than no answer; it is as much as, Woman, I have nothing to do with thee; I quit my part of thee. Yet, (1.) She is patient. (2.) She believeth. (3.) She waiteth on a better answer. (4.) She continueth in praying. (5.) Her love is not abated; she cometh and adoreth. (6.) Acknowledgeth her own misery; "Lord, help me," and putteth Christ as God in his own room to be adored. (7.) She taketh Christ aright up, and seeth the temptation to be a temptation. (8.) She runneth to Christ; she came nearer to him, and runneth not from him; she clingeth to Christ, though Christ had cast her off.
基督否认她是他的，但她不否认基督是她的：看看一个信徒如何对待离弃、不悦的基督。基督（1）对她一言不发。 （2）他只回答了门徒，没有回答这个女人。哦，可怕！基督拒绝给她一句话，可以在她和地狱、绝望之间传递。 （3）他给出的答案比没有答案更令人沮丧和沉重；这等于是说，女人，我与你无关；我放弃了对你的责任。然而，（1）她很耐心。 （2）她相信。 （3）她等待更好的答案。 （4）她继续祈祷。 （5）她的爱没有减少；她前来敬拜。 （6）承认自己的悲惨：“主啊，帮助我”，并把基督当作上帝来敬拜。 （7）她正确地理解了基督，并看到诱惑是一种诱惑。 （8）她奔向基督；她靠近他，不逃离他；她依附于基督，尽管基督已经抛弃了她。

1. Patient submission to God under desertion, is sweet. What though I saw no reason why I cry and shout, and God answereth not? (1.) His comforts and his answers are his own free graces; he may do with his own what he thinks good, and grace is no debt. "Hear, O Lord, for thy own sake." (Dan. 9:19.) (2.) Infinite sovereignty may lay silence upon all hearts: good Hezekiah, "What shall I say? He hath spoken unto me, and himself hath done it." (Isa. 38:15.) It is an act of Heaven; I bear it with silence.
在被遗弃时，患者对上帝的顺服是甜蜜的。即使我看不到为什么要哭喊，上帝也不回应，又有何妨？（1）他的安慰和回应是他自由的恩典；他可以随心所欲地处理自己的事情，恩典不是债务。“求你为你自己的缘故，我的神啊，侧耳而听。”（但以理书 9:19）（2）无限的主权可以使所有的心静默：好希西家说：“我当说什么呢？他对我说了，他自己也成就了。”（以赛亚书 38:15）这是天上的行动；我默默忍受。

2. She believeth. There is a high and noble commandment laid upon the sad spirit: "He that walketh in darkness, and seeth no light, let him trust in the name of the Lord, and stay upon his God." (Isa. 50:10.) (2.) Fill the field with faith, double or frequent acts of faith: "My God, my God, why hast thou forsaken me?" (Psalm 22:1). Two faiths are a double breastwork against the forts of hell. (Eph. 6:16; 1 Thes. 5:8.) (3.) In the greatest extremity believe, even as David in the borders of hell: "Yea, though I walk through the valley of the shadow of death, I will fear no evil." (Psalm 23:4.) It is a litote; I will believe good. It is a cold and a dark shadow to walk at death's right side, "Though he slay me, yet will I trust in him." (Job 13:15.) See Stephen dying and believing both at once: Christ's very dead corpse and his grave in a sort believing: "My flesh also shall rest in hope." (Psalm 16:9.) How sweet to take faith's back band, subscribed by God's own hand, into the cold grave with thee, as Christ did; "Thou wilt not leave my soul in the grave." (verse 10.) (4.) Faith saith, sense is a liar: fancy, sense, the flesh will say, "His archers compassed me round about, he cleaveth my reins asunder, and doth not spare, and poureth out my gall on the ground:" (Job 16:13:) but faith saith, "I have a friend in heaven; also, now, my witness is in heaven." (verse 19.) Sense maketh a lie of God; "He hath also kindled his wrath against me, and taketh me for his enemy." (Job 19:11.) No, Job, thou art the friend of God: see how his faith cometh above the water, "I know that my friend by blood, or my Redeemer liveth." (verse 25.)
她相信。对于悲伤的灵魂，有一个崇高而高尚的命令：“行在黑暗中，没有光的人，要倚靠耶和华的名，依赖自己的神。”（以赛亚书 50:10）（2.）以信心填满领域，进行双重或频繁的信仰行为：“我的神，我的神，你为什么离弃我？”（诗篇 22:1）。两种信仰是对抗地狱堡垒的双重防线。（以弗所书 6:16；帖撒罗尼迦前书 5:8）（3.）在最极端的情况下，要相信，就像大卫在地狱的边界上一样：“我虽然行过死荫的幽谷，也不怕遭害。”（诗篇 23:4）。这是一种轻描淡写的说法；我会相信好事。在死亡的右边行走是一种寒冷和黑暗的阴影，“他杀我，我仍旧要望他。”（约伯记 13:15）。看看史蒂芬同时死去和相信：基督的尸体和他的坟墓在某种程度上相信：“我的肉身也要安然居住。”（诗篇 16:9）。多么甜蜜，带着神亲自签署的信仰背带，与你一起进入寒冷的坟墓，就像基督一样：“你必不将我的灵魂撇在阴间。”（第 10 节）（4.信仰说，感觉是个骗子：幻想，感觉，肉体会说，“他的弓箭手围绕着我，他将我的肾脏撕裂开来，毫不留情，将我的胆汁倒在地上。”（约伯记 16:13）但是信仰说，“我在天上有一个朋友；现在，我的见证也在天上。”（第 19 节）感觉对上帝撒谎；“他也点燃了他的愤怒，把我当作他的敌人。”（约伯记 19:11）不，约伯，你是上帝的朋友：看他的信仰如何超越水面，“我知道我的朋友，或者我的救赎主活着。”（第 25 节）)

3. She waits in hope, and took not the first nor second answer: hope is long breathed, and at midnight prophesieth good of God: "Though I fall, I shall rise again:" (Mic. 7:9). "Then I said, I am cast out of thy sight, yet I will look toward thy holy temple." (Jonah 2:4.) There is a seed of heaven in hope. When God did hide his face from Job, (Job 13:24;) yet, "He also shall be my salvation:" (verse 16). There is a negative, and over-clouded hope in the soul at the saddest time; the believer dares not say, Christ will never come again: if he say it, it is in hot blood, and in haste, and he will take his word again. (Isa. 8:17.)
她怀着希望等待着，不接受第一次或第二次的答案：希望是长久的，午夜时刻预言上帝的美好：“虽然我跌倒，我必再起来”（弥迦书 7:9）。“我说，我从你眼前被赶出去，我仍要仰望你的圣殿”（约拿书 2:4）。希望中有天堂的种子。当上帝向约伯掩面时（约伯记 13:24），他仍然说：“他也必成为我的拯救”（第 16 节）。在最悲伤的时刻，灵魂中有一种否定和被遮蔽的希望；信徒不敢说基督永远不会再来：如果他说了，那是在激动和匆忙中，他会收回他的话（以赛亚书 8:17）。

4. She continueth in praying: she cried, "Lord, Son of David, have mercy upon me;" she has no answer; she crieth again, till the disciples are troubled with her shouts: she getteth a worse answer than no answer, yet she cometh and prayeth. We know the holy willfulness of Jacob, "I will not let thee go till thou bless me." (Gen. 32:26.) Rain calmeth the stormy wind: to vent out words in a sad time, is the way of God's children: "Thy wrath lieth hard upon me: My eye mourneth by reason of mine affliction." (Psalm 88:7,9.) And what then? "Lord, I have called daily upon thee, I have stretched out my hands to thee." (Psalm 22:2.) Christ in the borders of hell, prayed, and prayed again, and died praying.
她继续祈祷：她喊道，“主啊，大卫的子孙，可怜我吧。”她没有得到回答；她再次哭喊，以至于门徒们被她的喊声困扰；她得到的回答比没有回答更糟糕，然而她还是前来祈祷。我们知道雅各的圣洁固执，“我不放开你，除非你给我祝福。”（创世记 32:26）雨平息了狂风暴雨：在悲伤的时候发泄言辞，是上帝的儿女的方式：“你的忿怒重压在我身上，我因我的苦难而悲伤。”（诗篇 88:7,9）那又怎样呢？“主啊，我每日呼求你，我向你伸出双手。”（诗篇 22:2）基督在地狱的边界上祈祷，一次又一次地祈祷，最终死在祈祷中。

5. She hath still love to Christ, and is not put from the duty of adoring. "Whom having not seen, yet ye love." (1 Pet. 1:8.) The deserted soul seeth little: there must be love to Christ, where there is, (1.) Faith in the dark; faith is with child of love. (2.) Where the believer is willing that his pain and his hell may be matter of praising God: "Who is so great a god as our God?" (Psalm 77:13). The church was then deserted, as the psalm cleareth.
5. 她对基督仍然有爱，不会停止崇拜的责任。“你们虽然没有见过他，却是爱他的。”（彼得前书 1:8）被遗弃的灵魂看到的很少：在那里必须有对基督的爱，（1）在黑暗中有信心；信心怀有爱的孩子。（2）信徒愿意他的痛苦和地狱成为赞美上帝的事情：“除我们的上帝以外，还有谁像你这样伟大？”（诗篇 77:13）教会当时被遗弃，正如诗篇所清楚表明的那样。

6. She putteth Christ in his chair of state, and adoreth him: the deserted soul saith, Be I what I will, He is Jehovah the Lord. Confession is good in saddest desertion, "I have sinned; what shall I do to thee, O preserver of man?" (Job 7:20). The seed of Jacob is in a hard case before God, (Lam. 1:17,) and under wrath, (verses 12-14). Yet, "The Lord is righteous, for I have sinned:" (verse 16:) this maketh the soul charitable of God, how sad soever the dispensation be.
她将基督安置在他的宝座上，并崇拜他：被遗弃的灵魂说，无论我是谁，他都是耶和华上帝。在最悲伤的遗弃中，忏悔是好的，“我犯了罪，我该怎么办，人类的保护者？”（约伯记 7:20）。雅各的后裔在上帝面前处境艰难（耶利米哀歌 1:17），在愤怒之下（12-14 节）。然而，“耶和华是公义的，因为我犯了罪”（16 节）：这使灵魂对上帝充满慈爱，无论分配多么悲伤。

7. She seeth it is a trial, as is clear by her instant pursuing after Christ, after many repulses. It is great mercy, that God cometh not behind backs, and striketh not in the dark. "And I said, this is my infirmity:" (Psalm 77:10:) he gathereth his scattered thoughts, and taketh himself in the temptation. It is mercy, (1.) To see the temptation in the face. Some lie under a dumb and a deaf temptation that wanteth all the five senses; Cain is murdered in the dark at midnight, with the temptation, and he knoweth not what it meaneth. (2.) God's immediate hand is more to be looked at, than all other temptation. (3.) Hence the conscience is timorous, and traverseth its ways under the trial. When a night traveler dare not trust the ground he walketh on, he is in a sad condition; he is under two evils, and hath neither comfort nor confidence. "He that walketh in darkness, and hath no light," (but some glimmering of star-light, or half moon under the earth, and knoweth not the ground he walketh on,) "let him trust in the name of the Lord." (Isa. 50:10.)
她看到这是一次试炼，这一点在她追随基督并经历多次拒绝后变得清楚。上帝不会背后袭击，也不会在黑暗中打击，这是极大的怜悯。"我说，这是我的软弱"（诗篇 77:10）他收集他散乱的思绪，陷入试探中。这是怜悯，（1）看到试探的真面目。有些人遭受无声无声的试探，缺乏所有五种感官；该隐在午夜的黑暗中被试探杀害，他不知道这意味着什么。（2）上帝的直接作为比其他试探更值得关注。（3）因此，良心是胆怯的，在试炼中迷失了方向。当一个夜行者不敢相信他行走的地面时，他处于悲惨的境地；他面临两个恶劣的情况，既没有安慰也没有信心。"行在黑暗中，没有亮光的，（只有一点星光或地下的半月光，不知道他行走的地面）他当倚靠耶和华的名"（以赛亚书 50:10）。

8. She runneth not away from Christ under desertion; but (1.) She cometh to him. It is a question what deserted souls shall do in that case. See, (2,) that you run not from Christ. It was a desertion that Saul was under, and a sad one we read of; but he maketh confession of his condition to the devil; a sad word; "I am sore distressed:" (1 Sam. 28:15,) there is a heavy and lamentable reason given why; "the Philistines make war against me." Why, that is not much; they make war always against the people of God: Nay, but here is the marrow and the soul of all vengeance, "God is departed from me." Why, foolish man, what availeth it thee to tell the devil, God is departed from thee? Judas was under a total desertion; he went not to Christ, but to the murderers of Christ, to open his wound. "I have sinned:" fool! say that to the Saviour of sinners. The Church deserted, betaketh herself to Christ, and searcheth him out: "Saw ye Him whom my soul loveth?" (Cant. 1:5). It is a bad token, when men, conceiving themselves to be in calamity, make lies and policy their refuge.
她在被遗弃时并没有离开基督；但是（1.）她来到了他面前。关于被遗弃的灵魂应该怎么办，这是一个问题。看看，（2.）你不要离开基督。扫罗曾经被遗弃，我们读到了一个悲伤的例子；但他向魔鬼承认了自己的状况；一个悲伤的话；“我非常困扰”（撒母耳记上 28:15），给出了一个沉重而可悲的原因；“非利士人与我交战。”为什么，那没什么；他们总是与上帝的子民交战：不，但这里是所有复仇的精髓和灵魂，“上帝离开了我。”为什么，愚蠢的人，告诉魔鬼上帝离开了你有什么用呢？犹大完全被遗弃；他没有去找基督，而是去找基督的凶手，打开他的伤口。“我犯了罪：”傻瓜！对罪人的救主说这话。被遗弃的教会，转向基督，并寻找他：“你们看见我心爱的人吗？”（雅歌 1:5）。当人们认为自己处于困境中时，将谎言和策略作为避难所，这是一个不好的迹象。

Objection. But it is a greater sin to go to Christ, being in a state of sin: What have I to do, to go to him whom I have offended so highly? Answer. (1.) To run from Christ under desertion, is two deaths. [1.] Desertion is one, and if real, the saddest hell out of hell. [2.] To flee from Christ and life, is another death; now to come to him, though he should kill thee for thy presumption, is but one death, and a little one in comparison of the other; and one little death is rather to be chosen, than two great deaths. (2.) Consider how living a death it is, to be killed doing a duty, and aiming to flee into Christ: better die by Christ's own hand (if so it must be) as by another; and better be buried and lie dead at his feet, as to run away from him in a heavy desertion: if the believer must die, it is better his grave to be made under the throne, and under the feet of Jesus Christ, as to die in a state of strangeness and alienation from Christ, not daring to come nigh him. All the deserted ones that we read of, did flee in to himself. (Psalm 34; 39; 88; Job 13:15; Isa. 38.) (3.) It is good to claim him as thy God, though he should deny thee; and creep unto him though he should throw thee out of his sight: better kiss the sword that killeth thee, and be slain with his own hand, as cast away thy confidence.
反对。但是，在罪恶状态下去找基督是更大的罪过：我对我犯下如此严重的冒犯的人有什么要做的呢？回答。（1.）在荒凉中逃离基督是两次死亡。[1.] 荒凉是一次，如果是真实的，那是地狱中最悲惨的地狱。[2.] 逃离基督和生命，是另一次死亡；现在去找他，即使他因你的傲慢而杀了你，也只是一次死亡，在与另一次死亡相比只是小小的一次；而一个小小的死亡，宁愿选择它，也不愿选择两次大大的死亡。（2.）考虑一下，在做一项职责时被杀死，并试图逃入基督，这是一种活着的死亡：宁愿被基督亲手杀死（如果必须如此），也不愿被另一个人杀死；宁愿被埋葬在他的脚下，躺在他的脚边，而不是在沉重的荒凉中逃离他：如果信徒必须死，那么最好他的坟墓在宝座下，耶稣基督的脚下，而不是在与基督疏远和疏离的状态下死去，不敢靠近他。我们所读到的所有被遗弃的人都逃入了自己。（诗篇 34；39；88；约伯记 13:15；以赛亚书 38）（3.) It is good to claim him as thy God, though he should deny thee; and creep unto him though he should throw thee out of his sight: better kiss the sword that killeth thee, and be slain with his own hand, as cast away thy confidence.

"But she came and worshipped." An heavier temptation cannot befall a soul tender of Christ's love, than to cry to God and not be answered; and to cry, and receive a flat and downright renouncing of the poor supplicant. Yet this doth not thrust her from a duty; she cometh, and worshippeth, and prayeth. It is a blessed mark, when a temptation thrusteth not off a soul from a duty. And (1.) When the danger and sad trial is seen, it is good to go on. Christ knew before, he should suffer; and when they would apprehend him, yet he went to the garden to spend a piece of the night in prayer. It was told Paul by Agabus, if he went to Jerusalem, the Jews should bind him, and deliver him to the Gentiles: it was his duty to go, thither he professeth he will go: "What mean ye to weep and break my heart? I am ready not only to be bound, but to die for the name of Jesus." (Acts 21:13.) Dying could not thrust him from a duty. Esther ran the hazard of death to go in to the king; yet conscience of a duty calling, she goeth on in faith; "If I perish, I perish." (2.) In the act of suffering: Christ on the cross prayeth and converteth the thief; Paul, with an iron chain upon his body, preacheth Christ before Agrippa and his enemies, and preaching Christ was the crime: Paul and Silas, with bloody shoulders, must sing psalms in the stocks. (3.) Indefinitely. After the trial, and when the temptation is on, yet the saints go on: "All this is come on us," (Psalm 44:17,) there is the temptation: the duty, "Yet we have not forgotten thee, neither dealt falsely in thy covenant." "Princes did speak against me," there is a temptation: yet here is a duty: "But thy servant did meditate on thy statutes." (Psalm 119:23.) "My soul fainteth for thy salvation, but I hope in thy word." (verse 81.) "The wicked have laid a snare for me, yet I erred not from thy precepts." (verse 110.) "Many are my persecutors and mine enemies, yet do I not decline from thy testimonies." (verse 157.) "They fought against me without a cause:" (Psalm 109:3.) "For my love they were my adversaries, but I gave myself to prayer." (verse 4.)
但她来了并且敬拜了。对于一个对基督的爱心敏感的灵魂来说，没有比向上帝呼求而得不到回应，或者呼求而得到彻底拒绝的诱惑更沉重的了。然而，这并没有使她放弃她的责任；她来了，敬拜了，祈祷了。当一个诱惑没有使灵魂放弃责任时，这是一个有福的标志。（1.）当危险和悲惨的试炼被看到时，继续前进是好的。基督事先知道他将要受苦；当他们要逮捕他时，他还是去了花园，在那里度过了一段时间的祈祷。保罗被亚迦布告知，如果他去耶路撒冷，犹太人会捆绑他，并将他交给外邦人：他有责任去，他宣称他会去：“你们为什么要哭，伤我的心呢？我不但准备受捆绑，也准备为耶稣的名死。”（使徒行传 21:13）死亡不能使他放弃责任。以斯帖冒着死亡的危险去见国王；然而，对责任的良心的呼唤，她以信心继续前进：“我就死就死。”（2.在受苦的过程中：耶稣在十字架上祈祷并使贼人悔改；保罗身上带着铁链，在亚基帕和他的敌人面前传扬基督，而传扬基督成了罪过；保罗和西拉斯肩上带着鲜血，在监狱中唱诗。无限期地，在经历试炼和面临诱惑时，圣徒们仍然坚持前行：“这一切临到我们身上”，（诗篇 44:17），这是诱惑；而责任是：“我们没有忘记你，也没有违背你的约。”“王子们议论我”，这是诱惑；然而这里也有责任：“但你的仆人默想你的律例。”（诗篇 119:23）。“我的灵魂因你的救恩而发昏，但我仍然仰望你的话语。”（第 81 节）。“恶人为我设下网罗，但我没有偏离你的训词。”（第 110 节）。“我的迫害者和仇敌很多，但我没有偏离你的法度。”（第 157 节）。“他们无故地攻击我：”（诗篇 109:3）。“因我的爱，他们成了我的敌人，但我全心投入祷告。”（第 4 节）)

(1.) It is a sign of a sweet humbled servant, who can take a buffet, and yet go about his master's service; and when a soul can pass through fire and water to be at a duty; for then, the conscience of the duty hath more prevailing power to act obedience, than the salt and bitterness of the temptation hath force to subdue and vanquish the spirit: it is likely grace hath the day, and better of corruption. (2.) It argueth a soul well watched, and kept from the incursion of a house-sin, and a home-bred corruption; for the temptation setteth on the nearest corruption, as fire kindleth the nearest powder and dry timber, and so goeth along. "They prevented me in the day of my calamity;" (Psalm 18:18). "I was upright before him, and I kept myself from mine iniquity." (verse 23.) The devil hath a friend within us: now there be degrees of friends, some nearer of blood than other some; the man's own predominant is the dearer friend to Satan, than any other sin; if pride be the predominant, it is so Satan's first-born, he agents his business by pride. (3.) So it may argue that the soul steeled and fortified with grace, taketh occasion from the sinfulness of the temptation, and the edge of it, to be more zealous and active in duties. David scoffed at by Michal, said, "I will be more vile yet." So, "All that see me laugh me to scorn, they shoot out the lip, they shake the head," (Psalm 22:7). "He trusted in the Lord," (verse 8). See here a heavy temptation; but his faith diggeth deeper, to the first experience of God's goodness; "But thou art he that took me out of the womb," (verse 9). As the church mocked with this, "Sing us one of the songs of Zion," (Psalm 137,) raiseth an higher esteem of Zion, because Zion's songs are scoffed at: Let them mock Zion as they list, "But if I forget Zion," (verse 5,) then I pray God, "my tongue may cleave to the roof of my mouth." (verse 6.) So the thief, hearing Christ blasphemed and railed on by his fellow, doth take more boldness to extol him as a king; "Lord, remember me when thou comest to thy kingdom:" Grace appeareth the more gracious and active, that it hath an adversary; contraries in nature, as fire and water, put forth their greatest strength when they actually conflict together.
（1）这是一个谦卑的仆人的标志，他能够忍受打击，却能继续为主人服务；当一个灵魂能够经历磨难，为了履行职责而经历火与水；因为在这种情况下，对职责的良心有更强大的力量来行使顺从，而诱惑的盐和苦味则没有足够的力量来征服和打败精神：这很可能是恩典占了上风，胜过了腐败。（2）这表明灵魂受到了良好的监视，远离了家庭中的罪恶和内在的腐败；因为诱惑会作用于最近的腐败，就像火引燃最近的火药和干木材一样，然后继续蔓延。“在我遭难的日子，他们先于我来”（诗篇 18:18）。“我在他面前行为正直，我也保守自己远离我的罪恶。”（第 23 节）魔鬼在我们内部有一个朋友：现在有不同程度的朋友，有些亲缘关系更近；一个人自己的主导罪恶对撒旦来说比任何其他罪恶都更亲近；如果骄傲是主导罪恶，那么它就是撒旦的长子，他通过骄傲来执行他的任务。（3.因此，可以说，灵魂在恩典的坚固和加强下，从诱惑的罪恶和尖锐之中，找到更多热心和积极参与职责的机会。大卫被米甲嘲笑时说：“我还要更加卑贱。”所以，“凡看见我的都嗤笑我，撇嘴摇头，说：‘他把自己交给耶和华，耶和华可以救他，可以救他，因为他喜悦他。’”（诗篇 22:7）“他是投靠耶和华的。”（第 8 节）在这里看到了一个沉重的诱惑，但他的信心更深入地挖掘到了上帝恩慈的初次经历：“你是叫我出母胎的。”（第 9 节）正如教会被这样嘲笑：“为我们唱一首锡安的歌吧！”（诗篇 137），这更加提高了对锡安的评价，因为锡安的歌被嘲笑了：让他们随意嘲笑锡安，“但我若忘记你，耶路撒冷啊，愿我的右手忘记技巧。”（第 5 节）那么我祈求上帝，“愿我的舌头贴住上膛。”（第 6 节）因此，小偷听到基督被同伴亵渎和咒骂，更加大胆地赞美他作为国王：“主啊，你来得国的时候，求你记念我。”恩典显得更加仁慈和积极，因为它有一个对手；在自然界中，火和水等对立物，在实际冲突时发挥出最大的力量。

USE 1. Antinomians turn grace into a temptation, and then cast off all duties; as, "Christ has pardoned all sin; his righteousness imputed, is mine: What do you speak to me of law-duties?" The way that crieth down duties and sanctification, is not the way of grace; grace is an innocent thing, and will not take men off from duties; grace destroyeth not obedience: Christ hath made faith a friend to the law; the death of Christ destroyeth not grace's activity in duties. It is true, grace trusted in, becomes ourself, not grace; and self cannot storm heaven, and take Christ by violence: grace, though near of kindred to Christ, as it is received in us, is but a creature, and so may be made an idol, when we trust in it, and seek not Christ first, and before created grace: But believing and doing are blood-friends. (John 11:26).
1. Antinomians 将恩典变成了诱惑，然后摒弃了所有的责任；如：“基督已经赦免了一切罪孽；他的义被归于我：你为什么对我说法律责任？”否定责任和成圣的方式，并不是恩典的方式；恩典是无辜的，不会让人摒弃责任；恩典不会破坏顺从：基督使信仰成为律法的朋友；基督的死并没有破坏恩典在责任中的活动。诚然，信靠恩典会成为我们自己，而不是恩典本身；自己不能冲破天堂，用暴力夺取基督：恩典虽然与基督亲近，但在我们接受时，它只是一个受造物，所以当我们信靠它而不是首先寻求基督和受造的恩典时，它可能成为偶像：但信靠和行动是血亲关系。（约翰福音 11:26）。

USE 2. This would be heeded, that in difficulties and straits, we keep from wicked ways; and being tempted, that we strive to come near the fore-runner's way. It was peculiar to Christ, to be angry, and not to sin; to be like us, "in all points tempted like as we are, yet without sin," (Heb. 4:15,) with this difference, Christ was tempted, but cannot sin; the saints are tempted, but dare not sin. The law of God, honeyed with the love of Christ, hath a majesty and power to keep from sin. So Christ, made under the law for us, (Isa. 53:7,) "was oppressed, he was afflicted," (oppression will make a sinful man mad,) but it could not work upon Christ: "He was oppressed, yet he opened not his mouth: he is brought as a lamb to the slaughter." So all Christ's followers did: they are tempted, but grace putteth a power of tenderness on them. Joseph tempted, saith, "How can I do this great wickedness, and sin against God?" (Gen. 39:9). David is reproached by Shimei, but he dares not avenge himself. Job, heavily as any man tempted, yet "In all this, Job sinned not, nor charged God foolishly?" (Job 1:22). I deny not, but the temptation doth sometimes obtain half a consent: Nabal tempted David, so that he resolved to be avenged. (2.) It will leave a black and a crook behind it in some, for their whole life. Peter shall be all his life known to be one that once forsware his Lord. But this is fearful, when men both create temptations, by defending a bad cause, (as holy men may have an unholy cause) and then, can find no way to carry it out, but by crooked policy and calumnies. We are now pursued by malignants with an unjust war. To embrace peace upon any dishonourable terms to Christ, is to desert a duty for fear of a temptation: on the other side, to refuse an offer of peace, because many innocent persons have been killed, is also a yielding to a temptation; for by war, we kill many more innocent ones, and it is against the Lord's counsel, "Seek peace," (Psalm 34:14), that is, as much as we are not to be patients only, but agents, even when we are wronged, in seeking peace. But what if peace flee from me? I confess that this is a temptation; then saith the Lord 'follow after it;' (the word Darash is diokein. Heb. 12:14); the Syro-Chaldee is, 'run after peace,' compel peace and force it, as men follow an enemy: 'Let us pursue after things of peace,' (Rom. 14:19, diokomen).
使用 2. 这应该被遵守，即在困难和困境中，我们要远离邪恶的道路；在受到诱惑时，我们要努力接近前行者的道路。这是基督的特点，他愤怒却不犯罪；他像我们一样，“在各方面受到试探，却没有犯罪”（希伯来书 4:15），不同之处在于，基督受到试探，但不能犯罪；圣徒们受到试探，但不敢犯罪。上帝的律法，因基督的爱而变得甜美，具有保持远离罪恶的威严和力量。所以基督为我们而生，（以赛亚书 53:7）“他受欺压，他受苦”，（欺压会让一个有罪的人发疯，）但它不能对基督产生影响：“他受欺压，却不开口；他像羊羔被牵到宰杀之地。”基督的所有追随者也是如此：他们受到试探，但恩典使他们具有温柔的力量。约瑟受到试探时说：“我怎能行这大恶，得罪上帝呢？”（创世记 39:9）。大卫受到示每的辱骂，但他不敢报复。约伯受到沉重的试探，但“约伯在这一切事上没有犯罪，也没有妄评上帝”（约伯记 1:22）。 我不否认，但诱惑有时会获得一半的同意：拿八勾引大卫，以至于他决定报复。（2）它会在某些人身上留下黑色和弯曲的痕迹，终身难以摆脱。彼得将一生被认为是一个曾经背弃主的人。但当人们为了捍卫一个不良的事业（圣人可能有不圣洁的事业）而创造诱惑，并且找不到其他方法来实现它，只能通过扭曲的策略和诽谤时，这是可怕的。我们现在正被恶意分子以不公正的战争追击。为了避免诱惑而以任何不光彩的条件接受和平，是为了逃避责任；另一方面，因为许多无辜的人被杀害而拒绝和平的提议，也是屈服于诱惑；因为通过战争，我们杀害了更多无辜的人，而且这违背了主的忠告，“寻求和平”（诗篇 34:14），也就是说，我们不仅仅是要忍耐，而且是要行动，即使在受到冤屈时，也要寻求和平。但是如果和平离开我呢？我承认这是一种诱惑；那么主说“追随它”；（Darash 这个词是 diokein。希伯来语） 12:14); 叙利亚-迦勒底的意思是，“追求和平”，强迫和强制和平，就像人们追随敌人一样：“我们要追求和平的事物”（罗马书 14:19，diokomen）。

USE 3. See the sweet use of faith under a sad temptation; faith trafficketh with Christ and Heaven in the dark, upon plain trust and credit, without seeing any surety or pawn; "Blessed are they that have not seen, and yet have believed," (John 20:29). And the reason is, because faith is sinewed and boned with spiritual courage; so as to keep a barred city against hell, yea, and to stand under impossibilities; and here is a weak woman, though not as a woman, yet as a believer, standing out against him, who is "The mighty God, the Father of ages, the prince of peace," (Isa. 9:6). Faith only standeth out, and overcometh the sword, the world, and all afflictions, (1 John 5:4). This is our victory, whereby one man overcometh the great and vast world. 
使用 3. 在悲伤的诱惑下，看到了信仰的甜美用途；信仰在黑暗中与基督和天堂交易，凭借纯粹的信任和信用，没有看到任何担保或抵押物；“没有看见而又相信的人是有福的”（约翰福音 20:29）。原因是，因为信仰是以属灵的勇气为支撑和坚固的；它能够抵挡地狱的封闭城市，甚至在不可能的情况下站立；在这里，有一个虚弱的女人，虽然不是作为一个女人，但作为一个信徒，她站在那里抵挡着那位“全能的神，永恒之父，和平之君”（以赛亚书 9:6）。只有信仰能够抵挡并战胜剑、世界和一切苦难（约翰一书 5:4）。这是我们的胜利，一个人凭借这胜过了伟大而广阔的世界。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XVI.
第十六篇讲道。

"But he answered, and said, It is not meet to take the children's bread, and to cast it to the dogs. And she said, Truth, Lord, yet the dogs eat of the crumbs that fall from the master's table. And Jesus answered, and said unto her, O woman, great is thy faith, be it unto thee even as thou wilt: and her daughter was made whole from that very hour."—MATTHEW 15:26-28.
但他回答说，拿孩子的饼扔给狗是不合适的。她说，主啊，是的，但狗也吃主人桌子上掉下来的碎屑。耶稣回答她说，妇人，你的信心真大，照你所愿，你的女儿从那时候就痊愈了。

"And when she came to her house, she found the devil gone out, and her daughter laid upon the bed."—MARK 7:30.
当她回到家时，她发现魔鬼已经离开，她的女儿躺在床上。

THE dispute between Christ and the woman goeth on: Christ bringeth a strong reason, (verse 26,) why he should not heal her daughter; because she, and all her nation, not being in covenant with God, as are the Jews, the church of God, are but dogs, and profane, and unworthy of Christ, which is the bread ordained for the children.

When Christ humbleth, he may put us in remembrance of our nation, and national sins: "Look to the rock whence ye were hewn, and to the hole of the pit whence ye were digged," (Isa. 51:1). "I alone called Abraham, he was an idolater," (Hos. 9:10). I found Israel like grapes in the wilderness; they should have been wild grapes rotting in the wilderness, had I not put them in my basket. "Son of man, cause Jerusalem to know her abomination," (Ezek. 16:2). How? Make them know the stock they came of, 'And say, Thus saith the Lord unto Jerusalem, thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite,' (verse 3). When the Jew was to offer the first fruits to the Lord; "And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father, and went down to Egypt to sojourn there," (Deut. 26:5). Thus, the forgetting what we are by nature, addeth to our guiltiness: "And in all thine abominations, and thy whoredoms, thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood," (Ezek. 16:22). So the Ephesians must be told how unfit they were by nature for Christ, being the very workhouse and shop of the devil, in which he wrought, (Eph. 2:1-3).
当基督谦卑时，他可以使我们想起我们的民族和民族的罪恶：“你们要向你们被凿出的磐石看，向你们被挖出的深坑注视，”（以赛亚书 51:1）。“我独自呼召了亚伯拉罕，他本是一个拜偶像的人，”（何西阿书 9:10）。我在旷野中发现以色列像葡萄一样；如果我没有把他们放在我的篮子里，他们本应该是在旷野中腐烂的野葡萄。“人子啊，要使耶路撒冷知道她的可憎之事，”（以西结书 16:2）。怎么做呢？让他们知道他们来自哪个家族，“你要说，主耶和华对耶路撒冷如此说：你的出生和生辰是在迦南地，你的父亲是亚摩利人，你的母亲是赫人，”（第 3 节）。当犹太人要向主献上初熟之物时，“你要在耶和华你的神面前说：叙利亚人灭亡的时候，我的父亲下到埃及，在那里寄居，”（申命记 26:5）。因此，忘记我们的本性会增加我们的罪恶：“你在一切可憎的事上，和淫乱中，都没有追念你幼年的日子，那时你赤身露体，滚在血中，”（以西结书 16:22）。 因此，以弗所人必须被告知，他们在本性上是多么不适合基督，他们实际上是魔鬼的工场和店铺，在那里他起作用（弗 2:1-3）。

National sins have influence in their guilt and contagion on believers: (1.) When they mourn not for them: God's displeasure should be our sorrow. (2.) When they stand not in the gap to turn away wrath, (Ezek. 22:30). There were godly men that departed from ill, (Isa. 59), but God's quarrel was, that there was no intercessor, (verse 15). In fasting, believers, though pardoned, may have on them a burden of the sins of three nations, and be involved in that same wrath with them. National repentance is required of every one, no less than personal repentance. Who sorrows for the blood of malignants and rebels?—for their oaths, mocking, scoffing, massing? The sins of the land, idolatry, superstitious days, vain ceremonies, etc., have influence on a believer's conscience in his approach to God. But we are here to consider, that Christ doth two great and contrary works at once: (1.) He humbleth the believing woman, in reproaching her as a profane dog, unworthy of the children's bread, that the will may be more broken for believing; And (2.) He trieth and tempteth her, to see if she can, by reproaches, be taken off from Christ. A broken will is a broken heart, for will is the iron sinew in the heart: (1.) account merit and conceit of any good in thyself, but the uncleanness of a dog; and (2.) break will, that that proud thing may fall in two pieces at Christ's feet: and (3,) believe, stick by thy point, that though a dog, yet thou art one of Christ's dogs, and then all is well. The best way to break the will, is, (1.) To offer hell, and the coals of everlasting burning to it; yea, and when the soul is humbled, to humble it more. Christ knew, that this woman was lying in the dust; but he will have her below the dust, when he trieth her with such a humbling temptation. Many think, the troubled conscience should not be further humbled. They say, 'There is nothing for such a soul, but the honey and sweetness of consolations in the gospel.' Nay, but often that which troubleth them, is subtle and invisible pride; he'll not believe for want of self-worthiness:—'Oh! I dare not rest on Christ, nor apply the promises, because of my sinful unworthiness.' Now, if this be humility, it is the proudest humility in the world; for the soul thus troubled, saith, 'I am not good enough, nor rich enough for Christ and his fine gold.' And the truth is, he is not a good enough Papist, to give a ransom of self-worth, for that great ransom of blood which cannot be bought. But though thou shouldst buy Christ, the Father will not sell him. Christ is disposed to a sinner as a free gift, not as a wage or a hire. There is a difference between down-casting and saving humiliation. Down-casting may exceed measure, in the too much apprehension of the law-curses, and may be conjoined with much pride and self-love: but right and saving humiliation conjoined with faith, cannot overpass bounds; it ariseth often from the sense of grace rather than from the law; God giveth grace to the humble, and he giveth humility to the gracious, under the sense of rich grace, (1 Tim. 1:15; Eph. 3:8; Titus 3:3-5; 2 Tim. 1:9). Nothing humbleth us more than an opinion of the power and excellency of grace. Grace known and apprehended in its worth, layeth down proud nature on the earth. Christ's grace, was Christ's account book to Paul; "But by the grace of God I am that I am," (1 Cor. 15:9,10). A borrowed garment, though of silk, will make a wise man humble: many sins pardoned, made much love to Christ, and much humility in the woman, (Luke 7:44,) and made her lay head and hair, yea, and heart also, under the soles of Christ's feet. No doubt, she thought basely of herself and her hair, remembering that grace put these feet to a sad and tiresome journey, to come into the world to seek the lost, and to be pierced with nails for her. There is courtesy in free grace, being the marrow and flower of unhired love, to kill high thoughts of a self-destroying sinner.
国家的罪孽对信徒有罪恶和传染的影响：（1）当他们不为此而悲伤时：上帝的不悦应该是我们的悲伤。（2）当他们不站在间隙中转移忿怒时（以西结书 22:30）。有虔诚的人离开了邪恶（以赛亚书 59），但上帝的争论是没有中保者（第 15 节）。在禁食中，信徒虽然蒙赦免，但可能背负着三个国家的罪孽的重担，并卷入同样的忿怒中。国家的悔改要求每个人，不亚于个人的悔改。谁为恶棍和叛乱者的血而悲伤？为他们的誓言、嘲笑、嘲弄而悲伤？国家的罪孽，拜偶像、迷信的日子、虚无的仪式等等，对信徒接近上帝时的良心有影响。但我们在这里要考虑的是，基督同时做了两件伟大而相反的事情：（1）他通过责备她是一个亵渎的狗，不值得孩子们的食物，来使信靠更加谦卑；（2）他试探她，看她是否能够通过责备而离开基督。 一个破碎的意志是一颗破碎的心，因为意志是心中的坚固之处：（1）将自己身上的任何优点和自负视为一只狗的污秽；（2）打破意志，让那个骄傲的东西在基督的脚下分成两半；（3）相信，坚持自己的立场，虽然是只狗，但你是基督的一只狗，然后一切都会好起来。打破意志的最好方法是：（1）向它提供地狱和永恒的燃烧之炭；是的，当灵魂谦卑时，要更加谦卑它。基督知道，这个女人正躺在尘土中；但当他用这样一种谦卑的试探来考验她时，他要让她跌入尘土之下。许多人认为，困扰的良心不应再被谦卑。他们说：“对于这样的灵魂，只有福音中的甜蜜和安慰。”不，但经常困扰他们的是微妙而看不见的骄傲；他不相信是因为自己不值得：“哦！我不敢依靠基督，也不敢应用应许，因为我有罪，不值得。”现在，如果这就是谦卑，那么这是世界上最骄傲的谦卑；因为这样困扰的灵魂说：“我不够好，也不够富有，无法得到基督和他的美好黄金。”事实上，他不是一个足够好的天主教徒，无法用自我价值来赎回那无法购买的宝血的大赎价。但即使你买下基督，父亲也不会出售他。基督对罪人是作为自由的礼物，而不是作为工资或雇佣。自卑和拯救的谦卑之间有所不同。自卑可能在对法律咒骂的过度理解中超过限度，并可能与许多骄傲和自我爱结合在一起；但正确和拯救的谦卑与信仰结合在一起，不能超越界限；它常常源于对恩典的感知，而不是来自律法；上帝赐给谦卑者恩典，也赐给恩典者谦卑，在丰富的恩典感知下（提前书 1:15；以弗所书 3:8；提多书 3:3-5；提后书 1:9）。没有什么比对恩典的力量和卓越性的看法更能使我们谦卑。在其价值被认识和理解的恩典上，将骄傲的本性放在地上。 基督的恩典，对保罗来说是基督的账本；“然而，我是靠着神的恩典成为我成为的。”（哥林多前书 15:9,10）。即使是丝绸的借来的衣服，也会使智者谦卑：许多罪得到赦免，使人对基督充满爱，使那个女人充满谦卑（路加福音 7:44），使她把头发，甚至心也放在基督的脚下。毫无疑问，她对自己和自己的头发都有低贱的看法，记得是恩典使这双脚走过艰难的旅程，来到世上寻找失落的人，并为她而被钉死。自由恩典中有礼貌，是无偿爱的精髓和花朵，可以消除自我毁灭的罪人的高傲思想。

Observe, also, that not to dare to come to Christ, and believe and pray, because of unworthiness, such as is in dogs that are without the new city, (Rev. 22:15,) is but a very temptation. And Christ, under the notion of tempting and trying, offereth that to the woman, that she was too daring and bold, being a dog, to presume to ask for the children's bread. Hence have we to consider, how far the conscience of sin ought to stand in our way toward Christ. Hence these considerations; (1.) Conscience of sin is to humble any; that is, to make out for Christ. "Saul, Saul, why persecutest thou me?" spoken by Christ brought Paul down off his high horse, and laid his soul in the dust. "Now we know, that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God." (Rom. 3:19.) It is a speech taken from a malefactor, arraigned and paneled upon his head. When the judge objecteth, 'What say you? This and this treason is witnessed against you.' Alas! the poor man standeth speechless and dumb; his mouth is stopped, "That thou mayest remember thy old shame, and be confounded, and never open thy mouth any more, because of thy shame." (Ezek. 16::63.) Christ, then, hath the sinner's neck under his axe. What justice and law may do, that Christ may do. The captive taken in war, may be killed by the laws of war, if he refuse to submit. (2.) No sin is unpardonable treason, but the sin against the Holy Ghost, and final impenitence. The gospel is a treaty of peace between parties in war; none are excepted but these two. (3.) But what then, if a soul come to this,—'I have either sinned against the Holy Ghost, or certainly am on the borders of it, because Christ knocked long: and a year ago, or a long time from this, I remember of his farewell rap, when Christ knocking, took his last good night, with this word, 'He that is filthy, let him be filthy still,' and said, he would never come again. I grant an ill conscience can speak prophecy; (Exod. 10:28,29). So Pharaoh did prophesy, and Cain also, (Gen. 4:13,14). But [2.] I can yield, that there be some farewell knockings of Christ, after which, Christ is never seen or heard at the door of some men's hearts. Paul speaketh so to the Jews, "But seeing you put the gospel from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." (Acts 13:46.) The like is Christ's language to them: "Then said Jesus to them, I go my way, and ye shall seek me, and shall die in your sins; whither I go, ye cannot come." (John 8:21.) I doubt if any can sin the sin against the Holy Ghost, and the sinner only, and no other complain of it; that sin breaketh out in prodigious acts of wickedness, as blood and persecution. Though it were true, that you were upon the borders of hell, yet the gospel, though it except you from actual mercy, yet excepts you not from the duty of believing and coming to Christ; and though such think and imagine, that they believe Christ is able to save and redeem them, only they doubt of his will, yet the truth is, the doubt of unbelief is more of the power of mercy and infinite grace in Christ than of his will; and my reason is, "that whosoever believeth, hath set to his seal that God is true;" (John 3:33;) and "He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son." (1 John 5:10.) Now, it is not God's testimony, nor any gospel truth, that such as sin against the Holy Ghost shall be pardoned; yea, the contrary is said, (Matt. 12:31,32). Yet these that sin against the Holy Ghost are condemned for unbelief, as all other unbelievers are. (John 3:18,36.) Then such as fall in this sin, though they say infinite mercy can pardon them (but infinite mercy will not pardon them), should not belie God, by unbelieving these truths, for they are gospel truths: then must the unbelief of those that sin against the Holy Ghost, put a lie upon some gospel truth, and this can be only on the power of infinite mercy; and so they must say, Christ cannot save, though he would, for there is a power of Christ in mercy, no less than a will. If Francis Spira17 go for a despairing reprobate (which I dare not aver), yet, when he said, he believed Christ was able to save him, but he doubted of his will, he must not be so understood, as if it were so indeed. Unbelievers know not all the mysterious turnings of lying and self-deceiving unbelief. Unbelief may lie to men of itself, when it dare not belie the worth of that soul-redeeming ransom of Christ's blood. If he that sinneth against the Holy Ghost, could believe the power of infinite mercy, he should also believe the will and inclination of infinite mercy, for the power of mercy is the very power of a merciful will. I shall not then be afraid that that soul is lost, which hath high and capacious apprehensions of the worth, value, dignity, and power of that dear ransom, and of infinite mercy. It is faith to believe this gospel truth, which is, "That Christ is able to save to the utmost all that come to him." (Heb. 7:25.) If I believe soundly what free grace can do, I believe soundly what free grace will do. It is true, Christ can save many, whom he never will save; but the faith of the power of mercy, and of his will to save, is of a far other consideration. It must then be the prevailing of a temptation, not to dare to come to Christ, because I am a dog, and unworthy, (1.) Because sin is no porter put to watch the door of Christ's house of free grace: mercy keepeth the keys. Sin may object my evil deserving, but it cannot object Christ's rich deserving. (2.) That which maketh me unworthy, and graceless, and unfit to be saved, may make Christ worthy, and gracious to save; my sin may be Christ's rich grace. Though sin maketh me unworthy of Christ, yet it maketh me a fit passive object for the physician Christ to work on, and maketh not Christ unworthy to save. If I feel sin, it then saith, Thou art the very person by name that Christ seeketh. Therefore is the sense of sin required as a condition in all that come to Christ, whether it be before conversion, or after conversion, when acts of faith are renewed.
请注意，不敢来到基督面前，相信并祈祷，是因为自己的不配，就像没有进入新城的狗一样，这只是一种诱惑。基督以试探和考验的方式向那个女人提供了她过于大胆和冒失的要求孩子们的面包。因此，我们必须考虑罪恶的良心在我们接近基督的道路上应该站在多远的位置。因此，有以下几点考虑：（1）罪恶的良心是要使人谦卑的，也就是为了寻求基督。"扫罗，扫罗，你为什么逼迫我？"基督对保罗说的话让他从高高在上的位置下来，将他的灵魂置于尘土之中。"我们晓得律法所说的，是对律法以下的人说的，叫一切的口都塞住，全世界都伏在神审判之下。"（罗马书 3:19）这是从一个被告上面抓住并审判的罪犯那里引用的话。当法官提出质疑时，'你怎么说？这和这样的叛国罪都有人作证指控你。'唉！ 这个可怜的人站在那里无言无语；他的嘴被堵住了，“为了让你记住你的旧耻辱，感到羞愧，并且再也不敢开口，因为你的耻辱。”（以西结书 16:63）那么，基督就像是把罪人的脖子放在他的斧头下。基督能做到正义和法律所能做到的。在战争中被俘的人，如果拒绝投降，可以根据战争法被杀死。（2）没有罪是不可饶恕的叛国罪，除了亵渎圣灵的罪和最终不悔改的罪。福音是战争中各方之间的和约；除了这两个罪之外，没有人被排除在外。（3）但是，如果一个灵魂来到这个地步——‘我要么得罪了圣灵，要么肯定已经接近了，因为基督敲了很久的门：一年前，或者离现在很久以前，我记得他最后一次敲门的告别，当基督敲门时，他说了最后一句晚安，‘那是污秽的，让他仍然污秽’，并且说他再也不会回来了。我承认，一个邪恶的良心可以说预言；（出埃及记 10:28,29）。法老也曾预言过，该隐也是如此，（创世记 4:13,14）。但是[2.我可以让步，基督的离别敲门声之后，基督再也没有出现或被听到在某些人的心门口。保罗对犹太人这样说：“但你们既然把福音弃绝，自己断定不配得永生，我们就转向外邦人。”（使徒行传 13:46）基督对他们也是这样说：“耶稣又对他们说，我要去了，你们要找我，你们要死在你们的罪中；我所去的地方，你们不能到。”（约翰福音 8:21）我怀疑是否有人能犯下亵渎圣灵的罪，而只有罪人自己，没有其他人抱怨；这种罪会以惊人的邪恶行为，如流血和迫害，爆发出来。 即使你确实处于地狱的边界，福音仍然要求你相信并接近基督；虽然有些人认为他们相信基督有能力拯救和救赎他们，只是怀疑他的意愿，但事实是，不信的怀疑更多地涉及基督的怜悯和无限恩典的能力，而不是他的意愿；我的理由是，“凡接受他的见证的，就印上印，证明神是真的”（约翰福音 3:33），“不信神的，就是以神为说谎的，因不信神为他儿子所作的见证”（约翰一书 5:10）；现在，神的见证或任何福音真理都没有说那些亵渎圣灵的人会得到赦免；相反，经文中说了相反的（马太福音 12:31,32）；然而，那些亵渎圣灵的人被定罪是因为不信，就像其他不信的人一样（约翰福音 3:18,36）。然后，像陷入这种罪恶的人，虽然他们说无限的怜悯可以宽恕他们（但无限的怜悯不会宽恕他们），不应该因为不相信这些真理而欺骗上帝，因为它们是福音的真理：那些得罪圣灵的人的不信仰必然对某些福音真理撒谎，而这只能是对无限怜悯的力量撒谎；所以他们必须说，基督不能拯救，尽管他愿意，因为怜悯中有基督的力量，不亚于他的意愿。如果弗朗西斯·斯皮拉被认为是一个绝望的被拒绝者（我不敢断言），但是，当他说他相信基督能拯救他，但他对他的意愿表示怀疑时，他不能被理解为确实如此。不信者不知道所有关于撒谎和自欺欺人的不信的神秘转变。当它不敢贬低基督宝血的救赎价值时，不信仰可以自己对人撒谎。如果那犯了亵渎圣灵的人能相信无限怜悯的力量，他也应该相信无限怜悯的意愿和倾向，因为怜悯的力量就是怜悯意愿的力量。 我将不再害怕那些对宝贵的赎价和无限的怜悯有着高度和广阔理解力的灵魂会迷失。相信这个福音真理是信仰，即“基督能够拯救那些来到他面前的人。”（希伯来书 7:25）如果我坚信自由恩典的能力，我也坚信自由恩典的意愿。当然，基督能够拯救许多他不会拯救的人，但是对怜悯的能力和他拯救的意愿的信仰是完全不同的考虑。因此，不敢来到基督面前是一种诱惑的胜利，因为我是一只狗，不值得（1.）因为罪不是放在守护基督自由恩典之家门口的门房：怜悯保管着钥匙。罪可能反对我恶劣的应得，但它无法反对基督丰富的应得。（2.）使我不值得、没有恩典、不适合被拯救的东西可能使基督值得、有恩典去拯救；我的罪可能是基督丰富的恩典。虽然罪使我不值得基督，但它使我成为基督医治的合适被动对象，并不使基督不值得拯救。 如果我感到有罪，那么它就说，你就是基督寻找的那个人。因此，对罪的感知在所有接近基督的人中都是必要的条件，无论是在转变之前还是在转变之后，当信仰行为得到更新时。

Objection.—'But we find by experience, that true poverty of spirit, and sense of sinful wretchedness, doth kill and destroy any sight of guilt and wickedness in myself: if I rightly see Christ, I shall not also see any unworthiness in myself.'18
反对。-“但我们通过经验发现，真正的心灵贫穷和对罪恶的痛苦感会消除我对自己的任何罪恶和邪恶的看法：如果我正确地看到基督，我也不会看到自己的任何不值得。”18

Answer.—This experience is not warranted by the word of truth. These may well consist together. (1.) That felt and apprehended wretchedness of a sinner, may stand with a sight of Christ's riches of grace, is as evident, as the felt pain of the sting of the fiery scorpion, may stand with looking up to the brazen serpent, and being saved; yea, when the poor man said, "Lord, I believe, help my unbelief," (Mark 9:24,) he both was sensible of faith and unbelief. (2.) Yea, the converted may well see grace and holiness in himself, (else how shall he be thankful to Christ the giver?) and also see Christ, and believe in his righteousness? For holy walking cometh under a threefold consideration. [1.] As a duty. [2.] As a mean ordained of God that we should walk in, (Eph. 2:10). [3.] As a promise, or a thing promised in the new covenant. And in this threefold consideration, we may know how far we may build our peace upon any duties, as upon evidences of our state of grace. [1.] As holy walking as a duty coming from us, is no ground of true peace, believers often seek in themselves, what they should seek in Christ; this is natural merit. Often we argue from the measure of obedience, to deny grace altogether; this is a false way, especially, it is a false way of logic, to argue negatively, from want of such and such a measure of obedience, to deny you are in Christ: how we may argue affirmatively, we shall hear hereafter. [2.] The duty is Christ's mean, not enjoined in a strict law way, but in a gospel way, as the commandment is oiled with a gospel spirit of love. Law and love are not contrary, as Antinomians do imagine; Christ has united, not only persons, but also graces and virtues. This way, the duty is a mean, and a way, not to the right of salvation, but to the actual possession of it; and as it is, or standeth stated before us in the letter of the gospel, in a moral commanding, or a doctrinal, or directing way, without the efficacy of grace, it can be nothing but a doctrinal mean, no more than the law way is; for all gospel precepts without grace, are as little available to us as the law. But, in the [3.] third notion, holy walking, as performed by that efficacious grace promised in the covenant of grace, is an argument on which we may build our peace, not as a cause, or a merit deserving peace, but as a grace threaded upon the free promise of God. So the saints have builded upon their sincere walking, as on a fruit of the covenant of grace promised to us, (Jer. 31:33; 32:38); for so duties speak the mercies promised in the covenant, 'And I will give them one heart, and one way, that they may fear me for ever.' (verse 39.) See Ezek. 36:27; Isa. 54:13. Upon this ground Hezekiah, pleadeth with God, when he heard the sentence of death: 'Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight;' (Isa. 38:3;) and David putteth his faith upon this, as a gracious fruit of grace promised in the covenant of grace. So David pleadeth, and in faith, "Preserve my soul: (Psalm 86:2:) here is a prayer in faith—and upon what ground? "for I am holy." Now, this would seem pharisaical, and merit-like, if holiness did not relate to the free promise of the covenant of grace, in which God hath promised, and tied himself by covenant, to make his own children holy; and also, is resolved upon a proposition of the covenant of grace. God hath both promised to cause his covenanted ones walk before him in truth, as did Hezekiah; as we have it in Ezek. 36:27, and he has promised to save and deliver the upright in heart, as is clear in Psalm 50:23; 34:15; 1 Pet. 3:12; Psalm 145:18,19.
答案。这种经历并不是由真理的话语所保证的。这些经历可以很好地共存。（1）一个罪人感受到和理解到的痛苦可以与看到基督丰富的恩典相一致，就像感受到火蝎的刺痛可以与仰望铜蛇并得救相一致一样；是的，当那个穷人说：“主啊，我信，求你帮助我的不信。”（马可福音 9:24），他既能感受到信心又能感受到不信。 （2）是的，被转化的人可以在自己身上看到恩典和圣洁（否则他如何感恩于基督这位赐予者？），也可以看到基督并相信他的义？因为圣洁的行走可以从三个角度来考虑。[1.]作为一种责任。[2.]作为上帝所命定的我们应该行走的手段（以弗所书 2:10）。[3.]作为一个应许，或者是新约中所应许的事物。在这三个角度上，我们可以知道我们可以在多大程度上将我们的平安建立在任何责任上，就像我们可以根据我们的恩典状态的证据来建立我们的平安一样。[1.]作为我们的责任，圣洁的行走并不是真正平安的根据，信徒经常在自己身上寻求他们应该在基督里寻求的东西；这是自然的功德。 常常我们从顺从的程度来争论，以否定恩典的存在；这是一种错误的方式，尤其是一种错误的逻辑方式，从缺乏某种程度的顺从来否定你在基督里的存在：我们将在此后听到如何肯定地争论。[2.] 这个责任是基督的方式，不是以严格的法律方式强加的，而是以福音的方式，因为这个诫命是用福音的爱的精神涂抹的。法律和爱并不相反，正如安提法派所想象的那样；基督不仅团结了人，也团结了恩典和美德。这种方式，责任是一种方式，不是通往救恩的正确方式，而是实际拥有救恩的方式；正如在福音书信中所陈述的那样，在道德的命令、教导或指导的方式中，没有恩典的效力，它只能是一种教义的方式，就像法律的方式一样；因为所有没有恩典的福音诫命对我们来说一样无用，就像法律一样。但是，在第三个概念，圣洁的行走，是通过恩典的应许在恩典的约中实现的，这是一个我们可以建立平安的论据，不是作为平安的原因或值得平安的功德，而是作为上帝自由应许的恩典。因此，圣徒们建立在他们真诚的行走之上，就像是在应许给我们的恩典的果实上建立的（耶利米书 31:33；32:38）；因为这样的责任表达了在约中应许的怜悯，“我要赐给他们一个心，使他们常常敬畏我。”（第 39 节）参见以西结书 36:27；以赛亚书 54:13。希西家在听到死亡的判决时，就以此向上帝求情：“耶和华啊，求你记念我在你面前怎样存完全的心，按诚实行事，又作你眼中所看为善的。”（以赛亚书 38:3）大卫也将他的信心放在这上面，作为恩典约中应许的恩典果实。所以大卫以信心祈求：“求你保护我的性命。”（诗篇 86:2）这是一个有信心的祈祷，基于什么呢？“因为我是圣洁的。”现在，如果圣洁与恩典的约定自由承诺无关，这似乎是法利赛式的和功利的，上帝已经承诺并通过约定与自己捆绑，使他自己的孩子成为圣洁；并且，他已经决定了恩典的命题。上帝已经承诺使他的约定者在他面前真实地行走，就像希西家一样；正如我们在以西结书 36:27 中所看到的那样，他已经承诺拯救和解救心地正直的人，正如在诗篇 50:23；34:15；彼得前书 3:12；诗篇 145:18,19 中所清楚表明的那样。

So all the peace we can collect for our comfort, from holy walking, is resolved on a promise of free grace; and the duty as performed by the grace of the covenant, may, and doth lead us to the promise, and so, no ways from Christ, but to Christ. Holy walking is a faithful witness, and a true witness may lead any accused man to law-right. Holiness may lead me to the promise, and that is good law-right. If we cannot gather any assurance of our spiritual estate, from holy duties in us, such as are universal obedience, sincerity in keeping close to Christ, and love to the saints, because they may deceive us, and may be in hypocrites, as Doctor Crispe saith, then may faith also deceive us; for there be as many kinds of false faiths, as there be of counterfeit loves to the saints; and there is somewhat of Christ peculiar to the regenerate in their love, obedience, and sincerity, which they may discern to be a saving character, and badge of Christ, no less than in faith. (2.) But here's the mystery: [Objection.] neither faith, nor anything inherent in us, can yield us certainty that we are in Christ, or any peace with God, in regard that all grace, all evidences of our good estate are without us in Christ; inherent holiness and duties are but fancies. [Answer.] When we then refuse the comforts of God, and peace from holy walking, as it is threaded and linked to the promise, we refuse Christ; especially under desertion, we bid Christ look away from us; and there is a willfulness of unbelieving sorrow, so that Rachel will not be comforted. But when we refuse Christ's comforts, we refuse himself. She who refuseth to accept of a bracelet, or a gold ring, from him who suiteth her in marriage, she refuseth both his love and himself, in that she refuseth his love token.
所以我们从圣洁的行走中所能获得的一切平安，都是基于自由恩典的承诺；而这个承诺是通过恩典的约定来完成的义务，可以引导我们到达承诺，因此，不会离开基督，而是走向基督。圣洁的行走是一个忠实的见证，而一个真实的见证可以将任何被控告的人引向合法的法律。圣洁可以引导我到达承诺，这是合法的法律。如果我们无法从我们内心的圣洁行为中获得对我们属灵状态的任何保证，比如普遍的顺从、忠诚地与基督保持亲密、对圣徒的爱，因为它们可能欺骗我们，可能存在于伪君子中，正如克里斯普博士所说，那么信仰也可能欺骗我们；因为虚假的信仰的种类和伪造的对圣徒的爱一样多；而在他们的爱、顺从和忠诚中，重生的人可以辨别出基督的独特之处，这是他们可以认定为拯救的特征和基督的标志，与信仰一样重要。（2.）但这里有个谜：【异议。】无论是信仰还是我们内在的任何东西，都不能给我们确定我们在基督里，或与上帝和平相处的确据，因为所有的恩典，我们良好状态的证据都在基督之外；内在的圣洁和责任只是幻想。当我们拒绝上帝的安慰和从圣洁的行走中得到的平安，因为这与应许相连，我们就是在拒绝基督；尤其是在荒凉时，我们要求基督远离我们；这是不信的悲伤的固执，以至于拉结不愿得到安慰。但是当我们拒绝基督的安慰时，我们也在拒绝他自己。那个拒绝接受求婚者赠送的手镯或金戒指的女子，她不仅拒绝了他的爱，也拒绝了他自己，因为她拒绝了他的爱的象征。

Observe also, that Christ bringeth himself in, as a great householder in the gospel. In his house there be divers children, servants, dogs, and the house is broad, and open to all that come: there is bread in our Father's house for all. What bread? A great marriage supper: Here is a king's son married, (Matt. 22; Luke 14,) and many excellent dainties, and (1.) all dainties is Christ, the marrow of the gospel, that bread of life; "I am that bread of life," (John 6:48). He was the wheat that dieth and rotteth in the earth, and then taketh life, and bringeth forth fruit, (John 12:24). He is the wheat that suffered the winter frosts and storms, rain and winds, and went through the millstones of God's wrath, and was "bruised for our iniquities," (Isa. 53:5;) "For it pleased the Lord to bruise him," (verse 10): DAKEO, is contundere, to grind as in a mortar, or mill; and he went through the oven and fiery furnace of the anger of God, before he could be bread for the king's table, and the children. (2.) Every bread, is not the bread of children: Christ is not a loaf, nor a feast for the man that wanteth his wedding-garment: such a friend was never invited to the banquet, (Matt. 22:11,12): and of those that loath Christ, and love their lusts better than him, Christ saith, "None of these men that were bidden, shall taste of my supper," (Luke 14:24).
还要注意，基督在福音书中将自己描绘成一个伟大的家长。在他的家里有各种孩子、仆人、狗，房子宽敞，对所有来的人敞开大门：在我们父的家里，有面包供所有人享用。是什么样的面包呢？是一顿盛大的婚宴：这里有国王的儿子结婚了（马太福音 22 章；路加福音 14 章），还有许多美味佳肴，而（1.）所有的美味都是基督，福音的精髓，生命的面包；“我就是生命的粮”，（约翰福音 6:48）。他是那颗在地里死去腐烂的麦子，然后复活并结出果实的麦子，（约翰福音 12:24）。他是那颗经历了冬天的寒冷、风暴、雨水和风的麦子，经历了上帝愤怒的磨石，被“为我们的过犯压伤”，（以赛亚书 53:5）；“耶和华喜悦将他压伤”，（第 10 节）：DAKEO，是指在研钵或磨坊中磨碎，他在上帝的愤怒的烤炉和火炉中经历了，才能成为国王的餐桌上和孩子们的面包。（2.）并非所有的面包都是孩子们的面包：基督不是一块面包，也不是一个没有婚礼礼服的人的盛宴：这样的朋友从未被邀请参加宴会，（马太福音 22:11,12): 对于那些厌恶基督、更喜欢自己的欲望胜过他的人，基督说：“那些被邀请的人中，没有一个能尝我的晚餐。”（路加福音 14:24）。

1. The children are parts of the house, and are more than children, heirs, even joint heirs with the eldest heir, Christ, (Rom. 8:17), because Christ and the younger heirs divide heaven (to speak so) between them. And (1.) The Spirit that raised Christ from the dead, dwelleth in them, (Rom. 8:11). (2.) They have one God, and one Father; Christ and we are Father's children; "Go to my brethren, and say to them, I ascend unto my Father and your Father, and to my God and your God," (John 20:17). (3.) We must be together in one place; all the children must be in one house together, (John 17:24). "And if I go, (it is not an if of doubting,) and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also," (John 14:3). "And where I am, there shall also my servant be," (John 12:26). (4.) One resurrection, "Because I live, ye shall live also," (John 14:19). Every believer is raised in Christ, but in order; "Every man in his own order, Christ first, as the first fruits," (1 Cor. 15:23). (5.) One heaven, and one kingdom, and one throne, (Luke 22:29; Rev. 3:21).
孩子们是房子的一部分，不仅仅是孩子，还是基督的继承人，甚至与长子基督一同成为共同的继承人（罗马书 8:17），因为基督和年幼的继承人在天堂中（这样说）分配了地位。而且（1）使基督从死里复活的圣灵住在他们里面（罗马书 8:11）。 （2）他们有一个神，一个父；基督和我们都是父亲的孩子；“去见我的弟兄们，告诉他们我升到我的父那里，也是你们的父，升到我的神那里，也是你们的神”（约翰福音 20:17）。 （3）我们必须在一起；所有的孩子必须在一个房子里一起（约翰福音 17:24）。 “我若去（这不是怀疑的条件），为你们预备了地方，就必再来接你们到我那里去，我在哪里，你们也要在那里”（约翰福音 14:3）。 “我在哪里，我的仆人也要在那里”（约翰福音 12:26）。 （4）一个复活，“因为我活着，你们也要活着”（约翰福音 14:19）。每个信徒都在基督里复活，但是有次序；“各人按各人的次序复活，基督是初熟的果子”（哥林多前书 15:23）。 （5）一个天堂，一个国度，一个宝座（路加福音 22:29；启示录 3:21）。

2. There be great odds between the spirit or mind of an heir or a son, and a servant. The heir will do much for the birth-right; take his life from him, ere you take his heritage from him. Esau's face dried, he wept no more, when his father blessed him with the dew of heaven, and the fatness of the earth. A servant will not contend to be an heir.
2. 继承人或儿子的精神或思想与仆人之间存在很大的差异。继承人会为了自己的血统而付出很多，宁愿丧生也不愿失去他的遗产。以扫的脸上干涸了，当他的父亲用天上的露水和地上的肥沃来祝福他时，他不再哭泣。仆人不会争夺继承权。

3. "The servant abideth not in the house for ever, but the son abideth ever." (John 8:35.) The son's reward is all hope, as some courtiers attend princes upon hopes; servants have hand-payment, and present wages. Let every professor try his spirit and nature: if the spirit bend toward the inheritance, and heavenward, it is right: see who looketh to the last year of nonage and minority, and hath not an eye and heart on time. There is a latent hope in all troubles, in sons, as in a king's heir in a far country where he is not known, not honoured as one of a prince's blood, but neglected, injured—yea, in want and necessity; yet when he casteth his eye upon his over-sea hope, it cometh home to his heart with ease, "One day I shall be a king, in honour and wealth." (2.) Try the free and ingenuous spirit of a son toward the father: there is not a nature, or an instinct in the servant, nor such an inward principle toward the lord of the house, as in a son: blood and nature is strong and prevalent; blood-bonds, nature-relations are mighty.
“仆人不能永远住在家里，儿子却永远住在家里。”（约翰福音 8:35）儿子的报酬是所有的希望，就像一些朝臣侍奉君王一样，仆人只有手头的报酬和现在的工资。让每个信徒试试他的灵性和本性：如果灵性倾向于继承和朝天堂，那就是对的：看看谁注视着未成年和未成年的最后一年，没有把眼睛和心思放在时间上。在所有的困扰中都有一种潜在的希望，就像国王的继承人在一个遥远的国家里，他在那里不为人知，不被当作王子的血脉之一而受到尊敬，而是被忽视、受伤——甚至在贫困和困难中；然而，当他把目光投向他在海外的希望时，它轻松地回到他的心中，“有一天我将成为国王，享受荣耀和财富。”（2）试试儿子对父亲的自由和坦诚的精神：仆人没有儿子那样的本性或本能，也没有对家主的内在原则：血缘和本性是强大而占优势的；血缘纽带、本性关系是强大的。

"But Jesus said unto her, Let the children first be filled," (Mark 7:27). Christ denied not, but the woman and the Gentiles have a right to the bread of Christ's house, only, grace must keep an order; let the Jews first have the loaf broken to them, and then, let the Gentiles have the by-board, or the second table of Christ. Hence, observe Christ's wise attemperating of the temptation in these particulars: (1.) That temptations are measured by grains and scruples to the saints. There is a seed of comfort and hope in Christ's glooming and frownings: he would say, When the children are filled with bread first, then, you that are dogs, shall also have your portion of the children's bread. There is a kiss, and bowels of compassion, under the lap of that covering and cloak of wrath, with which he is covered; for "in wrath, he remembers mercy," and moderateth anger; "Fury is not in me," (Isa. 27:4). (2.) Gospel trials and temptations are for a merciful end, that Paul may not be puffed up, or as he saith, "Lest I should be like a meteor lifted up in the air above measure,"19 (2 Cor. 12:7). "But we had the sentence of death in ourselves, (as condemned malefactors,) that we should not trust in ourselves," (2 Cor. 1:9). (3.) God will not have them above our strength, but the burden and the back are proportioned, (1 Cor. 10:13). It is good that we know Christ breweth or mixeth our cup; he can sugar the salt and bitter wine with mercy. There is no desertion of the saints that we read of, but there is as much of Christ in it, as giveth it some taste and smell of heaven. Heaven is stamped upon the hell of the saints, life is written on their death: their grave and dead corpse are hot, and do breathe out life and glory; their ashes and dust smell of immortality and resurrection to life. Even when Christ is gone from the church, he leaveth a pawn or a pledge behind him, as love-sickness for the want of him, (Cant. 3:5). When Christ is nothing but an empty grave, and he himself is away, yet weeping for the want of him, without care of angels or apostles, when the beloved himself is gone, is somewhat of Christ; yea, he sendeth before him a messenger, to tell that the King himself is coming, as in a great summer drought, little drops go before the great shower, to make good report that the earth shall be refreshed.
但耶稣对她说：“让孩子们先吃饱。”（马可福音 7:27）。基督并没有拒绝，但妇人和外邦人只有权利享受基督家的面包，只是恩典必须保持秩序；让犹太人先把面包分给他们，然后让外邦人享用剩下的，或者是基督的第二桌。因此，要注意基督在这些方面明智地调和诱惑：（1）诱惑是按照圣徒的谨慎和疑虑来衡量的。在基督的阴霾和愤怒中，有一种安慰和希望的种子：他要说，当孩子们先吃饱面包时，你们这些狗也会有你们的一份孩子们的面包。在他所覆盖的愤怒的掩护下，有一个亲吻和怜悯的心肠；因为“他发怒的时候，仍施慈爱”，并且调和愤怒；“我心中没有忿怒”，（以赛亚书 27:4）。 （2）福音的试炼和诱惑是出于怜悯的目的，使保罗不至于自高自大，或者如他所说，“免得我因所得的启示太多，自高自大，故意受苦。”（哥林多后书 12:7）。 但我们自己心里已经判定了死刑，（如同被定罪的罪犯一样），这是为了使我们不要倚靠自己，（哥林多后书 1:9）。上帝不会让我们超过我们的能力，负担和背负是相称的，（哥林多前书 10:13）。我们知道基督为我们调制了杯中之物是好的；他可以用怜悯来给咸的盐和苦的酒加糖。我们所读到的圣徒没有被遗弃，但其中有基督的存在，使其带有一些天堂的味道和气息。天堂的印记在圣徒的地狱上，生命写在他们的死亡上：他们的坟墓和尸体是炽热的，呼吸出生命和荣耀；他们的灰烬和尘土散发着不朽和复活的气息。即使基督离开了教会，他也留下了一个抵押品或保证，就像因为缺少他而患上的爱病一样，（雅歌 3:5）。 当基督只是一个空坟墓，他本人不在，却为了渴望他而哭泣，不在乎天使或使徒，当心爱的人离去时，仍然有一些基督的存在；是的，他派遣一位使者在他之前，告诉人们国王即将到来，就像在炎热的夏季干旱中，小雨滴预示着大雨即将降临，为大地带来恩泽。

(1.) Longings for him, (2.) Waiting after him, (3.) Christ in you seeking after Christ, are messengers of heaven sent before, to dress and adorn the lodging for the prince, who is on his journey coming to thee. 
(1.) 对他的渴望，(2.) 在他之后等待，(3.) 基督在你内心寻求基督，都是天堂派遣的使者，预先来为王子打扮和装饰住所，他正在前往你的路上。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XVII.
第十七篇讲道。

"And she said Truth, Lord, yet the dogs eat of the crumbs that fall from the master's table."—VERSE 27.

OBSERVE, 1. The woman's witty answer. By retortion in great quickness, by concession of the conclusion, and granting she was a dog, she borroweth the argument, and taketh it from Christ's mouth to prove her question. She argueth from the temptation: Let me be a dog, so I be a dog under Christ's feet at his table. Wisdom's scholars are not fools: Grace is a witty and understanding spirit, ripe and sharp; so it is said of Christ, (Isa. 11:3). Grace has a sagacity to smell things excellently; so Prov. 1:4; the wisdom of God in the Proverbs, giveth subtlety to the simple; to such as may easily be milked, and flattered, and persuaded. In young ones, reason sleepeth, affection ruleth all: and grace furnisheth the soul with quick, sharp, deep thoughts, to know a devil and an angel, heaven and hell, and that "stolen waters are not sweet," (Heb. 5:14). Their spiritual senses are as wrestlers experienced, or as learned scholars in universities, acquainted with the knowledge of good and ill.
观察，1. 这个女人机智的回答。通过快速的反驳，通过承认结论，并承认她是一只狗，她借用了这个论点，并从基督的口中拿来证明她的问题。她从诱惑中争辩：让我成为一只狗，只要我是在基督的脚下，在他的桌子上成为一只狗。智慧的学生不是傻瓜：恩典是一个机智而理解的灵魂，成熟而敏锐；所以有关基督的话说，（以赛亚书 11:3）。恩典有一种敏锐的嗅觉，能够优秀地嗅出事物；所以箴言 1:4 说，上帝在箴言中的智慧，赐给愚蠢的人机智；对于那些容易被挤奶、奉承和说服的人来说。在年轻人身上，理智沉睡，情感统治一切：而恩典则使灵魂具备快速、敏锐、深刻的思考，能够认识到恶魔和天使、天堂和地狱，以及"偷来的水不甜"（希伯来书 5:14）。他们的灵性感官就像经验丰富的摔跤手，或者像大学里学有所成的学者，熟悉善恶的知识。

2. Faith is thus pregnant, as to draw saving conclusions from hard principles, and to extract the spirit of the promises. Christ came to save sinners; then, saith Paul, to save me, for "I am the chief of these sinners." (1 Tim. 1:15.) And though a temptation's language be the language of hell and unbelief, as thus, "Thou art a sinner, a lost and condemned one, and therefore hast nothing to do with Christ:" Faith argueth the language of heaven and the gospel from this, "I am a sinner, and a lost one; but one of Christ's sinners, and one of Christ's lost ones, and for that very same cause I belong to Christ."
信仰因此是如此丰富，以至于从艰深的原则中得出拯救的结论，并提取应许的精神。基督来是为了拯救罪人；保罗说，为了拯救我，因为“我是这些罪人中的首要者。”（提摩太前书 1:15）虽然诱惑的语言是来自地狱和不信的语言，如此说，“你是一个罪人，一个迷失和被定罪的人，因此与基督无关。” 但是，信仰从这里辩论出天堂和福音的语言，“我是一个罪人，一个迷失的人；但是基督的罪人之一，基督的迷失之一，正因为这个原因，我属于基督。”

3. Faith doth here contradict the temptation, and modestly refute Christ. (1.) If Christ say, 'Thou art a transgressor, from the womb;' Answer. 'I confess, Lord, but Christ died for transgressors.' (2.) If he say, 'Thou art under a curse;'Answer. 'With a distinction; it is too true, Lord: so I am by nature, but Christ was made a curse for me.' (3.) If he say, 'Thou hast holden me at the door;' Answer. 'I confess, Lord, it is so.' But if Christ say, 'I came not for thee, thou art a dog; to such belongeth not Christ, the bread of children:' You may then answer, 'O Lord, with all reverence to thy holy Majesty, it is not so; I am thine, thou didst come for me, the bread belongeth to me.' When a sinner dare not dispute his actions with Christ, yet he may dispute his estate: the state of sonship is not sin; and therefore, we must adhere to this, as Christ did when he was tempted; 'If thou be the Son of God.' He refused to yield that. If then Christ himself should say, 'Thou art a reprobate,' expound it as a temptation; far more, if Satan, if conscience, if the world say it, you are not to acknowledge these to be heralds sent to proclaim God's secrets. Job would not believe his friends in this. Then to be tempted to deny your sonship and claim in Christ, may be your temptation, not your sin; injections of coals to try, may come immediately from God, as well as from Satan. It is good (say Antinomians20) to lay the saints under a covenant of works, because it doth this good, to make us make sure our evidences, that Christ is ours. Yea, some desire a wakened conscience, that the terrors of God may chase them to Christ. But, (1.) That is a murmuring against God's dispensation: let Christ tutor me as he thinketh good, he hath seven eyes, I have but one, and that too, dim. (2.) We are not to make sad whom God hath not made sad, (Ezek. 13:22,) nor to make a lie of grace; Nor, (3.) To usurp the devil's office, to accuse a brother, far less yourself.
3. 信仰在这里与诱惑相矛盾，并谦虚地反驳基督。（1）如果基督说：“你从出生就是个犯罪者；”回答：“主啊，我承认，但基督为犯罪者而死。”（2）如果他说：“你被诅咒了；”回答：“有一个区别；这是太真实了，主啊：按照本性来说，我是被诅咒的，但基督替我成了诅咒。”（3）如果他说：“你把我拒之门外；”回答：“主啊，我承认，是这样。”但是如果基督说：“我不是为你而来，你是一只狗；基督的饼不属于这样的人：”那么你可以回答：“主啊，对你圣洁的威严表示敬意，事实并非如此；我是你的，你是为我而来的，饼属于我。”当一个罪人不敢与基督争论他的行为时，他仍然可以争论他的状态：儿子的状态不是罪；因此，我们必须坚持这一点，就像基督在受到诱惑时所做的那样：“如果你是神的儿子。”他拒绝承认那一点。如果基督自己说：“你是一个被弃绝的人，”将其解释为一种诱惑；更何况，如果撒旦、良心、世界说这话，你不应该承认他们是被派来宣扬上帝的秘密的传令者。 工作不会相信他的朋友们。然后被诱惑否认你的儿子身份并在基督里宣称，可能是你的诱惑，而不是你的罪过；试探的煤炭注射，可能来自上帝，也可能来自撒旦。有人认为（安提诺米派 20）将圣徒置于行为契约之下是好的，因为它有助于确保我们的证据，基督是我们的。是的，有些人渴望觉醒的良心，让上帝的恐惧追逐他们到基督那里。但是，（1.）那是对上帝的安排的抱怨：让基督按他认为好的方式教导我，他有七只眼睛，而我只有一只，而且还昏暗。（2.）我们不应该使上帝没有使忧伤的人忧伤（以西结书 13:22），也不应该对恩典撒谎；也不应该（3.）篡夺魔鬼的职责，去指责兄弟，更不用说自己了。

"Truth, Lord, the dogs."—Behold where humility sitteth. (1.) Christ cannot put humility lower, it sitteth in the dust: "I am not worthy to be called thy son." (Luke 15:19.) O great Paul! What is less than nothing, and less than the least of all? "Unto me who am less than the least of all saints is this grace given." (Eph. 3:8.) "I was a persecutor, a blasphemer, (1 Tim. 1:13). "I am the least of the Apostles." (1 Cor. 15:9.) Humility is no daring grace; it dare scarce seek to be a door-keeper in heaven; it setteth itself in hell. (2.) Though humility be well born, and of kin to sweet Jesus, who is lowly and meek, yet Christ, and Christ only, is humility's freehold. The humble soul knoweth no landlord but Christ, and is only grace's humble tenant: there is none to him but the Lord Jesus, with his rich ransom of blood, (1 Tim. 1:16,17). So there is much humility in heaven. If it were possible that tears could be in heaven, the humble saints that are there, should not see Christ reach out a crown to set on their head, but they should weep, and hold away their head; yea, the glorified are ashamed to bear a crown of glory on their head, when they look Christ in the face, and so, cannot but cast down their crowns before the throne. (Rev. 4:10.) (3.) All the saints truly humbled cry up Christ, and down themselves; and in their own books are as far from Christ as any: "I am not worthy that thou shouldst come under my roof; but speak the word only, and my servant shall be healed." (Matt. 8:8,9.) We may gather from Job's pleading, (chap. 14,) that humble saints think not themselves only below grace and mercy, but also below the glory of justice and wrath. "Man fleeth as a shadow, and continueth not. And dost thou open thine eyes upon such a one, and bring me into judgment with thee? Who can bring a clean thing out of an unclean? Not one." He would say, I am not only frail by condition of nature, being a shadow of clay (verses 1,2,) but also by birth, sinful and unclean, by reason of sin original: I am therefore a party unworthy of the anger of God, as a beggar is not worthy of the wrath of the emperor, or a worm of the indignation of an angel. (4.) Any man is nearer God, than the humble soul in his own eyes. "Our fathers trusted in thee," (Psalm 22:4). "I am a worm and no man," (verse 6). Because humility is a soul smoothed, and lying level with itself, no higher than God hath set it, "I do not exercise myself in great matters, or in things too high for me." (Psalm 131:1.) The proud soul hath feathers broader than his nest. (5.) The humble soul is a door-neighbour to grace. Christ is near a cast-down mourner in Sion, "to give him beauty for ashes, the garment of praise for the spirit of heaviness," (Isa. 61:3). Christ hath a napkin for the wet face of a humbled sinner. Christ, the chirurgeon [surgeon] of souls, hath a wheel to set in joint the broken heart, (Isa. 61:1). There is a Saviour's hand in heaven, to wheel in an ill-boned soul on earth, (Psalm 51:8). Oh, what consolation! Christ doth both seek and save the self-lost soul, (Luke 19:10). The lamb, one of the lowliest and meekest creatures, hath a bed beside the heart, and in the bosom of Christ: "He shall carry the lambs in his bosom," (Isa. 40:11); yea, "He shall deliver the needy when he crieth; the poor also, and him that hath no helper," (Psalm 72:12). The Lord giveth more grace, he resisteth the proud and giveth grace to the humble. Grace upon grace is for the humble, (James 4:6). (6.) The humble cannot complain of God's dispensation. Humble David,—"But if the Lord say, I have no delight in thee, behold, here am I, let him do to me as seemeth good to him." (1 Sam. 15:26.) That I am not fettered with the Prince of Darkness, is the debt of grace on me: then, that you are any thing less than timber and firewood for Tophet, put it up in Christ's account, and strike sail to Christ, and stoop to him. (7.) Yet is the hope of the humble, green at the root; it shall not be as a broken tree, (Psalm 9:18), [1.] Because "God shall save the humble," (Job 22:29); [2.] "And hear his desire," (Psalm 10:17); [3.] "Revive his spirit," (Isa. 57:15); [4.] "Beautify him with salvation," (Psalm 149:4); [5.] "Honour him," (Prov. 15:33); [6.] "Satisfy him," (Psalm 22:26); [7.] "Guide him in judgment," (Psalm 25:9); [8.] "Increase his joy," (Isa. 29:19); [9.] "Bless him," (Matt. 5:5,) and give him a sure inheritance. None can extol grace as the humble soul, "Not I, but the grace of God in me," (1 Cor. 15:10). "I have written that ye be not puffed up for one against another; for who maketh thee to differ from another? and what hast thou that thou didst not receive?" (1 Cor. 4:6,7.) Then, because thou art little in thine own eyes, put not thyself out of grace's writing, for God putteth thee in. (1 Cor. 1:27-29.) Grace is mercy given for nothing, and the promise is made to the humble. In the judgment of sense, every one is to esteem another better than himself, (Phil. 2:3). Peter is to have a deeper sense of his own sinful condition, than of the sinful condition of Judas the traitor. Though Peter, being graced of God, owes more charity to himself than to Judas, when Judas is a known traitor, yet should not humility decline to that extreme, as to weaken faith, and to say, Because I am unworthy of pardon, therefore it is presumption to believe pardon of sins.
"主啊，真理，狗。"——看哪，谦卑坐在那里。(1.)基督不能使谦卑更低，它坐在尘土中："我不配称为你的儿子。"（路加福音 15:19）哦，伟大的保罗！有什么比虚无还要少，比众圣徒中最小的还要小呢？"给我这个最小的圣徒赐下这恩典。"（以弗所书 3:8）"我曾是个逼迫者，亵渎者，（提摩太前书 1:13）"我是使徒中最小的一个。"（哥林多前书 15:9）谦卑不是一种大胆的恩典；它几乎不敢寻求在天堂里当个看门人；它把自己安置在地狱里。(2.)虽然谦卑出身良好，与温柔谦卑的耶稣有亲缘关系，但只有基督，唯有基督，是谦卑的自由产权。谦卑的灵魂只认基督为主人，只是恩典的谦卑房客：对他来说只有主耶稣，和他丰富的救赎之血。（提摩太前书 1:16,17）所以在天堂里有很多谦卑。 如果天堂里能有眼泪的话，那些谦卑的圣徒们在那里，将不会看到基督伸手给他们戴上冠冕，而是会流泪，低下头来；是的，当他们看着基督的面容时，那些得荣耀的人戴上荣耀的冠冕感到羞愧，因此不得不在宝座前丢下他们的冠冕。（启示录 4:10）所有真正谦卑的圣徒都赞美基督，贬低自己；在他们自己的书中，他们离基督的距离和任何人一样远：“主啊，我不敢你到我屋里来，只要你说一句话，我的仆人就必好了。”（马太福音 8:8,9）我们可以从约伯的辩词中得知，谦卑的圣徒不仅认为自己低于恩典和怜悯，而且也低于公义和忿怒的荣耀。“人如影儿快快过去，不留下一点痕迹。你岂睁眼看这样的人，使我进入审判吗？谁能使洁净之物出于污秽之中呢？无人能！他会说，我不仅因为天性的脆弱而脆弱，我是一块泥土的影子（诗篇 1、2 节），而且因为出生的原因，有罪且不洁净，因为原罪：因此，我是一个不值得上帝愤怒的人，就像一个乞丐不值得皇帝的愤怒，或者一只虫子不值得天使的愤怒。（4）任何人都比谦卑的灵魂更接近上帝。 "我们的祖先信靠你"（诗篇 22:4）。 "我是一只虫子，不是人"（第 6 节）。因为谦卑是一颗被抚平的灵魂，与自己平等，不比上帝设定的更高，"我不涉足太大的事，也不涉足过于奇妙的事"（诗篇 131:1）。骄傲的灵魂的羽毛比他的巢更宽广。（5）谦卑的灵魂是恩典的邻居。基督在锡安与一个被击倒的悲伤者亲近，"给他美丽代替灰烬，赞美的衣服代替沉重的灵魂"（以赛亚书 61:3）。基督为谦卑的罪人湿润的脸上有一块手帕。基督，灵魂的外科医生，有一个轮子来修复破碎的心（以赛亚书 61:1）。在天上有一个救主的手，可以在地上修复一个不好的灵魂（诗篇 51:8）。哦，多么的安慰！ 基督寻找并拯救迷失的灵魂（路加福音 19:10）。羔羊是最卑微和温顺的生物之一，它在基督的心旁边有一个床，在基督的怀抱中：“他必用膀臂牧养羊羔，抱在怀中，领导乳养。”（以赛亚书 40:11），“他必搭救穷乏人呼求的人，和无人帮助的困苦人。”（诗篇 72:12）主赐更多的恩典，他抵挡骄傲的人，赐恩给谦卑的人。谦卑的人得着恩典加倍（雅各书 4:6）。 （6）谦卑的人不能抱怨上帝的安排。谦卑的大卫说：“但耶和华说，我不喜悦你，看哪，我在这里，愿他照他看为好的，待我。”（撒母耳记上 15:26）我没有被黑暗王子束缚，这是上帝的恩典；所以，如果你觉得自己不过是地狱的柴薪，把它归在基督的账上，向基督屈服。 （7）然而，谦卑者的希望在根部是绿色的；它不会像断裂的树一样（诗篇 9:18），[1.]因为“神必拯救谦卑人”（约伯记 22:29）；[2.]“并且听他的心愿”（诗篇 10:17）；[3.]“使他的灵魂复苏”（以赛亚书 57:15）；[4.]“使他因拯救而美丽”（诗篇 149:4）；[5.]“尊敬他”（箴言 15:33）；“使他满足”（诗篇 22:26）；“在审判中引导他”（诗篇 25:9）；“增加他的喜乐”（以赛亚书 29:19）；“祝福他”（马太福音 5:5），并给他一个确实的产业。没有人能像谦卑的灵魂一样赞美恩典，“不是我，而是上帝在我里面的恩典”（哥林多前书 15:10）。“我写信给你们，是要叫你们不自高，不彼此相对，因为谁使你与别人不同呢？你有什么是没有领受的呢？”（哥林多前书 4:6,7）。所以，因为你在自己眼中微小，不要排除自己在恩典的记录之外，因为上帝将你放进去了（哥林多前书 1:27-29）。恩典是无偿给予的怜悯，应许是给谦卑的人。在感官的判断中，每个人都应认为别人比自己更好（腓立比书 2:3）。彼得对自己的罪恶状况应有更深的认识，而不是对叛徒犹大的罪恶状况。尽管彼得因上帝的恩典而对自己更有爱心，而不是对犹大，当犹大是一个众所周知的叛徒时，但谦卑不应走到那种极端，以至于削弱信仰，并说：“因为我不配得到宽恕，所以相信罪得到宽恕是妄自尊大。”

USE 1.—Beware of pride; the elephant's neck and knees, that cannot bow, God must break. "God knoweth the proud afar off," (Psalm 138:6). The word (Gavoah) is the high man, the Scripture word, (James 4:6,) ishyperephanos; the proud man is an appearance, not a real thing, and an appearance more than enough. The phrase importeth two: (1.) It is borrowed from men, who see things near hand, before they see things afar off; and so, more of their eyes is fixed on that which is near hand, and so, it is more delighted in. We see things afar off with less delight to the sense,21 and with contempt. The humble man lieth near God's eye; the proud man is farther from his eye, and seen in the by, and with contempt by God. (2.) A man seeth his enemy afar off, and loveth not to come near to him. God hath an old quarrel against pride, as one of the oldest enemies born in heaven, in the breast of the fallen angels, and thrown out of heaven, and it seeketh to be up at its own element, and country where it was born, as proud men are climbing and aspiring creatures; but God, afar off, resisteth the proud, and denieth grace, or any thing of heaven, to the proud Pharisee. When God first seeth a proud man, he saith, "Behold my enemy." The lowly man is Christ's friend.
用途 1. — 谨防骄傲；大象的脖子和膝盖无法弯曲，只有上帝能打破。 "神远远地看到骄傲的人"（诗篇 138:6）。这个词（Gavoah）是高傲的人，圣经中的词（雅各书 4:6）是 hyperephanos；骄傲的人是一种表象，而不是真实的东西，而且是一个过多的表象。这个短语有两个含义：（1）它是从人那里借来的，人们在看到远处之前会看到近处的事物；所以，他们的眼睛更多地注视着近处的事物，因此更加喜欢。我们以较少的愉悦感和轻蔑地看待远处的事物。谦卑的人靠近上帝的眼睛；骄傲的人离他的眼睛更远，在旁边被看到，并受到上帝的轻蔑。（2）一个人看到他的敌人远远地，不愿意靠近他。上帝对骄傲有着古老的仇恨，因为它是天堂中最古老的敌人之一，存在于堕落天使的胸怀中，并被赶出了天堂，它试图回到它自己的元素和出生的国家，就像骄傲的人一样，他们是攀登和追求的生物；但上帝远远地抵抗骄傲，并拒绝将恩典或天堂的任何东西赐给骄傲的法利赛人。 当上帝第一次看到一个骄傲的人时，他说：“看哪，我的敌人。”卑微的人是基督的朋友。

USE 2.—Though the woman be a dog in her own eyes, and so a sinner, see, O sinner, rich mercy, that Christ should admit of dogs to his kingdom. Oh, grace! that Christ should black his fair hands (to speak so) in washing foul and defiled dogs. How unworthy sinners, and so foul sinners, that they should be under Christ's table, and eat his bread within the King's house! What a motion of free mercy, that Christ should lay his fair, spotless, and chaste love, upon so black, defiled, and whorish souls! Oh, what a favour, that Christ maketh the leopard and Ethiopian white for heaven! These two go together, "Who has loved us, and washed us." (Rev. 1:5.) Humble sinners have high thoughts of free grace; stand not afar off, come near, be washed, for free grace is not proud, when grace refuseth not dogs. Salvation must be a flower planted without hands, that groweth only out of the heart of Christ. Take humble thoughts of yourselves, and noble and high thoughts of excellent Jesus to heaven with you. A curse upon the creature's proud merits! If you make price with Christ, and compound with everlasting grace, you shame the glory of the ransom-payer. It is no shame to die in Christ's debt; all the angels, the cedars of heaven, are below Christ; angels and saints shall be Christ's debtors, for eternity of ages; and, so long as God is God, sinners shall be in grace's account-book.
虽然这个女人在自己眼中是一只狗，因此是个罪人，但看哪，罪人啊，基督竟然容许狗进入他的国度。哦，恩典啊！基督竟然用他美丽的手（这么说）洗净那些肮脏和污秽的狗。多么不配的罪人，如此肮脏的罪人，竟然能在基督的桌子下，吃他的饼，在国王的家中！多么自由恩典的动作，基督竟然将他美丽、无瑕和贞洁的爱，赐给如此黑暗、污秽和淫乱的灵魂！哦，基督使豹子和埃塞俄比亚人变白，进入天堂，这是多么大的恩惠！这两者是一起的，“他爱我们，用自己的血使我们成为国度。”（启示录 1:5）谦卑的罪人对自由恩典有着崇高的思考；不要远离，靠近一点，接受洗净，因为自由恩典并不傲慢，当恩典不拒绝狗。救恩必须是一朵无需人手栽培的花，只在基督的心中生长。对自己要保持谦卑的思想，对卓越的耶稣要保持崇高和高尚的思想，与他一同进入天堂。诅咒那些自负的人！如果你与基督交换，与永恒的恩典妥协，你就羞辱了赎价者的荣耀。 在基督的债务下去世并不可耻；所有的天使，天堂的香柏树，都在基督之下；天使和圣徒将永远欠着基督的债务；只要上帝还是上帝，罪人将在恩典的账本上。

USE 3. The truly humble, is the most thankful soul that is; unthankfulness is one of the sins of the age we live in. It floweth from, (1.) Contemning and despising God's instruments: The valour of Jephthah is no mercy to Israel, because the elders hate and despise a bastard, (Judges 11:1,2,6). The curing of Naaman's leprosy is not looked on as a mercy: why? washing in Jordan must do it, and there be better rivers in his own land, in Damascus. Not only God, but all his instruments that he worketh by, must be eye-sweet to us, and carry God and omnipotency on their foreheads, else the mercy is no mercy to us. (2.) Mercies cease to be mercies, when they are smoked and blackened with our apprehensions. David, (2 Sam. 18-19) receiveth a great victory, and is established on his throne, which had been reeling and staggering of late; but there is one sad circumstance in that victory; his dear son Absalom was killed, and the mercy no mercy in David's apprehension: "Would God I had died for Absalom!" So a little cross can wash away the sense of a great mercy: the want of a draught of cold water, strangles the thankful memory of God's wonders done for his people's deliverance out of Egypt, and his dividing the Red sea. What a price would the godly in England have put on the removal of that which indeed was but a mass book, and the burdensome ceremonies, within these few years? But because this mercy is not moulded and shapen, according to the opinion of many, with such and such reformation and church-government, I am afraid there is fretting in too many, instead of the return of praise; and hating of these, for whom they did sometimes pray. God grant, that the sufferings of the land, and this unnatural bloodshed, may be near an end! Except the land be further humbled, I fear the end of evils is not yet come. This is a directing of the Spirit of the Lord, to teach God how to shape and flower his mercies toward us. Is it not fitting there be water in our wine, and a thorn in our rose? Shall God draw the lineaments and proportion of his favours after the measure of my foot? Shall the Almighty be instructed to regulate his ways of supernatural providence according to the frame of our apprehensions? Oh, he is a wise Lord, and wonderful in counsel! Every mercy cannot be overlaid with sapphires and precious stones, nor must all our deliverances drop sweet smelling myrrh. God knoweth when and how to level and smooth all his favours, and remove all their knots, in a sweet proportion, to the main and principal end, the salvation of his own. There is a crook in our best desires, and a rule cannot admit of a crook, even in relation to the creature, far less, to him who doth all things after the counsel of his own will.
使用 3.真正谦卑的人是最感激的灵魂；不感激是我们所处时代的罪恶之一。它源于以下原因：（1）蔑视和鄙视上帝的工具：耶弗他的勇气对以色列没有仁慈，因为长老们憎恨和鄙视一个私生子（士师记 11:1,2,6）。乃缦的麻风病治愈并不被视为一种仁慈：为什么？因为要在约旦河洗澡，而他自己的国家大马士革有更好的河流。不仅上帝，而且他所使用的所有工具都必须对我们来说是宝贵的，并在他们的前额上承载上帝和全能，否则这种仁慈对我们来说就不是仁慈。（2）当我们的理解使恩典变得烟熏火燎时，恩典就不再是恩典了。大卫（撒母耳记下 18-19）取得了一次伟大的胜利，并在最近一直摇摆不定的王位上稳固了下来；但在那次胜利中有一个悲伤的情节：他亲爱的儿子押沙龙被杀，这个恩典在大卫的理解中不再是恩典：“但愿我替押沙龙死了！所以一点点的十字架可以洗去伟大怜悯的感觉：一口冷水的渴望，扼杀了对上帝为他的子民从埃及解救和分开红海所行奇事的感激记忆。在过去几年里，英国的虔诚者会为去除那本实际上只是一本弥撒书和繁琐仪式付出什么代价呢？但因为这种怜悯没有按照许多人的意见进行塑造和形成，带有某种改革和教会管理，我担心许多人会感到不满，而不是回报赞美；他们曾经为这些人祈祷，现在却憎恨他们。愿上帝赐予这个国家的苦难和这种不自然的流血能够尽快结束！除非这个国家进一步谦卑，我担心恶劣的结局还没有到来。这是上帝的灵感指引，教导上帝如何塑造和展示他对我们的怜悯。我们的酒中难道不应该有水吗？我们的玫瑰中难道不应该有刺吗？难道上帝要根据我的脚的尺寸来决定他的恩惠的形状和比例吗？ 全能者是否应该按照我们的理解方式来调整他超自然的供应方式？哦，他是一个智慧的主，他的谋略奇妙无比！并非所有的恩典都能镶嵌上蓝宝石和珍贵的宝石，也不是所有的拯救都能滴下香甜的没药。上帝知道何时何地以何种方式调整和平衡他所有的恩惠，并将它们与主要目标——拯救自己的人——甜美地相称。我们最好的愿望中存在着曲折，而规则不能容忍曲折，即使是与创造物有关，更不用说与按照他自己的旨意行事的上帝有关了。

"Truly, Lord, the dogs." See and consider this woman whose faith was great, as Christ saith, and so she was justified. She confesseth and esteemeth herself a dog, and so, an unworthy and profane person.
"真的，主啊，这些狗。看看并思考这个信仰坚定的女人，正如基督所说，她因此得到了称义。她承认并认为自己是一只狗，因此是一个不值得和亵渎的人。"

Doctrine. A justified believer is to confess his sins, and to have a sense and sorrow for them, though they be pardoned. The word is clear for both confession and sorrow for sin; though Antinomians make it a work of the flesh in the justified person, either to confess sin, or to sorrow for it, or to crave pardon for it.
教义。一个被称义的信徒应该承认自己的罪过，并对其感到悔恨和悲伤，即使这些罪过已经得到宽恕。无论是承认罪过还是为罪过感到悲伤，圣经都明确表明；尽管安提法派认为这是在被称义的人中属肉体的行为，无论是承认罪过、为罪过感到悲伤还是祈求宽恕。

1. Confession of Sin.
罪的忏悔。

For confession, there is commandment, practice, promise.
忏悔有戒律、实践和承诺。

(1.) "Speak unto the children of Israel, when a man or a woman shall commit any sin that men commit to do a trespass against the Lord, and that person be guilty, then they shall confess their sin that they have done," (Numbers 5:6). This is not a duty of the unconverted only, but tying all the children of Israel, men and women: "Confess your faults one to another," (James 5:16). Now, it is not confession to men only, as if they were sins only before men, which the justified person committeth, and not sins in the court of heaven before God, as libertines teach; therefore it is added, "Confess—and pray one for another, that ye may be healed, for the effectual fervent prayer of a righteous man availeth much." Then, justified persons are to pray for pardon of sins confessed. I take it to be a precept, that as many as say, 'Our Father,' to God in prayer, should also say, 'Forgive us our sins, as we forgive them that sin against us.' And so, pardon of sins, by a justified person, and a son of God, is to be asked when we pray for daily bread, and the coming of Christ's kingdom: "Take with you words, and turn to the Lord; say unto him, Take away all iniquity," (Hos. 14:2). This must be a confession, that a people turned to the Lord are in their iniquities.
（1）"对以色列人说，若有人犯了得罪耶和华的罪，以致有了过犯，那人就要承认所犯的罪。"（民数记 5:6）。这不仅仅是未信主的人的责任，而是所有以色列人，无论男女都要承认自己所犯的罪：“你们要彼此认罪”（雅各书 5:16）。现在，这不仅仅是向人承认，好像只有在人面前才是罪，而在上帝面前并不是罪，正如放纵者所教导的那样；因此，还要补充说：“彼此认罪，并为彼此祷告，使你们可以得医治。义人祈祷所发的力量是大有功效的。”然后，被称义的人要为所承认的罪祈求赦免。我认为这是一条诫命，凡在祷告中对上帝说“我们的父”的人，也应该说“求你饶恕我们的罪，如同我们饶恕得罪我们的人一样。”因此，当我们祷告求日用的饮食和基督的国降临时，被称义的人和上帝的儿子都要求赦免罪过：“你们要带着话来归向耶和华，对他说：‘求你除净罪孽’”（何西阿书 14:2）。 这一定是一个承认，一个人民转向主的时候，他们正处在罪恶之中。

(2.) This is set down as a commendable practice: "Ezra confessed and wept," (Ezra 10:1). "And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquity of their fathers," (Neh. 9:1,2). "I prayed unto the Lord and made my confession," (Dan. 9:4). So David: "I have sinned against the Lord," (2 Sam. 12:13). The church confesseth, "Thou art wroth, for we have sinned: But we are all as an unclean thing," (Isa. 64:5,6). "For our transgressions are multiplied before thee, and our sins testify against us," (Isa. 59:12). "I have sinned against thee, O preserver of man," (Job 7:20). "My sins are more in number than the hairs of my head," (Psalm 40:12). "Our iniquities testify against us,—our backslidings are many," (Jer. 14:7). It is a vain shift to say, The church prayeth and confesseth in name of the wicked party, not in name of the justified ones; for as many as were afflicted confessed their sins for the which the hand of God was upon them. Now God's hand was upon all: Daniel and Jeremiah were carried away captive; yea the whole seed of Jacob, (Isa. 42:24,25; Isa. 64:5-7). And Jeremiah, in name of the whole captive church, saith, "The Lord is righteous, for I have sinned," (Lament. 1:16).
（2）这被视为一种值得称赞的做法：“以斯拉忏悔哭泣，”（以斯拉记 10:1）。 “以色列的后裔与一切外族人分离出来，站着承认自己的罪恶和祖先的罪孽，”（尼希米记 9:1,2）。 “我向主祷告并忏悔，”（但以理书 9:4）。 大卫也是如此：“我得罪了主，”（撒母耳记下 12:13）。 教会承认：“你向我们发怒，因为我们犯罪；我们都像不洁净的人，”（以赛亚书 64:5,6）。 “因为我们的过犯在你面前增多，我们的罪恶作证告我们，”（以赛亚书 59:12）。 “我得罪了你，人的保护者，”（约伯记 7:20）。 “我的罪孽胜过我头发的数目，”（诗篇 40:12）。 “我们的罪孽作证告我们，我们的背道甚多，”（耶利米书 14:7）。 说教会是以恶人的名义祷告和忏悔，而不是以称义的人的名义，这是徒劳的辩解；因为所有受苦的人都为自己的罪承认忏悔，因为上帝的手加在他们身上。现在，上帝的手加在所有人身上：但以理和耶利米被掳；是的，雅各的后裔都被掳掠。（以赛亚书 42:24,25;以赛亚书 64:5-7）。 耶利米代表整个被掳教会说：“耶和华是公义的，因为我犯了罪。”（耶利米哀歌 1:16）

(3.) There is a promise made to these that confess: "Whoso confesseth and forsaketh their sins, shall have mercy," (Prov. 28:13). "When I kept silence," (and confessed not) "my bones waxed old," "I said, I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin." (Psalm 32:3,5). And this is not an Old Testament spirit only; for the same promise is, "If we confess our sins, he is faithful and just to forgive," (1 John 1:8,9). "If they shall confess their iniquity, then will I remember my covenant with Jacob," (Lev. 26:40,42). Not to confess, is holden forth as a guiltiness: "Yet thou saidst, Because I am innocent, surely his anger shall turn from me; behold I will plead with thee, because thou sayest I have not sinned," (Jer. 2:35). It is a token of impenitency: "No man repented him of his wickedness, saying, what have I done?" (Jer. 8:6).
（3）对于那些承认的人，有一个承诺：“谁若承认自己的罪，离弃他的罪，必蒙怜恤。”（箴言 28:13）。“我闭口不言的时候，我的骨头因日子的长久而衰败。”“我便承认我的罪过，不隐瞒我的罪孽，我就对耶和华说，我要承认我的过犯，你就赦免我的罪恶。”（诗篇 32:3,5）。这不仅仅是旧约的精神；因为同样的应许是：“我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。”（约翰一书 1:8,9）。“他们若承认自己的罪孽和他们列祖的罪孽，就因他们背弃了我，走了敌对我的路，我也要背弃他们，使他们进入仇敌之地。”（利未记 26:40,42）。不承认罪是一种有罪的表现：“你自己说，我是无辜的，他必向我转怒，看哪，我必与你争辩，因你自己说，我没有犯罪。”（耶利米书 2:35）。这是不悔改的标志：“无人因自己的恶行回头，说，我作了什么呢？”（耶利米书 8:6）。

2. Sorrow for Sin.
对罪恶的悲伤。

Ephraim, God's dear child, is brought in, as commended of God, and the Lord telleth over again Ephraim's prayers and sorrowing for sin: "I have surely heard Ephraim bemoaning himself," (Jer. 31:18).
以法蓝，上帝心爱的孩子，被引入，上帝称赞他，主再次述说以法蓝为罪而祈祷和悲伤的事情：“我确实听到以法蓝为自己而悲伤”（耶利米书 31:18）。

(1.) We have a precept for it in the New Testament; "Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord and he shall lift you up." (James 4:9,10). Now, there is better reason to mourn for sin, because they did lust, war, and were contentious, than because there were afflictions on them. Nature will cause any to cry when punishment is on them; but not nature but grace, not the flesh but the Spirit causeth men sorrow for sin as sin: "If then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, then I will remember my covenant with Jacob," (Lev. 26:41,42).
（1）新约中有一条规定：“你们要愁烦、悲哀、哭泣，将喜笑变为悲哀，忧愁变为忧伤。当在主面前自卑，他就必叫你们升高。”（雅各书 4:9,10）。现在，为罪而悲哀有更好的理由，因为他们贪欲、争战、争吵，而不是因为有苦难降临在他们身上。当惩罚降临时，本性会让任何人哭泣；但不是本性，而是恩典，不是肉体，而是圣灵使人为罪而悲哀：“他们未受割礼的心若谦卑了，他们又受了罪孽的刑罚，我就要记念我与雅各所立的约。”（利未记 26:41,42）。

(2.) To mourn for sin, is a grace promised under the New Testament: "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication, and they shall look upon me whom they have pierced, and they shall mourn, as one mourneth for his only-begotten son," (Zech. 12:10).
为了悔过罪恶，是新约中所应许的恩典：“我必将恩慈的灵浇灌大卫的家和耶路撒冷的居民，他们必仰望我，就是他们所扎的，他们必为他痛哭，如丧独生子一样。”（撒迦利亚书 12:10）

(3.) Those for whom the consolations of Christ are ordained, are the mourners in Zion; but the consolations of Christ are not for legal mourners, and such as are weary and laden for sin, and yet never come to Christ nor believe: there is no promise made to such mourners as Cain and Judas were. Can we say, that God promiseth grace and mercy to any acts of the flesh, or of unbelief?
那些得到基督安慰的人是锡安的悲伤者；但基督的安慰并不是给法律悲伤者的，也不是给那些因罪而疲惫负重却从未来到基督或相信的人的。对于像该隐和犹大一样的悲伤者，没有应许给予他们安慰。我们能说上帝应许恩典和怜悯给肉体或不信的行为吗？

(4.) It is a mark of a conscience in a right frame, to be affected with a sense of the least sin, as David was one in whose conscience there remained the character of a stripe, when he but cut the lap of Saul's robe, (1 Sam. 24).
这是一个正直内心的标志，对最小的罪行感到内疚，就像大卫一样，他的良心中仍然留有一道伤痕的印记，即使他只是剪下了扫罗的外袍的边角。(撒母耳记上 24 章)

(5.) And when wicked men sin, their conscience is past feeling, (Eph. 4:19): and seared as with an hot iron, (1 Tim. 4:2). It is not an argument of faith, apprehending sin pardoned, not to mourn for sin, and confess it; for if this be a good argument, that if we, being justified, cannot, but out of unbelief, sorrow for a sin, that before God is no sin; as it is (Jer. 50:20,) fully removed and taken away, (John 1:29; Micah 7:19,) cast in the depths of the sea, (as libertines argue); for then (say they) we were both to believe that that sin remaineth, and maketh the justified person liable to eternal wrath, and so, to sorrow for it, as sin before God; and also to believe that it is taken away, and maketh the person not liable to eternal wrath; which are contradictory. If this, I say, were a good argument, then were we not to eschew evil, and to be averse to the acting of sin, before it be committed; for by the doctrine of Antinomians, all sins, even before they be committed, yea, from eternity, say some, are as fully taken away and pardoned, as after they be committed, and as when we do now believe and repent: For if we were to have a will averse to the acting of sin, before it be committed, it must be upon this ground, that it is sin before God, and not taken away by Christ's death, else we should not abstain from sin as sin. But this is a false ground to Antinomians, and inconsistent with the object of faith, which is, to believe this truth, that all sins, past, present, and to come, are equally removed, pardoned, yea, and in Christ taken away, as if they never had been. And so, sorrow for sin committed, being an act of the sanctified will displeased with sin, if it be unlawful, the will of the justified person is not to be displeased with it ere it be committed; but by the contrary, if he is not to be displeased with sin committed, but rather to will its commission; not to sorrow for it, because he believeth it is pardoned, and in God's court it is no sin to him, being in Christ. By the same ground, ere it be committed, in God's court it is no sin; and so, neither can he be displeased with it ere it be committed, but may also will it, and believe it is pardoned, and he ought to have no act of remorse, nor reluctance of conscience, which is God's solicitor, before the committing of it. For how is it not equally an act of the flesh and unbelief, to fear sin to be committed, as not pardoned in Christ, as to fear sin already committed, as not pardoned? [2.] If it be a lie, and an act of unbelief, for any justified person to say, —'Lord, I have sinned; O God, thou knowest my foolishness, and my sins are not hid from thee,' as justified David saith, (Psalm 69:5,) in regard all his sins are pardoned, and the man in faith, contrary to the sense of his weak flesh, is to believe that they are all taken away,—upon the same pretended ground of faith, he is to say, 'Lord, I shall never sin: though I am to commit adultery, and to murder innocent Uriah tomorrow, yet thou, O God, neither tomorrow, nor at any time, dost see my foolishness and sins,'—because the sins to come are equally removed and taken away in the free justification of grace, as the sins already past. Mr. Eaton saith,—To hold, that when God hath justified both us and our works, God yet seeth us in the imperfection of our sanctification, is another evident mark of an hypocrite, that was never yet truly humbled for the imperfection of his sanctification. But these imperfections of our sanctification are left in us to our sense and feeling, that they may be healed in our justification.22 And he bringeth divers reasons to prove, That we are not both righteous in the sight of God, and yet sinners in ourselves. Let me answer, that Antinomians in this, join hands with the Council of Trent [Dec. 5. sess.], who curse us Protestants, because we say, The guilt of original sin is taken away in baptism, but that sin, and that which is essentially sin, dwelleth in us, while we are here, as the sad complaints of justified saints do testify, as Chemnitius observeth.23 Yea, Andradius saith, as Antinomians do, that we put blasphemy upon Christ's merits and grace, as if he could not in a moment wash us perfectly from all sin. And what arguments Papists in this point use, the same doth Eaton and Antinomians use also. Yea, but justified Job saith, (chap. 9:30,31,) "If I wash myself with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me." "Behold I am vile, what shall I answer thee? (chap. 40:4). Thus Job, after he was by God's pen declared an upright man, saith of his own ways, in his sufferings. And David, a justified man, saith, "Enter not into judgment with thy servant, for in thy sight shall no flesh be justified," (Psalm 143:2): yet Job and David were no hypocrites. 
（5）当邪恶的人犯罪时，他们的良心已经麻木不仁（弗 4:19），就像被热铁烧焦一样（提前 4:2）。不为罪而悲伤和承认罪过，并不是信仰的证据；因为如果这是一个好的证据，即我们因为不信而为一个罪而悲伤，那么在上帝面前这个罪就不是罪了；正如（耶 50:20）完全被除去和消除，（约 1:29；弥 7:19）被抛入深海（正如自由主义者所争辩的）；因为他们说，我们既然相信那个罪仍然存在，并使被称义的人有可能受到永恒的愤怒，所以我们应该为它而悲伤，就像在上帝面前的罪一样；而且还要相信它已经被除去，并使这个人不再受到永恒的愤怒的威胁；这是矛盾的。 如果这是一个好的论点，那么我们在犯罪之前就不应该避免邪恶，不应该厌恶犯罪行为；因为根据 Antinomians 的教义，所有的罪，甚至在它们被犯下之前，甚至有人说是从永远开始，都被完全消除和赦免，就像在我们现在相信和悔改时一样：因为如果我们在犯罪之前就要有一个厌恶犯罪行为的意愿，那么必须是基于这样一个理由，即它在上帝面前是罪，而且不会被基督的死所消除，否则我们就不会将罪视为罪而避免。但这对 Antinomians 来说是一个错误的理由，与信仰的对象不一致，信仰的对象是相信这个真理，即所有的罪，过去、现在和未来的罪，都被同样地消除、赦免，甚至在基督里被除去，就像它们从未存在过一样。 所以，对于犯下的罪感到悲伤，是一个被圣化的意愿对罪行不满的行为，如果它是不合法的，被称义的人的意愿在犯罪之前不应该对它不满；相反，如果他对已经犯下的罪不感到不满，而是更愿意犯罪；不为此感到悲伤，因为他相信它已经被赦免，在上帝的法庭上对他来说不是罪，因为他在基督里。基于同样的理由，在它被犯下之前，在上帝的法庭上它不是罪；所以，在它被犯下之前，他既不会对它不满，而且可能还会愿意犯罪，并相信它已经被赦免，他不应该有任何悔恨的行为，也不应该有良心的不情愿，这是上帝的劝告者，在犯罪之前。因为害怕犯罪会被犯下，就像在基督里没有被赦免一样，害怕已经犯下的罪没有被赦免，不是同样是肉体和不信的行为吗？如果一个被称义的人说：“主啊，我犯了罪；上帝啊，你知道我的愚昧，我的罪没有向你隐藏”，就像被称义的大卫所说的那样（诗篇 69:5），那么这就是一个谎言和不信的行为，因为他的所有罪都被赦免了，而那个人在信心中，与他脆弱的肉体感觉相反，应该相信这些罪都已经被除去了。基于同样的信仰假设，他应该说：“主啊，我永远不会犯罪：即使明天我要犯奸淫，谋杀无辜的乌利亚，但你，上帝，明天和任何时候都看不到我的愚昧和罪过”，因为未来的罪与已经过去的罪一样，在自由的称义中都被除去了。伊顿先生说，坚持认为当上帝已经称义我们和我们的行为时，上帝仍然看到我们在圣化的不完全中，这是一个伪君子的明显标志，他从未真正为自己的圣化的不完全而真正谦卑过。但是我们的圣化的这些不完全之处留在我们身上，让我们感受和感觉到，以便在我们的称义中得到医治。 22 他提出了各种理由来证明，我们在上帝面前既不是全然义人，又是自己的罪人。让我回答，安提诺米派在这一点上与特伦特公会（12 月 5 日会议）联手，他们咒骂我们新教徒，因为我们说，原罪的罪恶在洗礼中被除去，但是罪恶，以及本质上的罪恶，仍然存在于我们内心，正如被称义的圣徒的悲伤抱怨所证明的那样，正如凯姆尼修斯所观察到的那样。 23 是的，安德拉斯也说，正如安提诺米派所说，我们对基督的功德和恩典进行了亵渎，好像他不能在一瞬间完全洗净我们的一切罪恶。在这一点上，天主教徒和安提诺米派使用的论据是相同的。是的，但是被称义的约伯说（第 9 章 30-31 节）：“我用雪水洗净我自己，使我的手再洁净，你还要把我推到淤泥中，我的衣服也要憎恶我。”“我是卑贱的，我该回答你什么呢？”（第 40 章 4 节）。这样，约伯在被上帝的笔宣告为正直人之后，在他的苦难中谈到了自己的行为。 大卫，一个被称为义人的人，说：“不要与你的仆人争论，因为在你的眼前，没有一切血肉能称义。”（诗篇 143:2）然而，约伯和大卫都不是伪君子。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XVIII.
第十八篇讲道。

NAY, give me leave to say, that Antinomians make justification and free grace, their common-place of divinity, as if they only had seen the visions of the Almighty, and no other. But they are utterly ignorant thereof; for they confound and mix what the Word distinguisheth, because justification is only a removal of sin by a law-way, so that in law it cannot actually condemn: There is no condemnation to them that are in Christ Jesus,24 (Rom. 8:1). So that in law, all obligation to external punishment, called reatus person�, the guiltiness of the sinner, is removed, and he shall never be condemned for sin, because Christ did bear that guilt for him. Hence we say, in this regard it is blasphemy to say, that tears of sinners do wash away sin; that sorrow for sin and fasting pacifieth, or removeth God's wrath. For my part, I never used such popish and unsavoury speeches: Papists do, and we must distinguish between the lax rhetoric, and the strict divinity of Fathers. But (2.) Justification is not an abolition of sin in its real essence and physical indwelling. Justified Paul sigheth and crieth, "I am carnal, sold under sin. I know that in me, that is, in my flesh, dwelleth no good. O wretched man that I am, who shall deliver me from the body of this death?" (Rom. 7:14,18,24). Now, if the sense of the corrupt flesh make these complaints in Job, David, Paul, and if sinful flesh opposite to faith, apprehending the just contrary in Christ who justifieth the sinner, dwell not in us,—then [1.] David, Job, and Paul, did lie in these confessions; for to speak contrary to the language of justifying faith, must be a lie. [2.] They were not really carnal, and sold under sin, but only according to the sinful doubting and apprehension of the flesh. Paul's crying out of the body of sin, was an irrational, fleshly, and hypocritical complaint. [3.] We are not to grow in the grace of sanctification, and abstinence from yielding to the motions of the flesh, because, if there be no sinful imperfections in our sanctification, we are not to grow in grace really, but only in the false and hypocritical apprehension of the flesh. [4.] If God see nothing of sin in the saints after their justification, then there can be no sin in them after justification; and so, the justified cannot sin, except they may sin, and yet God cannot see them sin, contrary to Psalms 69:5; & 139:1-3. Yet John saith, even of himself, and of those who have an Advocate in heaven, (1 John 2:1,) "That if we say we have no sin, we deceive ourselves, and the truth is not in us," (1 John 1:8). Now, he cannot speak of men as considered in the state of nature and unjustified, because, to answer a doubt of weak consciences, who said, 'Oh! if we have sin, then are we eternally lost and condemned,' he answereth, {1.} The justified are to confess, (verse 9,) and God is faithful to forgive. {2.} He answereth, "If we sin, we have an Advocate with the Father," (1 John 2:1). [5.] It must inevitably follow, that Christ commanding these who have a Father in heaven, to pray, 'Forgive us our sins,' commandeth them daily to pray out of a fleshly doubting, not from the spirit of faith. I had rather say with Scripture, that all the justified saints must take down their top-sail, and go to heaven halting, and that they carry their bolts and fetters of indwelling sin through the field of free grace, even to the gates of glory, Christ daily washing, and renewing pardons, and we daily defiling, to the end that grace may be grace.
不，让我说一句，安提诺米派将称义和自由恩典作为他们神学的常见论点，仿佛只有他们看到了全能者的异象，没有其他人看到。但他们对此完全无知；因为他们混淆和混合了圣经所区分的内容，因为称义只是通过法律的方式去除罪恶，所以在法律上它实际上不能定罪：在基督耶稣里的人没有定罪（罗马书 8:1）。所以在法律上，所有对外部惩罚的义务，即罪人的有罪状态，都被消除了，他永远不会因为罪而被定罪，因为基督替他承担了那个罪恶。因此，我们说，在这方面，说罪人的眼泪可以洗净罪恶是亵渎的；悔罪和禁食不能平息或消除上帝的愤怒。就我个人而言，我从未使用过这样的教皇式和不可口的言辞：天主教徒会这样说，而我们必须区分圣父们的宽松修辞和严格的神学。但是（2.）称义并不是对罪恶在其真正本质和实质存在上的废除。被称义的保罗叹息并呼喊：“我是属肉体的，被卖给罪恶。我知道在我里面，就是在我的肉体内，没有善良。” 我是多么可怜的人啊，谁能救我脱离这死亡的身体呢？（罗马书 7:14,18,24）。现在，如果腐败的肉体在约伯、大卫、保罗身上发出这样的抱怨，如果与信心相对立的罪恶的肉体，不能理解基督所赐的对立面，那就是称义罪人的基督，不在我们里面——那么，[1.] 大卫、约伯和保罗在这些忏悔中是在撒谎；因为与称义的信心相反地说话，必然是谎言。[2.] 他们并不是真正的肉体，也没有被卖给罪恶，只是根据肉体的怀疑和理解而言。保罗对罪恶的呼喊，是一种非理性的、肉体的和伪善的抱怨。[3.] 我们不是要在成圣的恩典中成长，不要屈服于肉体的动作，因为如果我们的成圣中没有罪恶的不完全，我们就不是真正在成长，而只是在肉体的虚假和伪善的理解中成长。[4.] 如果神在称义之后看不到圣徒中的罪恶，那么在称义之后他们就没有罪恶；所以，被称义的人不能犯罪，除非他们可以犯罪，而神却看不到他们犯罪，这与诗篇 69:5 和 139:1-3 相矛盾。 约翰自己说，那些在天上有一位辩护者的人也是如此（约翰一书 2:1）：“我们若说自己没有罪，便是自欺，真理也不在我们心里。”（约翰一书 1:8）现在，他所说的并不是指人们处于自然状态和未被称义的状态，因为为了回答那些虚弱的良心的疑问，他们说：“哦！如果我们有罪，那么我们就永远迷失和被定罪了。”他回答说，{1.}被称义的人要承认（第 9 节），上帝是忠信的，会赦免他们。{2.}他回答说：“我们若犯罪，我们在父那里有一位辩护者。”（约翰一书 2:1）[5.]必然会发生的是，基督命令那些在天上有父的人祈求：“赦免我们的罪”，命令他们每天从肉体的怀疑中祈祷，而不是从信心的灵中祈祷。我宁愿用圣经的话说，所有被称义的圣徒都必须放下他们的帆顶，一瘸一拐地去天堂，他们带着居住的罪恶的螺栓和脚镣穿越自由恩典的领域，一直到荣耀的门口，基督每天洗净并更新赦罪，而我们每天玷污，以至于恩典可以成为恩典。

[6.] Yea, the Scripture is most clear, that the fairest face that is now shining in glory, was once even in the kingdom of grace, and in the state of justification, blacked with sin, and sin-burnt, by reason of sin dwelling in them; "For there is no man that sinneth not." (1 Kings 8:46.) This is a black put on the faces of all men dwelling on the earth, amongst which you must reckon justified and pardoned souls, "For there is not a just man upon earth, that doeth good and sinneth not." (Eccl. 7:20.) Then there is a thorn in our fairest rose; David's sun shines not so bright, but there is a cloud going over it; in every justified man's good he doth, in every sacrifice that he offereth, there is some dung. 'The sun hath looked on him.' Augustine had the same controversy, but on another ground, with Julian, who also of old, conceited that justified souls were free of inherent sin, as libertines now teach; but Augustine saith always, 'That sin dwelleth in the regenerate, but it is not imputed, and concupiscence after baptism is removed;25 not that it is not, but that in the court of justice it is not reckoned on our score.' By which it is more than evident, that justification is not such an abolition of sin, in its root and essence, as shall be in the state of glory, when root and branch shall be abolished; and not only shall justification free us, as it doth in this life, from all law-guilt, and obligation to wrath, which is but Actus Secundus, the second Act of sin, the effect, not the essence of sin, but also, sanctification being perfected, all indwelling of sin shall be removed. Sin in the justified hath but house-room, and stayeth within the walls as a captive, an underling, a servant,—it hath not the keys of the house to command all, nor the sceptre to rule: all the keys are upon Christ's shoulder: far less, hath it a law power to condemn. Therefore saith Augustine excellently,26 "God healeth the sinner from his guiltiness (it is a law-word, and a law-cure) presently, but from his infirmity by degrees, by little and little."27 The holiest in this life, is but the dawning of the morning; we are half-night half-day: "Who can say I have made my heart pure, I am clean from sin?" (Prov. 20:9.) Who can say, I have a clean heart, and not lie? Libertines can say it in a higher manner than Papists, who acknowledge that venials, little sins, and motes, are in us always in this life.
是的，圣经非常清楚地表明，现在在荣耀中闪耀的最美丽的面孔，曾经也在恩典的国度和称义的状态中，因为住在其中的罪恶而变黑，并因罪恶而被烧焦；“因为没有人不犯罪。”（列王记上 8:46）这是所有居住在地球上的人脸上的黑点，其中你必须将被称义和蒙赦免的灵魂计算在内，“因为世上没有义人，常行善而不犯罪。”（传道书 7:20）那么我们最美丽的玫瑰上就有了一根刺；大卫的太阳并不如此明亮，但有一片云彩遮住了它；在每个被称义的人所做的善事中，在他所献的每个祭物中，都有一些粪便。“太阳照耀着他。”奥古斯丁也有同样的争议，但是基于另一个立场，与古代的朱利安有争议，他认为被称义的灵魂是没有固有罪的，就像现在的自由主义者所教导的一样；但奥古斯丁总是说，“罪恶住在重生的人身上，但不被归咎，洗礼后的贪欲被除去；并不是说它不存在，而是在法庭上不计入我们的账目。”很明显，辨明辩证法不是对罪恶的根本和本质的废除，这将在荣耀的状态下发生，根和枝将被废除；并且，辨明辩证法不仅在这个生命中使我们摆脱所有的法律罪恶和义务，这只是罪恶的第二行动，罪恶的效果，而不是本质，而且，当成圣完全时，所有的居住罪恶都将被消除。被辨明辩证法的罪恶只是有住所，像一个俘虏、一个下属、一个仆人，它在墙内停留，它没有掌握全局的钥匙，也没有权杖来统治：所有的钥匙都在基督的肩上：更不用说，它没有法律权力来定罪。因此，奥古斯丁卓越地说：“上帝立即治愈罪人的罪恶（这是一个法律词，也是一个法律疗法），但从他的软弱中逐渐地，一点一点地治愈。”在这个生命中，最圣洁的只是黎明的开始；我们是半夜半天：“谁能说我已经使我的心纯洁，我没有罪？”（箴言 20:9）谁能说，我有一个纯洁的心，而不是撒谎？ 放荡者可以以比天主教徒更高的方式说出这一点，后者承认我们在这个生命中始终存在着轻微的罪恶和瑕疵。

But it may be, this is the Old Testament spirit that speaketh, as they say; but the apostle, (Rom. 3,) applieth the Psalm 14, that stoppeth all mouths of the world, as so many guilty malefactors at the high bar of heaven: and he proveth, that no flesh, not David, nor the holiest on earth, can be justified by works, either done by the strength of nature, or by the help of grace.—Now, if there be no indwelling sin in the justified person, we answer not Papists and Pelagians, who say, 'That we are justified by works done by the help and aid of grace after regeneration, but not by the works that we perform by the strength of nature;' for if there be no indwelling sin in the regenerated, all their good works must be perfect and sinless, and can draw no contagion from an impure heart; because if there be no indwelling sin, and no imperfect sanctification in us (as Mr. Eaton saith it is hypocrisy so to think or say), how can an impure heart defile these works that are done by the aid of grace? For that which is not, hath no operations at all: if there be no contagious fountain, and no indwelling sin, but root and branch be removed in justification, then such a fountain cannot defile the actions; "In many things we offend all" (James 3:2); (ptaiomen apantes,) a metaphor from travelers walking on stony or slippery ground. "O wretched man that I am, who shall deliver me from the body of this death?" (Rom. 7:24.) If this was but the flesh and unbelief that made this complaint, then the combat between the flesh and the spirit shall come from the flesh. Now the conflict of two contraries, such as are the flesh and the spirit, is not from the one more than the other, but equally from both: the conflict between fire and water, is neither from the fire only, nor from the water only, but from both, yoking together. Yea, certain it is, that the flesh cannot, and doth not complain of its own motions against the spirit; sin cannot complain of sin; it is the renewed part that complaineth of the stirrings and motions of the unrenewed part: Satan is not divided against Satan, nor sin against sin. It is true, the sins of the justified are said to be sought and not found, (Jer. 50:20,) and our transgressions are said "to be blotted out, and blotted out as a thick cloud, and to be remembered no more," (Isa. 43:25; 44:22; Psalm 51:1,) "and to be subdued and cast into the depths of the sea," (Mic. 7:19,) "and we washed," (Rev. 1:5;) "and made whiter than the snow." (Psalm 51:2.) And Christ's church is so "undefiled," so "fair as the moon, clear as the sun," (Cant. 5:2; 6:10,) that Christ himself giveth a testimony of her, "Thou art all fair, my love, there is no spot in thee;" (Cant. 4:7;) all which are true in a law sense, and in legal and moral freedom from sin, in regard that the sins of the justified and washed in Christ's blood, shall no more be charged upon them to their condemnation, than if they had never committed any sins at all; and as if their sins, were no sins to witness against them in judgment, they being clothed with Christ's white and spotless righteousness; for they are, in their actual guilt, as touching the law-sting and power, as no sins, no debts, but obliterated in the book of God's account, and as a blotted out cloud, which is no cloud; in which regard they must be white and fair whom Christ washeth.
但可能是，这是旧约的精神在说话，正如他们所说的；但使徒（罗马书 3 章）引用了诗篇 14 章，它阻止了世界上所有人的嘴巴，就像在天堂的高法庭上的许多有罪的罪犯一样：他证明了没有血肉，不是大卫，也不是地上最圣洁的人，能够凭借自然的力量或恩典的帮助而被称义。现在，如果在被称义的人身上没有居住的罪，我们就不回答天主教徒和佩拉格派，他们说：“我们是通过重生后在恩典的帮助和援助下完成的工作而被称义的，而不是通过我们凭借自然力量所做的工作。”因为如果在重生的人身上没有居住的罪，他们所有的善行必须是完美和无罪的，并且不能从一个不洁的心中带来任何污染；因为如果没有居住的罪，也没有不完全的成圣在我们身上（正如伊顿先生所说，这是虚伪的思想或说法），那么一个不洁的心如何能玷污这些通过恩典的帮助而完成的工作呢？ 对于不存在的东西，根本没有任何行动：如果没有传染的泉源，没有内在的罪恶，而是通过辩护来除去根和枝，那么这样的泉源就不能玷污行动；“我们在许多事上都会犯错”（雅各书 3:2）；（ptaiomen apantes），这是从行走在崎岖或湿滑的地面上的旅行者的隐喻。 “我这个可怜的人啊，谁能救我脱离这死亡的身体？”（罗马书 7:24）。如果这只是肉体和不信仰导致了这样的抱怨，那么肉体和灵性之间的战斗将来自肉体。现在，两个对立物之间的冲突，比如肉体和灵性，不是来自一个多于另一个，而是同样来自两者：火与水之间的冲突，既不仅来自火，也不仅来自水，而是来自两者的结合。是的，肉体不能，也不会抱怨自己对抗灵性的动作；罪恶不能抱怨罪恶；是更新的部分抱怨未更新的部分的激动和动作：撒旦不会对抗撒旦，罪恶不会对抗罪恶。的确，据说被辩护的人的罪被寻找而不被找到，（耶利米书）。 50:20，我们的过犯被说成是“被抹去，抹去如浓云，不再被记忆”，（以赛亚书 43:25；44:22；诗篇 51:1），“被制伏并投入海的深处”，（弥迦书 7:19），“我们被洗净”，（启示录 1:5），“比雪更白”。（诗篇 51:2）基督的教会是如此“无瑕疵”，如此“明亮如月亮，明亮如太阳”，（雅歌 5:2；6:10），以至于基督亲自为她作证，“你全然美丽，我的爱，你中间没有瑕疵”（雅歌 4:7）；所有这些在法律意义上都是真实的，以及在合法和道德上摆脱罪恶的自由，因为在基督的血中被称义和洗净的人的罪恶不再被归咎于他们以致于定罪，就像他们从未犯过任何罪恶一样；他们的罪恶在审判中不再作为见证，因为他们穿着基督白色无瑕的义，对于他们来说，他们的实际罪恶在法律的刺和权力方面，就像没有罪恶，没有债务，而是在上帝账目的册子上被抹去，就像一片被抹去的云，不再是云；在这个意义上，基督洗净的人必须是洁白无瑕的。

I profess, it is sweet to be dipped in the new "fountain opened to the house of David, and the inhabitants of Jerusalem for sin and for uncleanness," and under the sweet and fair hand of the Mediator, that he might wash us: I know he should not be ashamed of his labour, but should make fair and white work. But, in regard of the inherent root, essence, and formal being of sin, the saints are not freed and delivered from sin; but these same sins, though broken in their dominion to command as tyrants, and removed and taken away,28 in their law-demerit and guilt; yet do remain and dwell in the saints while they are here in this life. And these two removals of sin differ much: the former is a law-removal of sin, not the removal of the essence and being of sin; the other removal, is a physical removal in root and branch, and therefore, done by degrees, according to the measure of begun sanctification, and shall never be perfect in this life, till that habit of sanctification, which is contrary to sin, physically considered, shall be introduced, and the person perfected in glory: Whereas the former removal is so perfect, as the person is made spotless, and whiter than snow; which two removals of sin may be thus illustrated: There is a man defiled with leprosy in his body,—this is a physical contagion; the same man is condemned to die for a high point of treason against the state and prince—this is a law-contagion. The physician cureth him of his leprosy by a physical expulsion of the disease, but by degrees, and by little and little, and maketh, at length, his skin, as the skin of a young child. The prince and state send to him a free pardon of his treason, and he is at once perfectly acquitted from his guilt; but the prince's pardon doth not physically and really expel out of his person the shame, the inherent blot and infamy of his foul and treacherous disloyalty that he committed against prince and state, so as this pardon should transubstantiate and change him by a physical transmutation, into a person as innocent and blameless, as any the most loyal subject of the kingdom: the pardon putteth only upon him a law-change, and a moral immunity and freedom from a shameful death. And Christ's pardon in like manner doth remove a law-obligation to eternal death, so as there is no condemnation to the man; but it removeth not the inherent and physical blot, nor the real obliquity between his foul sin, and the spiritual law of God; nor doth it make him perfectly sinless and holy, as if he had never sinned, as Antinomians dream. So, the justification of the saints, is like the free acquitting of a broken man that hath borrowed thousands, and is unable to pay: the canceling of his bill freeth him in law, from paying the sums, but doth in no case make him a man that never borrowed money; nor doth it free him from that inherent blot of injustice, in regard of which he is a broken man, who hath wasted his neighbour's goods. But perfected sanctification expelleth sin in its essence, being root and branch in its dominion, lordly power indwelling, so that it is no more: and this is like the expelling of night-darkness out of the whole body of the air, by the presence of the sun diffusing its beams and light from east to west, and north and south. I grant, the habit of sanctification perfected in glory, doth not make it a false proposition, that such a pardoned and washed saint never sinned, for Factum infectum, fieri non potest: What is done can never be undone; that were a speaking contradiction: but it putteth the man in that state, that he is as free of the indwelling of the body of sin, and perfectly holy, as the body of the air at noon-day is free of darkness, and qualified with inherent light. Now, Antinomians cannot endure (especially Mr. Eaton, their chief leader,) that we say, that sanctification is imperfect in this life, or that the indwelling of sin can consist with free justification, and remission of sins in Christ's blood. But let us turn our eyes a little toward the wisdom of God's free dispensation, to scan the reasons why our Lord will have justified saints to go halting to heaven.
我承认，沉浸在为大卫家和耶路撒冷居民开启的新“泉源”中是甜蜜的，用以洗净我们的罪恶和污秽，而且在调停者甜美而公正的手下，他会洗净我们：我知道他不会为自己的劳动感到羞愧，而会做出美好而洁白的工作。但是，就罪恶的固有根源、本质和形式存在而言，圣徒们并没有从罪恶中得到解脱和拯救；但是这些罪恶，虽然在统治的支配下被打破，被移除和消除了，但在圣徒们在人世间的时候仍然存在和居住。 这两种消除罪恶的方式有很大的不同：前者是对罪恶的法律消除，而不是对罪恶本质和存在的消除；而后者是根本上的物理消除，因此会逐渐进行，根据已经开始的成圣的程度，并且在这个生命中永远不会完全完成，直到与罪相对立的成圣习性在物理上被引入，并且人在荣耀中得到完全的完善。而前者的消除是如此完美，以至于人变得无瑕疵，比雪还要洁白；这两种消除罪恶的方式可以这样解释：有一个身体被麻风病污染的人，这是一种物理传染病；同样这个人因为对国家和君主的严重叛国罪被判处死刑，这是一种法律传染病。医生通过逐渐驱除疾病来治愈他的麻风病，最终使他的皮肤像婴儿的皮肤一样。 王子和国家向他发出了对他的叛国罪的免罪通知，他立即被完全宣告无罪；但是王子的赦免并不能从他的人身上真正地消除他对王子和国家犯下的肮脏和背叛性的不忠行为所带来的耻辱、固有的污点和恶名，以至于这个赦免应该通过物理变化将他转化为一个与王国中最忠诚的臣民一样无辜和无可指责的人：赦免只是给他带来了一种法律上的改变，以及对可耻的死亡的道德豁免和自由。同样，基督的赦免也消除了对永恒死亡的法律义务，所以对这个人没有定罪；但它并没有消除固有的、物理上的污点，也没有消除他肮脏的罪恶与上帝的属灵律法之间的真正不正当性；它也不能使他完全无罪和圣洁，就像安提诺米派所梦想的那样。 所以，圣徒的辩护，就像是对一个借了数千的破产人免除债务一样：取消他的账单在法律上使他不必支付这笔款项，但并不意味着他从未借过钱；也不能使他摆脱那种固有的不公正的污点，因为他是一个浪费邻居财物的破产人。但完美的成圣将罪恶从本质上驱逐出去，它是统治的根和枝，是居住在其中的有权力的主，所以它不再存在：这就像太阳从东到西、从南到北散发光芒和光亮，将整个大气中的黑暗驱逐出去。我承认，在荣耀中完美的成圣习惯并不意味着这样一个被赦免和洗净的圣徒从未犯过罪，因为事实是无法改变的，已经发生的事情永远无法撤销；那将是一个自相矛盾的说法：但它使人处于这样的状态，即他摆脱了罪恶的居住，完全圣洁，就像正午时分的大气中没有黑暗，而是具有固有的光明。 现在，反律法主义者无法忍受（尤其是伊顿先生，他们的首领）我们说，在这个生命中，成圣是不完全的，或者说罪的居住可以与基督的血中的自由称义和罪的赦免相一致。但让我们稍微转向上帝自由安排的智慧，来审视我们的主为何要让称义的圣徒在去天堂的路上跛行。

1. He can, at our first conversion, make us glorified and perfected saints; but it is his wisdom to take a time and succession to perfect his saints: he took about thirty and three years on earth for the work of our redemption, and would for three days lodge in the grave, as it were a neighbour to "our father, corruption, and the worm, our brother and sister," (Job 17:14,) "though he saw no corruption," (Psalm 16:10). He hath been dressing up the high palace of glory, his Father's house, these sixteen hundred years. If he be pleased to take months and years to the work of the applying of the purchased redemption, whereas, he might and could have done it in one instant, as he created light out of darkness with one word, we are to be silent: his wisdom in so doing, is sufficient for us. The second heaven, and the new light in the redeemed soul, is done by continued acts of omnipotency; the first heaven was sooner made. Shall it seem hard to us, that our midnight, and our full noon day-light of grace, are not existent in one instant together? We are to wait on in patience; and not to fret, that we cannot at our first conversion, pray out of us the indwelling body of sin, and sigh out the weight and sin that doth so hardly beset us, (Heb. 12:1). God is wise who will have our day to break and dawn by degrees, and our shadows to flee away, and our sun to rise to noon-day light through length of time. If a creature, yea, the most excellent of created angels, should but sit at the helm of this great world, to rule and govern all things but for forty-eight hours, the sun should not rise in due time, the walls and covering of the great building of the world should fall, the globe of the world, and of the whole earth "should reel to and fro, and stagger like a drunken man," all should go to confusion; and so, if we had a world of grace of our own carving, and had it in our wise choice to go, from the first moment of our new birth, to heaven, without sin, we should lose ourselves by the way, and take on new debt, that should require the new and fresh crucifying of the Lord of glory: we should be no better tutors, governors, and lords to ourselves, than Adam, and the angels that fell. The weight of a saint's heaven and hell upon his own clay-shoulders, is a heaven put to a great hazard, or rather to a remediless loss: I shall easily grant that it is sure that my heaven be upon Christ's shoulders.
他能在我们第一次交流时使我们成为荣耀和完美的圣徒；但他的智慧是选择一个时间和顺序来完善他的圣徒：他在地上为我们的救赎工作花了大约三十三年的时间，并且愿意在坟墓中停留三天，就像是与“我们的父亲腐败和蠕虫，我们的兄弟姐妹”（约伯记 17:14）为邻，“虽然他没有见到腐败”（诗篇 16:10）。他已经花了一千六百年来装饰他父亲的高贵宫殿，荣耀之家。如果他愿意花费几个月甚至几年来应用所购买的救赎，尽管他本可以一瞬间完成，就像他用一句话将黑暗变成光明一样，我们应该保持沉默：他这样做的智慧对我们来说已经足够。第二个天堂和在得救的灵魂中的新光是通过持续的全能行为完成的；第一个天堂的创造更快。我们是否认为我们的黑夜和我们的充满恩典的正午光明不会在同一瞬间存在是一件困难的事情？ 我们要耐心等待，不要焦虑，因为我们不能在第一次转变中，祈求上帝将我们内心的罪恶驱逐出去，也不能呼出那困扰我们的重负和罪恶（希伯来书 12:1）。上帝是智慧的，他要让我们的日子逐渐破晓，阴影逐渐消散，太阳逐渐升起到正午的光辉，需要时间的积累。如果一个生物，甚至是最优秀的天使，只能在这个伟大的世界中掌舵统治四十八个小时，太阳就不会按时升起，世界伟大建筑的墙壁和覆盖物会倒塌，整个地球会“摇摆不定，像醉酒的人”，一切都会陷入混乱；同样，如果我们有一个我们自己雕刻的恩典世界，并且从新生的第一刻起，可以选择直接去天堂，没有罪恶，我们会在途中迷失自己，并承担新的债务，需要再次钉死荣耀的主：我们对自己不会比亚当和堕落的天使更好的导师、统治者和主人。 圣徒自己肩负的天堂和地狱的重担，是一个天堂面临巨大风险，或者更确切地说是无可挽回的损失：我很容易承认，我的天堂确实在基督的肩上。

2. Grace worketh suitably to the nature of the patients. The vessel would be prepared with the frequent sense of grace, before Christ pour in it the habit of glory. It is fit we see and feel the shaping and sewing of every piece of the wedding-garment, and the framing, moulding, and fitting of the crown of glory, for the head of the citizen of heaven; yea, the repeated sense and frequent experiences of grace in the ups and downs in the way, the falls and risings again of the traveler, the revolutions and changes of the spiritual condition, the new moon, the darkened moon, the full moon in the Spirit's ebbing and flowing, raiseth in the heart of saints, in their way to the country, a rank smell of that fairest rose and lily of Sharon, Jesus Christ, the delight of men and angels;—that as travelers at night talk of their foul way, and of the praises of their guide; and battle being ended, soldiers number their wounds, extol the valour, skill, and courage of their leader and captain;—so, the glorified soldiers may take loads of experiences of free-grace to heaven with them, and there speak of their way, and their country, and of the praises of Him who hath "redeemed them out of all nations, tongues, and languages." The half-drowned man shaketh his head, and drieth his garments before the sun on the shore, with joy and comfort. The impressions of the kisses of the face of Him that sitteth on the throne, are the deeper, that the frequent experiences of grace have been many. Much dirty and dangerous way, and the lively and hearty welcome of glory, suit well together.
2. 恩典适应患者的本性。在基督将荣耀的习惯倾注其中之前，容器将被频繁地感受到恩典的存在。 适宜我们看到和感受到婚礼服装的每一块布料的剪裁和缝制，以及荣耀之冠的构造、塑造和适配，为天国的公民准备；是的，在旅途中，恩典的感受和经历在起伏中的跌倒和再次站起、属灵状态的变化和转变、新月、昏暗的月亮、在圣灵的涨落中的满月，都在圣徒的心中唤起对那最美丽的沙仑玫瑰和百合花耶稣基督的馨香，他是人类和天使的喜悦；就像夜间旅行者谈论他们艰难的道路和向导的赞美一样；战斗结束后，士兵数着他们的伤口，赞美他们的领导者和队长的勇气、技巧和勇敢；因此，得荣耀的士兵们可以带着无数次自由恩典的经历进入天堂，并在那里谈论他们的道路、他们的国家，以及那位“从各族、各方、各民、各国中救赎他们”的赞美。半溺水的人摇摇头，在岸边晒干衣服，感到欢乐和安慰。 坐在宝座上的主的脸上的吻的印象更深，因为经历了许多次恩典的经历。许多肮脏和危险的道路与荣耀的热烈欢迎相得益彰。

3. As there is much, yea, an exceeding weight of glory in heaven, so it is convenient, that the way to heaven be strewed and covered with roses of renewed acts of free grace, and Christ's repeated expressions of new pardon, one expression coming after another;—that, since the saints pray daily, 'forgive us our sins,' it is in the wisdom of God fitting, that as glory in heaven is one continued act of happiness for all eternity, so the grace that maketh the old and sinful man a new creature, should be one continued act of grace. And, as many streams and rivers are one water, and one spring in the fountain; and many lines, one in the centre; and thousands of generations of men, are but one man in the first father, Adam;—so, multiplied acts of grace in the saints, from the first moment of their conversion, to the period and first hour of their glorification, are but one fountain-grace in God, revealed in the mediator, Christ: and there can be no reason, why our first conversion should be free grace, and the perseverance of the saints in grace, and all their steps in the way should not also be grace. Grace is not only singly in the saints, but grace and peace must be multiplied on them.
在天堂中有许多，是的，是极大的荣耀，所以天堂之路上应该铺满和覆盖着更新的自由恩典的玫瑰，以及基督不断重复的新赦免的表达，一个接一个的表达；既然圣徒每天祈祷“赦免我们的罪过”，那么在上帝的智慧中，既然天堂中的荣耀是永恒的持续幸福的行为，那么使旧的和罪恶的人成为新造的恩典应该是一种持续的恩典行为。正如许多溪流和河流是一水，泉水中的一泉；许多线条在中心是一条；成千上万代的人只是第一位祖先亚当的一个人；所以，从他们归向的第一刻起，圣徒们的许多恩典行为，直到他们得荣耀的时刻和第一小时，只是上帝中的一个泉源恩典，在调解者基督中显现出来：没有理由，为什么我们的第一次归向应该是自由恩典，而圣徒在恩典中的坚持和他们在道路上的每一步都不应该是恩典。恩典不仅仅是在圣徒中，恩典和平安也必须在他们身上倍增。

4. The standing and prorogated intercession and advocation of Jesus Christ, every day upon occasion of new committed sins, (1 John 2:1,2,) and the golden altar that hath been hot these 1600 years, (Rev. 8:3,4,) with the fresh prayers of the saints, must have a daily use, so long as Christ is in the office of the great, true, and exalted High Priest, now passed into the Holy of Holies; and better it is that Christ act grace again and again in heaven, as we sin again and again on earth, than that the act of our High Priest's intercession had been all but one act on the cross. And the way to heaven was made long, and falls there must be in the way, to the end that I might lodge many nights and months by the way, with my guide Christ, and that my expenses and charges in the way might be free grace.
4. 耶稣基督每天为新犯的罪而持续代求和辩护（约翰一书 2:1,2），以及已经炽热了 1600 年的金香坛（启示录 8:3,4），连同圣徒们的新鲜祷告，必须每天使用，只要基督仍然担任伟大、真实和崇高的大祭司的职位，现在已经进入至圣所；基督在天上一次又一次地施行恩典，我们在地上一次又一次地犯罪，这比我们的大祭司代求只在十字架上一次而已要好。通往天堂的道路被延长，必须在道路上跌倒，这样我才能与我的向导基督一起在路上住上许多个夜晚和月份，而且我的费用和开支在路上是出于自由恩典。

5. Faith hath its work in our gradual mortification. We believe that Christ shall perfect what he hath begun; so it was needful, that winter, and months of spring and summer, go before our harvest and reaping of the fruits of the tree of life.
信仰在我们逐渐的克己中起作用。我们相信基督会完成他所开始的工作；因此，冬天、春天和夏天的几个月需要先过去，才能收获生命树的果实。

6. Christ works in the lower kingdom, as making the higher kingdom the copy and sampler of his working. Now, it is most suitable for flowers and roses, that must be transplanted, to grow up in the high garden beside the tree of life, and to blossom out glory for all eternity, that they grow for a time in the land of grace, that they may take kindly with the soil. So, the lower and higher gardens of glory and grace differ not in nature; what groweth in the one, can well grow in the other: they cannot suit with the happiness of that land, except they have experienced the holiness of continued grace in this land. And Christ maketh storms of sin to blow upon his young heirs for their winter, God keeping life at the root, that they may be fitter for an eternally green flourishing summer of glory. And when Christ consecrated himself through many afflictions, that he might be an heir suitable for glory, he being brought through fire and water, hot and cold, and many changes, to heaven, and so came to eternal happiness through many years' continued holiness, it was not fit that Christ, who was to make heirs like his rule and sampler, should bring them to glory with a leap and a step, from a justified condition, to a glorified estate, without an intervening progress in sanctification and holiness. Christ understandeth well the fundamental laws of the higher city, the new Jerusalem. The frame of the government of that kingdom is, that none be received as free citizens of glory, but such as have served apprentices, minors, little children, under tutors to grace and the way of holiness. He is of too short standing, who cometh hot and smoking out from his lusts, a justified sinner, to step immediately into glory; and so, here is a stranger welcomed to heaven from hell,—a child of Satan, playing at the devil's fireside yesterday, or the last hour; now this day, this same very hour, he must be enrolled amongst those who walk with the Lamb, in white. Some soldiers, I grant, are advanced to be high commanders, per saltum, by a leap, but it is for some piece of rare service to the prince and state; and it is like the repenting thief, who, in few hours' space, had been in three several kingdoms; in the state of nature, the kingdom of darkness, and the kingdom of grace, and that day with Christ in paradise. But this is, I conceive, rare: and give me leave to say, princes at their coronation do some extraordinary acts of grace, by privilege of the new crown, that they may handsel [first exercise] the new throne with acts of mercy. Christ was now in an act of pure unmixed grace, actually and formally redeeming the lost world on the cross, and was now this day crowned by his mother the Church, and installed King-Redeemer of saints, and therefore would handsel paradise with a sinner, by a privilege of matchless grace: there is but one example of it in all the Scripture.
6. 基督在下界工作，将上界作为他工作的副本和样本。现在，对于必须移植的花朵和玫瑰来说，最适合在生命之树旁边的高级花园中生长，并在永恒中绽放荣耀，它们在恩典之地生长一段时间，以便与土壤友好相处。因此，荣耀和恩典的下界和上界在本质上没有区别；在一个地方生长的东西也可以在另一个地方生长：除非他们在这个地方经历了持续恩典的圣洁，否则他们无法适应那片土地的幸福。基督使罪恶的风暴吹向他的年轻继承人，为他们的冬天，上帝保持生命在根部，使他们更适合在永远繁荣的夏天中绿意盎然的荣耀。 当基督通过许多苦难使自己成为适合荣耀的继承人时，他经历了火与水、热与冷、以及许多变化，最终进入天堂，并通过多年持续的圣洁获得永恒的幸福。基督不会让像他的统治者和榜样一样的继承人，从一个被称义的状态跃升到一个荣耀的地位，而没有经过一个中间的成圣和圣洁的过程。基督深知新耶路撒冷这个更高城市的基本法则。那个国度的政府结构是这样的，只有那些在恩典和圣洁的导师下作为学徒、未成年人、小孩子服侍过的人才能成为荣耀的自由公民。一个从他的欲望中热火朝天地出来的被称义的罪人，不能立即踏入荣耀；因此，这里有一个从地狱中欢迎来天堂的陌生人——一个昨天或最后一小时还在与撒旦玩耍的撒旦的孩子；而现在，这一天，这个同样的小时，他必须被列入与羔羊同行、身穿白衣的人之中。 有些士兵，我承认，通过一次飞跃被提升为高级指挥官，但这是因为他们对君主和国家做出了一些罕见的贡献；就像那个后悔的贼，在短短几个小时内曾经身处三个不同的王国：自然状态下的王国、黑暗王国和恩典王国，并且与基督一同进入了天堂。但我认为这是罕见的；请允许我说，君主在加冕典礼上会通过新王冠的特权做出一些特殊的恩典行为，以便用仁慈的行动来开启新王座。基督此时正在纯粹无杂的恩典行动中，实际上和正式地在十字架上赎回了失落的世界，并且今天被他的母亲教会加冕为圣徒的救赎之王，并因此以无与伦比的恩典特权与一个罪人分享天堂：整本圣经中只有一个例子。

7. The way to heaven is sweeter, that it should be here nulla dies sine linea, that every day and hour that we sin (as every hour we contract new debt), Christ's free grace might have its daily flux, the "fountain opened to the house of David," daily running, renewed forgiveness going along with "this day, our daily bread:" hence these noble acts of grace. (1.) Every sin, the least omission by law, is hell, (Deut. 27:26, Gal. 3:10). Two sins must be two hells, seven sins, seven hells: then multiplied sins, to the number of the hairs of David's head, (Psalm 40:12,) and not sins only, but innumerable iniquities, must cause the account of Christ's free grace to swell and arise to a deliverance from two, from seven, from innumerable hells. Oh, grace, every day! every hour! So then, the rebel brought nine times a-day, twenty times a-day, for the space of forty years, by his prince's grace, from under the axe, how fair and sweet are the multiplied pardons and reprivals of grace, to speak so! Here are multitudes of multiplied redemptions, here is plenteous redemption: I defile every hour, Christ washeth; I fall, grace raiseth me; I come this day, this morning, under the reverence of justice, grace pardoneth me; and so along, till grace puts me into heaven. "The Lamb's book of life" containeth not only the names of those who are ordained for that blessed end of eternal life, but also, the means leading to the end. Then here are written all the sins, all the pardons of free grace, since the first Adam sinned. Oh, but the book of life must be a huge volume! Oh, how large, and broad, and long, must the accounts of the grace of Christ be! (2.) We are not saved completely, because justified; but we are expectants of the divinity of immediate vision, and "groan within ourselves, waiting for the adoption, the redemption of our body, and are saved by hope." (Rom. 8:23,24.) In regard of title, we are saved completely; but in another sense, we are but lords and kings in title only; we are far from the lands, rents, crown, and our Father's house, and so, are not saved, till our feet stand within the streets of the New Jerusalem. (3.) In this consideration, we sigh in our fetters and bolts, and sin remaineth in us, for our exercise and humiliation, that we may have an habitual engagement to Jesus Christ and his grace. That soul loveth much to whom much is forgiven; and, especially, when in sense and frequent experiences, much and multiplied backslidings are forgiven.
7. 通往天堂的道路更加甜美，这里应该是“没有一天不画线”的地方，我们每天每时犯罪（就像我们每小时都会增加新的债务），基督的自由恩典可以每天流动，"大卫家中的泉源"每天流动，更新的宽恕伴随着"今日我们的日用饮食"：因此有了这些高贵的恩典行为。（1）每一个罪过，即使是最小的违法，都是地狱（申命记 27:26，加拉太书 3:10）。两个罪过必须是两个地狱，七个罪过就是七个地狱：然后乘以大卫头发的数量，（诗篇 40:12），不仅仅是罪过，还有无数的不义行为，必须使基督自由恩典的账目膨胀并上升到从两个地狱、七个地狱、无数个地狱中解救出来。哦，恩典，每一天！每一小时！那么，叛逆者每天九次，每天二十次，在四十年的时间里，因为他的君主的恩典，从斧头下获得了多么美好和甜蜜的多次赦免和恩宠，这样说来！ 这里有无数倍增的救赎，这里有丰富的救赎：我每时每刻玷污，基督洗净；我跌倒，恩典扶起我；我今天，这个早晨，以公正的敬畏之心来到，恩典赦免我；如此继续，直到恩典将我带入天堂。“羔羊的生命册”不仅包含了那些被命定获得永生的人的名字，还包含了通往目标的方法。然后，这里写着自第一位亚当犯罪以来，所有的罪过，所有由自由恩典赦免的罪过。哦，但是生命册一定是一本巨大的卷轴！哦，基督的恩典的记载一定是多么广大、宽广和长久！（2.）我们并不是因为被称义而完全得救，而是我们期待着直接见证神性，并“在自己里面叹息，等候儿子的名分，我们的身体得赎，我们是凭着盼望得救的。”（罗马书 8:23,24）就称号而言，我们完全得救；但从另一个意义上说，我们只是名义上的主人和国王；我们离土地、租金、王冠和父亲的家还很远，所以，在我们的脚站在新耶路撒冷的街道上之前，我们还没有得救。（3.）在这种考虑中，我们对我们的束缚和枷锁感到叹息，罪恶仍然存在于我们内心，为了我们的修炼和谦卑，以便我们对耶稣基督和他的恩典有一种习惯性的承诺。那些被宽恕得多的灵魂就会深深地爱着，尤其是当他们在感觉和频繁的经历中，被宽恕了许多次的背离。

Objection. 1.—'But justification is one indivisible act of grace, pardoning all sins, past, present, and to come; and is not a successive and continued act, in progress always, such as is sanctification; for we are but once justified.'
反对。1.——“但是称义是一种不可分割的恩典行为，它赦免了过去、现在和将来的所有罪过；它不是一种连续不断的进行中的行为，如成圣；因为我们只被称义一次。”

I answer by these following assertions:
我通过以下陈述来回答：

1.—There is a double notion of justification, as Dr. Abbot teacheth us. There is a universal, and properly so called justification; there is a partial, and improperly so called justification: or, give me leave to say, there is a justification of the person, of the state; or a justification repeated, or rather a reiterated remission; I doubt, if it be called a justification. The former justification doth include, (1.) The act of atonement made by Christ on the cross, for all the sins of all the elect of God, past, present, and to come. This act is not tied to believing, nor are we properly justified, in regard of this act. But, (2.) There is a justification formal, of which Paul speaketh, (Rom. 3:4; Gal. chapters 3-5,) which goeth along in order of cause, time, and a required condition of apprehending Christ's righteousness. And this justification of the person, while he believeth, is but once done, and that, when the believer doth first lay hold on Christ, and righteousness imputed in his blood. There is, (3.) A remission, and taking away of sin. Now, according to these, we are to consider of doing away sin in a threefold notion; for, though justification essentially include remission and pardon of sin, yet every remission doth not include justification, properly so called.
—根据阿博特博士的教导，对于正当化有一个双重概念。有一个普遍的、恰当地称之为正当化；有一个部分的、不恰当地称之为正当化：或者请允许我说，有一个人的正当化，有一个国家的正当化；或者说是一个重复的正当化，或者更确切地说是一次又一次的赦免；我怀疑，是否可以称之为正当化。前者的正当化包括：（1）基督在十字架上为上帝所选的所有选民的过去、现在和未来的所有罪所做的赎罪之工。这个行为并不与信仰相联系，我们在这个行为上并没有得到恰当的正当化。但是，（2）有一个正式的正当化，保罗在罗马书 3:4 和加拉太书 3-5 章中所说的，这个正当化按照原因、时间和接受基督的义的条件的顺序进行。当信徒相信的时候，这个人的正当化只发生一次，那就是当信徒第一次抓住基督和他所赋予的义的时候。还有，（3）有一种赦免和除去罪的行为。 根据这些，我们要考虑以三种方式消除罪恶；因为，虽然辩护实质上包括罪恶的赦免和宽恕，但并非每次赦免都包括辩护，适当地说。

Assertion 2.—This threefold taking away of sins, I clear from the Scripture. (1.) Christ taketh away our sins on the cross, causatively, and by way of merit, while as he suffereth for our sins on the cross. So, "Behold the Lamb of God that taketh away the sins of the world," (John 1:29). "He was made sin for us," (1 Cor. 5:21). "Christ blotted out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to the cross," (Colos. 2:14). "Who, his own self, bare our sins on the tree," (1 Pet. 2:24). "He made his soul an offering for sin," (Isa. 53:10). This atonement of blood was typified in Aaron, who was to lay both his hands on the head of the live goat, and to confess the sins of the people, and did translate them off from the people; "so as the goat was to bear upon him all their iniquities, into a land not inhabited," (Levit. 16:20-22). Now, this was the paying of a ransom for us, and a legal translation of the eternal punishment of our sins; but it is not justification, nor ever called justification. There is a sort of imputation of sin to Christ here, and a sum paid for me; but, with leave, no formal imputation, no forensical, and no personal law-reckoning to me, who am not yet born, far less, cited before a tribunal, and absolved from sin. When Christ had completely paid this sum, Christ was justified legally, as a public person, and all his seed fundamentally, meritoriously, causatively, but not in their persons.
断言 2.——我从圣经中清楚地看到了这三重除去罪孽的过程。（1.）基督在十字架上代表我们承担罪孽，以及通过他为我们的罪孽受苦而获得的功德。因此，“看哪，这是神的羔羊，除去世人罪孽的。”（约翰福音 1:29）“他使我们成为罪，我们在他里面成为义。”（哥林多前书 5:21）“基督把那些钉在十字架上的告示撤去了，把它挂在十字架上。”（歌罗西书 2:14）“他亲身担当了我们的罪，叫我们既然在罪上死，就得以在义上活。”（彼得前书 2:24）“他将自己的灵魂献为赎罪祭。”（以赛亚书 53:10）这种血的赎罪在亚伦身上得到了预表，他要把双手放在活着的公山羊的头上，承认百姓的罪，并将罪孽转移到公山羊身上；“这样，公山羊要担当他们一切的罪孽，带到一个荒地去。”（利未记 16:20-22）现在，这是为我们付赎价，是对我们罪孽永恒惩罚的合法转移；但它不是称之为称义，也从未被称为称义。 这里有一种将罪归咎于基督的说法，以及为我支付的一笔款项；但请允许我说，没有正式的归咎，没有法庭上的判决，也没有对我这个尚未出生的人的个人法律计算，更不用说对罪行的免责了。当基督完全支付了这笔款项时，基督作为一个公众人物在法律上被证明是正当的，而他的所有后裔在根本上、有功地、因果地也是如此，但并不是以他们个人的身份。

There is a second removal of sin, and that is, when the believer is justified by faith. Paul, "Even as David," (saith he,) "also describeth the blessedness of the man, unto whom God imputeth righteousness without works," saying "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth no sin," (Rom. 4:6-8). This is the blessedness of a man born, living, believing. Now, we say improperly, the heirs of a king not born are blessed.29 So, if Christ's removal of sins on the cross were justification, all Christ's seed, and we believers of the Gentiles, who were not then born when Christ died, should be blessed and justified before we be born. Now, in this, which is formally the justification of the believing sinner, the believer's person is accepted, reconciled, justified, and really translated by a law-change from one state to another. I mean not, that there is a physical infusion of a new habit of sanctification, and an expulsion of an old habit, as Papists teach, confounding regeneration, or sanctification, with justification. But there is a real change of the state of the person: "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified," (1 Cor. 6:11); then they were sometime not justified. (2.) There is here a real removal of all sins, and a pardon and relaxation from the eternal punishment of all sins; as well of sins to come, and not yet committed, as of sins past, present, and already committed; so as sins not yet committed, shall no more involve the believer in the punishment of eternal wrath, than sins past or present. Yet, (3.) The sins not committed, though virtually pardoned (with correction and submission) are not formally pardoned. That which is not sin at all, but only in a naked potency, it must be pardoned only in that notion that it is a sin, and not first formally remitted, and then afterward committed: yet is it paid for, and the person freed from all actual condemnation for it—but withal, conditionally and virtually, so he believe in Christ, and renew his repentance; which graces God shall infallibly give him, because the calling and gifts of God are without repentance.
有第二次罪恶的除去，那就是信仰使信徒称义。保罗说：“正如大卫也称那蒙神算为义的人是有福的，不论行为如何。”他说：“赦免了罪孽，遮盖了罪恶的人是有福的。主不算为有罪的人是有福的。”（罗马书 4:6-8）这是一个出生、生活、信仰的人的福气。现在，我们不恰当地说，未出生的国王的继承人是有福的。所以，如果基督在十字架上除去罪恶就是称义，那么基督的后裔，以及我们这些当基督死时还未出生的外邦信徒，都应该在出生之前就蒙福并称义。现在，在这个正式称义的信徒身上，信徒的人被接纳、和解、称义，并且真正地通过法律的改变从一种状态转变为另一种状态。我的意思不是说有一种新的成圣习惯的物理灌输，以及旧习惯的驱逐，正如罗马教会所教导的那样，混淆了重生或成圣与称义。 但是人的状态真的发生了变化：“你们中间也有人从前是这样，但如今你们已经洗净，已经成圣，已经称义。”（哥林多前书 6:11）；那时他们曾经没有被称义。（2）这里真正移除了所有的罪恶，并且赦免和减轻了所有罪恶的永恒惩罚，无论是未来还是已经发生的罪恶；所以未来尚未发生的罪恶，将不再使信徒陷入永恒愤怒的惩罚，就像过去或现在的罪恶一样。（3）尚未发生的罪恶，虽然在实质上已经获得了赦免（在纠正和顺服的基础上），但尚未得到正式的赦免。那些根本不是罪恶，只是潜在的罪恶，必须在它是罪恶的概念中得到赦免，而不是首先正式获得赦免，然后再犯罪：然而，它已经被偿还，人也从所有实际的定罪中得到了释放，但同时，有条件地和实质上地，只要他相信基督，并重新悔改；因为上帝的呼召和恩赐是没有后悔的。

And of this third removal of sin, is that petition which Christ hath taught justified persons to ask of God, "Forgive us our sins, as we forgive them that sin against us." And Nathan saith to David, "The Lord also hath put away thy sin, thou shalt not die," (2 Sam. 12:13). David, before he contracted this horrible guilt of murder, and adultery, was "a man according to God's own heart," and so his person was justified: this way, God daily taketh away sin: "For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith," (Rom. 1:17). Now, the life of faith justifying, is not one single act of faith, such as is at our first personal, relative, and universal absolution; but the believer liveth by renewed and often repeated acts of faith, such as is, "To walk from faith to faith." The least faith30 doth justify; but the gospel requireth a growth in faith. In this sense, remission is a continued, and one prorogated act of free grace, from our first moment of believing, to the day of putting the crown on our head.
这第三次除去罪孽的方式，就是基督教导称义的人向上帝祈求的那个祈求：“赦免我们的罪，如同我们赦免得罪我们的人。”拿单对大卫说：“耶和华也除去了你的罪孽，你必不至于死亡。”（撒母耳记下 12:13）在大卫犯下这可怕的谋杀和通奸罪之前，他是“合乎神心的人”，所以他的人称义了。这样，上帝每天都除去罪孽：“因为神的义正在这福音上显明出来，这义是本于信，以致于信。如经上所记：“义人必因信得生。”（罗马书 1:17）现在，称义的信心生活并不是一次性的信心行为，比如在我们首次个人、相对和普遍的赦免时；而是信徒通过不断更新和重复的信心行为来生活，就像是“从信心而信心地行走”。最微小的信心也能称义，但福音要求信心的增长。在这个意义上，赦免是一种持续的、延长的自由恩典行为，从我们开始相信的那一刻起，一直到戴上冠冕的那一天。

If any object that I am contrary to myself, in that I sometimes did write, that justification is a plenary pardon, in one indivisible act of all sins, past, present, and to come, and therefore sin cannot be oftener than once pardoned—If I should answer, that the knowledge we have, especially in so supernatural a mystery, is but the twilight, or the day-star's glimmering of sinful men, it might suffice; but I judge, that I speak nothing contrary to that.
如果有任何与我相反的对象，那么我有时会写下来，那种辩护是一种完全的赦免，一次不可分割的行为，包括所有过去、现在和未来的罪过，因此罪过不可能被多次赦免。如果我回答说，我们所拥有的知识，尤其是在如此超自然的奥秘中，只是黄昏或罪人的黎明，那就足够了；但我判断，我所说的与此不相反。

Assertion 3. For two formal justifications of a believer, I utterly deny, which is that which Arminians press not a little; yea, and the justification of the person, and his acceptance in God's favour, is but one act: I never fall from that acceptance, once being in court and grace. I illustrate it thus: There is a catholic pardon in a statute of Parliament, for grace to all traitors, and that for treasons past, and also to come, upon condition, that after new treasons committed, they address themselves to the public register of the state, and cause insert their names in the blank of that act of grace printed, and in the keeping of some officer of state: now, though any one be pardoned at his first lapse, fully, if he fail again and again, and yet perform the condition prescribed in law, we cannot say he hath obtained twenty, a hundred, yea, as many several pardons of grace, as he hath failed against king and state—it is but one public act of grace made use of several times. So, here, in the gospel, there is a written act of the grace of God in Jesus Christ,—remission to all under the treason of sin against the royal crown and glory of the Most High, the supreme Lawgiver, and that to the acceptation of the person of the traitor in full favour, when he shall have in his conscience the transumpt or transcript of it at first; and also for grace and pardon of all after-slips, and sins against the glory of the Redeemer (so he sin not against the only flower of the prerogative royal, the operation of the Holy Ghost in a special manner) upon condition, he walk from faith to faith, and renew his address to Christ, the great Lord of the rolls, who keepeth the book of life;—now, I cannot see here many pardons of grace, but only, the double extract or copy of the first act of free grace.
断言 3. 对于一个信徒的两个正当理由，我完全否认，这是亚米尼派人士非常强调的；是的，人的称义和他在上帝的恩宠中的接纳只是一个行为：一旦进入法庭和恩典，我永远不会离开那个接纳。我这样解释它：在议会的一项法令中，有一个普遍的赦免，赐予所有叛国者恩宠，无论是过去的叛国行为还是将来的叛国行为，条件是在犯下新的叛国行为后，他们要向国家的公共登记处报到，并将自己的名字填入那份印刷的恩宠法案的空白处，并交给某个国家官员保管：现在，尽管任何人在第一次犯错时完全获得赦免，但如果他再次失败，而且按照法律规定的条件行事，我们不能说他获得了二十个、一百个，甚至与他违背国王和国家的次数一样多的恩宠赦免——这只是一个公开的恩宠行为被多次使用而已。 所以，在福音书中，有上帝在耶稣基督里的恩典的书面行为——对所有背叛至高无上的王冠和荣耀的罪行的宽恕，对叛徒的人格的完全接纳，当他在良心中首次拥有它的副本或抄本时；并且对所有后续的过失和对救赎者荣耀的罪行的恩典和宽恕（只要他不违背特殊方式中圣灵的工作，即唯一的王权特权之花），条件是他从信心到信心行走，并重新向基督，卷轴的大主宰，寻求恩典，他保守着生命之书；现在，我在这里看不到很多恩典的宽恕，只有第一次自由恩典行为的双重摘录或副本。

Objection 2. But the sins pardoned to the justified person, after the first justification of his person, were never pardoned before, and they are now pardoned; therefore, there must be two justifications.
反对意见 2：但是，在被称义的人第一次被称义之后，被赦免的罪过从未被赦免过，现在却被赦免了；因此，必须有两次称义。

Answer. They were virtually pardoned, and so, as he shall never come to condemnation for any sins past, or to come, but the man now standeth Justus in curia, justified in the court; whereas before his first believing, God looked at him, as a judge doth at a guilty person, whose person he absolveth from all punishment, because his surety hath given a ransom for him, and he holdeth forth that ransom to the judge: but the man in all his after faults is so far forth a sinner, as that which he hath done, though he be a justified David, displeaseth the Lord, (2 Sam. 11:27); And in so far is he pardoned; But, (2.) God now looketh on him, as a father on an offending son; and this son doth not hold forth a new ransom to God, but only renew the former: nor doth it infer a new acceptance of his person that he had not before, (3.) Nor place in God any new love of free complacency and good will; but only a further manifestation thereof, and a greater measure of the love of benevolence. (4.) It is the same act of free grace that God putteth forth in pardoning his son now fallen in sin, and in accepting of his person at first. [2.] It is the same ransom of Christ's atonement of his dear blood, that his faith layeth hold on now, as before. [3.] The pardon of this sin committed by a justified son, is not the freeing of him from the eternal punishment of this sin, as if he had been under eternal wrath for it before;—for at his first believing, when his person was accepted, he was fully and freely pardoned, and freed from all the obligation to eternal wrath, that all or any of his sins past, present, or to come, might subject him unto;—but it is the renewing of the certainty of the sufficiency of Christ's ransom, as applied to take away that sin in particular, and that by a renewed act of faith. Now, the renewed apprehension of the grace of God in the same ransom of blood for righteousness in Christ, as applied to this new guiltiness, maketh not a new forensical and law-act, but doth only apply the Lord's first act of grace to this particular sin; nor do I mean, that faith, for remission of sins committed after a soul is in the state of justification, is nothing else but a mere reflex act, by which we apprehend and know the first acceptance of a sinner to righteousness; for it is a direct act, apprehending the former grace of a sufficient ransom, as applied to this new contracted guiltiness; for the sinner is condemned for unbelief, (John 3:18,36,) and because he believeth not, he is liable to the wrath of God. Now he is not condemned, because he doth not to his own sense know, feel, and apply the remission of sins, and satisfaction purchased in Christ's blood for him: because then, he should be condemned, because he doth not believe a lie; for there was never any such remission purchased for him: he is condemned, not for want of sense and actual knowledge of any such pardon, but for want of confiding on Christ, as on him who hath made a sufficient atonement for all that believe; and so, justifying faith is some other thing, than the sense of purchased pardon of sins.
答案。他们实际上被赦免了，所以，他永远不会因为过去或将来的任何罪行而受到定罪，但这个人现在在法庭上是公正的，他在法庭上被证明是公正的；而在他第一次相信之前，上帝看他就像一个法官看待一个有罪的人，他的人被免除了所有的惩罚，因为他的保证人为他支付了赎金，并将赎金递给法官：但是这个人在他以后的所有过错中都是一个罪人，因为他所做的事情，尽管他是一个被称为大卫的公正之人，但他使主不悦（撒母耳记下 11:27）；在这个意义上，他被赦免了；但是，（2.）上帝现在看他就像一个父亲看待一个犯错的儿子；这个儿子没有向上帝提供新的赎金，而只是更新了以前的赎金；也没有暗示他的人格在上帝面前有了新的接受，（3.）也没有在上帝心中产生任何新的自由喜悦和善意的爱；只是更进一步地显明了这种爱，并且有了更大的善意的爱的度量。（4.）上帝在赦免他现在陷入罪中的儿子和最初接受他的人时，是同样的自由恩典行动。基督的救赎是以他宝贵的血为代价，他的信心现在和以前一样，抓住了这个救赎。[3.] 对一个被称义的儿子所犯的这个罪的赦免，并不是使他从这个罪的永恒惩罚中解脱出来，好像他之前一直因此而受到永恒的愤怒；因为在他最初相信的时候，当他的人被接纳时，他已经完全和自由地获得了赦免，并且摆脱了所有或任何他过去、现在或将来的罪所带来的永恒愤怒的义务；但这是通过信心的再次行动，更新了基督救赎的充分性，并将其应用于特定的罪恶，以消除那个罪恶。 现在，对上帝的恩典在基督的血赎中的更新认识，作为应用于这种新的罪恶感的正义，不是一个新的法律行为，而只是将主的第一个恩典行为应用于这个特定的罪过；我并不是说，信仰在灵魂进入称义状态后，为了赦免犯罪，只是一个纯粹的反射行为，通过这个行为我们理解和知道罪人第一次被接受为义的情况；因为它是一个直接的行为，理解以前的恩典，即足够的赎价，应用于这种新的罪恶感；因为罪人因为不信被定罪（约翰福音 3:18,36），因为他不信，他将受到上帝的愤怒。 现在他没有被定罪，因为他不知道、感受和应用基督的血所购买的罪赦免和满足自己的感觉：因为如果他相信了谎言，他就应该被定罪，因为从来没有为他购买过这样的赦免：他被定罪，不是因为缺乏对这种赦免的感觉和实际知识，而是因为缺乏对基督的信靠，将他视为为所有相信的人作了足够的赎罪；因此，称义的信仰与购买的罪赦免的感觉是不同的东西。

Objection 3. Then may I, with the like boldness, believe the remission of these sins that I am to commit, and so, sin boldly, because I am persuaded, they cannot prevail to condemn me eternally, as I may with boldness believe the remission of sins already committed.
反对意见 3. 那么我是否可以同样大胆地相信我将要犯的这些罪的赦免，因此，我可以大胆地犯罪，因为我相信，它们无法永远定我的罪，就像我可以大胆地相信已经犯的罪已经得到赦免一样。

Answer. There is a boldness of faith; and, (2,) a sinful boldness. In regard of boldness of faith, I am to believe the sufficiency of that invaluable ransom, that it cannot be more or less, nor intended or remitted, but doth lie under the eye of Justice, and equally accepted of God, as able to remove the eternal guilt of all sins, past, present, as also of those to come. But it were sinful boldness to commit sin, because Christ hath paid for it: it is a motive to the contrary, not to live to ourselves, but to him who died for us, because Christ bare our sins on his own body on the tree, (1 Pet. 3:24; 1 Pet. 1:18; Gal. 1:4; Rom. 6:1-4; 1 Pet. 4:1,2.) For though I be persuaded there is no fear of eternal wrath in sins to be committed, for my faith believeth freedom from that, in regard of all sins; there be other stronger motives to eschew sin, than fear of hell; even fear of violating infinite love and mercy: there is a more prevailing and efficacious power in apprehended love, to keep from sin (it being saving grace,) than in fear of hell, which of itself is no grace. (2.) Fear of punishment of sin as sin, is to keep from sin, though it be not fear of eternal punishment: the eternity of punishment is no ways essential to punishment. Libertines closely remove this motive, who will have no sin, as sin in God's court, punished in the believer. It is not punished in order to satisfaction of justice, but it followeth not that it is not punishable as sin.
回答。有一种坚定的信仰，还有一种罪恶的大胆。就坚定的信仰而言，我要相信那无价的赎金的充足性，它不能多也不能少，不能有意也不能减免，而是在正义的眼前，被上帝平等地接受，能够消除过去、现在以及未来的永恒罪孽的负担。但是，因为基督已经为我们付出了代价，所以犯罪是一种罪恶的大胆。这反而是一个相反的动机，不是为自己而活，而是为为我们而死的他而活，因为基督在十字架上担当了我们的罪孽（彼得前书 3:24；彼得前书 1:18；加拉太书 1:4；罗马书 6:1-4；彼得前书 4:1,2）。因为虽然我相信在即将犯下的罪孽中没有永恒的愤怒的恐惧，因为我的信仰相信在所有罪孽中都是自由的；但是，避免犯罪有比对地狱的恐惧更强大的动机，那就是对无限的爱和怜悯的违背的恐惧：被感知到的爱在防止犯罪方面有更强大和有效的力量（因为它是拯救的恩典），而对地狱的恐惧本身并不是恩典。（2.对罪恶的惩罚的恐惧，是为了远离罪恶，即使不是对永恒的惩罚的恐惧：永恒的惩罚与惩罚本身无关。放荡者们将这个动机完全排除在外，他们认为在信徒中，罪恶在上帝的法庭中不会被惩罚。它并不是为了满足正义而受到惩罚，但这并不意味着它不会作为罪恶而受到惩罚。

Objection. It is mercenary, and peculiar to hirelings, to abstain from sin for fear of stripes, or to serve God Intuitu mercedis, for hope of reward.
反对。出于金钱动机，雇佣工人才会因为害怕受罚而避免犯罪，或者出于奖赏的希望而事奉上帝。

Answer. To abstain from sin, for fear of punishment, as the only and greatest evil (whereas the evil of sin is far greater, and so more to be feared) is mercenary: Indeed, we teach that no man should, upon that fear, abstain from sin. (2.) To serve God for hope of heaven, as a created good to ourselves, separated in the intention from God himself and holiness, is peculiar to hirelings, but not to serve God simply for heaven. Moses did it, (Heb. 11:25,26.) It is Christ's argument in stirring up his disciples to suffer for righteousness; "For great is your reward in heaven." (Matt. 5:12.) And it is no less mercenary which libertines teach, that to serve God for actual hire in hand already purchased, to wit, for deliverance from hell, and a purchased redemption, than what we teach, that we may serve God for hope of good to come, if the intention in both be not steeled with grace, and free of selfishness. 
回答。出于对惩罚的恐惧而戒除罪恶，将其视为唯一和最大的邪恶（而罪恶本身更大，因此更应该害怕），是出于功利主义的考虑：事实上，我们教导人们不应该因为这种恐惧而戒除罪恶。（2）出于对天堂的希望而事奉上帝，将其视为我们自己的创造性善，与上帝自己和圣洁分离的意图是雇佣工人所特有的，而不是单纯为了天堂而事奉上帝。摩西这样做了（希伯来书 11:25,26）。这也是基督在激励他的门徒为义而受苦时的论点：“因为你们在天上的赏赐是大的”（马太福音 5:12）。自由派所教导的为了已经购买的实际报酬，即从地狱中解脱和已购买的救赎而事奉上帝，与我们所教导的为了未来的好处而事奉上帝一样功利，除非两者的意图都经过恩典的坚定和摆脱自私。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XIX.
第十九篇讲道。

OBJECTION. But the gospel, from the law of love, not the law itself, forbiddeth the believer to sin; neither teach we, (say they,) that the gospel maketh sin to be no sin, but it only maketh it to be no more my sin, but Christ's, and counted on his score, who was wounded for my iniquities, and was my surety; and therefore, his payment is my payment, so as we have no more conscience of sins.
反对。但福音，源自爱的法则，而不是法律本身，禁止信徒犯罪；他们说，我们也不教导福音使罪不再是罪，而只是使罪不再是我的罪，而是基督的罪，并且计入他的账上，他为我的罪孽受伤，是我的担保人；因此，他的付款就是我的付款，所以我们不再有罪恶的良心。

Answer. It is true, the gospel speaketh no contradictions, and maketh not sin to be no sin, or David's adultery not to be a violation of the Seventh Commandment: indeed, it maketh Peter's denial of Christ, not to be Peter's sin in a legal and forensic way; but that Peter, believing in Christ, who justifieth the ungodly, shall not be condemned for that, nor for any other sin—that, and all his other sins with that, are counted upon Christ's score. But the denial of Christ, in another relation, is the sin of Peter only, to wit, according to the physical inherency of it, in that it proceeded from Peter's lust, and body of sin dwelling in him, and not any way from Christ Jesus, and in that it is against Christ's express commandment, who charged Peter to confess his Lord and Master.
回答。是的，福音没有矛盾之处，也不认为罪不是罪，或者大卫的通奸不是违反第七诫的行为：确实，它使彼得对基督的否认，在法律和司法的意义上不是彼得的罪过；但是，相信基督的彼得，他使不虔敬者称义的，不会因此而被定罪，也不会因为任何其他的罪过而被定罪——这些罪过和其他的罪过都算在基督的账上。但是，对基督的否认，在另一个层面上，只是彼得的罪过，也就是说，从它的本质上来说，它是出自彼得的私欲和居住在他身上的罪体，而不是出自基督耶稣的任何方式，并且它违背了基督明确的命令，基督曾命令彼得要承认他的主和教师。

But Antinomians, and by name Dr. Crispe, teach us, that not only the guilt of sin, but sin itself, really, and inherently, was laid upon Christ, in regard Christ was not, by way of supposition only, or imagination, counted the sinner, but made sin. And (2.) In regard, not only the guilt of sin, but sin itself, was laid upon Christ; for, saith Dr.Crispe, 'The guilt of sin, and sin itself, are all one.' "When Joseph's brethren were accused for spies, they say, "We are guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear." (Gen. 42:21). Reuben expoundeth the meaning, "Did not I say to you, Sin not against the lad? But you would not hearken unto me; and, therefore, behold, we are guilty." (verse 22.) What is that? We did sin against the child. To be guilty, therefore, and to commit a sin, is all one; they are but two words expressing the same thing. (2.)Suppose a malefactor be asked, Guilty, or not guilty? He answers, Not guilty: What doth he mean? He means, he hath not done the fact that was laid to his charge. When the jury is asked, Guilty, or not guilty? the jury saith, Guilty. What do they mean? Do they mean any thing in respect of punishment? No: The jury hath nothing to do with that, but only in matter of fact; that is, whether the fact be done, or not done?—It had been extreme injustice to punish Christ, if sin had not been on him, and if he had been at his arraignment, completely and absolutely innocent; even as if a judge should hang a man, though there were nothing found against him. Man is a broken debtor, and Christ a surety: God is content to take Christ's single bond, and looketh for no other paymaster butChrist: Sin was really translated upon Christ, else it was false, that the Lord laid on him the iniquities of us all; yea, by this transaction of sin, Christ doth now become, or did become, when our sins were laid on him, as really and truly the person that had all these sins, as those men who did commit them, really and truly, had them themselves. So Christ was made sin itself; we are made righteousness in him:—this is no imagination. But as we are actual and real sinners in Adam, so here is a real act: God doth really pass over sin upon Christ, still keeping this fast, that Christ acted no sin; so that, in respect of the act, not one sin of the believer is Christ's: But in respect of transaction, in respect of passing of accounts from one head to another, in respect of that, there is reality of making of Christ to be sin. If a judge will think such a man to be a malefactor, and by reason of his thoughts that he is a malefactor, he will actually hang this man, is there any justice in such an act? If God will but supposeChrist to have sin upon him, and knows that he hath it not, but others have the sins upon them, and upon this supposition will execute Christ, what will you call this? "He shall bear the sins of many;" (Isa. 53). Doth a man bear a thing on him in a way of supposition? Or, where there is bearing, is there not real weight? The Lamb of God taketh away the sins of the world, (John 1:29). Can it sink into a reasonable person, that a thing should be taken away, and yet be left behind? It is a flat contradiction. If a man be to receive money at such a place, and he doth take this money away with him, is the money left in the place where it was, when he hath taken it away? Although I have searched the Scripture as narrowly as possibly I may, yet this I find, that throughout the whole Scripture, there is not one scripture that speaketh of imputing our sins to Christ; but still the Holy Ghost speaketh of sin not imputed to us, and of righteousness imputed to us."
但是，安提诺米派，尤其是克里斯普博士，教导我们，不仅是罪的罪过，而且是罪本身，实际上和固有地被加在基督身上，因为基督不仅仅是被假设或想象成罪人，而是成为了罪。而且（2.）不仅是罪的罪过，而且是罪本身，都被加在基督身上；因为，克里斯普博士说：“罪的罪过和罪本身是一样的。” “约瑟的兄弟们被指控为间谍时，他们说：“我们在我们的兄弟身上有罪，因为我们看到他的灵魂的痛苦，当他恳求我们时，我们不肯听。”（创世记 42:21）。流便解释了这句话的意思：“我不是对你们说过，不要得罪那孩子吗？但你们不肯听我的话，所以，看哪，我们有罪。”（22 节）那是什么意思？我们确实得罪了那个孩子。因此，有罪和犯罪是一样的；它们只是表达同一件事的两个词。（2.）假设一个罪犯被问到，有罪还是无罪？他回答说，无罪：他的意思是，他没有犯被指控的事实。当陪审团被问到，有罪还是无罪？陪审团说，有罪。他们的意思是什么？ 他们在惩罚方面有任何意义吗？不，陪审团与此无关，只与事实有关；也就是说，这个事实是否发生了？如果没有罪在基督身上，如果他在审判时完全无辜，惩罚他将是极不公正的；就像一个法官在没有找到任何罪行的情况下绞死一个人一样。人是一个破产的债务人，而基督是一个保证人；上帝愿意接受基督的单方保证，并且只期待基督作为唯一的付款人；罪实际上被转移到了基督身上，否则，上帝将我们众人的罪孽加在他身上的说法就是错误的；是的，通过这种罪的交易，当我们的罪孽加在他身上时，基督就真正成为了拥有所有这些罪的人，就像那些真正犯下这些罪的人一样。所以基督成为了罪本身，而我们在他里面成为了义：这不是想象。 但是，由于我们在亚当里是真正的罪人，所以这里有一个真实的行为：上帝确实将罪过归咎于基督，仍然保持这个快，即基督没有犯罪；因此，就行为而言，信徒的罪过并不是基督的罪过：但是就交易而言，在从一个头到另一个头的账目传递方面，在这方面，确实使基督成为罪。如果一个法官认为某个人是罪犯，并且因为他认为他是罪犯，他实际上会处死这个人，这样的行为是否公正？如果上帝只是假设基督有罪，而且知道他没有罪，而其他人有罪，基于这个假设，他会处死基督，你会如何评价这个行为？"他将担当许多人的罪"（以赛亚书 53 章）。一个人是否会在假设的情况下承担某件事？或者，在承担的情况下，是否有真正的重量？神的羔羊除去世人的罪（约翰福音 1:29）。一个理智的人能够理解，一件事情被除去，却仍然留下来吗？这是一个明显的矛盾。 如果一个人在某个地方收到钱，然后他带走了这笔钱，那么当他把钱带走后，这笔钱还留在原地吗？尽管我已经尽可能仔细地搜索了圣经，但我发现在整个圣经中，并没有一篇经文提到将我们的罪归咎于基督；相反，圣灵一直在谈论我们的罪不被归咎，以及义被归咎于我们。"

Let me answer, That in all this, you shall find grace turned into wantonness. In all this man's sermons, there is not one word to stir up to the duties of sanctification and holiness; but there is much in these words, and several other passages of his two little volumes of sermons, to depress, and cry down holiness and walking with God. I shall therefore say a little on this, and deliver truth shortly in these positions:
让我回答一下，在这一切中，你会发现恩典变成了放纵。在这个人的所有讲道中，没有一个字能激励人去追求圣洁和圣别的责任；但在他的两本小册子的这些话和其他几个段落中，却有很多内容来贬低和诋毁圣洁和与上帝同行。因此，我将在以下几个观点中简要陈述真理：

POSITION 1. No believer's sin is so counted upon Christ's score, as that it leaveth off to be the believer's sin, according to its physical and real indwelling. It is true, it is Christ's sin by law-imputation, and legal obligation to satisfactory punishment, and only laid upon Christ in that notion. Yet it is so the believer's sin, as he is to mourn for this very thing, that Christ was pierced and crucified to remove the guilt, and the obligation to satisfactory punishment: "And they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son." (Zech. 12:10.) Yea, it is so the believer's sin, even when he believeth that his original corruption is pardoned; yet it dwelleth in him, having the complete essence and being of sin; so as if he should say, he had no sin, and nothing in him contrary to the holy law of God, he should deceive himself, and the truth should not be in him, (1 John 1:8). Yea, let him be a Paul, not under the law, but being dead to the law, (Rom. 7:6,) as touching all actual obligation to eternal death; yet in regard of the real essence of sin and proper contrariety that sin hath to God's righteous law, he crieth out, "For we know that the law is spiritual, but I am carnal, and sold under sin," (verse 14,) "Now it is no more I," (verse 17,) (sanctified and pardoned I,) who am in Christ, "dead to the law," (Rom. 8:1;) freed from condemnation that "do sin, but sin that dwelleth in me." (Rom. 7:6.) If there were no sinful I (to speak so) and no corrupt self in Paul, which breaketh out into sin, and this indwelling sin were as really in its essence, and its being, removed, and taken close out of Paul, as money taken really out of a place, is no more left in that place than if it had never been there; surely, then, justified saints were as clean as these, who are up before the throne, clothed in white. And when Paul saith, "It is no more I that do sin, but sin that dwelleth in me," he should speak contradictions, and say, It is no more I that do sin, but it is I that do sin: there should be in justified Paul, no law in his members warring against the law of his mind, as he saith, (Rom. 7:23); no body of death leading him captive to the law of sin, (verse 24); no flesh lusting against the spirit, hindering the regenerated to do the good that they would. As Paul speaketh, (Gal. 5:17,) there should be no members on earth to be crucified; as it is in Col. 3:5; no old man to be put off, no corruption, no deceitful lusts in us to be abated; as we are charged, Eph. 4:22,23; no fleshly lusts in us, which war against the soul, as 1 Pet. 2:11; no weight, no sin that doth so easily beset us, to be laid aside by the regenerated and justified, who are to run their race with patience: contrary to the Spirit of God, speaking the contrary, (Heb. 12:1,2). Yea, there shall be no original sin remaining in the justified person, which can be named sin; nothing in them lusting against the spirit, nothing to be mortified, crucified, resisted; nothing to be work for the grace of God; nothing to be a field and plat of ground to be laboured on by the spirit by faith; nothing to be the seed and rise of humiliation: the sinner may go to heaven, and be nothing in Christ's debt, to help him against indwelling sin, for that guest is so taken away, as money that was in a place, and is every penny really removed to another place: Yea, it is a flat contradiction (say Antinomians) "to be a pardoned soul, and yet to have sin dwelling in the soul."
职位 1. 信徒的罪恶在基督的账上并不被计算，因为它不再是信徒的罪恶，根据其物理和真实的内在性质。诚然，按照法律的归咎，它是基督的罪恶，有法律义务接受满足性的惩罚，只是以那种概念加在基督身上。然而，对于信徒来说，它是他的罪恶，因为他要为这个事实而悲伤，基督被刺透和钉死是为了除去罪恶的罪孽和满足性的惩罚的义务：“他们必仰望我，就是他们所扎的，他们必为他哀哭，如丧独生子一样。”（撒迦利亚书 12:10）是的，即使他相信他的原始堕落已经蒙赦免，它仍然存在于他内心，具有完全的罪恶本质和存在；所以如果他说他没有罪，没有任何与上帝的圣洁律法相违背的东西在他里面，他就是在欺骗自己，真理不在他里面（约翰一书 1:8）。是的，让他成为一个保罗，不再在律法之下，而是死于律法（罗马书 就实际义务而言，与永恒死亡有关；然而就罪恶的实质和罪恶与上帝公义律法的真正对立性而言，他呼喊着：“我们知道律法是属灵的，但我是属肉体的，被卖给罪恶。”（14 节）“现在不再是我”（17 节）（成圣并蒙赦免的我）在基督里，“死于律法”（罗马书 8:1）；从定罪中解脱出来，那是“犯罪的，但是住在我里面的罪恶。”（罗马书 7:6）如果保罗内部没有罪恶的“我”（这样说），也没有腐败的自我，这些都会爆发成罪恶，而这种内在的罪恶在实质和存在上被真正地除去，从保罗身上完全消失，就像真正从一个地方拿走的钱一样，那个地方就不再有钱，就好像从来没有钱在那里一样；那么，被称义的圣徒就和那些站在宝座前、穿着白衣的人一样洁净。当保罗说：“不再是我犯罪，而是住在我里面的罪恶犯罪。”时，他应该说的是自相矛盾的话，他应该说：“不再是我犯罪，而是我犯罪。”在被称义的保罗身上，他的肢体中不应该有与他的心灵的律法相争的律法，正如他所说的那样（罗马书…… 7:23); 没有死亡的身体将他囚禁在罪的律法下，(第 24 节); 没有肉体对抗灵性，阻碍重生者行善。正如保罗所说，(加拉太书 5:17)，地上不应该有需要被钉在十字架上的肢体；正如歌罗西书 3:5 所说，没有旧人需要脱去，没有腐败，没有欺骗的欲望需要减少；正如以弗所书 4:22,23 所责备我们的，我们内心没有肉体的欲望与我们争战，这些欲望与灵魂相对抗，正如彼得前书 2:11 所说；没有重担，没有容易缠住我们的罪，需要被重生和称义的人放下，他们要以忍耐跑完自己的赛程：这与上帝的灵相反，上帝的灵说相反的话，(希伯来书 12:1,2)。 是的，在被称为罪的义人中，不会再有原罪存在；他们内心没有对抗圣灵的欲望，没有需要克制、钉死、抵抗的东西；没有需要为上帝的恩典而努力的事情；没有需要被圣灵凭借信仰来劳作的领域和土地；没有需要谦卑的种子和发芽：罪人可以去天堂，对基督来说，他没有任何债务可以帮助他对抗内在的罪恶，因为那个客人已经被带走了，就像在一个地方的钱，每一分都真实地转移到了另一个地方：是的，这是一个明显的矛盾（安提法主义者说），“成为一个被赦免的灵魂，却在灵魂中有罪恶居住”。"

POSITION 2. The guilt of sin, and sin itself, are not one and the same thing, but far different things. That I may prove the point, let the terms be considered. There be two things in sin very considerable: (1.) The blot, defilement, and blackness of sin; which, I conceive, is nothing but the absence and privation of that moral rectitude, the want of that whiteness, innocency, and righteousness, which the holy and clean law of the Lord requireth to be in the actions, inclinations, and powers of the soul of a reasonable creature. (2.) There is the guilt of sin; that is, somewhat which issueth from this blot and blackness of sin, according to which, the person is liable and obnoxious to eternal punishment. This is the debt of sin, the law obligation to satisfaction passive for sin: just as there be two things in debt, so these two are in sin. For when a man borroweth money, and profusely and lavishly spendeth it, this is injustice against his brother, in matter of his goods, and a breach of the Eighth Commandment. Again, this breach in relation to policy, to the magistrate and the law of the land, putteth this broken man under another relation, that he is formally a debtor; and so, it is just, that he either pay the money, or suffer for this act of injustice, and satisfy the law of the Fifth Commandment, which is, that he satisfy the law and the magistrate, the public father, tutor of a wronged and oppressed brother. Now, here be two things in debt: (1.) An unjust thing; a hurting of our brother in his goods: this is a blot, and a thing privately contrary to justice. (2.) A just thing, a guilt, a just debt, according to which it is most just, that the broken man either pay or suffer. Now, these two, as all contraries do, they make a number, as just and unjust must be two things, and two contrary things. I know there be cavils and subtleties of schoolmen, touching the blot [macula peccati], and the guilt [Reatus] of sin; but this is the naked truth which I have declared. Some say, 'the blot of sin, is that uncleanness of sin which is washed away by the blood of the Lord Jesus; and this is nothing but the very guilt of sin, which is wholly removed in justification,' But I easily answer, The blot of sin hath divers relations, and these contrary one to another: As,
职位 2. 罪恶的罪和罪恶本身并不是一回事，而是完全不同的事情。为了证明这一点，让我们考虑一下这些术语。罪恶中有两个非常重要的方面：（1）罪恶的玷污、污秽和黑暗；我认为，这只是道德正直的缺失，是上帝圣洁而纯净的律法要求在合理生物的行动、倾向和能力中具备的纯洁、无辜和正义的缺乏。（2）还有罪恶的罪责；也就是说，从这种罪恶的玷污和黑暗中产生的某种东西，根据这个东西，人是有义务和有责任承担永恒的惩罚的。这是罪恶的债务，是对罪恶的被动满足的法律义务：就像债务中有两个方面一样，罪恶中也有这两个方面。因为当一个人借钱，并挥霍浪费它时，这是对他的兄弟在财产方面的不公正行为，是对第八诫的违反。 再次，这种违反政策、对法官和国家法律的行为，使这个破碎的人处于另一种关系，即他正式成为一个债务人；因此，他要么支付钱款，要么为这种不公正的行为受罚，并满足第五诫命的法律要求，即他要满足法律和法官，公众的父亲，一个受到冤屈和压迫的兄弟的监护人。现在，债务中有两件事情：（1）一件不公正的事情；伤害我们的兄弟的财产：这是一个污点，是一件私下违反正义的事情。（2）一件公正的事情，一种罪恶，一种公正的债务，根据这种债务，这个破碎的人要么支付，要么受罚是最公正的。现在，这两件事情，就像所有对立的事物一样，它们构成了一个数量，因为公正和不公正必须是两件事情，两种对立的事物。我知道有学者对于罪恶的污点和罪恶的罪责有各种争议和狡辩，但这是我所陈述的裸露的真相。有人说，“罪孽的玷污是指罪孽的不洁，被主耶稣的宝血洗净；这实际上就是罪孽的罪责，在称义中完全消除。”但我很容易回答，罪孽的玷污有不同的关系，而且这些关系彼此相反：比如，

1. There is the blot of sin in relation to the holy law, as it is a privation of the rectitude and holiness that the spiritual law requireth; and it is formally sin, and not the guilt of sin; in which consideration, as nothing removeth blindness but seeing eyes, or deafness but hearing ears, so nothing formally removeth sin, but only the perfect habit of accomplished sanctification; and so, the blot of sin, is not that which is formally removed in justification, but only in perfected sanctification.
在与圣洁的律法相关的罪恶中，存在着罪恶的瑕疵，因为它是对属灵律法所要求的正直和圣洁的剥夺；它是形式上的罪恶，而不是罪恶的罪过；在这种考虑下，正如只有看得见的眼睛才能消除盲目，只有听得见的耳朵才能消除聋哑，形式上只有完美的完成圣化的习惯才能消除罪恶；因此，罪恶的瑕疵并不是在称义中形式上被消除的，而只有在完美的圣化中才被消除。

2. The blot of sin in relation to God, as offended and injured, putteth on the habit of guilt, and so, it is washed away in the "fountain opened to the house of David," and formally removed in justification; but now, it is not formally considered as sin, but according to that which is accidental in sin; viz., obligation to punishment, which may be, and is removed from sin, the true essence and nature of sin being saved whole and entire. Hence sin hath divers considerations: (1.) As sin is contrary to the righteousness and holiness of the law, it is formally sin, and this essential form and life of sin remaineth in us while we live, sin being in the act of dying, or a passion rather to be crucified, and in the way to its grave and perfect destruction, which shall be when glory shall grow up out of the stalk of grace, and sanctification shall be perfected; for grace is the bud, glory the fruit; grace the spring and summer,—glory the harvest. (2.) As sin is a blackness contrary to the innocency that the law requireth, and as it blotteth and defileth the soul, it is a spot, a filthy and deformed thing, abasing the creature, making the creature black, crooked, defiled like the skin of the Ethiopian, or spotted like the leopard, (Jer. 13:23.) (3.) As sin is a blot that maketh the creature impure, unclean, and contrary and hateful to God; so it is a blot and unclean thing to God, and that two ways:—[1.] As it is contrary to God's holy law, it is formally sin, as is before said. [2.] As it offendeth and injureth God in his honour and glory of supreme authority, to command what is just and holy, it is an offence and a provocation, (Isa. 3:8; Psalm 78:17,) a displeasing of God, (1 Cor. 10:5; 2 Sam. 11:27,) a grieving of him and his Spirit, (Eph. 4:30; Gen. 6:6; Psalm 95:10,) a tempting of God, (Psalm 78:18; 95:9; Acts 15:10,) a wearying of the Lord, and making him to serve, (Isa. 43:24; 7:15,) a loading of the Lord, (Isa. 1:24,) a pressing of the Lord, as a cart is pressed under a heavy load of sheaves, (Amos 2:13,) and so is punished with everlasting punishment.
罪孽在与上帝的关系中，作为被冒犯和受伤的一方，带上了罪恶的习惯，因此，在“为大卫家打开的泉源”中被洗净，并在称义中正式移除；但现在，它不再被正式视为罪恶，而是根据罪恶中的偶然性来考虑；即，对惩罚的义务，这可以被移除，也确实被移除，罪恶的真正本质和性质完全得到拯救。因此，罪恶有不同的考虑：（1.）作为罪恶与法律的公义和圣洁相对立，它在形式上是罪恶，而这种罪恶的本质形式和生命在我们活着的时候仍然存在，罪恶正在死亡的行动中，或者更确切地说，是一种被钉在十字架上的激情，并且正朝着它的坟墓和完全毁灭的道路前进，这将在荣耀从恩典的茎中长出来时实现，当荣耀成长起来时，成圣将得到完美的实现；因为恩典是花蕾，荣耀是果实；恩典是春天和夏天，荣耀是收获。（2.由于罪是与法律所要求的清白相对的黑暗，它玷污和污染了灵魂，它是一个污点，一个肮脏和丑陋的东西，贬低了造物主，使造物主变黑、弯曲、被玷污，就像埃塞俄比亚人的皮肤一样斑斓（耶利米书 13:23）。由于罪是使造物变得不洁、不洁净、与上帝相反和可憎的玷污，所以它对上帝来说是一个玷污和不洁净的东西，有两种方式：[1.] 因为它与上帝的圣法相对立，所以它是形式上的罪，如前所述。[2.] 因为它冒犯并损害了上帝在至高权威的荣耀和权柄上，命令公正和圣洁的事物，它是一种冒犯和激怒（以赛亚书 3:8; 诗篇 78:17），一种使上帝不悦（哥林多前书 10:5; 撒母耳记下 11:27），一种使他和他的圣灵忧伤（以弗所书 4:30; 创世记 6:6; 诗篇 95:10），一种试探上帝（诗篇 78:18; 95:9; 使徒行传 15:10），一种使主疲倦，使他服侍（以赛亚书 43:24; 7:15），一种使主负重（以赛亚书 1:24），一种压迫主，就像一辆车在沉重的捆束下被压迫一样（阿摩司书 2:13），因此受到永恒的惩罚。

Hence there is a two-fold guilt, one fundamental, potential, the guilt of sin as sin; this is all one with sin, being the very essence, soul, and formal being of sin; and this guilt of sin you cannot remove from sin, so as sin shall remain sin; take this away, and you take away sin itself. But this is removed in sanctification as perfected, not in justification. As all the arguments of Dr. Crispe go along in their strength, to prove that the guilt of sin, the fundamental guilt of sin, and sin itself, are all one, so we shall yield all to him, but with no gain to his bad cause. For Joseph's brethren say, Truly we sinned, or were guilty against our brother. (Gen. 42:22.) This is nothing, but we trespassed against our brother; this is not spoken so much of guilt, as of sin itself. And the malefactor saying he is not guilty, meaneth of fundamental guilt, or the guilt of sin, and that he hath not committed the crime charged upon him.
因此，有两重的罪，一种是根本的、潜在的，即罪作为罪的罪过；这与罪是一体的，是罪的本质、灵魂和形式存在；你不能从罪中除去这种罪过，使罪仍然是罪；如果除去了这个，就等于除去了罪本身。但这在成圣中被消除，而不是在称义中。正如克里斯普博士的所有论证都在证明罪的罪过、罪的根本罪过和罪本身是一体的，我们将全部让给他，但对他的错误观点没有任何好处。因为约瑟的兄弟们说，我们实在得罪了我们的兄弟。（创世记 42:22）这只是说我们得罪了我们的兄弟；这并不是说罪过，而是说罪本身。而罪犯说他没有罪，意思是他没有根本的罪过，或者没有犯下对他指控的罪行。

But there is another guilt in sin, called the guilt or obligation to punishment, the actual guilt, or actual obligation of the person who hath sinned31 to punishment; and this guilt is a thing far different from sin itself, and is separable from sin, and may be, and is removed from sin, without the destruction of the essence of sin, and is fully removed in justification. Now that this guilt is different from sin, I prove,
但是，罪恶中还有另一种罪过，称为罪过或受罚的义务，即实际的罪过或实际的受罚义务，即犯罪的人实际上应受到的惩罚。这种罪过与罪本身完全不同，可以与罪分离，并且可以被消除，而不会破坏罪的本质，并且在辩护中完全被消除。现在，我证明这种罪过与罪不同，

1. Because that which our blessed Surety took upon him for our cause, without taking to him any thing which is essential in sin, such as is to be a sinner like us, to do violence, to be justly accused of sin, that is different from sin; but Christ took on him the guilt of our sin, that is, the actual obligation to be punished for sin, while as he bare our sins in his own body on the tree, (1 Pet. 2:24,) "And was wounded for our transgressions, and bruised for our iniquities, and did bear on him the chastisement of our peace," (Isa. 53:5,) "and died for our offences," (Rom. 4:25; 5:6). And this punishment Christ could not have borne, except by law he had obliged himself, as our Surety, to pay our debts, (Heb. 10:4-8, and 7:22.) Now that in all his life and sufferings he did no violence, committed no sin, nor touched any contagion of sin in his own person, is evident; because he was holy, harmless, undefiled, and separated from sinners, (Heb. 7:26; 4:15; Isaiah 53:9). The proposition is sure; for if Christ was so made sin, and punished for sin, and liable to suffer for sin, and yet had not any sinful or blameworthy guilt on him; then that guilt of the person by which any is liable to punishment for sin, is some other thing than sin, and the blame-worthy guilt that is in sin; forasmuch as they are really separated, the one being in Christ, and the other not being in him, nay, nor could it be in him.
因为我们所祝福的担保人为了我们的缘故，承担了我们的责任，而没有承担任何与罪有关的本质，比如像我们一样成为罪人，施暴，被正当指控犯罪，这与罪是不同的；但基督却承担了我们罪的罪责，也就是实际上要为罪受罚的义务，因为他在十字架上背负了我们的罪（彼得前书 2:24），"他为我们的过犯受了创伤，为我们的罪孽受了损伤，因他受的刑罚使我们得平安"（以赛亚书 53:5），"为我们的过犯而死"（罗马书 4:25；5:6）。基督承受这样的惩罚，除非他按照法律作为我们的担保人，自愿偿还我们的债务（希伯来书 10:4-8 和 7:22）。现在，在他的一生和受难中，他没有施暴，没有犯罪，也没有触及任何罪的污染，这是显而易见的；因为他是圣洁、无害、无瑕疵的，与罪人隔绝（希伯来书 7:26；4:15；以赛亚书 53:9）。 这个命题是确定的；因为如果基督被使成为罪，并为罪受罚，为罪而受苦，而又没有任何有罪或应受责备的罪恶感；那么，使人有罪而受罚的那个人的罪恶感，与罪不同，与罪中的应受责备的罪恶感实际上是分开的；因为它们一个在基督里，另一个不在他里面，不仅如此，也不能在他里面。

2. The cause cannot be one and the same with the effect, nor the subject and foundation one with the adjunct, and that which resulteth from the foundation. But sin is the cause, foundation, and subject, from which guilt, or actual obligation to punishment issueth, because therefore is the sinner under guilt-personal, and actual obligation to punishment, because he hath sinned, and is under the guilt of transgression. As he is therefore in law and justice a guilty debtor to suffer evil of punishment, because against law and justice he is a bad deserving sinner, in doing against, and so by a sin-guilt, hath transgressed a law;—for all evil of punishment is a daughter which lay in the womb of the evil of sin; and the guilt of the latter ill of punishment must flow from the former; to wit, from the ill of sin;—so, to be guilty, or obliged to eternal punishment, is a fruit and result, or consequent of the fundamental and intrinsical guilt of sin.
原因不能与结果相同，主体和基础不能与附属物相同，而结果是基础的产物。但是罪是原因、基础和主体，从中产生了罪恶或实际受罚的义务，因为罪人因为犯罪而承担了罪恶的个人和实际受罚的义务，因为他犯了罪，承担了违法的罪恶。因此，根据法律和正义，他是一个有罪的债务人，应该承受惩罚的恶果，因为他是一个不值得的罪人，违反了法律和正义，通过罪恶的罪恶，违反了法律；因为所有的惩罚恶果都是罪恶的恶果的产物；后者的罪恶的罪恶必须源自前者，即罪恶的罪恶；因此，有罪或被迫受到永恒的惩罚是罪恶的基本和内在罪恶的果实和结果。

3. An unjust and sinful deviation from the holy will of God revealed in his law, and hateful to, and punishable by God, cannot be one and the same thing with that which is just, and agreeable to the just and holy will of God: but sin itself, in its formal being, is a deviation from the holy will of God revealed in his law, sin being defined by John, "A transgression of the law," and is hateful to, and punishable by the Lord. But the guilt of sin, of which we now speak, is nothing but the demerit, and actual obligation to eternal punishment, and is no unjust thing, no transgression of God's will revealed in his law: yea, the demerit of sin is a most just thing, and the actual obligation to punishment is most just and holy, and agreeable to God's just will: and obligation to punishment can neither be punishable nor hateful to God; yea, it is just with God, that the sinner be under law-obligation, to eat the fruits of the tree of his own planting, to have his teeth set on edge with the sour grapes which he ate himself.
3. 不公正和罪恶的偏离，违背了上帝在他的律法中所揭示的圣洁意愿，令上帝憎恶并可受到惩罚，与公正和符合上帝公正和圣洁意愿的事物不可能是同一件事：但罪恶本身，在其形式上，是违背上帝在他的律法中所揭示的圣洁意愿，约翰定义罪恶为“违反律法”，并且上帝憎恶并可受到惩罚。但我们现在所说的罪恶的罪过，只是指罪恶的应得之罪和实际受到永恒惩罚的义务，而不是不公正的事情，也不是违背上帝在他的律法中所揭示的意愿：是的，罪恶的应得之罪是最公正的事情，实际受到惩罚的义务是最公正和圣洁的，符合上帝的公正意愿：受到惩罚的义务既不能受到上帝的惩罚也不会令上帝憎恶；是的，对于上帝来说，罪人受到法律义务的约束是公正的，他要吃自己种植的果实，自己吃的酸葡萄会使他的牙齿发酸。

4. He that borroweth money, and profusely and lavishly spendeth it, is in that a transgressor against the Eighth Commandment; he committeth an act of injustice against his brother. Now this act of injustice cannot formally or intrinsically be the sin or sinful guilt of the innocent surety. No law of God or man can make actions evil and sinful, that are physically, inherently, intrinsically, really, the unjust actions of the doer, the formal sin, or intrinsical and fundamental sinful guilt of another man, who, in that action, is innocent, and is not a member, a hand, or a foot of the man that committed that fault, which I speak for. The sons of Adam, who intrinsically sinned in Adam, and, by God's supreme will, were made a part of Adam, yet the surety is formally made a debtor, and by law obliged to pay the debt; and it is an act of justice that he pay the debt: his promise to the creditor maketh him a debtor; but his promise to the creditor putteth no act of injustice in lavishly spending his neighbours goods on him, for in that, he is innocent, and cannot be charged morally, as a faulty and a broken bankrupt; the fruit and effect of the broken man's injustice, doth only lie upon him, in regard of his promise. There be three brethren born of the same parents, Adam, John, Thomas. Suppose we then, that the law of the city or kingdom is so, that one brother may die for his brother. John murdereth Thomas traitorously, under trust; by law then John ought to die. The elder brother, Adam, out of love, interposeth himself to the judge, to die for his younger brother, John: in this case, Adam by law ought to die, and he is in law reputed and counted the murderer; but truly, not morally, not intrinsically, for he can be reproached formally with no act of treacherous dealing, as if under trust he had stabbed his brother, for he did no such act. If shame by accident accompany his public laying down of his life, it is morally no reproach, no intrinsical blot to him; yea, that Adam dieth for John the murderer, it is through his own free consent, an act of extreme love; in relation to the judge, it is a most just act, and in law only, in imputation and legal account, he is the murderer. But, poor soul! he never thought, nor acted any treachery or cruelty against his brother.
借钱并挥霍浪费的人，违反了第八戒；他对兄弟犯下了不公正的行为。现在，这种不公正的行为不能形式上或本质上成为无辜担保人的罪或有罪的罪过。上帝或人类的法律都不能使本质上是行为者不公正行为的行为变得邪恶和有罪，而这个行为中的另一个人是无辜的，他不是犯下那个过失的人的一员，不是他的手或脚，这是我所说的。 亚当的儿子们在亚当内本质上犯了罪，并且按照上帝至高的旨意，成为了亚当的一部分，然而，担保人被正式视为债务人，并且根据法律有义务偿还债务；他偿还债务是正义的行为：他对债权人的承诺使他成为债务人；但他对债权人的承诺并不意味着他在挥霍邻居的财物上有不公正的行为，因为在这方面，他是无辜的，不能在道义上被指责为有过失和破产的人；破产人不公正的果实和影响，仅仅因为他的承诺而落在他身上。假设有三个同父母的兄弟，亚当、约翰、托马斯。假设城市或王国的法律规定一个兄弟可以为另一个兄弟而死。约翰背信杀害了托马斯，根据法律，约翰应该死。 哥哥亚当出于爱，代替弟弟约翰向法官请命，为他而死：在这种情况下，根据法律，亚当应该死，他在法律上被认为是凶手；但实际上，从道义上来说，他并不是真正的凶手，没有道义上的罪过，因为他不能被正式指责为背信弃义的行为，就好像他在信任之下刺伤了他的弟弟一样，因为他并没有做出这样的行为。如果耻辱偶然伴随着他公开放弃生命的行为，那在道义上对他来说并不是一种指责，也不是一种内在的玷污；是的，亚当为了凶手约翰而死，这是出于他自己的自由意愿，是一种极度的爱的行为；从法官的角度来看，这是一种最公正的行为，只是在法律上，在归咎和法律账户上，他被认定为凶手。但是，可怜的灵魂！他从未想过，也从未对他的弟弟进行过任何背信弃义或残忍的行为。

POSITION 3. Hence this position: Christ was made sin, or imputed the sinner, and died for us sinners. The second Adam, "the First-begotten among many brethren," suffered for his younger brethren, and so, by free consenting to be our Surety, and to die for us, (Psalm 40:6-8; Heb. 10:5-7; John 10:17,18; 14:31; Matt. 26:46; Mark 14:42; John 18:7,8,) he was made by law-account sin for us, as the sinner, (John 15:13; 2 Cor. 5:21,) to die for us, (Rom. 4:25,) and the Lord laid upon him the iniquities of us all, (Isa. 53:6; 1 Pet. 2:24,25). But I judge it blasphemy to say, 'By this transaction of sin upon Christ, Christ doth now become, or did become, when our sins were laid on him, as really and truly the person that did all these sins, as these men who did commit them, really and truly had these sins on them themselves.' For the elect believers in Christ were intrinsically, formally, inherently adulterers, murderers, "disobedient, serving divers lusts;" (Titus 3:3); "Dead in sins and trespasses; by nature the children of wrath," (Ephes. 2:1); and in their own persons acted all these acts of wickedness, so as sin doth formally denominate them sinners; as whiteness in snow, in milk, in the wall, denominateth all these white. But Christ never is, never was, intrinsically, formally, inherently the adulterer, a disobedient person; nor is sin personally in Christ, to denominate him as really and intrinsically a sinner, as David, Isaiah, Peter, Paul, for whom he died; for "He did never violence; neither was there any deceit in his mouth," (Isa. 53:9). There was no fundamental guilt, nor any bad deserving in him. How then was he a sinner, or made sin for us? I answer, By mere imputation, and law-account, and no other way.
职位 3. 因此这个立场：基督成为了罪，或者说被归咎为罪人，并为我们罪人而死。第二个亚当，“众弟兄中的长子”，为他的弟兄们受苦，因此，他自由地同意成为我们的担保人，并为我们而死（诗篇 40:6-8; 希伯来书 10:5-7; 约翰福音 10:17,18; 14:31; 马太福音 26:46; 马可福音 14:42; 约翰福音 18:7,8），他按照法律被视为我们的罪，作为罪人（约翰福音 15:13; 哥林多后书 5:21），为我们而死（罗马书 4:25），耶和华将我们众人的罪孽都加在他身上（以赛亚书 53:6; 彼得前书 2:24,25）。但我认为说“通过这种将罪归在基督身上的交易，基督现在成为了，或者在我们的罪被加在他身上时成为了，与那些犯罪的人一样真实地和确实地做了所有这些罪行的人”，是亵渎的。因为在基督里的选民信徒本质上、形式上、固有地是通奸者、杀人者，“不服从、事奉各种私欲”（提多书 3:3）；“在过犯和罪恶中死亡；按着本性是可怒之子”（以弗所书）。 2:1); 并且他们亲自实施了所有这些邪恶行为，以至于罪恶正式地将他们称为罪人；就像雪中的洁白，牛奶中的洁白，墙壁上的洁白一样，将它们都称为白色。但基督从来没有，也永远不会本质上、正式上、固有地成为通奸者、不服从者；罪恶也不会亲自存在于基督，将他真正地、本质上地称为罪人，就像大卫、以赛亚、彼得、保罗那样，他们为他而死；因为“他未曾行强暴，口中也没有诡诈”（以赛亚书 53:9）。他没有根本的罪过，也没有任何恶劣的应得之罪。那么他如何成为罪人，或者为我们成为罪呢？我回答，仅仅是通过归咎、法律账户，没有其他方式。

But the libertine saith, It were the greatest injustice in the world, to punish Christ, if sin had not been on him really. If he had been at his arraignment completely, and absolutely innocent, and if only in imagination, and by a lying supposition, which wanteth all reality in the thing, God should put Christ to death for these sins that he knoweth Christ to be free of, this were as if a judge should hang a malefactor, whom in conscience he knew to be free from all sin, and could find nothing against him.
但放荡者说，如果基督并没有真正承担罪孽，惩罚他将是世界上最大的不公正。如果他在审判时完全无辜，只是在想象中，通过一个缺乏实际性的虚假假设，上帝却因为这些他知道基督没有的罪孽而将他处死，这就好像一个法官应该绞死一个他自己良心知道没有犯罪的罪犯，却找不到任何对他的指控。

But I answer, law-imputation is a most real thing, and no imagination, nor any lying supposition; as a man that is surety for his broken brother, who hath wasted the creditor's goods, is truly surety and really the debtor, and his obligation to pay for his broken friend is real, and most just, on two grounds: (1.) That he gave faith and promise, and writ and seal, that, his friend failing, he should pay. (2.) The creditor accepted him as a real law-debtor and paymaster in that case, and yet the surety in his person did neither borrow the money, nor lavishly waste it, and he hath in his person neither conscience nor guilt of injustice toward his brother. And, in regard of personal contagion of sinful guilt, Christ was completely and absolutely innocent in his arraignment, as one that neither acted sin, nor could he be the formal subject of sin, in whom the blot of it was intrinsically, or really inherent. But, in regard that Christ was willing to strike hands with God, and to plight his faith and soul in pawn, and did willingly sign with his hand an act of cautionry as our Surety, (Psalm 40:6-8; Heb. 10:3-10), and the Lord accepted him as Surety, and "laid our sins on him," (Isa. 56:6; 2 Cor. 5:21; John 3:19; Rom. 5,) he "was made sin;" that is, he was made a debtor and a law-paymaster, so constituted by his own and his Father's will. So that God did no act of injustice in punishing Christ, nor was he in law absolutely innocent, but nocent and guilty; that is to say, in regard of his law-place, or law-condition, he was by imputation liable and obnoxious to actual satisfaction and punishment for our sins; yet he was Debitor factus, non intrinsice; debitor legaliter, non personaliter; debitor ratione conditionis & officii, non ratione person�, a sinner, a debtor by imputation, a debtor by law, by place, by office, and served himself heir to our sins, and the miseries following sin. Now, he was not in imagination, and in a false and a lying supposition, made sin: imputation is not a lie, but as truly and really a real law-deed, as Judah offered himself surety for Benjamin, and was in law, and really, a bondman to Joseph, and might have been so dealt with as a real slave, if he had plighted himself instead of Benjamin. And the surety, by the words of his own mouth, and by his covenant and promise, is really and truly ensnared, as a true and real debtor in law; as a roe is really in the hand of the hunter, and a bird in the fowler's net, being once caught and in hands, (Prov. 6:1-5.) He is no debtor by imagination; he is not supposed to be what he is not indeed by the law of God, and nature, and all laws,Promissum cadit in reale debitum, A man's promise fetcheth him within the law-compass of a real debtor. So Christ was under bail, and a law-act of surety by his own act, his own word of promise and covenant: 'Thou hast given me a body, I have taken the debts and sins of my poor brethren on me; crave me, Lord, as only pay-master.' "Lo, here am I, to do thy will," (Psalm 40:6-8; Heb. 10:4-8; John 10:18).
但是我回答说，法律归咎是一件非常真实的事情，不是想象，也不是任何虚假的假设；就像一个为他破产的兄弟担保的人一样，他确实是担保人，真正的债务人，他为他破产的朋友支付的义务是真实的，并且有两个正当的理由：（1）他给予了信任和承诺，以及书面和印章，承诺在他的朋友失败时他会支付。（2）债权人接受他作为真正的法律债务人和付款人，在这种情况下，担保人既没有借钱，也没有挥霍浪费，他本人对他的兄弟没有不公正的良心或罪恶感。就个人罪恶的污染而言，基督在他的审判中完全无辜，就像一个既没有犯罪行为，也不能成为罪的形式主体的人一样，在他身上没有罪的瑕疵内在地或真正地存在。但是，考虑到基督愿意与上帝握手，并以他的信仰和灵魂作为抵押物，并愿意亲自签署一份担保行为（诗篇 40:6-8; 希伯来书 10:3-10），主接受了他作为担保人，并“将我们的罪归在他身上”（以赛亚书 56:6; 林后 5:21; 约翰福音 3:19; 罗马书 5，) 他“成为罪；”也就是说，他成为一个债务人和一个法律付款人，这是根据他自己和他父亲的意愿而确定的。所以上帝在惩罚基督时没有不公正的行为，他在法律上并不是绝对无辜的，而是有罪的；也就是说，就他的法律地位或法律条件而言，他因为我们的罪而被归咎和陷入实际的满足和惩罚的责任和危险；然而他是债务人，不是本质上的；他是法律上的债务人，而不是个人上的；他是因为条件和职责，而不是因为个人，一个罪人，一个债务人，通过归咎，通过法律，通过地位，通过职责，成为我们的罪和随之而来的苦难的继承人。现在，他不是在想象中，也不是在错误和虚假的假设中成为罪：归咎不是谎言，而是真实的法律行为，就像犹大为便雅悯担保，实际上成为约瑟的奴隶一样，如果他代替便雅悯承诺，他可能会被当作真正的奴隶对待。 担保人，凭借自己口中的话语、契约和承诺，真实地陷入法律上真正的债务人的境地；就像一只鹿真实地被猎人捕获在手中，一只鸟被捕鸟人的网困住一样（箴言 6:1-5）。他不是凭想象成为债务人；他不是被认为是他实际上不是的人，根据上帝的法律、自然法和所有法律的规定，他是真正的债务人。承诺使他成为真正债务人的法律范围之内。所以基督也是在保释下，凭借自己的行动、自己的承诺和契约成为法律上的担保人：“你赐给我身体，我替我的贫穷弟兄承担债务和罪孽；主啊，请你向我索取，我是唯一的付款人。”“看哪，我来了，为要照你的旨意行。”（诗篇 40:6-8；希伯来书 10:4-8；约翰福音 10:18）。

Now, there are but these two in sin,—(1.) The act committed against the law of God: (2.) The debt and obligation to punishment is clear; and though Dr. Crispe denies that sin was imputed to Christ, at least, he cannot see or read it in all the Scripture, yet he granteth the thing itself. But I prove both the one and the other.
现在，罪中只有这两个方面：（1）违背上帝的法律所犯下的行为；（2）明确存在的债务和受罚的义务。尽管 Crispe 博士否认罪被归咎于基督，至少他无法在整本圣经中看到或读到这一点，但他承认这个事实。但我证明了这两个方面。

And, (1.) That Christ committed and did no act nor deed against law, for which he should be intrinsically and inherently the sinner, is clear: because that "holy thing Jesus," being God-man, could not sin, nor did he ever any violence or deceit. (Isa. 53:9; Heb. 4:15; 8:26.) (2.) The inherent viciousness, and sinful blot of sin, which followeth upon the physical act of sin, being once done and committed by David, Peter, and all the elect of God, cannot come out by a real transmigration, and true and physical derivation, or removal from one agent and subject to another, to inhere in and denominate another subject: the same whiteness in number that was in milk, cannot remove out of it, and reside and dwell in another subject. It is a principle of nature, Idem numero accidens, non migrat � subjecto in subjectum: No law in the world, no covenant, no transaction imaginable can effectuate this, that the real wickedness once committed by David, should really and truly remove out of him, and go in, and reside in, and denominate the man Christ a wicked person. It is an everlasting contradiction, that the treacherous murdering of innocent Uriah should remove out of him into the Son of David, Jesus Christ, and denominate him the murderer of Uriah, so as the same murder can be said to be committed by David only, and not by David only, but by the man Christ. It must then be a lie, a dream, and palpable untruth, to make Jesus Christ intrinsically the sinner and murderer.
并且，（1.）基督没有违反法律的行为，也没有做任何使他成为罪人的行为，这是明确的：因为作为神人的“圣洁的耶稣”不能犯罪，他从未使用过暴力或欺骗。（以赛亚书 53:9；希伯来书 4:15；8:26）（2.）罪的固有邪恶和污点，随着大卫、彼得和所有上帝的选民所犯的身体行为一旦发生和实施，不能通过真正的迁移、真实的物理传承或从一个行动者和主体转移到另一个行动者和主体，以依附于和命名另一个主体：奶中的白色不能从中移出，并驻留在另一个主体中。这是自然的原则，Idem numero accidens, non migrat � subjecto in subjectum：世界上没有法律、契约或可想象的交易可以实现这一点，即大卫一旦真正犯下的邪恶应该真正地从他身上移出，并进入、驻留和命名基督为邪恶的人。 这是一个永恒的矛盾，背叛无辜的乌利亚的谋杀应该从大卫的身上转移到大卫的儿子耶稣基督身上，并将他称为乌利亚的凶手，以至于同样的谋杀可以说是由大卫一个人犯下的，不仅是大卫一个人，还有基督。因此，将耶稣基督本质上视为罪人和凶手的说法必然是谎言、幻想和显而易见的不真实。

Judge, then, if this doctrine be of God, which Dr. Crispe, right down, hath asserted to the world in print, Sermon 3, volume 2, p. 84, God made Christ a transgressor. No transgressor in the world was such a transgressor as Christ was. P. 88, You will never have quietness of spirit in respect of sin, till you have received this principle, "that it is iniquity itself that the Lord hath laid on Christ." Now, when I say with the prophet, It is iniquity itself that the Lord hath laid on Christ, I mean, as the prophet doth, it is the fault or the transgression itself; and to speak more fully, that erring and straying like sheep—that very erring, and straying, and transgressing, is passed off from thee, and is laid upon Christ. To speak it more plainly, Hast thou been an idolater? Hast thou been a blasphemer? Hast thou been a despiser of God's word, and a trampler upon him? Hast thou been a profaner of his name and ordinances? Hast thou been a murderer, an adulterer, a thief, a liar, a drunkard? Reckon up what thou canst against thyself; if thou hast part in the Lord Christ, all these transgressions of thine, become actually the transgressions of Christ, and so cease to be thine, and thou ceasest to be a transgressor from that time they were laid upon Christ, to the last hour of thy life. Mark it well. Christ himself is not so completely righteous, but we are as righteous as he was; nor we so completely sinful, but Christ became, being made sin, as completely sinful as we. Nay, more, the righteousness that Christ hath with the Father, we are the same righteousness, for we are made the righteousness of God: that very sinfulness that we were, Christ is made that very sinfulness before God.
法官，请判断这个教义是否来自上帝，克里斯普博士在印刷品《第二卷第三篇》第 84 页中明确宣称上帝使基督成为罪人。世上没有比基督更大的罪人了。第 88 页，除非你接受这个原则，“上帝将罪恶本身加在基督身上”，否则你永远无法在罪恶方面得到内心的宁静。现在，当我像先知一样说，“上帝将罪恶本身加在基督身上”，我指的是，与先知一样，是罪过或违法行为本身；更明确地说，那种迷失和违法，就是那种迷失、违法和罪过，已经从你身上移开，加在基督身上。更明白地说，你曾经是拜偶像的吗？你曾经是亵渎者吗？你曾经是对上帝的话语不敬、践踏者吗？你曾经是亵渎他的名字和仪式的人吗？你曾经是杀人犯、通奸者、小偷、撒谎者、酒鬼吗？ 计算出你对自己的罪过；如果你在主基督里有份，那么你的这些过犯实际上就成为了基督的过犯，因此不再是你的过犯，从那些过犯被加在基督身上的时候起，你也从那时起不再是一个犯罪者，直到你生命的最后时刻。牢记这一点。基督自己并不是如此完全的义人，但我们与他一样完全是义人；我们也并不是如此完全的罪人，但基督成为罪，成为完全的罪人。不仅如此，基督在父神面前所拥有的义，我们也是同样的义，因为我们成为了神的义：我们曾经的罪恶，基督成为了那个在神面前的罪恶。

Answer 1. No scripture calleth Christ the thief, the murderer, the adulterer, the idolater; God avert from pious hearts such blasphemies! He may by a figure be called Sin, and be said to "be made sin for us," but that is by mere imputation; as if you would say, 'The surety is the broken and riotous waster.' All that have common sense, know this to be a figurative and improper speech; that is, he is in law liable to pay the debts of the broken waster; and the law-guilt and law-obligation that was in the broken man, is transferred on him by his own promise. But no man in his right wits can say, that the broken man is as intrinsically just, as sober a manager of his goods, as free from all intrinsical fault, and sin of injustice, and breach of the Eighth Commandment, as the innocent surety. No sober wit can say, that the injustice and injury done by the broken man to his brother, and against the Eighth Commandment, "Thou shalt not steal," is nothing formally, but the very just and real debt that the surety hath taken upon him; and that the surety is as guilty of the same very fault and sin of wastery that is inherent in the broken bankrupt, as the bankrupt himself. And it is as great blasphemy to say, Christ is as guilty, and as inherently faulty, and no less a transgressor of the Sixth and Seventh Commandment, by killing Uriah, and deflowering Bathsheba, than ever David was; and that David was as free from the inherent fundamental guilt of these sins from eternity (for libertines will needs have our sins from eternity to lie on Christ, and our persons before all time justified) as Christ himself is. (1.) God made Christ sin; God made not David to murder Uriah. Then Christ must be one way a sinner, David another way; the one by imputation, the other by real inherency. (2.) David was intrinsically a transgressor of a law, Christ not so. (3.) David was washed and pardoned in the blood of Christ, Christ not so. Then David's righteousness is but borrowed, and Christ's righteousness his own.
答案 1：没有经文称基督为贼、凶手、淫乱者、拜偶像者；愿上帝远离虔诚的心灵，不要有这样的亵渎！他可以用一个比喻来称为罪，可以说他“为我们成为罪”，但这只是一种归咎；就像你会说，“担保人是那个破坏和放荡的浪费者。”所有有常识的人都知道这是一种比喻和不恰当的说法；也就是说，他在法律上有责任偿还破坏者的债务；而破坏者身上的法律罪和法律义务，通过他自己的承诺转移到了他身上。但没有一个头脑清醒的人会说，破坏者在本质上和他一样公正，同样善于管理自己的财物，同样没有任何本质上的过错、不公正和违反第八诫的罪行，就像无辜的担保人一样。没有一个头脑清醒的人会说，破坏者对他的兄弟犯下的不公正和伤害，违反了第八诫“不可偷窃”的命令，只是担保人承担的那个非形式的、真实的债务；并且担保人对破产者本身固有的浪费的同样的过错和罪行负有同样的罪责。 说基督与大卫一样有罪，同样有缺陷，同样违反第六和第七诫命，通过杀害乌利亚和玷污拔示巴，是极大的亵渎；并且大卫与基督一样，从永远以来就没有这些罪的固有基本罪过（因为放荡者们一定要把我们的罪从永远以来归咎于基督，并且在所有时间之前称我们的人称义），基督自己也是如此。（1）上帝使基督成为罪；上帝没有使大卫谋杀乌利亚。那么基督必须以某种方式成为罪人，大卫以另一种方式成为罪人；一个是通过归咎，另一个是通过真正的固有性。（2）大卫本质上是违反了一条法律，基督不是这样。（3）大卫在基督的血中得到洗净和赦免，基督没有这样。那么大卫的义是借来的，基督的义是他自己的。

2. There is an essential righteousness that Christ hath with the Father, and it is communicable neither to men nor angels, no more than God can communicate with the creature any other of his essential attributes, such as are infinite justice, infinite mercy, infinite grace, holiness, goodness, omnipotence, eternity, immensity. It is only the cautionary, the surety-righteousness of Christ-God, that is made ours; and that we are as completely righteous as Christ, is divinity not borrowed from the fountain of the holy Scripture, but the man's own dream: for the broken debtor is never so righteous as the surety, except in this sense, he is �que, but not �qualiter—he is righteous as the surety who has paid the sum for him, in regard that the creditor can no more in law charge him with the sum, than he can in law charge the surety who hath completely paid it: So are we in Christ freed from the guilt of eternal wrath, in that the Lord can no more in law charge sin to actual condemnation in the believer, than he can put Christ to death again, or give a new ransom for us.
基督与父神之间存在着一种本质上的正义，既不能传达给人也不能传达给天使，就像上帝不能将他的其他本质属性传达给创造物一样，比如无限的公正、无限的怜悯、无限的恩典、圣洁、善良、全能、永恒、无限广大。只有基督上帝的谨慎、担保的正义是属于我们的；我们与基督一样完全正义的说法，并非来自圣经的源泉，而是人自己的梦想：因为破产的债务人从来没有像担保人那样正义，除非从这个意义上说，他是相等的，但不是同等的-他是因为担保人已经为他支付了全部金额而正义，因为债权人在法律上不能再向他追索金额，就像他在法律上不能再处死基督或为我们提供新的赎价一样。

But this is but formally a righteousness, in regard of freedom from the punishment of sin. But, as I have said, the surety is more righteous, simply, (1.) In regard the surety never broke faith to the creditor; the broken debtor hath broken to him. (2.) The surety never injured the creditor by injustice done against the Eighth Commandment, but the broken man hath failed in this. But I would be resolved what truth can be in those: "Who can say, I have made my heart clean?" (Prov. 20:9.) "Who can bring a clean thing out of an unclean? No, not one," (Job 14:5). "There is not a just man upon earth, that doeth good, and sinneth not," (Eccl. 7:20). "If we say we have no sin, we deceive ourselves, and the truth is not in us," (1 John 1:8).
但这只是形式上的正义，指的是免于罪恶惩罚的自由。但是，正如我所说，保证人在简单地方更加正义，（1）因为保证人从未对债权人失信；而破产的债务人却对他失信了。（2）保证人从未通过违反第八诫的不公正行为伤害债权人，而破产的人在这方面失败了。但我想弄清楚这些话中有什么真实性：“谁能说，我已经洁净了我的心？”（箴言 20:9）“谁能使不洁净的东西变为洁净？没有一个人。”（约伯记 14:5）“在地上没有一个义人，他行善而不犯罪。”（传道书 7:20）“我们若说我们没有罪，便是自欺，真理不在我们心里。”（约翰一书 1:8）

If we be completely as righteous as Christ, and if as Crispe divines, all the idolatry, thefts, murders of the redeemed, become actually the transgressions of Christ, and so cease to be the transgressions of the sinners, from that time they were laid upon Christ, to the hour of their death, can he determine the time, when persecuting Saul's blasphemies, and bloody outrages to the saints, were laid upon Christ? I conceive he will say, from eternity they were laid upon Christ, and before he believed: certainly this was an untruth then, "Saul made havoc of the church," even when he did make havoc of the church, and ere he believed; for if Saul persecuting, and all the elect unconverted, yet disobedient, and boiling in their lusts, be as righteous as Christ all their life, it is most false that ever they were dead in sin, or sometimes disobedient. If it be said, The elect considered in themselves and in nature are sinners, but considered as men in Christ, they are as righteous as Christ, it helpeth not: for we must not dream of and fancy considerations, that have no reality and truth in them; for all now born since our Lord died, I am persuaded, by the doctrine of Antinomians, were never, nor can they be real and true objects of this consideration; for, from that time that their sins were laid upon Christ, to the last hour of their life, they are as righteous as Christ, and so washed and justified. Now, their sins were laid upon Christ, as some libertines say, from eternity; as others, from that day that he died on the cross.
如果我们完全像基督一样正直，如果像克里斯普神学家所说，所有被救赎者的偶像崇拜、偷窃、谋杀实际上成为基督的过犯，因此不再是罪人的过犯，从那时起，这些过犯被加在基督身上，直到他们死去的时候，他能确定迫害扫罗亵渎神的时候，对圣徒的血腥暴行是何时加在基督身上的吗？我想他会说，从永远以来，这些都加在基督身上，甚至在他相信之前：当然，这是一个谎言，"扫罗大大毁坏教会"，即使在他毁坏教会的时候，甚至在他相信之前；因为如果扫罗迫害，以及所有未被转化的选民，仍然不顺从，煮沸在他们的私欲中，他们一生都像基督一样正直，那么他们曾经死在罪中，或者有时不顺从，就是最大的谎言。 如果有人说，选民在自己和本性上是罪人，但在基督里作为人来看，他们与基督一样公义，这是没有帮助的：因为我们不应该做出没有现实和真实性的考虑和幻想；因为自从我们的主死后，我相信根据安提法的教义，所有从那时起出生的人，从来没有，也不能成为这种考虑的真实和真实的对象；因为从他们的罪被加在基督身上的那一刻起，直到他们生命的最后一刻，他们与基督一样公义，因此被洗净和称义。现在，正如一些自由主义者所说，他们的罪从永远开始就加在基督身上；而另一些人则说，从他在十字架上死去的那一天开始。

Sins taken away by Christ's blood, saith Dr. Crispe, are no sins of the saints: 'Christ did take them away, and bear their weight, even in the fault and sin itself, and not the guilt only, and not by supposition or mere imputation only, and that from eternity.' But when Antinomians confess that Christ acted no sin, so that in respect of the act (the sinful act against the law of God must be here understood), not one sin of the believer's is Christ's, but only in respect of passing accounts from one head to another. This is all the truth we here plead for; because the act (or somewhat answerable to that) done against the spiritual law of God is sin itself, and essentially sin: if this was never upon Christ, then sin itself was never upon Christ. Now, there is no other thing remaining in sin but the debt, guilt, or obligation of sin that can be laid on Christ; and the truth is, the Scripture expoundeth the laying our sins upon Christ, to be nothing but God punishing Christ for our sins, as Isa. 53:4. The cause and formal reason, why Christ did bear our griefs and carry our sorrows, is, "Because the Lord laid on him the iniquity of us all," (verse 6,) and is so expounded in 1 Pet. 2. Whereas it is said, that "Christ suffered for us," (verse 21,) and an objection is removed, (verse 22,) Why should he suffer? did he sin? The apostle answereth, by concession of the antecedent, and by denying the consequence: "He did no sin (personally), neither was guile found in his mouth." But it followeth not, that he should not suffer legally, and for others, the punishment due to them; so his sufferings are expounded, (verse 24,) "Who his own self bare our sins in his own body on the tree." Now, how did Christ bear our sins? On the tree; that is, by suffering. And Paul evidently distinguisheth, (Gal. 3,) between two sorts of persons that are cursed; the sinners that abide not in all that is written in the law to do them, (verse. 10,) these are intrinsically, and in their person cursed, as being sinners in their person, and so, the intrinsical objects of divine hatred, and a curse and abominable to God.
基督的血洗去的罪，克里斯医生说，不是圣徒的罪：“基督确实把它们带走了，承担了它们的重量，甚至在过错和罪恶本身，而不仅仅是罪恶的罪责，也不仅仅是假设或单纯的归咎，而且是从永恒开始。”但是当安提法人承认基督没有犯罪，所以在行为方面（这里必须理解为违背上帝的律法的罪恶行为），信徒的罪恶没有一个是基督的，只是在从一个头到另一个头的过程中。这就是我们在这里辩护的全部真理；因为行为（或类似于行为的东西）违背了上帝的属灵律法，本身就是罪恶，本质上是罪恶：如果这从未加在基督身上，那么罪恶本身就从未加在基督身上。现在，罪中除了债务、罪责或罪恶的义务之外，没有其他东西可以加在基督身上；事实上，圣经解释把我们的罪加在基督身上，只是上帝因我们的罪惩罚基督，如以赛亚书 53:4 所说。基督承担我们的痛苦和忧伤的原因和正当理由是“因为耶和华使我们众人的罪归在他身上”（第 6 节），在彼得前书 2 中也有类似的解释。 虽然有人说“基督为我们受苦”（第 21 节），并且有一个反对意见被驳斥（第 22 节），为什么他要受苦？他犯了罪吗？使徒通过承认前提并否认结论来回答：“他没有犯罪（个人上），他口中也没有诡诈。”但这并不意味着他不应该合法地为他人承担应受的惩罚；因此，他的受苦被解释为（第 24 节）：“他亲自担当了我们的罪，挂在木头上。”那么，基督是如何担当我们的罪的呢？通过受苦。保罗在加拉太书（第 3 章）明显区分了两类被咒诅的人；那些不遵守律法中所写的一切去行的罪人（第 10 节），他们本质上和个人上都被咒诅，因为他们是罪人，是神憎恶的内在对象，是被咒诅和可憎恶的。

Yea, but Christ was also cursed—but how? Not intrinsically. God is never said to hate his Son Christ, nor to abhor him, as he doth sin, which personally resideth in the man who acteth sin in his own person; therefore the Lord's forsaking of Christ his Son, is not an intrinsical detesting, or a moral abhorring of Christ, but an extrinsical, a penal, or a judicial suspending of the beams and rays (as Cyril saith), or the overclouding of his favour, in the comfortable shining on the soul of his own Son. And it is not said that Christ was cursed, but only, "He was made a curse for us," (verse 13); that is, the fruits and effects of God's curse, the punishment due to sinners, even that satisfactory and penal curse and punishment which infinite justice requireth, was laid upon Christ, while, as he died upon the cross, and suffered the effects of God's wrath upon his soul for our sins. Then he must be the sinner only by imputation, except Antinomians show to us, how a person is made sin, or accounted the sinner, and yet, is neither a sinner, by inherent and personal acting of sin, nor yet by law-imputation. And truly it is bad divinity for Dr. Crispe to say, 'As we are actual and real sinners, in Adam, so here, God passeth really sin over upon Christ.' For we sinned intrinsically in Adam, as parts, as members, as being in his loins, and we are thence "by nature the children of wrath," (Ephes. 2); but it is blasphemy to say, that our blessed Saviour sinned intrinsically in us, as part or member of the redeemed, or that he is a son of God's wrath, for sin intrinsically inherent in him, as it is in us.
是的，但基督也被诅咒了-但是如何呢？并非本质上如此。上帝从未被说成憎恨他的儿子基督，也从未像他憎恨罪恶一样憎恨他，罪恶个人上存在于犯罪行为的人身上；因此，主对基督他的儿子的抛弃，并非是本质上的憎恶或道德上的憎恶，而是外在的、惩罚性的或司法上的悬挂光芒和光线（如西里尔所说），或者是他对自己儿子灵魂上的舒适照耀的遮蔽。并且并没有说基督被诅咒，而只是说，“他替我们成了咒诅”（第 13 节）；也就是说，上帝的诅咒的果实和效果，对罪人应有的惩罚，即无限正义所要求的满足和惩罚的诅咒，都加在了基督身上，当他在十字架上死去，并为我们的罪承受了上帝的愤怒的影响。那么，他只能通过归咎来成为罪人，除非安提诺米派向我们展示，一个人如何成为罪，或者被认为是罪人，既不是通过内在和个人的罪行行为，也不是通过法律的归咎。而且，对于德国的神学博士来说，这确实是错误的神学。 我们实际上是亚当的真正罪人，同样，上帝在这里真正地将罪过归咎于基督。因为我们在亚当里本质上犯了罪，作为部分、成员，存在于他的腰间，我们因此“按本性是可怒之子”（以弗所书 2 章）。但说我们救主在我们里面本质上犯了罪，作为被救赎者的一部分或成员，或者说他是上帝愤怒的儿子，这是亵渎的，因为罪在他里面本质上固有，就像在我们里面一样。

Further, Christ's bearing of our iniquities is an obvious Hebraism, and all one with the bearing, not of the intrinsical and fundamental guilt of sin, but of the extrinsical guilt, or debt and punishment of sin. So Exod. 28:38, "A mitre shall be on Aaron's forehead, that Aaron may bear the iniquity of the holy things;" Heb. (Venasa) signifieth to carry, or the seventy turn it, exairei, Aaron shall take away or bear the punishment of the violation of the holy things. Moses saith to Aaron's sons, "God hath given you the sin-offering, to bear the iniquity of the congregation." (Lev. 10:17.) Aaron and his sons did bear the sins of the people, as types of Christ, not by an intrinsical guilt put on them, but by mere imputation: "And the goat shall bear upon him all the iniquities of the children of Israel unto a land not inhabited," (Lev. 16:22). The priest prayed that the sins, that is, the punishment of the sins of the people, might be laid on the goat. "Aaron and his sons are to bear the iniquity of the sanctuary," (Numb. 18:1); that is, the punishment of their iniquity, in that they were punished, if any of the sanctuary polluted the holy things of God: "The witness who seeth and heareth a swearing, and doth not utter it, he shall bear his iniquity," (Lev. 5:1); that is, saith Vatablus, and all the interpreters, "the punishment of his iniquity." Yet say ye, "Why? doth not the son bear the iniquity of the father?" (Ezek. 18:19.) "The soul that sinneth shall die, the son shall not bear the iniquity of the father," (verse 20). "Because thou hast forgotten me,—bear thou also thy lewdness and thy whoredom," (Ezek. 23:35). In the same very sense, Christ "was once offered to bear the sins of many," (Heb. 9:28): "He did bear our sins on his body on the tree," (1 Pet. 2:24): "He did bear the sins of many," (Isa. 53:12); he did bear heavy punishment, death, and the wrath of God, for the sins of many: "The Lord laid the iniquity of us all on him," (verse 6). And "He was oppressed, he was afflicted, yet opened he not his mouth," (verse 7). He was exacted, or payment of violence sought of him. Christ was put to a fine, condemned to pay an amercement or forfeit, or Christ was pursued as paymaster and surety for us: the Father pursued Christ's bond, that he should now, at the appointed day, tell down the sum, the great ransom-money of his life for sinners, who were broken men. Justice gave in a broad and large claim against Jesus Christ, in which were written all the sins of the elect; and Christ opened not his mouth, but was dumb as a lamb led to the shambles, and his silence was as much as, 'Lord, I grant, I yield to all the accounts in this sad claim.' You will not confess your guiltiness, O sinners in Christ! nor take with riots, murders, oaths, and all your sins; but the surety Christ was craved, and all your accounts demanded of him, and he confessed debt, and granted all,—"He was numbered," (verse 12,)—he was reputed, and written up in the count amongst thieves: This was mere imputation, he was not a wicked man indeed. And consider how, he is called "despised and rejected of men," (verse 3). Christ in himself, and intrinsically, was the glory, the flower, the prince of men, even at his lowest; he must then be abased below all men, in regard of imputation, and that penal degrading of Christ.32 He was in himself the mighty God, the Prince of Peace, more than above men and angels; the chief of the kindred of men, the fairest among the sons of men, even at his lowest: but in regard of his low condition, he was made the off-scouring, or the dross or refuse of all men, as if not a christianed creature.
此外，基督承担我们的罪孽是一个明显的希伯来语表达，与承担罪的内在和根本的罪过不同，而是承担罪的外在罪过、债务和惩罚。例如出埃及记 28:38 中说：“亚伦的额上要有一块冠冕，这冠冕上要有金牌，按着圣洁的名号，刻上‘归耶和华为圣’。”希伯来文（Venasa）的意思是承载，或者七十位圣经学者将其翻译为“除去”，亚伦要除去或承担对圣物的违犯的惩罚。摩西对亚伦的儿子们说：“神把赎罪祭给了你们，为要你们承担会众的罪孽。”（利未记 10:17）亚伦和他的儿子们作为基督的预表，承担了人民的罪孽，不是因为他们本身有罪，而是通过纯粹的归咎。利未记 16:22 中说：“那公山羊要担当他们一切的罪孽，带到无人之地。”祭司祈求将人民的罪孽，也就是罪的惩罚，加在公山羊身上。“亚伦和他的儿子们要承担圣所的罪孽。”（民数记） 18:1); 这是指他们的罪孽的惩罚，如果圣所中的任何人玷污了上帝的圣物，他们就会受到惩罚：“见证人看见并听到誓言，却不说出来，他必担当他的罪孽。”（利未记 5:1）；这就是说，Vatablus 和所有的解释者都说，“他的罪孽的惩罚。”然而你们说：“为什么？儿子难道不应该担当父亲的罪孽吗？”（以西结书 18:19）。“犯罪的人必要死，儿子不担当父亲的罪孽。”（第 20 节）“因为你忘记了我，你也要担当你的淫乱和奸淫。”（以西结书 23:35）。在同样的意义上，基督“曾经一次献祭，担当了许多人的罪”（希伯来书 9:28）：“他亲身担当了我们的罪在十字架上”（彼得前书 2:24）：“他担当了许多人的罪”（以赛亚书 53:12）；他为许多人的罪担当了沉重的惩罚、死亡和上帝的愤怒：“耶和华使我们众人的罪都归在他身上”（第 6 节）。“他受欺压，他受苦，却不开口”（第 7 节）。他被迫，或者说他被迫支付暴力的代价。 基督被罚款，被判支付罚金或丧失，或者基督被追求为我们的付款人和担保人：父亲追求基督的债券，他现在应该在指定的日子里支付这笔巨额赎金，用他的生命为那些破碎的罪人。正义对耶稣基督提出了广泛而大量的要求，其中写着选民的所有罪孽；基督没有开口，像被带到屠宰场的羔羊一样沉默，他的沉默就是“主啊，我承认，我接受这个悲伤的要求中的所有账目。”你们不会承认自己的罪过，基督里的罪人们！也不会承认你们的暴乱、谋杀、咒骂和所有的罪过；但是担保人基督被要求，你们所有的账目都向他要求，他承认了债务，并承认了一切，“他被列在罪犯之中”（第 12 节），他被认为是，被列为与贼同类：这纯粹是归咎于他，他实际上并不是一个邪恶的人。并且要考虑他被称为“被人藐视、被人弃绝”（第 3 节）。 基督本身就是荣耀、花朵和人类的王子，即使在最低谷时也是如此；因此，他必须在归咎和惩罚性的贬低中被贬低到低于所有人之下。他本身就是大能的上帝、和平之君，超越人类和天使；他是人类亲属中的首领，是人子中最美丽的；即使在最低谷时，他也是如此。但是，就他的低贱状况而言，他被当作所有人的渣滓、矿渣或废物，仿佛他不是一个受洗的生物。

When our divines say, Christ took our place, and we have his condition; Christ was made us, and made the sinner; it is true only in a legal sense: as we say, the advocate is the client, or the guilty man, because the advocate beareth his name and person; and what the accused man could in law say before the judge, in his own defence, that the advocate saith for him. The advocate saith, 'I cannot in law die for this crime, for such reasons.' So the surety in law, or in a legal substitution, is the broken man. The surety saith, 'The debt is mine, all the wants, all the poverty, all the debts and burdens of my broken friend be on me;' —and the rich surety having paid all, can say, 'I have paid all; I am in law free.' My friend and surety hath done all, and paid all for me; and that is as good, in the court of justice, as if I had paid in my own person all. For the truth is, there be not two debts, and two bonds, and two sums, nor two debtors; the broken man and the surety are in law but one person, one party addebted—which of them pay, it is all one to law and justice: it is all one sum they owe. The believer in Christ is put in Christ's law-place, and Christ by law is put in his place. Christ, made surety, saith, 'I am the sinner, O Justice, all my broken friends' wants, all their debts be upon me; my life for their life, my soul for my brethren's souls, my glory, my heaven, for my kinsmen's glory and heaven.' The law's bloody bond, was the curse of God upon the sinner, upon the debtor: Christ changed bonds and obligations with us, and putteth out our name, and putteth in his own name in the bloody bond; and where the law readeth, 'the curse of God upon the debtor,' Christ is assignee to this bond, and the gospel readeth it, 'the curse of God upon the rich surety.' (Gal. 3:13.) Hear then the boldness of faith: "Now, then, there is no condemnation to those that are in Jesus Christ." What challenges Satan or conscience can make against the believer (for justice being put to silence by Christ, maketh none) hear an answer: 'I was condemned, I was judged, I was crucified for sin, when my surety, Christ, was condemned, judged, and crucified for my sins; and what would you have more of a man than his life? It was a man's life and soul, my life, that my surety offered up to God for sin, and I have paid all, because my surety hath paid all.' And the truth is, it is not two debts, one that the believer owes to God's justice, and another that Christ paid; but the debt that Christ paid is our very debt, and sins, which he did bear on his own body on the tree, (1 Pet. 2:24). But though it be true in a legal sense, that the surety is the broken man, yet it is true only in regard of the law punishment, or ill of punishment that is laid upon him: for I take Doctor Crispe's words from his own pen. "Suppose (saith he) a malefactor be asked, Guilty or not guilty? he answereth, Not guilty,—what doth he mean? He meaneth, he hath not done the fact that was laid to his charge." Then, not to do the fact of sin, to Dr. Crispe, is not to be guilty. Now, I assume, that Jesus Christ did never any sinful fact, as he also confesseth: then Christ was punished for sin, and yet was never guilty of sin. This must be the greatest injustice in the world to punish a man for sin, altogether free of the guilt of sin. Except Antinomians distinguish, with us, between sinful guilt and penal guilt, they shall never expede themselves.
当我们的神学家说，基督替代了我们，我们拥有他的条件；基督成为了我们，成为了罪人；这只在法律意义上是真实的：就像我们说，律师是客户，或者是有罪的人，因为律师代表他的名字和人。被告人在法庭上为自己辩护的话，律师替他说出来。律师说，“根据法律，我不能为这个罪行而死，因为有这样的理由。”所以，在法律上，或者在法律上的替代中，保证人是破碎的人。保证人说，“债务是我的，我承担我破碎的朋友的所有需求、贫困、债务和负担”——富有的保证人支付了一切，可以说，“我已经支付了一切；在法律上，我是自由的。”我的朋友和保证人为我做了一切，支付了一切；在法庭上，这和我亲自支付一切一样好。事实上，没有两个债务，两个债券，两个金额，也没有两个债务人；在法律上，破碎的人和保证人只是一个人，一个受债务的一方——他们中的任何一个支付，对法律和正义来说都是一样的：他们欠的是同一个金额。信仰基督的人被放在基督的法律位置上，而基督按照法律被放在他的位置上。 基督作为担保人说：“我是罪人，哦，正义，我所有破碎的朋友的需求，他们所有的债务都归于我；我的生命为他们的生命，我的灵魂为我的弟兄们的灵魂，我的荣耀，我的天堂，为我的亲人的荣耀和天堂。”法律的血腥契约是上帝对罪人、债务人的咒诅：基督与我们交换了契约和义务，他抹去了我们的名字，在血腥的契约中写上了自己的名字；当法律读到“上帝对债务人的咒诅”时，基督成为了这个契约的受让人，福音读到的是“上帝对富有的担保人的咒诅”（加拉太书 3:13）。因此，听听信心的大胆之言：“如今，那些在耶稣基督里的人没有受到定罪。”对于信徒所面临的撒旦或良心的挑战（因为基督使正义沉默，所以没有挑战），听听一个回答：“我曾被定罪，我曾被判决，我曾为罪被钉在十字架上，当我的担保人基督为我的罪被定罪、判决和钉在十字架上时；一个人还能付出比他的生命更多吗？我的担保人为了罪向上帝献上了一个人的生命和灵魂，我已经付清了一切，因为我的担保人已经付清了一切。”事实上，并不是信徒欠上帝公义的债和基督所偿还的另一笔债，而是基督偿还的债就是我们自己的债，以及他在十字架上亲自承担的罪（彼得前书 2:24）。虽然从法律意义上讲，担保人是受伤的人，但这只是指他所承担的法律惩罚或苦难惩罚，或者说是加在他身上的惩罚。我引用克里斯普博士的话来解释。他说：“假设一个罪犯被问到，有罪还是无罪？他回答，无罪——他的意思是，他没有犯被指控的罪行。”所以，对克里斯普博士来说，不犯罪的意思就是无罪。现在，我假设耶稣基督从未犯过任何罪行，正如他自己也承认的那样：那么基督为罪受罚，却从未有罪。对一个完全没有罪过的人因罪行受罚，这必定是世界上最大的不公正。除非安提法派像我们一样区分罪过的有罪和刑罚的有罪，否则他们将永远无法解决这个问题。

Now, though it be true, that in law, the debtor and the surety be both one legal person, yet intrinsically they are not one. The broken debtor, as such, may be an unjust man, and the surety a faithful and just man; so that the surety, as a satisfying surety, removeth only the punishment due to the debtor for his injustice; but he removeth not formally injustice, except he be such a surety as Christ, who can both pay the debt, and so remove the ill of punishment; and also, infuse holiness, and sanctify, and remove the evil of sin. Hence, in justification formally, Christ only taketh away the punishment of everlasting fire, and eternal condemnation due to sin. But he removeth not sin itself: sin itself is removed in sanctification, and by degrees. Justification taketh the sting out of the serpent, but doth not formally kill the serpent; the serpent is killed by another act of grace, by infused and perfected sanctification. Justification is a forensical and a legal act, and removeth the power of the law, which involveth the sinner in a curse. Now, the strength, or the legal sting of sin, is the law, (1 Cor. 15:56;) so we may judge how false this divinity is, which Dr. Crispe asserteth, "You will never (saith he) have quietness of spirit, in respect of sin, till you have received this principle, that it is not the guilt of iniquity only, but iniquity itself, that the Lord laid on Christ;" for it is true, quietness and peace of faith with God floweth from justification, (Rom. 5:1;) and the assurance that Christ hath pardoned sin, and hath removed the penal guilt, the punishment of eternal condemnation from sin; but that the conscience should be quiet, that is, that it should not have also a care to believe that Christ will sanctify thoroughly, and perfect his good work in us, is most false. For though a soul be justified and freed from the guilt of eternal punishment, and so, the spirit is no more to be afraid and disquieted for eternal wrath and hell, which should never have been feared as the greatest evil, in regard that sin, as sin, is more to be feared than hell as hell;—yet there be two other acts of disquietness of spirit, laudable and commendable, even in the saints after they are justified, and the guilt of eternal punishment removed. As, (1.) The believer is to have a holy anxiety and care of spirit (I do not call it a troubled conscience) to improve his faith, in believing that Christ will perfect what he hath begun. (2.) He is to be grieved that sin dwelleth in him, and to groan and cry as a captive in fetters, out of the sense of his wretched estate, as Paul doth, (Rom. 7:23,24).
现在，虽然在法律上，债务人和保证人都是同一个法律主体，但从本质上来说，他们并不是同一个人。破产的债务人可能是一个不公正的人，而保证人可能是一个忠诚和公正的人；因此，作为一个满足的保证人，他只是消除了债务人因不公正而应受的惩罚；但他并没有正式地消除不公正，除非他是像基督那样的保证人，他既能偿还债务，从而消除惩罚的恶果，又能注入圣洁，使人成圣，消除罪恶的恶果。因此，在正当化的形式上，基督只是消除了因罪恶而应受的永恒火焰的惩罚和永远的定罪。但他并没有消除罪恶本身：罪恶本身是在成圣中逐渐消除的。正当化消除了蛇的毒牙，但并没有正式地杀死蛇；蛇是通过另一种恩典的行动，通过灌输和完善的成圣来杀死的。正当化是一种法庭和法律行为，消除了将罪人陷入诅咒的法律的权力。现在，罪的力量或法律的毒刺就是律法（哥林多前书 15:56）；因此，我们可以判断这种神学是多么错误，这是德 克里斯普断言：“你永远不会（他说）在对待罪恶方面拥有内心的宁静，直到你接受这个原则，即不仅是罪恶的罪过，而是罪恶本身，是主将其加在基督身上的。”因为确实，与上帝的信仰的宁静和平源于称义（罗马书 5:1）；以及确信基督已经赦免了罪恶，并从罪恶中消除了刑罚的罪过，永恒的定罪的惩罚；但是，良心应该安静，也就是说，它不应该也关心相信基督会在我们身上彻底使我们成圣，并完成他的善工，这是最错误的。因为尽管灵魂已经称义并从永恒刑罚的罪过中解脱出来，所以，灵魂不再害怕和不安于永恒的愤怒和地狱，这本来不应该被视为最大的邪恶，因为罪恶本身比地狱更应该被害怕；然而，在灵魂称义并解除了永恒刑罚的罪过之后，仍然有两种其他的不安之举，这是值得称赞和赞美的，即在圣徒中，即使他们已经称义并解除了永恒刑罚的罪过。信徒应当对灵魂怀有一种圣洁的焦虑和关怀（我不称之为烦恼的良心），以加强他对基督将完成他所开始的事工的信心。（2）他应当为罪在他里面居住而感到悲伤，并因自己可怜的状态而像被囚禁的人一样呻吟和哭泣，正如保罗所做的（罗马书 7:23,24）。

Antinomians will have the justified to be so quiet in spirit, as if Christ had removed sin in root and branch, buds and stump; whereas, only the eternal punishment, and fear of eternal condemnation, is removed in justification. But there is a worse thing remaining in sin after this, and more to be feared, and a more real and rational ground of disquietness of spirit; and that is the fundamental, intrinsical, and sinful guilt of sin, which Christ never took on him, and is not removed in justification, but only in the gradual and successive perfection of sanctification. And so, being justified, I am to be secure, and to enjoy a sound peace and quietness of spirit, in freedom from eternal wrath. But yet am I to be disquieted, grieved, yea, to sorrow that such a guest as sin lodgeth in me and with me; even as an ingenuous and honest-hearted debtor is to rejoice and be glad in the goodness and grace of his gracious surety, who hath paid his debt, and never to fear that the law or justice can go against him, to arrest and imprison him for that debt, which is now completely paid by his surety. But if the surety gave his back-bond to pay him service of love, and service of sorrow and remorse, for his injustice and sinful lavishing of his neighbour's goods, which did necessitate his loving surety to hurt himself, and be at a great loss for him; he owes to his surety the debt of love, and disquietness of spirit, insofar as the blot of his wastery, and the shame of his riotous youth, lieth on him all his days. Antinomians conceive, that there ought to be no disquietness of spirit, no remorse, no trouble of mind, but that which hath its rise and spring from sins apprehended as not pardoned, and from the fear of eternal punishment to be inflicted for these sins: and it is true, that such a troubled and perplexed soul, which is once in the state of justification, is but the issue and brood of unbelief, and ariseth from the flesh prevailing over the spirit in such sorrow: Yea, or if confession of sin arise from this spring of servile and slavish fear, it is not a work of faith, except that a conditional fear of eternal wrath, if a David fallen in adultery and treacherous murder, or a Peter overtaken with a denying of his Saviour before men, shall not renew his repentance: and faith in Christ is required in all the justified, for the perfecting of their salvation, and final perseverance. But there is another remorse and sorrow, according to God, required in all the justified, and it is this; that though they are not to fear condemnation with a legal fear, so as to distrust God, and be afraid of eternal wrath, yet he who is ransomed by Christ, though he can never recompense the free grace, nor pay a satisfactory ransom for so great and rich a love, he is under a back-bond, or a re-obligation of love, service, and obedience to him that ransomed him. And this law of love and thankfulness is not, as libertines and others conceive, a positive and simply supernatural gospel-obligation; for the law of both nature and nations requires, that the captive be thankful to the ransom payer.
安提诺米派在精神上是如此安静，仿佛基督已经从根本上消除了罪恶，包括芽和根。然而，仅仅是永恒的惩罚和对永恒的定罪的恐惧在称义中被消除。但是，在这之后，罪恶中仍然存在着更糟糕的事情，更值得担心的事情，更真实和理性的精神不安的根源；那就是罪恶的基本、内在和有罪的罪恶，基督从未承担过，也没有在称义中被消除，而只有在逐渐和连续的成圣中才能消除。因此，既然已经称义，我应该感到安全，并享受内心的平安与宁静，远离永恒的愤怒。但是，我仍然应该感到不安、痛苦，甚至为罪恶这样一个客人寄宿在我身上而悲伤；就像一个真诚和诚实的债务人应该因他慈爱的保证人已经偿还了他的债务而欢喜和高兴，永远不用担心法律或正义会追究他的责任，逮捕并监禁他，因为他的债务已经完全由他的保证人偿还了。 但是，如果担保人提供了他的反担保来支付他对爱情、悲伤和懊悔的服务，以弥补他不公正和浪费邻居财产的行为，这迫使他爱他的担保人伤害自己，并为他承担巨大损失；他对担保人负有爱的债务和心灵的不安，因为他的浪费之痕和放荡青年的耻辱将伴随他一生。 Antinomians believe that there should be no spiritual unrest, no remorse, no mental trouble, except for those that arise from sins perceived as unpardoned and the fear of eternal punishment for these sins. It is true that such a troubled and confused soul, once in a state of justification, is the result of unbelief and arises from the flesh overpowering the spirit in such sorrow. Moreover, if confession of sin arises from this source of servile and slavish fear, it is not an act of faith, unless a conditional fear of eternal wrath, like that of David after committing adultery and treacherous murder, or Peter after denying his Savior before men, does not renew his repentance. Faith in Christ is required for all those who are justified, in order to perfect their salvation and ensure their final perseverance. 但是，根据上帝的要求，所有被称义的人还有另一种懊悔和悲伤；虽然他们不必以法律的恐惧来害怕定罪，不必不信任上帝，害怕永恒的愤怒，但是被基督赎回的人，虽然永远无法偿还自由的恩典，也无法支付一个令人满意的赎金来回报如此伟大和丰富的爱，他仍然受到一种回报的约束，或者说是对赎回他的人的爱、服务和顺从的再次义务。这种爱和感恩的法则不是像自由主义者和其他人所认为的那样，仅仅是一种超自然的福音义务；因为自然和国家的法律都要求被俘虏的人对付赎金者心存感激。

I grant that the particular commandments are positive and supernatural; so the justified is obliged by this back-bond and gospel re-obligation to confess sin dwelling in him, to groan, and sigh, and sorrow under it to be troubled and grieved in spirit, for sin as sin dwelling in his members, and rebelling against the law of his mind, and keeping him in bondage; to walk humbly and softly all his days, by reason of the running issue of sin, and to strive by all means to walk worthy of Christ. And this in the general, is the law of nature, from which Christ hath in no sort exempted us, (Matt. 7:12; 1 Cor. 11:14; Eph. 5:28,29). Now, as a man having fallen from a high place upon a rock, and hath broken bones of thighs and legs; though he be cured, and can walk abroad, yet all his days he halteth in his walking: or like one that is cured of an extreme fever, tertian [re-occurring], at such and such seasons some fit of the disease recurreth, yet is he not to doubt of the fidelity and love of the surgeon and physician, who hath really cured him, in so far as he is in capacity in this life to be cured;—and, therefore, as he is to walk warily, and with circumspection all his days, caring for his crazed body, so is he to be thankful to those who recovered him; and may be sad and heavy now and then, that by his own folly and temerity he hurt his body. For even sins pardoned, as concerning their eternal guilt, by our sovereign physician Christ, in justification, lay a law on us to serve our physician, Christ, in these positive commandments of obedience, love, sorrow, softness of spirit, with a care to sin no more, though we must needs halt and slip all our days; yet not so to sorrow, as to call in doubt the reality of pardoning grace. 
我承认特定的诫命是积极的和超自然的；因此，被称义的人有义务通过这种回归和福音再义务来承认存在于他内心的罪恶，为罪恶而呻吟、叹息和悲伤，为罪恶而烦恼和悲伤，因为罪恶作为存在于他肢体中的罪恶，反抗他心灵的律法，并使他陷入束缚；因为罪恶的流出，他要谦卑、温和地度过他的一生，并努力以一切方式行走与基督相称。总的来说，这是自然法则，基督在任何方面都没有使我们免除（马太福音 7:12；哥林多前书 11:14；以弗所书 5:28,29）。 现在，就像一个从高处摔到岩石上，摔断了大腿和腿骨的人一样，尽管他已经治愈并能够外出行走，但他一生中行走时总是跛行；或者像一个治愈了极度发热、三日疟疾的人，在某些季节会再次发作，但他不必怀疑外科医生和医生的忠诚和爱，因为他们确实治愈了他，至少在这个生命中他能够被治愈；因此，他要小心谨慎地行走，关心他那受伤的身体，对那些治愈他的人心存感激；有时他可能会感到悲伤和沉重，因为他自己的愚蠢和鲁莽伤害了自己的身体。因为即使我们的至高无上的医生基督在称义中赦免了罪孽，对于他们的永恒罪过，也给我们强加了一条法律，要我们在这些服从、爱、悲伤、柔和的心灵、不再犯罪的积极命令中侍奉我们的医生基督，尽管我们必须一生跛行和滑倒；但不要因为悲伤而怀疑赦免的恩典的真实性。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XX.
第二十篇讲道。

YEA, the law from the highest bended love, even from love with all the whole soul, and all its strength, (Matt. 22,) forbiddeth all sin, no less than the gospel of love, which gospel doth spiritualize the law to the believer, but not abolish it. The gospel addeth a new argument of gospel love: because Christ hath died for me, therefore I will keep that same law of God I was under before; only, now, I fear not actual condemnation, which is accidental to the law, for Christ and the confirmed angels keep the law, as a rule of life, yet without any fear of actual condemnation. Nor doth the gospel more make David's adultery not to be against the Seventh Commandment to David, than it maketh the Israelites' spoiling of the Egyptians of their earrings and jewels, to be no breach of the Eighth Commandment. The grace of Christ doth privilege the believer from condemnation, which condemnation is a mere accident, which doth go and come without hurting the essence of the law, and its commanding and eternal moral-directing power. The law saith, Do and live; there is no exception of this—it is the will of God eternal, as God is eternal, and obligeth us in heaven, and for ever, (Rev. 22:5). But this, 'if you do not, you shall die,' hath a large exception; Christ my Son shall die for you; and this, 'if you keep not the law, you are condemned,' to the believer is abolished. And when we are (Rom. 7,) said to be freed from our first husband, as the woman is freed by law from her dead husband, and may, without sin, marry another, and we not under the law; the word (law) is taken only for the law, as given to the sinner. Now, the law should have been law, though sin had never been, and is law to the elect angels, who never sinned; and that is only the law, under the notion of that sad office of eternal condemnation. The law could never have been law, except it had promised eternal life to those who do the law. But it both is, and should have been law to believers in Jesus Christ, to the elect angels, and yet it doth not, it cannot actually condemn them.
是的，最高的爱所制定的法律，甚至是全心全魂的爱，（马太福音 22 章）禁止一切罪恶，不亚于福音的爱，福音将法律在信徒心中灵化，但并未废除它。福音增加了一个新的福音爱的理由：因为基督为我而死，所以我将继续遵守上帝的律法，只是现在，我不再害怕实际的定罪，这是法律的偶然事件，因为基督和坚定的天使遵守律法作为生活的准则，但没有任何实际定罪的恐惧。福音并没有使大卫的通奸不违反第七诫，就像它没有使以色列人掠夺埃及人的耳环和珠宝不违反第八诫一样。基督的恩典使信徒免于定罪，这种定罪只是一种偶然事件，它来了又去，不会伤害律法的本质和其命令和永恒的道德指导力。律法说，行就得生命；这没有例外-它是上帝永恒的旨意，如同上帝是永恒的，它在天上和永远约束着我们。（启示录 22:5） 但是，“如果你不这样做，你将会死亡”的规定有一个很大的例外；我的儿子基督将会为你而死；而对于信徒来说，“如果你不遵守律法，你就被定罪”的规定已经废除了。当我们（罗马书 7 章）被说成是从我们的第一个丈夫中解脱出来时，就像女人根据法律从她已故的丈夫中解脱出来一样，我们可以毫无罪恶地嫁给另一个人，而我们不受律法的约束；这里的“律法”只是指给罪人的律法。现在，即使没有罪恶存在，律法仍然应该是律法，对于从未犯罪的选民天使来说，它仍然是律法；它只是以永恒定罪的悲惨职责的概念来看待律法。律法如果没有向那些遵守律法的人应许永生，它就永远不可能成为律法。但是对于信仰耶稣基督的信徒和选民天使来说，律法既是律法，又应该是律法，但它实际上不会定罪他们，也不能定罪他们。

But that the Gospel maketh adultery to be no sin to believers, is a blasphemous assertion. Then commit adultery, murder, whore, steal; O believer! these are not sins to thee,—but Christ's sins, not thine. Oh, turn not the grace of God into wantonness! The believer hath no conscience of sins: that is, he in conscience is not to fear everlasting condemnation; that is most true, because Christ hath delivered him from that wrath to come, (Rom. 8:1; John 5:24). Faith of eternal life by Jesus Christ, cannot consist with fear of eternal condemnation; for then, with a legal and an evangelic faith, one person should be obliged to believe things contradictory, and yet, both faiths oblige us to give credence and assent. But that the believer hath no conscience of sin, that is, that he is to believe there is nothing in him that is sin, is to believe a lie, (1 John 1:8,9). That he is to confess no sin, and to be grieved in conscience for no sin, and to sorrow for no sin; that he is to be wearied and laden with no sin,—that he is to groan under the burden of no sin, as failing against the love of him that gave a ransom for him, this is a blasphemous easiness of conscience, yea, of a conscience past feeling. Beloved in the Lord, the gospel forbiddeth sorrow, fear, and agony of conscience, in a believer apprehending eternal wrath; such a one once truly believing in Christ as the Saviour of sinners, and his Saviour, and now believing the contrary, must believe that his Lord is really changed, that he hath forgotten to be merciful, that he hath falsified and altered his covenant, oath, and promise; this were to make God a liar. But the gospel forbiddeth not, but commandeth, that the justified person sorrow for sin; yea, it commandeth carefulness to forbear clearing of the offender, as being in Christ, and desiring to flee to Christ; indignation against himself, in not forgiving himself, fear of offending love and law in Christ, vehement desire to have peace confirmed, zeal for God, revenge to afflict the soul. (2 Cor. 7:10,11.) And in this sense it is blasphemy to say, that the gospel taketh away all conscience of sin. Believers humbled for sin, are to be taken off all law-thoughts and fear of eternal condemnation, and all thoughts that sorrow is a penance, and satisfactory to offended justice, as we are ready to conceit of our evangelic rejoicing, and holiest works. But they are to sorrow for offended love, for the body of sin breaking out in scandals. I may then have peace with God, in the assurance of remission and removal of eternal wrath, and yet not peace with my own conscience, (1.) Because I may be persuaded, that God in Christ hath forgiven me; yet am I not to forgive myself. (2.) I am to believe, that in Christ I am delivered from eternal wrath, and justified in Christ; and yet, to sorrow that I have sinned against Christ's love. (3.) I may have peace, sense of peace, and pardon in Christ; and yet a necessary unquietness, sorrow, and tears, that I should have been so unthankful to so lovely a Redeemer. So Christ doth commend the woman's tears, as a sign of love, and of the sense of many sins pardoned, "Thou gavest me no water for my feet;" but "she hath washed my feet with tears." (Luke 7:44.) Yet many sins were forgiven her, (verse 47).
但福音使淫乱对信徒来说不是罪过，这是亵渎的说法。所以，信徒啊，你可以犯奸淫、谋杀、卖淫、偷窃；这些对你来说不是罪过，而是基督的罪过，不是你的罪过。哦，不要将上帝的恩典变成放纵！信徒没有罪的良心：也就是说，他在良心上不应该害怕永远的定罪；这是最真实的，因为基督已经拯救他脱离了那将要来的忿怒（罗马书 8:1；约翰福音 5:24）。因着耶稣基督的永生信心，不能与对永远定罪的恐惧相一致；因为这样，一个人就必须同时相信合法和福音的信仰，而这两种信仰都要求我们相信和同意。但信徒没有罪的良心，也就是说，他要相信自己内心没有罪，这是在相信谎言（约翰一书 1:8,9）。 他不需要承认任何罪，也不需要为任何罪感到内疚，也不需要为任何罪感到悲伤；他不需要因为任何罪而疲惫和负重，他不需要为任何罪而叹息，因为他违背了为他付出赎价的爱。这是一种亵渎的良心的轻易，甚至是一种无感觉的良心。亲爱的主内的人，福音禁止信徒在感受到永恒的愤怒时感到悲伤、恐惧和痛苦的良心；一个真正相信基督是罪人的救主，并且现在相信相反的人，必须相信他的主真的改变了，他已经忘记了怜悯，他已经篡改了他的约定、誓言和承诺；这将使上帝成为一个说谎者。但福音不禁止，而是命令被称义的人为罪而悲伤；是的，它命令小心谨慎地不要为罪人辩护，因为他们在基督里，并且渴望逃到基督那里；对自己不原谅的愤怒，对在基督里冒犯爱和律法的恐惧，对确立和平的热切渴望，对上帝的热忱，对折磨灵魂的复仇。（哥林多后书 7:10,11））在这个意义上，说福音消除了所有对罪恶的良心是亵渎的。对罪恶感到谦卑的信徒，应该摆脱所有关于律法的思考和对永恒定罪的恐惧，以及认为悔罪是一种补偿，对冒犯的公正是满意的思想，就像我们对福音的喜乐和最圣洁的行为的想象一样。但他们应该为冒犯的爱而悲伤，为罪恶的身体在丑闻中爆发而悲伤。我可以在确信获得宽恕和消除永恒愤怒的情况下与上帝和平相处，但我可能与自己的良心没有和平，（1）因为我可能相信上帝在基督里已经原谅了我；但我不能原谅自己。（2）我应该相信在基督里我已经从永恒的愤怒中得到拯救，并在基督里被称义；然而，我为自己对基督的爱犯罪而悲伤。（3）我可以在基督里拥有平安、感受到平安和宽恕；然而，我也会有必要的不安、悲伤和眼泪，因为我对如此可爱的救赎者如此不感激。所以，基督称赞那个女人的眼泪，作为爱的标志，以及许多罪得到宽恕的感觉，“你没有给我洗脚的水，”但“她用眼泪洗了我的脚。”（路加福音 7:44）然而，她的许多罪被宽恕了（第 47 节）。

Hence, I may, First, believe the remission of that sin for which I am to sorrow, and for the remission of which I am to pray, and which I am to confess. Nathan said to David, "Thy sin is pardoned:" yet the Spirit of God, after that, both confessed, sorrowed, prayed for pardon in David. (2.) We may comfort those that mourn for sin, from assurance of pardon, and yet exhort them to be humbled and afflicted in spirit, and to confess, sorrow, and pray for pardon: So Antinomians, rejoicing evermore after justification, without sorrow, remorse, down-casting for sin at all, is but fleshly wantonness. I may have, and ought to have, a disquieted spirit, and no peace with myself, and yet peace with God, even as the sea after a storm, and when the winds are gone, and the air is calmed, hath yet a raging and a great motion, by reason of wind enclosed in the bowels of the sea; and after the cool of a mighty fever, yet are the humours in the body stirred and distempered.
因此，我可能首先相信我要为之悲痛的那个罪得到赦免，为了这个罪的赦免我要祈祷，也要忏悔。拿但对大卫说：“你的罪得到了赦免。”然而，上帝的灵在此之后，大卫仍然忏悔、悲痛并祈求赦免。（2）我们可以从赦免的确据中安慰那些为罪而悲伤的人，但同时劝告他们要谦卑、忧伤，并为赦免而忏悔、悲痛和祈祷。因此，安提法主义者在称义之后，无论何时都欢欣鼓舞，却没有任何对罪的忧伤、懊悔和自卑，这只是肉体的放纵。我可能有，并且应该有一个不安宁的心灵，与自己没有和平，但与上帝有和平，就像风暴过后的海洋，当风停了，空气平静下来时，海洋仍然有着狂暴的运动，因为风被困在海洋的深处；在高烧退后，体内的体液仍然被激动和扰乱。

But we are hence led to find out resolution for divers cases of consciences after justification.
但是我们因此被引导去找出在成义之后的各种良心问题的解决办法。

1. Many dare not question their state of justification, and so are freed from the storms of apprehended wrath, arising from the guilt of sin. Yet there is another storm within the bowels of the sea, arising from the indwelling of the body of guilt. The storm before justification is less free, less ingenuous, more servile, as looking to that eternal wrath hanging over the soul for unpardoned sin: this is more free, and is a peaceable, a gracious, and heavenly storm raised, not for sin un-pardoned, and the eternal punishment thereof, but for sin as sin, as indwelling; not for the penal guilt and the sting of hell, in sin, but for the sinful guilt and the wounding of Christ. (2.) It is impossible this latter storm can be in the soul, till the sentence of justification be pronounced; as none can have the moved bowels of a son for the offence of a father, till he be a son.
许多人不敢质疑自己的辩解状态，因此摆脱了因罪恶的罪恶感而产生的恐惧之风暴。然而，在海洋的深处，还有另一场风暴，源自罪恶的身体寄居。辩解之前的风暴更加束缚，更加不坦率，更加奴性，因为它注视着那个悬挂在灵魂上的永恒愤怒，因为未被赦免的罪恶：这场风暴更加自由，是一场和平的、恩典的、天上的风暴，不是为了未被赦免的罪恶和永恒的惩罚，而是为了罪恶本身，为了寄居其中；不是为了罪恶中的刑罚罪过和地狱的刺痛，而是为了罪恶的罪过和对基督的伤害。（2.）在宣判辩解之前，这场后者的风暴不可能在灵魂中存在；就像一个人在成为儿子之前，不可能因为父亲的过错而有动情的心。

2. Another case is, that many have an absolute, loose, and lax peace and calmness, great confidence of deliverance from eternal wrath, and so, of a supposed pardon, whose peace is convinced to be but a base outside, and mere painting and gilding, because there is in them no storm for sin as sin, and for the over-motions of boiling lusts; no tenderness to walk spiritually. A faith that eateth out the bottom and bowels of conscience, of declining sin, and walking with God, is the justification of the Antinomians, of the old Gnostics, of the natural men: all our professors are cured, none, or few, are healed.
另一个情况是，许多人拥有绝对的、松散的、放松的平静，对永恒愤怒的解脱和所谓的赦免有着极大的信心，但他们的平静只是一种虚假的外表，只是一种涂饰和装饰，因为他们内心没有对罪恶的风暴，没有对沸腾的欲望的过度运动的关注；没有对属灵行走的温柔。一种吞噬良心底部和内脏的信仰，吞噬对罪恶的回避和与上帝同行的渴望，这是安提诺米派、古诺斯底派和自然人的辩护，我们所有的信徒都被治愈了，没有人或很少有人被医治。

3. Full assurance that Christ hath delivered Paul from condemnation, yea, so full and real, as produceth thanksgiving and triumphing in Christ, (Rom. 7:25, 8:1,2,) may and doth consist with complaints and outcries of a wretched condition for the indwelling of the body of sin, (Rom. 7:14-16,23,24). Then the justified, that are whole, not sick, not pained, are yet in their sins, and not justified, whatever Antinomians say on the contrary.
3. 基督已经完全保证了保罗免于定罪，是如此充分和真实，以至于在基督里产生感恩和欢欣（罗马书 7:25，8:1,2），这与对居住在罪体内的悲惨状态的抱怨和呼喊是一致的（罗马书 7:14-16,23,24）。因此，那些已经称义的人，他们是完全的，不是生病的，不是痛苦的，但他们仍然存在罪中，并没有被称义，无论安提法人如何说。

4. The flesh in the justified cannot complain of indwelling sin; but the flesh, mixed with some life of Christ, may raise a false alarm of sins not pardoned, which are really pardoned. Some false grief may, and often hath, its rise from a false and imaginary ground; as a sanctified soul may praise God, through occasion of a lying report of the victory of the church, when there is no such matter. A sanctified child may spiritually mourn for the supposed death of his father, or that he hath offended his father according to the flesh, when his father is neither dead, nor offended at all. So, gracious affections, as gracious, may work spiritually upon supposed and false grounds, when there is no cause,—as, that the soul hath grieved his heavenly Father, and that he is displeased, when it is not so.
在称义的人中，肉体不能抱怨内住的罪；但是，与基督的一些生命混合在一起的肉体可能会对已经赦免的罪引起虚假的警报。一些虚假的悲伤可能会，而且经常会，源于虚假和想象的原因；就像一个成圣的灵魂可能因为有关教会胜利的虚假报道而赞美上帝，而实际上并没有这样的事情。一个成圣的孩子可能会因为他父亲的假死或者他在肉体上冒犯了他父亲而在灵性上悲伤，而实际上他的父亲既没有死，也没有被冒犯。因此，恩典的感情，作为恩典，可能在假设和虚假的基础上在灵性上产生作用，而没有原因，比如，灵魂伤害了他的天父，他不高兴，而实际上并非如此。

5. Sin indwelling is a greater evil, than the feared evil of ten hells; and, therefore, there is more cause of sorrow for sin, confession, unquietness of spirit after justification, than before; because sin, the only true object of fear and disquietude of spirit, is both a guest dwelling in the soul, and is more really and distinctly apprehended as a spiritual evil, after the light of faith hath shown us the sinfulness of sin, than ever it was discovered to be before.
罪恶的存在比十个地狱中所害怕的罪恶更为严重；因此，在称义之后，对罪恶的悔恨、忏悔和内心的不安更加有理由；因为罪恶，作为唯一真正令人恐惧和不安的对象，既是寄居在灵魂中的客人，又在信仰的光照下，更真实、更清晰地被认识为一种属灵的邪恶，比以往任何时候都更加明显。

6. I doubt, if justified souls are to be refuted in their complaints and fears, for the indwelling of sin, providing they fear not eternal wrath: which fear is contrary to faith; and so they fear not, and sorrow not, for that God hath changed the court, and the wind of his love turned in the contrary air, and he hath forgotten to be merciful.
我怀疑，如果合理的灵魂因为罪恶的存在而被反驳他们的抱怨和恐惧，只要他们不害怕永恒的愤怒：这种恐惧与信仰相反；所以他们不害怕，也不为上帝改变了法庭，他的爱的风转向了相反的空气，他已经忘记了怜悯而悲伤。

7. Faith chargeth us to believe that grace shall, at length, finally subdue sin. And, as boatmen labour with oars, to promote their course in sailing, even when wind, sails, and tide are doing somewhat to promote the course; so doth faith, which purifieth the heart, set the soul on work "to perfect holiness in the fear of God," and believeth also, that God shall work both to will and to do.
信仰教导我们相信恩典最终将征服罪恶。就像划船的人在航行时，即使风、帆和潮流都在推动航行，他们仍然用桨努力推进航行一样，净化心灵的信仰也使灵魂努力“在敬畏上完全圣洁”，并且相信上帝将使人有意愿和行动。

It is not then good physic for many exercised in conscience, especially after their first conversion, to apply only the honey and sweetness of consolations of the gospel, as if there were not any need of humiliation, and sorrow for sin. Yet it is to be cleared, that, (1.) Sorrow for sin, is no satisfaction for sin; for the pride of merit is crafty, and can creep in at a small hole. We think there is no repentance where there be no tears; and God of purpose withholdeth tears, as knowing, when water goes out, wind cometh in. (2.) They are tenderly to be bound up and comforted, in whom sin riseth up with a witness. Oh, what pity and humble on-looking should be here! For a hell of pain in the body is nothing; wheels, racks, whips, hot-irons, breaking of bones is nothing; but half a hell in the spirit, is a whole hell. The upper hell, the grave, to Hezekiah, is like to swallow him up, when dipped in the lower hell, and covered with the apprehension of wrath. O sweet Jesus! what a mercy that thou swallowed up all hells to believers, and calmed the sea of hell.
对于许多在良心中受到锻炼的人来说，特别是在他们第一次转变之后，仅仅应用福音的安慰和甜蜜，好像没有任何需要谦卑和为罪忧伤一样，这是不好的治疗方法。然而需要澄清的是，（1）为罪忧伤并不能为罪赎罪；因为功利的骄傲是狡猾的，可以从一个小洞爬进来。我们认为没有眼泪就没有悔改；而上帝故意不给予眼泪，因为知道水流出去时，风就会进来。（2）对于那些罪恶显露的人，他们应该被温柔地包扎和安慰。哦，应该怜悯和谦卑地注视他们！因为身体上的痛苦地狱算不了什么；车轮、刑架、鞭子、烙铁、骨头断裂都算不了什么；但是在灵魂中的一半地狱，就是整个地狱。对希西家来说，上面的地狱，坟墓，就像要吞噬他一样，当他沉浸在下面的地狱中，并被对忿怒的恐惧所覆盖。哦，甜蜜的耶稣！你把所有的地狱都吞噬了，平静了地狱的海洋，这是多么的怜悯啊。

USE 1. If in justification, sins be blotted out, cast in the depths of the sea, and removed, as if they never had been, the state of justification must be a condition of sound blessedness, the most desirable life in the world, even as David also described the blessedness of the man unto whom God imputeth righteousness without works. "Blessed are they whose iniquities are forgiven, and whose sins are covered." (Rom. 4:6,7.) For, consider, (1.) What an act of grace it is in a prince, to take a condemned malefactor from under the axe, the rack, the wheel, and so many hours' torture, before he end his miserable life. Or, (2.) Suppose he were condemned to be tortured leisurely, and his life continued and prorogated, that bones, sinews, lungs, joints, might be pained for twenty or thirty years, so much of his flesh cut off every day, such a bone broken, and by art the bone cured again, and the flesh restored, that he might, for thirty years' space, every day be dying, and yet never die. Or, (3.) Imagine a man could be kept alive in torment in this case, from sleep, ease, food, clothing, five hundred years, or a thousand years, and boiling all the time in a cauldron full of melted lead; and say the soul could dwell in a body under the rack, the wheel, the lashes and scourges of scorpions, and whips of iron, the man bleeding, crying, in the act of dying for pain, gnawing his tongue for ten hundred years: Now, suppose a mighty prince, by an act of free grace, could and would deliver this man from all this pain and torture, and give him a life in perfect health, in ten hundred paradises of joy, pleasure, worldly happiness, and a day all the thousand years without a night, a summer all this time, without cloud, storm, winter; all the honour, acclamations, love, and service of a world of men and angels,—clothe this man with all the most complete delights, perfections, and virtues of mind and body—set him ten thousand degrees of elevation, to the top of all imaginable happiness, above Solomon in his highest royalty, or Adam in his first innocency, or angels in their most transcendent glory and happiness: —Yea, (4.) In our conception, we may extend the former misery and pain, and all this happiness, to the length of ten thousand years;—this should be thought incomparably the highest act of grace and love that any creature could extend to his fellow-creature. And yet, all this were but a shadow of grace, in comparison of the love and rich grace of God in Christ, in the justification of a sinner.
使用 1. 如果在辩解中，罪孽被抹去，投入海底，被移除，就好像它们从未存在过一样，辩解的状态必须是一种完全幸福的条件，是世界上最令人向往的生活，正如大卫也描述了那个被上帝不因行为而归于义的人的幸福。“赦免了罪孽、遮盖了罪恶的人是有福的。”（罗马书 4:6,7）因为，请考虑，（1.）对于一个君王来说，从斧头、刑架、车轮下救出一个被判死刑的罪犯，经历了多少个小时的折磨，才能结束他可怜的生命，这是多么一种恩典的行为。或者，（2.）假设他被判处慢慢受折磨，他的生命被延长，骨头、筋肉、肺、关节可能会痛苦二三十年，每天割掉他的一部分肉，打断一根骨头，然后用技术修复骨头，恢复肉体，以便他在三十年的时间里，每天都在死亡，却永远不会死去。或者，（3.) Imagine a man could be kept alive in torment in this case, from sleep, ease, food, clothing, five hundred years, or a thousand years, and boiling all the time in a cauldron full of melted lead; and say the soul could dwell in a body under the rack, the wheel, the lashes and scourges of scorpions, and whips of iron, the man bleeding, crying, in the act of dying for pain, gnawing his tongue for ten hundred years: Now, suppose a mighty prince, by an act of free grace, could and would deliver this man from all this pain and torture, and give him a life in perfect health, in ten hundred paradises of joy, pleasure, worldly happiness, and a day all the thousand years without a night, a summer all this time, without cloud, storm, winter; all the honour, acclamations, love, and service of a world of men and angels,—clothe this man with all the most complete delights, perfections, and virtues of mind and body—set him ten thousand degrees of elevation, to the top of all imaginable happiness, above Solomon in his highest royalty, or Adam in his first innocency, or angels in their most transcendent glory and happiness: —Yea, (4.在我们的概念中，我们可以将以前的痛苦和痛苦以及所有这些幸福延续到一万年的长度；这应该被认为是任何生物对其同伴所能展示的无与伦比的恩典和爱的最高行为。然而，与上帝在基督里对罪人的称义相比，所有这一切只是恩典的影子。

USE 2. Consider we are freed from the guilt of sin in justification: Now, (1.) this is the eternal debt of sin, that remaineth after sin, that none can wash away but Christ, and that this remaineth after sin is acted. (2.) That it remaineth for eternity. (3.) That it is a misery we are only in justification delivered from, is clear in Scripture, (1.) Because sin is a debt: After the borrowed money is spent and gone, somewhat in law and justice remaineth, and this is debt or obligation to make payment to the creditor. (2.) So the Scripture speaketh, "For though thou wash thee with nitre, and take thee much soap, yet thy iniquity is marked before me." (Jer. 2:22.) Borith is an herb that fullers use for washing and purging; yet is sin such a leopard-spot, that no art, no industry of the creature can remove it: "the sin of Judah is written with a pen of iron, and the point of a diamond; it is graven upon the table of their heart, and the horns of your altars." (Jer. 17:1.) There is [1.] writ remaining after sin is acted. [2.] Writ written with a pen of iron and diamond, to endure for eternity. [3.] Not written only, but engraved, and indented upon the conscience. When David rent the robe of Saul, his heart smote him, so that it left a hole, or the mark of the stripe behind it; (1 Sam. 24:5;) as when a burning iron is put on the face of an evil-doer, it leaveth behind it a brand, or a stigma. This is terrible, that this brand is eternal; as the prophet prayeth, "Let the iniquities of his fathers be remembered with the Lord; and let not the sin of his mother be blotted out; let them be before the Lord continually." (Psalm 109:14,15.) O dreadful! The sins of wicked men shall stand up in heaven before the justice of God, so long as God shall live, and that is for ever and ever. So the Lord sweareth by the excellency of Jacob, that is, by himself, "Surely, I will never forget any of their works." (Amos 8:7.) All that ever came before me, all that came not in by me, the door and the way, they are thieves and robbers. (John 10:8.) The false prophets, many of them, were dead, yet being dead (saith Christ) this day they are, in regard of guilt, thieves and robbers. To this day, above sixteen hundred years, the Jews are guilty murderers, though their fathers, who slew the Lord of glory, be dead. This day, Cain is a murderer, Judas a traitor, and shall be, so long as God shall live and be God. Now, without shedding of Christ's blood, there is no remission of sins, (Heb. 9:22). To be delivered from eternal debt, and entitled to an eternal kingdom, is a life most desirable, and maketh the sinner to stand in the books of Christ, as the eternally engaged debtor of grace. Young heirs, know your blessedness aright. Sinners under eternal debt; you laugh, sport, rejoice; and you are firebrands of wrath. You go singing, and shaking and tinkling your bolts and fetters of black and unmixed vengeance. Alas! how can you sleep? How can you laugh and sing?
使用 2. 考虑我们在称义中被释放了罪的负罪感：现在，（1.）这是罪的永恒债务，在罪之后仍然存在，除了基督以外没有人能洗净它，而且这在罪行之后仍然存在。（2.）它是永恒存在的。（3.）这是我们只有在称义中才能摆脱的苦难，在圣经中是清楚的，（1.）因为罪是一种债务：在借来的钱花光之后，法律和正义仍然存在，这就是欠债或者对债权人偿还的义务。（2.）圣经这样说：“你虽用碱洗身，多用尼他，你的罪孽仍然在我面前留下。”（耶利米书 2:22）Borith 是漂白工人用来洗涤和净化的草药；然而罪是如此的像豹斑，以至于没有任何人类的艺术或工业能够除去它：“犹大的罪孽是用铁笔、用金钢石刻下的，铭刻在他们的心版上和他们祭坛的角上。”（耶利米书 17:1）有[1.]在罪行之后仍然存在的书写。[2.]用铁笔和金钢石书写的书写，永远持久。[3.]不仅仅是书写，而是刻在和凹陷在良心上。 当大卫租用扫罗的长袍时，他的心受到责备，留下了一个洞，或者是条纹的痕迹；（撒母耳记上 24:5；）就像将炙热的铁放在恶人的脸上，留下一个烙印或污点。这是可怕的，这个烙印是永恒的；正如先知祈求的，“愿他的祖宗的罪孽在耶和华面前被记念，愿他母亲的罪不被涂抹，愿它们在耶和华面前常常存在。”（诗篇 109:14,15。）哦，可怕！恶人的罪孽将在上帝的公义面前永远存在，上帝永远活着。因此，主指着雅各的尊荣起誓，也就是指着自己，“我必永远不忘记他们的行为。”（阿摩司书 8:7。）凡在我以前来的，凡不从我这门进来的，都是贼和强盗。（约翰福音 10:8。）假先知中的许多人已经死了，然而（基督说）他们在罪上仍然是贼和强盗。至今已经过去了一千六百多年，犹太人仍然是有罪的凶手，尽管杀害荣耀之主的他们的祖先已经死了。 这一天，该隐是个杀人犯，犹大是个叛徒，只要上帝活着，他们就会一直是这样。现在，如果没有基督的血，就没有罪的赦免（希伯来书 9:22）。摆脱永恒的债务，获得永恒的国度，是一种最令人向往的生活，使罪人在基督的书中成为永远受恩典约束的债务人。年轻的继承人，正确地认识你们的福气。作为永远负债的罪人，你们笑着、嬉戏着、欢喜着；而你们却是愤怒的火种。你们唱着歌，摇晃着、叮当着你们黑暗而无法调和的复仇的锁链和脚镣。唉！你们怎么能睡得着？你们怎么能笑着唱歌？

"Eat the crumbs." The dogs desire but the least, and (to speak so) the refuse of Christ. The meanest and worst things of Christ (to speak so) are incomparably to be desired above all things. (1.) Any thing of Christ is desirable; but to lay hold on the skirt of a Jew, (Zech. 10:23,) because Christ that is with him is good—yea, the dust of Zion is a thing that the servants of God take pleasure in, (Psalm 102:14). The dust and stones of Zion are not like the earth; and the mules [clods] of the holy grave, as papists fondly dream, and are but earth, but because the Lord Christ dwelleth there, therefore are they desirable. The people carried their old harps to Babylon with them, and Joseph's bones must be carried out of Egypt to Canaan. Why? Canaan was Christ's land, his dwelling. Why? but we are to love the ground which Christ's feet treadeth on. This I say, not that I judge it holy earth—that is Popish superstition—but that such is Christ's excellency, that any thing that hath the poorest relation to him, is desirable for him. (2.) A poor woman, sought no more of him, but to wash the feet of Christ, and kiss them. (Luke 7.) Another woman, "If I may but touch the border of his garment, I shall be whole." (Matt. 9:21.) Mary Magdalene sought but to have her arms filled with his dead body. She saith, weeping, to the gardener, as she supposed, "Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away." (John 20:15.) To Joseph of Arimathea, his bloody winding sheet, and his dead, and holed, and torn body in his arms, are sweet. Christ's clay is silver, and his brass gold. (3.) Christ's sharpest rebukes are sweet oil; the wounds and the holes that the sweet Mediator maketh in the soul, when he smiteth with the rod of his mouth, are with child of comforts; he rebuked not the serpent, as not minding salvation to Satan, but rebuked Eve, intending the promised seed for her. Oh, what sweetness of love is that expression, "For since I spake against Ephraim, I do earnestly remember him; I will surely have mercy on him, saith the Lord." (Jer. 31:20.) Then rebuking of Ephraim, which is called speaking against him, is dipped in mercy. "My people are bent to backsliding;" this is a rebuke sharp enough: Yet He chides himself friends with the people, "How shall I give thee up, O Ephraim; mine heart is turned within me." (Hosea 11:7,8.) Here is kissing, and love wrapped about rebukes. So Jer. 3:1. "Thou hast played the harlot with many lovers:" but see mercy: "Yet return to me, saith the Lord." (4.) His black and sour cross is sweet, and honeyed with comfort; his dead body a bundle of myrrh, (Cant. 1:13,) the smell of which is strong and fragrant, and sweateth out precious gum, rejoicing in tribulations. Count it joy, all joy, when you fall into divers temptations, (James 1:2). The eagles smell heaven in the cross, and Christ in it; yea, the refuse, and the worst of Christ's cross, the shame and the reproaches of Christ, are sweeter and more choice to Moses, than the treasures, riches, yea, than the kingdom of Egypt, and the glory of it, (Heb. 11:26,27,)—yea, the shame and blushing on Christ's fair face, which he suffered under the cross, is fairer than rubies and gold, and hath the colour of the heaven of heavens. (Heb. 12:2.) Nebuchadnezzar hath more pain and torment in persecuting, than the three children had in being persecuted. (Dan. 4:19.) There is pain and fury in active persecution: "He was full of fury, and the form of his visage changed;" but there is joy unspeakable, and glorious, in passive persecution. Christ's sanctified cross droppeth honey; Christ's gloomings, and sad desertions, though to the believer they be death and hell, yet have much of heaven in them. So, Psalm 30:7, "Thou turnedst away thy face, and I was troubled;" (Niuhal)I was troubled like a withered flower, that loseth sap and vigour; (so, Exod. 15:15, "The dukes of Edom (Niuhaln) were amazed;") yet at that time David prayed, cried, and was heard. (verses 8-10.)
"吃碎屑。" 狗只渴望最少的，（这样说）是基督的废物。基督的最卑微和最糟糕的东西（这样说）是无与伦比地令人渴望的。 （1）基督的任何东西都是令人渴望的；但是抓住犹太人的衣襟（撒迦利亚书 10:23），因为与他同在的基督是美好的 - 是的，锡安的尘土是神的仆人所喜悦的事物（诗篇 102:14）。锡安的尘土和石头不像地球；圣墓的骡子（土块），正如天主教徒痴迷地梦想的那样，只是土壤，但因为主基督住在那里，所以它们是令人渴望的。人们把他们的旧竖琴带到巴比伦，约瑟的骨头必须从埃及带到迦南。为什么？迦南是基督的土地，他的住所。为什么？因为我们要爱基督脚踏的土地。我这样说，并不是因为我认为那是圣地 - 那是天主教的迷信 - 而是因为基督的卓越，任何与他有最贫穷关系的东西，都是为了他而令人渴望的。 （2）一个贫穷的妇人，只是求能洗基督的脚，并亲吻他们。（路加福音 7。) 另一个女人说：“只要我摸他的衣裳边，我就必痊愈。”（马太福音 9:21）马利亚·马大肋纳只是希望抱着他的尸体。她以为对园丁说：“先生，若是你把他移了去，请告诉我你把他放在哪里，我去取他。”（约翰福音 20:15）约瑟夫·亚利马太抱着他血迹斑斑的裹尸布，抱着他的尸体，那个被刺穿、破碎的身体，是甜美的。基督的泥土是银子，他的铜是金子。（3）基督最严厉的责备是甜蜜的油；甜蜜的调解者用口中的杖击打灵魂时，所造成的伤口和洞穴都怀有安慰；他没有责备蛇，因为他不关心撒旦的救恩，但他责备夏娃，为的是应许的后裔。哦，那句话“自从我责备以法莲以后，我就切切记念他，我必怜悯他，我必为他施恩。”（耶利米书 31:20）那么责备以法莲，也就是所谓的对他说话，都蘸满了怜悯。 我的百姓偏向背道；这是一种足够严厉的责备：然而他与百姓亲近，说：“我怎能放弃你，以法莲？我的心在我里面翻腾。”（何西阿书 11:7,8）这里有亲吻，有爱包裹着责备。耶利米书 3:1 也是如此。“你与许多情人行淫”，但看到了怜悯：“只要回到我这里来，耶和华说。”（4）他黑暗而苦涩的十字架是甜蜜的，被安慰所包围；他的尸体是一束没药（雅歌 1:13），其香气浓烈而芬芳，流出宝贵的树脂，在患难中欢喜。当你陷入各种试探时，要以全然喜乐看待（雅各书 1:2）。鹰在十字架中闻到天堂的气息，闻到基督；是的，对于摩西来说，基督的十字架中的拒绝和最糟糕的羞辱，比埃及的宝藏、财富，甚至比埃及的国度和荣耀更甜美、更珍贵（希伯来书 11:26,27）-是的，基督在十字架下所受的羞辱和脸上的羞愧，比红宝石和黄金更美丽，有着天堂的颜色（希伯来书 12:2）。尼布甲尼撒在迫害中经历了更多的痛苦和折磨，而三个孩子在被迫害时并没有那么痛苦。（但以理书 4:19）积极的迫害中有痛苦和愤怒：“他满怀愤怒，面貌改变”；但在被动的迫害中有无法言喻和荣耀的喜悦。基督的圣洁十字架滴下蜜糖；基督的黑暗和悲伤的离弃，虽然对信徒来说是死亡和地狱，但其中有很多天堂的味道。所以，诗篇 30:7 说：“你掩面，我就惊惶不安”（尼乌哈尔）我像一朵失去汁液和活力的枯萎花朵（出埃及记 15:15，“以东的首领（尼乌哈尔）惊惶”）；然而那时大卫祷告、哭泣，并得到了回应。（诗篇 30:8-10）)

The sweetest communion that Christ seeketh of us on earth is prayer, (Cant. 2:14, and Cant. 5). Desertion is death itself, and a death to the soul: "I opened to my beloved, and my beloved had withdrawn himself, and was gone." And what was the Church's case? "My soul went forth from me." The Arabic, "My soul departed, I died;" so is death described by the like phrase, (Gen. 35:18,) Rachel's soul was in departing, for she died: And when men are stricken with sudden fear, the heart is said to go out: So, (Gen. 42:28,) the soul of Joseph's brethren departed, that is, they were extremely amazed, when they found their money in their sacks. The like was the case of the Church when Christ departed, she died for sorrow, the soul departed from the soul, because her Lord and beloved was gone. Yet even that death, that soul-hell in the want of Christ was a heaven, it was a sweet and a comfortable season; then hath she a communion with him in a most heavenly manner, (1.) Asking at the watchman for him. (2.) In binding sad charges on the daughters of Jerusalem, to commend her to God by prayer. (3.) Then was she sick of love for him. (4.) Then fell she out in that large love-rapture, in a most heavenly praise of him in all his virtues, "My well-beloved is white and ruddy, and the chief amongst ten thousand." Here, then, the hell that Christ throweth the saints in, in their desertions, is their heaven.
基督在地上寻求我们最甜蜜的交流就是祷告（雅歌 2:14 和雅歌 5）。被遗弃就是死亡本身，对灵魂来说是一种死亡：“我给我的良人开了门，我的良人却转身离去。”教会的情况如何呢？“我的灵魂离开了我。”阿拉伯语说：“我的灵魂离开了，我死了。”因此，死亡也可以用类似的说法来描述（创世记 35:18），拉结的灵魂在离去时，她就死了。当人们突然感到恐惧时，心脏被说成离开了：所以，当约瑟的兄弟们离开时，也就是说，当他们在袋子里找到自己的钱时，他们非常惊讶。当基督离开时，教会的情况也是如此，她因悲伤而死亡，灵魂离开了灵魂，因为她的主和爱人已经离去。然而，即使是在没有基督的地狱般的死亡中，那也是一个天堂，一个甜蜜而舒适的时刻；那时她以一种最天堂的方式与他交流（1）向守望者询问他的下落。（2）对耶路撒冷的女儿们提出悲伤的请求，通过祷告将她推荐给上帝。（3）那时她因为爱他而生病。（4）然后她陷入了那种极度热爱的状态，对他的一切美德赞美不已，“我心爱的是白皙而红润的，是万人之中的首领。”因此，基督在信徒的荒凉中所投入的地狱，成为了他们的天堂。

The meanest and lowest relation with Christ is honour. John Baptist placeth an honour in unloosing the latchets of his shoes, and thinketh, to bear his shoes is more honour than he deserveth, (John 1:27). David, a great prophet, appointed to be a king: Oh, if I might be so near the Lord, as to be a door-keeper in his house, (Psalm 84:10). He putteth a happiness on the sparrow and the swallow, that may build their nests beside the Lord's altar. Then the fragments and crumbs that his dogs eat, must be the dainties of heaven, and Christ's water the wine of heaven. Now, if any, the lowest thing of Christ, the morsel of his dogs, be desirable, how sweet must himself be? If the parings of his bread be sweet, what must the great loaf, Christ himself, be? Christ himself is so taking a lover, he hath a face that would ravish love out of devils, so they had grace to see his beauty; he could lead captive all hearts in hell with the loveliness of his countenance, which is white and ruddy, and pleasant as Lebanon, if they had eyes to behold-him. Oh, he himself is an unknown lover; he hath neither brim nor bottom; his gospel is the unsearchable riches of Christ. His gospel is but a creature; how unsearchable must he himself be? The wise man, putteth a riddle upon all the wisest on the earth, Solomon and all: What is his name? We know neither name nor thing; (Prov. 30:4). "Who shall preach his generation?" (Isa. 53:8.) Oh, what a mercy, that he will give sinners leave to love him! Or honour us so much, that we may lay our black and spotted love, on so lovely and fair a Saviour! That such an infinite and desirable love as Christ's love, should come (to borrow that expression,) within the sides of thy love and heart, is a wonder. Alas, it is a narrow circle, and not capacious to contain him and his love, that passeth knowledge, (Eph. 3:19); it overpasseth and transcendeth far the narrow comprehension of created knowledge, either of men or angels.
与基督的最卑微和最低的关系是荣耀。约翰洗者认为解开基督鞋带是一种荣耀，他认为背负基督的鞋子比他应得的荣耀更大（约翰福音 1:27）。大先知大卫被任命为国王：哦，如果我能如此接近主，成为他殿中的门丁（诗篇 84:10）。他赋予麻雀和燕子幸福，让它们在主的坛旁筑巢。那么，他的狗吃的碎屑和面包屑，必定是天堂的美食，基督的水是天堂的美酒。现在，如果基督的最低之物，他的狗的碎屑，都是可取之物，那他自己该有多么甜美？如果他的面包屑是甜的，那么大面包，基督自己，将会是什么呢？基督自己是如此迷人的恋人，他有一张能够从魔鬼那里夺走爱的脸，只要他们有恩典看到他的美丽；如果他们有眼睛看到他，他可以用他容貌的美丽俘虏地狱中所有的心。哦，他自己是一个未知的恋人；他没有边界，也没有底线；他的福音是基督难以寻觅的丰富。 他的福音只是一个受造物；他自己是多么难以探索啊！智者给地上最聪明的人，包括所罗门在内，出了一个谜语：他的名字是什么？我们既不知道名字，也不知道事物。（箴言 30:4）“谁能传说他的世代？”（以赛亚书 53:8）哦，多么大的恩典，他允许罪人去爱他！或者如此尊重我们，让我们把我们黑暗而有斑点的爱，放在如此可爱而美丽的救主身上！基督的爱是如此无限而令人向往，竟然（借用那个表达）进入了你的爱和心的范围，真是个奇迹。唉，这是一个狭窄的圈子，无法容纳他和他那超越知识的爱，（以弗所书 3:19）它超越和超越了受造之知识的狭隘理解，无论是人还是天使。

To seek grace is desirable: but suppose any person were a mass, and nothing but composed of pure grace, and yet want Christ himself, he should be but a broken lamed creature. Put a soul in heaven, and let him be hated of Christ (if that were possible), heaven should be hell. Imagine devils were standing with their black chains of darkness, even up in the heaven of heavens, and the plague of being hated of Christ on their soul, and that they could see Him that sitteth on the throne, and somewhat of the rays and beams of that fullness of God that is in Christ; yet should devils still be devils, they wanting Christ, the heaven of angels and glorified men. What a flower! what a rose of love and light must Christ be, who filleth with smell, light, beauty, the four sides, east and west, south and north, of the heaven of heavens, and his glory! Suppose in the hour of our last farewell to time, all creatures void of reason, heavens, stars, light, air, earth, sea, dry land, birds, fishes, beasts, were in a capacity to love us, and they, with men and angels, should let out upon us the fullness, yea the sea of all their love (as it is a sweet thing to be lovely and desirable to many), yet this were nothing to him who is all desires or all loves, (Cant. 5:16). So Vatablus rendereth it, Christus est totus desideria. He is a mass of love, and love itself; lovely in the womb, the Ancient of Days became young for me; lovely in the cross, even when despised and numbered with thieves; lovely in the grave, lovely at the right hand of God, lovely in his second appearance in glory: yea, all desirable, his countenance white and ruddy; his head a golden head; (Cant. 6:10,11;) his headship and government desirable; his locks bushy and black; his counsels deep, various, unsearchable; his eyes as doves, chaste, pure, and can behold no iniquity; his cheeks, or two sides of his face, as a bed of spices and sweet smelling flowers; his face manly, comely as Lebanon; his lips like lilies, dropping sweet smelling myrrh; his gospel smelleth of heaven: his hands pure, his works holy, fair, as gold rings set with beryl: his belly, or breast and bowels, as bright ivory overlaid with sapphires—that is, his breast and belly, that containeth his bowels, his heart and affections, are as ivory, bright and glorious; and as ivory overlaid, covered, and adorned with sapphires, that are precious stones of a sea-blue and heavenly colour, because his bowels and inward affections are full of love, tenderness of mercy, and the compassion of his heart most heavenly: his legs are pillars of marble, set upon sockets of fine gold; his ways and government like marble pillars, upright, white, pure, and set on gold, solid, firm, stable, that Christ cannot slip or fall; his sceptre, a sceptre of righteousness, and his kingdom eternal, and cannot be shaken: his countenance as the mountain Lebanon, his person eminent, goodly, high, great, tall, fruitful as cedars: his mouth most sweet, his words and testimonies as honey, or the honey-comb. Yea, all creatures are weak, and Christ strong; all base, he precious; all empty, he full; all black, he fair; all foolish and vain, he wise, and the only counsellor, deep in his counsels and ways. The special evangelic sin that we are guilty of is unbelief, (John 16:9,) and this floweth from a low estimation we have of Christ; and therefore these considerations are to be weighed in our estimation of Christ.
追求恩典是可取的：但假设有人完全由恩典构成，却缺乏基督本身，那他只是一个残缺不全的瘸腿生物。将一个灵魂放入天堂，即使他被基督所憎恶（如果可能的话），天堂也会成为地狱。想象一下，恶魔们站在黑暗的锁链中，甚至在天堂的天堂中，被基督憎恶的瘟疫降临在他们的灵魂上，他们能看到坐在宝座上的祂，以及基督内所充满的上帝的丰满的光芒和光辉；然而，恶魔们仍然是恶魔，因为他们缺乏基督，天使和得荣耀的人的天堂。基督必定是怎样一朵花！怎样一朵充满爱和光明的玫瑰！祂以香气、光芒和美丽充满了天堂的四个方向，东、西、南、北，以及祂的荣耀！ 假设在我们最后告别时间的那一刻，所有没有理性的生物，天空、星星、光、空气、大地、海洋、陆地、鸟类、鱼类、野兽，都有能力爱我们，它们与人类和天使一起，向我们倾注出它们所有的爱（因为被许多人所爱和渴望是一件甜蜜的事情），然而这对于那个拥有所有欲望和所有爱的人来说，仍然是微不足道的（雅歌 5:16）。所以 Vatablus 翻译为，基督是完全的欲望。他是一团爱，也是爱本身；在子宫中可爱，古老的日子为了我而年轻；在十字架上可爱，即使被蔑视和与贼一同被列在一起；在坟墓中可爱，在上帝的右手边可爱，在他第二次显现的荣耀中可爱：是的，所有人都渴望他，他的面容白皙红润；他的头是金头；（雅歌6:10,11;) 他的领导和统治是可取的；他的头发浓密而黑；他的谋略深奥、多样、不可测度；他的眼睛如鸽子般纯洁，无法看到邪恶；他的脸颊，或者说他的两侧脸颊，如香料和芬芳的花朵之床；他的面容男子气概，像黎巴嫩一样美丽；他的嘴唇如百合花，滴落香甜的没药；他的福音散发着天堂的气息：他的手纯洁，他的作为圣洁，美丽，如镶有绿玉的金戒指；他的腹部，或者说他的胸膛和肠子，如明亮的象牙镶嵌蓝宝石——也就是说，他的胸膛和肚子，包含着他的肠子，他的心脏和感情，就像象牙一样明亮而辉煌；而且象牙上还镶嵌着蓝宝石，这是一种宝贵的海蓝色和天堂般的颜色的宝石，因为他的肠子和内心感情充满了爱、怜悯的温柔和他的心脏最天堂般的怜悯；他的腿是大理石柱子，安放在纯金底座上；他的行为和统治像大理石柱子一样，直立、洁白、纯净，并且安放在金子上，坚实、稳固，基督不能滑倒或跌倒；他的权杖是公义的权杖，他的国度永恒，不能动摇；他的面容如同黎巴嫩山，他的人高大，美丽，高耸，伟大，富饶如雪松：他的口最甜美，他的话语和见证如蜜糖或蜂巢。是的，所有的生物都是软弱的，而基督是坚强的；所有的卑贱，他是宝贵的；所有的空虚，他是充实的；所有的黑暗，他是美丽的；所有的愚蠢和虚荣，他是智慧的，也是唯一的谋士，深入他的谋略和道路。我们犯的特殊福音罪是不信（约翰福音 16:9），这源于我们对基督的低估；因此，在我们对基督的评估中，这些考虑因素是需要权衡的。

1. The wisdom or folly of any man is most seen in the estimative faculty, for it denominateth a man wise. Many are great judges, and learned, as the magicians of Chaldea, and philosophers, who know wonders, hidden things, and causes of things, and yet are not wise, but fools, (Rom. 1:21,) and vain in their imaginations, because there is a great defect in their estimative faculty in the choice of a God, (verses 22, 23), the practical mind is blinded, and they choose darkness for light, evil for good, a creature for their God. "By faith Moses, when he was come to age, refused to be called the son of Pharaoh's daughter; and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." (Heb. 11:25.) And how is his faith made faith? And how is it evident, that he was not a raw, ignorant, and foolish child, when he made the choice; but a man ripe, come to years, and so, as wise as he was old? It is proved, because his estimative faculty was right, "Esteeming the reproach of Christ greater riches, than the treasures of Egypt." He is a wise man who maketh a wise choice, and for this cause, Esau is called a profane man; (Heb. 12:26;) he had not wisdom to put a difference between the excellency of the birthright, and a morsel of meat. A profane wicked man hath not wisdom to esteem God and Christ above the creature, but confoundeth the one with the other.
任何人的智慧或愚蠢最能体现在估计能力上，因为它决定了一个人是否聪明。许多人是伟大的法官和学者，如迦勒底的魔术师和哲学家，他们知道奇迹、隐藏的事物和事物的原因，但他们并不聪明，而是愚蠢的（罗马书 1:21），他们的想象是虚幻的，因为他们在选择上帝（22、23 节）时估计能力存在很大的缺陷，实际的思维被蒙蔽，他们选择黑暗而不是光明，选择邪恶而不是善良，选择一个创造物作为他们的上帝。 "摩西因着信，长大了就不肯称为法老的女儿的儿子，宁可和神的百姓同受苦害，也不愿暂时享受罪恶的快乐。"（希伯来书 11:25）他的信心如何成为信心？如何明显地表明，他在做出选择时并不是一个幼稚、无知和愚蠢的孩子，而是一个成熟、年长的人，因此他的智慧与他的年龄一样。这是因为他的估计能力是正确的，“以基督的羞辱为大财富，胜过埃及的宝藏。”一个明智的人会做出明智的选择，因此以扫被称为亵渎的人；（希伯来书 12:26;)他没有智慧去区分出生权的卓越和一小块食物之间的差别。一个亵渎邪恶的人没有智慧去尊重上帝和基督超过创造物，反而混淆了二者。

2. Our esteem of Christ is to be pure, chaste, spiritual, and so to work purely; that is, the formal reason why we esteem of Christ, must be, because he is Christ, and not because summer goeth with Christ; nay, not because he comforteth, but because he is God, the Redeemer and Mediator. It is a chaste love, and a chaste esteem, if the wife choose to love her husband, because he is her husband, as the sense esteemeth white to be white, under the notion of such a colour. The operation of every faculty is most pure, and kindly, when it is carried toward its object, according to its formal reason, without any mixture of other respects; extraneous and by-reasons are more whorish, less con-natural, not so chaste: there is some wax in our honey, and this we should take heed unto; the elective power is a tender piece of the soul.
我们对基督的尊敬应该是纯洁、贞洁、属灵的，并且要纯洁地行事；也就是说，我们尊敬基督的形式原因必须是因为他是基督，而不是因为夏天与基督同在；甚至不是因为他安慰我们，而是因为他是上帝、救赎者和调解者。这是一种贞洁的爱和贞洁的尊敬，如果妻子选择爱她的丈夫，是因为他是她的丈夫，就像感官认为白色是白色一样。每个能力的运作在朝向其对象时是最纯洁、最亲切的，根据其形式原因，没有任何其他方面的混合；外来的和次要的原因更加淫乱，不太天然，不那么贞洁：我们的蜂蜜中有一些蜡，我们应该注意这一点；选择能力是灵魂中一个脆弱的部分。

3. Estimation produceth love, even the love of Christ; and love is a great favourite, and is much at court, and dwelleth constantly with the king. To be much with Christ, especially in secret, late and early, and to give much time to converse with Christ, speaketh much love; and the love of Christ is of the same largeness and quantity with grace, for grace and love keep proportion one with another.
估计产生爱，甚至是基督的爱；爱是一个伟大的宠儿，常常在宫廷中，与国王常住。与基督常在一起，尤其是在秘密中，晚上和早上，花费大量时间与基督交谈，表达了深深的爱；基督的爱与恩典的广度和数量相同，因为恩典和爱相互成比例。

4. He who duly esteemeth Christ, is a noble bidder, and so a noble and liberal buyer. He out-biddeth Esau; what is pottage to Christ? he over-biddeth Judas; what is silver to Christ? Yea, ta panta, all things [Phil. 3:8], is the greatest count can be cast up; for it includeth all prices, all sums; it taketh in heaven, as it is a created thing. Then, all things, the vast and huge globe and circle of the capacious world, and all excellencies within its bosom or belly; nations, all nations; angels, all angels; gold, all gold; jewels, all jewels; honour and delights, all honour, all delights, and every all beside, lieth before Christ, as feathers, dung, shadows, nothing. To wash a sinner, is the eminency of love, and the highest esteem of him: but, oh, what a mercy, that Christ should defile his precious, sinless, royal, and princely blood, by dipping in such a loathsome, foul, and deformed creature as a sinner is, (Rev. 1:5).
尊重基督的人是一个高尚的竞拍者，因此也是一个高尚和慷慨的买家。他超过了以扫；对基督来说，炖菜算什么？他超过了犹大；对基督来说，银子算什么？是的，ta panta，一切（腓立比书 3:8），是最大的计算，因为它包括所有的价格，所有的总和；它包括天堂，作为一个被创造的事物。然后，一切，广阔而巨大的地球和容纳其中的所有优点；各国，所有的国家；天使，所有的天使；黄金，所有的黄金；珠宝，所有的珠宝；荣誉和快乐，所有的荣誉，所有的快乐，以及其他一切，都在基督面前，如羽毛、粪便、影子，一无所有。洗净一个罪人，是爱的卓越，对他的最高评价：但是，哦，基督竟然愿意用他宝贵、无罪、皇家和王子般的血液沾染上一个如此令人厌恶、肮脏和丑陋的罪人（启示录 1:5）。

"Dogs eat the crumbs." Here be degrees of persons and things in our Father's house, children and dogs; yet dogs which the lord of the house owneth. Here is a high table and bread; and a by-board, or an after-table, and crumbs for dogs. Here be persons of honour, kings' sons clothed in scarlet, and sitting with the king at dinner, when his spikenard sendeth forth a smell; and here be some under the table, at the feet of Christ, waiting to receive the little drops of the great honey-comb of rich grace that falleth from him. Follow Christ, and grace shall fall from him; his steps drop fatness, especially in his palace. There be in our Lord's house little children, babes; there be in it also experienced ancient fathers (for grace hath grey hairs for wisdom, not for weakness); there be strong men also. (1 John 2:12-14). Christ was once a little stone, but he grew a great mountain that filled the whole earth, yea, and the heaven too: Christ is a growing child. In Christ's lower firmament, there be stars of the first and second magnitude; and in his house, vessels of great and of small quantity, cups and flagons, (Isa. 22:24,) yet all are fastened upon the golden nail, Jesus Christ. (2.) All are in the way, the plants all growing; but one is a grain of mustard seed, and a rose not broken out to the flower, and another is a great tree. It is morning, and but the glimmering of the rays of the day-star in one; and it is high sun, perfect day, near the noon-day with another. Strong father Abraham, mighty in believing, was once a babe on the breasts, that could neither creep, nor stand, nor walk. The love of Christ in its first rise, is a drop of dew that came out of the womb of the morning; the mother, in one night, brought forth an host, and innumerable millions of such babes, and covered the face of the earth with them. But this drop of dew groweth to a sea that swelleth up above hell and the grave, (Cant. 8:6,7); it is more than all the floods and seas of the earth, and floateth up to the heaven of heavens, and up, and in, it must be upon Christ. Ye see not Christ, yet ye love him, (1 Pet. 1:8). It overfloweth Christ, and taketh him, and ravisheth his heart. It is a strong chain that bindeth Christ, when the grave, sin, death, devils, could not bind him, (Cant. 4:9; Acts 2:24). (3.) Christ's way of administration is a growing way; his kingdom is not a standing, nor a sitting, nor a sleeping kingdom, but it is walking and posting: "Thy kingdom come:" An increasing kingdom, a growing peace, "Of the increase of his government and peace there shall be no end," (Isaiah 9:7). In regard of duration, even in heaven, there shall be a growing of his kingdom. There is not yesterday, and to-morrow, and the next year, in heaven; yet there is a negative increase; glory and peace shall ascend in continuance, and never come to an height, the sun never decline; the long day of Christ's glory and peace shall never end. Christ is saying even now, 'Father, I must have all my children up with me, that where I am, there they may be also.' And therefore the Head draws up to him now a finger, then a toe; now an arm, then a leg; he hath been these sixteen hundred years since his ascension, drawing up by death, whole churches, the saints at Corinth, at Rome, at Philippi. The seven candlesticks, and the seven stars of Asia, are long ago up above Orion and the seven stars; and are now shining up before the throne. This consecrated Captain of our salvation will not sleep, till his Father's house be filled; till all the numerous offspring, and the generations of the first-born, be up under one roof with their Father. Heaven is a growing family, the Lord of the house hath been gathering his flocks into the fair fields of the land of praises, ever since the first Abel died; and down all along, the believers were gathered to their fathers.
狗吃面包屑。在我们父亲的家里有不同的人和事物，有孩子和狗；然而狗是房主所拥有的。这里有一张高桌和面包；还有一张旁边的桌子，或者说是一张后桌，上面有给狗的面包屑。这里有尊贵的人，国王的儿子们穿着朱红色的衣服，与国王一起吃饭，当他的香膏发出香气时；这里也有一些人在基督的脚下，等待着从他那里接受丰富恩典的小滴。跟随基督，恩典将从他那里降临；他的脚步滴下肥沃，尤其是在他的宫殿里。在我们主的家里有小孩子，婴儿；也有经验丰富的老人（因为恩典有智慧的灰发，而不是虚弱的灰发）；也有强壮的人。（约翰一书 2:12-14）。基督曾经是一块小石头，但他成长为一座填满整个地球，甚至连天堂也填满的大山：基督是一个成长的孩子。在基督的较低天空中，有一等和二等星星；在他的家里，有大量和小量的器皿，杯子和瓶子，（以赛亚书 22:24），但所有这些都系在金钉上，耶稣基督。（2.) 一切都在进行中，植物都在生长；但有一个是芥菜种子，一朵玫瑰还没有开放，还有一个是一棵大树。现在是早晨，只有微弱的阳光照射在其中一棵上；而另一棵则是正午时分，阳光明媚。坚强的亚伯拉罕父亲，因为相信而强大，曾经是一个在母亲怀中的婴儿，既不能爬行，也不能站立，更不能行走。基督的爱在最初的发展中，是一滴从早晨的子宫中流出的露水；母亲在一夜之间生下了一支军队，无数的婴儿，把大地覆盖了起来。但这滴露水变成了一片海洋，涨满了地狱和坟墓之上，（雅歌 8:6,7）它超过了地球上所有的洪水和海洋，漂浮到了天堂之上，必须与基督相连。你们看不见基督，但你们爱他，（彼得前书 1:8）。它溢出了基督，拥抱他，迷住了他的心。这是一条坚固的链条，当坟墓、罪恶、死亡和魔鬼都不能束缚他时，它能束缚住基督，（雅歌 4:9；使徒行传 2:24）。基督的管理方式是一种不断增长的方式；他的国度不是一个静止、坐着或睡着的国度，而是行走和前进的国度：“愿你的国降临。”一个不断增长的国度，一个不断增长的和平，“他的政权和平的增长没有尽头”（以赛亚书 9:7）。就持续时间而言，即使在天堂，他的国度也会不断增长。在天堂中没有昨天、明天和明年；然而，有一种否定性的增长；荣耀和平将持续上升，永远不会达到顶峰，太阳永不下降；基督的荣耀和平的长日子永远不会结束。基督现在甚至说：“父啊，我必须让我的孩子们都和我一起升上去，他们在哪里，我也在那里。”因此，头部现在拉起一个手指，然后是一个脚趾；现在是一只手臂，然后是一条腿；自他升天以来，他已经通过死亡将整个教会、哥林多、罗马、腓立比的圣徒拉上去了。亚洲的七个灯台和七颗星早已升上了猎户座和七颗星；现在在宝座前闪耀。 这位受祝圣的救世主将不会安睡，直到他父亲的家被填满；直到所有众多的后代和长子的世代都与他们的父亲一起住在同一屋檐下。天堂是一个不断壮大的家庭，自从第一个亚伯尔去世以来，家主一直在将他的羊群聚集到赞美之地的美丽田野中；而信徒们也一直被聚集到他们的祖先那里。

USE 1. Is, that we despise not the day of small things. God's beginning of great works is small. What could be said of a poor woman's throwing of a stool at the man who did first read the new service book in Edinburgh? It was not looked at as any eminent passage of divine providence; yet it grew, till it came up to armies of men, the shaking of three kingdoms, the sound of the trumpet, the voice of the alarm, the lifting up of the Lord's standard, destruction upon destruction, garments rolled in blood;—and goeth on in strength, that the vengeance of the Lord, and the vengeance of his temple, may pursue the land of graven images, and awake the kings of the earth to rise in battle against the great whore of Babylon, that the Jews may return to their Messiah, and Israel and Judah ask the way to Zion, with their faces thitherward, weeping as they go; that the forces of the Gentiles, and the kingdoms of the world, may become the kingdoms of God and of his Son Jesus Christ. And this act of a despised woman, was one of the first steps of Omnipotency; God then began to open the mouth of the vial of his wrath, to let out a little drop of vengeance upon the seat of the Beast; and ever since, the right arm of the Lord awaking, hath been in action, and in a growing battle against all that worshipped the Beast, and received his mark on their right hand, and their forehead. And who knoweth but Christ is in the act of conquering, to create a new thing on the earth, and subdue the people to himself? Omnipotency can derive a sea, a world of noble and glorious works, from as small a fountain as a straw, a ram-horn, yea, jaw-bone of a dead ass. God can put forth omnipotency in all its flowers and golden branches of overpowering and incomparable excellencies, upon mere nothing: the wind is an empty un-solid thing, the sea a fluid and soft and ebbing creature; yet the wind is God's chariot, he rideth on it; and the sea his walk, his paths are in the great waters.
用途 1：我们不轻视小事的日子。上帝伟大工作的开始是微小的。对于一个贫穷妇女向在爱丁堡首次读新礼拜书的男子扔凳子，我们能说什么呢？它并没有被看作是神圣意志的显赫事件；然而它逐渐发展，直到成为军队的规模，三个王国的动荡，号角的声音，警报的声音，上帝旗帜的高举，毁灭之上的毁灭，血染的衣衫；并且以强大的力量继续前进，以便上帝的复仇和他的殿堂的复仇可以追击雕像之地，并唤醒地上的君王起来与巴比伦大妓女作战，以便犹太人可以回到他们的弥赛亚那里，以色列和犹大向锡安问路，面朝那里，边走边哭；以便外邦人的力量和世界的王国可以成为上帝和他的儿子耶稣基督的王国。 这个被蔑视的女人的行动是全能者的第一步；上帝开始打开他愤怒之瓶的嘴巴，释放出一滴对兽座的报复；从那时起，主的右臂觉醒，与一切崇拜兽的人，以及在右手和额上接受他的印记的人进行了一场不断升级的战斗。谁知道基督是否正在征服，创造地上的新事物，并使人民屈服于他？全能者可以从一根稻草、一只公羊的角，甚至一只死驴的下颚骨中，汲取出一片海洋、一个世界的高贵和辉煌之作。上帝可以在纯粹的虚无之上展示全能者的花朵和金枝，以无与伦比的卓越力量：风是一种空洞无形的东西，海是一种流动柔软的生物；然而风是上帝的战车，他骑在上面；海是他的行走之地，他的脚步在大水中。

USE 2. A crumb that falleth from Christ's table, hath in it the nature of bread. Some weak ones complain, Oh, I have not the heart of God, like David, nor the strong faith of Abraham, to offer my son to death for Christ; nor the burning fire of the zeal of Moses, to wish my name may be razed out of the book of life, that the Lord may be glorified; nor the high esteem of Christ, to judge all but loss and dung for Jesus Christ, as Paul did. But what if Christ set the whole loaf before the children? Is it not well, if thou lie but under Christ's feet, to have the crumbs of mercy that slip through the fingers of Christ? The lowest room in heaven, even behind the door, is heaven. (1.) There's a minimum quod sic, the lowest measure, or grain of saving grace, and it is saving grace; a drop of dew is water, no less than the great globe and sphere of the whole element of water, is water; a glimmering of morn-dawning light is light, and of the same nature with the noon-light that is in the great body of the sun: the motion of a child newly formed in the belly, is an act of life, no less than the walking and breathing of a man of thirty years of age, in his flower and highest vigour of life; the first stirrings of the new birth, are the workings and operations of the Holy Ghost; and the love of God, even now shed abroad in our hearts by the Holy Ghost, shall remain the same in nature with us in heaven, (1 Cor. 13:8-10). (2.) Christ doth own the bruised reed, and the smoking flax, so far forth, as not to crush the one, nor to quench the other; and can with tender cautiousness of compassion, stoop, and with his arm go between the lamb on the margin and brink of hell, as to save it from falling down headlong over the brow of the mountain. He "healeth the broken in heart," (Psalm 147:3,) and as a surgeon (so Vatablus expoundeth it) "bindeth up their wounds," and putteth the broken bones in their native place again. And whereas young ones are easily affrighted, yea, and distracted with fear, when sudden cries and hideous war-shouts surprise them, Christ affrighteth not weak consciences with shouts, to put poor tender souls out of their wits with the shouts of armies, of the terrors of hell in the conscience; yea, the meek Lord Jesus "shall not cry nor lift up (a shout) nor cause his voice be heard in the street," (Isaiah 42:2). Oh, what bowels! what stirrings, and boilings, and wrestlings of a pained heart touched with sorrow, are in Christ Jesus! When he saw the people scattered as sheep having no shepherd, he was bowelled in heart, his bowels were moved with compassion for them, (Matt. 9:36). Oh, how sweet! that thy sinful weakness should be sorrow and pain to the bowels and heart of Jesus Christ, so as infirmity is your sin, and Christ's pity and compassion. Can the father see the child sweat, wrestle under an over-load till his back be near broken, and he cry, "I am gone," and his bowels not be moved to pity, and his hands not stretched out to help? Were not the bowels and heart of that mother made of a piece of the nether mill-stone; had she not sucked the milk and breast of a tiger, and seemed rather to be the whelp of a lion, than a woman, who should see her young child drowned, and wrestling with the water, and crying for her help, and yet she should not stir, nor be moved in heart, nor run to help? This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ.
使用 2. 从基督的桌子上掉下来的面包屑，具有面包的性质。一些软弱的人抱怨说，哦，我没有像大卫那样拥有上帝的心，也没有亚伯拉罕那样坚定的信仰，愿意为基督把我的儿子献上死；也没有摩西那样炽热的热情，希望我的名字能从生命之书上被抹去，以荣耀主；也没有基督那样的高度评价，像保罗那样认为除了耶稣基督以外的一切都是损失和粪土。但是，如果基督把整个面包放在孩子们面前呢？如果你只是躺在基督的脚下，拥有从基督手指间滑落的怜悯的面包屑，这不是很好吗？天堂中最低的房间，甚至在门后，也是天堂。（1.) 有一个最低的度量，或者说是拯救的恩典的一粒谷物，那就是拯救的恩典；一滴露水就是水，不亚于整个水元素的巨大球体和球面，就是水；黎明微光就是光，与太阳的正午光一样，都是同一性质的；胎儿刚刚形成时的动作，是生命的行为，与三十岁正值花样年华的成年人的行走和呼吸一样；新生的第一次动摇，是圣灵的工作和运行；上帝的爱，即使现在也是圣灵在我们心中倾泻的，与我们在天堂的本质是相同的（哥林多前书 13:8-10）。(2.) 基督确实承认受伤的芦苇和冒烟的灯芯，只要不压碎前者，也不熄灭后者；他可以怜悯地小心翼翼地俯身，用他的手臂站在悬崖边的小羊和地狱之间，以免它从山脊上头长地坠落下来。 他“医治伤心的人”（诗篇 147:3），就像一位外科医生（如 Vatablus 所解释的那样）“包扎他们的伤口”，并将断裂的骨骼放回原位。而年轻人在突然的呼喊和可怕的战争呐喊声中容易受到惊吓，甚至因恐惧而分心，但基督不会用呐喊来吓唬软弱的良心，也不会用军队的呐喊声或地狱的恐惧来使可怜的灵魂失去理智；是的，温柔的主耶稣“不喧嚷，不扬声，也不使他的声音在街上听见”（以赛亚书 42:2）。哦，基督耶稣的心肠有多么温柔！他看到人们如同没有牧人的羊群四散，他的心肠被触动，他的怜悯之情被激发起来（马太福音 9:36）。哦，多么甜美！你的罪恶软弱竟然能成为耶稣基督的心肠和心灵的痛苦和痛苦，以至于软弱是你的罪，而基督的怜悯和同情。 Can the father see the child sweat, wrestle under an over-load till his back be near broken, and he cry, "I am gone," and his bowels not be moved to pity, and his hands not stretched out to help? Were not the bowels and heart of that mother made of a piece of the nether mill-stone; had she not sucked the milk and breast of a tiger, and seemed rather to be the whelp of a lion, than a woman, who should see her young child drowned, and wrestling with the water, and crying for her help, and yet she should not stir, nor be moved in heart, nor run to help? This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ.

We should have tender hearts toward weak ones; considering, (1.) That Christ cannot disinherit a son for weakness. (2.) Love is not broken with a straw, or a little infirmity. (3.) All the vessels of Christ's house are not of one size. (4.) Some men's infirmities are as transparent crystal, easily seen through; others have infirmities under their garments. (5.) We shall see many in heaven, whom we judged to be cast-aways, while they lived with us on earth. (6.) Many go to heaven with you, and you hear not the sound of their feet in their journey. 
我们对弱者应该有温柔的心；考虑到：（1）基督不能因为软弱而剥夺一个儿子的地位。（2）爱不会因为一根稻草或一点弱点而破裂。（3）基督的家中的器皿并不都是一样大小的。（4）有些人的软弱就像透明的水晶，很容易被看穿；而有些人的软弱则隐藏在他们的衣服下面。（5）我们将在天堂看到许多我们在地上认为是被遗弃的人。（6）许多人与你一同去天堂，而你听不到他们在旅途中的脚步声。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXI.
第二十一篇讲道。

"Then Jesus answered, and said unto her, O woman, great is thy faith," etc.
然后耶稣回答说：“妇人，你的信心真伟大。”等等。

THIS is the last passage of the text, containing a commendation of the woman, given to her by Christ in her face. (2.) An answer according to her desire. (3.) The effect of her praying with instancy and pressing importunity of faith: the devil is cast out of her daughter.
这是文本的最后一段，赞扬了这个女人，基督亲自在她的脸上给予了她。 （2）根据她的愿望给出的回答。 （3）她坚持祈祷和坚定的信心的力量：魔鬼被赶出了她的女儿。

Christ acknowledgeth here, that instancy of praying in faith, will overcome God, and Satan, and all the saddest temptations that can befall the child of God. Hence, observe what acts of efficacious power instant and earnest prayer putteth forth upon God, and how the clay-creature doth work upon, and prevail with the great Potter and former of all things.
基督在这里承认，坚信祈祷的迫切性将战胜上帝、撒旦和所有可能降临在上帝子民身上的最悲伤的诱惑。因此，观察迫切而真诚的祈祷对上帝所产生的有效力量，并且看看这个泥土创造物如何对伟大的陶工和万物的创造者产生影响并取得胜利。

1. Prayer is a messenger, and a swift and winged post dispatched up to court. David sent away this post early in the morning, with morning wings: "My voice shalt thou hear in the morning." (Psalm 5:3.) The post is himself, for the word is, I will address my person, as in battle array. "Set thyself in order before me, (and) stand up," saith Elihu to Job; or, I will address my words, (Job 33:5). "Now he hath not directed his words against me." (Job 32:14.) The seventy render it parastesomai soi; and David sent himself to heaven, not only as a post, but as the word(Atsappeh) soundeth, 'I wall look up, or, espy;' as one that keepeth watch and ward, waiting for an answer from God, as the word is, (Hab. 2:1, and Psalm 18:6.) "In my distress I called upon the Lord,—and my cry came before him, even into his ears."
祈祷是一位使者，一位迅捷而有翅膀的邮差，派往宫廷。大卫清晨派遣这位邮差，带着晨光的翅膀：“我的声音你必早早听见。”（诗篇 5:3）这位邮差就是他自己，因为他说：“我要整齐地站在你面前。”（约伯记 33:5）七十士师译为“我要亲自到你那里”，大卫不仅派自己去天堂，而且如同“我要仰望”或“窥探”的意思；就像一个守望者，等待上帝的答复，正如经文所说（哈巴谷书 2:1 和诗篇 18:6）：“我在急难中求告耶和华，我的呼求达到他面前，进入他的耳中。”

2. Prayer putteth a challenge upon God, for his covenant's sake and his promise; that is greater boldness, than to speak to God and wait on; "Our adversaries have trodden down thy sanctuary: We are thine, thou never barest rule over them, they were not called by thy name," (Isa. 63:18,19). "Behold, O Lord, and consider, to whom thou hast done this." (Lam. 2:20.) "O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance." (Isa. 63:17.) Hence is there a holy chiding with God: "O my God, I cry in the daytime, and thou hearest not, and in the night season, and am not silent." (Psalm 22:2.) "How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me?" (Psalm 13:1.)
祈祷是对上帝的挑战，是为了他的约定和承诺；这比与上帝交谈并等待更加大胆。“我们的敌人践踏了你的圣所：我们是你的子民，你从未统治过他们，他们从未被称为你的名字。”（以赛亚书 63:18,19）“主啊，请看看你对谁做了这些。”（耶利米哀歌 2:20）“主啊，你为什么让我们偏离你的道路，使我们的心变硬，不敬畏你？求你为你的仆人们，你的产业支派而回转。”（以赛亚书 63:17）因此，与上帝有一种圣洁的争辩：“我的上帝啊，我白天呼求，你不听；夜间呼求，我不沉默。”（诗篇 22:2）“耶和华啊，你要忘记我到几时呢？要到永远吗？你要掩面不顾我到几时呢？”（诗篇 13:1）

3. It putteth God to great straits and suffering, even to the moving of his soul, (Jer. 31). When God heareth Ephraim bemoaning himself in prayer, it putteth God to a sort of pinch and condolency: "Is Ephraim my dear son? Is he my pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him." (verse 20.) Is Isaac, an earthly father, moved, and his heart rent and torn with the weeping and tears of Esau, his son, so as he must confer some blessing upon him; far more must the bowels of our Father, infinite in mercy, be turned within him, at the weeping and tears of a praying and crying Church.
3. 它使上帝陷入困境和痛苦，甚至动摇他的灵魂，（耶利米书 31 章）。当上帝听到以法莲在祷告中自怜自悯时，它使上帝感到一种困境和同情：“以法莲是我的爱子吗？他是我所喜悦的孩子吗？自从我责备他以来，我仍然深切地记念他；因此，我的怜悯为他而动。”（第 20 节）以撒，一个尘世的父亲，被感动了，他的心因以扫，他的儿子的哭泣和眼泪而破碎和撕裂，以至于他必须给他一些祝福；更何况我们的父亲，无限慈爱的上帝，对一个祷告和哭泣的教会的眼泪和哭泣，他的怜悯之心必然在他内心转动。

4. When God seemeth to sleep, in regard that his work, and the wheels of his providence are at a stand, prayer awakeneth God, and putteth him on action: "Arise, O Lord, in thine anger, lift up thyself because of the rage of mine enemies; awake for the judgment thou hast commanded," (Psalm 7:6). "Awake, why sleepest thou, O Lord! Arise, cast us not off for ever." (Psalm 44:23.) Both the words (Gnurah and Hakitsa) signify to awake out of sleep: so prayer putteth God on noble acts of omnipotency, as to bow the heavens and come down, (Isa. 64:1,) to shake and put on work all creatures in heaven and earth, for the saving of one poor man, (Psalm 18); as when the sick child crieth for pain, all the sons and servants, yea, the father of the house, and mother, are set on work, and put to business for his health. Hence when David prayed, "The earth shook, the foundations of the hills were moved, for the Lord was wroth; smoke and fiery coals went out of his mouth; he bowed the heavens and came down, he rode upon a cherub, and did fly upon the wings of the wind." (Psalm 18:6,7.) So it did put the Lord to divide the Red sea; to break the prison doors and iron chains, to deliver Peter, Paul, and Silas.
当上帝似乎在睡觉时，因为他的工作和他的安排已经停滞不前，祈祷会唤醒上帝，使他行动起来：“耶和华啊，求你在怒中兴起，为我敌人的缘故，抬起自己；求你为我所命定的审判，兴起。”（诗篇 7:6）“主啊，你为何睡觉？求你醒来，不要永远丢弃我们。”（诗篇 44:23）这两个词（Gnurah 和 Hakitsa）都表示从睡梦中醒来：因此，祈祷使上帝行使全能的崇高行为，如弯下天空降临（以赛亚书 64:1），震动并使天地间的所有生物工作，为了拯救一个可怜的人（诗篇 18）；就像当生病的孩子因疼痛而哭泣时，整个家庭的儿子、仆人，甚至父亲和母亲都会为他的健康而忙碌。因此，当大卫祈祷时，“地震动摇，山的根基震动，因为耶和华发怒。有烟从他鼻孔冒出，有烈火从他口中喷出，炭着了。他又使天下垂，亲自降临，有黑云在他脚下。”（诗篇 18:6,7）所以它确实让上帝分开红海；打破监狱的门和铁链，解救彼得、保罗和西拉。

5. It acteth so upon God, that it putteth the crown upon Christ's head, and heighteneth the footstool of his throne; so much doth that prayer, "thy kingdom come," hold forth; and that last prayer of the church, which the Spirit and the Bride uttereth, "Even so, come, Lord Jesus," (Rev. 22,) is a hastening of that glorious marriage-day, when the Bride, the Lamb's wife shall be married on Jesus Christ; and a ripening of the glory of God, and of Christ the King and Head mystical of his body the Church. The glory of infinite justice, and saving grace in the redemption of men, is like a fair rose, but enclosed within its green leaves in this life. But when Christ shall appear, this rose shall be opened and cast out in breadth, its fair and beautiful leaves to be seen and smelled openly by men and angels. In very deed, this prayer, "Even so, come, Lord Jesus," is summons for the last judgment, for the full manifestation of the highest glory of Christ, in the final and consummate illustration of free grace and mercy, in the complete redemption of all the prisoners of hope, only for the declaration of the supreme Judge's glory; who shall then do execution on Satan, his angels, Antichrist, and all slaves of hell: so that though prayer made not the world, yet it may unmake it, and set up a new heaven and a new earth.
它对上帝产生如此作用，以至于将冠冕戴在基督的头上，提高他宝座的脚凳；"愿你的国降临"这样的祷告如此明显；而圣灵和新妇发出的最后一声祷告，"主耶稣啊，我们来吧"（启示录 22 章），是对那个荣耀的婚礼日的催促，那时新妇，羔羊的妻子将与耶稣基督结婚；也是对上帝的荣耀以及基督作为他的身体教会的王和头的荣耀的成熟。无限公义和拯救恩典在人类的救赎中的荣耀就像一朵美丽的玫瑰，但在这个生命中被绿叶所包围。但当基督显现时，这朵玫瑰将展开，它美丽的花瓣将被人类和天使公开地看到和闻到。 实际上，这个祷告：“主耶稣，我主啊，请快来”是对最后审判的召唤，是对基督最高荣耀的完全显现的呼唤，是对自由恩典和怜悯的最终和圆满展示，是对所有希望的囚徒的完全救赎的宣告，只为宣扬至高法官的荣耀；届时，他将对撒旦、他的使者、敌基督和所有地狱的奴隶进行审判：因此，虽然祷告不能创造世界，但它可以毁灭它，并建立一个新的天地。

6. Prayer is a binding of God, that he cannot depart; and layeth chains on his hands, and buildeth a wall or an hedge of thorns in his way, that he cannot destroy his people: "And there is none that calleth upon thy name, and stirreth up himself to take hold of thee;" (Isa. 64:7;) there is none to lay hands on thee; "And I sought for a man amongst them that should make up the hedge, and stand in the gap, (or in the rupture made by war,) before me for the land, that I should not destroy it, but I found none." (Ezek. 22:30.) If a Moses or a Samuel should intercede by prayer, that the Lord would spare the land, his prayer should be a hedge or a wall to stand in the way of justice, to hinder the Lord to destroy his people.
祈祷是上帝的束缚，他不能离开；他用锁链捆绑他的手，筑起一堵荆棘墙或篱笆，使他不能毁灭他的子民：“没有人求告你的名，没有人奋力抓住你”（以赛亚书 64:7）；没有人能触摸你；“我在他们中间寻找一个人，为这地修筑墙垣，在我面前为这地站在破口（或战争造成的裂口）中，使我不毁灭它，但我找不到一个人。”（以西结书 22:30）如果有一个像摩西或撒母耳一样通过祈祷来代求，求主怜悯这片土地，他的祈祷将成为一道墙或篱笆，挡在公正的路上，阻止上帝毁灭他的子民。

7. Prayer is a heavenly violence to God expressed in divers powerful expressions; as, (1.) The faithful watchmen pray and cry to God so hard, that they give the Lord no rest, no silence, till he establish Jerusalem. (Isa. 62:6,7.) (2.) Praying is a sort of striving with the Lord: "I beseech you,—strive with me, in prayers to God for me." (Rom. 15:30). (3.) Jacob by prayer wrestled with the Lord; and the Lord, as if he had been straitened, saith, "Send me away, dismiss me. And Jacob said, I will not dismiss thee, till thou bless me:" (Gen. 32.) Which is well expounded by Hosea, chapter 12:4. Jacob had a princely power over the Angel, and prevailed, he wept, and made supplication to him. [He] is a Prince, or as many render it, Rectus fuit cum Deo, or Directus fuit, vel prosperum successum habuit, Which may note either a princedom in prayer over God, which is the true reason of the name Israel; or, as others think, he stood right up, and his prayer did not bow, nor was broken, when a temptation lay on him as heavy as a mill-stone: even when the Lord said he would depart from him, yet he prevailed under that weight. So, (Exod. 32:10,) when Moses was praying for the people, the Lord said to Moses, "Let me alone that I may destroy them." The Chaldee translates it, 'Leave off thy prayer before me.' All which tendeth to this, that prayer is a prince, and a mighty, wrestling, prevailing king, that hath strong bones, and strong arms, to be victorious with God. We know the parable of the widow, (Luke 18,) who by importunity obtained of the unjust judge, that he should avenge her of her adversary. The scope of which parable is, that prayers without fainting, putteth such a labour and a trouble upon God, that he must hear and answer the desires of his children. So doth the Lord resemble himself to a master of a family gone to bed with his children, who yet being wearied by the knocking of his neighbour, cannot choose but rise in the night, and lend him bread, to strangers come to his house.
7. 祈祷是一种对上帝表达的天上的暴力，以各种有力的表达方式表现出来；例如，（1.）忠诚的守望者祈求上帝，如此之努力，以至于他们不让主安息，不让主寂静，直到他建立耶路撒冷。（以赛亚书 62:6,7）（2.）祈祷是一种与主争斗的方式：“我恳求你，与我一同为我向上帝祈祷。”（罗马书 15:30）（3.）雅各通过祈祷与主摔跤；主好像被限制住了，说：“放开我，让我走。”雅各说：“我不会放开你，直到你给我祝福。”（创世纪 32 章）这在何西阿书 12 章 4 节得到了很好的解释。雅各在天使面前有王子般的权力，并且战胜了他，他哭泣并向他恳求。他是一个王子，或者正如许多人所解释的那样，他在祈祷中是正直的，或者他获得了成功，这可能指的是在祈祷中对上帝有王权，这是以色列这个名字的真正原因；或者，正如其他人认为的那样，他站得很直，他的祈祷没有弯曲，也没有被打破，即使在他身上有像磨石一样沉重的试探时：即使主说他要离开他，但他在那个重压下战胜了它。（出埃及记） 当摩西为百姓祈祷时，耶和华对摩西说：“让我独自毁灭他们。”加利利人翻译为：“在我面前停止你的祷告。”所有这些都表明，祷告是一位王子，一位强大、搏斗、得胜的国王，他有坚强的骨骼和有力的臂膀，能够在上帝面前获得胜利。我们知道寡妇的比喻（路加福音 18 章），她通过坚持不懈地祈求，使不义的法官为她伸张正义，为她与对手争斗。这个比喻的目的是告诉我们，坚持不懈的祷告给上帝带来了劳动和困扰，他必须听到并回应他的儿女的愿望。因此，主把自己比作一个与孩子们一起上床睡觉的家庭主人，然而由于邻居的敲门而感到疲倦，不得不在夜间起床，借给他面包，给来到他家的陌生人。

8. Some also say, that prayer commandeth God, as Isa. 45:11: "Ask of me things to come concerning my sons, and concerning the work of my hand command ye me." Which place, though it may well bear another interpretation, yet is this not beside the scope of the text; for sure it is, that God hath laid a sort of law on himself, in regard of his binding promise, to hear the prayers of his children; and that he cometh down from the throne of his sovereignty, to submit himself to his own promise of hearing prayers, (Psalm 34:15; 65:2; 145:18,19; Matt. 7:7,8; John 14:13,14).
有人也说，祷告命令上帝，如以赛亚书 45:11 所说：“论到我的众子和我手的工作，你们可以问我，吩咐我。”虽然这段经文可能有其他解释，但这并不超出文本的范围；因为可以确定的是，上帝对自己的约束承诺有一种法律规定，要听从他儿女的祷告；他从自己的至高无上的宝座降临，顺服自己听祷告的应许（诗篇 34:15；65:2；145:18,19；马太福音 7:7,8；约翰福音 14:13,14）。

USE 1. If prayer prevail over God and Christ, even to the overcoming of the Devil, then much more will a praying people prevail over hell and malignants. It were wisdom then for malignants, to yield and strike sail to those, who can by prayer set Omnipotency on work, and engage the Strength of Israel against them. Amalek had Omnipotency against them, and a harder party than spears, and bows, and armed men, in that praying Moses was against them. The third Psalm was a strong piece against Absalom and Ahithophel, and all that conspired against David. Christ's prayers for the perfecting of his own body, and gathering in his first-born, include in them a curse upon all those that hinder the gathering in of his flock. Woe to the enemies, then, against whom our Intercessor prayeth curses; the prayers of Christ against his enemies shall blast them and their counsels, and all their War-undertakings.
如果祈祷能够战胜上帝和基督，甚至能够战胜魔鬼，那么一个祈祷的人民更能够战胜地狱和恶势力。对于那些恶势力来说，明智的做法是屈服并向那些能够通过祈祷调动全能力量、使以色列的力量与他们对抗的人投降。亚玛力人面对的是全能力量，比矛、弓和武装人员更难对付，因为他们面对的是祈祷的摩西。诗篇第三篇是针对押沙龙、亚希多弗和所有反对大卫的人的强有力的武器。基督为完善自己的身体和聚集他的长子而祈祷，其中包含了对所有阻碍他的羊群聚集的人的咒诅。那些我们的代祷者向他们祈祷咒诅的敌人将受到灾祸，基督对他的敌人的祈祷将使他们和他们的计划以及所有的战争行动都失败。

USE 2. Some are discouraged; they can neither fight for Christ, nor do any thing to promote this cause, as wanting strength of body and means. Nay, but if thou canst pray, thou dost set the whole wheels of Omnipotency on work, for the building of the Lord's house; in which regard, the prayer of a sick and poor man shall do more in war for the cause of God, than twenty thousand men. It was not Ahasuerus, nor the grace that Esther found in the eyes of the king, that saved the whole church of the Jews from destruction, but the prayers of Esther and her maids. It is true, an angel brought Peter out of prison, (Acts 12,) but what stirred that wheel in heaven? Here's the cause, "Prayer was made without ceasing to God for Peter, by the church:" (verse 5). Prayer, prayer can put a reeling and tottering on king and court, pope, prelate, and Babylon: we are to pray the king of the bottomless pit, the man of sin, the graven images of apostate Rome, out of the world. Prayer can yoke all the swords in Europe against the Whore. Every one who hath the spirit of adoption, though poor and rejected of men, by prayer hath powerful influence on all the nations of the earth, on all Europe, on the ends of the earth, on the hearts of the Jews, on Turks and Indians. Prayer can reach as far as Omnipotency, accompanied by the wise decree of our Lord; and the poorest girl or maid that can pray, doth lend a strong lift to heighten the footstool of Christ's royal throne. Children and poor maids, by prayer, may put the crown on Christ's head, and hold up his throne, and may store and increase heaven by praying, "Thy kingdom come," and enlarge hell, and fill the pits with the dead bodies of Christ's enemies; and may, by prayer, bind kings in fetters, chain up and confine devils, subdue kingdoms.
使用 2. 有些人感到沮丧，他们既不能为基督而战，也不能为这个事业做任何推动，因为他们身体虚弱，没有财力。然而，如果你能祈祷，你就是让全能的力量开始运转，为建造主的殿堂而努力；在这方面，一个生病和贫穷的人的祈祷，在为上帝的事业而战中，比二万人还要有用。拯救犹太人整个教会免于毁灭的，不是亚哈随鲁王，也不是以斯帖在王眼中找到的恩典，而是以斯帖和她的侍女的祈祷。确实，有一位天使将彼得从监狱中解救出来（使徒行传 12 章），但是是什么激发了天堂中的那个轮子？原因就在这里，“教会为彼得切切地向上帝祈祷”（第 5 节）。祈祷，祈祷可以使国王、法庭、教皇、主教和巴比伦动摇不稳；我们要祈祷，将无底坑的王、罪恶之人、背叛罗马的偶像从世界上驱逐出去。祈祷可以让欧洲所有的剑都对抗那个淫妇。 每一个有领养之灵的人，虽然贫穷并被人拒绝，但通过祈祷对地球上的所有国家、整个欧洲、地极以及犹太人、土耳其人和印度人的心灵都有强大的影响力。祈祷可以达到全能，伴随着我们主的智慧旨意；最贫穷的女孩或女仆只要能祈祷，就能为提高基督王座的脚凳提供强大的支持。孩子和贫穷的女仆通过祈祷，可以给基督戴上王冠，托起他的宝座，通过祈祷“愿你的国降临”来充实并扩大天堂，填满地狱，用基督的敌人的尸体填满坑洞；通过祈祷，可以束缚君王，锁住并囚禁魔鬼，征服王国。

"Great is thy faith." For the clearing of these words, we are to consider three points; (1.) What faith is. (2.) What a great faith is. (3.) Why he saith 'thy faith,' appropriating it to the woman. Now, of faith I shall speak, [1.] A word of preparations for faith; [2.] Of the grounds and necessary motives to faith; [3.] Of the ingredients of faith; [4.] Of the sinner's warrants to believe; [5.] Of divers sorts of false and ill rooted faiths.
"你的信心是伟大的。"为了阐明这句话，我们需要考虑三个要点：（1）信心是什么。（2）什么是伟大的信心。（3）为什么他说“你的信心”，将其归属于这个女人。现在，关于信心，我将讲述以下内容：[1] 信心的准备；[2] 信心的基础和必要动机；[3] 信心的要素；[4] 罪人相信的理由；[5] 不同种类的虚假和根深蒂固的信仰。

There is a preparation going before faith.
信仰之前有一种准备。

1. There be some preparations which go before faith: (1.) Faith is a seed of heaven; it is not sown by the "good husbandman" in unploughed and in fallow ground; Christ soweth not amongst thorns. We are "builded on the faith;" stones are hewn, rubbish removed, before one stone be laid. (2.) Every act of grace in God is an act of Omnipotency, and so requireth not time or succession: God might have set up the frame of the world in all its fullness, with less than one thought, or act of his will put forth by Omnipotency. Yet did our Lord subject the acts of creating the first world to the rule of time, and to a circle of evening and morning, nights and days; so doth the Lord set up a new world of faith, in a soul void of faith, by degrees. There is a time, when there is neither perfect night nor perfect day, but the twilight of the morning; and God, notwithstanding, created the morning, no less than the noon-day sun. There is a half summer, and a half spring, in the close of the spring, which God made. The embryo, or birth, not yet animated, is neither seed only, nor a man-child only; so is a convert in his first framing, neither perfectly untamed corruption, because there is a crack and a throw in the iron-sinew of the neck; nor is he a thorough child of light; but as we say, in the dead-throe, "in the place of breaking forth of children," as Hosea speaketh. A child with his head come forth of the womb, and no more, and so half born only; so is the convert, while he is in the making, not taken off Christ's wheels; half in the borders of hell, and looking afar off at the suburbs of heaven, not far from the kingdom of heaven.
有一些准备工作要在信仰之前进行：（1）信仰是天堂的种子；它不会被"善良的园丁"撒在未经耕耘和休耕的土地上；基督不会在荆棘中撒种。我们是"建立在信仰之上"；在放置一块石头之前，必须砍石头、清除垃圾。 （2）上帝的每一个恩典行为都是全能的行为，因此不需要时间或连续性：上帝本可以用不到一个念头或一次意志行动就建立起世界的框架，而不需要时间。然而，我们的主将创造第一个世界的行为服从于时间的规则，服从于夜晚和早晨、夜晚和白天的循环；同样，主在一个没有信仰的灵魂中逐渐建立起一个新的信仰世界。有一个既不是完全黑夜也不是完全白天的时候，那就是黎明的微光；然而上帝创造了早晨，不亚于正午的太阳。在春天的尾声，上帝创造了半个夏天和半个春天。 胚胎或出生时尚未有生命的状态，既不仅仅是种子，也不仅仅是一个男孩；同样，初次信仰的人在他的初期形成中，既不是完全未被驯服的腐败，因为在颈部的铁筋中有一个裂缝和抛出；他也不是完全属于光明的孩子；但正如我们所说，在死亡的阵痛中，“在儿童破腹之处”，就像何西阿所说的那样。一个孩子的头从子宫中出来，仅此而已，所以只是半个出生的状态；同样，当他正在成长时，信仰的转变者没有离开基督的轮子；他在地狱的边界上，遥望着天堂的郊区，离天国不远。

There's no necessary and intrinsical connexion between preparations going before faith & faith.
准备工作与信仰之间没有必要和内在的联系。

But, 2. This bridge over the water, between the kingdom of darkness and the state of saving grace, hath no necessary connection with that kingdom of the Son of God's love, but such as it hath from the sole and mere decree of the free election of grace; and therefore, many reprobates may enter the bridge, and never go along to the other bank of the river. God breaketh the bridge, this being the very division and parting of these two unsearchable ways of election and reprobation, yet so as the sin in cutting the bridge, is the guilt of the reprobate man;—as many births die in the breaking forth out of the womb, divers roses in the bud are blasted, and never see harvest, through the fault of the seed, not of the sun.
但是，2.这座横跨水面的桥梁，连接着黑暗王国和救赎之恩的状态，与上帝之子之爱的王国没有必然的联系，只有来自自由选恩的唯一和纯粹的决定；因此，许多被拒绝者可能会进入这座桥梁，却永远不会走到河对岸。上帝打破了这座桥梁，这正是选恩和拒绝的这两条无法探究的道路的分离和分别，然而，断桥的罪过是被拒绝者的罪过；就像许多婴儿在出生时夭折一样，许多蔓藤在花蕾时凋谢，永远看不到丰收，这是种子的过错，而不是太阳的过错。

Affections going before conversion and following after differ specifically.
转化前和转化后的感情在特定方面有所不同。

3. It is true, the new creation and life of God is virtually seminaliter in these preparations, as the seed is a tree in hope, the blossom an apple, the foundation a palace in its beginning: so half a desire in the non-converted, is love-sickness for Christ in the seed; legal humiliation is, in hope, evangelical repentance, and mortification. But, as the seed and the growing tree differ not gradually only, but in nature and specifically; as a thing without life, is not of that same nature and essence, with a creature that hath a vegetative life and growth; so the preparatory good affections of desire, hunger, sorrow, humiliation, going before conversion, differ specifically from those renewed affections which follow after; the former being acts of grace, but not of saving grace, which goeth along with the decree of the election of grace, and of like latitude with it; the latter being the native and con-natural fruits of the Spirit, of which the apostle speaketh, (Gal. 5:22,23). In which regard, no man is morally, and in regard of a divine promise, such as this—Do this, and this, and God shall bestow on you, the grace of conversion—fitter, and in a nearer disposition to conversion than another:
确实，上帝的新创造和生命在这些准备中实质上是种子，就像种子是希望中的树木，花朵是苹果，基础是宫殿的开始一样：所以在未归信者中的半个愿望，是对基督的爱病在种子中；合法的谦卑，在希望中是福音的悔改和死亡。但是，正如种子和成长的树木不仅在程度上有所不同，而且在性质和特性上也有所不同；就像没有生命的东西与具有植物生命和生长的生物不具有相同的性质和本质一样；因此，在归信之前的渴望、饥饿、悲伤、谦卑等准备性的良好情感与随后的更新的情感有着明显的区别；前者是恩典的行为，但不是拯救的恩典，它与恩典的选召的决定同样广泛；后者是圣灵的本性和天然的果实，使徒在其中所说的（加拉太书 5:22,23）。在这方面，没有人在道德上，也没有人在神圣的承诺方面，像这样做，然后上帝将赐予你转变的恩典，比另一个人更适合，更接近转变的状态

All are alike unfit for conversion.
所有的都不适合转换。

(1.) Because we read not of any such promise in the gospel; (2.) Because amongst things void of life, all are equally void of life, and here there are no degrees of more or less life, no intention, no remission or slacking of the degrees of life. For even as an ape or a horse are as equally no men, as stones and dead earth are no men; though an ape or a horse have life common to them with men, which stones and earth have not, yet they are equally as destitute of reason and an intellectual life, which is the only life of a man as a man, as stones and earth are; so Saul, only humbled by the terrors of the law, and sick of half-raw desires of Christ, is no less yet a creature void of the life of God, than when he was in the highest pitch of obstinacy, spitting out blood and murders on the face of that Lord Jesus whom he persecuted. And in this regard, conversion is no less pure grace, every way free to Saul humbled, and so, having only half a thirst and desire of Christ, than if he were yet in the fever of his highest blasphemy, thirsting after the blood of the saints.
（1）因为在福音中我们没有读到任何这样的应许；（2）因为在没有生命的事物中，它们都同样没有生命，这里没有更多或更少生命的程度，没有意图，没有减轻或放松生命程度的意愿。就像猿猴或马与人一样都没有生命一样，石头和死土也不是人；虽然猿猴或马与人有共同的生命，而石头和土地没有，但它们同样缺乏理性和智慧生命，这是人作为人唯一的生命，就像石头和土地一样；所以，只受到律法的恐惧所谦卑的扫罗，只有对基督半生的欲望，仍然是一个没有神的生命的生物，不比他顽固的最高点时，对他所迫害的主耶稣的脸上吐血和谋杀的行为更少。从这个角度来看，对于谦卑的扫罗来说，转变同样是纯粹的恩典，完全自由的，他只有对基督半渴望和欲望，不比他在最高亵渎的狂热中，渴望圣徒的鲜血时更少。

Some nearer conversion than others are.
有些转换比其他转换更接近。

4. Yet are the saints thus prepared and humbled, but not converted materially, physically, or as it were, passively nearer Christ; and in relation to God's eternal election of grace, who maketh this a step relative to his eternal love, they are under the reach of Christ's love, and at the elbow of the right arm of the Father, who draweth souls to the Son, (John 6:44). And in the gospel-bounds and fields, or lists of free grace, as the height and rage of a fever is near a cool and a return to health, and yet most contrary to health; and the utmost flowing of the sea, when it is at the remotest score of the coast, is a disposition to an ebbing, though most contrary to a low ebb; so are the humbled souls who have some lame and maimed estimative power of light, to put half a price on Christ, and find apprehended sin, the mouth, throat, and out-entry of hell, in that case most contrary to Christ. A fish within that circle of the water that the net casteth, is no less living in its own element of water, than if it were in the bosom of the ocean, some hundred miles distant from fisher or net; yet is it in a near disposition to be catched.
然而，圣徒们虽然经历了这样的准备和谦卑，但并没有在物质上、身体上或被动地更接近基督；就神永恒的恩典选召而言，这是与他永恒的爱有关的一步，他们在基督的爱的范围内，并且在父神的右臂旁边，父神吸引灵魂归向子（约翰福音 6:44）。在福音的界限和自由恩典的领域中，就像高烧接近冷却和恢复健康一样，尽管与健康相反；当海水最大流动时，它离海岸最远，却是退潮的倾向，尽管与低潮相反；因此，那些谦卑的灵魂，虽然有一些残缺不全的理解力，只能给基督估价一半，并且发现被罪所捕获，这是地狱的入口和喉咙，在这种情况下与基督相反。在渔网投下的水圈内的鱼，与其在离渔夫或渔网数百英里远的大海中，它在自己的水元素中同样活着，但它处于被捕捉的近距离。

Three grounds and motives of believing.
相信的三个理由和动机。

For grounds of faith to lead us on to believing, consider, (1.) two words, (Col. 1:27,) spoken of the object of faith. [1.] It is named "The riches of the glory of this mystery among the Gentiles;" [2.] "which is," saith Paul, "Christ in you, the hope of glory."
为了信仰的基础引导我们相信，考虑以下两个词（歌罗西书 1:27）关于信仰的对象。[1.] 它被称为“这个奥秘在外邦人中的荣耀的丰富”；[2.] 保罗说：“这奥秘就是基督在你们中间，成为有荣耀的盼望。”

[1.] Now, faith leadeth us to a mystery that none knoweth, but such as are the intimate friends of Christ, and are put upon all Christ's secret cabinet councils. (2.) Glory is so taking a lover, that it will deprive a natural man of his sleep; but the glory of a kingdom revealed in the gospel, is the flower, marrow, and spirits of all glory imaginable. (3.) What is riches of glory? "That I should preach, the gold mine of the riches of the glory of Christ,"33 (Eph. 3:8,) so deep, that none can find them out, and so large, that when they are found out, men and angels shall not find their bottom. Oh, what foldings, and turnings, and inextricable windings of glory, are lapped up in Christ! Yea, treasures, all treasures are in him, (Col. 2:3,) so it is called, (2 Cor. 4:17,) baros doxes, a weight of glory. But, (2.) A weight eternal, a weight aged, and full of ages of glory. (3.) An exceeding great weight, and not that only; but, (4.) a far more exceeding and eternal weight of glory.34 Do but weigh how weighty precious Jesus Christ is, how heavy and how massy and ponderous the crown is, and what millions of diamonds, rubies, sapphires, and precious stones do shine, and cast out rays and beams of pure and unmixed glory out of his crown! What smiles and kisses breathing out glory on thy now sinful face, shall come out of Christ. Now the light of faith, even as a lantern, or a day-star in a cloudy dawning, leadeth thee up to this.
[1.] 现在，信仰引领我们进入一个谁也不知道的神秘之地，只有基督的亲密朋友们，参与基督的秘密内阁会议的人才知道。（2.）荣耀是如此迷人的情人，以至于会让一个自然人失去睡眠；但在福音中揭示的国度的荣耀，是所有可能的荣耀的花朵、骨髓和精华。（3.）何谓荣耀的财富？“我被派去传讲基督荣耀的丰富之金矿”，（弗 3:8），深不可测，无人能寻得，广大无边，即使找到了，人和天使也无法找到它们的底部。哦，多么复杂、曲折、无法解开的荣耀，都包裹在基督里面！是的，所有的宝藏都在他里面，（西 2:3），所以它被称为“荣耀的重量”（林后 4:17）。但是，（2.）是永恒的重量，一个经历了岁月的重量，充满了无数岁月的荣耀。（3.）是极其巨大的重量，不仅如此；而且，（4.）是更加巨大和永恒的重量的。 请仔细衡量耶稣基督的宝贵重量，他的王冠有多么沉重、厚重和庞大，以及数以百万计的钻石、红宝石、蓝宝石和珍贵宝石如何闪耀，并从他的王冠中发出纯净而纯粹的荣耀之光！从基督那里，将有怎样的微笑和亲吻，散发出荣耀，照耀你现在罪恶的面庞。现在，信仰之光，就像一盏灯笼或在阴云密布的黎明中的晨星，引领着你前进。

[2.] "Christ in you the hope of glory." How in them? By faith, (Eph. 3:17). Christ, the hope of glory, is Christ the glory hoped for, by a figure; that is, faith putteth Christ and heaven in you by hope. So, in the believer, there is Christ the Lamb, the throne, the glorified angels, and sinless and blessed musicians that stand in a circle about the throne, praising Him that liveth for ever. All these are in the believer by faith; and in him is heaven, the tree of life, the higher paradise, the river of water of life; unto all these faith entitleth the soul, and they be all nothing to Christ, the hope of glory. Even the only-begotten son and heir of a king, is called the hope of his house, the only hope of his house; but, in regard the heirs of mortal kings are mortal, the house is weak, and standeth but upon one foot, when he hath but one mortal heir. Now, it is the infinite perfection of God, that he can have but one son who is infinite, and the same eternal and immortal God with the Father, and that he cannot die. So Christ standeth the only hope of the house of heaven, a king by hope, the king of hope; and all hope of the captives and sons of hope, and all the glory of his Father's house hangeth upon him: Christ hath all the heirs upon his shoulder, and faith investeth the believer to all this power and glory.
"基督在你们里面，是荣耀的盼望。" 如何在他们里面？通过信心（弗 3:17）。基督，荣耀的盼望，是指通过比喻，基督是所盼望的荣耀；也就是说，信心通过盼望将基督和天堂放在你们里面。所以，在信徒里面，有基督作为羔羊、宝座、荣耀的天使，以及站在宝座周围赞美永活的主的无罪和有福的音乐家。所有这些都是通过信心存在于信徒里面；在他里面有天堂、生命树、更高的伊甸园、生命之水的河流；信心使灵魂有权享受这一切，但对于基督来说，这一切都不算什么，他是荣耀的盼望。即使是国王的独生子和继承人，也被称为家族的希望，家族的唯一希望；但是，考虑到凡人国王的继承人是有限的，家族是脆弱的，只有一个继承人时，家族就只有一条腿。现在，上帝的无限完美在于，他只能有一个无限的儿子，他与父神是同等的、永恒的和不朽的，他不能死亡。 所以基督是天堂之家唯一的希望，希望的国王，希望之王；所有被俘虏者和希望之子的希望，以及他父亲家的所有荣耀都寄托在他身上：基督承载着所有的继承人，信仰使信徒获得这一切的力量和荣耀。

2. Faith's object the marrow of God's attributes to speak so.
信仰的对象是上帝属性的精髓。

(2.) Faith must be so much the more precious, as that it layeth hold, for its possession, on God, and on the garland, marrow (if any comparison here can stand) and flower of all God's attributes, [1.] the righteousness of Christ. [2.] The free grace of God, the most taking, heart-ravishing attribute in God, and most suitable to our sinful condition. [3.] The high and deep love of God, and love which dwelleth in and with the noble and excellent blood that satisfieth infinite justice. There is no such glory, by any act of obedience tendered to God, by Adam in his innocent condition, or by angels which never sinned.
(2.) 信仰越是能够抓住上帝和基督的义，就越是珍贵。上帝的义是上帝属性中最出色、最完美的部分，它是上帝的花冠、骨髓（如果有比较的话）。[1.] 基督的义。[2.] 上帝的自由恩典，这是上帝最受欢迎、最令人心醉神迷的属性，也是最适合我们罪恶的状态。[3.] 上帝的高深爱和与无限公正相符的高贵和卓越的血液中蕴含的爱。没有任何行为能够给上帝带来如此的荣耀，无论是亚当在他无罪的状态下，还是从未犯罪的天使。

3. Faith a Catholic Grace required in our actions natural & civil as well as spiritual.
信仰是天主教中我们在自然、社会和精神行为中所需要的恩赐。

(3.) There is as great a necessity of faith as of life; for the justified man must "live by faith." There is no grace so catholic: it being of necessity interwoven in all our actions, as they fall under moral consideration; not only in supernatural actions, but also in all our natural and civil actions, insofar as they must be spiritualized, in relation to God's honour, (1 Cor. 10:31). So as Joshua, Baruch, Samson, David, did fight battles, kill men, subdue kingdoms by faith, (Heb. 11:32,33,) so must the soldier now fight by that same faith, and so are the saints to eat, drink, sleep, journey, buy, sell by faith. We are not to put on faith as a cloak, or an upper garment, when we go to the streets, fields, or church, and then lay it aside in the house, at table, or in bed; yea, the renewed man is not to eat and sleep, because the light of reason and the law of nature teacheth him so to do, or the convenience of a calling; for then, all those actions shall be resolved in the same principles, and formal reason of moral performance of them, in the believer, as in the carnal man, in whom a natural spirit is steersman; and then we do but, in these actions, "walk in the light of our own fire, and the sparks that we ourselves have kindled," and shall not see to go to bed, "but lie down in sorrow," (Isa. 50:11). But we are to set faith as the plummet and line to regulate these actions, to do them, (1.) Because He who hath bought us with a price, commandeth us by the light of nature. (2.) And the light of faith is to moderate us in eating, drinking, sleeping, according to Christian sobriety, in the measure of the action. (3.) Faith teacheth us not to eat, that we may eat, or for a natural or civil end. Grace heighteneth the natural intention to a supernatural end, and to do all these for God and his service, (1 Cor. 10:31). And "whatsoever we do" (though but civil service, as servants to earthly masters in a civil calling, in trading, in arts), "we are to do all as to the Lord, not unto men," (Col. 3:23).
（3）信仰的必要性与生命的必要性一样大；因为被称义的人必须“靠着信心活着”。这是一种普遍的恩典：它在我们所有的行动中都是必不可少的，因为它们在道德考量下发生；不仅在超自然的行动中，而且在我们所有的自然和社会行动中，因为它们必须在与上帝的荣耀有关的意义上被灵化（哥林多前书 10:31）。所以，约书亚、巴录、参孙、大卫都是凭着信心打仗、杀人、征服国家（希伯来书 11:32,33），现在士兵也必须凭着同样的信心去战斗，圣徒们也必须凭着信心来吃饭、喝水、睡觉、旅行、买卖。 我们不应该把信仰当作一件外衣或上衣，当我们走在街上、田野或教堂时穿上它，然后在家里、餐桌上或床上脱下它；是的，重生的人不应该吃饭和睡觉，因为理性的光和自然的法则教导他这样做，或者出于职业的方便；因为那样，所有这些行为在信徒中将以相同的原则和道德履行的形式的理由来解决，就像在肉体的人中一样，其中一个自然的精神是舵手；那么我们在这些行为中只是“在我们自己点燃的火光中行走，和我们自己点燃的火花”，并且不会看到上床睡觉，“只会躺在悲伤中”（以赛亚书 50:11）。但我们要把信仰作为准绳和线来调节这些行为，去做它们，（1.）因为用代价买下我们的那位，凭借自然的光命令我们这样做。（2.）信仰的光要按照基督徒的节制来调节我们在吃饭、喝水、睡觉方面的行为，按照行动的程度。（3.）信仰教导我们不是为了吃而吃，也不是为了达到自然或社会的目的而吃。 恩典提升了自然的意愿，使其达到超自然的目标，并且为了上帝和他的事奉而做这一切（哥林多前书 10:31）。而且，“无论我们做什么”（即使只是民事服务，如在民事职业中作为地上主人的仆人，在贸易、艺术中），“我们都要像对主做的一样，而不是对人”（歌罗西书 3:23）。

Then Christ, acting and moving by the light of faith, is the formal reason and principle in which lastly and formally (ultimat�) all our actions are resolved. (2.) Look of how much worth and price thy soul is; of as great necessity is faith, except thou wouldst look for the gospel vengeance, the day, or the ages of eternal vengeance at Christ's appearance, (2 Thess. 1:8; Isa. 61:2; John 3:18-36; 8:24).
然后，基督凭借信仰的光芒行动和运动，是我们所有行动最后和最终的形式原因和原则。(2.) 看看你的灵魂有多么宝贵和重要；除非你期待福音的报复、基督显现时的永恒报复的日子或时代，否则信仰同样重要。(帖撒罗尼迦后书 1:8；以赛亚书 61:2；约翰福音 3:18-36；8:24)。

Objection. "But if it be so, that faith is required in all that I do, the business of salvation (may some say) is hard and difficult work. Where shall I have faith for every stirring of my foot?"
反对。"但如果是这样，即在我所做的一切事情中都需要信仰，那么救赎的事工（有人可能会说）是艰难而困难的工作。我在每一步行动中都从哪里得到信仰呢？"

Answer. I answer, as all our actions, except where imagination is principle of the act, must be deliberate, and so the actions of a rational man, so must they be moral. Now, there is no morality in a man who is a citizen of the church, but the morality of faith; for it is a duty laid upon every one within the visible church, that all his actions moral be watered and lustered with faith. And the truth is, the work of our salvation being compared to sailing, (Heb. 6:19,) and to fighting, (2 Tim. 4:7; 2 Tim. 2:3,4,) it is very like a ship, which requireth many hands, and much attentive carefulness in the owner and sailors. Now the mast is hurt, then somewhat wanting in the deck; now the helm is faulty, then the cords are to be repaired; or the anchor is broken, or she taketh in underwater, or the sail is torn, or the motion slow. There is charge to the owner, and much work to all hands. And how many things are required to a huge body of an army? So many thousand men must be liable to so many thousand wants. Some are sick, some wounded, some a-dying, some hungry, some naked, some fall off the army, and are catched by the enemy; some be faint, some too bold and precipitate; yea, armour, houses, bread, drink, fire, tents, physicians, workmen, mattocks, spades, bridges, ladders, homes, engines of war, art and skill, medicine, counsel, courage, intelligence, and a thousand things of this kind are requisite; and seldom is an army, but there be some one inconvenience or other in this needy and cumbersome huge body. And when is the business of salvation not at a stand one way or other? Is there not either one piece or other, the shield of faith, or the anchor of hope, or the breast-plate of righteousness, or some the like, broken or faulty? Is not our Guide, who hath seven eyes, ten times a-day cumbered with us? Must not Christ solder our broken weapons, sew our torn sails, repair one breach or other in us? In a thousand the like, faith is to improve the free grace, the omnipotence, the unchangeable love of Christ, to promote his own work, and to "work in us to will, and to do, according to his good pleasure," (Phil. 2:13).
答案。我回答，正如我们所有的行动一样，除非想象是行动的原则，否则必须是经过深思熟虑的，因此一个理性的人的行动也必须是道德的。现在，一个属于教会的公民没有道德，只有信仰的道德；因为在可见的教会中，每个人都有责任让他的一切道德行为都充满信仰的水分和光泽。事实上，我们的救赎之工被比作航行（希伯来书 6:19），和战斗（提摩太后书 4:7；提摩太后书 2:3,4），它非常像一艘船，需要许多人的帮助，以及船主和水手的高度关注和细心。现在桅杆受伤了，甲板上有些东西缺失；现在舵有问题，绳索需要修理；或者锚断了，或者船底进水了，或者帆破了，或者航行缓慢。船主有责任，所有人都有很多工作要做。一个庞大的军队需要多少东西？那么多的人必须满足那么多的需求。 有些人生病了，有些人受伤了，有些人奄奄一息，有些人饥饿，有些人赤身露体，有些人离开军队被敌人抓住；有些人虚弱，有些人过于大胆和冲动；是的，盔甲、房屋、面包、饮料、火、帐篷、医生、工人、镐、铁锹、桥梁、梯子、家园、战争器械、艺术和技能、药物、建议、勇气、智慧，以及许许多多类似的东西都是必需的；很少有一支军队不会遇到某种困难或者其他问题，这个贫困而庞大的身体。而当救赎的事工不是在某种程度上停滞不前吗？难道我们的信仰盾牌、希望的锚、公义的胸甲或者其他类似的东西没有破损或者有缺陷吗？我们的向导，他有七只眼睛，难道不是每天被我们所困扰十次吗？难道基督不必修补我们破损的武器，缝补我们破烂的帆布，修复我们的任何一个缺口吗？在千千万万类似的情况中，信仰就是要利用基督的自由恩典、全能力量和不变的爱，推动他自己的工作，并且按照他的美意在我们里面“运行，使我们立志行事”（腓立比书 2:13）。

Now, for the ingredients of faith: (1.) There be in us, (2 Cor. 10:5,) Logismoi, great forts raised against the light of faith; these natural discourses in the mind, that are great works and heights, strongholds builded against Christ. The prime faculty, reason, the discoursive power (dianoia,) that thinketh she hath wit enough against Christ, and to keep the man out of all danger of eternal salvation, overtoppeth and outgroweth all gospel truths: Christ must overpower carnal, fat, rank and heady soldiers, called thoughts, every thought, and so kill some that will not be taken, and lead captive other thoughts to the obedience of faith. Reason is a predominant bone in itself. The carnal mind neither will, nor can keep rank as an obedient soldier under the law of God, (Rom. 8:7). It is much for fine, silken, and golden reason, to say to Christ, Lord, there is more of a beast in me than of a man, I have not the understanding of a man. (Prov. 30:2.) The learned, the schoolmen seldom believe, except grey-haired wit turn a child, and go to school again, to learn from Christ the new art of believing; for there was never an act of unbelief in any, but it grew out of this proud and rank stalk of a lofty wit. Therefore, Christ breaks out a new window in the soul, and brings in a new sun that flesh and blood never saw, nor heard of before, (Matt. 16:17). (2.) Faith hath low and creeping affections to the creature: but when the affections are big with child of the creature, as, [1.] They are strained and swelled in their acts, faith is no faith, but a delusion. The rich man speaketh with all his heart, and with good-will of his full barns; and it is clear, he had neither faith nor hope towards eternity, (Luke 12:19,20). For every word being (as we say) of the length of a cubit, a foot and a half, he casteth forth words of pulling down, building greater houses, and scraping in all; his goods are, Ta gennemata mou, kai ta agatha mou, "my goods, all my births and bowels, and all my good things;" for he had no other good things, and there is no apostrophe in the words: he speaketh them with a full sound, and we speak with good will these things that we tell to our soul. Faith hath but half words and half affections touching the world; half acts, or broken acts in the affections, closing with the creature, smell of a faith with child of eternity. To make the excellency of the creature a matter of mere opinion; to reckon the world's witchcrafts of lust, gain, glory, but uncertain and topic arguments to conclude a Godhead, and a golden heaven in the creature, is the height of the wisdom of faith. So Paul, "I am crucified with Christ." (Gal. 2:20.) O then (may some say), Paul, you are a dead man. He saith, No. "Nevertheless, I live," but I live the life of faith, "For Christ liveth in me." All his motions toward the creature were half dead, like the vital motions of a crucified man half out of the world, and his acts of faith were lively and vital, and high-tuned, like the highest note in the music-song. Faith cannot break, and violently rend asunder the two sides of the affections, with too violent and intense acts of love, joy, fear, desire, sorrow, as these are terminated upon the creature. It is true, faith clippeth nothing from the utmost and most superlative pitch of the love of God, of desire, fear, sorrow, joy, as they act upon God; but addeth wind to the sails in that flux of the soul's way toward God. But Faithmoderateth and lesseneth all these in relation to the creature; so the faith, which hath its direct aspect toward eternity, and looketh on the shortness of sliding away time, and the transient wheeling away of the poor figure of this world, (1 Cor. 7:29-31,) turneth all these acts into but half a face on the creature, and into leisurely and leaden motions, or half to non-acts, as if made up of heavenly contradictions: "Having wives, having not wives; weeping, not weeping; rejoicing, not rejoicing; buying, not possessing; using the world, not using the world." (verses 29-31.) When the saints throng through the press and crowd of the creatures (for the world is a bushy and rank wood), thorns take hold of their garments, and retard them in their way. Faith looseth their garments, and riddeth them of such thorny friends as are too kind to them in their journey. Who diggeth for iron and tin in the earth with mattocks of gold? What wise man would make a web of cloth of gold, a net to catch fish? Expenses should overgrow gains. There is much of the metal of heaven in the soul. Faith would forbid us to wear out the threads of this immortal spirit; such as are love, joy, fear, sorrow, upon pieces of corruptible clay. Alas, is it faith's light that setteth men a-work to make the soul a golden needle, and the precious powers and perfections thereof, threads of silver, to sew together pieces of sackcloth and old rotten rags? What better, I pray you, is the finest of the web in the whole system of creation? Certainly, the heavens must be a thread of better wool than the clay earth; yet, if you should break your immortal spirit, and bend all the acts to the highest extent of your affections, to conquer thousands of acres of ground in the heavens, and entitle your soul to that inheritance, as to your only patrimony without Christ, faith's day-light should discover to you, that this finest part of that web of creation, with which you desire to clothe your precious soul, is but base wool, and rotten thread, and though beautiful and well dyed to the eye, yet, "The heavens, even all of them, shall wax old like a garment." (Psalm 102:26.) And the wisdom of faith knoweth a shop, where there is a more excellent suit of clothes for the soul, and a more precious piece of the heaven to dwell in; even a house which is from heaven, with which you shall be clothed, when life shall eat up death and mortality. (2 Cor. 5:1,2.)
现在，关于信仰的成分：（1）在我们内心中存在着（哥林多后书 10:5）logismoi，这是针对信仰之光建立的强大堡垒；这些自然的思考在心灵中，是伟大的工程和高度，是针对基督建立的堡垒。主要的能力，理性，思辨的力量（dianoia），认为自己足够聪明以对抗基督，并使人远离永恒救赎的危险，超越并超越所有福音真理：基督必须战胜肉体的、肥胖的、强烈的士兵，称为思想，每一个思想，这样才能杀死一些不愿被捕获的思想，并使其他思想顺服于信仰。理性本身就是一根主导性的骨头。肉体的心思既不愿意，也不能在上帝的律法下保持纪律（罗马书 8:7）。对于精致、丝绸和黄金般的理性来说，对基督说，主啊，我内心中更多的是兽性而不是人性，我没有人的理解力，这是很大的事情。（箴言 30:2）学者们很少相信，除非灰发的智慧变成了孩子，重新回到学校，从基督那里学习相信的新艺术；因为任何人的不信仰行为都是源于这种傲慢和高傲的智慧。因此，基督在灵魂中打开了一扇新的窗户，带来了肉体和血肉从未见过、从未听说过的新太阳。（马太福音 16:17）（2.）信仰对于创造物有着低而匍匐的感情；但当感情对创造物充满期待时，信仰就不再是信仰，而是一种幻觉。富人全心全意地谈论着他满满的谷仓，显然他对永恒既没有信心也没有希望。（路加福音 12:19,20） 对于每个字，长度相当于一尺半，他说出了拆毁、建造更大房屋和搜刮一切的话语；他的财产是“我的财产，我的所有出生和内脏，以及我所有的好东西”；因为他没有其他好东西，这些话语中没有省略号；他以充满的声音说出这些话语，我们以善意说出这些话语，告诉我们的灵魂。信仰对世界只有一半的话语和一半的情感；一半的行动，或者情感中断的行动，与创造物结合，闻起来像怀有永恒的信仰。将创造物的卓越性视为纯粹的观点；将世界的欲望、利益、荣耀的魔法视为不确定和主题性的论证，以得出一个神的存在和创造物中的黄金天堂，这是信仰的智慧的巅峰。所以保罗说：“我与基督同钉十字架。”（加拉太书 2:20）哦，那么（有人可能会说），保罗，你是个死人。他说，不。“然而，我活着”，但我活着是因为信仰的生命，“因为基督住在我里面”。他对这个生物的动作都是半死不活的，就像一个被钉在十字架上的人在世界中间挣扎的生命动作一样，而他对信仰的行为则是活跃而有生命力的，高度调谐，就像音乐中最高的音符。信仰不能以过于激烈和强烈的爱、喜悦、恐惧、欲望、悲伤的行为来粉碎和撕裂情感的两个方面，因为这些行为都是以生物为对象的。当然，信仰并不削弱对上帝的爱、欲望、恐惧、悲伤、喜悦的最高程度，因为这些行为是针对上帝的；但信仰在灵魂通向上帝的道路中为帆船增加了风力。但是，信仰在与生物的关系中调节和减少了所有这些行为；因此，这种信仰直接面向永恒，关注时间的短暂流逝和这个世界可悲形象的短暂消逝。(哥林多前书) 7:29-31，将所有这些行为转化为生物的一半面孔，变成悠闲而沉重的动作，或者变成一半的非行为，仿佛由天上的矛盾组成：“有妻子的，没有妻子的；哭泣的，不哭泣的；欢乐的，不欢乐的；买的，不拥有的；使用世界的，不使用世界的。”（29-31 节）当圣徒们挤过众多生物的拥挤和拥挤（因为世界是一个茂密而繁茂的树林），荆棘抓住他们的衣服，阻碍他们前进。信仰解开他们的衣服，摆脱那些在旅途中对他们太友好的荆棘朋友。谁会用金镐在地下挖铁和锡？什么聪明人会用金布织成网来捕鱼？开支应该超过收益。灵魂中有很多天堂的金属。信仰会禁止我们消耗这种不朽精神的线索；例如爱、喜悦、恐惧、悲伤等，都在腐朽的泥土上。唉，是信仰的光照使人们努力使灵魂成为一根金针，将其宝贵的力量和完美的能力，变成银线，以缝合麻布和破烂的布料吗？ 请问，整个创造系统中，有什么比网络中最好的更好呢？当然，天堂一定比泥土大地更好；然而，如果你打破你的不朽精神，并将所有行为都倾注到你的感情的最高程度，去征服天堂的千亩土地，并将你的灵魂视为唯一的遗产，没有基督，信仰的光明将向你揭示，你渴望用来装饰你宝贵的灵魂的这个创造之网的最好部分，只是劣质的羊毛和腐烂的线，虽然在眼中美丽而染得好看，但是，“诸天都要像衣服一样渐渐旧了。”（诗篇 102:26）信仰的智慧知道一个商店，那里有一套更优秀的衣服供灵魂穿着，还有一个更宝贵的天堂之地可以居住；那就是从天上来的房子，当生命吞噬死亡和朽坏时，你将穿上它。（哥林多后书 5:1,2）)

2. The creatures are below the affections of the believer, and his affections conquer them, as having the vantage of the mount above all the creatures. So Paul maketh an elegant contrariety, (Phil. 3:19,20,) between those whose heart, senses, mind, find neither smell, taste, nor wisdom, but in earthly things, and those who by faith look to heaven, and dwell there. And the temporary's heart is below the world, and the creatures are up in the mount above him. So (Matt. 13:7-22,) the thorns or cares of riches have the fore-start of the earth, add sap above faith, or the good seed: for the seed was cast in the earth, when the thorns had been there before, and had the vantage of the season and the soil both. The first love is often strongest. The martyrs (Heb. 11:35,) had poor and weak thoughts of this life, and would not accept and welcome life and deliverance from death; but had strong acts of faith and love toward a better resurrection. It is a soul's strong faith, that bringeth him to wonder at nothing; never to love much, nor fear much, nor sorrow much, nor joy much, nor weep much, nor laugh much, nor hope much, nor despair much, when the creature is the object of all these acts. There is nothing great, not the world's all things, to him who is possessed with that "righteousness which is of God by faith," (Phil. 3:8,9). Men that talk with good will and all their heart, of their learning, books, of their own acts, good works, wisdom, court, honour, valour in war, flocks, lands, gold, monies, children, friends, travels, are to examine if faith be not a chaste thing, and that acts of whoredom with the creature, and of believing in Christ, are scarce consistent. Let your affections move toward the creature without great sound of feet.
这些生物在信徒的感情之下，他的感情征服了它们，因为他站在高山之巅，超越了所有的生物。所以保罗在腓立比书 3:19,20 中做了一个巧妙的对比，那些心灵、感官和思想都只在地上的事物中找到气味、味道和智慧的人，与那些凭信心仰望天堂并在那里居住的人。临时的心灵在世界之下，而生物在高山之上。所以在马太福音 13:7-22 中，荆棘或财富的忧虑在地上占了先机，超过了信心或好种子的力量：因为种子是在地里撒下的，而荆棘在那之前就已经存在，并且在季节和土壤上都占了优势。初恋往往最强烈。殉道者（希伯来书 11:35）对这个生命有着贫乏和脆弱的想法，不愿接受和欢迎生命和脱离死亡的解脱；但他们对更美好的复活有着坚定的信心和爱的行动。一个灵魂坚定的信心使他对任何事物都不感到惊讶；不会过多地爱、害怕、悲伤、喜悦、哭泣、笑、希望或绝望，当生物成为所有这些行动的对象时。 对于那些以“信仰上帝的义”（腓立比书 3:8,9）为荣的人来说，没有什么伟大的事物，也不是世界上的一切。那些满怀善意和真心谈论他们的学问、书籍、自己的行为、善行、智慧、宫廷、荣誉、战争中的勇气、群羊、土地、黄金、财富、孩子、朋友、旅行的人，应该检查一下信仰是否是纯洁的，与创造物的淫乱行为和对基督的信仰几乎是不一致的。让你的情感不要发出巨大的脚步声，而是朝着创造物移动。

3. There must be self-forsaking in believing. (1.) An affirming, and an Ay to grace, is a negation and denial to itself: "I laboured more abundantly than they all; yet not I, but the grace of God, which was with me." (1 Cor. 15:10.) To deny that you are Christ's, or that you have any grace (if Christ have any thing of his in you), is not self-denial, but grace-denial, and God-denial; deny the work of the Spirit, and deny himself. It is a saying of humility, "I am black;" and of faith, "but comely as the tents of Kedar, as the curtains of Solomon;" (Cant. 1:5;) and, "I slept, but my heart waked." (Cant. 5:1.) It is faith to hold fast your state of adoption: "Lord, I am thine." (2.) When our self maketh a suit to self, and putteth in a bill to the flesh, "O pity thyself; Rejoice, O young man, in thy youth," it is self-renouncing to deny this request to the flesh. And faith only can give an answer to self-declining the cross: "He that denieth me before men, him will I deny before my Father and his holy angels," saith Christ. And another answer faith giveth, (Rom. 8:12). I am not debtor to thee, O flesh; I owe thee nothing. And it is faith's word of answer, "But know thou, that for all these things, God will bring thee unto judgment." (Eccles. 11:9.) (3.) Faith putteth the soul into that condition, that self may be plucked from self without great violence, as an apple full of the tree and of harvest sap is with a small motion plucked off the stalk. "I am ready," Ego etoimos echo, I have myself in readiness, "not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus." (Acts 21:13.) Certainly, faith saw here more in Jesus of excellency and sweetness, than there could be of bitterness in bonds and death, to self.
在信仰中必须有自我舍弃。（1）肯定和接受恩典，就是否定和拒绝自己：“我比众人更加劳苦，然而不是我，乃是与我同在的神的恩典。”（哥林多前书 15:10）否认你是基督的，或者否认你有任何恩典（如果基督在你里面有任何东西），这不是自我否定，而是否定恩典和否定上帝；否认圣灵的工作，就是否认他自己。这是谦卑的说法：“我是黑的”；这是信心的说法：“我却如基达的帐棚，如所罗门的幔子”（雅歌 1:5）；还有，“我睡着了，我的心却醒着”（雅歌 5:1）。坚守你的领养地位是信心：“主啊，我是你的。”（2）当我们自己向自己提出请求，并向肉体提出申请：“怜悯你自己吧；年轻人啊，你要快乐。”拒绝肉体的这个请求是自我否定。只有信心才能回答自我拒绝十字架的请求：“凡在人面前不认我的，我在我天上的父面前也必不认他。”基督说。信心还给出了另一个回答（罗马书 8:12）：“我不是欠肉体的，活着却要按着肉体行，必死。” 并且信仰的回答是：“你要知道，上帝会将你带到审判之中。”（传道书 11:9）（3）信仰使灵魂处于这样的状态，以至于自我可以在不太大的暴力下被摘离自我，就像一个充满树和丰收汁液的苹果被轻轻地从枝干上摘下来一样。“我已经准备好了，”我已经准备好了，“不仅要被捆绑，而且要为主耶稣的名字在耶路撒冷死去。”（使徒行传 21:13）当然，信仰在这里看到的是耶稣的卓越和甜美，而不是自我在束缚和死亡中可能有的苦涩。

4. There is a denial of the creature, and a bill of defiance sent to all the lovers of the world, when Ephraim is brought to this act of believing; "For in thee the fatherless findeth mercy." (Hos. 14:3.) Then it is said, "Ashur shall not save us; we will not ride upon horses." That creature that we trust on, we ride upon it, as Israel did upon the horses of Assyria and Egypt. But, in this regard, faith dismounteth the believer, and abaseth him to walk on foot. All the creatures are ships to the believer without a bottom; they are empty and weak. David forbiddeth us to ride on a prince, (Psalm 146:3,4,) for that horse shall faint, and fall to clay. God alloweth Scotland to help England, but will not have the souls of his children in England to ride upon an army of another nation, and to trust in them for salvation. To make fire, is not so proper to fire,—to give light, not so kindly to the sun,—as salvation is God's only due; and, therefore, let England in this, walk on foot, and trust in the Lord.
4. 当以法莲开始相信时，这是对生物的否认，也是对世界上所有爱人的挑战。"因为在你里面，孤儿必得怜恤"（何西阿书 14:3）。然后说："亚述不能救我们，我们不再骑马"。我们所信靠的生物，我们就骑在它上面，就像以色列人骑在亚述和埃及的马上一样。但是，从这个角度来看，信心使信徒下马，使他们卑微地步行。所有的生物对于信徒来说都是没有底的船；它们是空虚和脆弱的。大卫禁止我们骑在君王身上（诗篇 146:3,4），因为那匹马会昏倒，变成尘土。上帝允许苏格兰帮助英格兰，但不希望他在英格兰的儿女们骑在另一个国家的军队上，并信靠他们得救。点燃火焰，不是火焰最适合的事情，照亮世界，不是太阳最亲切的事情，拯救是上帝唯一的权利；因此，在这一点上，让英格兰步行，信靠主。

5. The fifth ingredient also in faith is, that it is bottomed upon the sense and pain of a lost condition. Poverty is the nearest capacity of believing. This is Faith's method,—Be condemned, and be saved,—be hanged, and be pardoned; be sick, and be healed; (Matt. 9:13; James 4:7,8; Matt. 11:28; Luke 19:10). Faith is a flower of Christ's only planting, yet it groweth out of no soil, but out of the margin and bank of the lake of fire and brimstone, in regard there be none so fit for Christ and heaven, as those who are self-sick, and self-condemned to hell. This is a foundation to Christ, that because the man is broken and has not bread, therefore he must be sold, and Christ must buy him, and take him home to his fireside, and clothe him, and feed him. The chased man, pursued upon death and life, who hath not a way for life, but one nick of a rock; if he miss that, he is a dead man, had he a hundred lives. So is the believer pursued for blood; there is but one city of refuge in heaven, or out of heaven; this is only, only Jesus Christ, the great rock. And it is true, it is in a manner forced faith, and forced love cast upon Christ, upon a great venture; yet we may make necessity here the greatest virtue, or the highest grace, and that is,—to come to Christ. Satan doth but ride upon the weakness of many, proving that they are not worthy of Christ; which is the way of a sophist, to prove an evident truth that cannot be denied. But there is no greater vantage can be had against sin and Satan than this; Because I am unworthy of Christ, and out of measure sinful, and I find it is so, (Satan and conscience teaching me that truth, to bring me on a false conclusion,) therefore ought I,—therefore must I,—come to Christ, unworthy as I am. For free grace is moved from within itself from God's good will, only without any motion or action from sin, to put itself forth upon the sinner, to the end, that sin, being exceeding sinful, grace may be abundantly grace. And no thanks to Satan, for suggesting a true principle—Thou art unworthy of Christ—to suggest a false conclusion, Therefore thou art not to come to Christ; for the contrary arguing is gospel-logic. Satan's reasoning should be good, if there were no way but the law to give life. But because there is a Saviour, a gospel, and a new and living way to heaven, the contrary arguing is the sinner's life and happiness.
第五个要素也是信仰的一部分，它基于对失落状态的感知和痛苦。贫穷是信仰最接近的容器。这是信仰的方法——被定罪，然后得救——被绞死，然后得到赦免；生病，然后得到治愈；（马太福音 9:13；雅各书 4:7,8；马太福音 11:28；路加福音 19:10）。信仰是基督独自种植的花朵，然而它并不生长在任何土壤上，而是生长在火与硫磺的湖边和岸边，因为没有人比那些自己生病、自己定罪于地狱的人更适合基督和天堂。这是基督的基础，因为人被打碎了，没有面包，所以他必须被卖掉，基督必须买他，并把他带回家，给他衣服和食物。被追逐至死的人，没有生命的出路，只有一个岩石的缺口；如果他错过了，他就是个死人，即使他有一百条生命。信徒也是为了血而被追逐；在天堂或离开天堂，只有一个避难城市；这个城市只有一个，只有耶稣基督，那巨大的岩石。 而且，这是真实的，它是一种被迫的信仰，被迫的爱投射在基督身上，是一次伟大的冒险；然而我们可以将必要性视为最大的美德，或者最高的恩典，那就是——来到基督面前。撒旦只是利用许多人的软弱，证明他们不配得到基督；这是一种诡辩的方式，证明一个不可否认的真理。但是没有比这更大的优势可以对抗罪恶和撒旦了；因为我不配得到基督，而且罪孽深重，我发现事实确实如此（撒旦和良心教导我这个真理，以引导我得出错误的结论），因此我应该——因此我必须——来到基督面前，尽管我不配。因为自由的恩典是出于上帝的善意，仅仅是出于自身的内在动力，没有任何罪的运动或行动，将自己展示给罪人，以此来使罪因极其罪恶，恩典因此更加丰盛。撒旦并不值得感谢，因为他提出了一个真实的原则——你不配得到基督——却提出了一个错误的结论，因此你不应该来到基督面前；因为相反的论证才是福音的逻辑。如果只有律法能赐生命，那么撒旦的推理就是正确的。 但因为有一个救主、一个福音和一条通往天堂的新生命之路，相反的争论是罪人的生活和幸福。

6. The sixth ingredient in faith is, that the sinner can lay hold on the promise, (1.) Not simply, but with relation to the precept; for presumptuous souls plunge in their foul souls in fair and precious promises; and this is the faith of Antinomians: for the promise is not holden forth to sinners as sinners, but as to such sinners; for we make faith to be an act of a sinner humbled, wearied, laden, poor, self-condemned. Now, these be not all sinners, but only some kind of sinners. Antinomians make faith an act of a lofty Pharisee, of a vile person, applying with an immediate touch, his hot, boiling, and smoking lusts to Christ's wounds, blood, merits, without any conscience of a precedent commandment, that the person thus believing should be humbled, wearied, laden, grieved for sin. I confess this is hasty hot work, and maketh faith a stride, or one single step; but it is a wanton, fleshly, and a presumptuous immediate work, to lay hold on the promises of mercy and be saved. This is the absolute and loose faith that Papists and Arminians slander our doctrine withal, because we reject all foregoing merits, good works, congruous dispositions, preparations moving God to convert this man, because he hath such preparations, and to reject and to leave another man to his own hardness of heart, because he hath no such payment in hand, by which he may redeem and buy conversion, and the grace of effectual calling especially, they building all upon a Babel of their own brick and clay, that free will in all acts of obedience before or after conversion, is absolutely indifferent; to do, or not do; to obey, or not obey; to choose heaven and life, hell or death, as it pleaseth, as being free and loosed from all predetermination, and foregoing motion, acting or bowing of the will, coming either from God's natural, or his efficacious or supernatural Providence. And so the Papist and Arminian on the one extremity, enthroneth Nature, and extolleth proud merit, and abaseth Christ and free grace. The Familist, libertine, and Antinomian, on a contrary extremity and opposition, turn man into a block, and make him a mere patient in the way to heaven; and, under pretence of exalting Christ and free grace, set up the flesh, liberty, license, looseness on the throne, and make the way to heaven on the other extremity, as broad, as to comply with all presumptuous proud, fleshly men, walking after their lusts, and yet, as they dream, believing in Christ.
6. 信仰的第六个要素是，罪人可以抓住应许，（1.）不仅仅是简单地抓住，而是与诫命相关；因为傲慢的灵魂会将自己的肮脏灵魂投入美好而宝贵的应许中；这就是安提法的信仰：因为应许并不是给罪人作为罪人，而是给这样的罪人；因为我们认为信仰是一个罪人谦卑、疲惫、负重、贫穷、自我定罪的行为。现在，这些并不是所有的罪人，而只是某种类型的罪人。安提法将信仰视为一个高傲的法利赛人的行为，一个卑鄙的人，他毫不顾忌先前的诫命，直接将他炽热、沸腾和冒烟的欲望与基督的伤口、血液、功德联系在一起，而不顾罪人应该谦卑、疲惫、负重、为罪忧伤的良心。我承认这是匆忙的行为，使信仰成为一次跨越或一步；但这是一种放纵、肉体的、傲慢的直接行为，去抓住怜悯的应许并得救。 这是天主教徒和阿敏派用来诽谤我们教义的绝对和宽松的信仰，因为我们拒绝一切先前的功德、善行、适当的准备，这些准备使上帝转化这个人，因为他有这样的准备，而拒绝和放弃另一个人的刚硬心灵，因为他没有这样的付款，通过这个付款他可以赎回和购买转化和有效呼召的恩典，他们把一切都建立在他们自己的砖瓦之上，即在转化之前或之后，自由意志在所有顺从行为中都是绝对中立的；做或不做；服从或不服从；选择天堂和生命，地狱或死亡，随心所欲，摆脱一切预定、先前的动力、意愿的行动或弯曲，无论是来自上帝的自然、他的有效或超自然的关怀。因此，天主教徒和阿敏派在一个极端上，将自然奉为王，赞扬骄傲的功德，贬低基督和自由恩典。 家庭主义者、放荡者和反法定主义者，完全相反地将人变成了一块木头，使他成为通往天堂的纯粹患者；并且，在标榜提升基督和自由恩典的借口下，他们将肉体、自由、许可和放纵放在王位上，并使通往天堂的道路变得宽广，以迎合所有傲慢、肉欲的人，然而，他们却梦想着相信基督。

2. The soul seeth Christ in all his beauty, excellency, treasures of free grace, lapped up with the curtain of many precious promises. Now, the natural man, knowing the literal meaning and sense of the promises, seeth in them but words of gold, and things afar off; and in truth, taketh heaven to be a beautiful and golden fancy, and the gospel promises, a shower of precious rubies, sapphires, diamonds, fallen out of the clouds only in a night dream; and therefore jeers and scoffs at the day of judgment, and at heaven and hell, (2 Pet. 3:1-3). For, can every capacity smell and taste the unsearchable riches of Christ, the fullness of God in the womb of the promises, by meditating on them, and sending them, in their sweetness and heavenly excellency, down to the affections to embrace them? No, it cannot be, that words, and sounds, and syllables, can so work upon a natural spirit. If you show not to a buyer precious and rare commodities, and bring them not before the sun, he shall never be taken so with things hidden in your coffers, as to be in love with them, and to sell all he hath and buy them. Preachers cannot, nay, it is not in their power to make the natural spirit see the beauty of Christ. Paul preacheth it, but the gospel is hidden from the blinded man, (2 Cor. 4:3). If I cannot communicate light, far less can I infuse love in the soul of a lost man.
2. 灵魂在众多宝贵的应许之幕后，看到基督的美丽、卓越和自由恩典的宝藏。然而，凡人只知道应许的字面意义，只看到金色的词语和遥远的事物；实际上，他们认为天堂只是美丽而金色的幻想，福音的应许只是一场在梦中从云中降落的宝贵红宝石、蓝宝石和钻石的阵雨；因此，他们嘲笑末日审判、天堂和地狱（彼得后书 3:1-3）。因为，每个人都无法通过沉思应许并将其甜美和天上的卓越传递到感情中来，以品味基督无法测度的丰富和神的满足。不，言语、声音和音节无法对自然的灵魂产生如此的影响。如果你不向买家展示珍贵而罕见的商品，并将它们带到阳光下，他将永远不会被藏在你的保险柜中的东西所吸引，以至于爱上它们并出售自己所有的东西来购买它们。 传教士无法使人的本性灵魂看到基督的美丽。保罗传讲了福音，但对于被蒙蔽的人来说，福音是隐藏的。（哥林多后书 4:3）如果我无法传递光明，更无法向失丧的人注入爱。

3. Literal knowledge of Christ, is not in the power of natural men; but laying down this ground, that a Pharisee lend eyes and ears to Christ and his miracles, the light of the gospel worketh as a natural agent; for, make open windows in a house, whether the indweller will, or he will not, the sun shall dart in day-light upon the house. "Then cried Jesus, in the temple, as he taught, saying, ye both know me, and ye know whence I am." (John 7:28.) And there is a covering upon the spiritual senses and faculties of the soul of natural men, that though eyes, and ears, and mind, and soul be opened, yet it is as impossible for the natural spirit, or the preacher, to remove that covering, as to remove a mountain, it being as heavy as a mountain. And therefore, there be three bad signs in a natural spirit:—
3. 对基督的字面认识，不在自然人的能力范围内；但是，假设一个法利赛人借给基督眼睛和耳朵，福音的光会像自然的力量一样起作用；因为，无论居住者愿意与否，只要在房子上开窗户，太阳就会照进来。"耶稣在殿里教训的时候大声说：你们也认识我，也知道我从哪里来。"（约翰福音 7:28）自然人的灵性感官和能力上有一层遮蔽，即使眼睛、耳朵、思想和灵魂都开放了，自然的灵性或传道人也无法去除这层遮蔽，就像无法移动一座山一样，因为它的重量就像一座山一样沉重。因此，自然的灵性有三个不好的迹象：

[1.] His light, which is but literal, is a burden to him; it but vexeth him to know Christ; and if a beam of light fall in on the apple of the eye of a natural conscience, it is as a thorn between the bone and the flesh; the man shall not sleep, and yet he is not sick. I doubt if either Ahithophel or Judas, wakened with their light, could sleep.
他的光明只是字面上的，对他来说是个负担；他只是为了认识基督而烦恼；如果一束光照在一个天然的良心上，就像是骨头和肉之间的刺；这个人将无法入睡，但他并不生病。我怀疑亚希多弗或犹大，被他们的光明唤醒后是否能入睡。

[2.] Though a promise should dispute and argue Christ in at the door of the natural man's soul, as the gospel, by way of arguing, may do much, (John 7:28; 12:37; Heb. 11:1), the word of the gospel being a rational convincing syllogism, as Christ saith, "But now they have both seen and hated both me and my Father; (John 15:24); yet men may see the principles and the conclusion, and hate and practically suspend the assent from the conclusion.
虽然承诺可能会在自然人的灵魂门口与基督争论和争辩，正如福音所做的那样，通过辩论的方式可能会有很大的作用（约翰福音 7:28；12:37；希伯来书 11:1），福音的话语是一种理性的有说服力的三段论，正如基督所说：“如今他们看见了，还是恨我和我父。”（约翰福音 15:24）；然而，人们可能会看到原则和结论，并且憎恨并实际上暂停对结论的同意。

[3.] Conversion is feared as a great danger by natural men, lest the promises put them on the pain, and the main mill of godliness. For men do flee nothing but that which they apprehend as evil, dangerous, and so the true object of fear. Now, when Felix and Agrippa were both upon the wheels, I cannot say that conversion formally was begun; yet materially it was. The one trembled, and so was afraid, and fled, and did put Paul away till another time; then he saw the danger of grace: (Acts 24:25,26:) the other saith, he was half a Christian, (but it was the poorest half,) and "he arose and went aside," (Acts 26:28,30,31). The natural spirit may be convinced by the promises, and have the pap in his mouth, but dare not milk out the sap and sweetness of the promises: "Their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." (Matt. 13:15.) So is it, Isa. 6:10, in which words, conversion is feared as an evil, as is clear. So one wretch said, he was once in danger to be catched, when a Puritan preacher, as he said, 'was preaching with divine power, and evidence of the Spirit of God.'
[3.] 普通人害怕转变，因为他们担心承诺会给他们带来痛苦，以及虔诚的主要工具。因为人们只会逃避他们认为是邪恶、危险的，也是真正害怕的东西。现在，当费利克斯和亚基帕都在犹豫不决时，我不能说正式开始了转变；但从实质上来说，它已经开始了。其中一个人颤抖，害怕，逃跑，把保罗推到了另一个时间；然后他看到了恩典的危险：（使徒行传 24:25,26）另一个人说，他是半个基督徒（但是这是最贫穷的一半），"他站起来，走到一边"（使徒行传 26:28,30,31）。自然的精神可能会被承诺所说服，并且嘴里含着乳汁，但不敢吮吸承诺的精华和甜美："他们闭了眼睛，免得看见眼睛，听见耳朵，心里明白，回转过来，我就医治他们"（马太福音 13:15）。以赛亚书 6:10 也是如此，在这些话中，转变被害怕为邪恶，这是明显的。 所以一个可怜的人说，他曾经有过被抓住的危险，当时一个清教徒的传道人，正如他所说的，'以神圣的力量和上帝的灵的证据在传道。'

4. The true believer's soul hath influence on the promises to act upon them, to draw comfort out of them: "Unless thy law had been my delight, I should have perished in mine affliction." (Psalm 119:92.) "My soul fainteth for thy salvation: but I hope in thy word." (verse 81.) And there is a reciprocation of actions here; the word acteth upon the soul again: "This is my comfort in my affliction, for thy word hath quickened me." (Psalm 119:50.) A dead faith is like a dead hand; a living hand may lay hold on a dead hand: but there is no reciprocation of actions here, the dead hand cannot lay hold on the living hand. So the living wife may kiss and embrace the dead husband, but there can come no reciprocal act of life from the dead husband to her, nor can he kiss and embrace her. The promise may act upon the natural spirit, to move and affect him; but he can put forth no vital act upon the promise to embrace it, or lay hold upon the promise. But the promise acteth upon the believer to quicken him, and he again putteth forth an act of life to embrace the promise, and putteth forth on it some act of vital heat to adhere and cleave to, and with warmness of heart to love it. And here the case is as when the living hand layeth hold on the living hand; they warm one another mutually, according to that which Paul saith, "But I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." (Phil. 3:12.) Here be two living things, Christ, and believing Paul, acting mutually one upon another; there is a heart and a life upon each side.
真正信徒的灵魂对应许产生影响，以行动来实践它们，从中获得安慰：“若不是你的律法使我喜乐，我早已在苦难中灭亡。”（诗篇 119:92）“我的心因你的救恩而发昏，但我仍倚靠你的话语。”（第 81 节）这里存在着行动的相互作用；话语再次对灵魂产生作用：“我在患难中得到安慰，因为你的话语使我苏醒。”（诗篇 119:50）死信就像一只死手，活手可以握住死手，但这里没有行动的相互作用，死手无法握住活手。因此，活着的妻子可以亲吻和拥抱死去的丈夫，但死去的丈夫无法对她产生生命的相互作用，也无法亲吻和拥抱她。应许可以对自然的灵魂产生作用，使其动摇和感动；但他无法对应许产生生命的行动来拥抱它或抓住应许。但应许对信徒产生作用，使他苏醒，他再次产生生命的行动来拥抱应许，并以热忱的心灵依附和坚守，并热爱它。 这里的情况就像活着的手抓住活着的手一样；它们相互温暖，正如保罗所说：“我竭力追求，或者可以得着基督耶稣所得着我的。”（腓立比书 3:12）这里有两个活着的事物，基督和相信的保罗，彼此相互作用；每一方都有一颗心和一种生命。

5. Faith under fainting, and great straits, can so improve the promise, as to put an holy and modest challenge upon God. So afflicted David saith, "Remember the word unto thy servant, upon which thou hast caused me to hope;" (Psalm 119:49;) and the Church, "Do not abhor us, for thy name's sake; do not disgrace the throne of thy glory; remember, break not thy covenant with us." (Jer. 14:21.) And the Lord commanded that this challenge be put on him, "Put me in remembrance, let us plead together:" (Isa. 43:26). Then he giveth Faith leave to plead on the contrary with God. Natural spirits faint, and cannot so far own the promise, as to plead with God by their right and just claim to the promise.
在虚弱和困境中，信心可以如此改善应许，以至于对上帝提出圣洁而谦逊的挑战。受苦的大卫说：“求你记念向你仆人所应许的话，叫我有盼望。”（诗篇 119:49）；教会说：“求你不要因你的名弃绝我们，不要辱没你荣耀的宝座，求你记念，不要废弃与我们所立的约。”（耶利米书 14:21）主命令要向他提出这个挑战：“你使我想起来，我们可以一同辩论。”（以赛亚书 43:26）然后他允许信心与上帝相反地辩论。人的本性会虚弱，不能如此坚定地拥有应许，以至于不能凭借他们对应许的合法权利向上帝辩论。

Now, the fourth point concerning faith is, What grounds and warrants the sinner hath to believe?
现在，关于信仰的第四点是，罪人有什么理由和保证去相信？

4. It is an ordinary challenge made by Satan, conscience, and the Arminian. Since Christ died not for all and every one of mankind; and all are not chosen to life eternal, but only those on whom the Lord is pleased, according to the free decree of election to confer the grace of believing; what warrant can the unworthy sinner have to believe, and to own the merits of Christ; for he knoweth nothing of the election or reprobation that are hidden in God's eternal mind? For answer,
4. 这是撒旦、良心和亚米拿派提出的普通挑战。因为基督并非为全人类每一个人而死；并非所有人都被选中获得永生，而只有那些蒙主喜悦的人，根据选举的自由决定来赐予信仰的恩典；那么，这个不配的罪人有什么理由去相信，并承认基督的功德呢；因为他对于隐藏在上帝永恒心中的选举或弃绝一无所知？作答，

1. It is no presumption in me to believe in Christ before I know whether I be chosen to salvation or not; for nothing can hinder me in this case to believe, save only presumption, as the adversaries say. But it is not presumption; because presumption is, when the soul is lifted up, and towered like an high building, as the word is, (Hab. 2:4). And therefore, the lifted up man, (Gnophel), is he that hideth himself in a high castle, as every unbelieving presumptuous soul hath his own castle: the unbeliever hath either one Ophel, or high tower, or other; either the king, friends, riches, or his own wisdom, for his God on which he resteth, beside the God that the Scripture recommendeth to us, as our only rock and soul-confidence. All men on earth live, and do all moral actions, even when they go on in a wicked life, as slaves of hell, to work all uncleanness with greediness, upon some ground of faith, though a most false and counterfeit faith, that they shall prosper by evil doing, and that sin shall make them happy. So, "The wicked man praiseth the wicked man;" (Psalm 10:3); then he must believe that wickedness maketh men praiseworthy; and this belief is but presumptuous confiding, and resting on a tower of his own building. Now, to believe in Christ, though the decree of election be not revealed to me, is no presumption; for I am not obliged, before I believe, to know that I am elected to glory; it being one of God's secrets not revealed in the word, but made manifest to me, after I believe, and am sealed unto the day of redemption. And, therefore, in a humble resting on Christ, though the soul know not his election, which is not revealed in the word, in that condition there can be no pride nor presumption; for he is self-wise and presumptuous, who intrudeth "into those things that he hath not seen," (Colos. 2:18,) knoweth not that which God hath revealed, and so which he ought to know. Now the believer ought not to know that he is elected to glory, he being yet an unbeliever; so his knowledge cannot deviate from a rule which doth not oblige to conformity therewith, as with a rule. The portrait of C�sar doth not err from the sampler, because it is not like a bull or a horse, because neither a bull nor a horse is the due sampler.
在我还不知道自己是否被选中得救之前，相信基督对我来说并不是妄自尊大；因为在这种情况下，除了妄自尊大，没有任何事情能阻止我相信，正如对手所说的那样。但这并不是妄自尊大；因为妄自尊大是指灵魂的高傲和高耸，就像经文所说的那样（哈巴谷书 2:4）。因此，高傲的人（Gnophel）就是隐藏在高堡中的人，就像每个不信的妄自尊大的灵魂都有自己的堡垒：不信者或者有一个 Ophel，或者高塔，或者其他；或者国王、朋友、财富，或者自己的智慧，作为他所依靠的神，而不是圣经所推荐的唯一的磐石和灵魂的信靠。地上的所有人都活着，并且在进行所有道德行为时，即使他们过着邪恶的生活，也是地狱的奴隶，怀着贪婪的心情从事一切污秽的事情，这是基于一种虚假和伪造的信仰，即他们通过作恶会得到繁荣，罪恶会使他们幸福。 所以，“恶人赞美恶人”（诗篇 10:3）；那么他必须相信邪恶使人值得赞美；而这种信念只是自负和依赖自己建造的堡垒。现在，相信基督，即使选民的命令没有向我揭示，也不是妄自尊大；因为在我相信之前，我没有义务知道我是否被选中进入荣耀；这是上帝的秘密之一，没有在圣经中揭示，而是在我相信之后向我显明，并且我被封印直到救赎的日子。因此，在谦卑地依靠基督的时候，尽管灵魂不知道自己的选举，这并不会引起骄傲或妄自尊大；因为那些侵入“他没有看见的事情”的人是自以为是和妄自尊大的（歌罗西书 2:18），他不知道上帝已经揭示的事情，也不知道他应该知道的事情。现在，信徒不应该知道自己是否被选中进入荣耀，因为他还是个不信的人；所以他的知识不能偏离一个规则，这个规则不要求与之一致。 凯撒的肖像与样本不相符，因为它不像公牛或马，因为公牛和马都不是合适的样本。

2. To warrant an unworthy humble sinner to believe, there is no need of a positive warrant, or of a voice to say, Thou art elected to glory, therefore believe. The word is near thee in thy mouth; yea, there is a commandment laid upon the humbled sinner: Come, O weary and laden sinner, to Christ, and be eased. Now, when the wind bloweth sweetly and fair upon an humbled sinner who is elected to glory, there goeth the spirit of the gospel along with this commandment: and the word of commandment, and the spirit united in one, acteth and worketh so upon the soul, that the humbled sinner cannot be deluded and led on a rock of presumption; for this spirit joineth and closeth with his spirit, and he, as one of Christ's sheep, knoweth this to be the voice of Christ. I grant, when the same command of faith cometh to the ears of a reprobate, he may, upon a false ground, believe, or rather presume; he neither being rightly humbled and fitted for Christ; nor can the reprobate know and discern the wind of the Spirit, breathing with the command, and acting upon his spirit, because that wind neither can, nor doth breathe upon any reprobate. And there is no need of any positive warrant, to ascertain a child of God to believe, beside the commandment of faith, enlivened and quickened with the Spirit going along with it; for that command, so quickened, doth put such a real stamp of an evident testimony that he hath claim to Christ, on whom the Spirit and the command doth so act, that he seeketh no more any other evidence to prove his claim to Christ, than the lamb needeth any evidence to prove, that of ten hundred sheep, this only that offereth to it her paps and milk, must be its dam or mother, and none of the rest of the flock.
为了使一个不值得的谦卑的罪人相信，没有必要有一个积极的保证，或者有一个声音说，你被选中进入荣耀，所以相信。这话在你口中，是你的命令：来吧，疲倦和负重的罪人，来到基督面前，得到安慰。现在，当风顺利地吹向一个谦卑的罪人，他被选中进入荣耀，福音的灵就随着这个命令而来：命令的话和灵合而为一，在灵魂上起作用，使谦卑的罪人不会被欺骗和误导到自以为是的岩石上；因为这灵与他的灵相合并，他作为基督的羊之一，知道这是基督的声音。我承认，当信仰的同样命令传到一个被弃绝的人的耳朵里时，他可能会在错误的基础上相信，或者更确切地说是自以为是；他既没有得到正确的谦卑和为基督所预备，也不能知道和辨别圣灵的风，与命令一起吹向他的灵魂，因为那风既不能，也不会吹向任何被弃绝的人。 并且没有任何积极的保证是必要的，来确定一个上帝的孩子相信，除了有信仰的命令外，还有与之相伴的灵的活力和活力；因为这样活力的命令，确实给他一个明显的证明，他对基督有要求，圣灵和命令对他产生作用，他不再需要任何其他证据来证明他对基督的要求，就像小羊不需要任何证据来证明，在一千只羊中，只有这只向它提供乳房和奶水的羊，必须是它的母亲，而不是其他群体中的任何一只。

Objection. But how do I know, that it is the Spirit that goeth along with the commandment of believing? It may be a delusion.
反对。但是我怎么知道，这是与信仰命令一起前行的灵魂？这可能是一种幻觉。

Answer. (1.) Beside that a deluding spirit, for the most part, doth not go every way along with the word, if this spirit keep God's order, to work upon the humbled and self-despairing sinner, who is willing to receive Christ upon his own condition, it is not like to a deluding spirit; for if the word of commandment to believe, and the spirit agree in one, it cannot be a delusion; fancy leadeth no man to faith. (2.) When objects of life work upon life, they cannot deceive, especially all the senses, hearing, seeing, tasting, feeling, smelling. The excellency and sweetness of Christ going along with the word, cannot be delusion: a man may imagine that he seeth and heareth, and yet his senses may be deceived; but that all the senses, especially all the spiritual senses, and that a man imagineth that he liveth a natural life, and is dead, is rare.
答案。 (1.) 除此之外，一个欺骗人的灵通常不会完全与真理相符，如果这个灵遵循上帝的秩序，作用于谦卑和自暴自弃的罪人，他愿意按照自己的条件接受基督，那它就不像是一个欺骗人的灵；因为如果信仰的命令和灵魂达成一致，就不可能是一种幻觉；幻想不能引导人信仰。 (2.) 当生活的对象作用于生活时，它们不能欺骗，尤其是所有的感官，听觉、视觉、味觉、触觉、嗅觉。基督的卓越和甜美与真理相伴，不可能是幻觉：一个人可能想象自己看到和听到了，但他的感官可能被欺骗；但所有的感官，尤其是所有的灵性感官，以及一个人想象自己过着自然生活，而实际上已经死了，这是罕见的。

3. Faith can stand upon one foot, even on a general word; hence, this is a gospel word in the Prophets, which requireth faith, Turn to the Lord for he is merciful, (Jer. 3:12; Joel 2:13; John 4:2). And because a general promise received with heart-adherence and confidence giveth glory to God; and if it be holden forth to a humbled soul, who is now within the lists and bounds of grace, and, for any thing that the person thus laden with sin knoweth on the contrary, (for the secrets of election and reprobation belong to the Lord) Christ mindeth and intendeth to him salvation, therefore he is to believe.
信仰可以站在一个脚上，甚至在一个普通的词上；因此，这是先知们的福音之词，要求信仰，转向主，因为他是仁慈的（耶利米书 3:12；约珥书 2:13；约翰福音 4:2）。因为一个带着心灵的依附和信心接受的普遍的应许给予了上帝荣耀；如果它被呈现给一个谦卑的灵魂，现在他已经在恩典的界限内，并且根据这个人所知，基督打算拯救他，因此他应该相信。

4. This would be considered, that unbelief breaketh with Christ first, before Christ break with the unbeliever; and the elect of God findeth no more, nor any higher favour in the kind of external means to open the Lamb's book of life, which is sealed and closed with God's own hand, than the commandment of believing. Now, when our Lord maketh offer of the kingdom of sons, to slaves, and casteth his jewel of Christ offered in the gospel, in the lap and bosom of a bastard, whatever be the Lord's secret decree and purpose in so doing, the bastard is to take God at his word, and to catch the opportunity of God's love in so far; and if he do it not, the gospel offer to the reprobate being a treaty of peace, then the treaty breaketh off first upon his side; for Christ cometh within a mile of mercy, to meet the sinner, and the sinner cometh not the fourth part of a mile, yea, not half a step of love and thankful obedience, to meet Christ; and so, Christ killeth the unbeliever with the sweetness of the preventing courtesy of offered mercy.
这将被认为是，不信仰者在基督之前首先与基督断绝关系；上帝的选民在外在的方式中找不到更多、也没有更高的恩典，来打开上帝亲手封闭的生命羔羊之书，这种方式只是信仰的命令。现在，当我们的主将儿子的国度提供给奴隶，并将福音中所提供的基督的宝石投入私生子的怀抱，无论主在这样做时有何秘密的决定和目的，私生子都应该相信上帝的话，并抓住上帝的爱的机会；如果他不这样做，福音对于被拒绝者来说是一份和平的条约，那么条约首先在他这一方被打破；因为基督走近怜悯，去迎接罪人，而罪人却没有走近爱和感恩的顺服，去迎接基督；所以，基督用提前提供的怜悯的甜蜜杀死了不信者。

5. But if the sinner be wearied and laden, and seeth, though through a cloud only, Christ only must help and save, if not, he is utterly and eternally lost, What is there upon Christ's part to hinder thee to believe, O guilty wretch?Oh, (saith he,) I fear Christ only offereth himself to me, but he mindeth no salvation to me.—Answer. Is not this to raise an evil report and slander on the holy One of Israel? For Christ's offer is really an offer, and in so far, it is real love, though it cannot infer the love of election to glory, yet the total denial of this offer openeth up the black seal of reprobation to heathens without the church. And therefore it is love to thee, if thou be humbled for sin; (2.) And have half an eye to the unsearchable riches of gospel mercy; (3.) And be self-condemned; (4.) And have half a desire of Christ: thou mayest expound love by love, and lay hold on the promise, and be saved. An error of humble love to Christ, is no error.
但是，如果罪人感到疲惫和负重，虽然只能透过一片云朵，只有基督能帮助和拯救，否则他将永远地彻底地迷失。在基督那里有什么阻止你相信的呢，你这有罪的人？哦，（他说，）我担心基督只是向我提供自己，但他并不关心我的救恩。——回答。这不是在对以色列的圣者造谣和诽谤吗？因为基督的提供确实是一个提供，从这个意义上说，它是真正的爱，尽管它不能推断出选民的荣耀之爱，但是对这个提供的完全否认为教会之外的异教徒打开了预定的黑色印章。因此，如果你为罪而谦卑，（2）并且对福音怜悯的无法测量的丰富有一半的眼光，（3）并且自我定罪，（4）并且对基督有一半的渴望：你可以通过爱来解释爱，并抓住应许，并得救。对基督的谦卑之爱的错误并不是错误。

That which is next, is a word of the essential principle of true faith, and that is a proportionable measure of grace, required in faith. (Phil. 1:29.) Men naturally imagine, that faith is a work of nature; hence (1.) that speech of a multitude of atheists, "I believe all my days, I believe night and day;" but they never believe at all, who think and say, they believe always. The Jews asserted, that they believed Moses always, and so oppose themselves to the man altogether born in sin, (John 9:28,29, compared with verse 34). But Christ told them, they neither believed the Messiah nor Moses, (John 5:35-37.) Nature worketh always alike, and without intermission or freedom. The floods always move, the fountain always casts out streams, the fire always burneth, the lamb always fleeth from the wolf; but the wind of the Spirit doth not always enact the soul to believe. They are not in an ill case, who wrestle with unbelief, and find the heart and take it, in the ways of doubting and terrors, as feeling that believing is a motion up the mount, and somewhat violent. Facile and con-natural acts cannot be supernatural acts of faith. It is no bad sign, to complain of a low ebb sea, and of neither moonlight nor starlight. (2.) It is impossible they can submit to give the glory of believing to God, in whose heart there is a rotten principle destructive of faith, and that is, an ambitious humour of seeking glory from men, (John 5:44). Little faith there is in kings' courts; faith dwelleth not in a high spirit. (3.) Such as take religion by the hand upon false and bastard motives, as the summer of the gospel, and fame, ease, gain, honour, cannot believe. A thorny faith is no faith, (Matt. 13:22). A carnal man's faith must be true to its own principles, and must lie level with externals; so as court, ease, the world, and its sweet adjuncts, are a measuring line to a rotten-rooted faith neither longer nor broader than time, it goeth not one span length within the lists of eternity. (4.) Fancy cannot be faith. Such as have not gospel knowledge of Christ, cannot believe; but must do as the traveler, who unawares setteth his foot on a serpent in the way, and suddenly starteth backward six steps for one, (John 6:66). So do they that fancy all the gospel to be a carnal or a moral discourse. (5.) Those cannot have faith, in whose heart the gospel lieth above ground, devils and sin having made the heart hard like the summer streets, with daily treading and walking on them. (Matt. 13:19.) A stony faith, or a faith that groweth out of a stone, cannot be a saving faith. There is a heart that is a daily walk, in which the devil (as it were) aireth himself. (6.) If Christ have given the last knock at the door, and all in-passages be closed up, and heart inspirations gone, there can be no more any sort of faith there, (Eph. 4:19; 2 Tim. 4:2). The heart is like a dried-up arm in some; all the oil in the bones is spent. (7.) Loose walking with greediness, argues, that hell hath taken fire on the outworks of the soul. Hell in the hands and tongue, as in the out-wheels, must argue hell and unbelief in the heart and the in-wheels. [1.] Loose believers go to heaven by miracles; I dare go to hell for a man, if such a one go to heaven, who liveth profanely, and saith, he hath a good heart within. [2.] The going in ways of blood, extortion, covetousness, idolatry, belieth the decree of election to glory. Grace leadeth no man to the east, with his face and motion close to the west. [3.] This way of working by contraries is not God's way: God can work by contraries; but he will not have us to work by contraries. There is some heaven of holiness in the court-gate to the heaven of happiness. (8.) Faith overlooketh time, (Heb. 11:10). Abraham looked for another city. Faith in Moses was great with child of heaven; (verse 25,) he had an eye to the recompence of reward. Eternity of glory is the birth of faith. Oh! we look not to the declining of our sun; it is high afternoon of our piece of day; eleven hours are gone, and the twelfth hour is on the wheels, and I see not my own grey-hairs. It is upon the margin and borders of night, and I know not where to lodge. We are like the man swimming through broad waters, and he knoweth not what is before him; he swimmeth through deeper and deeper parts of the river, and at length, a cramp and a stitch cometh on arms and legs, and he sinketh to the bottom, and drowns. We swim through days, weeks, months, years, winters, and are daily deeper in time; till at length death bereave us of strength of legs and arms, and we sink over head and ears in eternity. Oh! who, like the sleepy man, is loosing his clothes, and putting off the garments of darkness, and would gladly sleep with Christ? Men are close-buttoned, and like day-men, when it is dark night. It is fearful to lie down with our day-clothes, (Job 20:11). Sin is a sad winding-sheet. Oh! what believer saith, I would have a suit of clothes for the high court and throne, to be an assay, to see how a suit of glory would become me?—This much for faith. 
那接下来的是真正信仰的基本原则的一个词，即信仰所需的恩典的相称度量。（腓立比书 1:29）人们自然地想象，信仰是一种自然的行为；因此（1.）那些无神论者的话，“我一直相信，日夜相信”；但那些认为并声称自己一直相信的人根本就没有相信。犹太人声称他们一直相信摩西，因此与那个生来就有罪的人相对立（约翰福音 9:28,29，与 34 节相比）。但是基督告诉他们，他们既不相信弥赛亚也不相信摩西（约翰福音 5:35-37）。自然总是以同样的方式工作，没有间断或自由。洪水总是流动，泉水总是涌出，火总是燃烧，羔羊总是逃离狼；但圣灵的风并不总是激励灵魂去相信。那些与不信心搏斗，并在怀疑和恐惧的道路上找到并抓住了心灵的人，并不处于不好的境地，因为他们感到相信是一种向上攀登的运动，而且有些剧烈。轻易和与生俱来的行为不能成为信仰的超自然行为。 抱怨低潮的海洋，没有月光和星光，并不是坏兆头。(2.) 他们不可能相信上帝的荣耀，因为他们心中有一种腐朽的原则，破坏了信仰，那就是追求人们的荣耀的野心。(约翰福音 5:44) 国王的宫廷中没有多少信仰；信仰不居于高傲的心灵中。(3.) 那些出于虚假和非法动机接受宗教的人，如追求名声、安逸、利益、荣誉，不能相信。多刺的信仰不是真正的信仰。(马太福音 13:22) 一个肉体的人的信仰必须忠于自己的原则，并且必须与外在事物保持一致；所以宫廷、安逸、世界和它甜蜜的附属品是一个腐朽的信仰的衡量标准，它的长度和宽度都不超过时间，它在永恒的范围内没有一寸的长度。(4.) 幻想不能成为信仰。那些对基督没有福音知识的人不能相信；他们必须像旅行者一样，在路上不经意地踩到一条蛇，突然向后退六步才能回过神来。(约翰福音 6:66) 所以他们认为福音只是肉体或道德的言论。(5.那些心中没有福音根深蒂固的人，无法相信，魔鬼和罪恶使心变得像夏天的街道一样坚硬，每天都在上面踩踏和行走。(马太福音 13:19) 一种像石头一样生长的信仰，不能成为拯救的信仰。有一种心灵是每天行走的，魔鬼（可以说）在其中呼吸。(6) 如果基督已经在门口敲过最后一次，所有的通道都被关闭，心灵的启示已经消失，那里就不再有任何形式的信仰了。(以弗所书 4:19；提摩太后书 4:2) 有些人的心就像干枯的手臂，所有的油都用完了。(7) 贪婪的放纵行为表明地狱已经在灵魂的外围燃起了火焰。地狱在手和舌上，就像在外轮上一样，必然说明心灵和内轮中有地狱和不信仰。[1.] 放纵的信徒凭借奇迹才能进入天堂；如果一个人生活放荡，却说自己内心善良，我敢为一个人去地狱，如果这样的人去了天堂。[2.] 走在血腥、勒索、贪婪、拜偶像的道路上，背离了选民进入荣耀的旨意。恩典不会引领一个人向东走，而把脸和动作紧贴着西方。[3.]这种相反的工作方式不是上帝的方式：上帝可以通过相反的方式工作；但他不希望我们通过相反的方式工作。在通往幸福天堂的门口有一些圣洁的天堂。（8）信仰超越了时间（希伯来书 11:10）。亚伯拉罕寻找另一个城市。摩西的信仰怀有天堂的孩子；（第 25 节）他注视着报酬的补偿。荣耀的永恒是信仰的诞生。哦！我们不看我们太阳的下降；我们的一天已经过去了 11 个小时，第 12 个小时已经开始，我看不到自己的白发。它已经到了夜晚的边缘，我不知道该住在哪里。我们就像一个在广阔水域中游泳的人，他不知道前面是什么；他在河流的更深处游泳，最后，手脚抽筋，他沉到了水底，淹死了。我们游过了日子、周、月、年、冬天，时间越来越深；直到最后死亡夺走我们的腿脚力量，我们深深地陷入永恒之中。哦！ 谁像那个困倦的人一样，脱下衣服，摆脱黑暗的衣裳，愿意与基督一同安睡？人们紧紧扣住衣扣，像白天的人在黑夜中一样。与白天的衣服一起躺下是可怕的（约伯记 20:11）。罪是一件悲伤的裹尸布。哦！有哪个信徒说，我想要一套高庭和宝座的衣服，作为一次试验，看看荣耀的衣服是否适合我？- 这就是信仰的一部分。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXII.
第二十二篇讲道。

NOW, a word of a strong and great faith, and withal, of a weak and fainting faith. For the most, I go not from the text, to find out the ingredients of a great faith.
现在，一个强大而伟大的信仰的词语，同时也是一个虚弱和衰弱的信仰。对于大多数人来说，我不离开原文，去寻找一个伟大信仰的成分。

1. A strong praying and a crying faith, is a great faith. So must Christ's faith have been, who prayed with strong cries and tears. Strong faith maketh sore sides in praying, as this woman prayed with good will: there is an efficacious desire to be rid of a sinful temptation, as Paul prayed thrice to be freed of the prick in the flesh. Their faith is weak, who (1.) dare not pray against some idol sins; or, (2.) If they pray, it is but gently, with a wish not to be heard.
坚定的祈祷和坚定的信仰是伟大的信仰。基督的信仰一定也是如此，他用坚定的呼喊和眼泪祈祷。坚定的信仰在祈祷中会带来痛苦，就像这个女人以善意祈祷一样：有一种强烈的渴望摆脱罪恶的诱惑，就像保罗三次祈求摆脱肉体上的刺。他们的信仰是薄弱的，(1.)他们不敢祈祷反对某些偶像的罪恶；或者，(2.)如果他们祈祷，只是轻轻地，希望不被听见。

2. The woman's crying,—her instant pleading in faith, yea, 1, above the disciples' care for her; yea, above Christ's seeming glooms, who denied her to be his, who reproached her as a dog, argueth great grace, great humility, with strong adherence; and so, great faith.
这个女人的哭泣，她立即以信心恳求，是超过门徒对她的关心；是超过基督似乎的忧郁，他否认她是他的，他责备她像一只狗一样，这表明了极大的恩典、极大的谦卑和坚定的依附；因此，也表明了极大的信心。

2. For faith saileth sometimes with a strong tide and a fair wind; according as the moon hath an aspect on the sun, so is it full or not full. When the wheels are set right to the sun, the clock moveth and goeth right. The fairer and more clear sight that faith hath of Christ, the stronger are the acts of faith. It cannot be denied, that faith hath a good and an ill day: because grace is various, it is no strong proof that it is not grace.
有时候，信仰会随着强劲的潮流和顺风而前进；就像月亮对太阳有所影响一样，信仰也会或满或不满。当时钟的指针正确对准太阳时，它才会运转正常。信仰对基督的视野越清晰明了，信仰的行动就越坚定。不可否认，信仰有好日子也有坏日子：因为恩典是多样的，这并不是它不是恩典的强有力证据。

3. To put faith in all its parts in light, in staying on Christ, in affiance, in adherence, in self-diffidence, in submissive assenting, forth in all its acts, and to lift the soul all off the earth, requireth Christ's high spring-tide: it is not easy to put all the powers that do act in faith afloat, especially because a strong faith is a great vessel; and therefore, more of Christ's tide is required for weighing anchor and launching forth. The wings of a sparrow should not raise an eagle off the earth; the limbs of a pismire could not suit with a horse or an elephant: there is need of a strong winged soul to believe, especially against hope.
3. 将信心的所有部分放在光明中，依靠基督，信赖，坚持，自卑，顺从，以及在所有行动中，将灵魂抬离尘世，需要基督的高潮水：将所有行动中的力量都放在信仰中并不容易，特别是因为坚定的信仰是一艘巨大的船只；因此，需要更多基督的潮水来起锚和启航。麻雀的翅膀不能将老鹰抬离地面；蚂蚁的腿不能适应马或大象：需要一颗有强大翅膀的灵魂来相信，特别是在没有希望的情况下。

4. To believe Christ, when midnight speaketh blackness of wrath, requireth eyes and light of miracles; yea, it is a greater work than the very miracles of Christ, (John 14:12). But especially when Christ is absent, it is with the soul, as with a clock, in which the wheels are broken, the passes or weights are fallen down.
相信基督，当午夜说出愤怒的黑暗时，需要眼睛和奇迹的光芒；是比基督的奇迹本身更伟大的工作（约翰福音 14:12）。但特别是当基督不在时，灵魂就像一只钟表，其中的轮子已经坏了，传动装置或重物已经掉下来。

Objection 1. But I aim and endeavour to believe, but can do nothing, and, without His grace, my violence to heaven is without fruit.
反对意见 1：但我努力并努力相信，但却无能为力，没有他的恩典，我对天堂的强求是毫无结果的。

Answer. It is true the Semipelagians' halving of the work of believing, and the glory of it, between co-operating grace and [free-]will, as if nature could divide the spoil with the grace of Christ, is damnable pride; but it is God's way to halve the work between Christ within, in regard of the habit of grace, and Christ without, in regard of the assisting grace of God: "While he was yet a great way off, his father saw him, and ran, and fell on his neck, and kissed him." (Luke 15:20.) Christ rewardeth not nature's aims with grace, nor doth he make gifts the work, and grace the hire, or nature's labour the race, and grace the garland. But he rewardeth grace with grace, and that of mere grace, (John 15:3). He hath in his decree and promise marshaled such and such acts of grace to stand beside others, and that by covenant: and therefore believe, that you may believe; pray, that you may pray.
回答。半佛拉盖派将信仰的工作和荣耀在合作的恩典和[自由的]意愿之间减半，好像自然能与基督的恩典分赃一样，这是可憎的骄傲；但上帝的方式是在基督内部，关于恩典的习惯，和基督外部，关于上帝的辅助恩典之间减半工作：“他离得还远，他父亲就看见，动了慈心，跑去抱着他的颈项，连连与他亲嘴。”（路加福音 15:20）基督不以自然的目标回报恩典，也不以恩典为工作，以恩典为报酬，或以自然的劳动为竞赛，以恩典为花冠。但他以恩典回报恩典，纯粹的恩典（约翰福音 15:3）。他在他的旨意和应许中安排了这样那样的恩典行为与其他行为并列，并以约定方式：因此要相信，以便相信；祈祷，以便祈祷。

Objection 2. But who can act saving grace, without the blowing of saving grace? I can no more do it, than I can command the west wind to blow when I list.
反对意见 2：但是谁能在没有拯救之恩的吹拂下行动呢？我无法做到这一点，就像我无法命令西风在我愿意的时候吹来一样。

Answer. I grant all, nor do I speak this to insinuate, that free-will sitteth at the helm, or that grace sleepeth, and will waketh; the contrary is an evident truth. Yet give me leave to say, there is odds between blowing of the wind, and making ready the sails. Though seamen cannot make wind, nor is it their fault to want wind, yet can they prepare the sails, and hoist them up to welcome the wind. We cannot create the breathings of the Spirit; yet are we to miss these breathings? and this is a fitting of the sails, and we are to join with the Spirit's breathings. Christ bindeth up the winds in his garment, so as, if one look of faith, or half a spiritual groan, should ransom me from hell, I have it not in stock; therefore hath God ordered such a dispensation, that in all stirrings of grace, the first spring, Principium motus, the fountain-rise of calling Jesus Lord, shall be up in heaven at the right hand of the Father; and the far end of any gracious thought, is as far above me, as the heart of Christ, who is in the heaven of heavens, is above the earth, though ye think nothing of it. And better Christ be my steward, and that the gospel be at the end of all acts of grace, as that Christ be freewill's debtor.—More reason that Christ be creditor, than debtor to his redeemed ones. (2.) I know the child of God may be so far forth lazy, as that it is his fault that the wind bloweth not, if we speak of a moral cause. (3.) It is his part to join with the working of assisting grace: "Whereunto I also labour, striving according to his working, which worketh in me mightily." (Col. 1:29.) The Lord hath, by free promise, laid holy bands on himself, to give predeterminating grace to his own children to persevere to the end, and to prevent apostacy and heinous sins inconsistent with saving faith; (1 Cor. 1:8; Jude 24, Jer. 32:39-41; Is. 54:10; 59:21,22; Luke 22:32; 1 John 2:1,2,) yet so as he hath reserved a liberty to himself, to co-operate with them in particular acts, as it shall be their sin, not his withdrawing of grace that maketh them guilty, to the end we know we are in graces debt, in all good and supernatural acts. So (2 Chron. 32:31,) Hezekiah was tried of God in the business of the king of Babylon's ambassadors, that the king might see, that he could not walk to heaven on clay legs, or by his own strength. And the reason is clear: (1.) God cannot make a promise of contributing this bowing and predeterminating grace, but in a way suitable to free grace; for God cannot change grace unto natural debt, it remaining grace, for so it should be grace, and no grace, which is a contradiction. (2.) The Lord hath reserved liberty to himself in this promise, that in this or that particular act (the omission whereof may consist with perseverance in grace), he may contribute his influence of grace, or not contribute it. So David hath not actual grace at his will and nod, to eschew adultery and murder as he pleaseth; nor Peter to decline an evil hour, when he shall be tempted to forswear his Saviour Christ; nor hath Heman in his hand, (Psalm 88,) nor the deserted church power, (Psalm 77,) to pray, and believe, and rejoice in the salvation of God, at the disposition of free-will: but the key is up in the hands of the kingly Intercessor, at the right hand of the Father, that must open the heart. It is far to fetch, as far as the heaven of heavens, to make wind and sailing to Christ-ward; therefore, (3.) Seasons of acts of grace to believe, to walk in any warmness of love to Christ and his members, are fruits of royal liberty and free grace. Who hath the key of the house of wine, to stay the soul with the flagons and apples of love? Certainly, it is the king himself, that taketh the spouse into his banqueting house, (Cant. 2:4). And yet, so as the omission of all supernatural duties, yea, our laziness in the manner of doing, our failings and sins, are imputed to ourselves, and not to the not blowing of the wind of the Holy Spirit, nor to the want, of the efficacious motion of the Spirit, as Libertines teach, with Arminians; for we so sin through the want of the motions of efficacious grace, as through the want of a physical, not of a moral cause; and so, as we are most willing to want that influence, and so are guilty before the Lord.
答案。我承认一切，我并不是在暗示自由意志掌舵，或者恩典在沉睡中，将要醒来；相反，这是一个明显的事实。然而，请允许我说，吹风和准备帆之间是有差别的。尽管水手们不能创造风，也不是他们缺乏风的错，但他们可以准备好帆，并升起它们迎接风。我们不能创造圣灵的呼吸；然而，我们会错过这些呼吸吗？这就像是调整帆，我们要与圣灵的呼吸相结合。基督将风捆绑在他的衣袍中，所以，如果一个信仰的眼神，或者半个属灵的叹息，可以将我从地狱赎回，我并没有它；因此，上帝安排了这样一种安排，即在所有的恩典激发中，第一个春天，即召唤耶稣为主的源头，将在天上在父的右手边；而任何恩慈思想的最终目标，就像基督的心一样远离我，他在天堂的天堂高于地球，尽管你们对此毫不在意。 并且更好的是基督成为我的管家，福音成为一切恩典行为的终极目标，基督成为自由意志的债务人。基督成为他所救赎之人的债权人比债务人更有道理。（2）我知道神的儿女可能会因为懒惰而导致风不吹动，如果我们谈论道德原因的话，这是他的过错。（3）他的责任是与辅助恩典的工作相结合：“我也为此劳苦，按着他在我里面运行的大能，尽心竭力。”（歌罗西书 1:29）主已经通过自由的应许，对他自己施加了圣洁的约束，给予他自己的儿女预定的恩典，使他们坚持到底，并防止背道和与得救的信仰不一致的严重罪行；（哥林多前书 1:8；犹大书 24；耶利米书 32:39-41；以赛亚书 54:10；59:21,22；路加福音 22:32；约翰一书 2:1,2）然而，他保留了与他们在特定行为中合作的自由，因此，使他们有罪的是他们的罪过，而不是他撤回恩典，以至于我们知道我们在一切善行和超自然行为中都是欠恩的。 32:31，希西家在巴比伦使者的事务中受到上帝的试探，以便国王能看到他不能靠泥土的腿走向天堂，也不能凭自己的力量。原因很明确：（1）上帝不能承诺提供这种屈服和预定的恩典，除非以自由恩典的方式；因为上帝不能将恩典变成自然债务，它仍然是恩典，因此它应该是恩典，而不是恩典，这是矛盾的。（2）主在这个应许中保留了自己的自由，即在这个或那个特定的行为中（忽略这个行为可能与恩典的持续存在相一致），他可以提供他的恩典影响，也可以不提供。所以大卫没有实际的恩典，可以随心所欲地避免通奸和谋杀；彼得也没有能力在他被诱惑背弃救主基督的那个时刻避免邪恶；希幔（诗篇 88）没有能力祈祷、相信和因上帝的拯救而欢喜；被遗弃的教会（诗篇 77）也没有能力根据自由意志的安排祈祷、相信和欢喜。但是，国王的中保者手中握着钥匙，他坐在父神的右边，他必须打开人的心扉。 它是远去的，远到天上的天堂，为了使风和航行指向基督；因此，（3.）信仰的恩典行为的季节，以及以任何对基督和他的肢体的热爱行走，都是皇家自由和自由恩典的果实。谁有酒房的钥匙，用爱的酒罐和苹果安抚灵魂？当然，是国王自己，他将新娘带入他的宴会之家（雅歌 2:4）。然而，所有超自然的职责的忽视，甚至我们在行事方式上的懒散，我们的过失和罪恶，都归咎于我们自己，而不是圣灵的风不吹，或者圣灵的有效运动的缺乏，正如自由派和阿米纳派所教导的那样；因为我们因为缺乏有效恩典的运动而犯罪，就像因为缺乏物理原因而犯罪一样；因此，我们最愿意缺乏那种影响，并在主面前有罪。

(4.) God hath reasons strong and convincing why he worketh thus; [1.] It suiteth not Grace to work by engagement; the spirit of the living creatures is within every wheel of Christ, that it must move from an inward principle: the motion of saving grace, is Christ's heart wheeled about by itself, and by no foreign cause without itself: love worketh as love without boon or bribe from men or angels. Grace is both wages and work, the race and the gold to itself. [2.] God delights to have men and angels his debtors. Grace holdeth an open and a free inn, with all the dainties that Christ can make, to all comers and goers, for nothing but thanks, and heartily welcome. Grace maketh no gain of my work. The sweating of angels, and of the thousand thousands that sing up the glory of Christ before the high throne, is no income to Christ's rent. Grace would not be grace, if it could traffic, or buy, or sell with a creature. Angels and men stand in the books of free grace for millions of borrowed sums. Christ's blood and deep love may be praised, but never recompensed. Christ's love hath filled this world, and the new paradise with debtors; and angels can neither read, nor sum, nor cast up the accounts of free grace. [3.] That we cannot be masters of one good act, without His preventing grace, evidenceth what nature is, and maketh grace both my staff and my convoy in at heaven's gates; nature and free-will must stoop and do homage to Christ. There is a glory active, and a glory passive, as there is also grace active and passive; free-will is active under grace, and passive also; and therefore, grace and mercy is to the saints and upon the saints: nature emptieth its lamp upon the golden pipe, the rich grace of the Mediator, and free-will moveth and runneth, but not but as moved, driven, and breathed upon by free grace. But as concerning glory, it hath a more eminent and noble relation: glory shall be on the saints as a garment, as a crown, for they shall be glorified. But no glory to the saints, but only to the Lamb, to the flower of the glory of glory, Jesus, the celebrated, eminent, most high and adored Prince of the kings of the earth. And, therefore, there is room and place left for sin and shame to free-will in the business of predeterminating grace, that nature can but sigh and sin, and grace sing, and be spotless and innocent. Christ so draweth, as we sin in not being drawn; Christ so taketh and allureth, that it is our guilt that we are not taken and overcome with the smell of the King's ointments. So is sin the field out of which springeth the rose, the flower of free and unhired grace. Sin must go with us as near to heaven, as to the threshold of the gates, that the sinner may halt and crook, when he moveth his foot on the threshold-stone of glory; that so, pardoning grace may enter the new city with us. [4.] The Lord will have us take to heaven with us, a book of the psalms and praises of grace, that in that land we may extol and advance free grace, and may hold the book in our hand all the way, and sigh, and weep, and sing, and adore the Saviour of free grace, and may take grace's bill in our hand into heaven with us. Oh, how sweet to be grace's drowned and over-burdened debtor! It is good here to borrow much, and profess inability, for eternity, to pay, that heaven may be a house full of broken men, who have borrowed millions from Christ, but can never repay more, than to read and sing the praises of grace's free bill, and say, Glory, glory, to the Lamb that sitteth upon the throne for evermore: praising for ever in heaven, must be in lieu of paying debt. {1.} God is not behind, nor wanting to the gracious soul, for there is a promise of grace here. {2.} There is an intercession at hand, and that more mighty now, than at Christ's first ascension, and shall be more mighty when all Israel shall be converted. {3.} There is a stirring required in a gracious spirit, but with sense of nature's weakness, so as he is "to arise, and be doing, and the Lord shall be with him;" and he is so to blow upon the coals, as if he could do his alone, though not without the faith of dependence upon an immediate acting from heaven.
（4）上帝有强而有力的理由来这样行事；[1.] 恩典不适合通过约定来行事；活物的灵性存在于基督的每个轮子中，它必须从内在原则中运动：拯救的恩典的运动是基督自己的心脏自转，不受外在原因的影响：爱是无需人或天使的恩赐或贿赂而工作的爱。恩典既是工资又是工作，既是比赛又是金子。[2.] 上帝喜欢让人和天使成为他的债务人。恩典向所有前来和离去的人敞开并免费提供基督能做的一切美食，只为了感谢和真诚的欢迎。恩典不从我的工作中获利。天使和千千万万在高位宝座前歌颂基督的人的辛勤劳作对基督的租金没有收入。如果恩典能与受造物交易、买卖，那它就不再是恩典了。天使和人在自由恩典的账本上为数以百万计的借款登记。基督的宝血和深沉的爱可以被赞美，但永远无法偿还。 基督的爱充满了这个世界，新的天堂充满了债务人；天使既不能阅读，也不能总结自由恩典的账目。我们不能成为一个善行的主人，没有他的预先恩典，这表明了人性的本质，并使恩典成为我在天堂门口的拐杖和护送；人性和自由意志必须屈服并向基督致敬。有一种主动的荣耀，也有一种被动的荣耀，正如有主动和被动的恩典一样；自由意志在恩典下是主动的，也是被动的；因此，恩典和怜悯是给圣徒的，也是在圣徒身上的：人性将其灯倒空在黄金的管子上，即调解者丰富的恩典，自由意志移动和奔跑，但只是被自由恩典所感动、驱使和呼吸。但是关于荣耀，它有一个更显著和崇高的关系：荣耀将成为圣徒的衣服，成为冠冕，因为他们将被荣耀所光荣。但是荣耀只归于羔羊，只归于荣耀之花，耶稣，这位受人尊崇、卓越、至高和崇拜的地上君王之王。 因此，在预定恩典的事工中，还有空间和机会给罪恶和羞耻的自由意志，以至于本性只能叹息和犯罪，而恩典却歌唱、无瑕疵和无辜。基督如此吸引我们，以至于我们在不被吸引时犯罪；基督如此接纳和吸引我们，以至于我们的罪过是我们没有被吸引和被君王膏油的气味所征服的罪过。因此，罪是那个产生自由和无偿恩典之花的田地。罪必须与我们一同接近天堂，接近门槛，以便罪人在踏上荣耀的门槛石时停下脚步，屈膝，使宽恕的恩典与我们一同进入新城。主要我们带着一本赞美恩典的诗篇和赞美之书进入天堂，以便在那片土地上赞美和推崇自由恩典，并一路手持这本书，叹息、哭泣、歌唱和崇拜自由恩典的救主，并将恩典的账单带入天堂。哦，成为恩典淹没和负债过重的人是多么甜蜜！ 在这里借用很多，并声称无法偿还，这样天堂就会成为一个充满借了基督数百万的破碎人的房子，但他们永远无法偿还更多，只能读和唱赞美恩典自由账单的赞美词，并说：“荣耀，荣耀归给坐在宝座上的羔羊，直到永远。”在天堂永远赞美，必须代替偿还债务。{1.}上帝对恩典的灵魂不缺乏，因为这里有恩典的应许。{2.}有一种更强大的代祷，比基督第一次升天时更强大，当以色列全体归向上帝时，代祷将更加强大。{3.}在一个有恩典的灵魂中需要一种激励，但要意识到本性的软弱，以至于他“起来行动，耶和华必与他同在”；他要吹动炭火，好像他可以独自做到，尽管离不开对天上直接行动的信心。

Objection 3. Adam, yet sinless, was to believe weakness and sin in himself, before he sinned.
异议 3：亚当在他犯罪之前，尽管没有罪过，却要相信自己的软弱和罪恶。

Answer. Not so, but he was to have that which, by analogy, answereth to sense of sin, that is, a sinless consciousness and solicitude, that if God should withdraw his stirring and predeterminating influence of corroborating him to will and to do (you may call it grace), he should fall; and that legs in paradise, without actual assistance, could not bear the bulk and weight of Adam's con-natural and constant walking with God, that Adam might know, before he was a debtor to justice, that he had need of mercy, or the free goodness of a surety, such as Jesus Christ, to prevent debt, no less than to pay debt; even as angels are debtors to Christ their head, for redemption from all possible sins, no less than we are (though the degrees of altitude of grace varieth much), the obliged underlings of such a bountiful landlord, for redemption from actual misery.
回答。并非如此，但他应该拥有与罪恶感相对应的东西，即无罪的意识和关切，如果上帝撤回他激励和预定的影响，使他有意愿和行动的能力（你可以称之为恩典），他就会堕落；并且在天堂，没有实际的帮助，腿无法承受亚当与上帝的天然和持续的交往的重量和负担，以便亚当在成为公正的债务人之前，就知道他需要怜悯，或者需要一个确保人的自由善行，如耶稣基督，来预防债务，不仅仅是偿还债务；正如天使们对他们的头，基督，为了从所有可能的罪恶中得到救赎一样，我们也是债务人（尽管恩典的高度差异很大），是这样一个慷慨的房东的受约束的下属，为了从实际的苦难中得到救赎。

3. That is a great faith, that is not broken with a temptation, but (1.) Taketh strength from a temptation; as some run more swiftly after a fall, that they may recompense their loss of time; and that is great faith, that argueth from a temptation, as this woman doth. (2.) That is Job's great faith, (chap. 2:3). "That he still holdeth fast his integrity;" the word (Hazak) is, to hold with strength and power: he keepeth fast, and with violence, his innocency, and faith maketh him stronger than he was. The word is used, (Psalm 147:13), for making stronger the bars of ports. And it is Job's praise, (chap. 1:22,) "In all this Job sinned not, nor charged God with folly." (3.) It is a strong faith in this woman, that, in a manner, conquers Omnipotency by believing. Yea, Satan, winds, fire from heaven, wife, Sabeans, yea, apprehended wrath, cannot prevail with Job to subdue his faith: in all he standeth by this, "Though the Lord should slay me, I will trust in him." (Job 15:13.) It is great faith to be at holding and drawing with God; and yet believe and pray, (Hosea 12:3; Gen. 32:26,) and not let the Lord alone, nor give him any rest, (Isa. 62:6,7,) till he answer. As suppose thy prayers were never heard, and the acts of believing were but darts thrown at heaven and the throne without any effect; yet because prayer and believing are acts of honouring God, though they never benefit thee, it argueth strong grace, and so great faith, that it can be said, there be ten years, twenty years of reiterated acts of faith, and prayers of such a man lying up before the throne, yea, in Christ the High Priest's bosom. Let God make of my faith what he will, yet am I to believe: continued believing is Christ's due, though it should never be to me gain of comfort or success. That is a weak man who is thrown down on his back with a blast of wind, or made to stagger with the cast of a straw, or a feather. The temporary faith is in this seen to be soft, that it is broken with persecution: "When the sun riseth anon, he is offended, and withereth quickly." (Matt 13:21.) Some spirit of soft clay for a scratch with a pin on his credit, casteth away all his confidence, despaireth, and hangeth himself as Ahithophel. Such a temptation would not once draw blood of a strong believer. Straws, and feathers, and flax do quickly take fire, and are made ashes in a moment; but not so gold: there is bones and metal in strong faith; so the martyr's faith, that could not be broken with torments, is proved to be a great Faith, Heb. 11:35, Etympanisthesan, Their bodies were racked out as a drum, and beaten to death after racking, and they would not accept a deliverance. Why? Faith looked to a better resurrection. He who sweateth, panteth up the brow of the mount after Christ, and carrieth death on his back, must have this strong faith, that Christ is worthy of tortures. A strong faith can bear hell on its shoulders, the grave and the sorrows of death, and not crack, nor be broken, (Psalm 18:4-6; 116:3,4).
这是一种伟大的信仰，它不会因为诱惑而动摇，而是（1）从诱惑中获得力量；就像有些人在跌倒后更快地奔跑，以弥补他们失去的时间；这是一种伟大的信仰，它像这个女人一样从诱惑中推理出来。（2）这是约伯的伟大信仰（第 2 章 3 节）。“他仍然坚守他的正直。”这个词（Hazak）是指以力量和权力坚持；他坚守着自己的清白，信仰使他比以前更强大。这个词在诗篇 147:13 中被用来加固港口的门闩。这是约伯的赞美（第 1 章 22 节），“约伯在这一切事上没有犯罪，也没有以愚妄指责上帝。”（3）这个女人有一种坚定的信仰，几乎通过相信战胜了全能。是的，撒旦、风、天上的火、妻子、萨巴人，甚至是被捕的愤怒，都不能使约伯屈服于他的信仰：在所有这些事情中，他都坚守着这个信念，“即使耶和华杀了我，我仍然信靠他。”（约伯记 15:13）与上帝一起持守并与他争取是一种伟大的信仰；然而，仍然相信并祈祷（何西阿书 12:3；创世纪 32:26），不让主独自一人，也不让他休息（以赛亚书 62:6,7），直到他回答。 假设你的祈祷从未被听到，相信的行为只是向天堂和宝座投掷的无效飞镖；然而，因为祈祷和相信是尊崇上帝的行为，即使它们对你没有任何好处，也表明了强大的恩典和如此伟大的信心，以至于可以说，有一个人的重复信仰行为和祈祷在宝座前，甚至在基督大祭司的怀中，已经有了十年、二十年的积累。让上帝对我的信仰做任何他想做的事情，我仍然要相信：持续的信仰是基督的应得，即使对我来说从未带来安慰或成功。那是一个软弱的人，被一阵风吹倒在地，或者被一根稻草或一根羽毛击倒。临时的信仰在这里被证明是脆弱的，因为它在迫害中被打破：“太阳一出来，他就跌倒了，又因没有根，就枯干了。”（马太福音 13:21）一点针对他的信誉的轻微挑衅，就足以让他失去所有的信心，绝望地自杀，就像亚希多弗一样。这样的试探不会对一个坚定的信徒造成伤害。 稻草、羽毛和亚麻很快就会着火，一瞬间就化为灰烬；但黄金不同：坚定的信仰中有骨头和金属；因此，殉道者的信仰，即使经受折磨也无法被打破，被证明是伟大的信仰，希伯来书 11:35，“他们受了嘲弄和鞭打，受了捆锁和监禁，被杀死，被用锯锯开，受了试探，被刀杀，披着绵羊和山羊的皮，受了穷乏、患难、苦害。”为什么？因为信仰盼望着更美好的复活。那些为基督流汗如雨，背负死亡的人必须拥有这样坚定的信仰，认为基督是值得受折磨的。坚定的信仰能够承受地狱的重压，坟墓和死亡的痛苦，不会破裂或崩溃（诗篇 18:4-6；116:3,4）。

4. That faith is argued to be strong, that hath no light of comfort, but walketh in darkness upon the margin and borders of a hundred deaths, and yet stays upon the Lord, (Isa. 50:11). So this woman had no comfort, nor ground of sense of comfort from Christ, except rough answers and reproaches; yet she believeth, and so, must be strong in the faith, (Psalm 3:6). David's faith standeth straight without a crook, when ten thousand deaths are round about him; (and Psalm 23:4,) he feareth no ill, when he walks in the cold and dark valley of the shadow of black death. Heman, (Psalm 88:7,) "Thy wrath lieth hard on me, thou hast afflicted me with all thy waves:" then, in his sense, God could do no more to drown him; not waves, but all waves, all God's waves were on him, and above him; yet (verse 9,) "Lord, I have called daily upon thee." Then he believed daily. Hezekiah's comforts are at a hard pinch, (Isa. 39:14,) "Mine eyes fail with looking upward, O Lord, I am oppressed;" yet praying, argueth, believing, "Lord, undertake for me." We must think Christ's sense of comforts was ebb and low when he wept, cried, (Heb. 5:7,) and was forsaken of God; yet then his faith is doubled, as the cable of an anchor is doubled, when the storm is more than ordinary,—"My God, my God." David chideth his cast-down soul when there is no glimpse of comfort, with strong faith, "Hope thou in God, for I shall yet praise him." (Psalm 42:11.) In swimming well, the less natural helps to hold up the chin and head, the greater wave, if the swimmer be carried strongly through, as it were in despite of the stream, there is the more art. Art may counterbalance strength, and sometimes wisdom is better than strength. The less comfort, if yet you believe at midnight, when the spirit is overwhelmed, the more is the art of believing. When an inward principle is weak, we help it with externals. That the child must be allured with rewards, as with apples, a penny, or the like, it is because his sight and desire of the beauty and excellency of learning and arts, is but weak or nothing at all. Sense and comforts are external subsidies and helps to faith, and those that cannot believe but upon feelings, and sense of the sweetness of comforts, are hence argued to have weak and broken inclinations and principles of faith. The more freeness and ingenuity of spirit that is in believing, the more strength of faith; for that is most connatural, that hath least need of hire. You need not give hire, reward, or bribes to the mother's affection, to work upon her, and cause her to love her child: love can hardly be hired; nature is stronger than rewards or any externals. Comforts are but the hire of serving of God, and the results of believing in a sad condition.
4. 那种没有安慰之光，却在死亡的边缘和边界上行走于黑暗中的信仰被认为是坚固的，并且仍然依靠主（以赛亚书 50:11）。所以这个女人没有从基督那里得到安慰，也没有任何感受到安慰的基础，只有粗暴的回答和责备；然而她相信，并且因此在信仰上必须坚强（诗篇 3:6）。当一万个死亡在他周围时，大卫的信仰是笔直的，没有弯曲；（诗篇 23:4）当他走在寒冷和黑暗的死亡阴影的山谷中时，他不怕任何邪恶。希幔（诗篇 88:7）说：“你的忿怒重压在我身上，你用你的波浪折磨我。”在他的感觉中，上帝再也不能淹没他了；不是波浪，而是所有的波浪，所有上帝的波浪都在他身上，压在他头上；然而（第 9 节），“主啊，我每天都呼求你。”那么他每天都相信。希西家的安慰在困境中（以赛亚书 39:14）：“我因仰望而眼睛困倦，耶和华啊，我受压迫。”然而他祈祷，争辩，相信：“主啊，替我担当。”我们必须认为当耶稣哭泣、呼喊时，他对安慰的感受是减退和低落的（希伯来书）。 5:7)并被上帝抛弃；然而，他的信心加倍，就像锚链在风暴中加倍一样，当风暴超过寻常时，他说：“我的上帝，我的上帝。”大卫在没有一丝安慰的情况下，用坚定的信心责备他沮丧的灵魂，“你当仰望上帝，因为我还要赞美他。”（诗篇 42:11）在游泳时，越少的自然帮助来支撑下巴和头部，越大的浪，如果游泳者被强烈地带过去，就像不顾洪流一样，那就是更高超的技艺。技艺可以抵消力量，有时智慧比力量更好。如果你在午夜仍然相信，当精神被压倒时，越少的安慰，就越能体现出信仰的技艺。当内在的原则薄弱时，我们用外在的东西来帮助它。孩子必须被奖励所吸引，如苹果、一便士或类似的东西，这是因为他对学习和艺术的美和卓越的视觉和渴望很弱或根本没有。感觉和安慰是信仰的外部补贴和帮助，那些只能凭感觉和对安慰甜蜜的感觉来相信的人，因此被认为是信仰的倾向和原则薄弱和破碎。 越是相信时更加自由和独创的精神，信仰的力量就越强大；因为最符合天性的东西最不需要报酬。你不需要给予报酬、奖励或贿赂来激发母亲的爱，让她爱她的孩子：爱很难被买走；天性比任何奖励或外在因素更强大。安慰只是侍奉上帝的报酬，也是在困境中相信的结果。

There be some cautions here that are considerable. (1.) God leadeth some strong ones to heaven, whose affections are soft as David's were, (Psalms 35:13; 119:25,28; 136:53; 6:6). And yet faith is strong, (Psalm 22:1). God possibly immediately working upon the assenting, or believing faculty, leaving the affections to their own native disposition. (2.) God useth some privileged dispensations, so as a strong believer shall doubt upon no good ground, (Psalm 116:11), God so disposing, that grace may appear to be grace, and the man but flesh. (3.) Softness of affection, and light of comfort, may by accident concur with strong acts of believing; for, with these, in many, there is little light, much faith, and they should, without those apples given to children, strongly believe; and God, to confirm his own, of mere indulgence sweeteneth affections.
这里有一些需要考虑的注意事项。(1.) 上帝引领一些坚强的人进入天堂，他们的情感像大卫一样柔软，（诗篇 35:13; 119:25,28; 136:53; 6:6）。然而信仰是坚定的，（诗篇 22:1）。上帝可能直接作用于同意或相信的能力，让情感保持其本来的倾向。(2.) 上帝使用一些特权分配，以至于一个坚定的信徒不会毫无根据地怀疑，（诗篇 116:11），上帝这样安排，使恩典显现为恩典，而人只是血肉之躯。(3.) 柔软的情感和安慰的光明可能偶然与坚定的信仰行为相一致；对于许多人来说，他们的光明很少，但信仰很强，他们应该坚定地相信，上帝为了巩固自己的人，纯粹地宠爱情感。

But if God give comforts, ordinarily it is a sort of indulgence of grace, or the grace of grace. It is true, rejoicing falleth under a gospel commandment, (Phil. 4:4,) yet so, as God hath not tied the sweet of the comfort of believing to believing, that you may know its strength of faith, that is, the principle of strong faith, as intense and strong habits make strong acts. God keepeth some in a sad condition all their life, who are experienced believers, and they never feel the comfort of faith till the splendour of glory glance on their eyes; as one experienced believer, kept under sadness and fear for eighteen years, at length came to this 'I enjoy and rejoice, with joy unspeakable and glorious;' but he lived not long after. Another living in sadness all his life, died with comforts admirable. And (3.) Let this be put as a case of conscience, why divers believing, and joying much in God's salvation all their life, yet die in great conflicts, and, to beholders, with little expression of comfort and feeling; as divers of the saints die. Certainly, God, [1.] walketh in liberty here. [2.] He would not have us to limit the breathings of the Holy Ghost to jump with our hour of dying. [3.] We may make an idol of a begun heaven, as if it were more excellent than Christ. To conclude, little evidence, much adherence, speaketh a strong faith. 
但是如果上帝给予安慰，通常是一种恩典的放纵，或者说是恩典的恩典。诚然，喜乐是属于福音的命令（腓立比书 4:4），然而，上帝并没有将信仰的安慰与信仰联系在一起，以便你可以知道它的信仰力量，也就是坚定的信仰原则，就像强烈和坚定的习惯会产生强烈的行为一样。上帝使一些经验丰富的信徒终身处于悲伤的状态中，他们直到荣耀的光辉照耀他们的眼睛时才感受到信仰的安慰；就像一个经验丰富的信徒，被困在悲伤和恐惧中长达十八年，最终说出了“我享受并欢喜，有说不出来的荣耀的喜乐”；但他过世后没多久。另一个一生都生活在悲伤中的人，以令人赞叹的安慰离世。还有（3.）让我们把这个问题放在良心上，为什么有些信徒一生都相信并且在上帝的救恩中欢乐，但却在临终时经历巨大的冲突，并且在旁人看来几乎没有表达出安慰和感受；就像许多圣徒一样去世。毫无疑问，上帝[1.]在这里行动自由。[2.]他不希望我们将圣灵的呼吸限制在与我们临终的时刻相吻合。 我们可能会把一个已经开始的天堂当作偶像，好像它比基督更卓越。总之，少量的证据，大量的坚持，表明了坚定的信仰。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXIII.
第二十三篇布道词。

5. THE woman had no apparent evidences of believing; yet did she hang by one single thread of the word of the mercies of the Son of David. The more that the word of promise hath influence in believing, and the less of convincing reason and appearances, the greater faith. Abraham had a promise of a son in whom the nations of the world should be blessed. (Rom. 4.) But, (1.) There was no appearance of this in nature; Abraham and Sarah, at this time, were, between them, two hundred years old, lacking ten, and so, no natural hope of a child. (2.) He had but one promise for his faith; we have twenty, an hundred; yet, "He, against hope, believed in hope." (Rom. 4:18.) It is an elegant figure, having the form of a contradiction, there was no hope, yet he had hope. "Not being weak in the faith:" (verse 19.) Then, "he was strong in the faith," and gave glory to God, as it is, verse 20. (3.) He staggered not through unbelief. Then it is an argument of a weak faith, to dispute according to the principles of natural logic with God: to go on upon God’s naked word, without reasoning, is a strong faith, especially when the course of Providence saith the contrary. The word of promise is the mother and seed of faith, (1 Pet. 1:23): the more of the seed, the more of the birth. Wine that is separated from the mother, doth sooner corrupt; that is strongest faith, that hath most, of its seed and mother, that is, of the word of promise in it. Abraham had nothing on earth to sustain his faith in killing his son, but only a naked commandment of God; all other things were contrary to the fact: yet is faith strongest when it standeth on its own basis and legs, and that is, the word of Omnipotency—the word of promise. Other pillars of faith are rotten and sandy foundations; inspirations beside and without the word, are the natural faith’s unwritten traditions. Every thing is strongest on its own pillars that God and nature hath appointed for it. The earth hangeth by God and nature’s statute in the midst of the air. If the earth were up in the orb or sphere of the moon, it should not be so sure as it is now; and if the sea, fountains, and floods were up in the clouds, they would not be so free from perishing, as they now are. Faith is seated most firmly on a word of Him who is able to perform what he hath said. Wicked men are seeking good in blood, in wars, in the destruction of the church, of the reformation and covenant of God; yet their actions are not seated on a word of promise, but on a threatening that destruction shall come on them as a whirlwind. Therefore is not the wicked man’s bread sure, when the child of God hath bread, sleep, peace, immunity from the sword, (insofar as the sword is a curse), and that by the covenant of promise. This woman had one gospel word, mercy from the Messiah, David’s son.
这个女人没有明显的信仰证据，然而她却依靠大卫之子的怜悯之言。应许的话语对于信仰的影响越大，理性和表象的影响越小，信仰就越伟大。亚伯拉罕有一个应许，说他将有一个儿子，万国都要因他得福。（罗马书 4 章）然而，（1）在自然界中没有这样的迹象；亚伯拉罕和撒拉当时加起来已经两百岁，还差十岁，所以没有生育孩子的自然希望。（2）他只有一个应许来支撑他的信仰；而我们有二十个，一百个；然而，“他在无望中仍存有盼望。”（罗马书 4:18）这是一种优雅的修辞手法，形式上是矛盾的，没有希望，然而他有希望。“他的信心没有软弱。”（第 19 节）然后，“他在信心上坚强”，并且荣耀上帝，正如第 20 节所说。（3）他没有因不信而动摇。所以，按照自然逻辑原则与上帝争论是信心薄弱的表现；只凭上帝的裸露话语而不进行推理，这是一种坚强的信心，尤其是当神的旨意与事实相反时。 应许的话语是信仰的母亲和种子，（彼得前书 1:23）种子越多，出生的信仰就越多。与母亲分离的酒会更快腐败；最坚固的信仰是那些在其中有最多种子和母亲的，也就是在其中有应许之言的信仰。亚伯拉罕在杀死他的儿子时，地上没有任何东西能支撑他的信仰，只有上帝的裸命令；其他一切都与事实相反：然而，当信仰立足于自己的基础和支撑，也就是全能之言——应许之言时，信仰就最坚固。其他信仰的支柱都是腐朽和沙质的基础；除了应许之言之外的灵感，是自然信仰的口传传统。每一件事都在上帝和自然为其指定的支柱上最坚固。地球依照上帝和自然的法令悬挂在空中。如果地球在月球的轨道或球体上，它就不会像现在这样稳固；如果海洋、泉水和洪水在云中，它们就不会像现在这样免于毁灭。信仰最牢固地坐落在那位能够实现他所说的话的人的话语上。 邪恶的人在血腥、战争、摧毁教堂、宗教改革和上帝的约定中寻求善良；然而他们的行动并不是基于应许的话语，而是基于威胁，即毁灭将如旋风般降临在他们身上。因此，邪恶人的面包是否可靠，当上帝的儿女拥有面包、睡眠、和平、免于刀剑的威胁（在某种程度上，刀剑是一种诅咒），这是通过应许的约定而来的。这个女人拥有一个福音的话语，是来自弥赛亚、大卫的儿子的怜悯。

6. That is a strong faith, which can forego much for Christ, and the hope of heaven. Moses was strong in the faith in this, who refused the treasures of Egypt, the honour of a princedom, and to be called "The son of Pharaoh’s daughter." (Heb. 11:26.) For he had an eye, an eagle’s look, and eye to heaven, to the recompence of reward. Abraham foregoeth country and inheritances for God; "By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles." (Heb. 11:9.) (1.) He sojourned. (2.) He played the pilgrim. (3.) He dwelt not in castles and cities, though the land was his by promise, and his grandson, Jacob, disposed of it in his testament, (Gen. 49:10,) "For he looked for a city which hath foundations," (to the strong faith, all cities are bottomless except heaven,) "whose maker and builder is God." Now, this woman’s faith is great in this;—she looked for a temporary deliverance from Satan’s power to her daughter, under the notion of one of the sure mercies of David, and that by faith, which inheriteth all the promises. Not to see beyond time and death, nor to see the gold at the race’s end, fainteth the traveler: a sight of the fair city, is as a draught of wine to the fainting traveler; it addeth legs and strength to him. Heaven is down-ground when faith seeth it; it is, when sight faileth us, toilsome, and up the mount. When Stephen in a near distance heard the music of heaven, his countenance did shine; he did leap to be at it: "I see heaven open, and Jesus standing on the right hand of God."
这是一种坚定的信仰，可以为基督和天堂的希望放弃很多。摩西在这方面的信仰很坚定，他拒绝了埃及的财富、亲王的荣誉，以及被称为“法老的女儿的儿子”。（希伯来书 11:26）因为他有一双眼睛，像鹰一样注视着天堂，注视着报酬的赏赐。亚伯拉罕为了上帝放弃了国家和产业；“凭着信，他在所应许之地作了寄居的，好像在异地居住的帐棚里。”（希伯来书 11:9）（1）他寄居。 （2）他扮演朝圣者的角色。 （3）他没有住在城堡和城市里，尽管这片土地是他应许的，他的孙子雅各布在他的遗嘱中处理了这片土地。（创世记 49:10）“因为他等候有根基的城，这城的设计者和建造者是上帝。”现在，这个女人在这方面的信仰是伟大的-她期待着对她女儿的暂时拯救，以大卫的确定的慈爱之一的名义，而且是通过信仰，继承了所有的应许。 不要看到时间和死亡之外，也不要看到比赛结束时的胜利，旅行者会昏倒：看到美丽的城市，就像给昏倒的旅行者喝一口酒，给他增加了力量和能量。当信仰看到天堂时，天堂就在地上；当视力失去时，它是艰难的，需要攀登山峰。当斯蒂芬听到天堂的音乐时，他的脸上发出光芒；他跃跃欲试地想去那里：“我看见天开了，耶稣站在神的右边。”"

7. It is great faith to pray, and persevere, and watch unto praying, as this woman did, when Christ seemeth to forbid to pray; as he both reproached this woman in her praying, as if it had been but the crying of a dog, and said, he was not sent for her. When the promise and Christ seem to look away from you, and to refuse you, yea, to forbid you to believe; then to believe is great faith: actions in nature going on in strength, when contrary actions do countermand them, must be carried with prevailing strength. It is strength of nature that the palm tree groweth under great weights; it is prevalency of nature, that mighty rivers, when they swell over banks, do break over all oppositions. Satan hath a commission to burn and slay; a strong faith quencheth all his fiery darts, (Eph. 6:16). "Let me alone," saith the Lord to Jacob, (Gen. 32:25,26); pray no more. Jacob’s strong faith doth meet with this commandment thus, "I will not let thee alone, I must pray on till thou bless me." Strong faith beateth down misapprehensions of promises, or of Christ, and layeth hold on Christ under his mask of wrath, and covered with a cloud. (Lam. 3:9.)
7. 祈祷、坚持和警醒地祈祷是伟大的信仰，就像这个妇人一样，当基督似乎禁止祈祷时，她仍然坚持祈祷；基督在她祈祷时责备她，好像她只是一只狗在哭泣，还说他不是为她而来。当应许和基督似乎背离你，拒绝你，甚至禁止你相信时，相信就是伟大的信仰：在自然界中，当相反的行动命令它们停止时，行动必须具有优势力量。棕榈树在巨大的重压下生长是自然的力量；当大河泛滥冲破所有阻力时，是自然的优势力量。撒旦有权力烧毁和杀戮；坚强的信仰扑灭他所有的火箭（弗 6:16）。主对雅各说：“不要再打扰我”（创 32:25,26）；不要再祈祷了。雅各坚强的信仰遇到了这样的命令：“我不会放过你，我必须继续祈求，直到你祝福我。”坚强的信仰打破了对应许或基督的误解，并在他愤怒的面具下，抓住了基督，并被云彩所覆盖。（哀 3:9）

8. Great boldness in the faith, argueth great faith. There be three things in faith, in this notion: (1.) An agony and a wrestling of faith, (Col. 1:29,) which is a heavenly violence in believing: (2.) To be carried with a great measure of persuasion and conviction, with full and hoisted-up sails in believing, (Col. 2:2). There is a rich assurance of faith. Not that only, but in the abstract, there is the riches of assurance. There is all riches of assurance; all riches of the full assurance of faith. So strong prevailing light, produceth a strong faith: alas! it is but twilight of evidence that we have. (3.) To be bold, and to put on a heavenly stoutness and daring, in venturing with familiarity unto the throne of grace, is a strong faith, (Heb. 10:22; 4:16). We are to come with liberty, and holy boldness to the throne, as children to their father: so the church, with heavenly familiarity, and the daring of grace and faith, prayeth, "Let him kiss me with the kisses of his mouth." (Cant. 1:2.) John’s leaning on Christ’s bosom, is not familiarity of love only, but of faith also: "In whom we have boldness and access, with confidence, by faith," (Eph. 3:12). Faith dare go unto the throne; and to the Holy of Holies: (Heb. 10:19). Faith blusheth not.
8. 在信仰中的大胆表明了伟大的信心。在这个概念中，信仰有三个方面：（1）信仰的痛苦和摔跤（歌罗西书 1:29），这是一种在信仰中的天上的暴力；（2）在信仰中带着强烈的信服和确信，像是信仰中的满帆（歌罗西书 2:2）。这是一种丰富的信心确据。不仅如此，抽象地说，还有确据的丰富。有所有确据的丰富；所有充分确信的丰富。因此，强大的光明会产生强大的信心：唉！我们只有微弱的证据。 （3）大胆地、以天上的坚定和勇敢的姿态，冒险地亲近恩典的宝座，这是一种坚强的信心（希伯来书 10:22；4:16）。我们要像孩子对待父亲一样，以自由和圣洁的大胆来到宝座前：所以教会以天上的亲近和恩典与信心的大胆祈祷：“愿他用口亲我。”（雅歌 1:2）约翰靠在基督的怀里，不仅是爱的亲近，也是信心的亲近：“我们因着信心，就可以坦然无惧地来到他面前。”（以弗所书 3:12） 信心敢于前往宝座和至圣所（来 10:19）。信心不会羞愧。

9. That which leadeth a man, with Paul and Silas, to sing psalms in the stocks, in prison, and in scourges, that is a strong faith. Job is hence known to be strong in the faith, because, being made a most miserable man in regard of heavy afflictions, he could bless God. A strong faith prophesieth glad tidings out of the fire, out at the window of the prison, and rejoiceth in bonds, (Mic. 7:8,9; Isa. 52:1,2; 54:1-4). "To glory in tribulation," is an argument of one justified by faith, (Rom. 5:1-3); and the greater glorification of Christ’s chains and cross, is a stronger reason to conclude a strong faith.
9. 那种使人与保罗和西拉一起在囚禁中唱诗、在监狱中唱诗、在鞭打中唱诗的，那就是坚定的信仰。约伯因为在重重苦难中成为最可怜的人，却能够称颂上帝，所以被认为是信仰坚定的。坚定的信仰能够从火中预言好消息，从监狱的窗户中传达出来，并且在束缚中欢乐（弥迦书 7:8,9；以赛亚书 52:1,2；54:1-4）。"在患难中夸耀"是一个被信仰称义的证据（罗马书 5:1-3）；而更大程度地荣耀基督的锁链和十字架，是一个更有力的理由来推断一个坚定的信仰。

10. To wait in patience for God all the day long, is an argument of great faith: "He that believeth shall not make haste; (Isa. 28:16); he shall not be confounded with shame, (so the Seventy translate it, and Paul after them, Rom. 9:33); as those that flee from the enemy out of hastiness, procured by base fear, which is a shame. It proveth believing, and a valorous keeping the field without flying, and so, continued waiting on God, to be of kin to believing; and the longer the thread of hope be, though it were seventy years long, (as Hab. 2:1,2,) or though it were as long as a cable going between the earth and the heaven, "up within the veil," (Heb. 6:19,) the stronger the faith must be. Unbelief not being chained to Christ, leapeth overboard at first, as the wicked king said in the haste of unbelief, "What should I wait any longer on the Lord?" (2 Kings 6:33.) Faith is a grace for winter, to give God leisure to bring summer in his own season. The reasons of our weakness be two: (1.) We see Israel and their dough on their shoulders wearied and tired, lately come out of the brick furnace, wandering without one foot of heritage, forty years in the wilderness, and four hundred years in Egypt; (Acts 7:6;) this looketh like poverty: to believe the other mystery in the other side or page of providence, the glory of dividing the Red sea, and of giving seven mighty nations to his people, and their buildings, lands, vineyards, gardens; is a strong faith. (2.) The furnace is a thing void of reason and art, and so knoweth little that by it the goldsmith maketh an excellent and comely vessel of gold. It is great faith to believe, that God, by crooked instruments, and fire and sword, shall refine a church and erect a glorious building, and these malignant instruments are as ignorant of the art of divine providence, as coals and fuel are of the art and intention of the goldsmith, (Mic. 4:12; Isa. 10:5-7). The axe and saw know nothing of art, nor the sword any thing of justice. Prelates, papists, malignants in the three kingdoms, understand nothing of God’s deep counsel upon themselves, in that God, by a fire of their kindling, is burning themselves, and taking away the tin and brass, and reprobate metal, and refining the Spouse of Christ; they serve a great service, but know not the master of the work.
整天耐心等待上帝，是信仰坚定的证明：“信靠的人不必急躁”（以赛亚书 28:16）；他不会因羞愧而困惑（七十士和保罗都这样翻译，罗马书 9:33）；就像那些因为低贱的恐惧而匆忙逃离敌人的人一样，这是可耻的。这证明了信仰和勇敢地坚守阵地而不逃跑，以及持续地等待上帝，与信仰有亲缘关系；希望的线越长，即使是七十年长（哈巴谷书 2:1,2），或者像一根连接地球和天堂的缆绳一样长（希伯来书 6:19），信仰就必须越坚强。不信仰没有被束缚在基督身上，一开始就跳下船，就像那个邪恶的国王在不信仰的急躁中说：“我还要等候耶和华吗？”（列王纪下 6:33）。信仰是冬天的恩典，让上帝有时间在适当的季节带来夏天。我们软弱的原因有两个：（1.我们看到以色列和他们肩上的面团疲惫不堪，最近刚从砖窑中出来，没有一寸土地的遗产，在荒野中流浪了四十年，在埃及待了四百年；（使徒行传 7:6）这看起来像是贫穷：相信上帝在神的旨意的另一面或另一页中的另一个奥秘，即分开红海，将七个强大的国家交给他的子民，以及他们的建筑物、土地、葡萄园、花园；这是一种坚定的信仰。（2）砖窑是一个没有理性和艺术的东西，所以它对于金匠用它制作出优秀和美观的金器知之甚少。相信上帝会通过弯曲的工具、火和剑来炼净教会并建立一个荣耀的建筑，这是一种伟大的信仰，而这些恶劣的工具对于神的旨意的艺术一无所知，就像煤炭和燃料对于金匠的艺术和意图一无所知一样。（弥迦书 4:12；以赛亚书 10:5-7）斧头和锯子对艺术一无所知，剑对正义一无所知。 教士、天主教徒和邪恶分子在这三个王国中，对上帝对他们自己的深奥计划一无所知。上帝通过他们自己点燃的火焰来烧毁他们自己，去除锡和黄铜、以及那些被弃绝的金属，来净化基督的新娘；他们在做着伟大的工作，却不认识这工作的主人。

11. An humble faith, such as was in this woman, is a great faith. The more sins that are pardoned, as it inferreth the more love to Christ, (Luke 7:47,) so the unworthier a soul is in itself to believe pardon in Christ, argueth the greater faith. It must be a greater faith, to believe the pardon of ten thousand talents, than to believe the forgiveness of five hundred pence. Christ esteemeth it the greatest faith in Israel, that the centurion abaseth himself, as one unworthy to come under one roof with him; and that he exalteth Christ in his omnipotency, to believe that he can command all diseases at his nod, (Matt. 8:8-10).
11. 一个谦卑的信仰，就像这个女人一样，是一种伟大的信仰。越多的罪得到宽恕，就意味着对基督的爱越多，（路加福音 7:47），所以一个本身不配相信基督宽恕的灵魂，表明了更大的信仰。相信一万个银币的宽恕，比相信五百个银币的宽恕更需要更大的信仰。基督认为在以色列中最伟大的信仰是，百夫长自卑地认为自己不配与基督同在一屋檐下；并且他在基督的全能中高举基督，相信他可以凭一声令下治愈所有疾病（马太福音 8:8-10）。

12. A strong desire of a communion with Christ, is an argument of a strong faith. "Surely, I come quickly;" (Rev. 22:20). Faith answereth with a hearty desire, "Amen, even so, come, Lord Jesus," and, 2 Pet. 3:12.35 Faith desireth an union with Christ, and a marriage union. The reason is, strong faith cometh from strong love; and strong coals of desiring to be dissolved, and to be with Christ, (Phil. 1:23,) burneth in at heaven’s door; love-sickness for glory goeth as high, as the lowest step of the throne that the Lamb Christ sitteth on; and it is faith and love together, that desireth Christ to mend his pace, and saith, "Make haste, my beloved, and be as a roe or young hart upon the mountains of spices." (Cant. 8:14). The fervour of love challengeth time, and the slow-moving wheels of years and months, and reckoneth an hour for a day, and a day for a year, "Oh, when wilt thou come to me?" (Psalm 101:2). So, hope deferred is a child-birth pain, and a sickness of the soul, (Prov. 13:12). Faith with love cannot endure a morrow [cannot endure to wait until tomorrow]; faith putteth Christ to posting, and "leaping over mountains, and skipping over hills," (Cant. 2:8;) and addeth wings to him, to flee more quickly. Yet is there a caution here most considerable: Faith both walketh leisurely, and with leaden feet, and moveth swiftly with eagle’s wings. Faith, in regard of love, and desire of union with God, is swift, and hath strong motions for a union; yea, a love-sickness to be at the top of the mount, to be satiated with a feast of Christ’s enjoyed face; but, in regard of a wise assurance, that God’s time is fittest, it maketh no haste. So, to wait on, and to haste, may stand together, (2 Pet. 3:10).
12. 与基督交流的强烈渴望是坚定信仰的证据。“我必快来”（启示录 22:20）。信仰以真诚的渴望回应：“阿们，主耶稣，我来了”（启示录 22:20），并且“盼望并加速主的日子”（彼得后书 3:12）。信仰渴望与基督结合，结为夫妻。原因是，坚定的信仰源于坚定的爱；渴望与基督同在的热烈之情，如同烧在天堂门口的炽热煤炭；对荣耀的爱病痛之情，高达羔羊基督所坐宝座的最低一级；信仰和爱一起渴望基督加快脚步，说：“我的良人啊，求你快来，如同羚羊或小鹿在香山上”（雅歌 8:14）。爱的热情挑战时间，缓慢行进的年月之轮，将一小时算作一天，一天算作一年，“啊，你何时到我这里来？”（诗篇 101:2）。因此，希望拖延是分娩之痛，是灵魂的病痛（箴言 13:12）。信仰与爱无法忍受明天；信仰促使基督加快脚步，像“跳过山岭，越过小山”（雅歌）。 2:8;)并给他加上翅膀，以便更快地逃离。然而，这里有一个非常重要的警告：信仰既可以悠闲地行走，又可以像鹰一样迅速飞翔。信仰在爱和渴望与上帝合一的愿望方面是迅速的，并且有强烈的动力来实现合一；甚至有一种爱的病态，渴望站在山顶上，享受基督的面容；但是，就睿智的确信上帝的时间最合适而言，它并不匆忙。所以，等待和匆忙可以同时存在（彼得后书 3:10）。

13. Faith effectual by, or with child of love and good works, is a strong faith: "Remembering your work of faith;" (1 Thess. 1:3;) faith effectual. (Philem. 6.) There be bones in a strong faith; yea, sap and life. How many thousands of apples be there virtually in a tree that beareth fruit for thirty or forty years together? So, it is said of Stephen, that he was "full of faith and power," (Acts 6:8;) and Barnabas, "full of the Holy Ghost, and of faith." (Acts 11:24.) What is then a small faith, or a weak faith, is easily known. (1.) A faith void of all doubting, is not a weak faith, nor yet the strong faith. Antinomians err many ways in this point: [1.] ‘After the revelation of the Spirit, neither devil nor sin can make the soul to doubt,’ say they. Yea, but the spirit of revelation was in Jeremiah, who doubted when he complained to God of God; (Jer. 15:18). Wilt thou be to me altogether as a liar, and as waters that fail? (Jer. 20:7-9, 14-16.) Job doubted, when he said, "Wherefore hidest thou thy face, and holdest me for thine enemy?" (Job 13:14.) And Asaph, (Psalm 73:13), Heman, (Psalm 88:13-15), and the Church, (Psalm 77). Yet all these were "sealed by the Spirit unto the day of redemption." [2.] This is like the foul error of the Arminians, who, with the Socinians, hold, that as there be three degrees of believers, {1.} Some babes; {2.} Some aged; so there is a third sort of truly perfect ones, who do not sin from the root of concupiscence, ‘the combat between the flesh and the spirit now ceasing, only they sin through inadvertency or some error, or overclouding of their light,’ as Adam and the angels sinned, there being no inward principle of corruption in them. Hence some libertines say, those that are in Christ can no more sin, and not walk with God, than the sun can leave off to give light, or fire to cast heat, or a fountain to send out streams, in regard that the Spirit actuateth them to walk with God by such a necessary impulsion that destroyeth all freedom of will; and if they sin, they are not to be blamed, because the Spirit moveth them not to abstinence from sin, and to holy walking. But Paul, "a chosen vessel," and a strong believer, complaineth of the indwelling of sin, of his carnality, and the flesh lusting against the spirit, and of his captivity under sin, (Rom. 7:14-17,) which must argue his imperfect faith, liable to the distemper of sinful doubtings. It is also a great error to say, That to call in question, whether God be my Father after, or upon the commission of some heinous sins, as murder, incest, etc., doth prove a man to be in the covenant of works. [Rise, Reign, and ruine. Er.20, p. 4.]
13. 信仰因爱和善行而有效，是坚固的信仰：“记念你们的信心之工作”（帖前 1:3）；信仰是有效的（腓利门书 6）。坚固的信仰中有骨头，也有汁液和生命。一个树上结出果实三四十年，其中有多少个苹果？所以，有关司提反的记载说他“满有信心和能力”（使徒行传 6:8），巴拿巴“满有圣灵和信心”（使徒行传 11:24）。那么，一个小信心或弱信心很容易辨认出来。（1）一个没有怀疑的信心既不是弱信心，也不是坚固的信心。安提阿法派在这一点上犯了许多错误：[1.] “在灵的启示之后，魔鬼和罪恶都不能使灵魂怀疑，”他们说。是的，但启示的灵在耶利米身上，他在向上帝抱怨上帝时怀疑过（耶利米书 15:18）。你对我岂不像个说谎的人，像干涸的水源吗？（耶利米书 20:7-9, 14-16）。约伯怀疑过，他说：“你为何掩面，以我为仇敌？”（约伯记 13:14）。亚萨（诗篇 73:13），希幔（诗篇 88:13-15），以及教会（诗篇 77）也怀疑过。 然而，所有这些都被圣灵"封印，直到救赎的日子"。[2.]这就像亚米尼派的错误观点，他们与索西尼派一样认为，信徒有三个层次：{1.}一些婴孩；{2.}一些年长者；还有第三种真正完美的人，他们不会因为贪欲的根源而犯罪，“肉体与灵性之间的战斗现在停止了，只是他们因为疏忽或某种错误或者他们的光明被遮蔽而犯罪”，就像亚当和天使犯罪一样，他们内心没有腐败的原则。因此，一些自由主义者说，那些在基督里的人再也不能犯罪，也不能与上帝同行，就像太阳不能停止发光，火不能停止散发热量，泉水不能停止涌出水流一样，因为圣灵通过一种必要的推动使他们与上帝同行，这摧毁了所有的意志自由；如果他们犯罪，他们不应受到责备，因为圣灵没有促使他们戒除罪恶和圣洁的行走。但是，"被拣选的器皿"和坚定的信徒保罗抱怨罪恶的居住，他的肉体的情欲与灵性相争，以及他在罪恶下的束缚。(罗马书) 7:14-17，这必然表明他的信仰不完全，容易受到罪恶的怀疑的困扰。说质疑上帝是否在我犯下某些严重罪行（如谋杀、乱伦等）之后或之时是否是我的父亲，证明一个人处在行为契约中，这也是一个巨大的错误。【崛起、统治和毁灭。Er.20，第 4 页】]

Now there be sundry sorts of doubtings opposed to faith in the renewed, there is, [1.] A natural doubting; and, as all popery is natural and carnal, so this strangeness of affection by which men are unkind to Christ, and never persuaded of God’s favour in Jesus Christ, argueth the party to be under the law, and not in Christ. This doubting may, and doth in carnal men consist with presumption, and a moral false persuasion, that natural men have all of them, till their conscience be wakened, that they shall be saved. ‘Why? I am not a murderer, a sorcerer, etc. Why? Or, how can God throw me into hell?’ So it is made up of real lies and contradictions; yet they have no divine certainty of salvation. For, ask a natural man, Have you a full assurance of salvation, as you say, that you always believe and doubt not? He shall be there at a stand, and answer, Who can have a full assurance? But I hope well, I believe well, night and day. And so doubt Papists also, and they have a lie in their right hand; ‘it cannot stand with God’s mercy or justice, since I am not this, and this, to throw me into hell,’ So is unbelief a lie: "And of whom hast thou been afraid and feared, that thou hast lied and hast not remembered me?" (Isa. 57:11.) [2.] There is an occasional doubting that riseth by starts upon wicked men, out of an evil conscience of sin, but it vanisheth as a cloud; as in Pharaoh’s confession, "I and my people have sinned." This argueth a law-spirit, rising and falling asleep again. [3.] There is a final doubting of despair, like the doom passed on the condemned malefactor; as in Cain, (Gen. 4:13,14;) in Saul, (1 Sam. 28:15,16). All these conclude men under the law, and the curse of it. But there is, [4.] A doubting in the believers, which, though a sin, yet (if I might have leave to borrow the expression) is a godly sin; not because it is not a sin indeed, and so, opposite to grace and godliness, but a gracious sin, in regard of the person and adjuncts, it being a neighbour to saving grace; and no reprobate can be capable of this sin, no more than Pagans, or flagitious and extremely wicked men can be capable of the sin against the Holy Ghost. So beggars are remotest from high and personal treason, because they have never that honour to come near the king’s person. So David’s bones, not Saul’s bones, were broken, humbled bones. (Psalm 51:10.) For a humbled heart is called (Nidcheh) broken, and bruised with a fear of God’s wrath for sin; and the converted soul’s moisture is turned to the drought of summer; and his bones waxen old with roaring all the day, God withholding the joy of his salvation. (Psalm 32:3,4.) This doubting befalleth never any reprobate under the law or covenant of works; and so, though it be an ill thing, yet it is a good sign, as out-breaking of boils in the body are in themselves diseases, infirmities, distempers, and contrary to perfect health; yet they are often good signs and arguments of strength of life, and much vital heat and healthiness of constitution. That affections of the child of God, under incest, murder, or other heinous sins be stirred, that sorrow be wakened and rise, when our Father is offended, and when our Lord frowneth and standeth behind the wall, and goeth away, is lawful; yea, it speaketh tenderness of love, softness of heart. But that they be so far wakened, as to doubt, and fear that the Lord be changed, that he hath forgotten to be merciful, that is sinful doubting; but doth noways conclude, that the person is under the covenant of works, but the contrary rather, that grace sitteth and bordereth with this doubting; and so, that the person is under grace, not under the law. Even where faith is strong, it is not ever in the same temper. Health most vigorous will vary in its degrees, and decrease at times of distemper, and yet be strong, and have much of life in it. Take the strong and experienced Christian’s life in its whole continued frame, and for the most part, he hath the better of all temptations; but, take him in a certain stage, or nick of providence, when he is not himself, and he is below his ordinary strength, even in that wherein he excelleth. If a gracious temper of meekness like Christ, was not the predominant element of grace in Moses, yet it was in a great measure in him, he bearing the name with Him, who best knoweth names, and things, of the meekest man in the earth. Yet in that which was his flower, he proved weaker than himself, and spake unadvisedly with his lips. Our highest graces may meet with an ill hour. Job, by the testimony of the Holy Ghost, is patient; "ye have heard of the patience of Job." And, (chap. 3,) we have heard of the cursing passion of Job, also. Believing is like sailing, which is not always equal; often strength of wind will blow the ship twenty miles backward. (2.) The smallest measure of Faith. The minimum quod sic, is sincere adherence to Christ. Not that negative adherence simply, by which some may say, I dare not for a world quit my part in Christ, or give up with him. Natural spirits may have a natural tenderness, by which they dare not quit Christ, and give up with him; yet there is no saving faith in natural spirits: but there is in the believer some positive adherence under, or with the negative, by which there is a power of love and kindness, making the soul to cleave to Christ. There may be great weakness with this, and great failings, and yet faith unfeigned. We have need of much charity to those that are weak in faith. A reed, a broken reed may grow; and Christ will not break it. A buried believer is a believer. If Christ have a near relation of blood to a piece of blue clay, and the dead corpse of a believer, seeing in his flesh there is the seed and hope of a resurrection, as the seed and hope of harvest is, in rotting and dying grains of wheat sown in the cold earth, as is clear, (Psalm 16:9; 1 Cor. 15:42,44), much more the relation of mercy remaineth in Christ, toward the wrestling, deserted, and self-dead believer.
现在有各种各样的怀疑与信仰相对立，其中包括：[1.] 自然的怀疑；正如所有的天主教都是自然的和肉体的一样，所以这种对基督不友善的奇怪情感，以及对上帝在耶稣基督里的恩宠从未被说服，表明这个人在律法之下，而不在基督里。这种怀疑在肉体的人中可以存在，并且与自负和道德上的错误信念一致，这是所有自然人都有的，直到他们的良心被唤醒，他们才会得救。“为什么？我不是杀人犯，巫师等等。为什么？或者说，上帝怎么会把我扔进地狱呢？”所以它是由真实的谎言和矛盾组成的；然而他们对得救没有神圣的确定性。因此，问一个自然人，你是否像你说的那样，始终相信并且不怀疑，你是否有完全的得救的确据？他会犹豫不决，并回答说，谁能有完全的确据呢？但我希望好，我相信好，日夜如此。 所以，天主教徒也怀疑，并且他们手中握着谎言；“这与上帝的怜悯或公正不相符，因为我不是这样的人，不会被扔进地狱。”所以，不信仰是一个谎言：“你害怕和畏惧谁，以至于撒谎并忘记了我？”（以赛亚书 57:11）[2.]有时恶人会产生怀疑，出于对罪恶的邪恶良心，但它会像云一样消失；就像法老的忏悔，“我和我的人民犯了罪。”这表明了一个法律的精神，起伏不定。[3.]有一种绝望的最终怀疑，就像对被判处死刑的罪犯所做的判决一样；就像该隐（创世记 4:13,14）和扫罗（撒母耳记上 28:15,16）一样。所有这些都表明人们受到了律法和诅咒的束缚。但是，还有，[4.对信徒的怀疑，虽然是一种罪，但（如果我可以借用这个表达）是一种虔诚的罪；不是因为它确实是一种罪，与恩典和敬虔相对立，而是一种有恩典的罪，因为它与拯救的恩典相邻；没有被弃绝的人能够犯这种罪，就像异教徒或邪恶至极的人不能犯亵渎圣灵的罪一样。所以乞丐离高层和个人叛国最远，因为他们从未有过接近国王的荣誉。所以大卫的骨头被打碎，谦卑的骨头。（诗篇 51:10）因为谦卑的心被称为（Nidcheh）被打碎，被恐惧上帝的愤怒所压伤；被转化的灵魂的水分变成了夏天的干旱；他的骨头因整天的哀号而变老，上帝不给他救恩的喜乐。（诗篇 32:3,4）这种怀疑从不会发生在任何受到法律或行为契约约束的恶人身上；所以，虽然这是一件坏事，但它是一个好迹象，就像身体上爆发的疖子本身是疾病、虚弱和不健康的，与完美的健康相反；然而，它们常常是生命力和体质的健康的良好迹象和证据。当神的儿女在乱伦、谋杀或其他严重的罪恶行为下被激起情感，当我们的父亲被冒犯时，悲伤被唤醒并上升，当我们的主人皱眉并站在墙后面，离开时，这是合法的；是的，这表明了爱的温柔，心灵的柔软。但是，如果他们被唤醒到怀疑和害怕主是否改变了，是否忘记了怜悯，那就是罪恶的怀疑；但这绝不意味着这个人处于行为契约之下，相反，恩典与这种怀疑相邻相接；所以，这个人是在恩典之下，而不是在律法之下。即使信仰坚固，也不总是处于相同的状态。 健康最为旺盛时会有不同程度的变化，并且在疾病时会减弱，但仍然强壮，并且富有生命力。以坚强而经验丰富的基督徒的整个持续生活为例，大多数情况下，他能够战胜一切诱惑；但是，在某个特定的时刻或者神的安排下，当他不是自己的时候，他的力量会低于平常，甚至在他擅长的领域也是如此。如果像基督一样温和的恩典气质不是摩西恩典的主要元素，那么在很大程度上，它也存在于他身上，他与那位最了解名字和事物的人一起承担着地球上最温和的人的名字。然而，在他最擅长的领域，他却比自己还要脆弱，口出无心之言。我们最高尚的恩典可能会遇到不幸的时刻。约伯根据圣灵的见证是忍耐的；“你们听说过约伯的忍耐。”而且，在第三章中，我们也听说过约伯的咒诅之情。信仰就像航行，不总是一帆风顺；往往强风会把船吹回二十英里。（2）最小的信仰程度。最小的信仰程度是对基督的真诚依附。 并不是简单的消极坚持，有人可能会说，我绝不敢放弃与基督同在，或与他分离。自然的精神可能有一种自然的柔软，他们不敢离开基督，与他分离；然而在自然的精神中没有拯救的信仰：但在信徒中有一种积极的坚持，在消极的坚持下，有一种爱和善良的力量，使灵魂紧紧依附于基督。在这种情况下可能存在很大的软弱和巨大的失误，但信仰是真诚的。我们需要对信仰薄弱的人怀有很多的爱心。一根芦苇，一根折断的芦苇可能会生长；基督不会折断它。一个被埋葬的信徒仍然是信徒。如果基督与一块蓝色的泥土和一个信徒的尸体有着亲近的血缘关系，因为在他的肉体中有复活的种子和希望，就像在腐烂和死亡的麦粒中播种在寒冷的土地中的希望和收获的种子一样清楚，（诗篇 16:9；哥林多前书 15:42,44），那么在基督里，对于那些与他搏斗、被遗弃和自我死亡的信徒，仁慈的关系更加持久。

Now, this smallest measure of faith may consist, [1.] With much ignorance of God, as it was with the believing disciples, who continued with Christ in his temptations, confessed him, believed and adhered to him, when many went back, and departed from him, (Luke 22:28,29; Matt. 16:16,17; John 6:66-69;) and yet were ignorant of great points of faith, as of his death, (Matt. 16:21,22,) and of his resurrection, (John 20:9). [2.] So there be great faintings and doubtings, when a storm ariseth, and the soul is a-sinking, (Matt. 8:25-27; Matt. 14.30). Yet a little faith is faith. As touching a fainting faith, it is not always a weak faith that fainteth; strong and healthy bodies may have fevers and deliquiums. For the causes of fainting are, {1.} The want of the influence of mercy, and of stirring or exciting grace, causeth fainting. "As we are mercied we faint not;" we degenerate not. (2 Cor. 4:1.)36 It is in the bosom of Christ, and lieth about the bowels of our merciful High Priest, that keepeth from fainting. If our Intercessor pray not, we faint: "I have prayed that thy faith may not be eclipsed."37 (Luke 22:32.) The moon is in a certain death, and soon in an eclipse; so is faith under fainting. {2.} Fear of wrath may cause distraction, and hanging of mind, and uncertainty, where there is strong faith; (Psalm 88:14,15, compared with verses 8,9). As apprehensions report of God, so are we affected in believing; yet may it be collected from Matt. 10:19, "In that hour it shall be given you," that Christ holdeth the head of a fainting believer. {3.} The dependence of faith will faint, when Christ withdraweth love, though he inflict no anger. The ingenuity of grace gathereth fear from a cloud, though there be no storm. [3.] A soul dead in himself, and that cannot put out faith in acts, for want of light and comfort, is a weak faith. A tree in winter is a living tree. There may be life, where there is little stirring or motion. [4.] That faith that seemed smallest to the man himself, is sometimes in itself, greatest. {1.} In sad desertions there is most of faith, and least of sense of faith, (Psalm 22:1). {2.} A suffering faith, may be small to the sufferer. Many of the martyrs, in their own sense, were in a dead and unbelieving condition. Yet Christ is more commended for a suffering faith than any, in that he did run, endure the cross, for the glory that was before him. (Heb. 12:1-3.) He saw heaven; and his faith went through hell to be at heaven. There is a high commendation put on the suffering faith of those who were tried with bonds, imprisonment, sawn asunder, mocked, slain with the sword, of whom the world was not worthy. (Heb. 11:37,38.) This is not put upon the active and doing faith, which is put upon the passive faith; nor is so much said of these, who, by faith, pulled down the walls of Jericho; of Gideon, Baruch, Samson, and such as by faith subdued kingdoms. The reason is, suffering is a loss of being and well-being. Those who, by doing, give away their evil-being for Christ, and crucify their lusts for him, are dear to him; but such as die for Christ, they give away both being and well-being. Moses and Paul, who, in a manner, were content to go to hell, with believing that God’s glory in saving the people of God, was to be preferred to their eternal being and well-being, behoved to have great faith. {3.} The faith that is weak, in regard of intention of degrees, may be a great faith, in regard of extension. The children of God, whose life is the walk of faith, (2 Cor. 5:7,) may have but a small measure of faith: Yet it is a constant and well breathed faith, good at the long race, that carrieth a soul through; in, |1.| His natural capacity to believe God will feed him: And, |2.| In his civil relations, as a father, son, servant, magistrate. |3.| In his spiritual condition, in the duties of the first table; in all which capacities we are to walk by faith, yea, to eat, drink, sleep; to laugh, to weep, as concerning the ordering of all these heavenward by faith. All the saints that go to heaven believing and ordering all these conditions by faith, have not always a faith as great as Abraham, as Moses. Weak legs carry some through the earth many thousand miles. A sorry and small vessel, in comparison of others, may sail about the globe of the whole earth. The wings of a sparrow or a dove, can carry these little birds through as much sea and land, as the wings of an eagle doth carry the eagle.
现在，这最小的信心可能包括：[1.] 对上帝的很多无知，就像信靠的门徒一样，在基督的试探中与他同在，承认他，相信他，并坚守他，当许多人离开他时，他们仍然跟随他（路加福音 22:28,29; 马太福音 16:16,17; 约翰福音 6:66-69）；然而，他们对于他的死（马太福音 16:21,22）和他的复活（约翰福音 20:9）等重要信仰观点却一无所知。[2.] 当风暴来临时，灵魂陷入困境时，会有很大的疲倦和怀疑（马太福音 8:25-27; 马太福音 14:30）。然而，一点点的信心就是信心。至于虚弱的信心，它并不总是虚弱的信心会疲倦；强壮和健康的身体也可能会发生发热和昏厥。因为疲倦的原因是，{1.} 缺乏怜悯的影响和激发的恩典会导致疲倦。“因为我们蒙怜悯，所以我们不疲倦。”我们不堕落。（哥林多后书 4:1）它在基督的怀抱中，环绕着我们怜悯的大祭司的肠子，使我们不至于疲倦。如果我们的代祷者不祈祷，我们就会疲倦：“我已经祈求过，使你的信心不至于消失。”（路加福音 22:32）月亮注定要死亡，很快就会发生日食；信仰也是如此，会逐渐消失。对愤怒的恐惧可能导致分心、心灵挂念和不确定性，而坚定的信仰则不会（诗篇 88:14,15 与 8,9 节相比）。我们对上帝的理解会影响我们的信仰；然而，从马太福音 10:19 中可以得出结论，“在那时候，你们会得到帮助”，基督会扶持一个虚弱的信徒（译者注：这句话的意思是基督会帮助信徒度过困难时刻）。信仰的依赖会在基督撤回爱的时候消失，即使他没有发怒。恩典的真诚会从云中感受到恐惧，即使没有风暴。[3.]一个自己已经死亡的灵魂，由于缺乏光明和安慰，无法以行动表达信仰，这是一个脆弱的信仰。冬天的树是活着的树。即使没有太多的活动或运动，也可能有生命存在。[4.]那些在自己看来最微小的信仰有时在本质上是最伟大的。{1.}在悲伤的离弃中，信仰最多，对信仰的感知最少（诗篇 22:1）。{2.}一个受苦的信仰，对受苦者来说可能很微小。许多殉道者在自己的感觉中处于死亡和不信的状态。 然而，基督因为忍受信仰而受到更多的赞扬，他为了荣耀而奔跑，忍受十字架。他看见了天堂，他的信仰经历了地狱才能到达天堂。那些经历了束缚、监禁、被锯成两半、被嘲笑、被刀杀的人的忍受信仰受到了高度赞扬，他们是世界不配有的人。这不是对积极和行动的信仰的赞扬，而是对被动的信仰的赞扬；对那些凭着信仰拆毁耶利哥城墙的人，对基甸、巴录、参孙等凭着信仰征服王国的人所说的话不多。原因是，忍受是存在和幸福的损失。那些为基督而放弃邪恶存在，并为他钉死自己的欲望的人是他所珍爱的；但那些为基督而死的人，他们放弃了存在和幸福。摩西和保罗，他们几乎愿意为了相信神在拯救神的子民中的荣耀而去地狱，而不顾自己的永恒存在和幸福，必须有极大的信仰。{3.信仰在意愿程度上薄弱的，可能在范围上是伟大的信仰。神的儿女，他们的生活是信仰的行走（哥林多后书 5:7），可能只有一点点的信仰：然而这是一个持久而深入的信仰，能够带领灵魂度过漫长的旅程；在以下方面：|1.| 他的自然能力相信上帝会供养他：|2.| 在他的社会关系中，作为父亲、儿子、仆人、官员。|3.| 在他的属灵状态中，在第一诫的责任中；在所有这些能力中，我们都要凭着信心行走，甚至在吃喝、睡觉、笑、哭时，都要凭着信心来安排这一切与天堂有关的事情。所有前往天堂的圣徒，都要凭着信心相信并安排所有这些条件，他们并不总是像亚伯拉罕、摩西那样有着伟大的信心。虚弱的腿能够带领一些人穿越大地数千英里。与其他船只相比，一艘破旧而小的船只可以在整个地球上航行。麻雀或鸽子的翅膀，可以像鹰的翅膀一样，将这些小鸟带过大海和陆地。

But ere I go from this point, I crave leave to add somewhat, (1.) Of the least and smallest measure of faith: (2.) Of the condition of the child of God under it.
但在我离开这一点之前，我请求允许补充一些内容，（1）关于最小的信仰度量；（2）关于神的儿女在其中的状态。

Touching the former, I only say, there is a degree of fire, and a coal so small, that less cannot be, the thing remaining fire, having the nature, essence, and properties of fire. And when any is in a deliquium or swoon, the man hath life, but it is kept in narrow bounds; there is breathing only; some vital heat; some internal motion in the heart, and vital, and animal spirits, but no more to prove life almost, than the man is a dead corpse. Yet somewhat there is to distinguish him from dead clay, for friends will not bury a swooning man wilfully and knowingly. So at the lowest condition of the weakest faith that the believer is in, some fire and coal of love and faith there is, and some smoking, though little fire, and possibly we cannot give it a name. Yet if the just live by faith, there must be some measure of faith; some smoking of love to Christ; some discerning of an ill condition. No man on earth, in a sleep, hath a reflex act to know that he sleepeth; no dead corpse knoweth itself to be dead. Never sleeping man could say, nay, not Adam in his first sleep, when God formed the woman out of a rib of his side, ‘Now, I am sleeping.’ No man naturally dead, can say, ‘Now am I dead, and I lie among the worms and corruption.’ Death maketh no report of death. But the believer can say, at his lowest condition, "I sleep, but my heart waketh;" (Cant. 5:1,) and he who saith, "Lord, quicken me," (Psalm 119,) must say, "Lord, I am dead:" yet to say, "Lord, quicken me," and to feel and know deadness, are acts of the life of grace. A saint in this condition, may love Christ through half a dream, and half-sleeping half-waking retain honourable thoughts of Christ, (Job 13:15; and 19:25-27). Some have said, in hell they should love Christ. This truth is in it, that in such a pain and sad condition of suffering as the damned are in, (sin, despair, or God’s hating of them excepted,) saints can believe and love Christ, (Psalm 22:1,) at least, desire to have leave to love Christ; for the evil of sin may, the evil of punishment cannot quench the love of Christ, which is stronger than death—than hell, (Cant. 8:6,7). The soul, at the lowest condition, is like the man who hath engaged his lands for so great a sum, as may be a just price to buy the land; and so, in effect, he hath sold the land, but with a reversion; he keepeth the reversion, and so by law, within such a time, he may redeem his mortgaged inheritance. The weakest of believers, at his lowest ebb, keepeth the reversion of Christ. He may, by some grievous sin, be under such a terrible desertion, as to put the inheritance of heaven to a too great hazard of being lost, and in appearance, and in his own sense, and in the sense of many, all is gone; yet then, to say nothing of the invisible chain of God’s unchangeable decree of election, which the strongest arms of devils and hell cannot break, there is fire under the embers,—sap and life in the root of the oak tree. God saith of the bud of this vine tree, though the man neither see nor hear it, "Destroy it not, for there is a blessing in it."
触及前者，我只说，有一种程度的火焰，和一块如此小的煤炭，再小就不行了，这个东西仍然是火焰，具有火焰的本质、本质和特性。当一个人昏厥或昏迷时，他还有生命，但是生命被限制在狭窄的范围内；只有呼吸；一些生命的热量；心脏、生命和动物精神中的一些内部运动，但几乎没有足够的证明生命的东西，就像这个人是一具死尸一样。然而，有一些东西可以将他与死亡的泥土区分开来，因为朋友们不会故意埋葬一个昏厥的人。所以，在信徒最脆弱的信仰状态下，仍然有一些爱和信仰的火焰和煤炭，还有一些冒烟，尽管火焰很小，可能我们无法给它一个名字。然而，如果义人靠信心活着，就必须有一定的信心；对基督的一些爱的冒烟；对不良状态的一些辨别。在地球上，没有一个人在睡觉时能有一个反射的行为来知道自己在睡觉；没有一个死尸知道自己已经死了。从来没有一个正在睡觉的人能说，不，亚当在他的第一次睡觉时也不能说，当上帝用他的肋骨形成女人时，“现在，我在睡觉。”没有自然死亡的人可以说：“现在我已经死了，我躺在蠕动和腐败之中。”死亡不会报告死亡。但信徒可以在最低的状态下说：“我睡着了，但我的心醒着”（雅歌 5:1），而说：“主啊，使我苏醒”（诗篇 119），必须说：“主啊，我已经死了。”然而，说“主啊，使我苏醒”，并感受和知道死亡，都是恩典生命的行为。在这种状态下的圣徒，可以在半个梦中爱基督，并在半睡半醒中保持对基督的尊敬（约伯记 13:15；19:25-27）。有人说，在地狱里他们会爱基督。这个真理在于，在受苦的痛苦和悲伤的状态下，（除了罪恶、绝望或上帝对他们的憎恶之外），圣徒可以相信并爱基督（诗篇 22:1），至少渴望获得爱基督的许可；因为罪的恶可能会，惩罚的恶却不能扑灭对基督的爱，这爱比死亡和地狱更强大（雅歌 8:6,7）。 灵魂在最低的状态下，就像一个将自己的土地抵押给了一大笔钱，足以买下这块土地的价格；实际上，他已经卖掉了土地，但保留了回购权；他保留了回购权，因此根据法律，在一定时间内，他可以赎回他抵押的产业。最虚弱的信徒，在最低谷时，保留了基督的回购权。他可能因为某种严重的罪而遭受可怕的离弃，使得天堂的产业面临丧失的巨大风险，在外界看来，以及他自己的感觉和许多人的感觉，一切都已经消失；然而，不论如何，不提上帝不变的选举的隐形链条，即使是魔鬼和地狱最强大的力量也无法打破，这棵橡树的根部仍然有火苗和生命。上帝对这棵葡萄树的芽说：“不要毁灭它，因为其中有祝福。”"

As touching the Second, the question may be, What remaineth for him in this condition, to know his condition, or what can he do? I answer, (1.) When Christ hath left his bed, and is gone, he is to keep warm the seat that Christ was in. I do not say that the Church was at the lowest ebb, yet a desertion there was, and a sad one. (Cant. 5:6.) But in this condition [1.] she openeth her heart to Christ: "I rose up to open to my Beloved." [2.] There be some "Droppings of myrrh from her hands," some sense of Christ. (verse 5.) [3.] "I called him, but he answered me not;" there remaineth a faculty of praying. [4.] A love-sickness. Hence it is evident, in the lowest and ebbest condition of a fainting faith, there is something answerable to this; and this is, to love the smell of Christ that he hath left behind him, when he himself is gone; it is to desire to behold, with love and longing, the print of his feet, the chair of love that he sat in.
至于第二个问题，他在这种情况下还剩下什么要知道他的情况，或者他能做什么？我回答说，（1）当基督离开他的床，离开了，他要保持基督曾经在的位置保持温暖。我不是说教会处于最低潮，但确实有一次离弃，而且是悲伤的。（雅歌 5:6）但在这种情况下，[1]她向基督敞开心扉：“我起来给我所爱的人开门。”[2]她的手上有一些没药的滴液，对基督有一些感觉。（第 5 节）[3]“我呼唤他，但他没有回答我。”仍然有祈祷的能力。[4]一种爱的病。因此，很明显，在信仰衰退的最低点，有与此相应的东西；这就是，当基督离开时，爱上他留下的气味，渴望以爱和渴望的心情看到他的脚印，他坐过的爱之椅。

Hence, though you feel no work of sanctification, his seat is kept by some spiritual meditations, as to consider, what kind of love it is that Christ hath bestowed on sinners, for that he loved his own before he died for them, his love being the cause why he died for them; and still, after the purchased redemption, he loveth them, and intercedeth for them up at the right hand of God. And this is as much as to say, Christ hath loved you, and repenteth not of his love; love made him die for you, and if it were to do again, he would die over again for you, (Rom. 8:33,34; 1 Tim. 3:16). And suppose we that there were need that Christ should die twice, or four times, or an hundred, or millions of times, and that he had ten thousand millions of lives, and that our sins should have required that he should first die for one believer, and then die again the second time for another, and then the third time for another;—and so that he must, for every several elect person, have died a several death; love, love should have put him upon all these deaths willingly. And, therefore, if the believer had ten loves, as many loves in one as there be elected men and angels, all had been too little for Christ; and when the believer hath been serving and praising up in the highest temple, as many millions of ages of years, (or a track of eternity answerable to that duration of ages,) as the number of the sand on all the coasts in earth, of all the stars in heaven, of all the flowers, herbs, plants, leaves of trees, that have been, or shall be from the creation of God, to the taking down of the workmanship of heaven and earth; yet shall he be as much in Christ’s debt for this infinite love, when that time is ended, as when he first opened his mouth in the first breathing out of praises in the state of glory. (2.) He may turn over in his mind all the promises; and the literal revolution of them in the mind, though it be but a deed or act of the understanding and memory, may cast fire on the affections, in which there resideth a habit of grace: though there be no fire in the bellows, yet blowing with the bellows may waken up, and kindle fire in the hearth where there is little. The habit of grace is often as sparks of fire on the hearth, under the ashes, and may be kindled up, and made a fire. (3.) When faith is weakest, and the soul under a winter and a dead eclipse, it is fit to keep the heart in a passive frame of receiving of him again; as to sorrow for sin, and to put to the door un-repented sins; as when the king goeth abroad, to sweep the chamber for his return. Missing of Christ, longing for his return, inquisition for him, "Watchmen, saw ye him?" love-sickness for him, putteth the soul in a sweet passive capacity to receive him again, (Cant. 3:1-5). (4.) When the Church is in bed sleeping, yet she is charged to open, (Cant. 5:2). To weep at the noise of Christ’s knock, when you cannot rise, is somewhat; a prisoner may stir his legs, and cause the iron fetters tinkle, though he cannot get out; there is some strength when we are bidden, "Lift up the hands that hang down, and the feeble knees." (Heb. 12:12.) Motion will make fire. (5.) Especially Christ sleepeth least, when his child is in a high fever; love watcheth then most at the bed-side. 
因此，尽管你感觉不到成圣的工作，但一些属灵的默想仍然保持着他的位置，比如思考基督对罪人所施予的何种爱，因为他在为他们死之前就已经爱他自己的人，他的爱是他为他们而死的原因；在赎回之后，他仍然爱他们，并在上帝的右边为他们代求。这就等于说，基督曾经爱过你，他对自己的爱不后悔；爱使他为你而死，如果有需要的话，他会再次为你而死（罗马书 8:33,34；提摩太前书 3:16）。假设我们认为基督需要死两次，或者四次，或者一百次，或者一百万次，假设我们的罪过需要他先为一个信徒而死，然后第二次为另一个信徒而死，然后第三次为另一个信徒而死；爱，爱应该让他甘愿接受所有这些死亡。 因此，如果信徒有十个爱，就像选民和天使一样多，这些爱对基督来说都太少了；当信徒在最高的殿堂中事奉和赞美时，就像地球上所有海岸的沙子、天空中所有星星、所有花草、草本植物、树叶的数量一样多，从上帝创造世界到天地的工作被拆除的时间，即使有数百万年的时间（或与那段时间相当的永恒轨迹），当那段时间结束时，他对这无限的爱仍然欠着基督同样多，就像他在荣耀状态中第一次张开嘴唱赞美时一样。（2）他可以思考所有的应许；虽然在思想中对它们进行文字上的翻转，虽然只是理解和记忆的行为，但它可以在情感中点燃火焰，其中存在着恩典的习惯：虽然风箱中没有火，但是用风箱吹气可以唤醒并点燃炉子中的火焰，即使火焰很小。 恩典的习惯常常像炉子上的火花，隐藏在灰烬下面，可以点燃并成为熊熊烈火。（3）当信心最薄弱，灵魂处于冬天和死亡的黑暗中时，适合保持心灵的被动状态，再次接纳他；为了为罪悲伤，并将未悔过的罪放在门外；就像国王外出时，为了他的归来而打扫房间。思念基督，渴望他的归来，寻找他，“守望者，你们看见他吗？”对他的爱而生病，使灵魂具备甜蜜的被动能力来再次接纳他（雅歌 3:1-5）。 （4）当教会躺在床上睡觉时，她被要求打开（雅歌 5:2）。在你无法起身时，为基督的敲门而哭泣，也是一种努力；虽然囚犯无法逃脱，但他可以动一动腿，让铁链发出声响；当我们被吩咐“振作下垂的手，使软弱的膝盖坚固”时，就有一些力量（希伯来书 12:12）。运动会产生火花。（5）特别是当他的孩子高烧时，基督睡得最少；爱在床边最为警醒。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXIV.
第二十四篇讲道。

"THY faith." Faith is so Christ’s, as the fountain and the cause, that it is ours, as agents moved and acted by Christ. Hence it is a foul error to say, ‘That there is no inherent righteousness in the saints, and no graces in the souls of believers, but in Christ only.’ There is water, even "the Spirit poured on the dry ground," (Isa. 44:3); "God’s Spirit put within us," (Ezek. 36:26,27); "the Spirit of grace and of supplication poured on the house of David," (Zech. 12:10); "a well within the saints, springing up to life everlasting," (John 4:14). The Father and the Son, through the operation of grace, take up house in them, (John 14:23). Such a new stock and plant of heaven set in them, as they have the "anointing dwelling in them," (1 John 2:27), "The seed of God abiding in them," (1 John 3:9). "Unfeigned faith dwelling in Timothy," (2 Tim. 1:5). Grace in them, as fire under ashes, (2 Tim. 1:6). And a new "divine nature," (2 Pet. 1:4). "An inward man," (2 Cor. 4:16). "Christ in you the hope of glory." (Col. 1:27.) Nor are the faculties of the soul, and the workings thereof in our conversion destroyed, as some say, as if the Holy Ghost should come instead of these; for Christ taketh down old work, and maketh a new building for himself, but the stones are ours, the soul remaining in its powers and operations; the understanding and will remain, but opened, (Luke 24:45; John 21:18; Eph. 1:17,18; Eph. 4:23,24). Christ removeth the rubbish and the frowardness, and overgildeth our stones; it is our matter, and his workmanship. Hence we are agents. Grace teacheth no man to be lazy; for, because all the moral actions of the renewed are commanded of God, if we by grace were no agents in these, but mere patients, and Christ and the Holy Ghost the only immediate agents,—in the omitting of believing, praying, praising, hearing; in not doing all our natural and civil actions for God, and in a spiritual way; yea, and in our forbearing to murder, whore, blaspheme, etc., (for, by the grace of Christ the saints abstain from sin), we should not sin;—all these wicked acts were to be imputed to the grace of Christ, and the Holy Ghost, which is blasphemy, and a flat turning of the grace of God into wantonness. Now we are, by grace, to be agents, to purge ourselves, (1 John 3:3,) to run with enlarged hearts in God’s way, (Psalm 119:32,) to stir up, and blow upon grace under ashes, (2 Tim. 1:6;) "To walk in Christ as we have received him," (Col. 2:6;) "To keep ourselves in the love of God," (Jude 21).
"你的信仰。信仰是如此属于基督，作为源泉和原因，以至于我们作为受基督感动和行动的代理人，它也是我们的。因此，说‘圣徒中没有固有的义，信徒的灵魂中没有恩典，只有基督中有’是一个严重的错误。有水，就是‘神的灵浇灌干旱之地’（以赛亚书 44:3）；‘神的灵放在我们里面’（以西结书 36:26,27）；‘恩典的灵和祈求的灵浇灌大卫家’（撒迦利亚书 12:10）；‘圣徒里面的一口井，涌出永生的水’（约翰福音 4:14）。父和子通过恩典的运行，在他们里面安家（约翰福音 14:23）。在他们里面栽种了天堂的新树苗，他们有‘住在他们里面的膏抹’（约翰一书 2:27），‘上帝的种子住在他们里面’（约翰一书 3:9）。‘真诚的信仰住在提摩太里面’（提摩太后书 1:5）。在他们里面的恩典，如同灰烬下的火（提摩太后书 1:6）。还有一个新的‘神圣的本性’（彼得后书 1:4）。‘内在的人’（哥林多后书 4:16）。‘基督在你们里面，是荣耀的盼望’（歌罗西书 1:27）。"）灵魂的能力和在我们的转化中的运作也没有被毁灭，正如有些人所说的那样，好像圣灵应该代替这些；因为基督拆除了旧的工作，并为自己建造了一个新的建筑，但石头是我们自己的，灵魂保持着它的能力和运作；理解和意愿保持不变，但是开放的（路加福音 24:45；约翰福音 21:18；以弗所书 1:17,18；以弗所书 4:23,24）。基督清除了垃圾和执拗，镀金了我们的石头；这是我们的材料，也是他的作品。因此，我们是行动者。恩典不教人懒惰；因为所有重生者的道德行为都是上帝所命令的，如果我们在这些行为中不是凭借恩典成为行动者，而只是被动者，而基督和圣灵是唯一的直接行动者——在不相信、不祷告、不赞美、不听道的时候；在不以属灵的方式为上帝完成我们所有的自然和社会行为的时候；甚至在我们不杀人、不淫乱、不亵渎等方面保持克制（因为圣徒们凭借基督的恩典远离罪恶），我们就不会犯罪；——所有这些邪恶的行为都要归咎于基督的恩典和圣灵，这是亵渎，是对上帝的恩典的公然滥用。 现在，我们是凭恩典成为代理人，净化自己（约翰一书 3:3），以扩大的心在上帝的道路上奔跑（诗篇 119:32），激发并吹拂在灰烬下的恩典（提摩太后书 1:6）；“按照我们所领受的基督而行”（歌罗西书 2:6）；“保守自己在上帝的爱中”（犹大书 21）。

USE.—We are to be careful of the stock, not to hurt or waste the stock of grace. He who is spending his stock, before it be long shall have nothing. Cast not water upon your own coal, to quench the Spirit, or to grieve it. See what grows out of your stock; what income and crop of the fruits of the Spirit shall return to Christ. The Lord demandeth of every child of God, what, and where is the stock, and where is the rent of heaven? It is the virtue of the merchant to increase the stock; and, in all losses to strive to keep it whole. There is a wasting of the habit of grace, which is a dangerous thing, (Eph. 4:30). There is a sadding of the Spirit, and a rubbing off of some letters or characters of the broad seal of the Spirit, which is forbidden; even as break some spokes or axletree of the wheels of a great work, and the mill or horologe [chronometer, clock-work] is at a stand, and can work nothing. Beware, that no wards of the conscience be broken, for fear that the key of David that openeth the heart, fit them not, or suit not with the lock. David brake a ward, and a sprent of the new heart, by his adultery and bloodshed, and therefore, no artificer but one only in heaven, could put the lock in frame again, (Psalm 51:10). The new creation is like a curious horologe, made of crystal glass; it must be warily and tenderly handled: the frame of the workmanship of "the Holy Ghost dwelling in us," (2 Tim. 1:14,) must be kept from the least craze or throw in all the wheels and turnings thereof; yea, the least mote must not rest on it.
用途。我们要小心保护存量，不要伤害或浪费恩典的存量。在存量耗尽之前，那些花费存量的人将一无所有。不要向自己的炭火上浇水，以扑灭圣灵或使其悲伤。看看你的存量会产生什么；属灵的果实的收入和产量将归还给基督。主要求每一个神的儿女，天堂的存量在哪里？天堂的租金在哪里？增加存量是商人的能力；在所有损失中努力保持完整。有一种恩典习惯的浪费是危险的事情（弗 4:30）。有一种使圣灵悲伤的行为，有一些宽恕的印记或印章被磨损，这是被禁止的；就像打破了一些大工作的辐条或轴，磨坊或钟表就会停止运转，无法工作。要小心，不要破坏良心的锁，以免大卫的钥匙无法打开心门，或与锁不相配。 大卫因为通奸和流血而破坏了一个奖项和一个新心的分支，因此，只有天堂中的一个工匠才能再次将锁放入框架中（诗篇 51:10）。新的创造就像一个精致的水晶钟，必须小心翼翼地处理：在我们内心的“圣灵的工作”（提摩太后书 1:14）的框架必须保持完整，不得有任何裂痕或扭曲；是的，连最小的灰尘也不能停留在上面。

Question.—What must be done to keep in good temper the new creation?
问题：为了保持新创造的良好心情，必须做些什么？

Answer. (1.) Beware to go to bed and sleep with a bone broken or disjointed in the inner man. It is good to be disquieted in spirit, as if there were an aching in the bones, after some great sin not repented nor bewailed. When Peter, by denying his Lord, had rotted a bone, or a joint of the new man in himself, he rested not well that night; "He went out, and wept bitterly," (Matt. 26:57). Jeremiah made a rash and passionate vow, to speak no more in the name of the Lord; but he could not sleep with that coal of fire in his bones, (Jer. 20:9). (2.) Put the keeping of the new creature off your hand;—make it a pawn committed to Christ’s keeping, (2 Tim. 1:12,)—let him answer for it,—be not you under the burden of it yourself. The habit of grace, and the man put under lock and key to Christ, is in sure keeping; consider what cometh of him, (Jude 24). This is a broken world, there be many loose-handed devils going abroad through the earth; there be robbers lying await in the way to heaven, to take the crown from us, (Rev. 3:11). The believer, who hath a stock of grace, must be at holding and drawing with men and devils. "Commit the keeping of your souls to the faithful Creator;" but be not you idle, do it in "well-doing," (1 Pet. 4:19). (3.) Deal kindly with Christ, when you have him; break not with Christ, if you would keep the habit of grace safe; do nothing against your state. Grieving of the Holy Ghost, is unworthy of the condition of a redeemed one; your place cannot consist with walking after the flesh. The camp you are in cannot well bear compliance with the flesh; "You have put on the Lord Jesus," (Rom. 13:14). You cannot lay in for, nor victual such a castle as the flesh; for some exercise a providence, and lay in provision for the flesh. (4.) To be doing good, keepeth the habit of grace in exercise, and in life also; for grace is of the nature of life, and life is preserved by motion, and the frequent operations of life; yea, with this difference, the natural life may be worn out, and consumed away, with too frequent and violent labour and toil. This life is increased by assiduous walking with God; for "Every branch that beareth fruit in Christ, my Father (saith he) purgeth it, that it may bring forth more fruit." (John 15:2.)
答案。（1）当心上床睡觉时，内心受伤或脱臼的骨头。在内心感到不安，就像骨头疼痛一样，是好的，这是因为某些未悔改或未哀悼的大罪。当彼得因否认主而在自己身上破坏了一根骨头或关节时，他那晚睡得不好；“他出去痛哭”（马太福音 26:57）。耶利米发了一个轻率和激动的誓言，不再以耶和华的名讲话；但他无法带着心中的火炭入睡（耶利米书 20:9）。 （2）将新造的人交托给基督保管；-把它作为一个托付物交给基督保管（提摩太后书 1:12），让他为之负责，不要自己承担这个负担。恩典的习惯和被锁在基督那里的人是安全的；考虑他会发生什么（犹大书 24 节）。这是一个破碎的世界，有许多手无寸铁的魔鬼在地球上四处游荡；有强盗在通往天堂的路上埋伏，要夺走我们的冠冕（启示录 3:11）。信徒拥有恩典的储备，必须与人和魔鬼斗争。 将你们的灵魂交托给信实的造物主；但不要懒惰，要在行善中做到这一点（彼得前书 4:19）。当你拥有基督时，要善待他；如果你想保持恩典的习惯，不要与基督断绝关系；不要做任何有损于你的状态的事情。悲伤圣灵是对一个得救者的地位不配的；你的地位不能与随从肉体的行为相一致。你所在的营地不能容忍对肉体的迁就；"你们要披戴主耶稣基督"（罗马书 13:14）。你不能为肉体提供食物和补给，因为有些人会为肉体提供食物和补给。行善可以保持恩典的习惯，并使其保持活力；因为恩典的本质是生命，而生命是通过运动和频繁的活动来保持的；是的，有一个区别，自然生命可能会因过于频繁和剧烈的劳动而消耗殆尽。这种生命通过与上帝的勤奋行走而增长；因为"凡在我里面结果子的枝子，我父必修剪乾净，使它结果子更多"（约翰福音 15:2）。)

"Be it unto thee as thou wilt."—Christ cannot long dissemble (to speak so), and keep up his love; he tried this woman hardly, now he praiseth her in her face,—"Great is thy faith,"—and granteth her desire to the full. If there was such a brotherly and natural compassion in Joseph, (Gen. 43:30,) Joseph’s bowels yearned, they were hot, and, "Joseph could not refrain himself." Vatablus noteth, that the Hebrew word is, ‘He could not do violence to himself.’ (Gen. 45:1); his love was like a hot furnace and it was like to make a captive of him, and to overcome him: now, the man Christ, hath the same heart and bowels of a man; and I conceive, as Christ was a man void of sin, so the acts of natural virtues, as to pity the afflicted, were stronger in him than in us. Sin blunteth natural faculties, especially such as incline to acts laudable and good—such as are love, compassion to the miserable; and sin boweth, or rather breaketh natural acts that are indifferent in their nature, and farther removed from morality, and maketh them intense above nature, sin being a violent thing. So, in natural men, there is little power in carnal reason over acts of generation, hunger, thirst, sleep, and such as have their rise from the sensitive soul. Christ having strength of sinless reason natural, far above Adam, was strong in the acts of the former kind, and moderate in the other; especially, being a High Priest that matcheth us in natural passions, (Heb. 4:15). Even, in a sympathy, and having these same passions that we have, he wept over Jerusalem, (Luke 19). When they were crying Hosanna to Him, and occasion of joy furnished to him, yet he wept over the city, and spake words of compassion, but broken and imprisoned with sighing and sorrow, "Oh, if thou knew, even thou," (verses 41,42). Now, what compassion must be in him, when his compassion had such an edge? Joseph is nothing to him, he having taken a man’s heart to go along with the saints to heaven, sighing, weeping, mourning, "tempted in all these, as we are, but without sin," (Heb. 4:15). Now, though there be no passions, as there are no infirmities in God, yet the flower, the blossom, the excellency of all these are infinitely in God: he striketh, and trieth, and yet pitieth: Israel cry to the Lord in their bondage, he giveth them a hard answer, "Go to the gods," (saith he,) "that ye have chosen, and let them deliver you." They still are in bondage, and weep upon him; "The Lord’s soul was grieved," (Judg. 10:16), (Hebrew, "Cut short for the miseries of Israel"). So Jer. 31: Two evils befall Ephraim, one is, God’s correcting hand; another is, bemoaning and sorrow for sin; both are trials. But how doth God express himself toward Ephraim? "Is Ephraim my dear son? Is he a son of consolation?" (verse 20.) So the Hebrew, "Is he my dainty child? For since I spoke against him I do earnestly remember him still, therefore my bowels are troubled for him." Observe the income of God’s consolations, after sad and heavy trials: "O, thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and thy foundations with sapphires." (Isa. 54:11.) "Comfort ye, comfort ye my people, saith our God. Speak to the heart of Jerusalem, and cry to her that her warfare is accomplished." (Isaiah 40:1,2.) There is a violence of heavenly passion in Christ’s love; it will come out at length: tempted ones, wait on, you shall see Christ as Christ, in the end of the day: Christ is well worthy a day’s weeping, and a day’s waiting on. Compassion strangled and inclosed in Christ, must break out; it easeth Christ’s mind, that his bowels of mercy find a vent. Pity kept within God’s bowels (to speak so) paineth him? it must come out: "Mine heart is turned within me, my repentings are kindled together." (Hos. 11:8.) Oh, how rude and inhuman hath sin made our nature! His love who died for us, brake heaven, and rent the two sides of the firmament, as it were, asunder: our Lord descended, and was made a man in all things like us, except sin. But, oh, the first, nay, the doubled summons of Christ’s love is not obeyed. Love crieth—we are deaf; Christ’s love hunteth no other prey but our heart, and he cannot have it. After Christ hath tempted a soul, he must put it in his heart; it is an ease and comfort to Christ, to ease and comfort the tempted. He is now trying Britain, and giving his bride a cup of blood and tears to drink; but who knows what bowels, what turnings of heart, what motions of compassion are in the man Christ now in heaven! Those who shall live to see the Lord take his bride in his arms, and embrace her after these many temptations that now your eyes see, shall subscribe to the truth of this; and those who find Christ’s love-embracements, after desertions, know this. Should we suppose that there were in Christ but this one attribute of tender compassion toward his own tempted ones, it should make him altogether lovely to us. For the motion of tender mercy in Christ, upon the supposition of free love that he died for his own, is natural, he having taken a man’s heart to heaven with him, and borrowed nature from us: as our compassionate High Priest, he cannot but pity; mercy acteth as a natural agent in him. Now, suppose we that the mother were eternal, and her child eternal, but eternally weak; compassion should eternally flow from the mother to the child. Suppose a fair rose to grow eternally, and the summer sun to shine near it eternally, and life and sap to keep it vigorous eternally; it should cast out a sweet smell, and offer its beauty to the eyes and senses eternally. In Jesus Christ, the heart and tender bowels of the sweetest, mildest, and most compassionate nature of man that God can possibly form, have met with eternal and infinite mercy in God-Christ; and to say nothing, that mercy in Christ-man hath been putting forth the sweet-smelling acts of love, without tiring, summer and winter, night and day, these sixteen hundred years; and that, even now, while you read this, he is casting out acts of love and mercy—an eternal High Priest could do no other thing for ever, but compassionate his own redeemed flesh. Mercy chooseth a lover freely, Jacob, not Esau; this man, not that man; the fool, not the wise man; the beggar, not the prince; the servant, not the master; but, having once made choice, it worketh necessarily and eternally. Christ’s love hath no vacation, no cessation; but when he tempteth, smiteth, afflicteth, & trieth, love and tender mercy work in the dark. Joseph’s bowels were upon action, and busy, when his brethren saw no such thing, even when he was accusing them as spies, and dealing roughly with them. When the sword of the Lord, drunken, swelled, and fatted with blood, is now raging in the three kingdoms, mercy is in our High Priest, and his bowels are rolled within him, though we cannot see Christ’s inner side. It is likely, the place, (Heb. 4:15,) is but an allusive exposition of the rolled and moved "bowels of God," (Jer. 31:20). Christ is, as it were, in heaven burning, and flaming in a passion of compassion toward his weak ones. He is not only touched, but pained "with our infirmities," so the word doth bear. We shall not do well, to make the tempted condition that either the church or a soul is in, the rule of God’s love: God’s fiery dispensation in Zion, or in a soul, in the burning bush, speaketh not always wrath. Make not false commentaries on Christ’s tempting dispensation. Hell is accidental to the love of Christ, and cannot change it. Suppose Christ’s tender mercy were in the midst of the flames of hell, yet there mercy should be mercy, and work as mercy, and not belie itself.
愿你的愿望成真。耶稣不能长时间伪装（这样说），保持他的爱；他严厉地考验了这个女人，现在他当面赞扬她，“你的信心很大”，并满足了她的要求。如果约瑟有如此兄弟般的自然怜悯（创 43:30），约瑟的肠子翻腾，他热衷，"约瑟无法控制自己"。Vatablus 指出，希伯来语的意思是，‘他无法对自己施暴’（创 45:1）；他的爱就像一个炽热的炉子，几乎要把他俘虏，征服他：现在，基督是一个有着同样的人心和肠子的人；我认为，正如基督是一个没有罪的人，所以他对于怜悯受苦的人的自然美德的行动，在他身上比在我们身上更强烈。罪使自然的能力变得迟钝，尤其是那些倾向于可赞美和善良行为的能力，比如对可怜人的爱和怜悯；罪使自然的行为弯曲，或者更确切地说，打破了那些在本质上是中立的、与道德相距较远的行为，并使它们超越自然，因为罪是一种强烈的东西。 所以，在自然人中，肉体理性对于生殖、饥饿、口渴、睡眠等起源于感性灵魂的行为几乎没有什么力量。基督拥有无罪理性的力量，远超亚当，他在前一种行为上很强大，在其他方面则适度；尤其是作为与我们在自然情感上相匹配的大祭司（希伯来书 4:15）。甚至在同情中，他也有与我们相同的情感，他为耶路撒冷哭泣（路加福音 19 章）。当他们向他高呼“和散那”、给他带来喜悦的时候，他却为这座城市哭泣，并说出同情的话语，但这些话语却被叹息和悲伤所打断和囚禁，“哦，如果你也知道”，（41、42 节）。现在，当他的同情心如此锋利时，他的同情心必然是何等的深沉？约瑟对他来说微不足道，因为他已经拥有一个人的心，与圣徒一同上天，叹息、哭泣、悲哀，“在这一切事上受试探，与我们一样，只是没有犯罪”，（希伯来书 4:15）。 现在，虽然上帝没有激情，也没有弱点，但所有这些的花朵、花蕾和卓越都在上帝身上无限存在：他打击、试验，但仍然怜悯。以色列在奴役中向上主哭泣，他给了他们一个严厉的回答：“去找你们选择的神，让他们拯救你们。”他们仍然在奴役中，向他哭泣；“上主的灵魂被悲伤所困扰”（士师记 10:16）（希伯来文：“因以色列的苦难而缩短”）。所以耶利米书 31 章：以法莲遭遇两种灾祸，一是上帝的惩罚之手，另一种是为罪而悲伤和忧伤；两者都是试炼。但上帝如何对待以法莲？“以法莲是我的亲爱儿子吗？他是安慰之子吗？”（第 20 节）希伯来文也是如此：“他是我的宝贝吗？因为自从我对他说话以来，我一直深深地记得他，所以我的肠子为他而烦恼。”观察在悲伤和沉重的试炼之后，上帝的安慰的到来：“哦，你受苦、被风暴摇撼而无人安慰的人啊，看哪，我要用美丽的颜色铺你的石头，用蓝宝石建立你的根基。”（以赛亚书 54:11）“安慰，安慰我的百姓，这是我们的上帝说的。” 对耶路撒冷的内心说话，向她哭泣，告诉她战争已经结束了。（以赛亚书 40:1,2）基督的爱中有一种天上的激情，它最终会显露出来：受试探的人们，请耐心等待，你们将看到基督作为基督的样子，在这一天的尽头：基督是值得一天的哭泣和等待的。慈悲被束缚在基督里，必须爆发出来；它减轻了基督的心灵，使他的怜悯之心得到宣泄。怜悯被困在上帝的怀抱中（这样说），使他痛苦吗？它必须爆发出来：“我内心转动，我的怜悯一同发热。”（何西阿书 11:8）哦，罪恶是如何使我们的本性变得粗鲁和不人道！为我们而死的他的爱，撕裂了天堂，犹如把天空的两边分开：我们的主降临，成为一个与我们一样的人，除了罪。但是，哦，基督的爱的第一次，不，是加倍的召唤没有被听从。爱在呼喊——我们却是聋耳；基督的爱追逐的猎物只有我们的心，而他却得不到。在基督试探了一个灵魂之后，他必须将其放在他的心中；这对基督来说是一种安慰和舒适，以安慰和舒适受试探的人。 他现在正在尝试英国，并给他的新娘喝一杯血和泪水；但谁知道在天上的基督里有什么样的怜悯之心、心灵的转变和同情的动力！那些能看到主将他的新娘拥入怀中，在经历了你们现在所见的许多试探之后与她相拥的人，将会证实这个真理；那些在离弃之后找到基督的爱的拥抱的人，也会明白这一点。如果我们假设基督只有这种对自己受试探者的温柔怜悯的属性，那么他对我们来说将是完全可爱的。因为基督的怜悯之心的动力，在于他为自己的人而死的自由之爱的假设上，这是自然的，他已经将一个人的心带到了天上，并从我们这里借用了人性：作为我们有怜悯心的大祭司，他不得不怜悯；怜悯在他身上起着自然的作用。现在，假设母亲是永恒的，她的孩子也是永恒的，但永远是软弱的；母亲对孩子的怜悯应该永远流淌。 假设有一朵美丽的玫瑰永远生长，夏日的阳光永远照耀它，生命和汁液永远保持它的活力；它应该永远散发出甜美的香气，永远向眼睛和感官展示它的美丽。在耶稣基督里，上帝所能创造的最甜美、最温和、最有同情心的人性的心脏和柔软的肠子，已经在上帝-基督里得到了永恒和无限的怜悯；更不用说，基督-人的怜悯已经在过去的 1600 年里，夏天和冬天，日夜不停地展示出甜蜜的爱的行为；甚至在你阅读这篇文章的时候，他仍在展示爱和怜悯的行为-一个永远的大祭司除了怜悯他自己所救赎的肉体之外，别无他法。怜悯自由选择了一个爱人，雅各，而不是以扫；选择这个人，而不是那个人；选择愚人，而不是智者；选择乞丐，而不是王子；选择仆人，而不是主人；但一旦做出选择，它就会必然而永远地发挥作用。基督的爱没有假期，没有停止；当他试探、打击、磨砺时，爱和温柔的怜悯在黑暗中发挥作用。 约瑟的肠子在活动和忙碌，当他的兄弟们看不到这样的事情时，即使当他指责他们是间谍，并对他们粗暴对待时。当主的剑，醉酒，肿胀，充满鲜血，正在三个王国中肆虐时，怜悯在我们的大祭司那里，他的肠子在他内部滚动，尽管我们看不到基督的内心。很可能，这个地方（来 4:15）只是对上帝的“肠子”（耶 31:20）的引申解释。基督就像在天上燃烧，对他的软弱者充满怜悯的激情。他不仅被触动，而且被“我们的软弱”所痛苦，这是这个词的含义。我们不应该把教会或灵魂所处的试探状况作为上帝的爱的准则：上帝在锡安或灵魂中的火热安排并不总是表示愤怒。不要对基督的试探安排做出错误的评论。地狱对基督的爱是偶然的，不能改变它。假设基督的慈悲怜悯在地狱的烈焰中，那么怜悯仍然是怜悯，并且会起作用，并不会背离自己。

Never a rod of God upon any elect child of God (save upon Christ only) did speak satisfactory vengeance for sin.Question.—Why? Is not Christ now red in his apparel, and his garments dyed and dipped in blood; and hath he not put on vengeance as a garment, in the three kingdoms? Answer.—Yes, and for the provocations of England, their unrepented idolatry, superstition, vanity, pride, security, unthankfulness to God, who hath broken the rod of the oppressor, and delivered them from pressures of conscience under Episcopacy, a mass service, and burdensome ceremonies; and for the sins of the king, queen, court, prelates and prophets; the persecuting and killing the witnesses of Christ in Queen Mary’s days, and in the late prelates’ time; and the present injustice, careless and remiss minding religion; and their labouring to spoil the kingdom of Christ of that power that Christ hath given to his people of church discipline, and translating it to their parliament to make church discipline parliament discipline, confounding so the two kingdoms; their tolerating blasphemous sects, some denying the godhead of Christ, some his kingly office to sanctify and govern his people, some his priestly, some his prophetical office; and many other sins of prophets and people, not repented of; and most of these sins, and many others, and especially the breach of the covenant in Scotland;—these two kingdoms are to fear heavy judgments, and that their calamity is not yet at an end; but rather, "one woe is passed, but another cometh," except these lands be humbled, and lie in the dust before the Lord. Yet, in all this, the dispensation of God, though bloody, is but the Lord saying, as of old, so now to Britain, "And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin. And I will restore thy judges as at the first, and thy counsellors as at the beginning; afterward thou shalt be called the city of righteousness, the faithful city. Zion shall be redeemed with judgment, and her converts with righteousness." (Isa. 1:25-27.)
从未有上帝的杖对任何蒙拣选的上帝的孩子（除了基督）说出满意的报应罪恶。问题：为什么？难道基督现在不是衣衫染血，穿上报应作为衣服在三个王国中吗？答案。- 是的，对于英格兰的挑衅，他们不悔改的拜偶像、迷信、虚荣、骄傲、安逸，对上帝的不感恩之心，上帝已经打破了压迫者的权杖，解救了他们在主教制度、弥撒仪式和繁琐仪式下压抑的良心；对于国王、皇后、宫廷、主教和先知们的罪行；在玛丽女王时代和最近的主教时代迫害和杀害基督的见证人；以及目前的不公正、漫不经心和疏忽对待宗教；他们努力剥夺基督的国度赋予他的教会纪律权力，并将其转移到议会，使教会纪律变成议会纪律，混淆了两个王国；他们容忍亵渎的教派，有些否认基督的神性，有些否认他作为国王使他的子民成圣和治理他们的职责，有些否认他的祭司职责，有些否认他的先知职责；还有许多先知和人民的其他罪行，没有悔改；而且这些罪行中的大部分，以及许多其他罪行，尤其是在苏格兰违反盟约的行为，这两个王国将面临严重的审判，他们的灾难还没有结束；但是父亲，“一场灾祸过去了，但另一场即将来临”，除非这些土地谦卑并在主面前卧倒在尘土中。然而，在这一切中，上帝的安排虽然血腥，但只是主对英国说，就像古时一样，“我要再次伸手加在你身上，纯净地除掉你的渣滓，除掉你所有的锡。我要恢复你的审判官，如同起初，恢复你的谋士，如同从前；然后你将被称为公义之城，忠信之城。锡安必因公义得救赎，归依主的人必因公义得救赎。”（以赛亚书 1:25-27）)

2. A rough dispensation of Christ, cannot abide long rough to the saints, he must answer, and ease the pain of the woman’s broken spirit. It is a night’s pain to Christ, to cause the tears run down the cheeks of his church all the night,—he cannot but bring a day-light of joy, before the sun’s ordinary time to rise, (Psalm 30:5.) Christ smiteth, and weepeth for compassion, both at once. Tender mercy in Christ moveth as much, if not more, within than without. The mother’s bowels are as much on work within, when the child is but upon her breasts, and he is not capable to know a mother as a mother; and love as love, as ever. When the deserted is but new and hot come out of the second womb, and a babe born over again, yet, in a spiritual fever, he is as much as ever in the bowels of Christ, though he be not in that case capable of the sense and actual apprehension of Christ, as Christ, and of the sense of Christ’s love, as his love: "Since the time that I sufficiently talked with him in correcting him, or since the time of my sufficiency of speaking against him, in remembering him, I do remember him." (Jer. 31:20.) I spake much in mine anger against him, and half against my will; I did chide him, and scourge him; but my moved bowels, the stirrings of a compassionating heart, did contradict (in a manner) my rough correcting: my heart came out of me, with every rough word and stroke. The sun and nature work long, and many years under earth, in the generation of gold and silver, ere we see gold and silver. God, and his servant Nature, did us a pleasure and a great favour in that kind, in secret, down in the bowels of the earth, to make unseen and concealed provision for our purses: this secret love to us acted down in the dark, is no love to us, till we find it, and see it; yet is nature in a mystery under a veil, sweating under earth to bring forth for us metals, trees, herbs, flowers, corn for our service, but we see no harvest at that time. Christ’s bowels are sweating, and as much labouring in childbirth, pain of compassion, and love, and tender mercy towards us, when we are in an ague, and a fit of desertion, as at any time; but we are loved of Christ and pitied, and we know no such thing. All Christ’s answers and words to this woman, till now, were but interpretations and proclamations of wrath, and rejecting of her, as not one of the lost sheep of the house of Israel; a dog under the table, not a child of the house. Love came never above ground till now; yet did Christ’s affection and love yearn upon her all the time.
基督的粗糙分配，不能长时间忍受圣徒的粗糙，他必须回答，并缓解女人破碎的精神的痛苦。对基督来说，这是一个夜晚的痛苦，使他的教会整夜流泪，他不得不在太阳正常升起之前带来喜乐的白昼（诗篇 30:5）。基督一边击打，一边怜悯地哭泣。基督内心的温柔怜悯在内外都同样强烈，甚至更甚。当孩子只是在母亲的怀抱中，还不能意识到母亲是母亲，爱是爱时，母亲的怀抱仍然在内心中起作用。当被遗弃者刚刚从第二个子宫中出来，像一个婴儿再次出生，但在属灵的热病中，他仍然在基督的怀抱中，尽管他在那种情况下不能感知和实际理解基督，作为基督，以及基督的爱，作为他的爱：“自从我与他说话，责备他，自从我充足地对他说话，记念他，我就追想他。”（耶利米书 31:20）我在愤怒中对他说了很多话，虽然有一半是不情愿的；我责备他，鞭打他；但是我的心肠，同情之心的激动，以某种方式与我粗暴的纠正相矛盾：我的心随着每一个粗鲁的言辞和打击而离开了我。太阳和大自然在地下工作了很长时间，许多年，才能生成金银，我们才能看到金银。上帝和他的仆人大自然，在地下秘密地为我们的钱包做了一件快乐和伟大的事情：这种对我们的秘密爱在黑暗中发挥作用，直到我们发现它、看到它，才算是对我们的爱；然而大自然在一个神秘的面纱下，在地下流汗，为我们生产金属、树木、草药、花朵、粮食，但我们在那个时候看不到收获。当我们患上寒战和被遗弃的时候，基督的心肠也在流汗，也在为我们劳动，同样感受着怜悯之痛、爱和温柔的怜悯；但我们被基督所爱，被怜悯，我们却不知道这样的事情。 直到现在，基督对这个女人的所有回答和话语都只是对愤怒的解释和宣告，拒绝她，因为她不是以色列家中的迷失的羊之一；她只是桌子下的一只狗，而不是这个家庭的孩子。爱从未显露出来，直到现在；然而，基督的感情和爱一直在她身上渴望。

Out of all this we collect, Christ may love persons, and yet his dispensation may be so rough, as that to their sense, there is no ground of being assured that Christ loveth them, till he shall be pleased to manifest it. Hence we may gather these propositions, to be considered for the times:
在这一切中，我们收集到的是，基督可能爱人，然而他的安排可能是如此粗糙，以至于对他们来说，没有确凿的理由相信基督爱他们，直到他愿意显现为止。因此，我们可以得出以下命题，供时代考虑：

Free Love goeth before our Redemption.
自由之爱在我们的救赎之前。

PROPOSITION 1. God’s free and unhired love, is the cause of our redemption, vocation, sanctification, and eternal salvation: he loved us in our blood, and while we were polluted in our blood. (Ezek. 16:6,8.) When we were the lost world, (John 3:16,) ungodly, (Rom. 5:6,) enemies, (verse 10,) he quickened us, called us, when dead in sins, (Eph. 2:1,) without works, (2 Tim. 1:9). The bill of grace is Christ’s welcome, and pay nothing.
命题 1：上帝的自由和无偿的爱是我们得救、蒙召、成圣和永恒救赎的原因：他在我们还在罪中时就爱我们。（以西结书 16:6,8）当我们是迷失的世界（约翰福音 3:16），是不虔敬的（罗马书 5:6），是敌人（同一节），他使我们复活，呼召我们，当我们在罪中死亡时（以弗所书 2:1），没有行为（提摩太后书 1:9）。恩典的账单是基督的欢迎，不需要付出任何代价。

God Loveth the Persons of the Elect, but Hateth their Sins.
上帝爱选民的人，但憎恶他们的罪恶。

PROPOSITION 2. Our divines say, God loveth the persons of the elect, but hateth their sins. Mr. Denne is offended at this, and so are the Arminians for the same reason; "If God hate the works of iniquity, he cannot but hate the persons and workers of iniquity also." It is true, the Lord hateth so the persons of the elect for their sins, as he taketh vengeance of their sins on their surety, Christ; but this consisteth with the Lord’s loving of their persons to eternal salvation. The truth is, God’s affection ad intra of hatred and displeasure, never so passeth on the persons of the elect, as on the persons of the reprobate: he had thoughts of love and peace, in secret, from eternity, to his own elect; he did frame a heaven, a Saviour for them, before all time.
命题 2. 我们的神学家说，上帝爱选民的人，但憎恶他们的罪恶。丹恩先生对此感到不满，阿敏派也因同样的原因而感到不满；“如果上帝憎恶罪恶的行为，他也不得不憎恶罪恶的人和行为者。”的确，主因为选民的罪恶而憎恶他们的人，就像他在他们的担保人基督身上对他们的罪恶报复一样；但这与主对他们的人的永恒救赎的爱是一致的。事实上，上帝内在的憎恶和不悦之情，从未像对待被弃者的人那样，如此强烈地作用于选民的人；他从永远的秘密中对自己的选民怀有爱和和平的思念；他在所有时间之前为他们创造了一个天堂，一个救主。

A Twofold Love of God, one of Good-will to the Person, another of Complacency to his own Image in the Person.
上帝的双重爱，一种是对人的善意，另一种是对自己在人中形象的喜悦。

PROPOSITION 3. Our divines do rightly teach, that there is a twofold love in God; Amor benevolenti�, a love of well-willing, which he did bear to them before the world was, and it is called the love of election. Of this love, Paul speaketh. "I have loved Jacob, and hated Esau." (Rom. 9:13.) This is fountain-love, the well-head of all our salvation. There is another love called Amor complacenti�, a love of complacency, a love of justification (so Mr. Denne termeth it,) which presupposeth faith, ‘without which it is impossible to please God,’ (Heb. 11:6). Of this Christ speaketh, "He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John 14:21.) "If a man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him," (verse 23.) So Christ, the wisdom of God, saith, "I love them that love me," (Prov. 8:17). And so Christ speaketh of his love to his redeemed and sanctified spouse, "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck." (Cant. 4:9.) Holiness and the image of God is the object of this love, not the cause nor any hire. It is not so properly love as the other. God rather loveth persons, desiring well and good to them, than things. Mr. Denne is not content with this distinction; and why? ‘The love of election and the love of justification,’ saith he, ‘are not divers loves or divers degrees of love, but divers manifestations of one and the same infinite love: as when a father hath conveyed an inheritance to his son; here is no new love from the father to the son, but a new manifestation of that love wherewith the father loved the son before.’ Answer. Men should not take on them to refute they know not what: not any protestant divines ever taught, that there is a new love in God, or any new degree of love in God, that was not in him before. Arminians, indeed, tell us of new love, new desires, and of ebbing and flowing; love and hatred succeeding one to another in God’s mind:—these Vorstian blasphemies we disclaim. It is, indeed, one and the same simple and holy will of God, by which he loved Peter and John from eternity, and chose them to salvation, and by which he so loveth them in time, as of free grace he bestoweth on them faith, holiness, pardon in Christ, and followeth these with his love: and the former is called his love of good will to their person, ere they do good or ill;—the latter his love of complacency to their state, and the Lord’s new workmanship in them; as with the same love the husband chooseth such a one for his wife, and loveth her, being now his married spouse.
命题 3. 我们的神学家正确地教导，上帝有两种爱；Amor benevolentiæ，一种善意的爱，他在世界存在之前就对他们怀有的爱，被称为选民的爱。保罗谈到了这种爱。“我爱雅各，恶以扫。”（罗马书 9:13）这是源头之爱，我们救恩的源泉。还有另一种爱叫做 Amor complacentiæ，一种喜悦的爱，一种称义的爱（丹恩先生这样称呼它），它预设了信仰，“没有信就不能得到上帝的喜悦”（希伯来书 11:6）。基督谈到了这种爱，“爱我的人，我父也必爱他，我也要爱他，并向他显现。”（约翰福音 14:21）“人若爱我，就必遵守我的道，我父也必爱他，我们要到他那里去，与他同住。”（第 23 节）所以，上帝的智慧基督说，“我爱那爱我的人。”（箴言 8:17）基督也这样谈到他对他的救赎和成圣的配偶的爱，“我的妹妹、我的新妇，你以一个眼光，以你项上的一条链子，抓住了我的心。”（雅歌 4:9）圣洁和上帝的形象是这种爱的对象，而不是原因或任何报酬。这不是那种恰当的爱。上帝更喜欢个人，希望他们过得好，而不是物品。丹恩先生对这个区别不满意；为什么呢？他说：“选举的爱和称义的爱并不是不同的爱或不同的爱的程度，而是同一无限爱的不同表现：就像一个父亲将遗产传给他的儿子一样；这里没有父亲对儿子的新爱，而是父亲之前对儿子的爱的新表现。”回答。人们不应该去反驳他们不知道的东西：任何新教神学家都从未教导过上帝有新的爱，或者上帝有任何新的爱的程度，这在他之前并不存在。阿米纳人确实告诉我们有新的爱、新的欲望，以及上帝心中的涨落；爱和仇恨在上帝的心中相继出现：我们拒绝这些沃斯特的亵渎。 事实上，上帝的旨意是简单而神圣的，他从永远中爱护彼得和约翰，并选择他们得救，他在时间中也同样地爱护他们，凭借自由的恩典赐予他们信仰、圣洁、基督里的宽恕，并随之而来的是他的爱：前者被称为他对他们的人的善意之爱，在他们行善或作恶之前；后者是他对他们的状态和主在他们身上的新创造的喜悦之爱，就像丈夫选择一个女人作为妻子，并且在她成为他的妻子后爱她一样。

Objection. 2. Men like those whom they love, and so doth God.
反对。2. 人们喜欢那些他们爱的人，上帝也是如此。

Answer. We grant all; these terms of God’s good loving, and good liking, are chosen of divines to express the thing. God loveth and liketh Jacob, not Esau, from eternity, ere he believe or do good; but he doth not so love and like Jacob from eternity, to bestow faith and the image of the second Adam on him, till in time he hear the word, and be humbled for sin. And the truth is, the love of complacency is not a new act of God’s will, that ariseth in God in time, but the declaration of God’s love of good will in this effect, that God is pleased to bestow faith and his beauty of holiness, which maketh the soul lovely to God; and it is rather the effect of eternal love, than love. And God hath a love of complacency toward the persons of the elect, and love of good will (though not of choosing good will toward them) for their holiness. (Cant. 4:9.)
回答。我们承认一切；这些神的善意和喜好的条件是神学家选择来表达这个事情的。神从永远开始就爱和喜欢雅各，而不是以扫，不论他是否相信或行善；但神并不是从永远开始就如此爱和喜欢雅各，以至于在时间中给予他信仰和第二亚当的形象，直到他听到神的话并为罪而谦卑。事实上，喜悦的爱不是神在时间中产生的意愿的新行动，而是神善意的爱在这个效果中的宣告，神乐意赐予信仰和他的圣洁之美，使灵魂对神可爱；它更像是永恒的爱的效果，而不是爱本身。神对选民的人有喜悦的爱，对他们的圣洁有善意的爱（虽然不是选择他们的善意）。（雅歌 4:9）

Objection. 3. It is absurd that God should love the elect with infinite love to choose them to salvation, as touching their persons, and withal to hate them with an infinite hatred, as workers of iniquity. Answer. It were absurd, I grant, if God’s hatred to the elect as sinners, were any immanent affection in God opposite to his love, by which he should be averse to their persons. But God’s hatred to the elect, because they are sinners, is nothing but his displeasure against sin, (not against the person,) so as he is to inflict satisfactory punishment on the surety, Christ, for their sin. A father may so love his prodigal son, as to retain a purpose to make him inheritor of a kingdom (if he had a crown for himself) and to pay his debts, and yet both hate and punish his profuse and lavish wasting of his goods.
异议。3.上帝用无限的爱选择选民得救，就他们的人而言，却又用无限的仇恨憎恶他们作为罪恶的行为，这是荒谬的。回答。我承认，如果上帝对选民作为罪人的仇恨是上帝内在的情感，与他的爱相对立，使他厌恶他们的人，那确实是荒谬的。但上帝对选民的仇恨，因为他们是罪人，只是他对罪恶的不悦（而不是对人的不悦），所以他要为他们的罪恶对担保人基督进行满足性的惩罚。一个父亲可以如此爱他的浪子，以至于保留一个目的，使他成为王国的继承人（如果他有一个王冠），并偿还他的债务，但同时又憎恨并惩罚他挥霍浪费财产的行为。

Mr. Denne would teach us how love and hatred towards sinners doth consist. "The law (saith he) and the gospel speak divers things: the one being the manifestation of God’s justice, tells us what we are by nature; the other, the manifestation of God’s mercy, tells us what we are by God’s mercy in Jesus Christ. The law curseth and condemneth the sinner; the gospel blesseth and justifieth the ungodly." [Denne. Serm. Grace, mercy, & peace, p. 38.] Answer. What is this else but that which Mr. Denne and other Antinomians condemn in us? How can one and the same unchangeable God curse, condemn, and so hate sinners, as to punish them eternally, and yet bless, justify, and love to eternal salvation their persons, except they teach the same very thing which we do? For the law and the gospel are no more contrary one to another, than love to the persons of the elect, and hatred and revenging justice to their sins. Mr. Denne would further clear the point thus: "Whatever wrath the law speaketh, it is to the sinner under the law; although the elect are sinners in the judgment of the law, sense, reason, yea ofttimes conscience, yet, having their sins translated into the Son of God (in whom they are elected) they are righteous in Christ the Mediator." Answer. The law speaketh wrath, in regard of its reign and dominion to death, to the elect not yet converted, and to the reprobate, without exception of persons. But it cannot speak wrath to the believer, though he be one that daily sins, and is under the law; that is, under the rule of the law. Now, to be under the law, to Paul, is to be under the damnation of the law. (Rom. 6 and 7.) In which regard, believers are not under the law, but under the sweet reign of pardoning grace; yet are they under the law as a tutor, a guide, a rule. And that the rule and reign of the law are different, is evident, (1.) Because the ruling power of the law is an essential ingredient of the law, without the which, the law is not the law. The reign or damnation of the law agreeth to the law by accident, insofar as man is a sinner, which is a state accidental to the law. (2.) The law is a rule, and hath a proper guidance and tutory over the confirmed angels, and should have had over man, if he had never sinned; but the law can have no reign to death over the confirmed angels, and man, in that case; as the jailor, hath no power over the man, who was never an evil doer. (1.) We are sinners in the judgment of law, both sin dwelling in us; and (2.) The guilt of the law lying on us to condemnation. But being once in Christ, and justified, we remain sinners, as touching the indwelling blot; but we are not sinners, as we are justified in Christ, as touching the law-obligation to eternal condemnation, from which we are fully freed. But the justified and redeemed of Christ, remain as formally and inherently sinners, as milk is formally white, a raven black. Justification removeth not the indwelling of sin; and so, in regard of sense, reason, and conscience, we are sinners to our dying day, but not condemned sinners. Mr. Denne objecteth—we pray daily, "Forgive us our sins;" then we are not righteous in Christ: he answereth, that Protestants say, we beg greater certainty and assurance of forgiveness. But not content with this answer, he addeth, "When we pray for forgiveness, we magnify His grace, who hath freely given us forgiveness: it were not folly to a condemned person, having received a pardon, and being assured of it, to fall down and say, Pardon me, my lord the king." Answer. (1.) What Protestant divines say in this, we acknowledge; but if we seek only a fuller certainty of forgiveness in this petition, and not also the application of the general pardon, as appropriated to the sins we daily fall in, I see no other thing we seek, but a greater measure of faith, to lay hold on remission. I should ask a warrant of Scripture to prove, that forgiveness of sin signifieth assurance of the pardon of sin. (2.) That to seek forgiveness daily, is to glorify and magnify him from whom we once received forgiveness, is not to purpose, for that is a general in all petitions that we put up to God, no less than in this. (3.) If a pardoned malefactor, having assurance he were pardoned, should fall down and beg pardon of the king, and not rather tender him thanks and blessings for a received pardon, I should believe he called in question the king’s favour; but should he every day, when he eateth bread, beg pardon from the king, as we beg daily forgiveness, he might be charged with more than ordinary folly. Mr. Denne [pages 45, 46, 54.]—God loves us in blood (saith he) and pollution, as well before conversion, as after conversion. And though faith procure not God’s love and favour, yet it serveth us for other uses, that we may be sealed by believing, (Eph. 1:13,) and may thereby know the love of God. It is said, he that believeth not, is damned; not because his believing doth alter or change his estate before God, but because God hath promised, that he will not only give us remission, but also faith for our consolation; and so, faith becometh a note, and a mark of life everlasting, as final infidelity is of eternal condemnation. Answer. It is true, God loveth the elect before conversion equally as after conversion, in regard of that free love of election, that moved him to give his Son to death for them, (John 3:16,) and to call them effectually, (2 Tim. 1:9; Eph. 2:1-4; Titus 3:3,4).
丹恩先生将教导我们如何对罪人的爱与仇恨存在。他说：“律法（他说）和福音说的是不同的事情：前者是上帝公义的显现，告诉我们我们在本性上是什么；后者是上帝怜悯的显现，告诉我们我们在耶稣基督里是什么。律法咒诅并定罪罪人；福音祝福并称义不虔诚者。”[丹恩。恩典、怜悯和平安，第 38 页。]回答。这难道不是丹恩先生和其他反律法主义者在我们身上所谴责的吗？除非他们教导的正是我们所教导的，否则同一个不变的上帝怎么能咒诅、定罪并如此憎恨罪人，以至于永远惩罚他们，又如何祝福、称义并爱他们的人，使他们得到永恒的救赎呢？因为律法和福音之间的对立不比对选民的人而言的爱与对他们的罪的憎恨和复仇公义更大。 丹尼进一步阐明了这一观点：“无论法律说什么愤怒的话，都是对法律下的罪人说的；虽然选民在法律、感觉、理性，甚至常常是良心的判断下都是罪人，但是，因为他们的罪被转化到上帝的儿子（他们在其中被选中），他们在基督这位调解者面前是义人。”回答：法律在统治和主宰死亡方面说出了愤怒，对于尚未归信的选民以及被弃绝的人来说，没有例外。但是，它不能对信徒说出愤怒，尽管他是一个每天犯罪并且在法律之下的人；也就是说，在法律的统治下。现在，对保罗来说，被法律束缚就是被法律的定罪所束缚。（罗马书 6 和 7 章）在这方面，信徒不在法律之下，而是在宽恕的恩典的甜蜜统治之下；然而，他们仍然在法律之下作为导师、指导和规则。而法律的规则和统治是不同的，这是显而易见的。（1）因为法律的统治权是法律的本质成分，没有它，法律就不是法律。法律的统治或定罪是与法律偶然相关的，因为人是一个与法律偶然相关的罪人状态。 （2）法律是一种规则，对于已经确认的天使有适当的指导和监护，如果人从未犯罪，法律也应该对人有这种指导和监护；但是在这种情况下，法律对已经确认的天使和人都不能统治到死亡，就像狱卒对从未作恶的人没有权力一样。（1）根据法律的判断，我们是罪人，因为罪恶寄居在我们内心；（2）法律的罪责也加在我们身上，使我们被定罪。但一旦在基督里并且被称义，我们仍然是罪人，因为罪恶仍然存在；但是我们在基督里被称义，不再是罪人，因为我们已经完全被解脱了永恒定罪的法律责任。但是基督所称义和救赎的人，仍然像牛奶是白色的，乌鸦是黑色的一样，形式上和本质上仍然是罪人。称义并没有消除罪恶的寄居；因此，从感觉、理性和良心的角度来看，我们在生命的最后一天仍然是罪人，但不是被定罪的罪人。丹恩先生提出反对意见——我们每天祈祷“赦免我们的罪过”；那么我们在基督里就不是义人：他回答说，新教徒说，我们祈求更大的确定性和保证得到赦免。 但他对这个答案不满意，他补充道：“当我们祈求宽恕时，我们赞美祂的恩典，祂自由地赐予我们宽恕：对于一个被判有罪的人来说，如果他已经得到赦免，并确信得到了赦免，跪下来说‘请原谅我，我的国王大人’并不是愚蠢的。”回答：（1.）我们承认新教神学家在这方面的说法；但如果我们只是在这个祈求中寻求更加确切的宽恕，而不是将普遍的赦免应用于我们每天犯的罪过，我认为我们所寻求的只是更大的信心，以便抓住宽恕。我应该要求圣经的授权来证明，罪过的宽恕意味着罪过的赦免的确信。（2.）每天寻求宽恕是为了荣耀和赞美那位曾经赐予我们宽恕的主，这在我们向上帝祈求的所有祈求中都是普遍的，不仅仅是在这个祈求中。（3.如果一个被赦免的罪犯，确信自己已经被赦免，却跪下来请求国王的宽恕，而不是向他表示感谢和祝福，我会相信他对国王的恩宠产生了怀疑；但如果他每天吃饭时都向国王请求宽恕，就像我们每天请求宽恕一样，他可能会被指责为超乎寻常的愚蠢。丹恩先生（第 45、46、54 页）-上帝爱我们，无论是在转变之前还是之后，都是在血液和污染中。虽然信仰不能获得上帝的爱和恩宠，但它对我们有其他用途，使我们能够通过信仰得到印证（弗 1:13），并且可以因此认识上帝的爱。有人说，不信的人必定受罚；不是因为他的信仰改变了他在上帝面前的地位，而是因为上帝应许不仅给我们赦免，还给我们信仰作为安慰；所以，信仰成为永生的标志和记号，而最终的不信仰则是永远的定罪。回答。 这是真的，上帝在选民归信之前和之后一样地爱他们，因为他们是被选中的，这种自由的选举之爱促使他为他们舍弃了他的儿子（约翰福音 3:16），并且有效地呼召他们（提摩太后书 1:9；以弗所书 2:1-4；提多书 3:3,4）。

How God Loveth us before Time & how He Loveth us in Time.
上帝在时间之前如何爱我们，以及他在时间中如何爱我们。

PROPOSITION 4. It is a palpable untruth, that the elect, by believing in Christ, and being translated from death to life in their conversion to God, are equally loved of God before conversion, as after conversion, if we speak of God’s love of complacency; for though the inward affection and love of God, as it is an immanent and indwelling act in God, be eternal, and have not its rise in time, and be not like the love of man to man, which is like the sea ebbing and flowing; or the moon, which admitteth of a cloudy and dark visage, and of an enlightened and full condition; yet as the same love of God is terminated upon sinful men, or rather, that which is called the love of complacency, which is indeed the effect of God’s love; it is not every way one and the same, after conversion and before; as it is the same fountain and spring that runneth in its streams toward the south, which, by art and industry of men, may be made to run toward the north: the change is in the streams, not in the fountain; yet we say the fountain now runneth not southward, as it did before, but northward. Also, give me leave to doubt, if these same very visible sun-beams, that did fall upon Adam and Eve, do this summer fall upon us; yet, I doubt not, but the same sun that did shine the first six hours of the creation, on the garden of Paradise, shineth upon all our gardens and orchards that now are. So God’s love is one and the same toward the elect before time, and while they are wallowing in the state of sinful and depraved nature, and now, when they are changed in the spirits of their mind. But it may well be said that God loveth his Church, as washed, as fair, and spotless, (Cant. 4:7,) and that he doth now say of her, "How fair is thy love, my sister, my spouse! how much better is thy love than wine, and the smell of thine ointments than all spices?" (Cant. 4:10.) Whereas, the Lord said before of her, "Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, thy mother an Hittite; as for thy nativity, in the day that thou wast born, thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all;" (Ezek. 16:3,4). "And when I passed by thee, and saw thee polluted in thy blood, I said unto thee, when thou wast in thy blood, live." (verse 6.) And all this the Lord might speak to the same Church yet unconverted; and at that time, the Lord could not utter that expression of love, to say to a bloody and polluted church, as he doth, "Thou art all fair, my love, there is not a spot in thee."(Cant. 4:7,) Now, could it be said, that the Father and the Son love such a Church, as such as loveth the Father, and keepeth the words of the Son, as it is, (John 14:21,23,) when the church was not fair, not spotless; but filthy, polluted, not washed, not justified as yet? And though it be true, that faith procures not God’s love and favour (it is a calumny, that ever a protestant divine taught any such thing); for the work of God’s eternal love in election to glory, or his hatred in reprobation, is not the yesterday or to-day’s-birth of our faith, or our unbelief; yet that believing, or our effectual conversion maketh no alteration or change in our state before God, is a gross untruth. Faith and conversion make indeed no change of any state in the Ancient of days, in the Strength of Israel, who cannot lie or repent; and putteth not God from the state of a reprobating or hating, or a not loving and choosing God; whereas, before he was such, who did love and choose us to salvation. The Lord is our witness, we asserted the contrary doctrine of free grace, against Arminians and Papists.
命题 4. 如果我们谈论上帝的喜悦之爱，那么说蒙拣选的人通过信靠基督，在归向上帝的过程中从死亡转化为生命，他们在归向之前和之后被上帝同样地爱，这是一个明显的谎言；因为虽然上帝的内在感情和爱是上帝内在和居住的行为，是永恒的，不是起源于时间的，也不像人与人之间的爱，像海水的涨落，或者月亮，它可以有阴暗和朗朗的面貌；然而，作为上帝的同样的爱是终结于罪人，或者更确切地说，被称为喜悦之爱，实际上是上帝的爱的效果；在归向之前和之后，它并不完全相同；就像是同一个喷泉和源头，它的水流向南，通过人的技术和工艺，可以使其流向北方：变化发生在水流中，而不是在喷泉中；然而我们说，现在喷泉不再向南流动，而是向北流动。 此外，请允许我怀疑，如果这些同样明显的阳光照射在亚当和夏娃身上，是否也照射在我们身上。然而，我毫不怀疑，同样的太阳在创世的前六个小时照耀着伊甸园，也照耀着我们现在的花园和果园。因此，上帝的爱在时间之前对选民是一样的，当他们陷入罪恶和堕落的状态时，上帝的爱也是一样的，现在当他们的思想发生改变时，上帝的爱也是一样的。但可以说上帝爱他的教会，如同洗净、美丽和无瑕疵的（雅歌 4:7），他现在对她说：“我的妹妹、我的新妇，你的爱情何其美！你的爱情比酒更美，你膏油的香气胜过一切香品！”（雅歌 4:10）。然而，主之前曾说过她：“你的出身和生日是迦南地，你的父亲是亚摩利人，你的母亲是赫人。论到你的出身，在你出生的日子没有为你剪脐带，也没有用水洗你，使你洁净，也没有用盐抹在你身上，也没有用布裹你。”（以西结书 16:3,4）。 当我经过你身边，看到你被你的血污染时，我对你说，当你还在你的血中时，活下去。(第 6 节) 主可能对那个尚未归信的教会说这一切；那时，主不能表达出对一个血腥和被污染的教会的爱，就像他现在所说的，“我的爱，你全然美丽，毫无瑕疵。”(雅歌 4:7) 现在，能说父和子爱这样的教会，就像爱父的人，遵守子的话一样吗？(约翰福音 14:21,23) 那时教会不美丽，没有瑕疵；而是肮脏、被污染，还没有被洗净，还没有被称义。虽然信心不能获得上帝的爱和恩惠（任何一个新教神学家都没有教导过这样的事情是诽谤）；因为上帝在选定我们进入荣耀时的永恒爱的工作，或者他在拒绝中的憎恨，并不是我们的信心或不信心的产物；然而，相信或我们的有效归信在上帝面前并没有改变或改变我们的状态，这是一个严重的谬论。 信仰和转变确实不会改变古老之日的状态，也不会改变以色列的力量，他不能说谎或悔改；他不会使上帝从一个否定或憎恨、不爱和选择上帝的状态中离开；而在他成为这样之前，他是爱我们并选择我们得救的。主是我们的见证，我们坚决反对亚米拿派和天主教徒的自由恩典的相反教义。

PROPOSITION. 5. Our believing and conversion to God, doth alter and change our state before God, (1.) Because God esteemed an unbeliever that which he was,—even an unbeliever, a child of wrath, one that is disobedient, serving divers lusts; a soul unwashed, polluted in his blood before his conversion to God: but being once converted, and graced to believe, his state before God is altered and changed, even in the court of heaven; in the Lord’s books he is another man, he goeth now for a fair and undefiled soul. The church that was in a polluted, filthy, and miserable condition, (Ezek. 16:3-8,) is now in Christ’s heart as a seal, (Cant. 8:6,) so fair, as her beauty ravisheth the heart of Christ. Now, Christ nameth things according to their nature. (2.) The condition is so changed before God, that "It cometh to pass, that in the place where it was said to them, Ye are not my people, there it shall be said unto them, ye are the sons of the living God." (Hos. 1:10.) "Which in time past, were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy." (1 Pet. 2:10.) The words of Scripture, that import a real change, do prove the same; as Col. 1:12, "Who hath made us meet, (or sufficiently qualified us,) to be partakers of the inheritance of the saints in light." Christ is a qualified workman, and changeth hell, and the most untoward timber of hell, to heaven, and to a vessel of glory. It is a vain thing to dream, that Christ hath no other esteem and warmness of heart to us, when we are dead in sins and trespasses, and posting as in a horse-race after the devil, who rideth, and acteth, and breatheth in the children of disobedience; and when he hath raised and quickened us for his great love, and placed us in heaven with Christ, "And made us kings and priests unto God." (Eph. 2:1-4.) Then the state of hell and death, should be the very state of grace and heaven, before God. "A new creature, (2 Cor. 5:7). "Light in the Lord," (Eph. 5:8). "Partakers of the divine nature," (2 Pet. 1:4). "Renewed in the spirit of the mind," (Eph. 4:23). "Such as are begotten again, unto a lively hope, by the resurrection of Jesus Christ from the dead," (1 Pet. 1:3). "Born again, not of corruptible seed," (1 Pet. 1:23). "Kings and priests unto God," (Rev. 1:5). "A generation of kings and priests unto God," (1 Pet. 2:9,) must be in their state some other thing than old creatures, than darkness, than unrenewed, uncircumcised old men, slaves of sin, persecutors, blasphemers, injurious persons. The Lord speaketh of a change great enough; "Since thou wast precious in my sight; thou hast been honourable, and I have loved thee." (Isa. 43:4.) Were the children of wrath from eternity honourable? No. Were they more precious and honourable actually before God from eternity, than the rest of the nations? No; the contrary is evident, (Ezek. 16:3; Deut. 7:7,8; Psalm 147:19,20; Deut. 26:5). Certainly, if faith or conversion to God, (a special part of which is faith), doth not alter the state of believers before God, then are they believers, and actually converted before God, and so, justified from eternity. When were they then sinners? Never; their sins were just no sins from eternity, and blotted away as a cloud, as a thick cloud, as it is, Isa. 44:22, and that from eternity, and from eternity sought and not found, because pardoned, (Jer. 5:20). "No more remembered," (Isa. 43:25). Now they were justified from eternity, and ere they believe in him that justifieth the ungodly, no other ways than in God’s decree and eternal purpose.
命题 5. 我们对上帝的信仰和归向改变了我们在上帝面前的状态，(1.) 因为上帝认为不信者就是不信者，是愤怒之子，是不顺从的，事奉各种私欲的人；在归向上帝之前，他的灵魂未被洗净，在血污中被玷污：但一旦归向并蒙恩得以相信，他在上帝面前的状态就改变了，在天堂的法庭上也改变了；在主的书册中，他成了另一个人，他现在被看作是一个美丽而洁净的灵魂。曾经处于污秽、肮脏和悲惨状态的教会（结 16:3-8）现在在基督的心中如同印记（雅 8:6），她的美丽使基督的心为之倾倒。现在，基督按照事物的本质来命名。（2.）在上帝面前，情况已经发生了如此大的改变，以至于“在那里曾经对他们说：你们不是我的子民，将来要对他们说：你们是永生神的儿子。”（何 1:10）“你们从前不是子民，现在却是神的子民；从前未曾蒙怜恤，现在却蒙了怜恤。”（彼前 2:10）圣经中表明实际改变的话语证明了这一点；如歌罗西书所说。 1:12，“他使我们有资格成为圣徒在光明中的产业的分享者。”基督是一个合格的工匠，他将地狱和最不合适的木材变成了天堂和荣耀的器皿。做梦认为基督对我们没有其他的尊重和热忱是徒劳的，当我们在罪恶和过犯中死去，并像赛马一样追随魔鬼，他在不顺从的子民中骑行、行动和呼吸时；当他为了他的大爱而使我们复活和复兴，并将我们与基督一同置于天堂，“使我们成为神的君王和祭司。”（以弗所书 2:1-4）那么，在上帝面前，地狱和死亡的状态应该是恩典和天堂的状态。“新造的人”（哥林多后书 5:7）。“在主里面有光”（以弗所书 5:8）。“有神的性情的分享者”（彼得后书 1:4）。“心灵的新生”（以弗所书 4:23）。“借着耶稣基督从死里复活，得以重生的活泼盼望”（彼得前书 1:3）。“不是由腐败的种子所生的”（彼得前书 1:23）。“神的君王和祭司”（启示录 1:5）。“神的君王和祭司的一代人”（彼得前书 2:9) 必须在他们的状态中，不是作为旧造物，不是黑暗，不是未更新、未受割礼的老人，不是罪的奴仆，不是迫害者，不是亵渎者，不是伤害他人的人。主说了一个足够大的改变：“自从你在我眼中显为宝贵，就受了尊荣，我也爱你。”（以赛亚书 43:4）从永远以前，那些受气之子是尊贵的吗？不是。他们在神面前从永远以前，比其他国家更宝贵、更尊贵吗？不是；相反的是明显的（以西结书 16:3；申命记 7:7,8；诗篇 147:19,20；申命记 26:5）。当然，如果信仰或归向神（其中一个特殊的部分是信仰）不改变信徒在神面前的状态，那么他们就是信徒，在神面前实际上是归向了神，从永远以前就被称义了。那么他们何时成为罪人？从来没有；他们的罪从永远以前就不再是罪了，如同云彩一样消散，正如以赛亚书 44:22 所说的，从永远以前就如此，并且从永远以前就被寻找而没有找到，因为得到了赦免（耶利米书 5:20）。“不再记念”（以赛亚书 43:25）。 现在他们从永远开始就被称为义人，在他们相信那使不虔诚者称义的人之前，除了在上帝的旨意和永恒目的中没有其他的方式。

But the truth is, this is the principal false and rotten pillar of all Libertinism, which I evert thus, and they shall never be able to answer it: If faith be so far forth a manifestation of our justification before God, because justification was in the sight of God actually done from eternity, before all time, then are we never ungodly, and actually sinners before God: ‘For it is impossible,’ say Antinomians, ‘that God can both hate us, as ungodly, and love us, as justified in Christ; and it is vain and nonsense,’ say they, ‘that God loved the persons from eternity, and hated the sins; or that he loved the elect with the love of election, or love of good-will, and did not also love them with the love of justification,’—this is their term, not mine—‘or with the love of complacency, and his good liking to faith in them.’ Then, say I, from eternity the justified were never ungodly, never sinners, never the heirs of wrath, never such as served divers lusts, and were disobedient, polluted in their own blood: which is downright contrary to the word of truth.
但事实是，这是所有放荡主义的虚假和腐朽支柱，我这样推翻了它，他们永远无法回答：如果信仰在上帝面前是我们称义的表现，因为在所有时间之前，称义实际上是在上帝面前完成的，那么我们在上帝面前永远不是不虔诚的，永远不是实际的罪人：“因为这是不可能的，”安提诺米派说，“上帝既然憎恨我们作为不虔诚的人，又爱我们作为在基督里称义的人；他们说：“上帝从永远就爱人，憎恨罪恶是徒劳和荒谬的；或者说他们以选民的爱，或者说他们以善意的爱，而不是以称义的爱来爱他们。”这是他们的说法，不是我的说法——“或者说他们以喜悦的爱和对他们的信仰的好感来爱他们。”那么，我说，从永远以来，那些被称义的人从来没有不虔诚，从来没有罪人，从来没有忿怒的继承人，从来没有事奉各种私欲、不顺从、被自己的血污染的人：这完全违背了真理的话语。

Observe the principle of Antinomians:—We are not justified by faith, say they. How then? Because ‘we are justified from eternity, only we are said by Paul to be justified by faith, in that, by faith, we come to the knowledge and assurance of the state of election, and of justification, and God’s act of not imputing sin to us, which acts were passed upon us from eternity, and before the children had done good or evil,’ (Rom. 9:13). And observe the words of Mr. Henry Denne ["Sermon of Grace, Mercy, & Peace," pages 33,34.] to this purpose:—‘I do believe,’ saith he, ‘sin to be of that hideous nature, and the justice of God so perfect, that he cannot but hate the person unto whom he imputeth, and upon whom he chargeth sin, if so be the person charged cannot give full, perfect, and present satisfaction; and yet will I not say, that the Son of God, upon whom all our iniquities were charged, was at any time filius odii, a son of hatred, (for the Father was eternally well pleased with him): the reason is, that our sins were no sooner charged upon him, but that he had given full and perfect satisfaction, being the Lamb slain from the foundation of the world,’ (Rev. 13:8).
遵守反法家原则：他们说我们不是因信称义。那么怎么样呢？因为“我们是从永远称义的，只是保罗说我们是因信称义，因为通过信心，我们得知和确信选民的状态、称义的状态以及上帝不将罪归咎于我们的行为，这些行为在我们之前就已经发生了，还没有孩子行善或作恶之前”（罗马书 9:13）。请注意亨利·丹恩先生的话[《关于恩典、怜悯和平安的讲道》，第 33、34 页]：“我相信，罪是如此可怕，上帝的公义是如此完美，以至于他不得不憎恨那些他归咎于罪的人，如果被归咎的人不能给予充分、完美和即时的满足；然而，我不会说，上帝的儿子，我们所有的罪都归咎于他，曾经是仇恨之子（因为父神对他永远是喜悦的）；原因是，我们的罪刚刚归咎于他，他就已经给予了充分和完美的满足，他是被宰杀的羔羊，从世界的创立之时起”（启示录 13:8）。

Answer 1. If God cannot but hate the person upon whom he chargeth sin, either God never charged our sins upon Christ, contrary to Scripture, (Isaiah 53:6; 1 Pet. 2:23,24; 2 Cor. 5:21,) or then he hated Christ; which no sound divine dare say. The payment and satisfaction which Christ made, cannot hinder Christ to hate sin, & so the person upon whom sin is (as Antinomians teach, while as they refuse this distinction), no more than the satisfaction that Christ made for sin, can hinder itself, or hinder Christ to die for sin; for if God should hate Christ, it should be satisfactory hatred, and penal.
答案 1：如果上帝不得不憎恨他所指控罪恶的人，那么上帝要么从未将我们的罪恶归咎于基督，这与圣经相悖（以赛亚书 53:6；彼得前书 2:23,24；哥林多后书 5:21），要么他憎恨基督；然而没有一个合乎声音的神学家敢这样说。基督所做的赎罪和满足，不能阻止基督憎恨罪恶，也不能阻止罪恶所在的人（正如安提法派所教导的，尽管他们拒绝这种区别），就像基督为罪恶所做的赎罪也不能阻止自己，或者阻止基督为罪恶而死；因为如果上帝憎恨基督，那将是满足的憎恨和惩罚性的憎恨。

2. I much wonder, if God, from eternity, charged sin upon his Son Christ, (for the place he citeth, Rev. 13:8, and the judgment of Antinomians so expounding it, evinceth this to be his meaning), how Christ from eternity could give full, perfect, and present satisfaction, to prevent the hatred of his Father, is not imaginable. Indeed, when Christ gave satisfaction, I believe that it was full and perfect: but that Christ from eternity gave present satisfaction, and that to make us actually justified from all eternity, is a point no head can conceive, except Herod, Pilate, Jews, and Gentiles, the traitor Judas, and all who were wicked actors in killing of Christ, be men uncreated, who had existence and being, and sinned from eternity. This lieth fairly for the eternal world of Aristotle. Then, surely, faith doth not bring us to the knowledge only of our state of justification, as past, and done from eternity, as if election to glory, and the love of God therein, and justification, and that love, as manifested by faith, were two co-eternal twins, both at once begotten from eternity. Sure I am, we are justified by faith; but sure I am, we are not elected and chosen to life eternal by faith. And if to be justified by faith be, as our masters (though ignorantly) teach, nothing but this, that we come to the knowledge of our justification by faith, as by a sign, even as the day-star maketh not the sun to rise, it being only a sign that the sun shall rise, and that justification is as old a child of free love, as election to life; then, say I, Paul might have taken the like pains to prove these propositions: "We are chosen to glory before the world was, by faith, and not by the good works of the law:" And this, "Men are reprobated from eternity by final unbelief." For sure it is, that we come to the knowledge of our election to glory, by believing; not to say, that Paul’s large dispute with justiciaries, was not, whether we know and apprehend our own justification by the works of the law, or by faith in Christ.
我很惊讶，如果上帝从永恒之中将罪恶归咎于他的儿子基督（因为他引用的经文启示录 13:8，以及安提诺米派对此的解释，证明这是他的意思），那么基督如何能够从永恒之中给予完全、完美和即时的满足，以防止他父亲的憎恨，这是无法想象的。确实，当基督给予满足时，我相信它是完全和完美的：但是基督从永恒之中给予即时的满足，并使我们实际上从永恒之中成为称义的，这是一个无法想象的观点，除非希律、彼拉多、犹太人和外邦人，叛徒犹大以及所有在杀害基督中扮演邪恶角色的人，都是无始无终的存在，从永恒之中犯罪。这完全符合亚里士多德的永恒世界观。那么，毫无疑问，信仰不仅仅使我们了解我们的称义状态，就像过去一样，从永恒之中完成，好像荣耀的选民和上帝的爱，以及称义和那种爱，通过信仰显现，是两个同等永恒的孪生兄弟，同时从永恒之中诞生。 当然，我们是因信称义的；但当然，我们并不是因信被选召并选择到永生。如果因信称义只是我们的导师们（虽然无知）所教的，仅仅是我们通过信仰的方式来认识我们的称义，就像晨星并不能使太阳升起，它只是太阳升起的一个迹象，而称义与自由之爱的选择一样古老；那么，我说，保罗可能会花同样的力气来证明这些命题：“我们是在世界未有之前，因信被选召到荣耀，而不是因律法的善行。”还有，“人们因永恒的不信被拒绝。”因为我们确实是通过信仰来认识我们被选召到荣耀，而不是说，保罗与正义主义者的广泛争论，并不是关于我们是通过律法的善行还是通过对基督的信仰来认识和理解我们自己的称义。

3. If Antinomians say, that Christ was slain for our sins from eternity, not actually, but only in God’s eternal purpose, and they must say, either he was the Lamb, actually crucified for us from eternity (which is a new eternal world,) and we are actually justified from eternity, and our sins imputed to Christ, and actually translated off us, and laid on him, and so our sins actually pardoned from eternity—or then they must say, Christ was the Lamb slain from eternity, not actually, not really, but only in the decree and gracious purpose of God: now, that is, I grant, sound divinity. Christ died not from eternity; but God only decreed and purposed, that in the fullness of time he should die. But then it must follow, that God did not actually charge sin on Christ from eternity, and that Christ did not actually from eternity justify the ungodly, but only in his eternal purpose he did justify the ungodly. Then the ungodly are justified in time;—and when is this time? I believe the word of God, that it is never while [until] the poor soul believes; even as the sinner is condemned, and under wrath, but never while [until] he misbelieves, and rejects the Son of God.
3. 如果反法定主义者说，基督为我们的罪从永远被杀，不是实际上，而只是在上帝的永恒旨意中，他们必须说，要么他实际上是为我们从永远被钉死的羔羊（这是一个新的永恒世界），我们实际上是从永远被称义的，我们的罪被归咎于基督，实际上从我们身上转移，放在他身上，所以我们的罪实际上从永远被赦免了，要么他们必须说，基督是从永远被杀的羔羊，不是实际上，不是真正地，而只是在上帝的旨意和恩典中：现在，我承认，这是正确的神学。基督并没有从永远死去；但只有上帝命令和计划，在时候满足时，他才会死。但是，接下来就必须得出结论，上帝并没有从永远实际上指控基督的罪，基督也没有从永远实际上称义不虔诚的人，而只是在他的永恒旨意中，他称义了不虔诚的人。那么不虔诚的人在时候中被称义；-这个时候是什么时候呢？我相信上帝的话，那就是在贫穷的灵魂相信之前从来没有；正如罪人被定罪并处于愤怒之下，但从来没有在他错误地相信并拒绝上帝的儿子之前。

But, 4. If the meaning (that Christ is the Lamb slain for our sins from eternity) be, that he is slain only in God’s purpose, then we are no more justified and pardoned from eternity, and so before we believe, than the world was created from eternity. Now, in the Antinomian sense, as we are justified by faith, that is, we come to know that we were in God’s mind actually justified, then it may be said, the world was created by faith; for through faith we understand that the world was created; (Heb. 11:3;) and God laid our sins upon Christ by faith: and Christ died for us, and bare our sins, on his own body, on the tree, by faith. For, by faith, we come to know, that God made the world; but because the knowledge and apprehension of the creation, (may some say,) is not a point serving for peace of conscience and Christian consolation, which yet is false (every point of saving faith is apt to breed peace and consolation), yet certainly, we come to know and apprehend, that God laid our sins upon Christ, by faith, (Isa. 53:6:) and that Christ died for us, and bare our sins on his own body on the tree, by faith, and by faith only, to our peace and consolation. And so, if justification by faith be nothing but the manifestation of God’s love to us, in imputing our sins to Christ, and have no subordinate organical act in our justification, but we be justified before we believe, and that from eternity, upon the very same ground, God created the world by faith, Christ died for our sins by faith.
但是，第四点，如果意思是（基督是为我们的罪而从永远被宰杀的羔羊），那么我们就不再从永远中被称义和赦免，也就是在我们相信之前，就像世界不是从永远中被创造一样。现在，在反法定主义的意义上，我们是因信称义，也就是说，我们知道我们实际上在上帝的心意中被称义，那么可以说，世界是因信被创造的；因为通过信，我们明白世界是被创造的（希伯来书 11:3）；上帝通过信将我们的罪放在基督身上；基督为我们而死，在十字架上亲自担当我们的罪孽，通过信心。因为通过信心，我们知道上帝创造了世界；但是有人可能会说，对创造的认识和理解并不是为了安抚良心和基督徒的安慰，这是错误的（每一个救赎的信仰点都能带来平安和安慰）；然而，我们确实通过信心知道和理解，上帝通过信心将我们的罪放在基督身上（以赛亚书 53:6）；基督为我们而死，在十字架上亲自担当我们的罪孽，通过信心，也只有通过信心，才能给我们带来平安和安慰。 所以，如果信仰称义只是上帝对我们的爱的显现，将我们的罪归咎于基督，并且在我们称义之前没有任何次要的有机行为，而且我们是在我们相信之前被称义的，而且是从永恒的角度来看，基于同样的理由，上帝创造了世界，基督凭借信仰为我们的罪而死。

5. Yea, in this sense, the world must be created from eternity, and all things which fell out in time, fell out in eternity; because, as Christ was the Lamb slain from eternity, in God’s eternal purpose, so were all things, and the world created from eternity in God’s purpose and decree. But things that only have being in the decree of God, are not simply, nor have they any being at all; and, therefore, our free justification from eternity had no being, but only was to be, and actually is, when God giveth us faith to lay hold on the remission of our sins.
是的，在这个意义上，世界必须从永恒中创造出来，所有在时间中发生的事情都是在永恒中发生的；因为，正如基督是从永恒中被宰杀的羔羊，在上帝的永恒旨意中，所有事物和世界也是从永恒中被创造出来的。但只存在于上帝的旨意中的事物，并不是简单地存在，也根本没有任何存在；因此，我们从永恒中获得的自由称义并不存在，只是将要存在，并且实际上存在于上帝赐予我们信心来抓住我们罪孽的赦免时。

Nor is it enough to say, that faith is only given for our joy and consolation, and not for the alteration and change of our state; that of unjustified, we may be justified: for this layeth down these false grounds, (1.) The believer is so in every moment of time to rejoice, as he is never to sorrow for sin, nor to confess sin, because sins were pardoned from all eternity; but so, neither after a soul believes, nor before he believes, is he to confess sins, or mourn for them; because both after and before, yea, from eternity, sins are not at all, but removed in Christ. (2.) It layeth down this ground, that we are justified no more by faith, than by the works done, by the saving grace of God after regeneration; and that Paul in the Epistle to the Romans and Galatians, does contend with justiciaries, how these who were from eternity justified, shall come to know and apprehend, for their own peace, joy, and consolation, that they were justified and elected to glory—whether men may know this by faith in Christ, or by the works of the law. But, [1.] This is not the state of the question between Paul and the justiciaries. For (Rom. 3,) Paul concludeth strongly, we are really and indeed changed from a state of sin, unto a state of justification even before God; not because, by keeping the law, we know we are justified, but because all have sinned, and are come short of the glory of God, and so are inherently wicked, abominable, doers of ill, and condemned therefore before God, from David’s testimony, (Psalms 14, 53). This argument concludeth real and intrinsical condemnation, not the knowledge of condemnation, nor the knowledge that we are not justified by the works of the law. Paul proveth that we are justified as David and Abraham were. (Rom. 4.) Now they are not said to be justified by faith, because they come by faith to the knowledge of their justification. For Abraham’s righteousness, and the blessedness of the justified man, opposed to the curse of the law, from which we are freed in justification, (Gal. 3:10-13,) is the real fruit of justification, and of believing in him that justifieth the ungodly, (Rom. 4:1-9). But this blessedness, and freedom from the curse of the law, is not any fruit, or effect, or consequent of our knowledge and apprehension of our justification in Christ, as if we were, before we believe, blessed and freed from the curse of the law; because even the elect, before they believe, are under the curse, and are not blessed: {1.} Because they are, before they believe, the children of wrath, (Eph. 2:2). Ergo, they are under the curse. {2.} Because Paul and the elect, before they be under grace and belief, were under the law, and so, under wrath: (Rom. 6:14-17:) "Wherefore, my brethren, ye also are become dead to the law, by the body of Christ, that ye should be married to another." (Rom. 7:4.) "For when we were in the flesh, the motions of sins, which were by the law, did work in our members, to bring forth fruit unto death. But now, we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in oldness of the letter." (verses 5,6.) Hence it is clear, there was a time when Paul, and the elect at Rome were servants of sin, (Rom. 6:20,21,) under the lusts and motions of sin, which work in their members to bring forth fruit, that is, sins to death eternal, Rom. 7:5;) ergo, they were then under the curse of the law, and so, far from blessedness, and the servants of sin, (Rom. 6:20,) and persons in the flesh. But the case is changed; they are now not the servants of sin, but servants of righteousness, (Rom. 6:22,) married to a new husband, Jesus Christ, (Rom. 7:4). Whence came this change of two contrary states, yea, and before God contrary? (for before God, it cannot be one state, to be servants of sin, under the law, and servants of God, and under grace). Certainly, from faith on our part, or some other grace in us—at least, there must be something of grace by which the alteration from a cursed estate to a blessed estate is made. Then faith is not a naked manifestation of the blessedness of justification, to the which we were entitled before we believed; for before we believed, we were in a cursed estate. This also may be added, that if faith be but a declaration or manifestation that we are justified before we believe, Paul had no reason to deny that we are justified—that is, that we know to our comfort, by works of holiness, that we are justified; for works of sanctification are evident witnesses that we are in Christ, and are justified, (2 Cor. 5:17; 1 John 3:14; 2:3; James 2:24,25; 2 Peter 1:10). (3.) It layeth down this false ground, that grace is nothing in us, but a mere comfortable sense and apprehension of free love, and grace is conceived to be only and wholly in Christ; so that there is no inherent grace in the believer, by which he is distinguished from an unbeliever; sanctification and duties flowing from the habit of grace are nothing but dreams of legal men: Christ justifying the sinner is all and sum in the elect; strict and precise walking conduce nothing to salvation. ‘To think that it can do anything in order to salvation, is to worship,’ saith Mr. Denne, ‘an angry Deity; to satisfy justice with our works, fastings, tears, duties.’ Therefore our
也不能仅仅说，信仰只是为了我们的喜乐和安慰，而不是为了改变和改变我们的状态；即使我们是不公义的，我们也可以成为公义的：因为这样做是建立在错误的基础上的，（1.）信徒在每一刻都应该欢喜，因为他永远不会为罪而悲伤，也不会承认罪，因为罪从永远被赦免；但是，无论在一个灵魂相信之后还是之前，他都不应该承认罪或为罪而悲伤；因为在之后和之前，甚至从永远开始，罪根本不存在，而是在基督里被除去了。（2.）它建立在这样的基础上，我们被称义的程度不比我们在重生后通过神的拯救恩典所做的工作更多；保罗在罗马书和加拉太书中与正义者争论的是，这些从永远被称义的人将如何知道和领悟，为了他们自己的平安、喜乐和安慰，他们被称义并被选为荣耀 - 人们是否可以通过对基督的信仰或通过律法的行为来知道这一点。但是，[1.]这不是保罗与正义者之间的问题状态。因为（罗马书 3，）保罗强烈地得出结论，我们确实从罪恶的状态转变为在上帝面前称义的状态；不是因为我们通过遵守律法知道我们被称义，而是因为众人都犯了罪，亏缺了上帝的荣耀，因此本质上是邪恶的、可憎的、作恶的，并在上帝面前被定罪，正如大卫的见证所说（诗篇 14，53）。这个论证得出了真实和内在的定罪，而不是对定罪的认识，也不是对我们不因律法行为而被称义的认识。保罗证明我们像大卫和亚伯拉罕一样被称义。（罗马书 4 章）现在他们被称为因信称义，并不是因为他们通过信心得知自己被称义。因为亚伯拉罕的义和被称义者的福分，与律法的咒诅相对立，我们在称义中得到了解脱（加拉太书 3:10-13），这是称义的真实果实，也是相信称义不虔敬者的果实（罗马书 4:1-9）。 但是这种祝福和摆脱法律的诅咒，并不是我们对基督中我们被称义的认识和理解的任何果实、效果或结果，好像我们在信仰之前就是受祝福和摆脱了法律的诅咒；因为即使是选民，在他们信仰之前也是受诅咒的，不是受祝福的：{1.}因为在他们信仰之前，他们是忿怒之子（弗 2:2）。所以，他们受到了诅咒。{2.}因为保罗和选民，在他们接受恩典和信仰之前，是受律法统治的，因此也是受到忿怒的（罗 6:14-17）：“弟兄们，你们也藉着基督的身体死于律法，叫你们归于别人。”（罗 7:4）“因为我们在肉体的时候，那因律法而生的恶欲就在我们肢体中发动，以致结成死亡的果子。但如今我们既然脱离了律法，就死在我们从前所拘禁的事上，叫我们服侍主，要按着心灵的新样，不按着仪文的旧样。”（5、6 节）因此，很明显，保罗和罗马的选民在某个时候都是罪的奴仆（罗 6:20,21）在罪的欲望和运动下，他们的肢体中产生了果实，也就是导致永恒的罪恶，罗马书 7:5）；因此，他们当时受到了律法的咒诅，因此远离了福祉，成为罪的仆人（罗马书 6:20），是属肉体的人。但情况已经改变了；他们现在不再是罪的仆人，而是义的仆人（罗马书 6:22），与新丈夫耶稣基督结合（罗马书 7:4）。这两种相反状态的改变是从何而来的，甚至在上帝面前也是相反的？（因为在上帝面前，成为罪的仆人并受律法管辖，与成为上帝的仆人并在恩典之下是不可能的）。当然，这是来自我们的信心，或者我们内在的其他恩典 - 至少，必须有某种恩典，使我们从被咒诅的状态转变为被祝福的状态。那么，信心不仅仅是对我们在相信之前就有资格获得的称义的祝福的裸露显现；因为在我们相信之前，我们处于被咒诅的状态。 这还可以补充一点，如果信仰只是在我们相信之前宣告或表明我们已经称义，保罗就没有理由否认我们已经称义——也就是说，我们通过圣洁的行为知道我们已经称义，这是我们的安慰；因为圣化的行为是我们在基督里并且已经称义的明显证人（哥林多后书 5:17；约翰一书 3:14；2:3；雅各书 2:24,25；彼得后书 1:10）。 （3）它提出了这个错误的观点，即恩典在我们身上并不存在，只是对自由之爱的一种舒适的感知和理解，而恩典被认为完全只存在于基督里；因此，信徒内在的恩典与不信者有所区别；从恩典的习惯中流出的圣化和职责只是法律人的幻想：基督称义罪人是选民中的全部和总和；严格和精确的行走对救恩毫无益处。‘认为它可以在救恩中起到任何作用，就是崇拜’，丹尼先生说，‘一个愤怒的神；用我们的行为、禁食、眼泪、职责来满足公义。因此我们

PROPOSITION. 6. is, That it is a vain distinction of Mr. Denne, who would have a reconciliation of God to man, and of man to God; (1.) Because we read that man is reconciled to God, (Rom. 5:10; 2 Cor. 5:18-20; Col. 1:20,21; Eph. 2:16). Man is the enemy, whereas in Adam he was a friend, and in Christ, the second Adam, he is made a friend. But that God is reconciled to man, or changed toward his own elect from an enemy, and a God that hateth their persons, into a friend and lover of them, I never read: if at any time God be said to be comforted toward his people, or eased, these are borrowed speeches. (2.) Love of election, yea, the love that putteth God on work to redeem, call, justify, sanctify the elect, is no love bought with hire, yea, the price of redemption which Christ gave for sinners, cannot buy eternal love. Blood, and the blood of God shed, cannot wadset ancient love; all the sins of devils, of men, cannot forfeit it: make sins, floods and seas, and ten thousand worlds of rivers, they cannot quench that eternal coal and flame in the breast of so free a lover as God;—in a word, the shed blood of Christ is an effect, not a cause of infinite love. (3.) What then, doth reconciliation place any new thing in God? No. Doth it turn him from a hater into a lover? No. Reconciliation active on the Lord’s part, is a change of his outward dispensation, not of his inward affections. "Fury is not in me," he saith himself, (Isa. 27:4). He cannot wax hot and fiery in the acts of his spotless and holy will. Reconciliation turneth not the heart, but the hand of the Lord upon the little ones, as he speaketh, so that he cannot deal with or punish his elect, as otherwise he would do. The Lord’s justice may be satisfied, his love cannot be bribed or hired, and the effect of justice, the inflicting of infinite wrath, is diverted, as a river that runneth east, hath been made to run west, and an issue of blood in one member of the body, hath been diverted to run in another channel. Justice was to run through the elect of God in the due and legal punishment of the sinner, (which yet is extraneous to the just and eternal will of God;) but infinite wise mercy, caused that river to run in another vein, through the soul of Jesus Christ.
命题 6 是，那是一个徒劳的区分，丹恩先生认为上帝与人和解，人与上帝和解；（1.）因为我们读到人与上帝和解（罗马书 5:10；哥林多后书 5:18-20；歌罗西书 1:20,21；以弗所书 2:16）。人是敌人，而在亚当里他是朋友，在基督里，第二个亚当，他成为朋友。但是我从来没有读到上帝与人和解，或者从敌人和憎恨他们的上帝变成朋友和爱他们的上帝，如果上帝被说成对他的子民感到安慰或者舒缓，这些都是借来的说法。（2.）选民的爱，甚至是使上帝救赎、呼召、称义、成圣选民的爱，不是用雇佣的爱，甚至是基督为罪人所付出的救赎代价，也不能买到永恒的爱。血，上帝所流的血，不能抵押古老的爱；所有恶魔的罪恶，人类的罪恶，都不能使其丧失；使罪恶成为洪水和海洋，使万千世界的河流，都不能扑灭上帝胸中那永恒的热炭和火焰，因为上帝是如此自由的爱者；总之，基督所流的血是无限爱的结果，而不是原因。（3.）和上帝相比，和解是否给他带来了新的事物？没有。它是否将他从一个憎恨者变成了一个爱者？没有。和解在主的一方是他外在安排的改变，而不是他内心情感的改变。他自己说：“我心中没有忿怒”（以赛亚书 27:4）。他不能在他无瑕疵和圣洁的意愿行动中变得愤怒和炽热。和解并没有改变上帝的心，而是改变了他对小孩子们的手，使他不能像他本来会做的那样对待或惩罚他的选民。上帝的公正可以得到满足，他的爱不能被贿赂或雇佣，公正的效果，即施加无尽的愤怒，被转移，就像一条向东流动的河流被改变为向西流动，或者像身体的一个部分的出血被转移为流向另一个渠道。公正本应通过上帝的选民以对罪人的应得和合法的惩罚来实现（这与上帝公正和永恒的意愿无关）；但是无限智慧的怜悯使这条河流通过耶稣基督的灵魂流动到了另一个渠道。

PROPOSITION. 7. Joy of the Holy Ghost is a fruit of the kingdom of grace, (Rom. 14:17). But not that joy spoken of, Rev. 21:4, and Isa. 35:10, which excludeth all tears, death, sorrow, crying, all sighing, as Mr. Denne dreameth; so as joy can no more be separated from the subjects of that kingdom, than light from the sun, heat from the fire, or ebbing and flowing can be stopped in waters, as he saith. Far less is it true, that actual love and obedience do inseparably follow this condition, except we were made angels, when we are once justified. Nor is the kingdom of God spoken of, 1 Cor. 6:9,10, and the seeing of God, Heb. 12:14, the kingdom, or state of grace, or the seeing of God in a vision of faith here in this life (but of the kingdom of glory and of the vision of God in the other life) as Mr. Denne expoundeth it [Sermon I, Reconciliation pages 85-87], that he may elude all necessity of holiness; but that which floweth from no obligation of any law or commandment of God, but which is in our power of love to perform or not perform, if we perform it not, it is no transgression of any law of God.
提案。7.圣灵的喜乐是恩典之国的果实，（罗马书 14:17）。但不是启示录 21:4 和以赛亚书 35:10 所说的那种喜乐，它排除了所有的眼泪、死亡、悲伤、哭泣、叹息，正如丹恩先生所梦见的那样；因此，喜乐与那个国度的主体是不可分离的，就像光与太阳、热与火、潮汐与水一样，正如他所说的那样。更不用说，除非我们成为天使，否则实际的爱和顺从不会无法与这个状态分离，一旦我们被称义。哥林多前书 6:9,10 所说的神的国度，和希伯来书 12:14 所说的见神，不是指恩典的国度或在这个生命中通过信仰的异象中见到神（但是指荣耀的国度和在另一个生命中见到神的异象），正如丹恩先生所解释的那样[第一篇讲道，和解页 85-87]，他可能是为了逃避圣洁的必要性；但这种喜乐并不受上帝的任何律法或诫命的约束，而是我们有能力去做或不做的爱的表现，如果我们不去做，那就不是违背上帝的任何律法。

1. Mr. Denne himself granteth, page 84, ‘God is not like some niggardly man, who will not bid us welcome to his house, unless we bring our cost with us.’ Nor is holiness required of us without faith, and before we believe and enter citizens of the kingdom of grace; nay, by this interpretation, 1 Cor. 6, we must be justified and washed before we can inherit this kingdom, (verses 9-11). But we are not to be washed and justified, before we inherit the kingdom of grace, and before we believe; for so, we should be justified and washed before we be justified and washed. And the like I say of the kingdom of God, (John 3:3.) For it should follow that a man must be born again, ere he be born again, if he must be born again ere he enter a subject of the kingdom of grace. Nay, not any such condition can go before man’s reconciliation to God.
丹尼先生本人在第 84 页上承认：“上帝不像一些吝啬的人，除非我们带着代价，否则不会欢迎我们来到他的家。”我们在没有信仰之前，也不需要圣洁，也不需要在我们相信并成为恩典之国的公民之前。根据这种解释，哥林多前书 6 章告诉我们，在我们能够继承这个国度之前，我们必须被称义和洗净（9-11 节）。但是，在我们继承恩典之国和相信之前，我们不需要被洗净和称义；因为这样的话，我们将在被称义和洗净之前被称义和洗净。我对上帝的国度也是同样的说法（约翰福音 3:3）。因为如果一个人必须在成为恩典之国的臣民之前重生，那么他必须在重生之前重生。不，没有任何这样的条件可以在人与上帝和解之前存在。

PROPOSITION. 8. Christ can love dearly, and tempt roughly both at once. (1.) His love consisteth not in a taking his Church into his bosom, and a continual, and never interrupted laying of her between his breasts; yea, tempting floweth from the love of God, nor is it any act of justice, yea to take vengeance on the inventions of his people (satisfying justice he cannot exercise toward his elect; yet, a punishing and correcting justice, he may, and doth, put forth on them), but it hath its rise from love. All the wheels of God’s dispensation; sweet or sour, are rolled upon this axle-tree of free love: the bowels of Christ act, move, and breathe all dispensations to the saints, through no other pipe and channel, but free and tender compassion, so as mercy is an immediate actor, when the Lord is wasting his church with bloody wars. And, which is wonderful, Mercy is Christ’s armour-bearer, and Mercy immediately killeth, even when Death climbeth in at the windows, and enters into the house of the believer, either in a pestilence known to come from no creature or second cause, or in the raging sword, when "the carcasses of men fall as dung in the open field, and as the handful after the harvestmen, and there be none to bury them," (Jer. 9:21,22). (2.) Tempting mercy is wise mercy; it were not a tempting mercy, if we saw all the secrets of love, and the reasons why the Lord buildeth Zion with blood. Even the elect and beloved of God, though they be in Christ’s court, they are not always upon his council, (John 13:7). Many are within the walls of the palace, that are not in the king’s parlour, and taken into his house of wine. The love of Christ hath its own mysteries and unknown secrets; as why one saint is led to heaven, and to men’s eye "the candlestick of the Almighty shineth on his tabernacle, and he washeth his steps in oil," he is rich, holy, prosperous; and another no less dear to Christ, never laugheth till he be within the gates of heaven, but eateth the bread of sorrow all his days; his face never dryeth till he be in glory, is a secret of heaven. The love of Christ is often veiled and covered, and we know not what he meaneth: but he hasteth to show mercy.
命题 8：基督既能深爱，又能粗暴地试探。他的爱不仅仅是将教会收入怀抱，不间断地将她放在胸前；试探源于上帝的爱，不是正义的行为，也不是对他的选民发泄愤怒的行为（他不能对选民行使满足正义的行为，但他可以对他们施行惩罚和纠正的正义行为），而是源于爱。上帝的一切安排，无论是甜美的还是苦涩的，都是在自由的爱的轴心上滚动的；基督的怜悯通过自由而温柔的同情来行动、运动和呼吸，因此当主用血腥的战争摧毁他的教会时，怜悯是一个直接的行动者。 而且，令人惊奇的是，怜悯是基督的侍从，怜悯立即杀死，即使死亡从窗户爬进来，进入信徒的家中，无论是来自没有生物或第二原因的瘟疫，还是来自狂暴的剑，当“人的尸首像粪土倒在田野中，像收割者后面的一把，没有人埋葬他们”（耶利米书 9:21,22）。 （2）试探怜悯是明智的怜悯；如果我们看到所有爱的秘密和主建立锡安的原因，那就不是试探怜悯了。即使是上帝所拣选和所爱的人，虽然他们在基督的宫廷中，但并不总是在他的议会上（约翰福音 13:7）。许多人在宫殿的墙内，却不在国王的客厅里，也没有被带进他的酒宴。 基督的爱有其自己的奥秘和未知的秘密；为什么一个圣徒被引领进入天堂，而在人们眼中，“全能者的烛台照耀他的帐幕，他的脚步沐浴在油中”，他富有、圣洁、繁荣；而另一个同样受基督钟爱的人，直到进入天堂的大门，从不笑，却终生吃着忧伤的面包；他的脸直到荣耀降临前从未干涸，这是天堂的秘密。基督的爱经常被遮蔽和掩盖，我们不知道他的意思：但他急于施以怜悯。

USE. This should make us very charitable of Christ when he frowneth, and covereth himself with a cloud, and very inclinable to pardon (if I may so speak) rough and bloody dispensations in Christ. He loveth, and he bleedeth, scourgeth, and giveth his own child a cup of gall and wormwood. Could we in silence believe it is Christ with two garments on him at once—Christ clothed with love, wrapt in the unseen mystery of tenderness of compassion, and yet his upper garment is vengeance, and rolled in blood, we should kiss the edge of Christ’s bloody sword. So we are to believe, for Christ at one time "travaileth in the greatness of his strength, and speaketh in righteousness, and is mighty to save," and at the same time his upper garment is blood. (Isaiah 63:1.) It is true, it is the blood of his enemies; but it is often the blood of the children of his own house and sanctuary, (Ezek. 9:6; 1 Peter 4:17). And what more concerneth us, than to keep our first love to Christ, when he multiplieth our widows in the three kingdoms, as the sand of the sea, and bringeth against the mother of the young men a spoiler at noonday? (Jer. 15:8.) This woman stayed on her watchtower, and now, the vision speaketh mercy to her. Say they were injuries that Christ inflicteth (which is a blasphemous impossibility) yet it is Christ, it is the Lord, let him do what seemeth good to him. The absolute liberty of the potter closeth the mouth of the clay vessel, if it could speak, (Rom. 9). That unbelief hath no reason to stomach and dispute against hell’s fire coming from him, who hath absolute dominion over us. As devils and wicked men burn in hell with eternal fretting against God for their pain; so, if it were possible, that the elect and regenerate were thrown into hell, they are to have eternal charity and love to the holy and just Lord, and to believe his eternal love. 
使用。当基督皱眉、蒙上云彩时，这应该使我们对他非常宽容，并且非常愿意原谅（如果我这样说的话）基督中粗暴和血腥的安排。他爱，他流血，鞭打，给自己的孩子一杯苦胆和苦艾。如果我们能默默相信这是基督同时穿着两件衣服——基督穿着爱，包裹在看不见的怜悯同情的神秘中，而他的上衣却是复仇，滚满了血，我们应该亲吻基督血腥剑的刃口。所以我们要相信，因为基督在同一时间“以他的力量施行拯救，以他的公义说话，他是有能力的”，与此同时他的上衣是血腥的。（以赛亚书 63:1）这是真的，这是他敌人的血；但这往往是他自己家和圣所的儿女的血（以西结书 9:6；彼得前书 4:17）。还有什么比当他在三个王国中使我们的寡妇增多，如同海沙，并且在正午时分使年轻人的母亲遭受掠夺者的袭击更让我们关心的呢？（耶利米书 15:8）。这个女人守在她的瞭望塔上，现在，这个异象向她传达了怜悯。即使基督造成了伤害（这是一种亵渎的不可能），但他是基督，是主，让他做他认为好的事情。陶工的绝对自由关闭了黏土容器的口，如果它能说话的话（罗马书 9 章）。不信仰没有理由对来自拥有绝对统治权的他的地狱之火感到不满和争论。就像魔鬼和邪恶的人因为他们的痛苦而在地狱中永远地对上帝愤怒一样；所以，如果可能的话，选民和重生的人被投入地狱，他们应该对圣洁公义的主怀有永恒的爱和慈善，并相信他的永恒的爱。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXV.
讲道第二十五篇。

"BE it unto thee as thou wilt." (Genetheto soi;) it is a word of Omnipotency, to create being. (1.) It is spoken of Satan, and to Satan, (Mark 9:25; Luke 4:35). (2.) None can speak to leprosy, but Christ, "Be thou clean." (Matt. 8:3; Luke 4:39.) (3.) Christ can speak to stark death: "Jesus cried with a loud voice, Lazarus, come forth." (John 11:43; 5:28.) (4.) He can speak to life, in the abstract, "Come from the four winds, O breath, breathe upon these slain, that they may live." (Ezek. 37:9.) (5.) God can speak to mother-nothing, as if Nothing had ears and reason, and could hear; "He calleth things that are not, as though they were." (Rom. 4:17.) He did but nod upon nothing, and out of nothing there compeared before him "the great host of heaven and earth, and all things in them," (Psalm 33:9). (6.) There is a language of providence, by which every being, as being, hath a power obediential to hear what God saith, and do it: "The Lord spake to the fish, and it vomited out Jonah on the dry land." (Jonah 2:10.) "And he rose and rebuked the wind, and said unto the sea, Peace, be still; and the wind ceased, and there was a great calm." (Mark 4:39.) What wise man can boast the sea? What ears have the senseless and lifeless waters? Yet they hear Christ’s language—they speak, ‘Yonder standeth our Creator boasting us, and therefore we will obey,’ (Isaiah 50:2). Here himself speak: "Behold, at my rebuke, I dry up the sea," (Psalm 114). There is a question put upon the creatures, that they can well answer, "What aileth thee, O thou sea, that thou fleddest? thou, Jordan, that thou wast driven backward?" (verse 5.) What ailed you, "Ye mountains, that ye skipped like rams, and ye little hills, like lambs?" (verse 6.) Good reason, saith the Spirit: "Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob." (verse 7.)
愿你的意愿成为现实。（创世纪）这是一种全能的话语，可以创造存在。（1）它是关于撒旦的，也是对撒旦说的。（马可福音 9:25；路加福音 4:35）（2）除了基督，没有人能对麻风病说话，“你洁净了吧。”（马太福音 8:3；路加福音 4:39）（3）基督可以对死亡说话：“耶稣大声喊着说：拉撒路出来！”（约翰福音 11:43；5:28）（4）他可以对生命说话，抽象地说，“四方的风啊，要从四方来，吹在这些被杀的人身上，使他们活了。”（以西结书 37:9）（5）上帝可以对母亲-虚无物说话，好像虚无物有耳朵和理智，能听见：“他称那未有的事，如同有了的事。”（罗马书 4:17）他只是对虚无物点了点头，虚无物就在他面前出现了“天地的大军和其中的万物”（诗篇 33:9）（6）存在一种神的旨意的语言，每个存在作为存在都有一种顺从的力量，能听从上帝的话语并去做：“耶和华吩咐鱼，鱼就把约拿吐在旱地上。”（约拿书 2:10）“耶稣就斥责风，向海说：‘住了吧！平静了吧！’风就止住，大大地平静了。”（马可福音 4:39）有哪个智慧的人能夸口掌管海呢？ 无知和无生命的水有什么耳朵？然而它们听到了基督的语言——它们说：“我们的创造者站在那里夸耀我们，所以我们会服从。”（以赛亚书 50:2）。这里是他自己说的：“看哪，我一斥责，就使海水干涸。”（诗篇 114）。有一个问题被提出给这些生物，它们可以很好地回答：“你为什么逃跑，大海？约旦河，你为什么倒退？”（第 5 节）。你们为什么病了，“大山，你们为什么像公羊一样跳跃，小山，你们为什么像羔羊一样蹦跳？”（第 6 节）。圣灵说得很有道理：“大地啊，你要在主面前战栗，在雅各的神面前战栗。”（第 7 节）。)

(1.) This obediential power is not any quality created in the creature different from their being, for God may use any creature to infinite effects of omnipotency; and so there should be infinite created qualities in every finite creature. (2.) This obediential power was in that Mother-nothing, out of which God, by an omnipotent act of creation, extracted all the host of creatures that now are; and it is in that other Mother-nothing, yet objected to omnipotency, according to which, God may create infinite more worlds than now are, so it please him. It is then nothing but a non-repugnancy to hear and obey God in these particulars: As, (1.) Omnipotency of strong grace can speak to sin, which none can do, but God: "I said to thee, when thou wast in thy blood, live." (Ezek. 16:6.) This mandate of omnipotent grace is spoken to Jerusalem as hardened and cold, dead in sin, wherefore he saith, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." (Eph. 5:14.) This is a commandment of Omnipotency, given out of sinful rebellion. If Omnipotency say, ‘See, ye blind; hear, ye deaf;’—grace is a king over sin, and Omnipotency a mighty conqueror: rebellion cannot stand before the grace of God: could we resign rebellious and dead hearts to God, he should change them, though we be most unable to master them. (2.) Mere nothing is a servant to Omnipotency. He sendeth his mandate or statute of heaven to mere nothing; and darkness, as the sergeant and pursuivant of God, must send out light, by virtue of a creating mandate, (2 Cor. 4:6). (3.) Every creature is under the awe of Omnipotency, and dare not without (as it were) a written and signed ordinance and statute of the Almighty, exercise their natural operations. As the Lord sendeth an awful mandate to the sea, and God saith, Do not ebb and flow, and the sea is dried up at his rebuke; "The waters saw thee, O God, the waters saw thee, they were afraid." (Psalm 77:16.) So saith he, ‘Winds, blow not; seas, rage not; fire, burn not; lions, devour not; sun, move not; clouds, rain not; devils, hurt not; waters, overwhelm not; sword, destroy not:’ and they all obey. (4.) There is a power obediential in creatures, to be instruments, that can be elevated above, and contrary to their nature, to miracles; as clay to be a plaister to blind eyes, to make them see, whereas clay can put out seeing eyes. By this, iron can swim, Peter walk in the sea; yea, devils and men crossing God’s moral will, fulfill his eternal counsel, according to that, Psalm 119:91: "All are thy servants;" hell, devils, cavaliers, malignants, Papists, are God’s servants. (5.) By this power, whereas nature must have time and hours to work, yet nature followeth the swift pace of Omnipotency. The fever departeth from Peter’s mother-in-law in an instant. (6.) By this power, creatures creep into nothing, when God commandeth them so to do. God putteth his arm to the heaven, and shaketh it, and the hangings, pillars, walls, plenishing of the house of heaven and earth, are all dissolved: all the old tenants of the world, the heavens, which have sitten in God’s house five thousand years, at the first warning of their Almighty Landlord, must remove and retire into nothing, if God so command them.
(1.) 这种顺从的权力并不是与生物的存在不同的任何品质，因为上帝可以利用任何生物产生无限的全能效果；因此，每个有限的生物中应该有无限的创造品质。(2.) 这种顺从的权力存在于那个母亲-虚无之中，上帝通过全能的创造行为从中提取了现在存在的所有生物群体；并且它存在于另一个母亲-虚无之中，根据这个母亲-虚无，上帝可以创造比现在更多的无限世界，只要他愿意。因此，它只是对听从上帝在这些方面的命令的非对抗性：比如，(1.) 强大的恩典的全能力量可以对罪说话，除了上帝之外，没有人能做到：“我对你说，你在血中的时候要活着。”（以西结书 16:6）这个全能恩典的命令是对硬化和冷漠、死在罪中的耶路撒冷说的，因此他说：“你这睡眠的人当醒过来，从死里复活，基督就要光照你了。”（以弗所书 5:14）这是全能力的命令，从罪恶的叛逆中发出。 如果全能者说：“看哪，你们瞎了；听哪，你们聋了。”—恩典是罪恶之上的君王，全能者是强大的征服者：叛逆在上帝的恩典面前无法立足：如果我们能将叛逆和死亡的心交给上帝，他会改变它们，尽管我们无法掌控它们。（2）纯粹的虚无是全能者的仆人。他向纯粹的虚无发出天堂的命令或法令；黑暗作为上帝的差役和传令官，必须根据创造的命令发出光明。（哥林多后书 4:6）。（3）每一个受造物都敬畏全能者，不敢在没有全能者的书面和签署的法令和法令的情况下行使他们的自然运作。正如主向海洋发出可怕的命令，上帝说：“不要退潮，不要涨潮”，海水因他的斥责而干涸；“水见了你，神，水见了你，就都惊惶。”（诗篇 77:16）他也这样说：“风，不要吹动；海洋，不要暴怒；火，不要燃烧；狮子，不要吞噬；太阳，不要移动；云彩，不要下雨；魔鬼，不要伤害；水，不要淹没；剑，不要毁灭。”它们都顺从。（4.) 在生物中有一种顺从的力量，可以成为工具，可以超越和违背它们的本性，成为奇迹的实现者；比如黏土可以作为石膏来治疗瞎眼，使其恢复视力，而黏土也可以使有视力的眼睛失明。因此，铁可以浮在水上，彼得可以在海上行走；是的，魔鬼和人们违背上帝的道德意愿，却实现了他永恒的计划，正如诗篇 119:91 所说：“万物都是你的仆役”；地狱、魔鬼、骑士、恶棍、天主教徒都是上帝的仆役。(5.) 凭借这种力量，尽管自然需要时间和时刻来运作，但自然却追随全能的步伐。彼得的岳母的发烧在瞬间消退。(6.) 凭借这种力量，当上帝命令时，生物可以变成虚无。上帝伸出他的手臂，摇动天空，天地之家的帷幕、柱子、墙壁和家具都会消散：世界的旧房客，天堂，已经在上帝的家中居住了五千年，一旦他们全能的房东发出警告，必须离开并消失，如果上帝这样命令的话。

USE 1. It is comfort to the believer that all things are possible. Faith hath Omnipotency at its service: the sword and wars are gone, the enemies of the Lord broken, the temple built, Babylon plagued, at the nod of faith. Devils cannot stand, when Christ’s mandate chargeth them to fall.
信徒们安慰于一切皆有可能。信仰拥有全能的力量：剑与战争已消失，主的敌人已被击败，圣殿已建成，巴比伦受到折磨，皆因信仰的指示。当基督的命令让魔鬼倒下时，它们无法站立。

USE 2. It is but little that we can do; let us have hosts of men, we cannot have the victory. Let man be swift, yet the race is not to the swift; let him be strong, yet the battle is not to the strong; let him be wise and learned, neither is bread to the wise, nor yet riches to men of understanding, (Eccles. 9:1,11). The word of the Almighty is his deed also; "He spake, and it was done, he commanded, and it stood fast;" (Psalm 33:9;) for he himself spake, and it was. The Lord’s word giveth being to things; by the contrary, men’s deeds are nothing but words; so the lives, being, and actions of the kings of Israel and Judah, are called (Dibre hajamim), words of days. They are the acts and deeds of men living and dying, and compassed with days: for the deeds and acts of men are but words; they live, and speak a little on earth, and die; their acts are of as little worth, and reality, as the airing out, or breathing forth of words. The greatest prince maketh a sound for a time, as one that speaketh words, and then he is gone, and lieth silent in the grave. Solomon did many acts, but they are called words only, (1 Kings 11:41): "And the rest of the acts of Solomon, (Hebrew, ‘The rest of the words of Solomon,’) are written in the books of the Acts, (Hebrew, ‘of the words’) of Solomon." "And the rest of the words which Amon did, are written in the book of the words of the days of the kings of Judah." (2 Kings 21:25.) We use not properly to do or act words, but to speak words; but the holy language maketh man, and all his noble acts, but words, and would express that he is a creature of no great action, and can say more than he can do. Strong and mighty man is but a creature of words; he is a speaking body of clay, and can do but little. We boast much, that this and that we shall do; God hath a lock and a chain of iron on all the creatures: armies are not to be feared, the Lord smites the horse and the rider, and maketh war to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire, (Psalm 46:9). Be not afraid of clay, (Isaiah 51:12).
用 2.我们能做的很少；让我们拥有大批人，我们也无法获得胜利。让人迅速，然而比赛并不属于迅速的人；让他强壮，然而战斗并不属于强壮的人；让他聪明有学问，智慧的人也不会有面包，明理的人也不会有财富（传道书 9:1,11）。全能者的话语也是他的行动；“他说，就成了；他命，就立住”（诗篇 33:9）；因为他自己说了，就成了。主的话语赋予事物存在；相反，人的行为只是空话；以色列和犹大的君王的生活、存在和行动被称为“日子的话语”。它们是活着、死去并被日子所包围的人的行为和行动：因为人的行为和行动只是空话；他们在地上活着，说了一点话，然后死去；他们的行为和行动和说出来的话一样不值得，也不真实。最伟大的王子只是发出一阵声音，就像说话的人一样，然后他消失了，在坟墓里静静地躺着。 所罗门做了许多事情，但只被称为言辞（列王记上 11:41）：“所罗门其余的事迹，（希伯来文为‘所罗门其余的言辞’）都记在所罗门行为的书上。”“亚们其余的言辞，都记在犹大诸王日子的言辞书上。”（列王记下 21:25）我们不适当地用“做”或“行为”来表示言辞，而是用来说话；但是圣洁的语言使人和他所有的高尚行为都成为言辞，并且表达他是一个没有伟大行动的创造物，他能说的比他能做的更多。强壮而勇敢的人只是言辞的创造物；他是一个说话的泥土身体，能力有限。我们夸口说这个那个我们将要做的事情；上帝在所有创造物上有一把锁和一条铁链：军队不必害怕，主击打马和骑马的人，使战争止息到地极；他折断弓，断开枪矛；他用火焚烧战车（诗篇 46:9）。不要害怕泥土（以赛亚书 51:12）。

USE 3. If the Lord’s word create the being of things, then are we to conceive of him, as of an independent sovereign: we forget this, and worship a dependent God. If I suffer the people to go to worship at Jerusalem (saith Jeroboam) I shall lose both life and kingdom; God had promised the contrary, to establish him and his kingdom, so [long as] he would ‘do what is right in the sight of the Lord,’ (1 Kings 11:37,38). But he believed, that God, in the fulfilling of his promise, must depend upon the calves set up at Dan and Bethel. So the Jews will have God, in the preserving of their kingdom and place, to depend upon the sinful murdering of the Lord of glory; (John 11:48,) yea, we imagine, that God cannot carry on the work of reformation, except we comply with some sort of antichristian prelate. The king thinketh he cannot be a monarch, except he have a prerogative to play the tyrant; and his throne must fall, except the antichrist, and blood, and unlawful peace with the bloody Irish murderers, and destroying of the Lord’s redeemed flock in both kingdoms, be the bloody pillars of his throne and royal power. So God cannot save us, if France, Denmark, Spain, and Ireland come against these kingdoms; we are so wasted, except we make a peace dishonourable to Jesus Christ, and his prerogative royal. All this is to place God in a state of dependency: we are too wickedly careful how God shall acquit himself in his office of governing the world. Ere you or I were born, the Lord governed the world and his church without a miscarry (the church’s heaven cannot be marred in Christ’s hand); and when we are rotten in the dust, he shall carry on all in righteousness and wisdom:38but we take it ill, if we cannot have a Providence as fair and eye-sweet as white paper, though indeed there be not one spot in God’s ways. So Martha, "Lord, if thou hadst been here, my brother had not died; (John 11:21,) but Christ-God, in preserving lives, dependeth not on his own bodily presence here or there. Another complaineth, ‘God hath forgotten me, he is not my God.’ Why? ‘Because I walk in darkness, and have no light, nor any sense of his love: it is the black and dead hour of midnight with me.’ So the church argueth, (Isa. 49:14,15; Psalm 77:3-9). But his unchangeable love depends not on the ebbing and flowing of your transient, and up and down sense: in this, you worship a dependent God.
使用 3. 如果主的话语创造了万物的存在，那么我们应该将他看作一个独立的君主：我们忘记了这一点，崇拜的是一个依赖的上帝。如果我让人们去耶路撒冷敬拜（耶罗波安说），我将失去生命和王国；上帝却承诺相反，要建立他和他的王国，只要他“在上主眼中行正道”（列王纪上 11:37,38）。但他相信，上帝在实现他的承诺时，必须依赖在但和伯特利设立的小牛。所以犹太人认为，上帝在保护他们的王国和地方时，要依赖对荣耀之主的罪恶谋杀；（约翰福音 11:48），是的，我们想象，除非我们遵从某种形式的反基督教牧师，否则上帝无法进行改革的工作。国王认为，除非他有暴君的特权，否则他不能成为君主；他的王座必将倒塌，除非反基督教、血腥和与血腥的爱尔兰杀人犯的非法和平，以及在两个王国中摧毁主的救赎群羊，成为他的王座和王权的血腥支柱。 所以，如果法国、丹麦、西班牙和爱尔兰对这些王国发动进攻，上帝无法拯救我们；除非我们以对耶稣基督和他的王权不敬的方式达成和平，否则我们将被彻底摧毁。这一切都是把上帝置于一种依赖状态：我们过于邪恶地关心上帝如何履行他统治世界的职责。在你我出生之前，主在没有失误的情况下统治着世界和他的教会（教会的天堂在基督手中不会受损）；当我们腐朽在尘土中时，他将以公义和智慧继续一切。但是，我们会不满意，如果我们不能得到一种像白纸一样公正和令人愉悦的神的安排，尽管事实上上帝的道路上没有一点瑕疵。所以马大说：“主啊，你若早在这里，我兄弟必不死。”（约翰福音 11:21）但是基督上帝在保护生命时，并不依赖他自己的身体是否在这里或那里。另一个抱怨说：“上帝忘记了我，他不再是我的上帝。”为什么呢？“因为我在黑暗中行走，没有光明，也没有感受到他的爱：对我来说，现在是黑暗和死寂的午夜时刻。”所以教会争辩说（以赛亚书 49:14,15；诗篇 77:3-9）。 但他不变的爱并不取决于你短暂、起伏的感觉：在这一点上，你崇拜的是一个依赖的上帝。

There is no rule without God to regulate him, or yet to straighten him in his walking. We are not to misplace God; for though the God of hosts hath purposed to stain (Lechallel), to cast a blot on, and profane the pride of all glory, (Isa. 23:9,) and suffer Parliaments, Assemblies, armies, councils of war, statesmen, the godly, the princes, judges, pastors, men of wisdom, learning, eloquence, parts, to miscarry in this great service against Babylon, it is to cry down the creature’s garland, and the rose of their eminency, that when all spots of sacrilege and idol-confidence in men are washed off the work, the Lord only may be exalted. It is our wisdom to suffer God to be wise for us. Yea, Antinomians will have Christ no independent Redeemer; but to them his grace shall not be perfect in pardoning, except all sin in root and branch be removed from the justified, and they made as sinless as Adam before his fall, and the elect angels. Yea, how many connections of Providence do we spin and twist out of our own head?—as, How happy had we been, if the king had remained with the parliament, to countenance it! Yea, but rather how unhappy; for our reformation had been as an untimely birth, if so it had been. How blessed should I have been, saith another, if I had been rich and learned! Yea, rather, you should have dishonoured God in that condition. The catholic and mother sin is, God must be dependent, we independent.
没有上帝的规则来约束他，也没有规则来使他的行为变得正直。我们不应该把上帝放错位置；因为万军之耶和华已经决定玷污并亵渎一切荣耀的骄傲（以赛亚书 23:9），并且允许议会、会议、军队、战争委员会、政治家、虔诚的人、王子、法官、牧师、智慧、学识、口才和才华的人在对抗巴比伦的伟大事业中失败，这是为了贬低人类的荣耀和他们的卓越之花，当所有的亵渎和对人的偶像信心的玷污都被洗净时，只有主才能被高举。让上帝为我们睿智是我们的智慧。是的，反法定主义者认为基督不是独立的救赎者；但对他们来说，他的恩典在赦免中不会完美，除非被称义的人从根本上除去所有的罪恶，使他们像亚当堕落之前和蒙拣选的天使一样无罪。是的，我们自己编织了多少与上帝的安排相关的联系？比如，如果国王留在议会那里支持它，我们会多么幸福！ 是的，但是相反地多么不幸；因为如果是这样的话，我们的改革就像是一个不及时的胎儿。另一个人说，如果我富有和有学问，我将会多么幸福！相反地，你在那种状态下会辱没上帝。天主教和母亲罪是，上帝必须依赖，而我们则是独立的。

USE 4. All of us have need of a devil, one or other, to exercise and humble us: but we go wrong to work, when we think to make good our party against the devil by our own strength. This woman yoked Christ and the devil together, and would not yoke with him her alone, and the success is blessed. We go to dispute with temptations ourselves, by reason: you shall not dispute Satan to hell with all your logic; nor can policy and state-wit calm the Prince of the bottomless pit, who is let loose now in these three kingdoms to kill with the sword. The horseman, upon the red and bloody horse, and his footman, Death, are posting through the kingdoms. More wrestling by prayer, the putting of Satan in Christ’s grips, by faith effectual, by love, and sincere humiliation, should create peace; for peace is a work of creation. There is but one only can create: I mean, God, by, or at the exercise of these graces, should create peace. We lie bleeding and dying under our lusts, because Christ was not entrusted with mortification. If we gave in a bill of complaint against our devils, as this woman did, Christ should loose Satan’s works and help us.
使用 4. 我们所有人都需要一个魔鬼，或多或少，来锻炼和谦卑我们：但当我们认为通过自己的力量来对抗魔鬼，我们就走错了。这个女人把基督和魔鬼捆绑在一起，不愿意独自与他捆绑，结果是有福的。我们去争论诱惑，凭借理性：你用所有的逻辑也无法把撒旦争论到地狱；政策和国家智慧也无法平息这个无底洞的王子，他现在在这三个王国中被释放出来，用剑来杀戮。骑在红色和血腥的马上的骑士和他的步兵死神正在王国中奔驰。更多的祷告摔跤，通过信仰的有效，通过爱和真诚的谦卑，应该创造和平；因为和平是一项创造的工作。只有一个人能创造：我的意思是，上帝，通过这些恩典的运用，应该创造和平。我们在我们的欲望下流血和垂死，因为基督没有被委托去死亡。如果我们像这个女人一样对我们的魔鬼提出控诉，基督应该解除撒旦的作为，并帮助我们。

"Be it unto thee."—Faith obtaineth the most excellent favours, refined mercies; and these are immediate favours, acts of immediate Omnipotency. Christ sent an immediate post to the Devil, though in a remote place, (it is an act of immediate creation) and Satan must be gone. No creature here interveneth; it is Christ’s genetheto, his omnipotent Be it so, that doth the turn. It is not faith, it is not a good angel expelling an evil one, nor one devil beating another, nor the disciples helping the woman, though they also did cast out devils. The more immediate mercies be, the more love-expressions of God in them; the first roses, the first trees, and plants that God’s own immediate art produced, and in which nature could not share, are the most perfect creatures; the rest of the creatures, after the fall, come not near in goodness and beauty to God’s first sampler; which are, as it were, the first assays of Omnipotency. The greatest mercies are most immediate; these be sweet favours that come, as it were, hot and new, immediately from God himself. See it in all the excellent things that God giveth us, especially in these four: (1.) In Christ; (2.) Grace; (3.) Glory; (4.) Comfort. (1.) Christ is God’s highest love-gift. Now Christ, the Mediator, was given without any medium, or any intervening mediator. God, out of the mere bottom of free love, giveth Christ. The Lord Christ was not given by so much as request, or counsel of men or angels. Christ, "by himself purged our sins," (Heb. 1:3). He "gave himself a ransom for all," (1 Tim. 2:6). "Who his own self bare our sins in his own body on the tree." (1 Pet. 2:24.) He satisfied and paid in his own person. It was not a deputed work: God, the Lord of life, in proper person, redeemed us. Christ’s love to us was not deputy-love—he loved us not by a vicar; Christ is given freely, as a Redeemer is more essentially a gift of free grace, to speak so, than the grace of faith, which is given to those who hear and are humbled for sin. And Christ given to die for sinners, is a more immediate and pure gift of grace, than remission of sins and eternal life, which are given to us upon condition of faith; whereas a Redeemer is given to die for us, without any condition, thought, desire, any sweating or endeavour in man or angel. (2.) So is grace given out of grace: saving grace is made out of nothing, not out of the potency of the matter. The new heart is a creation; and, as it is grace, is framed without tools, agents, art, or service. Grace issueth immediately out of Christ’s heart; he hath no hire, no payment for it; non-payment, no money, is grace’s hire. (3.) And heaven is given, not by art, not by merit, not for sweating; but how? "It is the Father’s will;" (Luke 12:32;) and (4.) "God shall wipe all tears from their eyes." (Rev. 21:21.) It is the sweeter, that no napkin, but his own immediate hand, shall wipe my sinful face.
愿如此。——信仰获得最卓越的恩惠，精炼的怜悯；这些都是即时的恩惠，即刻的全能行动。基督派遣了一个即时的使者去对付魔鬼，尽管他在一个偏远的地方，（这是一个即时创造的行动）撒旦必须离开。这里没有任何其他的生物介入；这是基督的 genetheto，他全能的“愿如此”，起到了作用。这不是信仰，也不是一个善天使驱逐恶魔，也不是一个魔鬼打败另一个魔鬼，也不是门徒帮助那个妇人，尽管他们也驱逐了魔鬼。越是即时的怜悯，越是上帝在其中表达的爱；上帝自己的即时艺术创造的第一朵玫瑰、第一棵树和植物，自然界无法分享其中，它们是最完美的生物；在堕落之后，其他的生物在善良和美丽方面都无法与上帝的第一个样品相比；它们就像是全能的第一次尝试。最伟大的恩惠是最即时的；这些甜蜜的恩惠，可以说是热乎乎的、新鲜的，直接来自上帝自己。在上帝赐予我们的所有卓越之物中，特别是在以下四个方面可以看到：（1）基督；（2）恩典；（3）荣耀；（4）安慰。（1.基督是上帝最高的爱的礼物。现在，基督作为调解者，是没有任何媒介或中介的。上帝出于纯粹的自由之爱，赐予了基督。主基督并没有因为人或天使的请求或建议而被赐予。基督 "亲自洗净了我们的罪"（希伯来书 1:3）。他 "为众人作了赎价"（提摩太前书 2:6）。"他亲自担当了我们的罪，挂在木头上"（彼得前书 2:24）。他以自己的人格满足并偿还了。这不是一个被委派的工作：上帝，生命的主宰，以自己的人格赎回了我们。基督对我们的爱不是代理的爱 - 他不是通过代理人来爱我们；基督是自由地赐予的，作为救赎者更本质上是自由恩典的礼物，可以这样说，比信心的恩典更本质，信心是给那些听到并为罪而谦卑的人。而为罪人而死的基督，是一种更直接、更纯粹的恩典的赐予，而赦免罪和永生是在信心的条件下赐予我们的；而救赎者是无条件地为我们而死的，与人或天使的任何条件、思想、愿望、努力无关。（2.) 因此，恩典是出于恩典的：拯救的恩典是由无物之中创造出来的，而不是由物质的潜力创造出来的。新的心是一种创造；而且，作为恩典，它是没有工具、代理人、艺术或服务的。恩典直接从基督的心中流出；他对此没有雇佣，没有报酬；没有报酬，没有金钱，是恩典的报酬。（3.）天堂不是通过艺术、功绩、辛勤工作来得到的；而是怎样得到的呢？“这是父的喜悦”（路加福音 12:32）；（4.）“神要擦去他们一切的眼泪”（启示录 21:21）。更甜美的是，不是用面巾纸，而是他自己的手来擦拭我的有罪的脸。

In heaven, the vision of Him that sitteth upon the throne is immediate; the mirror or looking-glass of Word and Sacraments being removed, there is but a vision of God "face to face;" (1 Cor. 13:12). "And I saw no temple therein." (Rev. 21:22.) If any should ask tidings and say, ‘John, what sawest thou in that new city? Was there any temple, any priests, any prophets, any candlesticks there?’ He should answer, ‘Oh, you know not what you speak! I saw no temple there; I saw a more glorious sight than all the temples of the earth; I saw the Lamb, the King in the midst of them; I saw Christ, the fountain of heaven. And though ye should know Moses, David, Paul, in glory, you should be so taken with beholding the face of the Lamb for evermore in an immediate vision, that you find no leisure to look over your shoulder to Moses or any other; "for the Lord God Almighty and the Lamb are the temple of it."’ It must be sweeter, when the sweet immediate hand of Jesus Christ shall pluck the soul-delighting roses of the high garden, and hold them to your senses with an immediate touch, so as you shall see, behold, smell, and touch his hand with the rose, and when he shall put immediately in your mouth the apples of the tree of life, and the King himself shall make himself, as it were, your cupbearer; for there shall be neither need of pastor, prophet, or of any Christian brother, but only Christ himself, to hold to your head "a cup of the water of life," "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb." (Rev. 22:1,2.) "He showed me;" which He?—"the Lord God Almighty and the Lamb:" "He that talked with me, who had a golden reed to measure the city;" "He who carried me away in the spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God." (Rev. 21 and 22.) No created angel could show to John "the Bride, the Lamb’s wife." And what is that, ‘He showed me?’ He made me see. Is that but a naked cast of the eye, or a speculation? No, it is more; he himself who only reveals all the secrets of God, "and measures the temple with a golden reed," he only gave me a drink of the water of life immediately; for to see, in the holy language, is to enjoy, (Heb. 12:14; Rev. 22:4; Jer. 17:6; Psalm 34:12; Job 19:26). And then, "he showed me," must be this in good sense, ‘He, he the uncreated King himself made me, or caused me to enjoy.’ Messengers carry love-letters; now, there is no need of love-letters between the Lord Jesus and "the Bride, the Lamb’s wife," in this condition. Certain it is, a draught of such water at the well-head must be sweetest; then immediate comforts, in a heavy condition, must be sweetest also; as in heavy desertions, word, ministry, pastors, prayer, and ordinances, cannot raise up the spirit. What doth the Lord else speak in this? No less than that mediation of means is but mediation of means, and Christ is Christ. Means in a soul sickness, yea, apostles, angels, watchmen fail; but Christ himself, with his immediate action, faileth not, (Cant. 3:1-4; John 20:8-17). Christ himself, immediately by himself, will do in a moment, that which all means, all ordinances, all sweatings, all endeavours cannot do.
在天堂中，坐在宝座上的神的形象是直接的；当道和圣礼的镜子或镜子被移除时，只有对神的"面对面"的视觉；（哥林多前书 13:12）。"我在那里没有看见圣殿。"（启示录 21:22）。如果有人问消息并说，“约翰，你在那个新城市看到了什么？那里有没有圣殿，有没有祭司，有没有先知，有没有灯台？”他应该回答，“哦，你不知道你在说什么！我在那里没有看到圣殿；我看到了比地上所有圣殿更辉煌的景象；我看到了羔羊，他们中间的君王；我看到了基督，天堂的源泉。即使你们在荣耀中认识摩西，大卫，保罗，你们也会被永远直接看见羔羊的面容所吸引，以至于没有时间回头看摩西或其他任何人；"因为全能的主神和羔羊就是它的圣殿。“当耶稣基督甜美的手亲自采摘高园中令人心醉的玫瑰，并用亲手触摸的方式呈现给你的感官时，一定会更加甜美。你将看到、领略、闻到并触摸到他手中的玫瑰，他还会直接将生命树上的苹果放进你的口中，而且国王自己将成为你的斟酒人；因为那时不再需要牧师、先知或任何基督徒兄弟，只需要基督自己，他将向你递上“生命之水”的杯子，‘他又指给我看一条生命水的河，明亮如水晶，从神和羔羊的宝座流出来。’（启示录 22:1,2）‘他指给我看’；指的是谁呢？是‘全能的主神和羔羊’；是‘与我说话的那位，手中拿着金苇子，要量那城的尺寸’；是‘将我带到灵里，到一座大高山，将那大城耶路撒冷，从天上由神那里降下来的那位’（启示录 21 和 22）。没有受造的天使能向约翰展示‘羔羊的妻子，就是新耶路撒冷’。那么，‘他指给我看’是什么意思呢？是让我看见。这只是一次赤裸裸的目光投射，还是一种思考？” 不，它更多；他自己只揭示了上帝的所有秘密，“用金苇测量圣殿”，他只给了我一口生命之水；因为在圣洁的语言中，看见就是享受，（希伯来书 12:14；启示录 22:4；耶利米书 17:6；诗篇 34:12；约伯记 19:26）。然后，“他向我显现”，必须是善意的，‘他，他这位无所不在的君王亲自使我，或使我享受。’使者传递情书；现在，在主耶稣和“新妇，羔羊的妻子”之间不需要情书。确实，从源头喝一口这样的水一定是最甜美的；那么在沉重的境况中，即时的安慰也一定是最甜美的；因为在沉重的离弃中，话语、事奉、牧者、祷告和圣礼都不能振奋灵魂。主在这里还说了什么？不仅仅是中介的手段只是中介的手段，而基督就是基督。在灵魂病痛中，中介的手段，甚至使徒、天使、守望者都会失败；但基督自己，以他的直接行动，不会失败。（雅歌 3:1-4；约翰福音 20:8-17）。 基督自己，立即由他自己，在一瞬间完成，这是所有手段、所有仪式、所有努力都无法做到的。

I do not now cry down means, and extol immediate inspirations: the latter I deny not in some cases; but I only compare means and Christ. And is not this an experience of some who are brought to the margin and black borders of hell and despairing, all creature comforts having failed them, and they having received the sentence of the second death? Yet Christ cometh with an immediate glimpse, like a fire-flaught [flash of lightening] in the air, which letteth the lost and bewildered traveler, in an extremely dark night, see a lodging at hand, whereas otherwise he should have fallen in a pit and lost himself: and in a moment, in the twinkling of an eye, the Lord having rebuked the winds and the stormy tempests in the soul, there is a calm and peace, (Psalm 31:22; Jonah 2:4). Christ is speedy, and swift as a roe; his leap is but a stride over a whole mountain at once, over many "mountains and hills," (Cant. 2:8,) especially, in his immediates, when he comforts by himself. He then maketh no use of a deputy sun to shine, or of borrowed light; the sun himself riseth with his own immediate salvation, and his own immediate wings; and we see it was Christ’s immediate love, yea comfort, because immediate carrieth with it the heat and smell of Christ’s own hand, it hath the immediate warmness of Christ’s bosom-consolation; it was an act of tender mercy that came hot and smoking from the heart of Christ; the immediate coal of love smelling of the perfume of the hearth it came last from, and that was heaven, and the bowels of Christ. Waters carried from a precious fountain in a vessel many hundred miles, are not so sweet as at the wellhead; because they are separated from the fountain, they lose much of their virtue. Sometimes it is so long since the rose was plucked, that the colour and smell which it had, while it grew on its own stalk, are quite gone. Look how inferior art (which is but medicine for sick nature) is to nature in its beauty and strength: as painted physic can neither purge nor cure, so far are all means and ordinances, being but the deputies of Christ, below Christ himself. What is Paul? What is Apollos? Put all the prophets, all the apostles, all the patriarchs, all the chiefest of saints in one flower, I confess they should cast forth an excellent smell, like the outer borders of the garden of the high paradise; but all their excellency should be mediate excellency, and but somewhat of Christ—but alas! as low, as very nothing to Christ, as the smallest drop of dew that sense can apprehend, to ten thousand worlds of seas, fountains, and floods. We defraud our spirits of much sweetness, because we go no further in our desires than to creature excellency; we rest on mediate comforts, because mediate: painted things do work but objectively: only a painted meadow casteth no smell, a painted tree bringeth forth no apples; the comforts and sweetness of the creatures have somewhat of daubing in them, in comparison of Jesus Christ; all reality, and truth of excellency, is in him.
我现在不贬低手段，也不赞扬即时的灵感：后者在某些情况下我不否认；但我只是在比较手段和基督。这不是一些人的经历吗？他们被带到了地狱和绝望的边缘，所有的物质安慰都已经失去了作用，他们已经接受了第二次死亡的判决？然而基督带来了一个即时的一瞥，就像空中的一道闪电，让迷失和困惑的旅行者在极其黑暗的夜晚看到了一个住所，否则他将会掉进一个坑里并迷失自己：而且在一瞬间，主责备了灵魂中的风和暴风雨，有了平静和和平，（诗篇 31:22；约拿书 2:4）。基督是迅速的，像一只羚羊一样敏捷；他的跳跃只是一次跨越整座山，跨越许多“山岭和小山”，（雅歌 2:8），尤其是在他的即时中，当他亲自安慰时。 然后他不使用代理太阳来照耀，也不使用借来的光；太阳自己升起，拥有自己的即时救赎和自己的即时翅膀；我们看到这是基督的即时爱，即时安慰，因为即时带有基督亲手的热度和气味，它具有基督怀抱安慰的即时温暖；这是一种热腾腾、冒烟的慈悲行为，来自基督的心脏；即时的爱之炭，散发着炉灶的香气，最后来自天堂和基督的怀抱。从宝贵的泉水中运来的水，在数百英里的容器中，不如在泉水源头那样甜美；因为它们与泉水分离，失去了很多的力量。有时候采摘玫瑰花已经很久了，它在自己的茎上生长时所具有的颜色和气味已经完全消失。看看艺术（只是为了治疗不健康的自然而存在）在美丽和力量上是多么次于自然：就像绘制的药物既不能清洁也不能治愈一样，所有的手段和仪式，只是基督的代理人，都远远不及基督自己。保罗是什么？亚波罗是什么？ 把所有的先知、使徒、祖先和最伟大的圣人都放在一朵花中，我承认它们会散发出一种极好的香气，就像高天堂花园的外围边界一样；但他们所有的卓越都是间接的卓越，只是基督的一部分——唉！与基督相比，它们是多么微不足道，就像感官能够感知的最小的露珠，与万千世界的海洋、泉水和洪水相比。我们剥夺了自己许多甜蜜，因为我们的欲望没有超越造物的卓越；我们依赖间接的安慰，因为它们是间接的：只有一片绘制的草地没有香气，一棵绘制的树不会结出果实；与耶稣基督相比，造物的安慰和甜蜜在某种程度上都是虚假的；所有真实和卓越的实质都在他身上。

And we know, God marreth the borrowed influence of means. Armies, parliaments, learning, and all miscarry; therefore, there was never a reformation, nor a great work wrought on earth, but Omnipotency put forth many immediate acts in it. The Lord would not be beholden to Moses; he "himself divided the Red sea." He would not engage himself to fountains and vine-trees, but "he gave them water out of the rock." He would not borrow from the earth, and sowing, reaping, and plowing, bread for his people’s food; he would "give them the bread of angels" from heaven immediately. He would have no engines at the taking of Jericho; the blowing of rams’ horns was a sign, not a cause; God immediately cast down the walls. He would not have a sword drawn, nor a drop of blood shed, in the people’s return from Babylon, but the Lord putteth an immediate impulsion upon the spirit of Cyrus, as if he had been in a dead sleep; and he being awaked by God only, sendeth the people away. And the temple must be builded again, but how? Neither by King nor Parliament, nor armies; for, "Not by might, nor by power, but by my Spirit, saith the Lord." (Zech. 4:6.) When Babylon is to be destroyed (as the work is even now on the wheels in Britain), a mighty angel took up the great millstone, and threw it in the sea. (Rev. 18:21.) Though it be a vision by comparison, yet it holdeth forth an immediate work of God in the ruin of Babylon; and angels pour their vials "on the sea, on the sun, on the river Euphrates," to make for the destruction of Babylon. And, in delivering of Lot, angels did work. God himself spake to Noah for making an ark. Although angels be creatures, yet the Lord’s action by them is more immediate, than when he worketh by natural causes. When the judges scourge and imprison the apostles, no man will speak for them; the immediate power of God doth it, the chains fall off legs and arms; immediate providence is a key also to open the prison doors, and they are saved. There is a bloody war at the taking of the ark, and thirty thousand footmen of Israel killed, (1 Sam. 4:10,11,) but there is not a sword drawn when it is rescued. The ark cometh home,—it is alone God’s immediate providence that driveth and acteth upon two milch kine to bring it home again, (1 Sam. 6:12-14). Who knoweth but when our strength of two kingdoms hath failed us, the Lord shall make kine to bring home his kingdom and reformation to our doors?
我们知道，上帝不喜欢借助手段的影响力。军队、议会、学问等等都会失败；因此，地球上从来没有发生过改革或伟大的工作，而没有全能力量在其中发挥许多直接的作用。主不愿意依赖摩西；他“亲自分开了红海”。他不愿意与泉水和葡萄树有关，而是“从磐石中给他们水喝”。他不愿意从地球上借用播种、收割和耕种来为他的子民提供食物；他要“从天上直接给他们天使的食物”。他在攻占耶利哥时没有使用任何武器；吹角只是一个标志，而不是原因；上帝立即推倒了城墙。人民从巴比伦回归时，上帝不愿意有剑出鞘，也不愿意有一滴血流出，而是上主直接激励了居鲁士的灵魂，就像他一直处于死亡状态；只有上帝唤醒他，他才会让人民离开。圣殿必须重建，但是如何重建呢？既不是由国王、议会或军队来完成；因为，“不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，说万军之耶和华。”（撒迦利亚书 4:6）当巴比伦被毁灭时（正如英国现在正在进行的工作），一位强大的天使拿起了巨大的磨石，将其扔进了海中。（启示录 18:21）虽然这是一个比较的异象，但它揭示了上帝在巴比伦的毁灭中的即时工作；天使们将他们的瓶子倒在“海上，太阳上，幼发拉底河上”，以促成巴比伦的毁灭。在拯救罗得时，天使们也起了作用。上帝亲自对挪亚说话，让他建造一只方舟。虽然天使是受造物，但上帝通过他们的行动比通过自然原因更加直接。当法官们鞭打并监禁使徒时，没有人为他们辩护；上帝的直接能力使脚和手上的链条脱落；直接的神意也是打开监狱门的钥匙，他们得救了。在夺取约柜时发生了一场血腥的战争，以色列三万步兵被杀（撒母耳记上 4:10,11），但在解救时没有一把剑被拔出。约柜回到家中，只有上帝的直接神意才能驱使和激励两只母牛将其带回家（撒母耳记上 6:12-14）。 谁知道当我们两个王国的力量耗尽时，上帝会不会让奶牛把他的王国和改革带回我们的门前？

Were it possible that creatures could work salvation for us, and freedom from the sword, and sure peace in England, Scotland, and Ireland, without God, or any subordination to him, let it be a deliverance from the creature only, it should be no deliverance, but a curse: that which maketh salvation to be salvation, is, that God hath a finger of power, and an influence of free grace in it. Oh, but this putteth the lustre, sweetness, and smell of heaven on it, that it is "the salvation of the Lord," (Exod. 14:13). In regard of irresistible efficacy and success, under-causes, though chained to the influence of God, are but idol-causes; they lie as ciphers, and do nothing, no more than a lame arm can master a sword: "The Lord worketh all our works for us" (Isa. 26:12); and he is daily marring, and shall further mar our armies, parliaments, councils, undertakings, to the end that more of Christ may appear in these wars, than in other wars. Some immediate power must close and crown this glorious work in Britain; God must be alone, and appear alone, and only Jehovah must be visible "in the mount," to the end that bleeding England, long afflicted Scotland, and wasted Ireland, may, with one shout, cry, "Not unto us, O Lord, not unto us, but unto thy name be the glory." [Psalm 115.] This discovereth the deceit of our confidence; for when the Lord and the creature work together for our good, Asa, though his heart was perfect, possibly seeth not whether he trust on the Lord or an the physician; and yet the Scripture saith, when he was diseased in his feet, there was a worse disease about his heart. For, because "he sought to the physicians," he is blamed; yet to seek to physicians is lawful: but the Spirit of God blameth his seeking to the physicians, and saith, (2 Chron. 16:12,) "He sought not the Lord in his sickness;" and the reason is given, "Because he was in the physicians." So the Hebrew readeth it: he is said, "not to seek the Lord," not because he sought to the physicians, for that had not been a sin, but because he was wholly, the whole man, soul and all, in, ‘or on the physicians;’ his care, pains, and heart, was all on the physicians. So also the Greek expresses great care and diligence by the like phrase, 1 Tim. 4:15, En tautois isthi, "Give thyself to these things." Seldom do we seek to God, and trust in him, when God and the creature are yoked together in a work that we are much bent upon, as in wars, in a reformation, yea, in a journey, that the spirit is intent upon; but, in trusting on God, we interpose a folding, and a ply of the creature, between our soul-confidence and the Lord, just as a pillow is put between the man’s shoulder, and a pressing burden, for fear the burden crush a bone. We are afraid we give God too much to do, or more than he is able to bear. When we sail, we seem to betrust ourselves to the Lord and the sea; but the truth is, often we trust more to the strong ship, than to the sea or the Lord. Our confidence shifteth itself from under the Lord, on upon the creature and the arm of flesh; so we walk often in the strength of the Lord, as some walk upon ice—they walk softly and timorously upon it, fearing it should break under them; they put no faith upon cracking and weak ice. We are not daring and venturous in casting ourselves and our "burdens on the Lord."
如果有可能，生物能为我们创造救赎，摆脱刀剑的束缚，在英格兰、苏格兰和爱尔兰实现真正的和平，而不需要上帝或任何对他的服从，那么这只是一种解脱，而不是一种诅咒：使得救赎成为救赎的是，上帝在其中有一根有力的手指和自由恩典的影响。哦，但这使得它闪耀、甜美和芬芳，因为它是“耶和华的救恩”（出埃及记 14:13）。就不可抗拒的效力和成功而言，虽然次要原因被束缚在上帝的影响下，但它们只是偶像原因；它们就像零，什么也做不了，就像一个瘸腿的手臂无法掌控一把剑：“耶和华为我们成就一切我们所作的”（以赛亚书 26:12）；他每天都在破坏，将进一步破坏我们的军队、议会、委员会和计划，以便在这些战争中显现更多的基督，胜过其他战争。 一些立即的力量必须在英国结束并加冕这项伟大的工作；上帝必须独自一人，显现独自一人，只有耶和华才能在山上显现，以至于受伤的英格兰、长期受苦的苏格兰和荒废的爱尔兰可以一起呼喊：“耶和华啊，不要归荣耀给我们，不要归荣耀给我们，但归荣耀给你的名字。”（诗篇 115 章）这揭示了我们信心的欺骗；因为当主和造物主一起为我们的利益而工作时，亚撒，虽然他的心是完全的，可能不知道他是信靠主还是医生；然而经文说，当他的脚生病时，他的心脏有更严重的疾病。因为“他求助于医生”，所以他受到了责备；然而求助于医生是合法的：但是上帝的灵责备他求助于医生，并说（历代志下 16:12）：“他在生病的时候没有求问耶和华。”原因是“他只求问医生。”所以希伯来人这样说：他被说成“不寻求主”，不是因为他求助于医生，因为那不是罪过，而是因为他完全、整个人，灵魂和一切，都在医生身上；他的关心、痛苦和心思都在医生身上。同样，希腊语也用类似的措辞表达了极大的关心和努力，提摩太前书 4:15 说：“要专心致志于这些事。”当我们非常渴望某项工作的完成，如战争、改革，甚至是旅行，我们很少寻求上帝并信靠他，因为上帝和创造物在我们心中紧密联系在一起，我们的灵魂信心和主之间夹杂着创造物，就像把枕头放在人的肩膀和沉重的负担之间，以免负担压断骨头。我们害怕我们给上帝太多事情做，或者超过他所能承受的。当我们航行时，我们似乎是把自己托付给上帝和大海；但事实上，我们往往更多地信任坚固的船只，而不是海洋或上帝。 我们的信心从主那里转移到了创造物和血肉之躯上；所以我们常常在主的力量中行走，就像有些人在冰上行走一样——他们小心翼翼地走在上面，害怕它会在他们脚下破裂；他们对裂开和脆弱的冰不抱有信心。我们不敢冒险将自己和我们的负担扔给主。"

So in judgments, David’s choice fell upon the pestilence, rather than the sword. Why? God’s hand is sweeter and softer than the devil’s, than the malignant’s hard hand. Samuel is one of the best children, because he is given of God, and is a child of many prayers. Isaac, the joyful child,—why? No thanks to nature, or to Sarah’s dead womb for him; he is the son of an immediate promise. Free-grace is rather Isaac’s father and mother, than Abraham and Sarah. In ordinances a man speaketh, but if Christ himself would speak, oh, his spikenard, oh, his own perfume, oh, his own lips drop honey! Oh, his own Lebanon-like countenance! Alas, we think Christ is not Christ, except the king help him; religion is not religion, except worldly thrones bear it up. The gospel is a very immediate thing; the "lily amongst the thorns," is Christ’s lily; the church stands more immediately by Christ, than any worldly thing doth. God maketh the earth to bud and bring forth her fruits; but the sun, the soil, the season of the year, and nature, are his under-servants; God watereth the earth, but by clouds. Kings are indigent, and very mediate and dependent creatures; they need armies, multitude, navies, prelates, Babylon, Ireland, France, Spain, Denmark, Holland, money, friends, parliaments;—but grace and the gospel are more immediate, and less needy. The gospel can live without all these. 
所以在判断中，大卫选择了瘟疫，而不是刀剑。为什么？上帝的手比魔鬼的手更甜美、更柔软，比恶毒者的硬手更甜美、更柔软。撒母耳是最好的孩子之一，因为他是上帝所赐予的，并且是许多祈祷的孩子。快乐的孩子以撒——为什么？不是因为自然，也不是因为撒拉的死胎；他是一个直接的应许之子。自由恩典更像是以撒的父亲和母亲，而不是亚伯拉罕和撒拉。在仪式中，人说话，但如果基督亲自说话，哦，他的香膏，哦，他自己的香气，哦，他自己的嘴唇滴蜜！哦，他自己的黎巴嫩般的容颜！唉，我们认为基督不是基督，除非国王帮助他；宗教不是宗教，除非世俗的王座支撑它。福音是一件非常直接的事情；“荆棘中的百合花”是基督的百合花；教会与基督的关系比任何世俗的事物都更直接。上帝使地球发芽并结出果实；但太阳、土壤、季节和自然是他的下仆；上帝以云雾浇灌大地。 国王贫穷，非常中间和依赖的生物；他们需要军队、人群、海军、教士、巴比伦、爱尔兰、法国、西班牙、丹麦、荷兰、金钱、朋友、议会；—但是恩典和福音更直接，更不需要这些。福音可以在没有这一切的情况下生存。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXVI.
讲道第二十六篇。

"BE it unto thee as thou wilt."—We see what power Christ hath over the devils: Christ sent him an invisible summons, ‘Let Satan be gone,’ and he must be gone. It is a proper work of Christ to oppose Satan. "He took part of flesh and blood," Ina katargese, that he might make Satan unprofitable, and idle, and fruitless, (Heb. 2:14,) as the word is used, ‘Why doth this fruitless tree keep the ground sapless and barren?’ (Luke 13:7.) So is the word taken, ‘to make a thing of no effect,’ (Rom. 3:3). Things that make sport to children, as nuts, feathers, toys, are called, ‘Things of infants to be put away,’ (1 Cor. 13:11). So hath Christ taken bones, and sap, and strength, from the devil, and made him as fruitless as the feathers that serve to sport children, (1 John 3:8). "For this purpose the Son of God was manifested, (ina lyse) that he might dissolve the works of the devil." The word in Scripture is ascribed to the casting down of a house, (John 2:19,) to the breaking of a ship, (Acts 27:41,) to the loosing any out of chains, (Acts 22:30). The truth is, Satan’s works of sin and hell, in the which he had involved the redeemed world, was a prison house, and a castle of strength, and a strong war-ship, and many strong chains of sin and misery. Christ was manifested to break down and dissolve the house, to break his war-ship, and to set the captives at liberty, (Isa. 61:1,2; John 14:30). "And now cometh the prince of this world, and hath nothing in me." He had much in Christ, he had all his redeemed ones by reason of sin; but Christ took all from him. Since Christ came in the play, and was master of the fields, Satan never did prosper. And consider how easily Christ doth it, with a mere word, "Let it be." How was this? Christ sent an immediate mandate of dominion; he hath an immediate operation upon these invisible spirits of darkness: it is no matter how Christ do it, so it be done. Christ-God is a spirit, and how a spirit acts upon a spirit, is to be believed, rather than searched; but Christ hath these relations to Satan: (1.) As God to all creatures, and thus, Satan is the workmanship of God, as he is a spirit; so whatever partaketh of being, is the adequate and consummate effect of Omnipotency—I mean, being either possible or actual; and so the motions of angels from place to place, and of devils, must be under a chain of Omnipotency, as all other things, motions, and actions of the creature are: let Satan go whither he please, Christ traceth him. (2.) Christ hath the relation of a judge to Satan, and so he is tied in an invisible chain of justice: and as malefactors that are permitted to go abroad, but always with attendance, so do devils trail about with them everlasting chains of blackness of darkness, (Jude, verse 6). Whithersoever the devil go, Christ hath a keeper at his back. (3.) Christ hath the relation of a conqueror to Satan, and Satan is his taken captive, (Col. 2:15); he cannot be loosed from under Christ, either by ransom, or change of prisoner with prisoner. (4.) Christ, as "the heir of all things, beareth up all by his mighty word," (Heb. 1:2,3,) and is he in whom "all things consist," (Col. 1:17;) and so, by reason that the world, by a new gift of redemption, is subjected to Jesus Christ, there is a special and particular providence of Christ upon Satan. It concerneth the redeemed not a little, that Christ keep a strong and watchful guard upon the black camp out of which he hath redeemed us, and that "the seven eyes that are before the throne," take special notice of hell, who come in, and come out, for there is deep counsel there against us. In this consideration, Christ numbers all the footsteps of devils. Satan hath not a general warrant to tempt the saints; but to every new act against Job, (chap 1:12, and Job 2:6,) against Peter, ere he can put him upon one single blast, to cast him but once through his sieve, (Luke 22:31,) yea, against one sow, or a bristle of a sow, (Mat. 8:31,32,) he must have a new signed commission. Christ’s general pass, that Satan be suffered, as any other subject, to pass through Christ’s bounds and kingdom, is not enough.
愿你的意愿成为现实。我们看到基督对魔鬼有何等的权能：基督发出了一个看不见的召唤，“撒旦，离开吧”，他就必须离开。反对撒旦是基督的正当工作。“他取了肉身和血脉”，以使撒旦变得无用、无所作为、无结果（希伯来书 2:14），正如所用的这个词，“这无果的树为什么还占据着肥沃的土地？”（路加福音 13:7）。这个词也被用来表示“使某事失效”（罗马书 3:3）。对于儿童来说，像坚果、羽毛、玩具这样的东西被称为“婴孩的东西要丢弃”（哥林多前书 13:11）。基督也从魔鬼那里夺取了骨骼、精力和力量，使他像供儿童玩耍的羽毛一样无用（约翰一书 3:8）。“神的儿子显现出来，是为了解除魔鬼的作为”（希腊文：ina lyse）。这个词在圣经中被用来形容推倒一座房子（约翰福音 2:19），打破一艘船（使徒行传 27:41），解开锁链（使徒行传 22:30）。 事实是，撒旦的罪恶和地狱的作为，将救赎的世界卷入其中，成为一个监狱、一座坚固的堡垒和一艘强大的战舰，还有许多强大的罪恶和痛苦的枷锁。基督显现出来，打破并解散这个监狱，摧毁他的战舰，并释放被俘虏的人（以赛亚书 61:1,2；约翰福音 14:30）。"现在这世界的王要来，他在我里面是毫无可取的。"他在基督身上有很多东西，因为罪恶的缘故，他拥有所有被救赎的人；但基督从他那里夺走了一切。自从基督参与其中，成为田地的主人以来，撒旦再也没有得到过繁荣。想想看，基督是多么轻而易举地做到了，只用一个简单的话语，"就这样吧"。这是怎么做到的呢？基督发出了一道直接的统治命令；他对这些看不见的黑暗精灵有着直接的作用：基督是神，一个灵体如何对待另一个灵体，应该相信而不是探究；但基督与撒旦有着这些关系：（1.) 作为上帝对所有生物的存在，撒旦也是上帝的杰作，因为他是一个灵魂；所以凡是存在的事物，都是全能的充分和完美的效果——我指的是可能的或实际的存在；所以天使和魔鬼的运动必须在全能的束缚下进行，就像其他所有事物、运动和行动一样：无论撒旦去哪里，基督都会追踪他。(2.) 基督与撒旦有着裁判的关系，所以他被捆绑在看不见的公正链条中：就像被允许外出的罪犯一样，但总是有人陪伴，魔鬼也带着永恒的黑暗之链四处游荡（犹大书 6 节）。无论魔鬼去哪里，基督都有一个看守在他身后。(3.) 基督与撒旦有着征服者的关系，撒旦被他俘虏（歌罗西书 2:15）；他不能从基督那里解脱出来，无论是通过赎金还是换囚。(4.) 基督作为“万有的承受者，凭着他有权能的话托住万有”，（希伯来书 1:2,3），他是“万物的中心”（歌罗西书 1:17;) 因此，由于世界通过一种新的救赎的恩赐而屈服于耶稣基督，所以基督对撒旦有着特殊而特别的关怀。对于被救赎的人来说，基督对他们从黑暗中救赎出来的营地保持着强大而警惕的守护，"在宝座前的七只眼睛"特别注意地狱，看看谁进去，谁出来，因为那里有针对我们的深奥计谋。在这种考虑下，基督数着魔鬼的每一步。撒旦没有普遍的授权来试探圣徒；但对于约伯的每一次新的行动，（约伯记 1:12 和约伯记 2:6，）对于彼得，他必须在将他一次通过筛子时，（路加福音 22:31，）甚至对于一只猪或一根猪鬃，（马太福音 8:31,32，）他都必须有一份新的签署的委托书。基督的普通通行证，即允许撒旦像其他任何主体一样穿越基督的领土和王国，是不够的。

USE 1.—It is much for our faith and comfort, that our Mediator is a God of gods, a God above the "god of this world," a prince more mighty than "the prince of the air, who ruleth in the children of disobedience." Yea, now we have a greater victory over Satan, than we know: Satan is so totally routed, put off the fields, and Christ so strong, that the weakest of saints is stronger than the world, and the spirit Satan that dwelleth in the world. Christ’s strength of faith, is stronger than Adam’s strength of innocency, (1 John 2:13,14; 1 John 5:5); the weakest measure of saving grace, is stronger than the highest measure of malice in all hell. When Satan tempteth you, fear him not, resist him in the faith; but be watchful, for he hath a pass from Christ, else he could not come so far as the court of guard, to dally with the senses, to hold out an apple to Eve, a world of kingdoms and glory to Christ. Satan hath a warrant to bid, when he cannot buy; his pass will bear him to go to the more inner works than the senses, even to the chamber of the fancy, to send a trumpeter to the understanding: (1.) Yea, to work mediately upon the will and the heart of a Judas, and to act, but in a way of distance, upon David to number the people. But a counterfeit pass with a false subscription, cannot permit Satan to go on in real motions against the will: the chain holdeth him back; there is a restraining link that all the powers in hell cannot break. A moral tie and link of the law of nature in the breast of devils, Satan can, and doth daily break, "because he sinned from the beginning;" but the other link of real acting against the dominion of Providence, is impossible to the strongest of devils or of creatures. (2.) We ourselves may put in execution a conditional pass of the devil; for certain it is, Satan could but knock at Eve’s door, and play the orator and sophist, to delude mind and affections; but he could not make the king’s keys (as we say) and violently break up the door, or force the will, but upon condition that Eve should consent to eat the forbidden fruit: by necessity of divine justice, she must turn the first and oldest devil in the flesh that ever was, to tempt Adam to sin, and to eat; and therefore, if we be not careful to resist, we may sign the devil’s pass of Providence with our moral consent. Yield once to Satan’s first demand of the treaty, and you shall see you are ensnared by a necessity of God’s spotless justice, who punisheth sin by sin, because you go one mile with the devil, to go with him two miles.
我们的信仰和安慰得益于我们的调解者是众神之神，是高于“这个世界的神”的神，是比“在不顺从之子中统治的空中之王”更强大的王子。是的，我们对撒旦的胜利比我们所知道的要大：撒旦被彻底击败，被赶出了战场，而基督如此强大，以至于最软弱的圣徒比世界更强大，比居住在世界中的撒旦的灵更强大。基督的信仰之力比亚当的无辜之力更强大（约翰一书 2:13,14; 约翰一书 5:5）；最微弱的救恩之恩比地狱中最恶毒的恶意更强大。当撒旦试探你时，不要害怕他，以信仰抵挡他；但要警惕，因为他有基督的通行证，否则他不能来到警卫队的地方，与感官嬉戏，向夏娃伸出一个苹果，向基督展示一片王国和荣耀。撒旦有权命令，当他无法购买时；他的通行证将使他能够进入比感官更内部的工作，甚至进入幻想的房间，派遣一个吹号手到达理解的地方。（1.是的，对于犹大的意愿和内心进行直接的工作，并以一种间接的方式对大卫进行统计人口的行动。但是，一个带有虚假签名的伪造通行证不能让撒旦按照真实的意愿继续行动：链条将他拖住；有一个约束的环节，地狱中的所有力量都无法打破。道德上的约束和自然法则在恶魔的内心中，撒旦可以，并且每天都会打破，“因为他从一开始就犯了罪”；但是对抗上帝统治的真实行动的另一个环节，对于最强大的恶魔或生物来说是不可能的。我们自己可能会执行魔鬼的有条件通行证；毫无疑问，撒旦只能敲击夏娃的门，扮演演说家和诡辩家，欺骗思想和情感；但他不能制造国王的钥匙（正如我们所说），强行打开门，或者强迫意志，除非夏娃同意吃下禁果：根据神圣正义的必要性，她必须成为第一个也是最古老的化身魔鬼，诱使亚当犯罪和进食；因此，如果我们不小心抵抗，我们可能会用我们的道义同意签署魔鬼的命运通行证。只要一次屈服于撒旦的第一个条约要求，你就会看到你被上帝无瑕疵的正义的必要性所困扰，他通过罪惩罪，因为你与魔鬼同行一里，他就会要求你与他同行两里。

USE. 2. If Christ at a nod have such a dominion over devils, we are under Satan’s power in being tempted, more than we need. Certain it is, we improve not Christ’s power of dominion over Satan to the utmost. "Christ can save to the utmost;" (Heb. 7:25,) then he can sanctify "to the utmost," for Christ is a Saviour, not only by merit, but also by efficacy, as our divines hold, against Socinians and Arminians; and therefore he should give actual strength against temptations, if we should not so carelessly improve that power Christ hath over Satan. I do not mean, as Arminians do, that free-will, by order of nature, beginneth, first, to resist Satan, and then God’s grace followeth, as a handmaid; but I intend this, that because Peter is self-strong, and his flesh saith to Christ, that Christ is mistaken, and looketh beside the spirit of prophecy;—for Matt. 26:35, he saith, "Though I should die with thee, yet will I not deny thee;"—belike, if he had been diffident of his own strength, and watched, and trusted in the strength of an Intercessor, he should not have been deserted, so as to deny his Lord. We put not Christ to it, to put forth his omnipotency in every act, to save us that we yield not. I deny not, but there is a necessity in regard of God’s wise providence, that the saints must sin, and that they be passive vessels to carry the lustre, and hold forth the rays and beams of pardoning grace. Yet certain it is, there be hypothetical connections of supernatural providence in God’s eternal decree, never put forth in action, because of our laziness: (As if God shall suffer Job to be tempted, and he by grace sin not; as Job 1:22, the Lord shall also strengthen him when he is tempted the second time, not to sin) and (if Abraham be tempted to offer up his only son for God, and if he yield obedience, God shall surely bless him with the blessing of sanctification, promised in the Covenant) as is clear, Gen. 22:16,17; Heb. 6:12-14, for we see these connections sometimes put forth in acts. But other connections are not put forth in acts, (Matt. 11:21; Luke 16:31; 1 Sam. 23:12,) such as these; if David be tempted by Satan, he shall not resist, but shall number the people: if Peter be tempted, he shall not stand out in confessing his master. Certain it is, that as we come short of these comforts of a communion with God, which we might enjoy, by our loose walking; so, upon the same reason, we fall short of many victories over Satan, which we might have, if we should improve the dominion and kingly power of Christ over that restless spirit.
使用。2. 如果基督一点头就能对魔鬼有如此统治权，那么我们在受到诱惑时就比我们需要的更加受撒旦的控制。毫无疑问，我们没有充分利用基督对撒旦的统治权力。 "基督能够拯救到底"（希伯来书 7:25），那么他也能够使人"完全圣洁"，因为基督不仅凭借功德，而且凭借效力，正如我们的神学家所认为的，与索西尼派和阿米纳派相对立；因此，如果我们不那么轻率地利用基督对撒旦的权力，他应该给予我们实际的力量来抵御诱惑。我并不是像阿米纳派那样认为，自由意志在自然的秩序中首先开始抵抗撒旦，然后神的恩典作为一个侍女跟随；但我是这样认为的，因为彼得自以为很强壮，他的肉体对基督说，基督误解了，看不到预言的灵；因为在马太福音 26:35 中，他说："我就是必须和你同死，也总不能不认你"；看来，如果他对自己的力量不自信，保持警惕，并且依靠一位中保的力量，他就不会被遗弃，以至于否认他的主。 我们并没有让基督去行使他的全能力，以拯救我们不屈服。我不否认，就上帝的智慧安排而言，圣徒们必须犯罪，并且他们是被动的容器，用来传递宽恕的恩典的光辉和光芒。然而，确实存在着超自然的上帝永恒旨意中的假设联系，从未实际行动起来，因为我们的懒惰：（好像上帝容许约伯受试探，而他凭着恩典不犯罪；如约伯记 1:22 所说，当他第二次受试探时，主也必加给他力量，使他不犯罪）和（如果亚伯拉罕受试探，要为上帝献上他的独生子，如果他顺服，上帝必定赐福给他，就是在约中所应许的成圣的福分），如创世记 22:16,17；希伯来书 6:12-14 所清楚表明，我们有时看到这些联系实际上被行动起来。但其他联系并没有实际行动起来（马太福音 11:21；路加福音 16:31；撒母耳记上 23:12），比如这些：如果大卫受到撒但的试探，他将不抵抗，而是要数点百姓；如果彼得受到试探，他将不坚持承认他的主。 确实，由于我们行走放纵，我们失去了与上帝交流的这些安慰，因此，出于同样的原因，我们也无法获得许多对抗撒旦的胜利，如果我们能够充分利用基督对那个不安宁的灵魂的统治和王权。

"As thou wilt."—As thou desirest. God maketh of his free dispensation, a sanctified will and affection in prayer, the measure of his gifts to us. A word, then, (1.) Of a sanctified will and affections; (2.) How these are the measure of God’s goodness towards us, in these positions,
"随你所愿。" - 随你的意愿。上帝根据他自由的分配，在祈祷中使我们的意愿和情感成为他赐予我们的恩赐的衡量标准。因此，首先要谈谈（1）一个被圣化的意愿和情感；（2）在这些情况下，这些意愿和情感如何成为上帝对我们的恩慈的衡量标准。

POSITION 1. The soul is never renewed, till the will be renewed; for the will is the heart of the heart, and the new heart is the new man, (Ezek. 36:26; Deut. 30:6). For the heart is the king and sovereign of obedience, (Deut. 30:19).
位置 1. 心灵直到意愿得到更新才能得到更新；因为意愿是心灵的核心，新的心灵是新的人（以西结书 36:26；申命记 30:6）。因为心灵是服从的国王和至高无上者（申命记 30:19）。

POSITION 2. All sanctified affections are threaded upon the will; saving grace can lodge nowhere but in the centre of the heart, and that is the renewed will, presupposing new light in the mind: Grace taketh this first castle.
位置 2. 所有被圣化的情感都依附于意愿；拯救的恩典只能寄宿在心灵的中心，那就是更新的意愿，前提是心灵中有新的光明：恩典占据了这座第一座城堡。

POSITION 3. Hence, how many grains of sanctified will, as many grains of new obedience; so love is the fire of our obedience, and willingness the fat of obedience, which is set on fire by love.
位置 3。因此，多少颗神圣的意愿，就有多少颗新的顺从之粒；所以爱是我们顺从的火焰，愿意是顺从的脂肪，被爱点燃。

POSITION 4. A civil will, is not a sanctified will; in some men, the will is more moral, less raging, the motions of it being less tumultuous; as in some carnal spirits, the wheels go with less noise. All rivers make not a like action and stirring on their banks; but that taketh nothing from either their nature or deepness, or occasional overswelling.
职位 4.一个民事意愿，并非是一个神圣的意愿；在某些人身上，意愿更具道德性，更少暴躁，其运动不那么骚动；就像在某些肉体精神中，车轮转动时噪音较小。所有河流在其岸边并不都产生相同的动作和激动；但这并不减损它们的本质、深度或偶尔的泛滥。

POSITION 5. The special mark of a sanctified will, is, that it is a broken thing, as it were fallen in the midst in two pieces, and yielding to God and saving light. There was a sea of grace and saving light in Christ: no created will stooped to the light of a revealed decree in such a submissive measure, in a hell of fear, sorrow, and anguish for an evil of punishment more than any creature was able to bear, as he did; Nevertheless, not my will, but thy will be done: far more in other things of less pain should we suffer. Especially in these, the will is to stoop: (1.) In opposing our lusts, as we would testify, that the proudest piece in us, the will, hath felt the influence of Christ’s death on it, "That we no longer should live the rest of our time to the lusts of men," (1 Pet. 4:2,) "but to the will of God," (1 Pet. 2:24; Rom. 6:6). The dominion of will, is the dominion of sin. (2.) In that the soul speaketh out of the dust, and is put to silence before God, and sitteth alone, as melancholics do, (Lam. 3:28,29). A tamed man is broken in his will, in which the pride of opposing God consisteth: then, "The wolf dwelleth with the lamb." (Isa. 11:6.) (3.) The subordination of the will to God, is a great sign of a subdued spirit: nothing affecteth independency more, than the vain will; "Rest on the Lord," (Psalm 37:7) Hebrew, "Be silent toward the Lord;" Vatablus, "Be quiet, repine not as disobedient, neither answer again," Christ is sent to bind up those that are broken in will or heart, (Isa. 61:1); the Hebrew will include both, "He that hearkeneth to reproof, getteth a heart, possesseth his heart," (Prov. 16:31); so Vatablus. The meek spirit, which in obedience submitteth to rebukes, possesseth his heart, and possesseth his own will: now, the contrary must be in the undaunted man; his will and heart must have dominion over him, and his will must possess him, as Prov. 17:18. The unconverted man, is a man wanting a heart and a will: a will not broken to God is as good as no will, and no heart at all. The broken heart is the heart to God, and the broken will, the will.
职位 5.一个成圣的意志的特殊标志是，它是一件破碎的东西，仿佛在中间断成两半，并向上帝和拯救的光明屈服。在基督里有一片恩典和拯救的光明之海：没有受造之物的意志以如此顺从的程度俯首于启示的旨意之光，如他在恐惧、悲伤和痛苦的地狱中为了一种超过任何受造之物能够承受的惩罚之恶所做的；然而，不是我的意志，而是你的意志成全。在其他较小的痛苦中，我们应该更加忍受。特别是在这些事情上，意志应该屈服：（1.）在对抗我们的私欲时，我们要作证，我们内心最骄傲的部分，即意志，已经感受到基督的死对它的影响，“以后的光阴足够我们随从肉体的私欲，所以我们不再顺从人的私欲，而是顺从神的旨意。”（彼得前书 4:2）“他被钉十字架，使我们旧人与他同钉，使我们不再作罪的奴仆。”（彼得前书 2:24；罗马书 6:6）。意志的统治就是罪的统治。（2.）因为灵魂在尘土中说话，在上帝面前沉默，独自坐着，就像忧郁症患者一样。（耶利米哀歌 3:28,29）。一个驯服的人在他的意志上是破碎的，而这就是反对上帝的骄傲所在：那时，“豺狼必与羔羊同居。”（以赛亚书 11:6）。（3.）将意志屈服于上帝，是一个被征服的精神的重要标志：没有什么比虚荣的意志更能影响独立性；“安静在耶和华面前”（诗篇 37:7）希伯来文中，“对耶和华保持沉默”；Vatablus 解释为“安静，不要抱怨不顺从，也不要再回答”；基督被差遣来医治那些意志或心灵受伤的人（以赛亚书 61:1）；希伯来文中包括了两者，“听从责备的，得着心灵，掌握自己的心”（箴言 16:31）；Vatablus 也是这样解释的。温柔的精神顺从地接受责备，掌握自己的心灵和意志；而无畏的人则相反，他的意志和心灵必须统治他，他的意志必须掌握他（箴言 17:18）。未得救的人是一个没有心灵和意志的人：对上帝没有屈服的意志等于没有意志，也没有心灵。破碎的心是归向上帝的心，破碎的意志是真正的意志。

POSITION 6. The affections in their naturals being corrupt, grace alone maketh them pure; and when they are purest, they are strongest. It is most of the element of the earth, that is all earth, and wanteth all mixture of other elements; that is most fire, that hath least of earth in it; that is finest gold, that hath in it least of other metals, least dross, least ore. When affections are most steeled with grace, they have the least mixture in them; love, having much of grace, hath least of lust; zeal, with much grace, hath least of the wild-fire of carnal wrath: and these are known by the swiftness of their motion toward their kindly objects. The more of earth in the body, the swifter is the motion downward toward the earth. Fire worketh most as fire, when it carrieth up in the air nothing but itself, or fire-sparks like itself; but when it ascendeth, and carrieth up with it houses, mountains, and great loads of earth, the motion is the slower. Grace being essential to gracious affections, they run and move kindly and swiftly; therefore is supernatural love, "strong as death, hard as the grave." In the martyrs it was stronger than burning quick, than the wheels, racks, and the most exquisite torments; and Christ’s love was stronger than hell. Of all loves, that is the strongest that bringeth sickness, swooning, and death. Gracious love produceth love-sickness, (Cant. 2:5,) swooning, (Cant. 5:6). The martyrs have died to enjoy him, and refused to accept of life, because of the love of a union with him, (Heb. 11:37). How many deserted souls come to this, ‘I die if I enjoy not Christ.’
位置 6. 由于本性中的感情已经腐败，只有恩典才能使它们纯净；当它们最纯净时，它们也最强大。它是地球元素中最多的部分，完全是地球，没有其他元素的混合；它是最多火焰的部分，其中含有最少的土壤；它是最纯净的黄金，其中含有最少的其他金属、最少的杂质、最少的矿石。当感情被恩典最大程度地坚固时，它们中的混合物最少；爱情中有很多恩典，却最少有欲望；热情中有很多恩典，却最少有肉体愤怒的狂热；这些可以通过它们向亲切对象的迅速运动来识别。身体中的土壤越多，向地球的运动就越快。当火焰只携带自身或类似于自身的火花时，它最像火焰一样工作；但当它上升并携带房屋、山脉和大量的土壤时，运动就会变慢。恩典是优雅感情的本质，它们运行和移动得亲切而迅速；因此，超自然的爱情是“坚强如死亡，坚硬如坟墓”。在殉道者身上，它比燃烧的火焰、车轮、刑架和最精妙的折磨更强大；而基督的爱比地狱更强大。在所有的爱中，最强大的是那种带来疾病、昏厥和死亡的爱。仁慈的爱会产生爱病（雅歌 2:5），昏厥（雅歌 5:6）。殉道者为了享受他而死，拒绝接受生命，因为他们渴望与他合一的爱（希伯来书 11:37）。有多少灵魂被遗弃到这种地步，‘如果我不能享受基督，我就会死。’’

POSITION 7. It is good that the affections be balanced and loaden with heavenly and spiritual light. Lower vaults and under houses, send up smoke to the fair pictures that are in the higher houses; lust’s dominion over light, maketh a misty and unbelieving mind. So, when the light is carnal, and nothing but worldly policy, it is like the highest house, which, if ruinous and rainy, sendeth down rain, and continual droppings on the lower house. Mind and affections vitiate and corrupt one another: grace in either, contributes much to the spirituality of the actions one of another. So the mockers of eternity and judgment are ignorant, because they will be ignorant, (2 Pet. 3:5); and Eli’s sons will be abominably lustful in their affections, because they know not the Lord, and are ignorant of God, (1 Sam. 2:12). Matthew heareth and seeth Jesus, and he followeth him, (Matt. 9:9). The more that Mary Magdalene followeth and loveth, the more she knoweth and seeth the excellency of Christ, (John 20:1-14, compared with verses 17,18).
第七点：情感的平衡和负载充满了天上和属灵的光芒是好的。下层拱顶和低层房屋会向上层房屋中的美丽图画散发烟雾；欲望对光明的统治使思想变得模糊和不信任。因此，当光明是肉体的，只是世俗的策略时，它就像最高的房屋，如果破败而多雨，就会向下层房屋洒下雨水和不断滴水。思想和情感会互相败坏和腐化：无论是在其中的恩典，都对彼此的行动的属灵性有很大的贡献。所以，那些嘲笑永恒和审判的人是无知的，因为他们愿意无知（彼得后书 3:5）；以利的儿子在他们的情感中会极其淫乱，因为他们不认识主，对神一无所知（撒母耳记上 2:12）。马太听到并看到耶稣，他就跟随了他（马太福音 9:9）。马利亚·马达肋娜越是跟随和爱慕，她就越能认识和看到基督的卓越（约翰福音 20:1-14，与 17、18 节相比）。

POSITION 8. When the desires are natural, then heavenly objects are desired and sorrowed for in a natural way. Balaam desires to die the death of the righteous: but Esau weepeth for the blessing in a carnal way. When the desires are spiritual, earthly objects are desired in a spiritual way—even bread, as it savoureth of Christ, (Matt. 6:9, compared with verses 11,12). And so the woman seeketh deliverance to her daughter, spiritually, and with a great faith.
位置 8. 当欲望是自然的时候，天上的事物会以自然的方式被渴望和悲伤。巴兰渴望以义人的方式死去：但以扫以肉体的方式为祝福而哭泣。当欲望是属灵的时候，地上的事物会以属灵的方式被渴望——甚至是面包，因为它带有基督的味道，（马太福音 6:9，与 11、12 节相比）。因此，这个妇人以属灵的方式，怀着极大的信心寻求拯救她的女儿。

POSITION 9. The believer saith, ‘If the creature will go along with me to my Father’s house, welcome; if not, what then? There I must lodge, though gold refuse to go with me.’
职位 9. 信徒说：“如果这个创造物愿意和我一起去我父的家，那就欢迎；如果不愿意，那又如何？我必须在那里住宿，即使黄金不愿意和我一起去。”

See how God in a manner resigneth his own freedom in giving, and transferreth this honour on the woman’s desire. God keeps pace with a sanctified will in satisfying, when the will keeps pace with God in acting, longing, and desiring. (1.) He putteth heaven upon the choice of a sanctified heart: "Choose life, that both thou and thy seed may live." (Deut. 30:19.) "Whosoever will, let him take of the waters of life freely." (Rev. 22:17.) "Ho! every one that thirsteth, come ye to the waters." (Isaiah 55:1.) (2.) Heaven is put upon the quality of the will, and what it desires; "If thou knewest the gift of God, and who it is that says to thee, give me to drink, thou wouldst have asked of him, and he should have given thee water of life." (John 4:10.) "I will give unto him that thirsteth, of the fountain of the water of life freely." (Rev. 21:6.) There is an edge upon the word "fountain;" for the fountain and first spring of the water of life is above the streams; and this is promised to him that hath a heavenly and spiritual thirst for Christ. (3.) God putteth himself, and the measure or compass of heaven, upon the measure and compass of the bent and pitch of heavenly desires: "If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God." (Prov. 2:3-5.) There be four words here to express the bent of the will and desire: we are to "cry for wisdom." The Chaldee reads the other part of the verse, "If thou call understanding thy mother;" that the cry spoken of in the former part, may be such a high cry, as children use when they weep and cry after their mother. The other word is, ‘To give the voice to wisdom.’ The other two words do note sweating, digging in the bowels of the earth, casting up much earth to find a treasure of silver or gold: "Open thy mouth wide, and I will fill it," (Psalm 81:10); Vatablus, "Seek what thou wilt, and I will grant it." It is a doubt, if any man, by enlarged desires, can put God’s giving goodness to the utmost extent. (4.) God maketh his fullness in giving, far beyond our narrowness in seeking: "He is able to do," (this is as much as "he is willing to do," Rom. 11:23; Jude 24,) "exceeding abundantly above all that we ask or think, according to the power that worketh in us." (Eph. 3:20.) This is considerable, that when Christ shall put the crown of incomparable glory on the head of the glorified soul, there shall be thousand millions of more diamonds, rubies, and jewels of glory on that diadem, than ever your thoughts or imaginations could reach; and more weight of sweetness, delight, joy, and glory in a sight of God, than the seeing eye, the hearing ear, yea, the vast understanding and heart, which can multiply and add to former thoughts, can be able to fathom, (1 Cor. 2:9). When ye seek and ask Christ from the Father, you know not his weight and worth: when you shall enjoy Christ immediately up at the well-head, this shall much fill the soul with admiration: ‘I believed to see much in Christ, having some twilight and afternoon, or moonlight glances of him down in the earth; but, oh! blind I, narrow I, could never have faith, opinion, thought, or imagination, to fathom the thousandth thousandth part of the worth, and incomparable excellency I now see in him.’ You may over-think and over-praise Paradise, Rome, Naples, the isles where there be two summers in one year; but you cannot over-think, or in your thoughts reach Christ and the invisible things of God; only glorified thoughts, not thoughts graced only, are comprehensive in any due measure, of God—of heaven. The glorified soul shall be a far wider and more capacious circle, the diameter of it in length, many thousand cubits larger in mind, thoughts, glorified reason, will, heart, desires, love, joy, reverence, than it is now. We would, in seeking, asking, praying, in adoring God in Christ, enlarge our own desires, heart, will, and affections, broad and deep, that we may take in more of Christ. Broad prayers flow from broad desires, narrow prayers from niggard and narrow hearts. We may collect the bigness of a ship, from the proportion and quantity of its bottom, in its new framing. If the bottom draw but to the proportion of a small vessel which can endure no more but a pair of oars, the vessel cannot be five hundred tons, or be able to bear sixty pieces of ordnance: Prayer bottomed on deep and broad hunger, and extreme pain of love-sickness for Christ, and great pinching poverty of spirit, must be in proportion wide and deep. Oh! but our vessels are narrow, and our affections ebb and low, the balance that weigheth Christ weak; it is as if we should labour to cast three or four great mountains in a scale of a merchant’s ordinary balance. We are proportioned in our spiritual capacities but for drops of grace: Christ is disposed to give grace as a river. It is too little to seek corn, wine, and oil from God; he is more willing to give great things than small things. To ask a feather, a penny, from a mighty prince, when he saith, "Ask what thou wilt, to the half of my kingdom, and it shall be granted to thee," is the undervaluing of the greatness of his royal magnificence. "Ask what you will," saith Christ, "of my Father in my name, and it shall be granted." Men’s desires run upon removal of the sword, peace, protection, plenty, trafficking, peaceable seas, liberties of parliament, subjects, peers, cities: little are men’s desires employed in seeking Christ to dwell in the land, and that the temple of the Lord be builded. All these suits are below both the goodness of the Lord, and spiritual capacity of sanctified affections; and God giveth to carnal men that which their soul lusteth after, but in his wrath. 
看上帝如何以某种方式放弃自己的自由来给予，并将这个荣耀转移到女人的欲望上。当意愿在行动、渴望和欲望方面与上帝保持一致时，上帝会满足一个成圣的意愿。 （1）他将天堂放在一个成圣的心的选择上：“选择生命，使你和你的后代都能活着。”（申命记 30:19）“凡愿意的，可以白白取生命的水喝。”（启示录 22:17）“哪个人口渴，都可以到水旁。”（以赛亚书 55:1）（2）天堂被放在意愿的品质和它所渴望的东西上；“你若知道神的恩赐，和对你说给我喝的是谁，你必早求他，他也必早给你活水。”（约翰福音 4:10）“我要白白赐给那口渴的人，从生命水的泉源喝。”（启示录 21:6）“泉源”一词有一个边缘；因为生命水的泉源和第一泉眼在溪流之上；这是应许给那些对基督有天上和属灵的渴望的人。（3.) 上帝将自己和天堂的尺度或罗盘放在天堂欲望的弯曲和高度上：“你若呼求聪明，扬声求聪慧；你若寻求她如寻求银子，搜求她如搜求隐藏的珍宝，你就明白敬畏耶和华，得以认识神。”（箴言 2:3-5）这里有四个词来表达意愿和欲望的弯曲：我们要“呼求智慧”。迦勒底语将这节经文的另一部分翻译为“如果你称呼聪慧为你的母亲”，这样前面所说的呼求可能是孩子们在哭泣和呼喊母亲时所发出的高声。另一个词是“将声音给予智慧”。另外两个词表示出挖掘、在地底下挖掘，翻动大量土壤以寻找银或金的宝藏：“你当张口，我就使你饱足。”（诗篇 81:10）瓦塔布勒斯说：“你寻求什么，我就给你。”不确定是否有人能够通过扩大的欲望将上帝的恩赐推向极限。（4.上帝在施予中彰显他的丰满，远超过我们在寻求中的狭隘：“他能够行”，（这与“他愿意行”同样重要，罗马书 11:23；犹大书 24），“超乎我们所求所想的，按照在我们里面运行的大能。”（以弗所书 3:20）这是相当重要的，当基督将无与伦比的荣耀之冠戴在得荣耀的灵魂头上时，那个冠冕上将有比你的思想或想象能够触及的更多的钻石、红宝石和荣耀的宝石；在看见上帝的时候，将有更多的甜蜜、喜悦、快乐和荣耀的重量，超过了看见的眼睛、听见的耳朵，甚至是广大的理解和心灵，它们可以增加和补充以前的思想，也无法探测到（哥林多前书 2:9）。当你向父亲寻求并请求基督时，你不知道他的分量和价值；当你直接在源头享受基督时，这将使灵魂充满敬畏：“我相信在基督里能看到很多，因为在地上我曾有一些微光、午后或月光的瞥见；但是，哦！ 盲目的我，狭隘的我，无法相信、发表意见、思考或想象，无法理解他的千分之一的价值和无与伦比的卓越。你可以过度思考和过度赞美天堂、罗马、那不勒斯、那些一年有两个夏天的岛屿，但你无法过度思考，或者在你的思想中接触到基督和神的无形之物；只有被荣耀的思想，而不仅仅是被赐予荣耀的思想，才能在任何适当的程度上理解神和天堂。被荣耀的灵魂将是一个更广阔、更宽容的圆圈，它的直径在思想、荣耀的理性、意愿、心灵、欲望、爱、喜悦和敬畏方面要比现在大出许多千肘。在寻求、祈求、敬拜基督中的上帝时，我们应该扩大自己的欲望、心灵、意愿和情感，宽广而深沉，以便能更多地接纳基督。广阔的祈祷源于广阔的欲望，狭隘的祈祷源于吝啬和狭隘的心灵。我们可以从船底的比例和数量中推断出一艘船的大小，在它的新建造中。 如果底部只能容纳一双桨的小船，那么这艘船不可能有五百吨重，也不能承载六十门火炮：祈祷必须建立在对基督的深深渴望、对爱情的极度痛苦以及极度贫困的精神上，才能广泛而深入。哦！但我们的船太窄了，我们的感情涨落不定，衡量基督的天平很弱；这就好像我们努力将三四座大山放在商人普通天平的一边。我们在属灵能力上只适合接受一滴恩典：基督愿意像河流一样给予恩典。向上帝寻求谷物、酒和油是太少了；他更愿意给予大事而不是小事。当他说：“你向我求什么，就是到我一半的国度，我也必赐给你。”时，向一个强大的王子要求一根羽毛、一便士，是对他王室的伟大轻视。“你们奉我的名向我父求什么，我必赐给你们。”基督说。男人的欲望在于除去剑的威胁，和平、保护、丰裕、贸易、和平的海洋、议会的自由、臣民、贵族、城市：人们很少将他们的欲望用于寻求基督在这片土地上居住，以及建造上帝的殿。所有这些要求都低于上帝的善良和圣洁情感的精神能力；上帝给予肉体的人他们灵魂所渴望的，但是在他的愤怒中。

THE

TRIAL AND TRIUMPH OF FAITH.
信仰的试炼与胜利。

SERMON XXVII.
讲道第二十七篇。

"And when she was come to her house, she found the devil gone out and her daughter laid upon the bed."—MARK7:30.
当她回到家时，她发现魔鬼已经离开，她的女儿躺在床上。

BECAUSE I haste to an end, and shall not now refute the dream of Papists, from this collecting the lawfulness of their bastard confirmation, and of confirming children by the unhallowed blessing of the prelate; only observe the case of the child. Mark saith, Beblemenen epi tes klines, Cast, in a violent manner, in a bed: for this is not to be a bed of rest and security, as some Papists collect, but to express how violent Satan is in his last farewell, as when he is to be cast out; "When the possessed child is brought to Jesus, and when he saw him, straightway the spirit tare him, and he fell on the ground, and wallowed, foaming." (Mark 9:20.) The devil and the unclean spirits are not thrown out of a person, or land, but they must rage and foam.
因为我急于结束，现在不打算反驳天主教徒的梦想，从而证明他们非法确认私生子的合法性，以及通过教长的不神圣祝福来确认儿童的合法性；只需观察儿童的情况。马可福音说：“把孩子扔在床上”，以暴力的方式扔在床上：这不是为了休息和安全的床，正如一些天主教徒所认为的那样，而是为了表达撒旦在最后告别时的暴力，就像他被驱逐出去时一样；“当被附身的孩子被带到耶稣面前时，他一见到耶稣，邪灵立刻把他摔倒在地上，他就打滚，口吐白沫。”（马可福音 9:20）魔鬼和不洁的灵魂被驱逐出一个人或一片土地时，必然会发狂和口吐白沫。

1. The Lord saith, "I will cut off the names of idols out of the land, and they shall be no more remembered; and I will cause the prophets, and the unclean spirits, to pass out of the land;" (Zech. 13:2;) but this cannot be done but with great violence; the father and the mother shall thrust through "with a sword the false prophet," even their own son, before he be put out of the land, (verse 3.) The devil will not be removed without blood, sweating, and great violence. When the unclean spirits of men given to curious arts, and the idol, Diana, are preached down in Ephesus, "That whole great city was full of wrath, and they cry out, Great is Diana of the Ephesians! And the whole city was filled with confusion." (Acts 19:18,19.) When Christ cometh to the crown and the throne, Jews and Gentiles, the kings and rulers of the earth, Herod and Pilate, with the Gentiles and the people of Israel, are gathered together, (Acts 4:25-27). The word, Psalm 2:1, (Rageshu,) it is, to make a great tumult, as a furious multitude gathered together, that maketh a noise as the noise of a troubled sea. Therefore some, not without reason, say, the sons of Zebedeus are called Benairegesci, Sons of Thunder. Luke, (Acts 2,) useth the word after the seventy ephryaxan which Budeus expoundeth of fierce and wild horses. And certainly Christ is crowned upon Mount Zion, with garments rolled in blood; this is a spoiling of, and a triumphing over principalities and powers. Christ dyed the black cross with red blood, when he performed this noble act of redemption, (Col. 2:14,15). So, when Christ entereth in any soul to dwell, there he must first bind the devil, and then spoil his house, (Matt. 12:29). What wonder is it, that multitudes of heresies and sects, and many blasphemous and false ways arise now, when the Lord is to build up Zion? Satan, when Christ is to sail, and his kingdom a coming kingdom, (as we pray,) raiseth up storms and winds in the broad lake of brimstone, to drown the church of God. Christ hath not fair weather when he goeth to sea, (Matt. 8:23,24,) yet his journey is lawful. When Christ is upon acts of his priesthood, and standeth at the great high altar, with his censer of gold, to offer up the prayers of the saints to God, he casteth fire with the same censer down upon the earth, and there be then thunderings, lightnings, and earthquakes; and hence followeth terrible judgments upon the earth, as hail, fire mingled with blood, and a mountain burning with fire, and the third part of the sea becomes blood; and a clear burning star, like a lamp, called Wormwood, making the third part of the waters bitter, doth fall from heaven, which is as much as, when Christ is upon acts of mercy toward his people, pestilent heresies of the popish clergy, and others, darken the third part of the sun and moon, that is, of the light of the gospel, (Rev. 8:1-12). Even as when our Lord Jesus standeth to intercede for the people, and to pray for fallen Jerusalem, which is as a fire-brand plucked out of the fire, Satan standeth at his right hand, his working hand, to hinder him, (Zech. 3:1-3).
主说：“我要从这地除灭偶像的名，使它们不再被记念；也要使那些说假预言的先知和污秽的灵从这地除灭。”（撒迦利亚书 13:2）但这只能通过强大的暴力来实现；父亲和母亲要用剑刺透“假先知”，甚至是他们自己的儿子，然后他才能被赶出这地。（第 3 节）魔鬼不会没有血、汗和巨大的暴力而被驱逐。当以弗所的人们信仰巫术和偶像戴安娜的邪灵被传道驱逐时，“整个大城就震怒起来，喊着说：‘以弗所人的戴安娜真大啊！’于是满城都乱了。”（使徒行传 19:18,19）当基督来到王位上时，犹太人和外邦人，地上的君王和统治者，希律和彼拉多，连同外邦人和以色列人民都聚集在一起。（使徒行传 4:25-27）诗篇 2:1 中的“狂怒”一词（Rageshu）意味着制造巨大的骚动，就像一群狂怒的人群聚集在一起，发出像汹涌海浪的声音。因此，一些人不无道理地说，西庇太的儿子被称为“雷音之子”。 路加（使徒行传 2 章）使用了“ephryaxan”这个词，布德乌斯将其解释为凶猛和野蛮的马。当然，基督是在锡安山上戴上滚滚鲜血的衣服加冕的；这是对掌权者和权势的掠夺和凯旋。基督用鲜血染黑的十字架，当他完成这个崇高的救赎行动时，（歌罗西书 2:14,15）。所以，当基督进入任何灵魂中居住时，他必须首先捆绑魔鬼，然后掠夺他的家，（马太福音 12:29）。当主要建立锡安时，异端和派别的众多、亵渎和错误的道路现在出现，这有什么奇怪呢？撒旦在基督要航行时，他的国度即将来临时（正如我们祈祷的那样），在硫磺的湖泊中掀起风暴和风，以淹没上帝的教会。基督在出海时没有好天气，（马太福音 8:23,24），然而他的旅程是合法的。 当基督履行他的祭司职责，站在巨大的高坛上，手持金香炉，向上帝献上圣徒的祈祷时，他用同样的香炉将火投向地上，于是就有雷轰、闪电和地震；因此，地上就降下可怕的审判，如冰雹、与血混合的火、一座火焰燃烧的山，以及海的三分之一变成了血；还有一颗明亮的燃烧的星，像一盏灯，名叫苦艾，使水的三分之一变苦，从天上坠落，这就是说，当基督对他的子民施行怜悯时，天主教神职人员和其他人的毒害异端，使福音的光明变暗了三分之一（启示录 8:1-12）。就像当我们的主耶稣为人民代求，为堕落的耶路撒冷祈祷时，她就像从火中抽出来的一根火柴，撒旦站在他的右手边，他的工作手边，来阻止他（撒迦利亚书 3:1-3）。

2. This resolveth to many their state. Many are free of the devil. ‘I thank God,’ saith one, ‘I know not Satan, nor any of his works: I have peace; Satan did never tear me, nor cause me to fall to the earth, nor doth he torment me.’ But this is a fearful condition: (1.) It is an argument of a false peace. When the strong man is within, the house is in peace. Not to be tempted of the devil, is the greatest temptation out of hell; and if there be any choice of devils, a raging and a roaring devil, is better than the calm and sleeping devil. When the devil is within, he sleepeth and is silent, and the house or soul he is in is silent, and there is a covenant with Death and Hell, (Isaiah 28:15). Now, hell keepeth true to a natural man for a time; cessation of arms between the soul and Satan, is security for a time, but it is not peace. The devil's war is better than the devil's peace. Carnal hypocrisy is a dumb and silent thing, but it is terrible to be carried to hell without any noise of feet. The wheels of Satan's chariot are oiled with carnal rest, and they go without rattling and noise. The devil carrieth few to hell with shouting and crying; suspect dumb holiness: when the dog is kept out of doors he howls to be in again. The covenant of Satan to Eve, ("sin and you shall not die,") standeth with all men by nature, till Jesus Christ break peace between us and Satan. (2.) Contraries meeting, such as hot and dry fire, and cold and moist water, they conflict one with another; and where Satan findeth a sanctified heart, he tempteth with much importunity; as at one time, Christ findeth three mighty temptations, and he departed from him only for a little time, (Luke 4:13). Where there is most of God and of Christ, there, there are strong injections and firebrands cast in at the windows, so as some [persons] of much faith have been tempted to doubt, "Is there a Deity that ruleth all; and where is he? We see him not." Another is often assaulted with this, "Is there a heaven for saints? Is there a hell for devils and wicked men? We never spoke with a messenger come from any of these two countries." A third is troubled with this, "Such a business I have expede, whether God will or not." The flower of the soul, the high lamp of the light of the mind, is frequently darkened with foggy and misty spirits coming up from the bottomless pit, and darkening any beams and irradiations of light that come from the Sun of Righteousness. Faith is more assaulted than any other grace: Satan shaketh other graces; but this is winnowed between heaven and earth, (Luke 22:31,32). Satan's first arrow shot at Christ, laboureth to put a terrible if upon his light; "If thou be the Son of God." It is as much as, if God be God, if the Son of God be the Son of God. It is not the evidence and certainty of fundamentals, nor the strength of grace, that privilegeth souls from Satan's shafts. Strength of saving light putteth the saints often under the gunshot of Satan, that he may find a shot at them: there is only law-surety against temptations, up in heaven, when you are over score out of time, within eternity's lists; never till then.
这对许多人来说是解决了他们的状态。许多人摆脱了魔鬼的束缚。有人说：“感谢上帝，我不认识撒旦，也不知道他的作为：我心里平安；撒旦从未撕裂过我，也没有使我跌倒在地，也没有折磨我。”但这是一种可怕的状态：（1）这是虚假平安的证据。当强壮的人在内部时，房子才会平安。不被魔鬼引诱，是来自地狱之外的最大诱惑；如果有选择魔鬼的机会，一个狂暴咆哮的魔鬼，比一个平静沉睡的魔鬼更好。当魔鬼在内部时，他沉睡而无声，所在的房子或灵魂也无声，与死亡和地狱结盟（以赛亚书 28:15）。现在，地狱对于一个自然人来说是真实的一段时间；灵魂与撒旦之间的休战只是暂时的安全，而不是真正的平安。魔鬼的战争比魔鬼的平安更好。肉体的伪善是一种哑然无声的事情，但无声地被带到地狱是可怕的。撒旦的战车轮子上涂了肉体的安息油，它们行驶时没有嘎嘎声和噪音。 魔鬼带着少数人大声喊叫地下地狱；怀疑无声的圣洁：当狗被关在门外时，它会嚎叫着要进来。撒旦与夏娃的契约（“犯罪而你不会死亡”）与所有人的本性一致，直到耶稣基督在我们和撒旦之间打破和平。（2）相反的事物相遇，如炽热而干燥的火和寒冷而潮湿的水，它们相互冲突；当撒旦发现一个被圣化的心时，他会用很大的决心进行诱惑；就像基督一次遇到了三次强大的诱惑，他只离开了他一小段时间（路加福音 4:13）。在神和基督最多的地方，那里，窗户上会投入强烈的注射和火把，以至于一些有很大信仰的人会怀疑：“是否有一个统治一切的神？他在哪里？我们看不见他。”另一个经常受到这种困扰：“圣徒是否有天堂？恶魔和邪恶的人是否有地狱？我们从来没有与来自这两个国家的使者交谈过。”第三个人为此而困扰：“我已经完成了这样的一项业务，不管上帝是否愿意。”灵魂之花，心灵之光的高灯，常常被从无底深渊升起的雾气和迷雾般的灵魂所遮蔽，使来自公义之日的光芒和照耀变得昏暗。信仰比其他任何恩典都更受到攻击：撒旦动摇其他恩典；但这是在天地之间被筛选的（路加福音 22:31,32）。撒旦第一支向基督射出的箭，努力使他的光变得可怕；“如果你是神的儿子。”这就等于是说，如果上帝是上帝，如果神的儿子是神的儿子。并不是基本原理的证据和确定性，也不是恩典的力量，使灵魂免受撒旦的箭矢。拯救之光的力量经常使圣徒处于撒旦的射击之下，以便他可以找到机会射击他们：只有在天堂里，当你超过时间的限制，进入永恒的名单时，才有法定的保护免受诱惑。

3. Not to be troubled thus, argueth a house not watched. The gates are open night and day, as the gates of hell, that want key and lock; and the soul so secure, that the person seeth not what devils come in, what go out. But the watch set by God's fear, examineth all messengers that come in, all motions, all suggestions, all angels white and black, all rises, falls, ebbings and flowings of love, joy, desire, fear, sorrow, come under search and scrutiny; "Whence come ye? from heaven or hell?" It is time of war with the saints in this life; and then, all cities keep watch, and strangers without a pass are examined, searched, and tried, what correspondence they have with the enemy.
不要这样困扰，说明这是一个没有被看守的房子。大门日夜敞开，如同地狱的大门，没有钥匙和锁；灵魂如此安全，以至于人看不见恶魔进来，又看不见恶魔离去。但是，由上帝的敬畏设立的警戒，审查所有进来的使者，所有动作，所有建议，所有白色和黑色的天使，所有爱、喜悦、欲望、恐惧、悲伤的起伏和流动都经过搜索和审查；“你们从哪里来？来自天堂还是地狱？”在这个生命中，与圣徒们进行战争的时候到了；那时，所有城市都保持警戒，没有通行证的陌生人都要接受检查、搜查和试探，看他们与敌人有什么联系。

4. God's way of hardening by Satan, is often mysterious, silent, dumb, and speaketh not. "For judgment I came into this world," (John 9:39); but what a judgment!—such as walketh in the dark, and killeth in a midnight sleep, that "they that see may be made blind." This judgment speaketh not. Oh, terrible! God hath put out the man's two eyes; but how, or when, he cannot tell. The nerves and eye-strings of the man's soul are broken; but there was not a crack, nor any noise heard, when God snapped them in two pieces. Christ came when the man was sleeping, and his serjeant, the devil, with him, and put his hand on his heart, and gave the lock, the sprents, and wards of the heart a thraw and a crook, and all the keys in heaven and earth cannot shut or open his heart. And this was done without noise or pain;—the man was never put to his bed for the business; the conveyance of the business was spiritual, but invisible. Oh, sleeping world! awake out of your rotten and false peace. Oh, the Lord bindeth men, and they cry not! and the devil bindeth many and they cry not. Pharaoh knew not when his heart was hardened; the conscience saw it not; even as a stone groweth in the bladder without our sense of it: the business was transacted without one cry, or any witness. Carnal hellish security is dumb-born. 'Let my child sleep,' saith the devil, 'and awake him not till the heat of the furnace of hell melt away his false peace.' Why? But men may be deluded, having no bands in their death, as they lived deluded. Wrath and justice are moving to many souls sleeping in death, without noise of feet; the sword of God is crying to souls without any voice; the wheels of the fiery chariots of God's indignation are moving over slain men in Scotland and England, without the rattling or prancing of the horses. O pity!—a tempest, a devil comes, and steals away the man's soul and his conscience out of him in the night, and he knoweth not. Christ saith, 'Silence, waken him not, till he be over ears in the lake;' and Satan saith, 'Waken him not, till I be sure of him!' A dumb judgment is twice a judgment. 
上帝通过撒旦的方式使人心硬化，常常是神秘的、沉默的，不说话。 "我为审判而来到这个世界上"（约翰福音 9:39）；但这是何等的审判！它在黑暗中行走，在午夜的睡眠中杀死人，使那些看见的人变得瞎眼。这种审判不说话。哦，可怕！上帝使这个人的双眼失明，但他不知道是如何、何时发生的。这个人的灵魂的神经和眼带已经断裂，但当上帝将它们折断成两段时，没有听到任何声音。基督在这个人睡觉时来了，他的仆人撒旦也和他在一起，把手放在他的心上，给了心脏的锁、弹簧和插销一个扭曲，天地间的所有钥匙都无法打开或关闭他的心。而这一切都是在没有声音或痛苦的情况下完成的；这个人从来没有因此而上床休息；这个事情的传递是属灵的，但是看不见的。哦，沉睡的世界！从你腐朽和虚假的和平中醒来。哦，主捆绑人，他们不哭泣！魔鬼捆绑许多人，他们也不哭泣。 法老不知道他的心何时变得顽固；良心也没有察觉到；就像石头在膀胱中生长一样，我们对此毫无感觉：这件事情发生时没有一声哭喊，也没有任何证人。肉体上的地狱般的安全是哑巴的。魔鬼说：“让我的孩子睡觉，不要叫醒他，直到地狱炉火的热度融化他虚假的平安。”为什么？因为人们可能被欺骗，没有在他们死亡时束缚，就像他们在生活中被欺骗一样。愤怒和正义正在向许多在死亡中沉睡的灵魂移动，没有脚步声；上帝的剑在没有声音的灵魂中呼喊；上帝愤怒的火车轮在苏格兰和英格兰的被杀者身上移动，没有马匹的嘶鸣或踢腾声。哦，可怜！—一场暴风雨，一个魔鬼来了，夜里偷走了人的灵魂和良心，他毫不知情。基督说：“沉默，不要叫醒他，直到他完全陷入湖中”；撒旦说：“不要叫醒他，直到我确信他！”哑巴的审判是两次审判。

Footnotes:
脚注

1. In the sermons and theological treatises of the seventeenth century, it was usual to introduce illustrations from the learned languages; and Rutherford, himself an accomplished scholar, has followed the general example. But as Latin, Greek, and Hebrew phrases, are unsuited to the taste of the present age, and would only interrupt the generality of our readers, the critical remarks of this kind are thrown into the form of foot-notes (which have Rutherford's name appended, to distinguish them from the occasional illustrations of the Editor,) so that the entire text of our author is preserved.
在 17 世纪的布道和神学著作中，通常会引用学术语言的例证；而鲁瑟福德本人就是一位博学的学者，他也遵循了这个普遍的做法。但是由于拉丁语、希腊语和希伯来语的短语不适合现代人的口味，而且只会打断我们大多数读者的阅读，这类批评性评论被放在脚注中（以鲁瑟福德的名字作为标识，以区别于编辑者的偶尔说明），以保留我们作者的完整文本。

2. Themistocles used to roam the streets of Athens at midnight, complaining, that the trophies of Marathon would not let him sleep.
2. 忒密斯托克利斯曾在午夜漫游雅典的街道上抱怨，马拉松的战利品让他无法入睡。

3. Vatabulus expoundeth Malmad, a murmuring, or prayer which trouble poureth out. The Chaldee paraphrast turneth it silentium, silence, because the conscience wakened is silent: it is a prophecy what God's fire doth effectuate, which you have, (Hos. 5:15) "In their affliction, they will seek me early."
3. Vatabulus 解释了 Malmad，这是一种倾诉烦恼或祈祷的方式。 Chaldee 的解释是 silentium，即沉默，因为觉醒的良心是沉默的：这是关于上帝的火焰所能实现的预言，正如你所看到的（何西阿书 5:15）：“在他们受苦时，他们会早早地寻求我。”

4. Alluding to the civil war which during this year, (1645,) was raging not only in England, but also in Scotland and Ireland.
暗指这一年（1645 年）在英格兰、苏格兰和爱尔兰都正在肆虐的内战。

5. A name among the Hebrews for the person next in succession.
5. 希伯来人中用来指代下一位继承人的名字。

6. The Solemn League and Covenant, which was subscribed by England in 1643.
1643 年，英格兰签署的庄严盟约。

7. Rise and Reign, er. 39.
上升和统治，第 39 年。

8. Rise and Reign, er. 33.
崛起与统治，公元 33 年。

9. Rise and Reign, er. 74.
崛起与统治，公元 74 年。

10. Rise and Reign, er. 7.
崛起与统治，公元 7 年。

11. Rise and Reign, er. 61.
崛起和统治，第 61 年。

12. Rise & Reign, &c. error 33.
12. 崛起与统治，等等。错误 33。

13. Rise & Reign, &c. error 43.
13. 崛起与统治，等等。错误 43。

14. Unsavoury Speeches, Er. 5.
不良言论，Er. 5.

15. Towne Ans. to D. Tailor, pag. 23. Rise, &c. p. 7.

16. Unsavoury Speeches, p. 19.
不良言论，第 19 页。

17. A distinguished Venetian lawyer of the 16th century, who embraced the Reformation but afterwards recanted, to save his life. A short time after this, he was seized with such anguish on account of his apostacy, that he sickened and died in despair, A.D. 1548. The narrative of his death, which produced a deep sensation in Protestant countries, was in common circulation in Scotland till within these few years [1845].
17. 16 世纪一位杰出的威尼斯律师，曾经接受了宗教改革，但后来为了保命而公开放弃信仰。不久之后，他因为自己的背叛感到极度痛苦，最终在绝望中生病并死去，公元 1548 年。他的死亡经历在新教国家引起了深刻的共鸣，在苏格兰一直流传至最近几年[1845 年]。

18. Rise, reign, & ruine of Antinomianism. error 17. pag. 4.
18. 安提诺米主义的兴起、统治和崩溃。错误 17。第 4 页。

19. Ina me hyperairomai.—Rutherford
19. 我对此感到非常兴奋。- Rutherford

20. Error 65.
错误 65。

21. Lorinus, Quasi in transitu videre.
21. Lorinus，几乎在路上看到。

22. Honeycomb of Justification, 371.

23. Chemnitius. exa. Con. Tri. pag. 94.

24. Ouden katakrima; he saith not ouden katakriton, nothing that deserveth condemnation, nihil condemnabile.—Rutherford.
24. 无罪之事吗？他并未说有任何应受谴责的事情，无可指责。- Rutherford.

25. Non ut non sit, sed ut non imputetur.
不是为了不存在，而是为了不被归咎。

26. Cont. Julian, Lib. 6, c. 5. "Sanat vitiatum a reatu statim, ab infirmitate paulatim."

27. And Gregory, Moral, Lib. 29, c. 2. "Quid in hac vita omnes qui veritatem sequimur, nisi aurora sumus? Aurora enim noctem pr�teriisse nunciat, nec tamen diei claritatem illa satis ostendit; sed dum illam pellit, et hanc suscipit, lucem tenebris permixtam tenet, sic nos qu�dam jam qu� lucis sunt agimus, et tamen in quibusdam adhuc tenebrarum reliquiis non caremus."
27. 根据格里高利在《道德篇》第 29 章第 2 节中所说：“在这个生命中，我们所有追求真理的人，难道不是黎明吗？因为黎明宣告了夜晚已经过去，然而它并没有充分展示白天的明亮；而是在驱散黑暗的同时，接纳了光明，保持了光明与黑暗的混合。因此，我们有些人已经成为了光明的一部分，然而在某些方面，我们仍然没有摆脱黑暗的残留。”

28. Quoad actualem reatum �tern� mortis.—Rutherford.
28. 关于实际的永恒死亡罪行。- Rutherford.

29. Non entis nulla sunt accidentia.—Rutherfurd
29. 不存在的事物没有任何属性。

30. Even the minimum quod sic.—Rutherfurd.
即使是最低限度的 quod sic。

31. Reatus pœn�, reatus person�, reatus actualis.—Rutherford.
31. 刑罚责任，人身责任，实际责任。- Rutherford.

32. So as it is said of him (Chadal ishim), which is, as Vatablus expoundeth it, so contemptible a man, that men would not admit him in company of men.Sanctius saith, "He was not numbered amongst men; he was so despised, that he was the lowest among the lowest of men, or the minimum quod sic of men, as it is, Psalm 22:6, 'A worm, no man,' nobody, not in the class or rank of men."—Rutherford.
所以正如有人说的（Chadal ishim），就像 Vatablus 所解释的那样，他是如此可鄙的一个人，以至于人们不愿意与他为伍。Sanctius 说：“他不被列为人类之中；他是如此被蔑视，以至于他是最低微的人之一，或者说是人类中的最低微者，正如诗篇 22:6 所说的，‘我是虫而非人’，无人理会，不在人类的阶级或等级之中。”—Rutherford.

33. Anexichniaston plouton tou Christou.—Rutherford.
33. 基督的无尽财富。- Rutherford.

34. No orator in the Greek tongue hath any so superlative expression, kath hyperbolen eis hyperbolen aionion baros doxes.—Rutherford.
34. 在希腊语中，没有一个演说家有如此卓越的表达，超越了永恒的荣耀之重。

35. These two are conjoined; the one is a word of faith (prosdokontas), "Looking for;" the other, a word of earnest desire, spoudontas,—‘hasting after,’ (Stephanus, votis accelerantes,) "the coming of the day of the Lord."—Rutherford.
这两个词是相连的；一个是信仰的话语（prosdokontas），“期待；”另一个是热切渴望的话语，spoudontas，追求（Stephanus，votis accelerantes），“主的日子的来临。”—Rutherford.

36. Ouk ekkakoumen.—Rutherford
36. Ouk ekkakoumen. - Rutherford

37. Me ekleipe.—Rutherford
我想念你。- Rutherford

38. See the last few paragraphs of Dr. Luther’s Treatise Against the Antinomians.
请参阅路德博士《反对反法律主义者的论文》的最后几段。

-----

MONERGISM BOOKS
单一行动主义图书

The Trial and Triumph of Faith, by Samuel Rutherford. Copyright © 20123
信仰的试炼与胜利，撒母耳·拉瑟福著。版权所有©20123

All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books.
根据国际和泛美版权公约，保留所有权利。通过支付所需费用，您已被授予非独占性、不可转让的权利，在屏幕上访问和阅读本电子书的文本。未经 Monergism Books 的书面许可，任何形式或任何方式，无论是电子的还是机械的，现在已知或今后发明的，都不得复制、传输、下载、反编译、逆向工程或存储在任何信息存储和检索系统中或引入其中。

ePub and .mobi Editions January 2023 Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn, OR 97068
2023 年 1 月的 ePub 和.mobi 版本。有关信息的请求应寄至：Monergism Books，PO Box 491，West Linn，OR 97068。